Sāvatthiyaṁ viharati.
At Sāvatthi.
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
“Bhikkhus, even before his awakening, while still only a |Bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, the thought occurred to the Blessed One, the |Arahant::a worthy one, an epithet of a fully awakened being|, the |perfectly Awakened One::fully awakened being, fully enlightened being [sammāsambuddha]| Kassapa: ‘Alas, this world has fallen into |trouble::difficulty, problem [kiccha]|, in that it is born, it ages and dies, it passes away and is reborn, yet it does not understand the escape from this |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, from aging and death. When indeed will the escape from this suffering, from aging and death, be known?‘
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to aging and death? Dependent on what does aging and death arise?’ Then, through |wise attention::proper attention, prudent use of the mind, wise reflection, attention to the source [yoniso + manasikāra]|, insight arose for Bodhisatta Kassapa with this |breakthrough::complete comprehension, total understanding [abhisamaya]|: ‘When |birth::rebirth, conception, coming into existence [jāti]| is present, it leads to aging and death; dependent on birth, aging and death arise.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to birth? Dependent on what does birth arise?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| is present, it leads to birth; dependent on existence, birth arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to existence? Dependent on what does existence arise?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |clinging::grasping, acquiring, appropriating, taking possession, identifying [upādāna]| is present, it leads to existence; dependent on clinging, existence arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to clinging? Dependent on what does clinging arise?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| is present, it leads to clinging; dependent on craving, clinging arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to craving? Dependent on what does craving arise?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| is present, it leads to craving; dependent on felt experience, craving arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to sensation? Dependent on what does sensation arise?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When contact is present, it leads to sensation; dependent on |contact::sense impingement, raw experience, touch [phassa]|, sensation arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to contact? Dependent on what does contact arise?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| are present, they lead to contact; dependent on the six sense bases, contact arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to the six sense bases? Dependent on what do the six sense bases arise?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| are present, they lead to the six sense bases; dependent on name and form, the six sense bases arise.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to name and form? Dependent on what do name and form arise?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is present, it leads to name and form; dependent on consciousness, name and form arise.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to consciousness? Dependent on what does consciousness arise?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |intentional constructs::intentions, volitions, and choices expressed as mental, verbal, and bodily activities; thought formations and constructed experiences (including proliferative tendencies); processes that produce kamma [saṅkhāra]|are present, they lead to consciousness; dependent on intentional constructs, consciousness arises.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when present, leads to intentional constructs? Dependent on what do intentional constructs arise?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| is present, it leads to intentional constructs; dependent on ignorance, intentional constructs arise.’
Iti hidaṁ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ; viññāṇapaccayā nāmarūpaṁ; nāmarūpapaccayā saḷāyatanaṁ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṁ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
Thus, dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on felt experience, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, distress, and despair arise. Thus is the arising of this whole mass of suffering. ‘Arising, arising,’ thought the Bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning |doctrine::tradition, discourses, teachings [dhammesu]| previously unheard of.
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, aging and death do not arise? With the ending of what do aging and death cease?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When birth is absent, aging and death do not arise; with the ending of birth, aging and death cease.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, birth does not arise? With the ending of what does birth cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When existence is absent, birth does not arise; with the ending of existence, birth ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, existence does not arise? With the ending of what does existence cease?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When clinging is absent, existence does not arise; with the ending of clinging, existence ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, clinging does not arise? With the ending of what does clinging cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When craving is absent, clinging does not arise; with the ending of craving, clinging ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, craving does not arise? With the ending of what does craving cease?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When sensation is absent, craving does not arise; with the ending of felt experience, craving ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, sensation does not arise? With the ending of what does sensation cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When contact is absent, sensation does not arise; with the ending of contact, sensation ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, contact does not arise? With the ending of what does contact cease?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When the six sense bases are absent, contact does not arise; with the ending of the six sense bases, contact ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, the six sense bases do not arise? With the ending of what do the six sense bases cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When name and form are absent, the six sense bases do not arise; with the ending of name and form, the six sense bases cease.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, name and form do not arise? With the ending of what do name and form cease?‘ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When consciousness is absent, name and form do not arise; with the ending of consciousness, name and form cease.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, consciousness does not arise? With the ending of what does consciousness cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When intentional constructs are absent, consciousness does not arise; with the ending of intentional constructs, consciousness ceases.’
Atha kho, bhikkhave, kassapassa bodhisattassa etadahosi: ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Atha kho, bhikkhave, kassapassa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
Then, bhikkhus, the thought occurred to the Bodhisatta Kassapa: ‘What is it that, when absent, intentional constructs do not arise? With the ending of what do intentional constructs cease?’ Then, through wise attention, insight arose for Bodhisatta Kassapa with this breakthrough: ‘When ignorance is absent, intentional constructs do not arise; with the ending of ignorance, intentional constructs cease.’
Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
Thus, with the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, distress, and despair cease. Thus is the ending of this whole mass of suffering. ‘Ending, ending,’ thought the Bodhisatta Kassapa, as vision, insight, wisdom, true knowledge, and clarity arose in him concerning doctrine previously unheard of.