At Sāvatthi.
Then a certain bhikkhu approached the Blessed One. Having drawn near, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:
“How, venerable sir, should one know and see, for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| to be abandoned and |wisdom::clear apprehension of how things have come to be, directly knowing [vijja]| to arise?”
“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever |feeling::pleasant, neutral, or painful sensation, the felt experience, second of the five aggregates [vedanā]| arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees the ear as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever feeling arises with ear-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees the nose as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever feeling arises with nose-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees the tongue as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever feeling arises with tongue-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees the body as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever feeling arises with body-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees the mind as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructions—any mental phenomena that arises internally and can become an object of clinging, identity, projection, craving, or aversion [dhammā]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| as impermanent, ignorance is abandoned and wisdom arises. When one knows and sees |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| as impermanent, ignorance is abandoned and wisdom arises. Whatever feeling arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—when one knows and sees that feeling as impermanent, ignorance is abandoned and wisdom arises.
When one knows and sees thus, bhikkhu, ignorance is abandoned and wisdom arises.”