The Buddha was residing in Savatthi. [He said:] "Monks, before Vipassi Buddha, the Worthy One, the Perfectly Enlightened One, attained enlightenment, while he was still a bodhisattva, he had this thought: 'This world is truly full of suffering, with birth, aging, death, separation, and rebirth. Yet, people do not know how to liberate themselves from this cycle of aging and death. When will they know how to liberate themselves from this aging and death?'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does aging-and-death exist? What is the condition for aging-and-death?' Then, monks, through careful attention, the bodhisattva Vipassi penetrated with wisdom: 'When there is birth, aging-and-death exists; birth is the condition for aging-and-death.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does birth exist? What is the condition for birth?' Through careful attention, he penetrated with wisdom: 'When there is becoming, birth exists; becoming is the condition for birth.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does becoming exist? What is the condition for becoming?' Through careful attention, he penetrated with wisdom: 'When there is clinging, becoming exists; clinging is the condition for becoming.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does clinging exist? What is the condition for clinging?' Through careful attention, he penetrated with wisdom: 'When there is craving, clinging exists; craving is the condition for clinging.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does craving exist? What is the condition for craving?' Through careful attention, he penetrated with wisdom: 'When there is feeling, craving exists; feeling is the condition for craving.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does feeling exist? What is the condition for feeling?' Through careful attention, he penetrated with wisdom: 'When there is contact, feeling exists; contact is the condition for feeling.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does contact exist? What is the condition for contact?' Through careful attention, he penetrated with wisdom: 'When there are the six sense bases, contact exists; the six sense bases are the condition for contact.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists do the six sense bases exist? What is the condition for the six sense bases?' Through careful attention, he penetrated with wisdom: 'When there is name-and-form, the six sense bases exist; name-and-form is the condition for the six sense bases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does name-and-form exist? What is the condition for name-and-form?' Through careful attention, he penetrated with wisdom: 'When there is consciousness, name-and-form exists; consciousness is the condition for name-and-form.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists does consciousness exist? What is the condition for consciousness?' Through careful attention, he penetrated with wisdom: 'When there are volitional formations, consciousness exists; volitional formations are the condition for consciousness.'

"Then, monks, the bodhisattva Vipassi thought: 'When what exists do volitional formations exist? What is the condition for volitional formations?' Through careful attention, he penetrated with wisdom: 'When there is ignorance, volitional formations exist; ignorance is the condition for volitional formations.'

"Thus, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair come to be. Such is the origin of this whole mass of suffering. Monks, 'origination, origination'—in regard to things unheard before, there arose in the bodhisattva Vipassi vision, knowledge, wisdom, true knowledge, and light.

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does aging-and-death not exist? With the cessation of what does aging-and-death cease?' Through careful attention, he penetrated with wisdom: 'When there is no birth, aging-and-death does not exist; with the cessation of birth, aging-and-death ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does birth not exist? With the cessation of what does birth cease?' Through careful attention, he penetrated with wisdom: 'When there is no becoming, birth does not exist; with the cessation of becoming, birth ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does becoming not exist? With the cessation of what does becoming cease?' Through careful attention, he penetrated with wisdom: 'When there is no clinging, becoming does not exist; with the cessation of clinging, becoming ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does clinging not exist? With the cessation of what does clinging cease?' Through careful attention, he penetrated with wisdom: 'When there is no craving, clinging does not exist; with the cessation of craving, clinging ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does craving not exist? With the cessation of what does craving cease?' Through careful attention, he penetrated with wisdom: 'When there is no feeling, craving does not exist; with the cessation of feeling, craving ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does feeling not exist? With the cessation of what does feeling cease?' Through careful attention, he penetrated with wisdom: 'When there is no contact, feeling does not exist; with the cessation of contact, feeling ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does contact not exist? With the cessation of what does contact cease?' Through careful attention, he penetrated with wisdom: 'When there are no six sense bases, contact does not exist; with the cessation of the six sense bases, contact ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist do the six sense bases not exist? With the cessation of what do the six sense bases cease?' Through careful attention, he penetrated with wisdom: 'When there is no name-and-form, the six sense bases do not exist; with the cessation of name-and-form, the six sense bases cease.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does name-and-form not exist? With the cessation of what does name-and-form cease?' Through careful attention, he penetrated with wisdom: 'When there is no consciousness, name-and-form does not exist; with the cessation of consciousness, name-and-form ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist does consciousness not exist? With the cessation of what does consciousness cease?' Through careful attention, he penetrated with wisdom: 'When there are no volitional formations, consciousness does not exist; with the cessation of volitional formations, consciousness ceases.'

