Atha kho aññataro bhikkhu …pe… etadavoca: “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
Then a certain bhikkhu said this: “Is there, venerable sir, one thing through the abandoning of which |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned in a bhikkhu, and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises?”
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“There is one thing, bhikkhu, through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises.”
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“But, venerable sir, what is that one thing through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises?”
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“Ignorance, bhikkhu, is that one thing through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises.”
“Kathaṁ pana, bhante, jānato, kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti?
“But, venerable sir, how should a bhikkhu know, how should he see, for ignorance to be abandoned by him and true knowledge to arise?”
“Idha, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati, cakkhuṁ aññato passati, rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe…
“Here, a bhikkhu has learned: ‘Nothing is worth |holding on::adhering, clinging, sticking [abhinivesa]| to.’ When a bhikkhu has learned: ‘Nothing is worth holding on to,’ he |directly knows::understands experientially; lit. completely knows [abhijānāti]| all things. Having directly known all things, he |completely comprehends::fully understands [parijānāti]| all things. Having completely comprehended all things, he sees all signs |as not oneself::as another [aññata]|. He sees the eye as not oneself, |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 not oneself, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as not oneself, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as not oneself, and whatever feeling arises with eye-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the ear as not oneself, |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 not oneself, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| as not oneself, |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| as not oneself, and whatever feeling arises with ear-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the nose as not oneself, |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 not oneself, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| as not oneself, |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| as not oneself, and whatever feeling arises with nose-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the tongue as not oneself, |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 not oneself, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| as not oneself, |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| as not oneself, and whatever feeling arises with tongue-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the body as not oneself, |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 not oneself, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| as not oneself, |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| as not oneself, and whatever feeling arises with body-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself.
manaṁ aññato passati, dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
He sees the mind as not oneself, |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 not oneself, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| as not oneself, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| as not oneself, and whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself.”
Then a certain bhikkhu said this: “Is there, venerable sir, one thing through the abandoning of which |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is abandoned in a bhikkhu, and |true knowledge::wisdom, the direct realization of truth [vijjā]| arises?”
“There is one thing, bhikkhu, through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises.”
“But, venerable sir, what is that one thing through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises?”
“Ignorance, bhikkhu, is that one thing through the abandoning of which ignorance is abandoned in a bhikkhu, and true knowledge arises.”
“But, venerable sir, how should a bhikkhu know, how should he see, for ignorance to be abandoned by him and true knowledge to arise?”
“Here, a bhikkhu has learned: ‘Nothing is worth |holding on::adhering, clinging, sticking [abhinivesa]| to.’ When a bhikkhu has learned: ‘Nothing is worth holding on to,’ he |directly knows::understands experientially; lit. completely knows [abhijānāti]| all things. Having directly known all things, he |completely comprehends::fully understands [parijānāti]| all things. Having completely comprehended all things, he sees all signs |as not oneself::as another [aññata]|. He sees the eye as not oneself, |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 not oneself, |eye-consciousness::awareness of visible forms; it does not interpret or recognize meaning—only cognizes and distinguishes [cakkhuviññāṇa]| as not oneself, |eye-contact::the meeting of eye, form, and eye-consciousness, giving rise to a visual impression/impingement/intrusion [cakkhusamphassa]| as not oneself, and whatever feeling arises with eye-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the ear as not oneself, |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 not oneself, |ear-consciousness::auditory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [sotaviññāṇa]| as not oneself, |ear-contact::the meeting of ear, sound, and ear-consciousness, giving rise to an auditory impression/impingement/intrusion [sotasamphassa]| as not oneself, and whatever feeling arises with ear-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the nose as not oneself, |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 not oneself, |nose-consciousness::olfactory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [ghānaviññāṇa]| as not oneself, |nose-contact::the meeting of nose, odor, and nose-consciousness, giving rise to an olfactory impression/impingement/intrusion [ghānasamphassa]| as not oneself, and whatever feeling arises with nose-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the tongue as not oneself, |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 not oneself, |tongue-consciousness::gustatory awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [jivhāviññāṇa]| as not oneself, |tongue-contact::the meeting of tongue, taste, and tongue-consciousness, giving rise to a taste impression/impingement/intrusion [jivhāsamphassa]| as not oneself, and whatever feeling arises with tongue-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself. He sees the body as not oneself, |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 not oneself, |body-consciousness::tactile awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [kāyaviññāṇa]| as not oneself, |body-contact::the meeting of body, touch, and body-consciousness, giving rise to a tactile impression/impingement/intrusion [kāyasamphassa]| as not oneself, and whatever feeling arises with body-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself.
He sees the mind as not oneself, |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 not oneself, |mind-consciousness::mental awareness; it does not interpret or recognize meaning—only cognizes and distinguishes [manoviññāṇa]| as not oneself, |mind-contact::the meeting of mind, mental object, and mind-consciousness, giving rise to a mental impression/impingement/intrusion [manosamphassa]| as not oneself, and whatever feeling arises with mind-contact as condition, whether pleasant or painful or neither-painful-nor-pleasant, that too he sees as not oneself.”
Atha kho aññataro bhikkhu …pe… etadavoca: “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“Kathaṁ pana, bhante, jānato, kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti?
“Idha, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. Evañcetaṁ, bhikkhu, bhikkhuno sutaṁ hoti: ‘sabbe dhammā nālaṁ abhinivesāyā’ti. So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti, sabbaṁ dhammaṁ pariññāya sabbanimittāni aññato passati, cakkhuṁ aññato passati, rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati …pe…
manaṁ aññato passati, dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aññato passati. Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.