sutta » sn » sn12 » Saṁyutta Nikāya 12.4

Vipassīsutta

About Vipassī Vipassı̄

Sāvatthiyaṁ viharati …pe…
At Sāvatthī.
At Sāvatthı̄

“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“Mendicants, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening:
“Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Vipassı̄, the Blessed One, the Arahant, the Perfectly Enlightened One:

‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
‘Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn,

Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
yet it does not understand the escape from this suffering [headed by] aging-and-death.

Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
When now will an escape be discerned from this suffering [headed by] aging-and-death?’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī, the one intent on awakening, thought:

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?
‘When what exists is there rebirth? What is a condition for rebirth?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?
‘When what exists is there continued existence? What is a condition for continued existence?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?
‘When what exists is there grasping? What is a condition for grasping?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.
‘When craving exists there’s grasping. Craving is a condition for grasping.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?
‘When what exists is there craving? What is a condition for craving?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
‘When feeling exists there’s craving. Feeling is a condition for craving.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?
‘When what exists is there feeling? What is a condition for feeling?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
‘When contact exists there’s feeling. Contact is a condition for feeling.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?
‘When what exists is there contact? What is a condition for contact?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?
‘When what exists are there name and form? What is a condition for name and form?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?
‘When what exists is there consciousness? What is a condition for consciousness?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.
‘When choices exist there’s consciousness. Choices are a condition for consciousness.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?
‘When what exists are there choices? What is a condition for choices?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
‘When ignorance exists there are choices. Ignorance is a condition for choices.’

Iti hidaṁ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ …pe…
Choices are a condition for consciousness. …

evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding teachings not learned before from another.

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
‘When choices don’t exist there’s no consciousness. When choices cease, consciousness ceases.’

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:

‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no choices? When what ceases do choices cease?’

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through rational application of mind, Vipassī comprehended with wisdom:

‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

Iti hidaṁ avijjānirodhā saṅkhāranirodho;
And so, when ignorance ceases, choices cease.

saṅkhāranirodhā viññāṇanirodho …pe…
When choices cease, consciousness ceases. …

evametassa kevalassa dukkhakkhandhassa nirodho hotīti.
That is how this entire mass of suffering ceases.

‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.”
‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before there arose in the Bodhisatta Vipassı̄ vision, knowledge, wisdom, true knowledge, and light.”

Catutthaṁ.

(Sattannampi buddhānaṁ evaṁ vitthāretabbo.)
(Tell in full for each of the seven Buddhas.)