“Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyanti. “When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. Imasmiṁ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati … vijjā uppajjati … asmimāno pahīyati … anusayā samugghātaṁ gacchanti … saṁyojanā pahīyantī”ti. When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.”
Yā avijjā sā pahīyati. Ignorance is given up. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.” "
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.
Avijjāpaccayā saṅkhārā, Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease.
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. “‘Ignorance’ is what I mean by this. Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. āyatiṁ → āyati (bj) | (…) → (evaṁ kho ānanda bhavo hotīti) (mr) Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. (…) The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. (…) → (evaṁ kho ānanda bhavo hotīti) (mr) " Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā viññāṇaṁ patiṭṭhitaṁ evaṁ āyatiṁ punabbhavābhinibbatti hoti. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. Avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṁ āyatiṁ punabbhavābhinibbatti hoti. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. The yokes of sensual pleasures, future lives, views, and ignorance. Avijjāyogo ca kathaṁ hoti? And what is the yoke of ignorance? Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. so ignorance and unknowing of the six fields of contact linger on inside. Ayaṁ vuccati, bhikkhave, avijjāyogo. This is called the yoke of ignorance. Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, Such are the yokes of sensual pleasures, future lives, views, and ignorance. Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. Unyoking from sensual pleasures, future lives, views, and ignorance. Avijjāyogavisaṁyogo ca kathaṁ hoti? And what is unyoking from ignorance? Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. so ignorance and unknowing of the six fields of contact don’t linger on inside. Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo. This is called unyoking from ignorance. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, Such is unyoking from sensual pleasures, future lives, views, and ignorance. avijjāya purakkhatā. and governed by ignorance,
Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā. This population is lost in ignorance, trapped in their shells. Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand.
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. Imesu, bhikkhave, dhammesu avijjā anupatitā, Ignorance is included in all these things. avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
So avijjāppabhedaṁ manasi karoti. They focus on smashing ignorance, Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. but their mind isn’t secure, confident, settled, and decided about it. Tassa kho evaṁ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. You wouldn’t expect that mendicant to smash ignorance. So avijjāppabhedaṁ manasi karoti. They focus on smashing ignorance, Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. but their mind isn’t secure, confident, settled, and decided about it. Tassa kho evaṁ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. You wouldn’t expect that mendicant to smash ignorance. So avijjāppabhedaṁ manasi karoti. They focus on smashing ignorance, Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. and their mind is secure, confident, settled, and decided about it. Tassa kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. You’d expect that mendicant to smash ignorance. So avijjāppabhedaṁ manasi karoti. They focus on smashing ignorance, Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. and their mind is secure, confident, settled, and decided about it. Tassa kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. You’d expect that mendicant to smash ignorance.
“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. “Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, ‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. an4.195 ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti. There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaṁ pabbatarājaṁ padāleyya, ko pana vādo chavāya avijjāya. “Mendicants, a mendicant who has six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance! Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu himavantaṁ pabbatarājaṁ padāleyya, ko pana vādo chavāya avijjāyā”ti. A mendicant who has these six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!” "
kāmāsavo, bhavāsavo, avijjāsavo. the defilements of sensuality, desire to be reborn, and ignorance. Avijjā, bhikkhave, āsavānaṁ nidānasambhavo. Ignorance is the source of defilements. Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko. When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of defilements. Avijjānirodho, bhikkhave, āsavanirodho. When ignorance ceases, defilements cease.
Anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. an7.55 Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance. Tañca khvassa padaṁ sabbena sabbaṁ sacchikataṁ hoti, tassa sabbena sabbaṁ mānānusayo pahīno hoti, sabbena sabbaṁ bhavarāgānusayo pahīno hoti, sabbena sabbaṁ avijjānusayo pahīno hoti. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, desire to be reborn, and ignorance.
“Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. “In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
tato, bhikkhave, malā malataraṁ avijjā paramaṁ malaṁ. Worse than any of these is ignorance, the worst stain of all. tato → tato ca (sya-all, pts1ed) " avijjā paramaṁ malan”ti. is ignorance, the worst stain of all.” "
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Avijjāsutta Ignorance “Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. “Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be. Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti. And yet it is evident that there is a specific condition for ignorance. Ko cāhāro avijjāya? And what is the fuel for ignorance? evametissā avijjāya āhāro hoti, evañca pāripūri. That’s the fuel for ignorance, and that’s how it’s fulfilled. evametissā avijjāya āhāro hoti, evañca pāripūri. That’s the fuel for ignorance, and that’s how it’s fulfilled.
‘Avijjā’tissa vacanīyaṁ. You should say: ‘Ignorance.’ Ko cāhāro avijjāya? And what is the fuel for ignorance? Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; In this way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; In the same way, when the factor of associating with untrue persons is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … irrational application of mind … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence.
avijjāpaccayā saṅkhārā, Ignorance is a condition for choices. avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. khattavijjā → khettavijjā (sya-all) iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’ ‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, ‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti— The ascetic Gotama refrains from such low lore, such wrong livelihood.’
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, dn2
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. … iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. They refrain from such low lore, such wrong livelihood. … Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti,
kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.” kāmāsavā, bhavāsavā, avijjāsavā”ti. the defilements of sensuality, desire to be reborn, and ignorance.”
Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. Knowing and seeing like this, ignorance is given up and knowledge arises. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. That gives rise to pleasure, and more than pleasure, happiness, evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. dn18
Avijjā ca bhavataṇhā ca. Ignorance and craving for continued existence. kāmāsavo, bhavāsavo, avijjāsavo. sensuality, desire for continued existence, and ignorance. kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. the yokes of sensuality, desire for rebirth, views, and ignorance. kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā. desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Avijjā ca bhavataṇhā ca. Ignorance and craving for continued existence. kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. the yokes of sensuality, desire for rebirth, views, and ignorance. kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Avijjānīvaraṇasutta The Shroud of Ignorance “Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ. “Mendicants, I do not see a single shroud, shrouded by which people wander and transmigrate for a long time like the shroud of ignorance. yena → yenevaṁ (?) | avijjānīvaraṇaṁ → avijjānīvaraṇena (?) Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṁ sandhāvanti saṁsarantī”ti. Shrouded by ignorance, people wander and transmigrate for a long time.”
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā anvadeva ahirikaṁ anottappaṁ; “Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. Avijjāmūlikā sabbā, are all rooted in ignorance,
Kāmāsavo, bhavāsavo, avijjāsavo— The defilements of sensuality, desire to be reborn, and ignorance. avijjā ca virājitā; whose ignorance has faded away,
Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti. When you meditate observing the impermanence of all conditions, ignorance is given up and knowledge arises.”
Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. This is the first knowledge they achieved. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. This is the second knowledge they achieved. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. This is the third knowledge which they achieved. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by ignorance’: this is one contemplation. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation. avijjāyeva sā gati. destined only for ignorance. Avijjā hāyaṁ mahāmoho, For ignorance is the great delusion Saccaṁ upadhi avijjā ca,
avijjāpaccayā saṅkhārā, Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease.
puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; Mired in all sorts of ignorance, beings in love with being are not released from continued existence. aparimuttā → bhavā aparimuttā (bj); vā aparimuttā (sya-all)
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …” Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation … Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation? ayaṁ vuccatāvuso, avijjā. This is called ignorance. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ— Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …” Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—
kāmāsavo, bhavāsavo, avijjāsavo. The defilements of sensuality, desire to be reborn, and ignorance. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is:
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati. When that mendicant has given up ignorance and given rise to knowledge, they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.
Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. just this is the end of the underlying tendencies to desire, repulsion, views, doubt, conceit, the desire to be reborn, and ignorance. This is the end of taking up the rod and the sword, the end of quarrels, arguments, and disputes, of accusations, divisive speech, and lies. Esevanto rāgānusayānaṁ, esevanto paṭighānusayānaṁ, esevanto diṭṭhānusayānaṁ, esevanto vicikicchānusayānaṁ, esevanto mānānusayānaṁ, esevanto bhavarāgānusayānaṁ, esevanto avijjānusayānaṁ, esevanto daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ. mn18
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha, vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi: Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. ‘A domesticated female deer’ is a term for ignorance.
Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, So, ignorance is a condition for choices. “Avijjāpaccayā saṅkhārāti iti kho panetaṁ vuttaṁ; ‘Ignorance is a condition for choices.’ That’s what I said. avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Avijjāpaccayā, bhante, saṅkhārā; mn38 avijjāpaccayā saṅkhārā”ti. mn38 avijjāpaccayā saṅkhārā, Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease. “Avijjānirodhā saṅkhāranirodhoti iti kho panetaṁ vuttaṁ; ‘When ignorance ceases, choices cease.’ That’s what I said. avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṁ vā ettha hotī”ti? Is that how you see this or not?” “Avijjānirodhā, bhante, saṅkhāranirodho; mn38 avijjānirodhā saṅkhāranirodho”ti. mn38 avijjānirodhā saṅkhāranirodho, When ignorance ceases, choices cease.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatratatrābhinandanā— “It’s because of sentient beings—shrouded by ignorance and fettered by craving—taking pleasure wherever it lands. “Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— “It’s when ignorance fades away, knowledge arises, and craving ceases.
“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. “The underlying tendency for greed underlies pleasant feeling. The underlying tendency for repulsion underlies painful feeling. The underlying tendency for ignorance underlies neutral feeling.” “Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti? “Do these underlying tendencies always underlie these feelings?” “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti. “No, they do not.” “Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti. “The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling.” “Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti? “Should these underlying tendencies be given up regarding all instances of these feelings?” “Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. “No, not in all instances. Avijjaṁ tena pajahati, na tattha avijjānusayo anusetī”ti. With this they give up ignorance, and the underlying tendency to ignorance does not lie within that.” “Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti. “Ignorance.” “Avijjāya panāyye, kiṁ paṭibhāgo”ti? “What is the counterpart of ignorance?” “Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti. “Knowledge.”
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand: yamidaṁ → yadidaṁ (bj) Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. So instead of avoiding that practice, they cultivate it. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus … Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ sevati, taṁ na parivajjeti. cultivates it … Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus … Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. doesn’t cultivate it … Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is pleasant now and results in future pleasure, an ignoramus … Taṁ avidvā avijjāgato yathābhūtaṁ appajānanto taṁ na sevati, taṁ parivajjeti. doesn’t cultivate it …
‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā; ‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā. ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’ evaṁ kira sammā → evaṁ kirāyasmā (sya-all, mr) " ‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti. ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’”
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato”ti. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.”
te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply: Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso, chandarāgabyāpādena ruppati. ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ ‘taṇhā kho sallaṁ samaṇena vuttaṁ, avijjāvisadoso chandarāgabyāpādena ruppati. ‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will. Taṁ me taṇhāsallaṁ pahīnaṁ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on extinguishment.’ visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘Poison’ is a term for ignorance.
“ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṁ atidhāvitabbaṁ maññeyya: “It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu. the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance. avijjāpaccayā saṅkhārā, ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When ignorance fades away and ceases with nothing left over, choices cease.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. ‘ye assu darathā kāmāsavaṁ paṭicca tedha na santi, ye assu darathā bhavāsavaṁ paṭicca tedha na santi, ye assu darathā avijjāsavaṁ paṭicca tedha na santi, atthi cevāyaṁ darathamattā yadidaṁ— ‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance. So ‘suññamidaṁ saññāgataṁ kāmāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ bhavāsavenā’ti pajānāti, ‘suññamidaṁ saññāgataṁ avijjāsavenā’ti pajānāti, ‘atthi cevidaṁ asuññataṁ yadidaṁ— They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho. But bigger than that is the mass of ignorance by which Prince Jayasena is veiled, shrouded, covered, and engulfed. nivuto → nivuṭo (sya-all, km, pts1ed, mr) | ophuṭo → ovuto (bj); ovuṭo (sya-all, km, pts1ed) Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Tassa avijjānusayo anuseti. the underlying tendency to ignorance underlies that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life. Tassa avijjānusayo anuseti. the underlying tendency to ignorance underlies that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life. Tassa avijjānusayo nānuseti. the underlying tendency to ignorance does not underlie that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life. Tassa avijjānusayo nānuseti. the underlying tendency to ignorance does not underlie that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.
