Tena samayena buddho bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Atha kho bhagavā bodhirukkhamūle sattāhaṁ ekapallaṅkena nisīdi vimuttisukhapaṭisaṁvedī.
At that time the Buddha, the Blessed One, was staying at Uruvelā on the bank of the river Nerañjarā, at the foot of the Bodhi tree, having just attained full awakening. There the Blessed One sat at the foot of the Bodhi tree for seven days in one posture, experiencing the ease of liberation.
Atha kho bhagavā rattiyā paṭhamaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi— “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. Avijjāya tveva asesavirāganirodhā 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 hotī”ti.
Then, in the first watch of the night, the Blessed One attended to dependent co-arising in forward and reverse order: “Dependent on ignorance, intentional constructs [arise]; dependent on intentional constructs, consciousness arises; dependent on consciousness, name and form arise; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, felt experience 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, displeasure, and despair arise. Thus is the arising of this entire heap of suffering. With the remainderless fading away and cessation of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, the ending of consciousness; with the ending of consciousness, the ending of name and form; with the ending of name and form, the ending of the six sense bases; with the ending of the six sense bases, the ending of contact; with the ending of contact, the ending of felt experience; with the ending of felt experience, the ending of craving; with the ending of craving, the ending of clinging; with the ending of clinging, the ending of existence; with the ending of existence, the ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this entire heap of suffering.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato pajānāti sahetudhamman”ti.
“When the nature of things becomes evident,
to the sage meditating with continuous effort;
then all his doubts completely disappear,
as he discerns a phenomenon and its cause.”
Atha kho bhagavā rattiyā majjhimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi— “avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe… nirodho hotī”ti.
Then, in the middle watch of the night, the Blessed One attended to dependent co-arising in forward and reverse order, in the same way.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Athassa kaṅkhā vapayanti sabbā,
Yato khayaṁ paccayānaṁ avedī”ti.
“When the nature of things becomes evident,
to the sage meditating with continuous effort;
then all his doubts completely disappear,
as he experiences the wearing away of causes.”
Atha kho bhagavā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ manasākāsi— “avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti …pe… nirodho hotī”ti.
Then, in the last watch of the night, the Blessed One attended to dependent co-arising in forward and reverse order, in the same way.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Yadā have pātubhavanti dhammā,
Ātāpino jhāyato brāhmaṇassa;
Vidhūpayaṁ tiṭṭhati mārasenaṁ,
Sūriyova obhāsayamantalikkhan”ti.
“When the nature of things becomes evident,
to the sage meditating with continuous effort;
he persists dispelling Māra’s army,
as the sun illuminating the sky.”