Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekam·antaṃ nisīdi. Ekam·antaṃ nisinno kho so bhikkhu bhagavantaṃ etad·avoca:

On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta's grove, Anāthapiṇḍika's park.{n} At that moment, a certain bhikkhu approached the Bhagavā; having approached and paid respect to the Bhagavā, he sat on one side. Sitting on one side, the bhikkhu told to the Bhagavā:

– Kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī ti?

– By knowing how, by seeing how, Bhante, does avijjā subside and vijjā arise?

– Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

– By knowing and seeing the impermanence of the eye, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of (visible) forms, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the eye-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Sotaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Sadde aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the ear, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of sounds, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the ear-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Ghānaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Gandhe aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ ghāna·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the nose, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of odors, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the nose-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Jivhaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Rase aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the tongue, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of tastes, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the tongue-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Kāyaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Phoṭṭhabbe aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the body, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of bodily phenomena, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the body-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Manaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Dhamme aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the mind, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of dhammas, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the mind-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī ti.

By knowing thus, bhikkhu, by seeing thus, avijjā subsides and vijjā arises.