"Monks, before my enlightenment, when I was still a bodhisattva, I had this thought: 'This world is indeed full of suffering! Birth, aging, death, departing this world, and rebirth. Yet, people do not know how to liberate themselves from these sufferings, especially aging and death. When will they know how to free themselves from the suffering of aging and death?'

Monks, I then thought: 'What exists when aging and death exist? What is the cause of aging and death?' Monks, through careful consideration, I realized with wisdom: 'When birth exists, aging and death exist; birth is the cause of aging and death.'

Monks, I further thought: 'What exists when birth exists? ... Becoming... Clinging... Craving... Feeling... Contact... Six Sense Bases... Name-and-Form... Consciousness... What exists when volitional formations exist? What is the cause of volitional formations?' Monks, through careful consideration, I realized with wisdom: 'When ignorance exists, volitional formations exist; ignorance is the cause of volitional formations.'

Thus, dependent on ignorance, volitional formations arise; dependent on volitional formations, consciousness arises... In this way, this entire mass of suffering comes into existence. Monks, regarding these things I had never heard before, the vision arose, knowledge arose, wisdom arose, understanding arose, light arose concerning 'arising, arising.'

Monks, I then thought: 'What does not exist when aging and death do not exist? With the cessation of what do aging and death cease?' Monks, through careful consideration, I realized with wisdom: 'When birth does not exist, aging and death do not exist; with the cessation of birth, aging and death cease.'

Monks, I further thought: 'What does not exist when birth does not exist? ... Becoming... Clinging... Craving... Feeling... Contact... Six Sense Bases... Name-and-Form... Consciousness... What does not exist when volitional formations do not exist? With the cessation of what do volitional formations cease?' Monks, through careful consideration, I realized with wisdom: 'When ignorance does not exist, 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... In this way, this entire mass of suffering ceases. Monks, regarding these things I had never heard before, the vision arose, knowledge arose, wisdom arose, understanding arose, light arose concerning 'cessation, cessation.'"

For a detailed and vivid explanation of the twelve links of dependent origination, please refer to Saṃyutta Nikāya 12, Suttas 1 and 2, which will not be explained again here.

This passage describes the Buddha's thought process before his enlightenment, demonstrating how he gradually understood the principle of the twelve links of dependent origination through observation and reasoning. This includes both the arising of suffering (the process from ignorance to aging and death) and the cessation of suffering (the process from the cessation of ignorance to the cessation of aging and death). This insight ultimately led to the Buddha's enlightenment, enabling him to see the Dhamma that he had never understood before.

This passage is a profound account of the Buddha's path to enlightenment, showcasing his deep contemplation and insight into the nature of existence. Let's analyze it step by step:

1. The Starting Point of Awakening:

The Buddha first recognizes the inherent nature of suffering in the world - the cycle of birth, aging, and death. This recognition is not merely superficial observation but a deep reflection on the human condition.

2. Tracing the Root Cause:

The Buddha doesn't stop at the surface level but questions the root of suffering. This questioning reflects a scientific and philosophical approach, seeking the essence of cause and effect relationships.

3. Discovery of the Chain of Dependent Origination:

Through deep contemplation, the Buddha gradually discovers the causal chain from ignorance to aging and death. This discovery reveals the intrinsic connections behind life phenomena, demonstrating the fundamental laws of the universe's operation.

4. The Arising of Wisdom:

In this process, the Buddha emphasizes the importance of "careful consideration," indicating that the discovery of truth requires correct thinking methods and sustained effort.

5. Discovery of the Path to Liberation:

The Buddha not only discovers the cause of suffering but also finds the way to end suffering. This two-way thinking demonstrates the comprehensiveness of the Buddha's thought and his problem-solving ability.

6. The Moment of Enlightenment:

The text repeatedly mentions "vision arose, knowledge arose, wisdom arose, understanding arose, light arose," describing the process of enlightenment, a transformation from ignorance to wisdom, from darkness to light.

Deep Reflections:

1. The Nature of Life: This passage prompts us to reflect on whether we truly understand the nature of life. Are we, like most people, blinded by daily trivialities, neglecting the most fundamental questions of life?

2. The Wisdom of Cause and Effect: The Buddha's way of thinking teaches us that every phenomenon has its cause. When facing problems, can we, like the Buddha, trace back to the source and find the essence of the problem?

3. The Possibility of Liberation: The Buddha's discovery gives us hope that suffering is not eternal. As long as we find and cut off the root of suffering, it is possible to attain true freedom and happiness.

4. The Power of Thinking: This passage demonstrates the importance of correct thinking. Can we also cultivate this ability to think deeply and explore the truly important questions in life?

5. The Process of Awakening: The Buddha's enlightenment process reminds us that the discovery of truth is often a gradual process, requiring continuous effort and deep thinking. Can we also maintain this attitude of exploration and awakening in our daily lives?

This passage is not only the core of Buddhist thought but also the crystallization of human wisdom. It invites us to go beyond the superficial aspects of daily life, to think deeply about the nature of existence, and to explore the possibility of liberation. In this process, we may, like the Buddha, light the lamp of wisdom in our hearts, illuminating the path of life.