“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā. “Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
Avijjāpaccayā, bhikkhave, saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Avijjāpaccayā, bhikkhave, saṅkhārā; Ignorance is a condition for choices. Katamā ca, bhikkhave, avijjā? And what is ignorance? Ayaṁ vuccati, bhikkhave, avijjā. This is called ignorance. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Avijjāpaccayā, bhikkhave, saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. ‘When ignorance exists there are choices. Ignorance is a condition for choices.’ Iti hidaṁ avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’ Iti hidaṁ avijjānirodhā saṅkhāranirodho; And so, when ignorance ceases, choices cease.
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti. ‘When ignorance exists there are choices. Ignorance is a condition for choices.’ Iti hidaṁ avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti. ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’ Iti hidaṁ avijjānirodhā saṅkhāranirodho; And so, when ignorance ceases, choices cease.
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. Ignorance. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; And so, ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, ‘dhammakathiko bhikkhū’ti alaṁvacanāya. If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṁvacanāya. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” "
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. “Mendicants, for a fool shrouded by ignorance and fettered by craving, this body has been produced. Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṁ kāyo samudāgato. For an astute person shrouded by ignorance and fettered by craving, this body has been produced. “Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. “For a fool shrouded by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving. Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṁ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. For an astute person shrouded by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.
avijjāpaccayā, bhikkhave, saṅkhārā Ignorance is a condition for choices. ‘avijjāpaccayā, bhikkhave, saṅkhārā’. ‘Ignorance is a condition for choices.’ avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. Imesu, ānanda, dhammesu avijjā anupatitā. Ignorance is included in all these things. Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
“Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. Avijjāsamudayā saṅkhārasamudayo; Ignorance is the origin of choices. avijjānirodhā saṅkhāranirodho. When ignorance ceases, choices cease.
avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; The knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. atītampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the past: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices. anāgatampi addhānaṁ avijjāpaccayā saṅkhārāti ñāṇaṁ, asati avijjāya natthi saṅkhārāti ñāṇaṁ; Also regarding the future: the knowledge that ignorance is a condition for choices, and the knowledge that when ignorance doesn’t exist, there are no choices.
Avijjāpaccayasutta Ignorance is a Condition Avijjāpaccayasutta → avijjādipaccayadesanāsuttaṁ (bj); avijjāpaccayā 1 (pts1ed, pts2ed) " “Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. ‘avijjāpaccayā saṅkhārā’”ti. ‘Ignorance is a condition for choices.’ “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up:
Dutiyaavijjāpaccayasutta Ignorance is a Condition (2nd) “Avijjāpaccayā, bhikkhave, saṅkhārā; “Ignorance is a condition for choices. ‘avijjāpaccayā saṅkhārā’ti. ‘Ignorance is a condition for choices.’ Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up: Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. When ignorance fades away and ceases with nothing left over, then any twists, ducks, and dodges are given up:
avijjāpaccayā saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
Avijjāya sati saṅkhārā honti; When ignorance exists choices come to be. Avijjāya asati saṅkhārā na honti; When ignorance doesn’t exist choices don’t come to be.
Avijjāya sati saṅkhārā honti; When ignorance exists, choices come to be. Avijjāya asati saṅkhārā na honti; When ignorance doesn’t exists, choices don’t come to be.
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā; ‘Ignorance is the source of choices. avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti. When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’ Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ. If an ignorant individual makes a good choice, their consciousness enters a good realm. Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti. When a mendicant has given up ignorance and given rise to knowledge, they don’t make a good choice, a bad choice, or an imperturbable choice.
yadidaṁ avijjāpaccayā saṅkhārā; Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease.
