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there arose an insight by wisdom: ‘When the six sense bases exist, contact exists; the six sense bases are the condition for contact.’ Then, bhikkhus, to Vipassī the Bodhisatta this occurred "When what exists, do the six sense bases exist? Conditioned by what, are the six sense bases?" Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When name-and-form exists, the six sense bases exist. Conditioned by name-and-form, are the six sense bases." Then, monks, to Vipassī the Bodhisatta, this thought occurred: "When what exists, does name-and-form exist? Conditioned by what, is name-and-form?" Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When consciousness exists, name-and-form exists. Conditioned by consciousness, is name-and-form." Then, monks, to Vipassī the Bodhisatta, this thought occurred: "When what exists, does consciousness exist? Conditioned by what, is consciousness?" Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When formations exist, consciousness exists. Conditioned by formations, is consciousness." Then, monks, to Vipassī the Bodhisatta, this thought occurred: "When what exists, do formations exist? Conditioned by what, are formations?" Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When ignorance exists, formations exist. Conditioned by ignorance, are formations." Thus, then, conditioned by ignorance, are formations; conditioned by formations, is consciousness; ...and so on... Thus is the origin of this whole mass of suffering. "Origin, origin!" Thus, monks, to Vipassī the Bodhisatta, regarding teachings unheard before, there arose vision, there arose knowledge, there arose wisdom, there arose true knowledge, there arose light. Then, monks, to Vipassī the Bodhisatta, this thought occurred: "When what does not exist, does aging-and-death not exist? With the cessation of what, is there the cessation of aging-and-death?" Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose an understanding by wisdom: "When birth does not exist, aging-and-death does not exist..." is not, with the cessation of birth, old age and death cease. Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is birth not? With the cessation of what, does birth cease?’ Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose a comprehension by wisdom: ‘When existence is not, is birth not. With the cessation of existence, does birth cease.’ Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is existence not? With the cessation of what, does existence cease?’ Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose a comprehension by wisdom: ‘When clinging is not, is existence not. With the cessation of clinging, does existence cease.’ Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is clinging not? With the cessation of what, does clinging cease?’ Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose a comprehension by wisdom: ‘When craving is not, is clinging not. With the cessation of craving, does clinging cease.’ Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is craving not? With the cessation of what, does craving cease?’ Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose a comprehension by wisdom: ‘When feeling is not, is craving not. With the cessation of feeling, does craving cease.’ Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is feeling not? With the cessation of what, does feeling cease?’ Then, monks, to Vipassī the Bodhisatta, through careful attention, there arose a comprehension by wisdom: ‘When contact is not, is feeling not. With the cessation of contact, does feeling cease.’ Then, monks, this occurred to Vipassī the Bodhisatta: ‘When what is not, is contact not? With the cessation of what, does contact cease?’ Then Then, monks, to Vipassī the Bodhisatta, through wise attention, arose an understanding by wisdom: ‘When the six sense bases are not, contact does not exist; with the cessation of the six sense bases, contact ceases.’ Then, monks, to Vipassī the Bodhisatta this thought occurred: ‘When what is not, do the six sense bases not exist? With the cessation of what, do the six sense bases cease?’ Then, monks, to Vipassī the Bodhisatta, through wise attention, arose an understanding by wisdom: ‘When name-and-form is not, the six sense bases do not exist; with the cessation of name-and-form, the six sense bases cease.’ Then, monks, to Vipassī the Bodhisatta this thought occurred: ‘When what is not, does name-and-form not exist? With the cessation of what, does name-and-form cease?’ Then, monks, to Vipassī the Bodhisatta, through wise attention, arose an understanding by wisdom: ‘When consciousness is not, name-and-form does not exist; with the cessation of consciousness, name-and-form ceases.’ Then, monks, to Vipassī the Bodhisatta this thought occurred: ‘When what is not, does consciousness not exist? With the cessation of what, does consciousness cease?’ Then, monks, to Vipassī the Bodhisatta, through wise attention, arose an understanding by wisdom: ‘When volitional formations are not, consciousness does not exist; with the cessation of volitional formations, consciousness ceases.’ Then, monks, to Vipassī the Bodhisatta this thought occurred: ‘When what is not, do volitional formations not exist? With the cessation of what, do volitional formations cease?’ Then, monks, to Vipassī the Bodhisatta, through wise attention, arose an understanding by wisdom: ‘When ignorance is not, volitional formations do not exist; with the cessation of ignorance, volitional formations cease.’ Thus, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases…and so on… Thus there is the cessation of this entire mass of suffering. ‘Cessation, cessation!’ – thus, monks, to Vipassī the Bodhisatta, in regard to teachings unheard before, there arose vision. Knowledge arose, wisdom arose, true knowledge arose, light arose. The Fourth. (For all seven Buddhas, it should be elaborated thus). 5. Sikhī Sutta 5. Of Sikhī, monks, the Blessed One, the Arahant, the Perfectly Self-Enlightened One…and so on…. 6. Vessabhū Sutta 6. Of Vessabhū, monks, the Blessed One, the Arahant, the Perfectly Self-Enlightened One…and so on…. 7. Kakusandha Sutta 7. Of Kakusandha, monks, the Blessed One, the Arahant, the Perfectly Self-Enlightened One…and so on…. 8. Koṇāgamana Sutta 8. Of Koṇāgamana, monks, the Blessed One, the Arahant, the Perfectly Self-Enlightened One…and so on…. 9. Kassapa Sutta 9. Of Kassapa, monks, the Blessed One, the Arahant, the Perfectly Self-Enlightened One…and so on…. 10. Gotama Sutta 10. “Before my enlightenment, monks, while I was still an unenlightened Bodhisatta, this thought occurred to me: ‘This world, alas, has fallen into distress: it is born, it ages, it dies, it passes away, and is reborn. Yet it does not understand the escape from this suffering, from aging and death. When, oh when, will the escape from this suffering, from aging and death, be known?’” “Then, monks, this thought occurred to me: ‘When what exists, does aging and death exist? What is the condition for aging and death?’ Through careful attention, monks, there arose in me a breakthrough of wisdom: ‘When birth exists, aging and death exist; birth is the condition for aging and death.’” “Then, monks, this thought occurred to me: ‘When what exists, does birth exist? …and so on… existence… clinging… craving… feeling… contact… six sense bases… name-and-form… consciousness… volitional formations exist? What is the condition for volitional formations?’ Through careful attention, monks, there arose in me a breakthrough of wisdom: ‘When ignorance exists, volitional formations exist; ignorance is the condition for volitional formations.’” “Thus, with ignorance as condition, volitional formations; with volitional formations as condition, consciousness; …and so on… Thus is the origin of this whole mass of suffering. ‘Origin, origin,’ monks, For me, monks, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. Then, monks, this occurred to me: ‘When what is absent, does aging-and-death not occur? With the cessation of what, is there the cessation of aging-and-death?’ Then, monks, through careful attention, there was a breakthrough of wisdom for me: ‘When birth is absent, aging-and-death does not occur. With the cessation of birth, there is the cessation of aging-and-death.’ Then, monks, this occurred to me: ‘When what is absent, does birth not occur? ...existence... ...clinging... ...craving... ...feeling... ...contact... ...six sense bases... ...name-and-form... ...consciousness... ...fabrications not occur? With the cessation of what, is there the cessation of fabrications?’ Then, monks, through careful attention, there was a breakthrough of wisdom for me: ‘When ignorance is absent, fabrications do not occur. With the cessation of ignorance, there is the cessation of fabrications.’ Thus, with the cessation of ignorance, there is the cessation of fabrications; with the cessation of fabrications, there is the cessation of consciousness... and so on... Thus there is the cessation of this entire mass of suffering. ‘Cessation, cessation’ — regarding these teachings unheard before, monks, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. Tenth. The Buddha Chapter, first. Its summary: Teaching, analysis, and the path, Vipassī, Sikhī, and Vessabhū; Kakusandha, Koṇāgamana, Kassapa,