Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his mind, ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

Then Vipassī thought, ‘When what exists is there old age and death? What is a condition for old age and death?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’

Then Vipassī thought, ‘When what exists is there rebirth? What is a condition for rebirth?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’

Then Vipassī thought, ‘When what exists is there continued existence? What is a condition for continued existence?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’

Then Vipassī thought, ‘When what exists is there grasping? What is a condition for grasping?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When craving exists there’s grasping. Craving is a condition for grasping.’

Then Vipassī thought, ‘When what exists is there craving? What is a condition for craving?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When feeling exists there’s craving. Feeling is a condition for craving.’

Then Vipassī thought, ‘When what exists is there feeling? What is a condition for feeling?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When contact exists there’s feeling. Contact is a condition for feeling.’

Then Vipassī thought, ‘When what exists is there contact? What is a condition for contact?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’

Then Vipassī thought, ‘When what exists are there the six sense fields? What is a condition for the six sense fields?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’

Then Vipassī thought, ‘When what exists are there name and form? What is a condition for name and form?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’

Then Vipassī thought, ‘When what exists is there consciousness? What is a condition for consciousness?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’

Then Vipassī thought, ‘This consciousness turns back from name and form, and doesn’t go beyond that.’ It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.’

‘Origination, origination.’ 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.

Then Vipassī thought, ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Then Vipassī thought, ‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’

Then Vipassī thought, ‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’

Then Vipassī thought, ‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’

Then Vipassī thought, ‘When what doesn’t exist is there no craving? When what ceases does craving cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’

Then Vipassī thought, ‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’

Then Vipassī thought, ‘When what doesn’t exist is there no contact? When what ceases does contact cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’

Then Vipassī thought, ‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’

Then Vipassī thought, ‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’

Then Vipassī thought, ‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’ Then, through proper attention, Vipassī comprehended with wisdom, ‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’

Then Vipassī thought, ‘I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’

‘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.

Some time later Vipassī meditated observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ Meditating like this his mind was soon freed from defilements by not grasping.