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṁ deseti, dhammakathiko bhikkhūti alaṁvacanāya. If a mendicant teaches Dhamma for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who speaks on Dhamma’. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṁvacanāya. If they practice for disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who practices in line with the teaching’. Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti. If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” "
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṁ upayāpenti, viññāṇaṁ upayantaṁ nāmarūpaṁ upayāpeti, nāmarūpaṁ upayantaṁ saḷāyatanaṁ upayāpeti, saḷāyatanaṁ upayantaṁ phassaṁ upayāpeti, phasso upayanto vedanaṁ upayāpeti, vedanā upayantī taṇhaṁ upayāpeti, taṇhā upayantī upādānaṁ upayāpeti, upādānaṁ upayantaṁ bhavaṁ upayāpeti, bhavo upayanto jātiṁ upayāpeti, jāti upayantī jarāmaraṇaṁ upayāpeti. In the same way, when ignorance surges it makes choices surge. When choices surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge. Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṁ apayāpenti, viññāṇaṁ apayantaṁ nāmarūpaṁ apayāpeti, nāmarūpaṁ apayantaṁ saḷāyatanaṁ apayāpeti, saḷāyatanaṁ apayantaṁ phassaṁ apayāpeti, phasso apayanto vedanaṁ apayāpeti, vedanā apayantī taṇhaṁ apayāpeti, taṇhā apayantī upādānaṁ apayāpeti, upādānaṁ apayantaṁ bhavaṁ apayāpeti, bhavo apayanto jātiṁ apayāpeti, jāti apayantī jarāmaraṇaṁ apayāpetī”ti. In the same way, when ignorance recedes it makes choices recede. When choices recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.” "
avijjāpaccayā saṅkhārāti, susima, passasī”ti? ignorance is a condition for choices?” avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? when ignorance ceases choices cease?”
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṁ gacchanti. In the same way all unskillful qualities are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too.
Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. The mind, ideas, and the element of ignorance are all present. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; Struck by feelings born of contact with ignorance, an unlearned ordinary person thinks ‘I am’, Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. But a learned noble disciple gives up ignorance about them and gives rise to knowledge. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, conditioned, and dependently originated. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; sn22.81 sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. sn22.81 Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; sn22.81 sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. sn22.81 Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; sn22.81 sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. sn22.81 Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, conditioned, and dependently originated. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; sn22.81 Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā; When an unlearned ordinary person is struck by feelings born of contact with ignorance, craving arises. Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā. and that ignorance are also impermanent, conditioned, and dependently originated.
“Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṁ atidhāvitabbaṁ maññeyya. “It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
avijjāpaccayā saṅkhārā; “Ignorance is a condition for choices. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. …
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
Avijjāsutta Ignorance Avijjāsutta → avijjā or bhikkhu 1 (pts1ed) " “‘avijjā, avijjā’ti, bhante, vuccati. “Sir, they speak of this thing called ‘ignorance’. Katamā nu kho, bhante, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccati, bhikkhu, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.” "
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, bhante, vuccati. “Sir, they speak of this thing called ‘ignorance’. Katamā nu kho, bhante, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccati, bhikkhu, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.”
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccati, āvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.” "
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccatāvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.” "
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. “Reverend Sāriputta, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccatāvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.” "
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccatāvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.”
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccatāvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.”
13. Avijjāvagga 13. Ignorance “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. “Reverend Koṭṭhita, they speak of this thing called ‘ignorance’. Katamā nu kho, āvuso, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” Ayaṁ vuccatāvuso, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotī”ti. And this is how an ignorant person is defined.” Avijjāvaggo tatiyo. sn22.135
“Ye hi keci, bhagini, samaṇabrāhmaṇā vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti. “Sister, those ascetics and brahmins who earn a living by geomancy—a low lore, a wrong livelihood—are said to eat facing downwards. jīvikaṁ → jīvitaṁ (mr) Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti. Those ascetics and brahmins who earn a living by astrology—a low lore, a wrong livelihood—are said to eat facing upwards. Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’ti. Those ascetics and brahmins who earn a living by palmistry—a low lore, a wrong livelihood—are said to eat facing the intermediate directions. So khvāhaṁ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi, na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṁ kappemi, na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṁ kappemi. I don’t earn a living by any of these means.
