SN 35.53 · Giving Up Ignorance
SN 35.53 · Avijjāpahānasutta
At Sāvatthī.
Sāvatthinidānaṁ.
Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
“Sir, how does one know and see so as to give up ignorance and give rise to knowledge?”
“kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti?
“Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on eye contact as impermanent, ignorance is given up and knowledge arises.
“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.
Knowing and seeing the ear … nose … tongue … body …
Sotaṁ … ghānaṁ … jivhaṁ … kāyaṁ …
Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. And also knowing and seeing the pleasant, painful, or neutral feeling that arises dependent on mind contact as impermanent, ignorance is given up and knowledge arises.
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.
That’s how to know and see so as to give up ignorance and give rise to knowledge.”
Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī”ti.
Paṭhamaṁ.
SN 35.56 · Giving Up Defilements
SN 35.56 · Āsavapahānasutta
“Sir, how does one know and see so that the defilements are given up?” …
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā pahīyantī”ti …pe….
Catutthaṁ.
SN 35.57 · Uprooting Defilements
SN 35.57 · Āsavasamugghātasutta
“Sir, how does one know and see so that the defilements are uprooted?” …
“Kathaṁ nu kho, bhante, jānato, kathaṁ passato āsavā samugghātaṁ gacchantī”ti …pe….
Pañcamaṁ.
SN 35.58 · Giving Up Tendencies
SN 35.58 · Anusayapahānasutta
“Sir, how does one know and see so that the underlying tendencies are given up?” …
“Kathaṁ nu kho …pe… anusayā pahīyantī”ti …pe….
Chaṭṭhaṁ.
SN 35.60 · The Complete Understanding of All Grasping
SN 35.60 · Sabbupādānapariññāsutta
“Mendicants, I will teach you the principle for the complete understanding of all grasping. Listen …
“Sabbupādānapariññāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha.
And what is the principle for the complete understanding of all grasping?
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.
Ear consciousness arises dependent on the ear and sounds. …
Sotañca paṭicca sadde ca uppajjati …
Nose consciousness arises dependent on the nose and smells. …
ghānañca paṭicca gandhe ca …
Tongue consciousness arises dependent on the tongue and tastes. …
jivhañca paṭicca rase ca …
Body consciousness arises dependent on the body and touches. …
kāyañca paṭicca phoṭṭhabbe ca …
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely understood grasping.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṁ me upādānan’ti pajānāti.
This is the principle for the complete understanding of all grasping.”
Ayaṁ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.
Aṭṭhamaṁ.
SN 35.61 · The Depletion of All Fuel for Grasping (1st)
SN 35.61 · Paṭhamasabbupādānapariyādānasutta
“Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen …
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha.
And what is the principle for depleting all fuel for grasping?
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a requirement for feeling.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti …pe…
Ear … nose … tongue … body …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…
Mind consciousness arises dependent on the mind and ideas. The meeting of the three is contact. Contact is a requirement for feeling.
manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Tiṇṇaṁ saṅgati phasso. Phassapaccayā vedanā.
Seeing this, a learned noble disciple grows disillusioned with the mind, ideas, mind consciousness, mind contact, and feeling. Being disillusioned, desire fades away. When desire fades away they’re freed. When they are liberated, they understand: ‘I have completely depleted fuel for grasping.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṁ me upādānan’ti pajānāti.
This is the principle for depleting all fuel for grasping.”
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
Navamaṁ.
SN 35.62 · The Depletion of All Fuel for Grasping (2nd)
SN 35.62 · Dutiyasabbupādānapariyādānasutta
“Mendicants, I will teach you the principle for depleting all fuel for grasping. Listen …
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṁ desessāmi. Taṁ suṇātha.
And what is the principle for depleting all fuel for grasping?
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
What do you think, mendicants? Is the eye permanent or impermanent?”
Taṁ kiṁ maññatha, bhikkhave, cakkhu niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Sights … eye consciousness … eye contact …
“Rūpā …pe… cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante” …pe…. “Cakkhusamphasso nicco vā anicco vā”ti?
“Anicco, bhante” …pe….
The pleasant, painful, or neutral feeling that arises dependent on eye contact: is that permanent or impermanent?”
“Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.” …
“Aniccaṁ, bhante” …pe….
“Ear … nose … tongue … body … mind … ideas … mind consciousness … mind contact … The pleasant, painful, or neutral feeling that arises dependent on mind contact: is that permanent or impermanent?”
“Sotaṁ … ghānaṁ … jivhā … kāyo … mano … dhammā … manoviññāṇaṁ … manosamphasso … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi niccaṁ vā aniccaṁ vā”ti?
“Impermanent, sir.”
“Aniccaṁ, bhante”.
“But if it’s impermanent, is it suffering or happiness?”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“Suffering, sir.”
“Dukkhaṁ, bhante”.
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘This is mine, I am this, this is my self’?”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on eye contact.
“Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati …pe…
They grow disillusioned with the ear … nose … tongue … body …
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṁ jivhāsamphassapaccayā uppajjati …pe…
They grow disillusioned with the mind, ideas, mind consciousness, and mind contact. And they grow disillusioned with the painful, pleasant, or neutral feeling that arises dependent on mind contact. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi nibbindati. Nibbindaṁ virajjati; virāgā vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
This is the principle for depleting all fuel for grasping.”
Ayaṁ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
Dasamaṁ.
Avijjāvaggo paṭhamo.
Tassuddānaṁ
Avijjā saṁyojanā dve,āsavena duve vuttā;Anusayā apare dve,pariññā dve pariyādinnaṁ;Vaggo tena pavuccatīti.