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with the cessation of name-and-form, there is cessation of the six sense bases.’ Then, monks, this occurred to Vipassī the Bodhisatta – ‘When what is not, name-and-form is not? With the cessation of what, is there cessation of name-and-form?’ Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘When consciousness is not, name-and-form is not; with the cessation of consciousness, there is cessation of name-and-form.’ Then, monks, this occurred to Vipassī the Bodhisatta – ‘When what is not, consciousness is not? With the cessation of what, is there cessation of consciousness?’ Then, monks, for Vipassī the Bodhisatta, from wise attention, there arose an understanding by wisdom – ‘nam When formlessness does not exist, consciousness does not occur. With the cessation of name-and-form, there is the cessation of consciousness. 61. Then, monks, this occurred to the Bodhisatta Vipassī: 'Indeed, this path has been attained by me for enlightenment, namely: with the cessation of name-and-form, there is the cessation of consciousness; with the cessation of consciousness, there is the cessation of name-and-form; with the cessation of name-and-form, there is the cessation of the six sense bases; with the cessation of the six sense bases, there is the cessation of contact; with the cessation of contact, there is the cessation of feeling; with the cessation of feeling, there is the cessation of craving; with the cessation of craving, there is the cessation of clinging; with the cessation of clinging, there is the cessation of becoming; with the cessation of becoming, there is the cessation of birth; with the cessation of birth, old age and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the cessation of this entire mass of suffering.' 62. 'Cessation, cessation'— thus, monks, to the Bodhisatta Vipassī, regarding doctrines unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 63. Then, monks, the Bodhisatta Vipassī, at a later time, dwelt contemplating the rise and fall of the five aggregates of clinging: 'Such is form, such is the origin of form, such is the passing away of form; such is feeling, such is the origin of feeling, such is the passing away of feeling; such is perception, such is the origin of perception, such is the passing away of perception; such are mental formations, such is the origin of mental formations, such is the passing away of mental formations; such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' As he dwelt contemplating the rise and fall of these five aggregates of clinging, not long after, his mind was liberated from the defilements, without clinging. The Second Recitation Section. The Account of the Brahma's Request. 64. Then, monks, this occurred to Vipassī the Blessed One, the Arahant, the Perfectly Self-Awakened One: 'What if I were to teach the Dhamma?' Then, monks, this occurred to Vipassī the Blessed One, the Arahant, the Perfectly Self-Awakened One: 'This Dhamma that I have attained is deep, difficult to see, difficult to comprehend, peaceful, refined, Beyond reasoning, Subtle, To be known by the wise. This generation, indeed, Delights in attachment, Enjoys attachment, Rejoices in attachment. For this generation, Delighting in attachment, Enjoying attachment, Rejoicing in attachment, Hard to see is this state, Namely, conditionality and dependent origination. This state too is hard to see, Namely, the calming of all formations, The relinquishing of all substrata of existence, The destruction of craving, Dispassion, Cessation, Nibbāna. If I were to teach the Dhamma, And others would not understand me, That would be a weariness for me, That would be a vexation for me. 65. Moreover, monks, To Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One, These wonderful verses occurred, Unheard before: ‘With difficulty have I attained it, Enough now with proclaiming it. By those overcome by lust and hatred, This Dhamma is not easily understood. ‘Going against the stream, subtle, Profound, hard to see, minute. Those stained by passion will not see it, Enveloped by a mass of darkness.’ Thus, monks, As Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One, reflected, His mind inclined to inaction, Not to teaching the Dhamma. 66. Then, monks, A certain Great Brahmā, Having known with his own mind The thought-process of Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One, This occurred to him: ‘Alas, the world is perishing! Alas, the world is being destroyed! In that the mind of Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One, Inclines to inaction, Not to teaching the Dhamma!’ Then, monks, that Great Brahmā, Just as a strong man Might extend his bent arm, Or bend his extended arm, Even so, having vanished from the Brahmā-world, Appeared before Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One. Then, monks, that Great Brahmā, Having arranged his upper robe over one shoulder, Having knelt down on his right knee on the earth, Towards Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One... The Great Brahmā, having raised his hands in reverence, spoke thus to the Blessed One, the Arahant, the Fully Self-Awakened Vipassī: ‘May the Blessed One, venerable sir, teach the Dhamma; may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes; they are perishing for not hearing the Dhamma. There will be those who understand the Dhamma.’ 67. “When this was said, bhikkhus, the Blessed One, the Arahant, the Fully Self-Awakened Vipassī, said to that Great Brahmā: ‘To me too, Brahmā, this thought occurred: “What if I were to teach the Dhamma?” To me, Brahmā, this thought occurred: “This Dhamma I have attained is profound, difficult to see, difficult to comprehend, peaceful, sublime, beyond the sphere of logic, subtle, to be experienced by the wise. But this generation delights in attachment, rejoices in attachment, is pleased with attachment. For a generation delighting in attachment, rejoicing in attachment, pleased with attachment, this state is difficult to see: namely, specific conditionality, dependent origination. This state too is difficult to see: namely, the calming of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. If I were to teach the Dhamma, others would not understand me; that would be weariness for me, that would be vexation for me.” And further, Brahmā, these verses, never heard before, spontaneously occurred to me: “With difficulty I attained it, Enough now with proclaiming it. By those overcome by lust and hate, This Dhamma is not easily known. “Going against the stream, subtle, Profound, hard to see, minute; Those delighting in passion will not see it, Enveloped by a mass of darkness.” ‘Thus, Brahmā, as I reflected, my mind inclined to inaction, not to teaching the Dhamma.’ 68. “A second time, bhikkhus, that Great Brahmā… a third time, bhikkhus, that Great Brahmā said to the Blessed One, the Arahant, the Fully Self-Awakened Vipassī: ‘May the Blessed One, venerable sir, teach the Dhamma; may the Fortunate One teach the Dhamma. There are beings with little dust in their eyes; they are perishing for not hearing the Dhamma, there will be those who understand the Dhamma.’ They will come, they will be, those who understand the Dhamma. 69. Then, bhikkhus, Vipassī, the Blessed One, the Arahant, the Fully Self-Awakened One, having understood the Brahmā’s request and out of compassion for beings, surveyed the world with the Buddha-eye. Vipassī, the Blessed One, the Arahant, the Fully Self-Awakened One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes, with much dust in their eyes, with keen faculties, with dull faculties, with good dispositions, with bad dispositions, easy to teach, difficult to teach, some living seeing the danger in faults concerning the other world, some living not seeing the danger in faults concerning the other world. Just as in a lotus pond, or a water-lily pond, or a white lotus pond, some lotuses, or water-lilies, or white lotuses, born in the water, grown in the water, remain submerged, nourished from within the water. Some lotuses, or water-lilies, or white lotuses, born in the water, grown in the water, stand even with the water. Some lotuses, or water-lilies, or white lotuses, born in the water, grown in the water, stand risen above the water, unsoiled by the water. Even so, bhikkhus, Vipassī, the Blessed One, the Arahant, the Fully Self-Awakened One, surveying the world with the Buddha-eye, saw beings with little dust in their eyes, with much dust in their eyes, with keen faculties, with dull faculties, with good dispositions, with bad dispositions, easy to teach, difficult to teach, some living seeing the danger in faults concerning the other world, some living not seeing the danger in faults concerning the other world. 70. Then, bhikkhus, that Great Brahmā, having known with his mind the thought-process in Vipassī, the Blessed One, the Arahant, the Fully Self-Awakened One, addressed Vipassī, the Blessed One, the Arahant, the Fully Self-Awakened One, with verses: As one standing on a mountain peak, might see the people all around; So, wise one, ascend the palace, made of Dhamma, The All-Seeing One. You, sorrowless one, look upon the people Plunged in sorrow, overcome by birth and old age. Arise, hero, victor in battle! Caravan leader, debtless one, wander in the world! May the Blessed One teach the Dhamma, There will be those who understand. 71. Then, monks, Vipassī, the Blessed One, the Arahant, the Perfectly Self-Awakened One, addressed that Great Brahmā with a verse: Open are the doors to the Deathless for them,