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1.[udā. 1 ādayo] Tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
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Now on that occasion the Buddha, the Blessed One, was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree—the tree of awakening—newly fully awakened.
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Atha kho bhagavā bodhirukkhamūle sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (ka.)].
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Then he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release.
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Atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – evametassa kevalassa dukkhakkhandhassa samudayo hoti.
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Then, in the first watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging-&-death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of suffering & stress.
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"Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti – evametassa kevalassa dukkhakkhandhassa nirodho hotī"ti.
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From the remainderless fading and cessation of ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging-&-death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of suffering & stress.
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Yadā have pātubhavanti dhammā;
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“As phenomena grow clear
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Ātāpino jhāyato brāhmaṇassa;
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to the brahman—ardent, in jhāna—
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Athassa kaṅkhā vapayanti sabbā;
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his doubts all vanish
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Yato pajānāti sahetudhamma"nti.
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when he discerns a phenomenon with its cause.” [Ud 1:1]
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2.[udā. 2] Atha kho bhagavā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hotī - pe - nirodho hotī"ti.
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Then, in the middle watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress.
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Yadā have pātubhavanti dhammā;
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“As phenomena grow clear
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Ātāpino jhāyato brāhmaṇassa;
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to the brahman—ardent, in jhāna—
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Athassa kaṅkhā vapayanti sabbā;
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his doubts all vanish
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Yato khayaṃ paccayānaṃ avedī"ti.
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when he penetrates the ending of requisite conditions.” [Ud 1:2]
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3.[udā. 3] Atha kho bhagavā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsi – "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ - pe - evametassa kevalassa dukkhakkhandhassa samudayo hoti - pe - nirodho hotī"ti.
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Then, in the last watch of the night, he gave close attention to dependent co-arising in forward and reverse order: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. ... Such is the origination of this entire mass of suffering & stress. ... Such is the cessation of this entire mass of suffering & stress.
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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"Yadā have pātubhavanti dhammā;
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“As phenomena grow clear
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Ātāpino jhāyato brāhmaṇassa;
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to the brahman—ardent, in jhāna—
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Vidhūpayaṃ tiṭṭhati mārasenaṃ;
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he stands, routing Māra’s army,
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Sūriyova [suriyova (sī. syā. kaṃ.)] obhāsayamantalikkha"nti.
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as the sun, illumining the sky.” [Ud 1:3]
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Bodhikathā niṭṭhitā.
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The Discussion of the Bodhi (Tree) is finished.
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