Saṁyutta Nikāya 22.126 13.

Discourse on the Nature of Arising

Avijjāvagga Samudayadhammasutta Sāvatthinidānaṁ.

Originating in Sāvatthī.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā …pe…

Then a certain disciple approached the Blessed One; having approached and …

ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “‘avijjā, avijjā’ti, bhante, vuccati.

having sat down to one side, that disciple said to the Blessed One:

Ignorance, ignorance, it is said, venerable sir.

Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti?

What, venerable sir, is ignorance, and how is one bound by ignorance?

“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 an unlearned ordinary person does not know as it really is the nature of arising in form; does not know as it really is the nature of vanishing in form; does not know as it really is the nature of arising and vanishing in form.

Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ nappajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ nappajānāti. Samudayadhammaṁ saññaṁ …pe…

He does not know as it really is the nature of arising in feeling; does not know as it really is the nature of vanishing in feeling; does not know as it really is the nature of arising and vanishing in feeling.

He does not know as it really is the nature of arising in perception …

samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṁ nappajānāti.

He does not know as it really is the nature of arising in formations; does not know as it really is the nature of vanishing in formations; does not know as it really is the nature of arising and vanishing in formations.

Samudayadhammaṁ viññāṇaṁ ‘samudayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; vayadhammaṁ viññāṇaṁ ‘vayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti; samudayavayadhammaṁ viññāṇaṁ ‘samudayavayadhammaṁ viññāṇan’ti yathābhūtaṁ nappajānāti.

He does not know as it really is the nature of arising in consciousness; does not know as it really is the nature of vanishing in consciousness; does not know as it really is the nature of arising and vanishing in consciousness.

Ayaṁ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.

This is called ignorance; and thus one is bound by ignorance.

Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca: “‘vijjā, vijjā’ti, bhante, vuccati.

Having said this, that disciple asked another question: Knowing, knowing, it is said, venerable sir.

Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti?

What, venerable sir, is knowing, and how is one endowed with knowing?

“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 a learned noble disciple knows as it really is the nature of arising in form; knows as it really is the nature of vanishing in form; knows as it really is the nature of arising and vanishing in form.

Samudayadhammaṁ vedanaṁ ‘samudayadhammā vedanā’ti yathābhūtaṁ pajānāti; vayadhammaṁ vedanaṁ ‘vayadhammā vedanā’ti yathābhūtaṁ pajānāti; samudayavayadhammaṁ vedanaṁ ‘samudayavayadhammā vedanā’ti yathābhūtaṁ pajānāti. Samudayadhammaṁ saññaṁ …

He knows as it really is the nature of arising in feeling ... He knows as it really is the nature of arising in perception … He knows as it really is the nature of arising in formations ...

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.

He knows as it really is the nature of arising in consciousness; knows as it really is the nature of vanishing in consciousness; knows as it really is the nature of arising and vanishing in consciousness.

Ayaṁ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti. Paṭhamaṁ.

This is called knowing; and thus one is endowed with knowing.