Sāvatthinidānaṁ.
At Sāvatthi.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:
What is Ignorance?
“‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?
“‘|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, ignorance,’ is said, venerable sir. What, venerable sir, is ignorance, and in what way is one |immersed in ignorance::delusional, gone crazy [avijjāgata]|?”
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.
“Here, |bhikkhu,::::| an uninstructed ordinary person |does not discern::does not clearly distinguish, does not truly understand [nappajānāti]| |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]|, which is subject to arising, as it truly is, as ‘form is subject to arising’; they do not discern form, which is |subject to vanishing::liable to disintegrate [vayadhamma]|, as it truly is, as ‘form is subject to vanishing’; they do not discern form, which is subject to arising and vanishing, as it truly is, as ‘form is subject to arising and vanishing.’
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
They do not discern |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, which is subject to arising, as it truly is, as ‘feeling is subject to arising’; they do not discern feeling, which is subject to vanishing, as it truly is, as ‘feeling is subject to vanishing’; they do not discern feeling, which is subject to arising and vanishing, as it truly is, as ‘feeling is subject to arising and vanishing.’ They do not discern |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, which is subject to arising, as it truly is, as ‘perception is subject to arising’; they do not discern perception, which is subject to vanishing, as it truly is, as ‘perception is subject to vanishing’; they do not discern perception, which is subject to arising and vanishing, as it truly is, as ‘perception is subject to arising and vanishing.’ They do not discern |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, which are subject to arising, as they truly are, as ‘intentional constructs are subject to arising’; they do not discern intentional constructs, which are subject to vanishing, as they truly are, as ‘intentional constructs are subject to vanishing’; they do not discern intentional constructs, which are subject to arising and vanishing, as they truly are, as ‘intentional constructs are subject to arising and vanishing.’ They do not discern |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, which is subject to arising, as it truly is, as ‘consciousness is subject to arising’; they do not discern consciousness, which is subject to vanishing, as it truly is, as ‘consciousness is subject to vanishing’; they do not discern consciousness, which is subject to arising and vanishing, as it truly is, as ‘consciousness is subject to arising and vanishing.’
Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.
This|, bhikkhu,::::| is called ignorance; and in this way, one is immersed in ignorance.”
Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:
When this was said, that bhikkhu said to the Blessed One:
What is True Knowledge?
“‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?
“‘|True knowledge::wisdom, the direct realization of truth [vijjā]|, true knowledge,’ is said, venerable sir. What, venerable sir, is true knowledge, and in what way has one arrived at true knowledge?”
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti.
“Here, |bhikkhu,::::| an instructed disciple of the Noble Ones discerns form, which is subject to arising, as it truly is, as ‘form is subject to arising’; they truly discern form, which is subject to vanishing, as it truly is, as ‘form is subject to vanishing’; they truly discern form, which is subject to arising and vanishing, as it truly is, as ‘form is subject to arising and vanishing.’
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ saññaṁ … samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
They truly discern feeling, which is subject to arising, as it truly is, as ‘feeling is subject to arising’; they truly discern feeling, which is subject to vanishing, as it truly is, as ‘feeling is subject to vanishing’; they truly discern feeling, which is subject to arising and vanishing, as it truly is, as ‘feeling is subject to arising and vanishing.’ They truly discern perception, which is subject to arising, as it truly is, as ‘perception is subject to arising’; they truly discern perception, which is subject to vanishing, as it truly is, as ‘perception is subject to vanishing’; they truly discern perception, which is subject to arising and vanishing, as it truly is, as ‘perception is subject to arising and vanishing.’ They truly discern intentional constructs, which are subject to arising, as they truly are, as ‘intentional constructs are subject to arising’; they truly discern intentional constructs, which are subject to vanishing, as they truly are, as ‘intentional constructs are subject to vanishing’; they truly discern intentional constructs, which are subject to arising and vanishing, as they truly are, as ‘intentional constructs are subject to arising and vanishing.’ They truly discern consciousness, which is subject to arising, as it truly is, as ‘consciousness is subject to arising’; they truly discern consciousness, which is subject to vanishing, as it truly is, as ‘consciousness is subject to vanishing’; they truly discern consciousness, which is subject to arising and vanishing, as it truly is, as ‘consciousness is subject to arising and vanishing.’
Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.
This|, bhikkhu,::::| is called true knowledge; and in this way, one has arrived at true knowledge.”
At Sāvatthi.
Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One:
What is Ignorance?
