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Linked Discourses 12.4 – Saṁyutta Nikāya 12.4

1. The Buddhas – 1. Buddhavagga

SN 12.4 About Vipassī – Vipassīsutta

 

At Sāvatthī.

Sāvatthiyaṁ viharati …pe…

“Bhikkhū, 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:

“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,

‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.

yet it doesn’t understand how to escape from this suffering, from old age and death.

Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa.

Oh, when will an escape be found from this suffering, from old age and death?’

Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

Then Vipassī, the one intent on awakening, thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there old age and death? What is a condition for old age and death?’

‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there rebirth? What is a condition for rebirth?’

‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’

‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there continued existence? What is a condition for continued existence?’

‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’

‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there grasping? What is a condition for grasping?’

‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When craving exists there’s grasping. Craving is a condition for grasping.’

‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there craving? What is a condition for craving?’

‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When feeling exists there’s craving. Feeling is a condition for craving.’

‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there feeling? What is a condition for feeling?’

‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When contact exists there’s feeling. Contact is a condition for feeling.’

‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there contact? What is a condition for contact?’

‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’

‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists are there the six sense fields? What is a condition for the six sense fields?’

‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’

‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists are there name and form? What is a condition for name and form?’

‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’

‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists is there consciousness? What is a condition for consciousness?’

‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When saṅkhāra exist there’s consciousness. Saṅkhāra are a condition for consciousness.’

‘saṅkhāresu kho sati viññāṇaṁ hoti, saṅkhārapaccayā viññāṇan’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what exists are there saṅkhāra? What is a condition for saṅkhāra?’

‘kimhi nu kho sati saṅkhārā honti, kiṁpaccayā saṅkhārā’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When ignorance exists there are saṅkhāra. Ignorance is a condition for saṅkhāra.’

‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.

And so, ignorance is a condition for saṅkhāra.

Iti hidaṁ avijjāpaccayā saṅkhārā;

Saṅkhāra are a condition for consciousness. …

saṅkhārapaccayā viññāṇaṁ …pe…

That is how this entire mass of suffering originates.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘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.

‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’

‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’

‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’

‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’

‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no craving? When what ceases does craving cease?’

‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’

‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no contact? When what ceases does contact cease?’

‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’

‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’

‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’

‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When saṅkhāra don’t exist there’s no consciousness. When saṅkhāra cease, consciousness ceases.’

‘saṅkhāresu kho asati viññāṇaṁ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.

Then Vipassī thought:

Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:

‘When what doesn’t exist are there no saṅkhāra? When what ceases do saṅkhāra cease?’

‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?

Then, through proper attention, Vipassī comprehended with wisdom:

Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:

‘When ignorance doesn’t exist there are no saṅkhāra. When ignorance ceases, saṅkhāra cease.’

‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.

And so, when ignorance ceases, saṅkhāra cease.

Iti hidaṁ avijjānirodhā saṅkhāranirodho;

When saṅkhāra cease, consciousness ceases. …

saṅkhāranirodhā viññāṇanirodho …pe…

That is how this entire mass of suffering ceases.

evametassa kevalassa dukkhakkhandhassa nirodho hotīti.

‘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.”

‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.

 

Catutthaṁ.

(The text should be expanded in this way for each of the seven Buddhas.)

(Sattannampi buddhānaṁ evaṁ vitthāretabbo.)