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Tatiyabodhisutta

Upon Awakening (3rd)

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
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.

Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:
When seven days had passed, the Buddha emerged from that state of immersion. In the last part of the night, he carefully applied the mind to dependent origination in forward and reverse order:

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
“When this exists, that is; due to the arising of this, that arises.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

avijjāpaccayā saṅkhārā,
Ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ,
Choices are a condition for consciousness.

viññāṇapaccayā nāmarūpaṁ,
Consciousness is a condition for name and form.

nāmarūpapaccayā saḷāyatanaṁ,
Name and form are conditions for the six sense fields.

saḷāyatanapaccayā phasso,
The six sense fields are conditions for contact.

phassapaccayā vedanā,
Contact is a condition for feeling.

vedanāpaccayā taṇhā,
Feeling is a condition for craving.

taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.

upādānapaccayā bhavo,
Grasping is a condition for continued existence.

bhavapaccayā jāti,
Continued existence is a condition for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

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

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When ignorance fades away and ceases with nothing left over, choices cease.

saṅkhāranirodhā viññāṇanirodho,
When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho,
When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho,
When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho,
When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho,
When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho,
When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho,
When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”

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

“Yadā have pātubhavanti dhammā,
“When things become clear

Ātāpino jhāyato brāhmaṇassa;
to the keen, meditating brahmin,

Vidhūpayaṁ tiṭṭhati mārasenaṁ,
he remains, scattering Māra’s army,

Sūriyova obhāsayamantalikkhan”ti.
as the sun lights up the sky.”

Tatiyaṁ.