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as 'feeling subject to arising and passing away' as it really is. Does not know perception as 'perception subject to arising' as it really is; does not know perception as 'perception subject to passing away' as it really is; does not know perception as 'perception subject to arising and passing away' as it really is. Does not know volitional formations as 'volitional formations subject to arising' as they really are; does not know volitional formations as 'volitional formations subject to passing away' as they really are; does not know volitional formations as 'volitional formations subject to arising and passing away' as they really are. Does not know consciousness as 'consciousness subject to arising' as it really is; does not know consciousness as 'consciousness subject to passing away' as it really is; does not know consciousness as 'consciousness subject to arising and passing away' as it really is. This, friend, is called ignorance; to this extent one is ignorant. At one time, the venerable Sāriputta and the venerable Mahākoṭṭhika were dwelling in Bārāṇasī, in Isipatana, at the Deer Park. Then the venerable Mahākoṭṭhika, sitting to one side, said to the venerable Sāriputta: 'Knowledge, knowledge,' friend Sāriputta, it is said. What then, friend, is knowledge, and to what extent is one endowed with knowledge? Here, friend, an instructed noble disciple knows form as 'form subject to arising' as it really is; knows form as 'form subject to passing away' as it really is; knows form as 'form subject to arising and passing away' as it really is. Knows feeling as 'feeling subject to arising' as it really is; knows feeling as 'feeling subject to passing away' as it really is; knows feeling as 'feeling subject to arising and passing away' as it really is. Knows perception as 'perception subject to arising' as it really is; knows perception as 'perception subject to passing away' as it really is; knows perception as 'perception subject to arising and passing away' as it really is. Knows volitional formations as 'volitional formations subject to arising' as they really are; knows volitional formations as 'volitional formations subject to passing away' as they really are; knows volitional formations as 'volitional formations subject to arising and passing away' as they really are. Knows consciousness as 'consciousness subject to arising' as it really is; knows consciousness as 'consciousness subject to passing away' as it really is; knows consciousness as 'consciousness subject to arising and passing away' as it really is. This is called Friend, knowledge; and to this extent one has attained knowledge.” The Third. 4. The Discourse on Gratification 129. Dwelling in Bārāṇasī, at Isipatana in the Deer Park… Then venerable Mahākoṭṭhika, sitting to one side, said to venerable Sāriputta: “‘Ignorance, ignorance’ it is said, friend Sāriputta. What, friend, is ignorance? And to what extent is one ignorant?” “Here, friend, an untaught ordinary person does not understand as it really is the gratification, the danger, and the escape from form. From feeling… perception… volitional formations… consciousness, they do not understand as it really is the gratification, the danger, and the escape. This, friend, is called ignorance; and to this extent one is ignorant.” The Fourth. 5. The Second Discourse on Gratification 130. Dwelling in Bārāṇasī, at Isipatana in the Deer Park… “‘Knowledge, knowledge’ it is said, friend Sāriputta. What, friend, is knowledge? And to what extent has one attained knowledge?” “Here, friend, a well-taught noble disciple understands as it really is the gratification, the danger, and the escape from form. From feeling… perception… volitional formations… consciousness, they understand as it really is the gratification, the danger, and the escape. This, friend, is called knowledge; and to this extent one has attained knowledge.” The Fifth. 6. The Discourse on Origin 131. Dwelling in Bārāṇasī, at Isipatana in the Deer Park… “‘Ignorance, ignorance’ it is said, friend Sāriputta. What, friend, is ignorance? And to what extent is one ignorant?” “Here, friend, an untaught ordinary person does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape from form. From feeling… perception… volitional formations… consciousness, they do not understand as it really is the origin, the passing away, the gratification, the danger, and the escape. This, friend, is called ignorance; and to this extent one is ignorant.” The Sixth. 