6. Avijjāvagga 6. Ignorance Avijjāpahānasutta Giving Up Ignorance Avijjāpahānasutta → avijjā (pts1ed) " “kathaṁ nu kho, bhante, jānato kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? “Sir, how does one know and see so as to give up ignorance and give rise to knowledge?” “Cakkhuṁ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati. sn35.53 yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. manaṁ aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. Evaṁ kho, bhikkhu, jānato evaṁ passato avijjā pahīyati, vijjā uppajjatī”ti. That’s how to know and see so as to give up ignorance and give rise to knowledge.” "
Paṭhamaavijjāpahānasutta Giving Up Ignorance (1st) Paṭhamaavijjāpahānasutta → avijjāsuttaṁ (bj); avijjā 1 (pts1ed) " “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?” “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. “There is, mendicant.” “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? “But what is that one thing?” “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.” “Kathaṁ pana, bhante, jānato, kathaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?” “Cakkhuṁ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṁ … cakkhusamphassaṁ … “When a mendicant knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ, cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati …pe… And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. … manaṁ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṁ … manosamphassaṁ … Knowing and seeing the mind, ideas, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises. Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.” "
Dutiyaavijjāpahānasutta Giving Up Ignorance (2nd) Dutiyaavijjāpahānasutta → dutiyaavijjāsuttaṁ (bj); avijjā 2 (pts1ed) " “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? “Sir, is there one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge?” “Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. “There is, mendicant.” “Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti? “But what is that one thing?” “Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. “Ignorance is one thing such that by giving it up a mendicant gives up ignorance and gives rise to knowledge.” “Kathaṁ pana, bhante, jānato, kathaṁ passato avijjā pahīyati, vijjā uppajjatī”ti? “But how does a mendicant know and see so as to give up ignorance and give rise to knowledge?” Evaṁ kho, bhikkhu, jānato evaṁ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. That’s how a mendicant knows and sees so as to give up ignorance and give rise to knowledge.” "
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. The underlying tendency to greed should be given up when it comes to pleasant feeling. The underlying tendency to repulsion should be given up when it comes to painful feeling. The underlying tendency to ignorance should be given up when it comes to neutral feeling. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, pts1ed) | vivattayi → vāvattayi (bj)
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato …pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati. As they do so, they give up the underlying tendency for ignorance towards the body and neutral feeling.
Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo— The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. Avijjāvaggo paṭhamo, sn45.180
Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. As they develop the seven awakening factors, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime. Pubbakoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. sn48.50 Avijjāya tveva tamokāyassa asesavirāganirodho santametaṁ padaṁ paṇītametaṁ padaṁ, yadidaṁ— sn48.50
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā— Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
yadidaṁ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ …pe… Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Avijjāsutta Ignorance “‘avijjā, avijjā’ti, bhante, vuccati. “Sir, they speak of this thing called ‘ignorance’. Katamā nu kho, bhante, avijjā; What is ignorance? kittāvatā ca avijjāgato hotī”ti? And how is an ignorant person defined?” ayaṁ vuccati, bhikkhu, avijjā; This is called ignorance. ettāvatā ca avijjāgato hotīti. And this is how an ignorant person is defined.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world. taṇhāsaṁyojanā sandhāvantā saṁsarantā → taṇhāsaṁyojanabandhā sandhāvatā (mr) "
… “Evameva kho, bhikkhave, appakā te sattā ye pana ariyena paññācakkhunā samannāgatā; atha kho eteva bahutarā sattā ye avijjāgatā sammuḷhā …pe…. “… the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. …” "