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 watch, he carefully applied the mind to dependent origination in forward and reverse order:

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, “When this exists, this comes to be; due to the arising of this, this arises. imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is: avijjāpaccayā saṅkhārā, Ignorance is a requirement for choices. saṅkhārapaccayā viññāṇaṁ, Choices are a requirement for consciousness. viññāṇapaccayā nāmarūpaṁ, Consciousness is a requirement for name and form. nāmarūpapaccayā saḷāyatanaṁ, Name and form are requirements for the six sense fields. saḷāyatanapaccayā phasso, The six sense fields are requirements for contact. phassapaccayā vedanā, Contact is a requirement for feeling. vedanāpaccayā taṇhā, Feeling is a requirement for craving. taṇhāpaccayā upādānaṁ, Craving is a requirement for grasping. upādānapaccayā bhavo, Grasping is a requirement for continued existence. bhavapaccayā jāti, Continued existence is a requirement for rebirth. jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Rebirth is a requirement 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.