[2] The Blessed One said this: "Bhikkhus, here an uninstructed worldling (puthujjana) — one who has not seen the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones; who has not seen true persons (sappurisa), unskilled in the Dhamma of true persons, undisciplined in the Dhamma of true persons — perceives earth (paṭhavī) as earth. Having perceived earth as earth, he conceives (maññati) earth, he conceives in earth, he conceives from earth, he conceives 'earth is mine,' he delights in earth. For what reason? Because it has not been fully understood (apariññāta) by him, I say.
He perceives water (āpa) as water. Having perceived water as water, he conceives water, he conceives in water, he conceives from water, he conceives 'water is mine,' he delights in water. For what reason? Because it has not been fully understood by him, I say.
He perceives fire (teja) as fire. Having perceived fire as fire, he conceives fire, he conceives in fire, he conceives from fire, he conceives 'fire is mine,' he delights in fire. For what reason? Because it has not been fully understood by him, I say.
He perceives air (vāya) as air. Having perceived air as air, he conceives air, he conceives in air, he conceives from air, he conceives 'air is mine,' he delights in air. For what reason? Because it has not been fully understood by him, I say.
He perceives beings (bhūtā) as beings. Having perceived beings as beings, he conceives beings, he conceives in beings, he conceives from beings, he conceives 'beings are mine,' he delights in beings. For what reason? Because it has not been fully understood by him, I say.
He perceives gods (devā) as gods. Having perceived gods as gods, he conceives gods, he conceives in gods, he conceives from gods, he conceives 'gods are mine,' he delights in gods. For what reason? Because it has not been fully understood by him, I say.
He perceives Pajāpati as Pajāpati. Having perceived Pajāpati as Pajāpati, he conceives Pajāpati, he conceives in Pajāpati, he conceives from Pajāpati, he conceives 'Pajāpati is mine,' he delights in Pajāpati. For what reason? Because it has not been fully understood by him, I say.
He perceives Brahmā as Brahmā. Having perceived Brahmā as Brahmā, he conceives Brahmā, he conceives in Brahmā, he conceives from Brahmā, he conceives 'Brahmā is mine,' he delights in Brahmā. For what reason? Because it has not been fully understood by him, I say.
He perceives the gods of Streaming Radiance (Ābhassarā) as the gods of Streaming Radiance. Having perceived the gods of Streaming Radiance as the gods of Streaming Radiance, he conceives the gods of Streaming Radiance, he conceives in the gods of Streaming Radiance, he conceives from the gods of Streaming Radiance, he conceives 'the gods of Streaming Radiance are mine,' he delights in the gods of Streaming Radiance. For what reason? Because it has not been fully understood by him, I say.
He perceives the gods of Refulgent Beauty (Subhakiṇhā) as the gods of Refulgent Beauty. Having perceived the gods of Refulgent Beauty as the gods of Refulgent Beauty, he conceives the gods of Refulgent Beauty, he conceives in the gods of Refulgent Beauty, he conceives from the gods of Refulgent Beauty, he conceives 'the gods of Refulgent Beauty are mine,' he delights in the gods of Refulgent Beauty. For what reason? Because it has not been fully understood by him, I say.
He perceives the gods of Abundant Fruit (Vehapphalā) as the gods of Abundant Fruit. Having perceived the gods of Abundant Fruit as the gods of Abundant Fruit, he conceives the gods of Abundant Fruit, he conceives in the gods of Abundant Fruit, he conceives from the gods of Abundant Fruit, he conceives 'the gods of Abundant Fruit are mine,' he delights in the gods of Abundant Fruit. For what reason? Because it has not been fully understood by him, I say.
He perceives the Vanquisher (Abhibhū) as the Vanquisher. Having perceived the Vanquisher as the Vanquisher, he conceives the Vanquisher, he conceives in the Vanquisher, he conceives from the Vanquisher, he conceives 'the Vanquisher is mine,' he delights in the Vanquisher. For what reason? Because it has not been fully understood by him, I say.
He perceives the base of the infinity of space (ākāsānañcāyatana) as the base of the infinity of space. Having perceived the base of the infinity of space as the base of the infinity of space, he conceives the base of the infinity of space, he conceives in the base of the infinity of space, he conceives from the base of the infinity of space, he conceives 'the base of the infinity of space is mine,' he delights in the base of the infinity of space. For what reason? Because it has not been fully understood by him, I say.
He perceives the base of the infinity of consciousness (viññāṇañcāyatana) as the base of the infinity of consciousness. Having perceived the base of the infinity of consciousness as the base of the infinity of consciousness, he conceives the base of the infinity of consciousness, he conceives in the base of the infinity of consciousness, he conceives from the base of the infinity of consciousness, he conceives 'the base of the infinity of consciousness is mine,' he delights in the base of the infinity of consciousness. For what reason? Because it has not been fully understood by him, I say.
He perceives the base of nothingness (ākiñcaññāyatana) as the base of nothingness. Having perceived the base of nothingness as the base of nothingness, he conceives the base of nothingness, he conceives in the base of nothingness, he conceives from the base of nothingness, he conceives 'the base of nothingness is mine,' he delights in the base of nothingness. For what reason? Because it has not been fully understood by him, I say.
He perceives the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana) as the base of neither-perception-nor-non-perception. Having perceived the base of neither-perception-nor-non-perception as the base of neither-perception-nor-non-perception, he conceives the base of neither-perception-nor-non-perception, he conceives in the base of neither-perception-nor-non-perception, he conceives from the base of neither-perception-nor-non-perception, he conceives 'the base of neither-perception-nor-non-perception is mine,' he delights in the base of neither-perception-nor-non-perception. For what reason? Because it has not been fully understood by him, I say.
He perceives the seen (diṭṭha) as the seen. Having perceived the seen as the seen, he conceives the seen, he conceives in the seen, he conceives from the seen, he conceives 'the seen is mine,' he delights in the seen. For what reason? Because it has not been fully understood by him, I say.
He perceives the heard (suta) as the heard. Having perceived the heard as the heard, he conceives the heard, he conceives in the heard, he conceives from the heard, he conceives 'the heard is mine,' he delights in the heard. For what reason? Because it has not been fully understood by him, I say.
He perceives the sensed (muta) as the sensed. Having perceived the sensed as the sensed, he conceives the sensed, he conceives in the sensed, he conceives from the sensed, he conceives 'the sensed is mine,' he delights in the sensed. For what reason? Because it has not been fully understood by him, I say.
He perceives the cognized (viññāta) as the cognized. Having perceived the cognized as the cognized, he conceives the cognized, he conceives in the cognized, he conceives from the cognized, he conceives 'the cognized is mine,' he delights in the cognized. For what reason? Because it has not been fully understood by him, I say.
He perceives oneness (ekatta) as oneness. Having perceived oneness as oneness, he conceives oneness, he conceives in oneness, he conceives from oneness, he conceives 'oneness is mine,' he delights in oneness. For what reason? Because it has not been fully understood by him, I say.
He perceives diversity (nānatta) as diversity. Having perceived diversity as diversity, he conceives diversity, he conceives in diversity, he conceives from diversity, he conceives 'diversity is mine,' he delights in diversity. For what reason? Because it has not been fully understood by him, I say.
He perceives the all (sabba) as the all. Having perceived the all as the all, he conceives the all, he conceives in the all, he conceives from the all, he conceives 'the all is mine,' he delights in the all. For what reason? Because it has not been fully understood by him, I say.
He perceives Nibbāna as Nibbāna. Having perceived Nibbāna as Nibbāna, he conceives Nibbāna, he conceives in Nibbāna, he conceives from Nibbāna, he conceives 'Nibbāna is mine,' he delights in Nibbāna. For what reason? Because it has not been fully understood by him, I say."
The delimitation of the ground of the first method, by way of the worldling.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.