At Sāvatthi.
“Bhikkhus, I will teach the things that are to be |fully understood::completely comprehended [pariññeyya]|, and what full understanding is. Listen to it.
What are the |things::phenomena, mental qualities [dhammā]| to be fully understood? |Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, bhikkhus, is a thing to be fully understood; |felt experience::pleasant, neutral or painful sensation, feeling, second of the five aggregates [vedanā]| is a thing to be fully understood; |perception::interpretation and recognition of oneself, of things. It can involve concepts, labels, and judgments; third of the five aggregates [sañña]| is a thing to be fully understood; |intentional constructions::intentions, volitions, choices; mental and bodily volitional activities; constructed experiences (including proliferative tendencies); kamma-producing processes [saṅkhāra]| are a thing to be fully understood; |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind] [viññāṇa]| is a thing to be fully understood. These are called, bhikkhus, the things to be fully understood.
And what, bhikkhus, is full understanding? The |wearing away of passion::exhaustion of intense desire, ending of strong emotions, infatuation, obsession, lust [rāgakkhaya]|, the |wearing away of aversion::ending of ill will, extinction of hatred [dosakkhaya]|, the |wearing away of delusion::wearing away of illusion, ending of hallucination, ending of misperceptions and distorted views [mohakkhaya]|—this, bhikkhus, is called full understanding.”