Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.   In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment.  
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati.  
In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment.  

“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.  
Rāgupakkiliṭṭhaṁ vā, bhikkhave, cittaṁ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati.  
The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow.  
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.” 

avijjāya pabhedanan’”ti.   the smashing 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.  
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.  

Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāleti.   It’s when a mendicant shatters the great mass of ignorance.  

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,  
avijjañca virājayaṁ;  
and ignorance dispelled,  

Avijjānivutā posā,   men shrouded by ignorance,  

andhabhūtā acakkhukā;   But men shrouded 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 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 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 kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.  
You’d expect that mendicant to smash ignorance.  
So avijjāppabhedaṁ manasi karoti.  
They focus on smashing ignorance,  
Tassa kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.  
You’d expect that mendicant to smash ignorance.  

Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāletā.   It’s when a mendicant shatters the great mass of 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,  
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.  

Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti.   A noble disciple with right freedom shatters the great mass of 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.  

Avijjā ca bhavataṇhā ca—  Ignorance and craving for continued existence.  

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.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…   He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’.  

“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.  
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.  

Anunayasaṁyojanassa pahānāya samucchedāya brahmacariyaṁ vussati, paṭighasaṁyojanassa …pe…   The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.  
Yato ca kho, bhikkhave, bhikkhuno anunayasaṁyojanaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— 

Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.   The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.  

Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṁ vussati, paṭighānusayassa …pe…   The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.  
Yato ca kho, bhikkhave, bhikkhuno kāmarāgānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.  
When a mendicant has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— 

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.  
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.” 

Avijjānivuto poso,   A man shrouded by 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.  

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.  
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that ignorance is fueled by something, it’s not unfueled.  
Avijjampāhaṁ → avijjampahaṁ (bj, sya-all, pts1ed)  
Ko cāhāro avijjāya?  
And what is the fuel for ignorance?  
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ 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;  
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. When the five hindrances are fulfilled, they fulfill ignorance.  
evametissā avijjāya āhāro hoti, evañca pāripūri.  
That’s the fuel for ignorance, and that’s how it’s fulfilled.  
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ 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;  
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. When the five hindrances are fulfilled, they fulfill ignorance.  
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.’  
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ.  
I say that ignorance is fueled by something, it’s not unfueled.  
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.  

“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.  
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.  
An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.  

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.  

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.  

Avijjā ca bhavataṇhā ca.   Ignorance and craving for continued existence.  
kāmāsavo, bhavāsavo, avijjāsavo.  
sensuality, desire for continued existence, and ignorance.  
kāmogho, bhavogho, diṭṭhogho, avijjogho.  
the floods of sensuality, desire for rebirth, views, 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.  
kāmogho, bhavogho, diṭṭhogho, avijjogho.  
sensuality, desire for rebirth, views, and ignorance.  
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.  

anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati—  and ignorance.  
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— 
and ignorance.  
anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati— 
and ignorance.  
anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati— 
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.  

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.  

Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—  A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  
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 …”  
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:  
Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.  

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;   There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.  
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.  
etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi— 
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. This is where these bad, unskillful qualities cease without anything left over.’ This is how I understand the detailed meaning of this passage for recitation.  

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.  

‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ.   ‘Sticking point’ is a term for ignorance.  
Ukkhipa laṅgiṁ, pajaha avijjaṁ;  
‘Throw out the sticking point’ means ‘give up 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.  

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 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 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.  

adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.   Neutral feeling is pleasant in the presence of knowledge, and painful in the presence of ignorance.”  
“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.”  
“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.”  
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?”  

‘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.  

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.  

Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.   In their ignorance, they used to acquire attachments.  
Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.  
In their ignorance, they used to be covetous, full of desire and lust.  
Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.  
In their ignorance, they used to be contemptuous, full of ill will and malevolence.  
Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.  
In their ignorance, they used to be ignorant, full of delusion.  

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.  

Avijjā ca bhavataṇhā ca—  Ignorance and craving for continued existence.  

Yesaṁ rāgo ca doso ca,   Those in whom greed, hate, and ignorance  

avijjañca virājiya;   having dispelled ignorance,  

avijjā nipatataṁ varā;   Ignorance the finest thing that falls.  

“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!  

Yesaṁ rāgo ca doso ca,   Those in whom greed, hate, and ignorance  

avijjāsamatikkamā;   by going beyond ignorance,  
Chetvā avijjaṁ vijjāya,  
By breaking ignorance with knowledge,  
Chetvā → bhetvā (bj, sya-all, km, pts1ed, pts2ed) 

Yesaṁ rāgo ca doso ca,   Those in whom greed, hate, and ignorance  
appamattānusikkhare;  
and going past 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.  

‘Avijjā’tissa vacanīyaṁ.   You should say: ‘Ignorance.’  
Iti kho, bhikkhave, avijjūpanisā saṅkhārā,  
So ignorance is a vital condition for choices.  
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti.  
In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” 

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.  

