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Saɱyutta Nikāya
2. Nidāna Vagga
12. Nidāna-Saɱyutta
1. Buddha-vaggo

The Book of the Kindred Sayings
Part II.
The Book Called the Nidāna-Vagga
Containing Kindred sayings on Cause
and Other Subjects
XII. The Kindred Sayings on Cause
I. The 'Buddha' Suttas

Translated by Mrs. Rhys Davids
Assisted by F. L. Woodward

Originally Published by
The Pali Text Society
Public Domain

 


 

Sutta 4

Vipassī

Vipassi

I

[4.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[4.2] To Vipassi,[1] brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

Kim paccayā.
What conditions.

p.p. explains it all — p.p.

[4.3] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Vipassi bodhisatta, thinking according to law,[2] came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[4.4] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[4.5] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[4.6] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[4.7] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[4.8] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[4.9] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[4.10] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[4.11] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

'Activities' = Saŋkhāra. Note also that here saŋkhāra 'conditions' consciousness, consciousness conditions name-and-shape, but name and shape is not given as the condition for the second round of consciousness that is found in DN. 15 which is then given as the condition for 'sense'.

p.p. explains it all — p.p.

[4.12] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[4.13] Then to Vipassi bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[4.14] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[4.15] Coming to be! Coming to be! At the thought there arose in Vipassi bodhisatta, brethren, in things not taught before[3] vision,[4] there arose in Vipassi bodhisatta knowledge,[5] insight arose, wisdom[6] arose, light[7] arose[6]

II

[4.16] Then, brethren, to Vipassi bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[4.17] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[4.18] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[4.19] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[4.20] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[4.21] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[4.22] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[4.23] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[4.24] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[4.25] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[4.26] And thus also came to Vipassi bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Vipassi bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[4.27] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[4.28] Ceasing! Ceasing! At the thought there arose in Vipassi bodhisatta, brethren, in things not taught before vision, there arose in Vipassi bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 5

Sikhī

Sikhi

I

[5.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[5.2] To Sikī, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[5.3] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[5.4] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[5.5] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[5.6] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[5.7] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[5.8] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[5.9] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[5.10] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[5.11] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[5.12] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[5.13] Then to Sikhī bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[5.14] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[5.15] Coming to be! Coming to be! At the thought there arose in Sikhī bodhisatta, brethren, in things not taught before vision, there arose in Sikhī bodhisatta knowledge, insight arose, wisdom arose, light arose.

II

[5.16] Then, brethren, to Sikhī bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[5.17] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[5.18] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[5.19] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[5.20] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[5.21] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[5.22] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[5.23] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[5.24] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[5.25] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[5.26] And thus also came to Sikhī bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Sikhī bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[5.27] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[5.28] Ceasing! Ceasing! At the thought there arose in Sikhī bodhisatta, brethren, in things not taught before vision, there arose in Sikhī bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 6

Vessabhu

Vessabhu

I

[6.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[6.02] To Vessabhu, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[6.03] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[6.04] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[6.05] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[6.06] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[6.07] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[6.08] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[6.09] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[6.010] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[6.011] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[6.012] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[6.013] Then to Vessabhu bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[6.014] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[6.015] Coming to be! Coming to be! At the thought there arose in Vessabhu bodhisatta, brethren, in things not taught before vision, there arose in Vessabhu bodhisatta knowledge, insight arose, wisdom arose, light arose.

II

[6.016] Then, brethren, to Vessabhu bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[6.017] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[6.018] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[6.019] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[6.020] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[6.021] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[6.022] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[6.023] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[6.024] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[6.025] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[6.026] And thus also came to Vessabhu bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Vessabhu bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[6.027] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[6.028] Ceasing! Ceasing! At the thought there arose in Vessabhu bodhisatta, brethren, in things not taught before vision, there arose in Vessabhu bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 7

Kakusandha

Kakusandha

I

[7.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[7.02] To Kakusandha, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[7.03] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[7.04] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[7.05] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[7.06] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[7.07] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[7.08] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[7.09] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[7.010] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[7.011] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[7.012] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[7.013] Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[7.014] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[7.015] Coming to be! Coming to be! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose.

II

[7.016] Then, brethren, to Kakusandha bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[7.017] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[7.018] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[7.019] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[7.020] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[7.021] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[7.022] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[7.023] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[7.024] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[7.025] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[7.026] And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[7.027] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[7.028] Ceasing! Ceasing! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 8

Konāgamaṇa

Konāgamaṇa

I

[8.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[8.02] To Konāgamaṇa, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[8.03] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[8.04] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[8.05] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[8.06] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[8.07] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[8.08] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[8.09] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[8.010] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[8.011] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[8.012] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[8.013] Then to Konāgamaṇa bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[8.014] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[8.015] Coming to be! Coming to be! At the thought there arose in Konāgamaṇa bodhisatta, brethren, in things not taught before vision, there arose in Konāgamaṇa bodhisatta knowledge, insight arose, wisdom arose, light arose.

