Saṃyutta Nikāya
Nidānavaggo
Nidānasaṃyuttaṃ
Buddhavaggo
Vipassīsuttaṃ
At Sāvatthi.
To Vipassī, almsmen, exalted one, virtuous one, public awakened one, just prior enlightenment, for not having become widely awakened, as just this one clung-to-enlightenment, meditative, it was like this:
'Alas! miserable is the world, having undergone and born and age and die, and pass and arise. And then for this yo-yoing of ageing-and-death when it not fathoms the departure of suffering. O when may we hail for this, when will it be fathomed, the departure of this suffering, of ageing-and-death?'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, ageing-and-death is? With support of what, ageing-and-death?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when birth exist, ageing-and-death is. With support of birth, ageing-and-death.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, birth is? With support of what, birth?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when becoming exist, birth is. With support of becoming, birth.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, becoming is? With support of what, becoming?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when taking up exist, becoming is. With support of taking up, becoming.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, taking up is? With support of what, taking up?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when longing exist, taking up is. With support of longing, taking up.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, longing is? With support of what, longing?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when feeling exist, longing is. With support of feeling, longing.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, feeling is? With support of what, feeling?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when touch exist, feeling is. With support of touch, feeling.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, touch is? With support of what, touch?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when hexad-base exist, touch is. With support of hexad-base, touch.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, hexad-base is? With support of what, hexad-base?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when name-and-form exist, hexad-base is. With support of name-and-form, hexad-base.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, name-and-form is? With support of what, name-and-form?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when cognition exist, name-and-form is. With support of cognition, name-and-form.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, cognition is? With support of what, cognition?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when inclinations exist, cognition is. With support of inclinations, cognition.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what exist, inclinations are? With support of what, inclinations?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when not knowing exist, inclinations are. With support of not knowing, inclinations.'
Thus for this, with support of not knowing, inclinations. With support of inclinations, cognition. With support of cognition, name-and-form. With support of name-and-form, hexad-base. With support of hexad-base, touch. With support of touch, feeling. With support of feeling, longing. With support of longing, taking up. With support of taking up, becoming. With support of becoming, birth. With support of birth, ageing-and-death, sorrow, lamentation, suffering, distress, unrest appear. So for this entire mass of suffering the rise is.
'The rise!, the rise!'
OK, almsmen, to Vipassī, the one clung-to-enlightenment, into principles prior unheard of the eye arose, knowledge arose, wisdom arose, knowing arose.'
'OK then, almsmen, to Vipassī, the one clung-to-enlightenment it was like this: 'OK now when what not exist, ageing-and-death is not? With cessation of what, cessation of ageing-and-death?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when birth not exist, ageing-and-death is not. With cessation of birth, cessation of ageing-and-death.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, birth is not? With cessation of what, cessation of birth?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when becoming not exist, birth is not. With cessation of becoming, cessation of birth.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, becoming is not? With cessation of what, cessation of becoming?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when taking up not exist, becoming is not. With cessation of taking up, cessation of becoming.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, taking up is not? With cessation of what, cessation of taking up?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when longing not exist, taking up is not. With cessation of longing, cessation of taking up.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, longing is not? With cessation of what, cessation of longing?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when feeling not exist, longing is not. With cessation of feeling, cessation of longing.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, feeling is not? With cessation of what, cessation of feeling?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when touch not exist, feeling is not. With cessation of touch, cessation of feeling.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, touch is not? With cessation of what, cessation of touch?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when hexad-base not exist, touch is not. With cessation of hexad-base, cessation of touch.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, hexad-base is not? With cessation of what, cessation of hexad-base?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when name-and-form not exist, hexad-base is not. With cessation of name-and-form, cessation of hexad-base.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, name-and-form is not? With cessation of what, cessation of name-and-form?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when cognition not exist, name-and-form is not. With cessation of cognition, cessation of name-and-form.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, cognition is not? With cessation of what, cessation of cognition?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when inclinations not exist, cognition is not. With cessation of inclinations, cessation of cognition.'
OK then, almsmen, to Vipassī, the one clung-to-enlightenment, it was like this: 'OK now when what not exist, inclinations are not? With cessation of what, cessation of inclinations?' OK then, almsmen, to Vipassī, the one clung-to-enlightenment, with proper attention was the insight by wisdom: 'OK when not knowing not exist, inclinations are not. With cessation of not knowing, cessation of inclinations.'
Thus for this, with cessation of not knowing, cessation of inclinations. With cessation of inclinations, cessation of cognition. With cessation of cognition, cessation of name-and-form. With cessation of name-and-form, cessation of hexad-base. With cessation of hexad-base, cessation of touch. With cessation of touch, cessation of feeling. With cessation of feeling, cessation of longing. With cessation of longing, cessation of taking up. With cessation of taking up, cessation of becoming. With cessation of becoming, cessation of birth. With cessation of birth, ageing-and-death, sorrow, lamentation, suffering, distress, unrest cease. So for this entire mass of suffering the cessation is.
'The cessation!, the cessation!'
OK, almsmen, to Vipassī, the one clung-to-enlightenment, into principles prior unheard of the eye arose, knowledge arose, wisdom arose, knowing arose.'