Kakusandha

Thus have I heard:
The Exalted One was once staying near Sāvatthī at the Jeta Grove in Anāthapiṇḍika's Park.
And there the Exalted One addressed the brethren, saying:
'Brethren!'
'Master!' responded those brethren.
The Exalted One said:
To Kakusandha, brethren, Exalted One, Arahant, Buddha Supreme, before his enlightenment, while he was yet unenlightened and Bodhisat, there came this thought: —
Alas! this world has fallen upon trouble. There is getting born and growing old, and dying and falling and being reborn. And yet from this suffering an escape is not known, even from decay-and-death. O when shall escape from this suffering, even from decay-and-death, be revealed?
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does decay-and-death come to be? What conditions decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be birth, then there is decay-and-death. Decay-and-death is conditioned by birth.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does birth come to be? What conditions birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be becoming, then there is birth. Birth is conditioned by becoming.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does becoming come to be? What conditions becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be grasping, then there is becoming. Becoming is conditioned by grasping.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does grasping come to be? What conditions grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be craving, then there is grasping. Grasping is conditioned by craving.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does craving come to be? What conditions craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be feeling, then there is craving. Craving is conditioned by feeling.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does feeling come to be? What conditions feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be contact, then there is feeling. Feeling is conditioned by contact.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does contact come to be? What conditions contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be sense, then there is contact. Contact is conditioned by sense.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does sense come to be? What conditions sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be name-and-shape, then there is sense. Sense is conditioned by name-and-shape.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does name-and-shape come to be? What conditions name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be consciousness, then there is name-and-shape. Name-and-shape is conditioned by consciousness.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, does consciousness come to be? What conditions consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be activities, then there is consciousness. Consciousness is conditioned by activities.
Then to Kakusandha bodhisatta, brethren, came this thought: — What now being present, do activities come to be? What conditions activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be ignorance, then there are activities. Activities are conditioned by ignorance.
Such verily is this 'Conditioned by ignorance activities come to pass;
conditioned by activities consciousness,
conditioned by consciousness name-and-shape,
conditioned by name-and-shape sense,
conditioned by sense contact,
conditioned by contact feeling,
conditioned by feeling craving,
conditioned by craving grasping,
conditioned by grasping becoming,
conditioned by becoming birth,
conditioned by birth old age-and death, grief, lamenting, suffering, sorrow, despair come to pass.
Even so is the coming to be of this entire mass of ill.
Coming to be! Coming to be! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose.
Then, brethren, to Kakusandha bodhisatta, came the thought: — 'What now being absent, does decay-and-death not come to be? From the ceasing of what is there ceasing of decay-and-death? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no birth, then decay-and-death ceases. From ceasing of birth ceasing of decay-and-death.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does birth not come to be? From the ceasing of what is there ceasing of birth? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no becoming, then birth ceases. From ceasing of becoming ceasing of birth.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does becoming not come to be? From the ceasing of what is there ceasing of becoming? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no grasping, then becoming ceases. From ceasing of grasping ceasing of becoming.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does grasping not come to be? From the ceasing of what is there ceasing of grasping? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no craving, then grasping ceases. From ceasing of craving ceasing of grasping.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does craving not come to be? From the ceasing of what is there ceasing of craving? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no feeling, then craving ceases. From ceasing of feeling ceasing of craving.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does feeling not come to be? From the ceasing of what is there ceasing of feeling? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no contact, then feeling ceases. From ceasing of contact ceasing of feeling.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does contact not come to be? From the ceasing of what is there ceasing of contact? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no sense, then contact ceases. From ceasing of sense ceasing of contact.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does sense not come to be? From the ceasing of what is there ceasing of sense? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no name-and-shape, then sense ceases. From ceasing of name-and-shape ceasing of sense.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does name-and-shape not come to be? From the ceasing of what is there ceasing of name-and-shape? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no consciousness, then name-and-shape ceases. From ceasing of consciousness ceasing of name-and-shape.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, does consciousness not come to be? From the ceasing of what is there ceasing of consciousness? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no activities, then consciousness ceases. From ceasing of activities ceasing of consciousness.
And thus also came to Kakusandha bodhisatta, the thought: — 'What now being absent, do activities not come to be? From the ceasing of what is there ceasing of activities? Then to Kakusandha bodhisatta, thinking according to law, came to pass comprehension of insight: — let there be no ignorance, then activities cease. From ceasing of ignorance ceasing of activities.
Such verily is this 'ceasing of activities because of ceasing of ignorance,;
from ceasing of activities ceasing of consciousness;
from ceasing of consciousness ceasing of name-and-shape;
from ceasing of name-and-shape ceasing of sense;
from ceasing of sense ceasing of contact;
from ceasing of contact ceasing of feeling;
from ceasing of feeling ceasing of craving;
from ceasing of craving ceasing of grasping;
from ceasing of grasping ceasing of becoming;
from ceasing of becoming ceasing of birth;
from ceasing of birth,
old age-and-death, grief, lamenting, suffering, sorrow, despair cease.
Even so is the ceasing of this entire mass of ill.
Ceasing! Ceasing! At the thought there arose in Kakusandha bodhisatta, brethren, in things not taught before vision, there arose in Kakusandha bodhisatta knowledge, insight arose, wisdom arose, light arose.