II

[8.016] Then, brethren, to Konāgamaṇa bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[8.017] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[8.018] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[8.019] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[8.020] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[8.021] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[8.022] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[8.023] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[8.024] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[8.025] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[8.026] And thus also came to Konāgamaṇa bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Konāgamaṇa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[8.027] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[8.028] Ceasing! Ceasing! At the thought there arose in Konāgamaṇa bodhisatta, brethren, in things not taught before vision, there arose in Konāgamaṇa bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 9

Kassapa

Kassapa

I

[9.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[9.02] To Kassapa, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[9.03] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[9.04] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[9.05] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[9.06] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[9.07] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[9.08] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[9.09] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[9.010] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[9.011] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[9.012] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[9.013] Then to Kassapa bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[9.014] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[9.015] Coming to be! Coming to be! At the thought there arose in Kassapa bodhisatta, brethren, in things not taught before vision, there arose in Kassapa bodhisatta knowledge, insight arose, wisdom arose, light arose.

II

[9.016] Then, brethren, to Kassapa bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[9.017] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[9.018] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[9.019] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[9.020] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[9.021] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[9.022] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[9.023] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[9.024] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[9.025] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[9.026] And thus also came to Kassapa bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Kassapa bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[9.027] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[9.028] Ceasing! Ceasing! At the thought there arose in Kassapa bodhisatta, brethren, in things not taught before vision, there arose in Kassapa bodhisatta knowledge, insight arose, wisdom arose, light arose.

 


 

Sutta 10

Mahā Sakyamuni Gotamo

Gotama the Great Seer of the Sākyas

I

[10.1][bodh] Thus have I heard:

The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.

And there the Exalted One addressed the brethren, saying:

'Brethren!'

'Master!' responded those brethren.

The Exalted One said:

[10.02] To me, brethren, while I was yet unenlightened and Bodhisat, there came this thought: —

Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?

[10.03] Then to me, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to me, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.

[10.04] Then to me, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to me, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.

[10.05] Then to me, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to me, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.

[10.06] Then to me, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to me, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.

[10.07] Then to me, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to me, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.

[10.08] Then to me, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to me, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.

[10.09] Then to me, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to me, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.

[10.010] Then to me, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to me, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.

[10.011] Then to me, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to me, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.

[10.012] Then to me, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to me, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.

[10.013] Then to me, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to me, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.

[10.014] Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.

Even so is the coming to be of this entire mass of ill.

[10.015] Coming to be! Coming to be! At the thought there arose in me, brethren, in things not taught before vision, there arose in me knowledge, insight arose, wisdom arose, light arose.

II

[10.016] Then, brethren, to me, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.

[10.017] And thus also came to me, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.

[10.018] And thus also came to me, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.

[10.019] And thus also came to me, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.

[10.020] And thus also came to me, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.

[10.021] And thus also came to me, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.

[10.022] And thus also came to me, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.

[10.023] And thus also came to me, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.

[10.024] And thus also came to me, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.

[10.025] And thus also came to me, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.

[10.026] And thus also came to me, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to me, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.

[10.027] Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.

Even so is the ceasing of this entire mass of ill.

[10.028] Ceasing! Ceasing! At the thought there arose in me, brethren, in things not taught before vision, there arose in me knowledge, insight arose, wisdom arose, light arose.

 


[1] Told also in Dialogues, ii, 23 f. There the experience of Vipassi alone is given in full, a similar experience being affirmed as having happened to the succeding Buddhas, including the narrator Gotama. Here commencing in the same way Gotama gives also his own similar experience, though the compilation is, in the middle, condensed, as I have condensed above. [Ed.: Although the Pali abbreviates, it does so with 'pe' indicating that the missing sections were present in the original — in other words were not originally teachings in brief or summaries. Consequently they have been spelled out in full for this edition. Additionally Mrs. Rhys Davids abbreviates intermediate sections on her own — these also have been spelled out using her construction in previous identical passages.]

[THE FOLLOWING FOOTNOTES ARE MOVED FORWARD FROM WHERE THEY WERE ORIGINALLY PLACED IN SUTTA 10]

[2] Yoniso, instrumental of yoni, lit. matrix. Invariably rendered in the Comy. by upāyena, pāṭha-, i.e., 'by method,' system, order. Cf. above i, 131, 320. In Psalms of the Brethren I was fain to render this term by a full periphrasis: —

Thereat arose in me the deeper thought:
Attention to the fact and to the cause (verses 269 ff.),

yoniso suggesting grasp that was radical, not superficial. Manasikāro, thought, came to have the specialized meaning of 'attention' in later books only.

[3] Pubbe ananussvtesu dhammesu. In the Dialogues 'not learnt before.' Suta is that which is (a) heard, and so, in a bookless age, (b) learnt. Anussuta is 'learnt in order,' 'heard of,' or as we should say, 'taught,' or 'read of.' — In view of the doctrine of previous Buddhas, the phrase is only true as to a limited past. For Gotama's age it was a new gospel.

[4] Lit. eye: 'knowledge with the sense of vision.' Comy.

[5] 'As meaning what is known.' Comy.

[6] 'As meaning penetration.' Comy.

[7] 'As meaning radiance (luminance, obhāso).' Comy.


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