"Then, monks, the bodhisattva Vipassi thought: 'When what does not exist do volitional formations not exist? With the cessation of what do volitional formations cease?' Through careful attention, he penetrated with wisdom: 'When there is no ignorance, 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; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering. Monks, 'cessation, cessation'—in regard to things unheard before, there arose in the bodhisattva Vipassi vision, knowledge, wisdom, true knowledge, and light."

This is the fourth [sutta].

(The same should be explained in detail for the other seven Buddhas.)

This sutta profoundly expounds one of the core teachings of Buddhism—the law of dependent origination (Twelve Nidanas). It reveals the nature of the cycle of life and the path to liberation through describing the thought process of Vipassi Buddha (one of the seven past Buddhas) before his enlightenment.

Analysis and Explanation:

1. The Starting Point of Awakening: The sutta begins by describing bodhisattva Vipassi's deep realization of the suffering in the world. This realization is the starting point of all wisdom and liberation, reflecting a profound contemplation on the nature of life.

2. Tracing the Chain of Causality: Bodhisattva Vipassi, by continuously asking "What is the condition," gradually reveals the complete chain of the twelve links of dependent origination. This method of tracing demonstrates the essence of Buddhist thinking—deeply investigating the nature and causes of things.

3. Complete Presentation of Dependent Origination: The sutta details each link of the twelve-fold chain, from ignorance to aging-and-death, showing the complete process of the cycle of life.

4. Reverse Thinking: After explaining the arising of conditions, the sutta describes how bodhisattva Vipassi contemplated the cessation of each link. This two-way thinking process reveals the possibility of liberation.

5. The Arising of Wisdom: The sutta repeatedly mentions "through careful attention, he penetrated with wisdom," emphasizing the importance of right thinking and wisdom insight in the process of enlightenment.

6. Implication of Universality: The final mention that this process of realization applies to the other seven Buddhas implies the universality and eternality of this wisdom.

Profound Description and Inspiration:

This sutta is not just a philosophical discourse but a guide to exploring the essence of life. It invites each of us to become explorers of our own lives, to bravely face the truth of life like bodhisattva Vipassi, and to deeply contemplate the nature of existence.

As we follow bodhisattva Vipassi's line of thought, gradually exploring the twelve links of dependent origination, we are actually decoding the mystery of life. Each step of inquiry is a deepening of self-awareness, and each insight is a flash of the light of wisdom.

This way of thinking teaches us that liberation is not an unattainable goal, but is achieved through a deep understanding of cause and effect. It inspires us that by eliminating ignorance, we can gradually undo the shackles that bind us, ultimately reaching the cessation of suffering.

More importantly, this sutta demonstrates the core of Buddhist thought—everything is interconnected. Each of our actions, each of our thoughts, is shaping our present and future. This realization not only brings a profound understanding of life but also empowers us to change our own destiny.

Through this sutta, we are invited on a profound inner journey to explore the essence of our existence, understand the root of suffering, and find the path to liberation. It reminds us that true wisdom does not come from the outside world, but from a deep insight into the nature of ourselves and the world.

In this world full of suffering and confusion, the Vipassi Sutta lights a lamp of wisdom for us, guiding us towards the path of enlightenment and liberation. It is not just a scripture, but a profound exploration of the essence of life, a wonderful journey to open the eyes of the mind.