The Third Discourse about the Awakening (Tree)

ekaṁ samayaṁ Bhagavā Uruvelāyaṁ viharati,
at one time the Fortunate One was dwelling near Uruvelā,

najjā Nerañjarāya tīre Bodhirukkhamūle paṭhamābhisambuddho.
on the bank of the river Nerañjarā, at the root of the Awakening tree, in the first (period) after attaining Awakening.

sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

Atha kho Bhagavā tassa sattāhassa accayena,
Then with the passing of those seven days, the Fortunate One,

tamhā samādhimhā vuṭṭhahitvā, rattiyā pacchimaṁ yāmaṁ,
after arising from that concentration, for the last watch of the night,

paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:
applied his mind thoroughly to conditional origination in forward and reverse order:

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
“This being so, that is; from the arising of this, that arises,

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati,
this not being so, that is not; from the ceasing of this, that ceases,

yadidaṁ: avijjāpaccayā saṅkhārā,
that is to say: with ignorance as condition there are (volitional) processes,

saṅkhārapaccayā viññāṇaṁ,
with (volitional) processes as condition: consciousness,

viññāṇapaccayā nāmarūpaṁ,
with consciousness as condition: mind and bodily form,

nāmarūpapaccayā saḷāyatanaṁ,
with mind and bodily form as condition: the six sense spheres,

saḷāyatanapaccayā phasso,
with the six sense spheres as condition: contact,

phassapaccayā vedanā,
with contact as condition: feeling,

vedanāpaccayā taṇhā,
with feeling as condition: craving,

taṇhāpaccayā upādānaṁ,
with craving as condition: attachment,

upādānapaccayā bhavo,
with attachment as condition: continuation,

bhavapaccayā jāti,
with continuation as condition: birth,

jātipaccayā jarāmaraṇaṁ,
with birth as condition: old age, death,

sokaparidevadukkhadomanassupāyāsā sambhavanti,
grief, lamentation, pain, sorrow, and despair (all) arise,

evam-etassa kevalassa dukkhakkhandhassa samudayo hotī ti.
and so there is an origination of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
But from the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes,

saṅkhāranirodhā viññāṇanirodho,
from the cessation of (volitional) processes, the cessation of consciousness,

viññāṇanirodhā nāmarūpanirodho,
from the cessation of consciousness, the cessation of mind and bodily form,

nāmarūpanirodhā saḷāyatananirodho,
from the cessation of mind and bodily form, the cessation of the six sense spheres,

saḷāyatananirodhā phassanirodho,
from the cessation of the six sense spheres, the cessation of contact,

phassanirodhā vedanānirodho,
from the cessation of contact, the cessation of feeling,

vedanānirodhā taṇhānirodho,
from the cessation of feeling, the cessation of craving,

taṇhānirodhā upādānanirodho,
from the cessation of craving, the cessation of attachment,

upādānanirodhā bhavanirodho,
from the cessation of attachment, the cessation of continuation,

bhavanirodhā jātinirodho,
from the cessation of continuation, the cessation of birth,

jātinirodhā jarāmaraṇaṁ,
from the cessation of birth, old age, death,

sokaparidevadukkhadomanassupāyāsā nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,

evam-etassa kevalassa dukkhakkhandhassa nirodho hotī” ti.
and so there is a cessation of this whole mass of suffering.”

Atha kho Bhagavā, etam-atthaṁ viditvā,
Then the Fortunate One, having understood the significance of it,

tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
on that occasion uttered this exalted utterance: