1At Sāvatthī. Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, sn.iv.31 and said to him:

"Venerable sir, how should one know, how should one see, for ignorance to be abandoned and true knowledge to arise?"

2"Bhikkhu, when one knows and sees the eye as impermanent, ignorance is abandoned and true knowledge arises.[n.21] Spk: It is also abandoned for one who knows and sees by way of suffering and nonself, but impermanence is stated out of consideration for the inclination of the person being instructed.
When one knows and sees as impermanent forms … eye-consciousness … eye-contact …
When one knows and sees as impermanent whatever feeling arises with eye-contact as condition, ignorance is abandoned and true knowledge arises.

When one knows and sees the ear as impermanent, ignorance is abandoned and true knowledge arises.
When one knows and sees as impermanent sounds … ear-consciousness … ear-contact …
When one knows and sees as impermanent whatever feeling arises with ear-contact as condition, ignorance is abandoned and true knowledge arises.

When one knows and sees the nose as impermanent, ignorance is abandoned and true knowledge arises.
When one knows and sees as impermanent odours … nose-consciousness … nose-contact …
When one knows and sees as impermanent whatever feeling arises with nose-contact as condition, ignorance is abandoned and true knowledge arises.

When one knows and sees the tongue as impermanent, ignorance is abandoned and true knowledge arises.
When one knows and sees as impermanent tastes … tongue-consciousness … tongue-contact …
When one knows and sees as impermanent whatever feeling arises with tongue-contact as condition, ignorance is abandoned and true knowledge arises.

When one knows and sees the body as impermanent, ignorance is abandoned and true knowledge arises.
When one knows and sees as impermanent tactile objects … body-consciousness … body-contact …
When one knows and sees as impermanent whatever feeling arises with body-contact as condition, ignorance is abandoned and true knowledge arises.

When one knows and sees the mind as impermanent, ignorance is abandoned and true knowledge arises.
When one knows and sees as impermanent mental phenomena … mind-consciousness … mind-contact …
When one knows and sees as impermanent whatever feeling arises with mind-contact as condition— whether pleasant or painful or neither-painful-nor-pleasant— ignorance is abandoned and true knowledge arises.

When one knows and sees thus, bhikkhu, ignorance is abandoned and true knowledge arises."

1Sāvatthinidānaṁ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

"Kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī"ti?

2"Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Cakkhuviññāṇaṁ … cakkhusamphassaṁ … yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

Sotaṁ …

ghānaṁ …

jivhaṁ …

kāyaṁ …

manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī"ti.

Paṭhamaṁ.