Sāvatthinidānaṁ.
At Sāvatthi.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
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:
“kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti?
“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 |true knowledge::wisdom, the direct realization of truth [vijjā]| to arise?”
"Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhusamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
“Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises. Whatever |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; 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 true knowledge arises.
Sotaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sadde aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotaviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Sotasamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ sotasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
When one knows and sees the ear as impermanent, ignorance is abandoned and true knowledge 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 true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises.
Ghānaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Gandhe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Ghānaviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Ghānasamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ ghānasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
When one knows and sees the nose as impermanent, ignorance is abandoned and true knowledge 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 true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises.
Jivhaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rase aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Jivhāviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Jivhāsamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ jivhāsamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
When one knows and sees the tongue as impermanent, ignorance is abandoned and true knowledge 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 true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises.
Kāyaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Phoṭṭhabbe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Kāyaviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Kāyasamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ kāyasamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
When one knows and sees the body as impermanent, ignorance is abandoned and true knowledge 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 true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises.
Manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Manoviññāṇaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Manosamphassaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
When one knows and sees the mind as impermanent, ignorance is abandoned and true knowledge arises. When one knows and sees |mental objects::thoughts, ideas, memories, emotions, intentions, perceptions, concepts, beliefs, mental images, or constructs—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 true knowledge 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 true knowledge 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 true knowledge 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 true knowledge arises.
Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī”ti.
When one knows and sees thus, bhikkhu, ignorance is abandoned and true knowledge arises.”