So I have heard. Evaṁ me sutaṁ—At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination in forward and reverse order: Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:

“When this exists, this comes to be; due to the arising of this, this arises. “Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—Ignorance is a requirement for choices. avijjāpaccayā saṅkhārā, Choices are a requirement for consciousness. saṅkhārapaccayā viññāṇaṁ, Consciousness is a requirement for name and form. viññāṇapaccayā nāmarūpaṁ, Name and form are requirements for the six sense fields. nāmarūpapaccayā saḷāyatanaṁ, The six sense fields are requirements for contact. saḷāyatanapaccayā phasso, Contact is a requirement for feeling. phassapaccayā vedanā, Feeling is a requirement for craving. vedanāpaccayā taṇhā, Craving is a requirement for grasping. taṇhāpaccayā upādānaṁ, Grasping is a requirement for continued existence. upādānapaccayā bhavo, Continued existence is a requirement for rebirth. bhavapaccayā jāti, Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

When ignorance fades away and ceases with nothing left over, choices cease. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When choices cease, consciousness ceases. saṅkhāranirodhā viññāṇanirodho, When consciousness ceases, name and form cease. viññāṇanirodhā nāmarūpanirodho, When name and form cease, the six sense fields cease. nāmarūpanirodhā saḷāyatananirodho, When the six sense fields cease, contact ceases. saḷāyatananirodhā phassanirodho, When contact ceases, feeling ceases. phassanirodhā vedanānirodho, When feeling ceases, craving ceases. vedanānirodhā taṇhānirodho, When craving ceases, grasping ceases. taṇhānirodhā upādānanirodho, When grasping ceases, continued existence ceases. upādānanirodhā bhavanirodho, When continued existence ceases, rebirth ceases. bhavanirodhā jātinirodho, When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. That is how this entire mass of suffering ceases.” Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“When things become clear “Yadā have pātubhavanti dhammā, to the keen, meditating brahmin, Ātāpino jhāyato brāhmaṇassa; he remains, scattering Māra’s army, Vidhūpayaṁ tiṭṭhati mārasenaṁ, as the sun lights up the sky.” Sūriyova obhāsayamantalikkhan”ti.

Tatiyaṁ.