6.
The Chapter on Ignorance
1.
The Discourse on the Abandoning of Ignorance
53. At Sāvatthī. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "How, venerable sir, for one knowing, for one seeing, is ignorance abandoned, does true knowledge arise?"
"The eye, monk, for one knowing, for one seeing as impermanent, ignorance is abandoned, true knowledge arises. Material forms, for one knowing, for one seeing as impermanent, ignorance is abandoned, true knowledge arises. Eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, ignorance is abandoned, true knowledge arises. The ear... the nose... The tongue... The body... The mind, for one knowing, for one seeing as impermanent, ignorance is abandoned, true knowledge arises. Mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, ignorance is abandoned, true knowledge arises. Thus, monk, for one knowing thus, for one seeing thus, ignorance is abandoned, true knowledge arises." The first.
2.
The Discourse on the Abandoning of Fetters
54. "How, venerable sir, for one knowing, for one seeing, are mental fetters abandoned?" "The eye, monk, for one knowing, for one seeing as impermanent, mental fetters are abandoned. Forms... eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, mental fetters are abandoned. The ear... the nose... The tongue... The body... The mind... Towards the Teaching... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as impermanent, mental fetters are abandoned. Thus, monk, for one knowing thus, for one seeing thus, mental fetters are abandoned." The second.
3.
The Discourse on the Uprooting of Mental Fetters
55. "How, venerable sir, for one knowing, for one seeing, do mental fetters go to uprooting?" "The eye, monk, for one knowing, for one seeing as non-self, mental fetters go to uprooting. Material forms as non-self... eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as non-self, mental fetters go to uprooting. The ear... the nose... The tongue... The body... The mind... Towards the Teaching... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as non-self, mental fetters go to uprooting. Thus, monk, for one knowing thus, for one seeing thus, mental fetters go to uprooting." The third.
4.
The Discourse on the Abandoning of Mental Corruptions
56. "How, venerable sir, for one knowing, for one seeing, are mental corruptions abandoned?" etc. The fourth.
5.
The Discourse on the Uprooting of Mental Corruptions
57. "How, venerable sir, for one knowing, for one seeing, do mental corruptions go to uprooting?" etc. The fifth.
6.
The Discourse on the Abandoning of Underlying Tendencies
58. "How, venerable sir, for one knowing, etc. are underlying tendencies abandoned?" etc. The sixth.
7.
The Discourse on the Uprooting of Underlying Tendencies
59. "How, venerable sir, for one knowing, etc. do underlying tendencies go to uprooting?" "The eye, monk, for one knowing, for one seeing as non-self, underlying tendencies go to uprooting. Etc. The ear... the nose... The tongue... The body... The mind... Towards the Teaching... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too, for one knowing, for one seeing as non-self, underlying tendencies go to uprooting. Thus, monk, for one knowing thus, for one seeing thus, underlying tendencies go to uprooting." The seventh.
8.
The Discourse on the Full Understanding of All Clinging
60. "I will teach you, monks, the teaching for the full understanding of all clinging. Listen to that. And what, monks, is the teaching for the full understanding of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; through deliverance, he understands: 'Clinging has been fully understood by me.' Dependent on the ear and sounds, arises... dependent on the nose and odours... dependent on the tongue and flavours... dependent on the body and tangible objects... dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, a learned noble disciple becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; through deliverance, he understands: 'Clinging has been fully understood by me.' This, monks, is the teaching for the full understanding of all clinging." The eighth.
9.
The First Discourse on the Exhaustion of All Clinging
61. "I will teach you, monks, the teaching for the exhaustion of all clinging. Listen to that. And what, monks, is the teaching for the exhaustion of all clinging? Dependent on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; through deliverance, he understands: 'Clinging has been exhausted by me.' Etc. Dependent on the tongue and flavours, tongue-consciousness arises. Etc. dependent on the mind and mental phenomena, mind-consciousness arises. The meeting of the three is contact. With contact as condition, feeling. Seeing thus, monks, a learned noble disciple becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, becomes disenchanted with feeling. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; through deliverance, he understands: 'Clinging has been exhausted by me.' This, monks, is the teaching for the exhaustion of all clinging." The ninth.
10.
The Second Discourse on the Exhaustion of All Clinging
62. "I will teach you, monks, the teaching for the exhaustion of all clinging. Listen to that. And what, monks, is the teaching for the exhaustion of all clinging?"
"What do you think, monks, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Forms... etc. Is eye-consciousness permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Is eye-contact permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"The ear... the nose... The tongue... The body... The mind... Mental phenomena... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, monks, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact. He becomes disenchanted with whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Etc. He becomes disenchanted with the tongue, becomes disenchanted with flavours, becomes disenchanted with tongue-consciousness, becomes disenchanted with tongue-contact, whatever feeling arises with tongue-contact as condition, etc. He becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact. He becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This, monks, is the teaching for the exhaustion of all clinging." The tenth.
The Chapter on Ignorance is the sixth.
Its summary:
The other two with underlying tendencies, two with full understanding, and Exhaustion;
By that the chapter is called.