1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.1.3Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.1.4Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination, going both with and against the grain:

2.1“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,“So, when this exists, this comes to be; due to the arising of this, this arises.2.2imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:2.3avijjāpaccayā saṅkhārā,Ignorance is a requirement for choices.2.4saṅkhārapaccayā viññāṇaṁ,Choices are a requirement for consciousness.2.5viññāṇapaccayā nāmarūpaṁ,Consciousness is a requirement for name and form.2.6nāmarūpapaccayā saḷāyatanaṁ,Name and form are requirements for the six sense fields.2.7saḷāyatanapaccayā phasso,The six sense fields are requirements for contact.2.8phassapaccayā vedanā,Contact is a requirement for feeling.2.9vedanāpaccayā taṇhā,Feeling is a requirement for craving.2.10taṇhāpaccayā upādānaṁ,Craving is a requirement for grasping.2.11upādānapaccayā bhavo,Grasping is a requirement for continued existence.2.12bhavapaccayā jāti,Continued existence is a requirement for rebirth.2.13jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.2.14Evametassa kevalassa dukkhakkhandhassa samudayo hoti.That is how this entire mass of suffering originates.

3.1Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,When ignorance fades away and ceases no residue left behind, choices cease.3.2saṅkhāranirodhā viññāṇanirodho,When choices cease, consciousness ceases.3.3viññāṇanirodhā nāmarūpanirodho,When consciousness ceases, name and form cease.3.4nāmarūpanirodhā saḷāyatananirodho,When name and form cease, the six sense fields cease.3.5saḷāyatananirodhā phassanirodho,When the six sense fields cease, contact ceases.3.6phassanirodhā vedanānirodho,When contact ceases, feeling ceases.3.7vedanānirodhā taṇhānirodho,When feeling ceases, craving ceases.3.8taṇhānirodhā upādānanirodho,When craving ceases, grasping ceases.3.9upādānanirodhā bhavanirodho,When grasping ceases, continued existence ceases.3.10bhavanirodhā jātinirodho,When continued existence ceases, rebirth ceases.3.11jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.3.12Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.That is how this entire mass of suffering ceases.”

4.1Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

5.1“Yadā have pātubhavanti dhammā,∥“When things become clear5.2Ātāpino jhāyato brāhmaṇassa;to the keen, meditating brahmin,5.3Vidhūpayaṁ tiṭṭhati mārasenaṁ,he remains, scattering Māra’s army,5.4Sūriyova obhāsayamantalikkhan”ti.as the sun lights up the sky.”

5.5Tatiyaṁ.