Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …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:
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“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 bhikkhuno 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?”
“Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe…
“Bhikkhu, when a bhikkhu knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises. When a bhikkhu 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 a bhikkhu 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 a bhikkhu 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 a bhikkhu knows and sees that feeling as |impermanent::not lasting, transient, unreliable [anicca]|, ignorance is abandoned and true knowledge arises.
manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati.
When a bhikkhu knows and sees the mind as impermanent, ignorance is abandoned and true knowledge arises. When a bhikkhu 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 a bhikkhu 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 a bhikkhu 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 a bhikkhu knows and sees that feeling as impermanent, ignorance is abandoned and true knowledge arises.
Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
Thus, bhikkhu, when a bhikkhu knows and sees in this way, ignorance is abandoned and true knowledge arises.”
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:
“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?”
“Bhikkhu, when a bhikkhu knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises. When a bhikkhu 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 a bhikkhu 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 a bhikkhu 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 a bhikkhu knows and sees that feeling as |impermanent::not lasting, transient, unreliable [anicca]|, ignorance is abandoned and true knowledge arises.
When a bhikkhu knows and sees the mind as impermanent, ignorance is abandoned and true knowledge arises. When a bhikkhu 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 a bhikkhu 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 a bhikkhu 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 a bhikkhu knows and sees that feeling as impermanent, ignorance is abandoned and true knowledge arises.
Thus, bhikkhu, when a bhikkhu knows and sees in this way, ignorance is abandoned and true knowledge arises.”
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ 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 bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe…
manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati.
Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.