Avijjāsamudayā saṅkhārasamudayo;   Ignorance is the origin of choices.  
avijjānirodhā saṅkhāranirodho.  
When ignorance ceases, choices cease.  

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.’  
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’.” 

avijjāpaccayā saṅkhārā’”ti?   ignorance is a condition for choices?”  
‘avijjāpaccayā saṅkhārā’”ti.  
ignorance is a condition for choices.”  
avijjānirodhā saṅkhāranirodho’”ti?  
when ignorance ceases, choices cease?”  
‘avijjānirodhā saṅkhāranirodho’”ti.  
when ignorance ceases, choices cease.”  

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?”  

“Mahati kho esā, kaccāna, dhātu yadidaṁ avijjādhātu.   “It’s a mighty thing, Kaccāna, the element of ignorance.  

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;  
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;  
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.  

‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṁ adhivacanaṁ.   ‘A sweltering forest grove’ is a term for ignorance.  

“Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ;   “Reverend Sāriputta, in my ignorance, I used to have that misconception.  

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.  

“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.   “Mendicants, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.  
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati.  
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.  
evaṁ bhāvitā kho, bhikkhave, aniccasaññā evaṁ bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanatī”ti.  
That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”  

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?  
Ayaṁ vuccati, bhikkhu, avijjā;  
This is called ignorance.  

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?  
Ayaṁ vuccati, bhikkhu, avijjā;  
This is called ignorance.  

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?  
Ayaṁ vuccati, āvuso, avijjā;  
This is called ignorance.  

13. Avijjāvagga   13. Ignorance  

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?  
Ayaṁ vuccatāvuso, avijjā;  
This is called ignorance.  

13. Avijjāvagga   13. Ignorance  

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?  
Ayaṁ vuccatāvuso, avijjā;  
This is called ignorance.  

13. Avijjāvagga   13. Ignorance  

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?  
Ayaṁ vuccatāvuso, avijjā;  
This is called ignorance.  

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?  
Ayaṁ vuccatāvuso, avijjā;  
This is called ignorance.  

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?  
Ayaṁ vuccatāvuso, avijjā;  
This is called ignorance.  

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.  
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.” 

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

6. Avijjāvagga   6. Ignorance  

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?”  
“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?”  
“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.” 

Yassa rāgo ca doso ca,   Those in whom greed, hate, and ignorance  

kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.   the floods of sensual pleasures, desire to be reborn, views, and ignorance.  

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.  

Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.   The underlying tendency to ignorance about neutral feeling underlies that.  
Tassa tāsaṁ vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.  
There’s no underlying tendency to ignorance about neutral feeling underlying that.  

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.  

Kāmāsavo, bhavāsavo, avijjāsavo—  The defilements of sensuality, desire to be reborn, and ignorance.  

Avijjāpañhāsutta   A Question About Ignorance  
“‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati.  
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.  
Katamā nu kho, āvuso, avijjā”ti?  
What is ignorance?”  
ayaṁ vuccatāvuso, avijjā”ti.  
This is called ignorance.”  
“Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti?  
“But, reverend, is there a path and a practice for giving up that ignorance?”  

Kāmogho, bhavogho, diṭṭhogho, avijjogho—  The floods of sensuality, desire to be reborn, views, and ignorance.  

1. Avijjāvagga   1. Ignorance  
Avijjāsutta  
Ignorance  
“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.  
anvadeva → anudeva (bj, pts1ed, mr) 
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti;  
An ignoramus, sunk in ignorance, gives rise to wrong view.  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  

1. Avijjāvagga   1. Ignorance  
Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—netaṁ ṭhānaṁ vijjati.  
In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment.  
Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati.  
In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment.  
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotīti?  
And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment?  
Evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti.  
That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.” 

1. Avijjāvagga   1. Ignorance  

Evameva kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati.   In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment.  
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikaroti?  
And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment?  
evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti.  
That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.” 

Avijjā ca bhavataṇhā ca—  Ignorance and craving for continued existence.  

Kāmāsavo, bhavāsavo, avijjāsavo—  The defilements of sensuality, desire to be reborn, and ignorance.  

Kāmogho, bhavogho, diṭṭhogho, avijjogho—  The floods of sensuality, desire to be reborn, views, and ignorance.  

Kāmayogo, bhavayogo, diṭṭhiyogo avijjāyogo—  The yokes of sensual pleasures, future lives, views, 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.  

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.  

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.  

Kāmogho, bhavogho, diṭṭhogho, avijjogho”ti.   The floods of sensuality, desire to be reborn, 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.  

Kāmāsavo, bhavāsavo, avijjāsavo—  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.  

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.  

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?  
ayaṁ vuccati, bhikkhu, avijjā;  
This is called ignorance.  

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)