“‘|Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, ignorance,’ is said, venerable sir. What, venerable sir, is ignorance, and in what way is one |immersed in ignorance::delusional, gone crazy [avijjāgata]|?”
“Here, |bhikkhu,::::| an uninstructed ordinary person |does not discern::does not clearly distinguish, does not truly understand [nappajānāti]| |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]|, which is subject to arising, as it truly is, as ‘form is subject to arising’; they do not discern form, which is |subject to vanishing::liable to disintegrate [vayadhamma]|, as it truly is, as ‘form is subject to vanishing’; they do not discern form, which is subject to arising and vanishing, as it truly is, as ‘form is subject to arising and vanishing.’
They do not discern |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, which is subject to arising, as it truly is, as ‘feeling is subject to arising’; they do not discern feeling, which is subject to vanishing, as it truly is, as ‘feeling is subject to vanishing’; they do not discern feeling, which is subject to arising and vanishing, as it truly is, as ‘feeling is subject to arising and vanishing.’ They do not discern |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, which is subject to arising, as it truly is, as ‘perception is subject to arising’; they do not discern perception, which is subject to vanishing, as it truly is, as ‘perception is subject to vanishing’; they do not discern perception, which is subject to arising and vanishing, as it truly is, as ‘perception is subject to arising and vanishing.’ They do not discern |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, which are subject to arising, as they truly are, as ‘intentional constructs are subject to arising’; they do not discern intentional constructs, which are subject to vanishing, as they truly are, as ‘intentional constructs are subject to vanishing’; they do not discern intentional constructs, which are subject to arising and vanishing, as they truly are, as ‘intentional constructs are subject to arising and vanishing.’ They do not discern |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, which is subject to arising, as it truly is, as ‘consciousness is subject to arising’; they do not discern consciousness, which is subject to vanishing, as it truly is, as ‘consciousness is subject to vanishing’; they do not discern consciousness, which is subject to arising and vanishing, as it truly is, as ‘consciousness is subject to arising and vanishing.’
This|, bhikkhu,::::| is called ignorance; and in this way, one is immersed in ignorance.”
When this was said, that bhikkhu said to the Blessed One:
What is True Knowledge?
“‘|True knowledge::wisdom, the direct realization of truth [vijjā]|, true knowledge,’ is said, venerable sir. What, venerable sir, is true knowledge, and in what way has one arrived at true knowledge?”
“Here, |bhikkhu,::::| an instructed disciple of the Noble Ones discerns form, which is subject to arising, as it truly is, as ‘form is subject to arising’; they truly discern form, which is subject to vanishing, as it truly is, as ‘form is subject to vanishing’; they truly discern form, which is subject to arising and vanishing, as it truly is, as ‘form is subject to arising and vanishing.’
They truly discern feeling, which is subject to arising, as it truly is, as ‘feeling is subject to arising’; they truly discern feeling, which is subject to vanishing, as it truly is, as ‘feeling is subject to vanishing’; they truly discern feeling, which is subject to arising and vanishing, as it truly is, as ‘feeling is subject to arising and vanishing.’ They truly discern perception, which is subject to arising, as it truly is, as ‘perception is subject to arising’; they truly discern perception, which is subject to vanishing, as it truly is, as ‘perception is subject to vanishing’; they truly discern perception, which is subject to arising and vanishing, as it truly is, as ‘perception is subject to arising and vanishing.’ They truly discern intentional constructs, which are subject to arising, as they truly are, as ‘intentional constructs are subject to arising’; they truly discern intentional constructs, which are subject to vanishing, as they truly are, as ‘intentional constructs are subject to vanishing’; they truly discern intentional constructs, which are subject to arising and vanishing, as they truly are, as ‘intentional constructs are subject to arising and vanishing.’ They truly discern consciousness, which is subject to arising, as it truly is, as ‘consciousness is subject to arising’; they truly discern consciousness, which is subject to vanishing, as it truly is, as ‘consciousness is subject to vanishing’; they truly discern consciousness, which is subject to arising and vanishing, as it truly is, as ‘consciousness is subject to arising and vanishing.’
This|, bhikkhu,::::| is called true knowledge; and in this way, one has arrived at true knowledge.”
Sāvatthinidānaṁ.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“‘avijjā, avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ nappajānāti.
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.
Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.
Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca:
“‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṁ rūpaṁ ‘samudayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; vayadhammaṁ rūpaṁ ‘vayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ rūpaṁ ‘samudayavayadhammaṁ rūpan’ti yathābhūtaṁ pajānāti.
Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ saññaṁ … samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ pajānāti.
Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.