7. The Second Discourse on Origin 132. Dwelling in Bārāṇasī, at Isipata in the Deer Park... (abbreviated)... Venerable Mahākoṭṭhika, seated to one side, said this to Venerable Sāriputta: "‘Knowledge, knowledge,’ friend Sāriputta, it is said. Now what, friend, is knowledge? And to what extent is one possessed of knowledge?" "Here, friend, a well-taught noble disciple understands as it truly is the origin, the passing away, the gratification, the danger, and the escape from form. Of feeling... (abbreviated)... of perception... of volitional formations... of consciousness, he understands as it truly is the origin, the passing away, the gratification, the danger, and the escape. This, friend, is called knowledge; to this extent one is possessed of knowledge." The Seventh. 8. Koṭṭhika Sutta 133. Dwelling in Bārāṇasī, at Isipatana, in the Deer Park. Then Venerable Sāriputta, in the evening... (abbreviated)... Venerable Sāriputta, seated to one side, said this to Venerable Mahākoṭṭhika: "‘Ignorance, ignorance,’ friend Koṭṭhika, it is said. Now what, friend, is ignorance? And to what extent is one possessed of ignorance?" "Here, friend, an untaught ordinary person does not understand as it truly is the gratification, the danger, and the escape from form. Of feeling... (abbreviated)... of perception... of volitional formations... of consciousness, he does not understand as it truly is the gratification, the danger, and the escape. This, friend, is called ignorance; to this extent one is possessed of ignorance." When this was said, Venerable Sāriputta said this to Venerable Mahākoṭṭhika: "‘Knowledge, knowledge,’ friend Koṭṭhika, it is said. Now what, friend, is knowledge? And to what extent is one possessed of knowledge?" "Here, friend, a well-taught noble disciple understands as it truly is the gratification, the danger, and the escape from form. Of feeling... (abbreviated)... of perception... of volitional formations... of consciousness, he understands as it truly is the gratification, the danger, and the escape. This, friend, is called knowledge; to this extent one is possessed of knowledge." The Eighth. 9. Second Koṭṭhika Sutta 134. Dwelling in Bārāṇasī, at Isipatana, in the Deer Park... (abbreviated)... ‘igno Ignorance, ignorance, friend Koṭṭhika, it is said. What, friend, is ignorance? And to what extent is one gone to ignorance? Here, friend, an uninstructed ordinary person does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape from form. From feeling... From perception... From volitional formations... From consciousness, he does not understand as it really is the origin, the passing away, the gratification, the danger, and the escape from consciousness. This, friend, is called ignorance. To this extent one is gone to ignorance. When this was said, Venerable Sāriputta said to Venerable Mahākoṭṭhika: Knowledge, knowledge, friend Koṭṭhika, it is said. What, friend, is knowledge? And to what extent is one gone to knowledge? Here, friend, an instructed noble disciple understands as it really is the origin, the passing away, the gratification, the danger, and the escape from form. From feeling... From perception... From volitional formations... From consciousness, he understands as it really is the origin, the passing away, the gratification, the danger, and the escape from consciousness. This, friend, is called knowledge. To this extent one is gone to knowledge. The Ninth. 10. The Third Koṭṭhika Sutta The same introduction. Seated to one side, Venerable Sāriputta said to Venerable Mahākoṭṭhika: Ignorance, ignorance, friend Koṭṭhika, it is said. What, friend, is ignorance? And to what extent is one gone to ignorance? Here, friend, an uninstructed ordinary person does not understand form, does not understand the origin of form, does not understand the cessation of form, does not understand the path leading to the cessation of form. He does not understand feeling... He does not understand perception... He does not understand volitional formations... He does not understand consciousness, does not understand the origin of consciousness, does not understand the cessation of consciousness, does not understand the path leading to the cessation of consciousness. This, friend, is called ignorance. To this extent one is gone to ignorance. When this was said, Venerable Sāriputta said to Venerable Mahākoṭṭhika: Knowledge, knowledge... "Knowledge," friend Koṭṭhika, it is said. "What, indeed, friend, is knowledge? And to what extent is one accomplished in knowledge?" "Here, friend, a well-taught noble disciple understands form, understands the origin of form, understands the cessation of form, understands the path leading to the cessation of form. Feeling... perception... volitional formations... understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, understands the path leading to the cessation of consciousness. This, friend, is called knowledge; to this extent is one accomplished in knowledge." The Tenth. The Chapter on Ignorance, the Thirteenth. Its summary – Three on things of origin, two others on gratification; and two spoken on origin, three others on Koṭṭhika. 14. The Chapter on Embers 1. The Discourse on Embers 136. At Sāvatthī. "Form, monks, is embers, feeling is embers, perception is embers,