Conditions

Khuddaka Nikāya

3. Vicāravagga

Saṅkhārajāyamānapañha

Minor Collection

3. Examination

Conditions

Khuddaka Nikāya

3. Vicāravagga

Saṅkhārajāyamānapañha

Ruta suttaMil 3.3.4Sutta PiṭakaKhuddaka NikāyaMilindapañha3. Milindapañha3. VicāravaggaSaṅkhārajāyamānapañha

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PTS cs 4 The king said: ‘Are there any conditions which are produced?’

‘Certainly.’

‘Which are they?’

‘Where there is an eye, and also forms, there is sight, where there is sight there is a contact through the eye, where there is contact through the eye there is a sensation, where there is sensation there is a longing, where there is longing there is a grasping, where there is grasping there is a becoming, PTS vp En 83 where there is becoming there is birth, and at birth old age and death, grief, lamentation, pain, sorrow, and despair begin to be. Thus is the rise of the whole of this class of pain.—Where there is neither eye nor form there is no sight, where there is not sight there is no contact through the eye, where there is not contact there is no sensation, where there is not sensation there is no longing, where there is not longing there is no grasping, where there is not grasping there is no becoming, where there is not becoming there is no birth, and where there is not birth there is neither old age nor death nor grief, lamentation, pain, sorrow, and despair. Thus is the ending of all this class of pain.

‘Very good, Nāgasena!’

4. Saṅkhārajāyamānapañha

Rājā āha—“bhante nāgasena, atthi keci saṅkhārā, ye jāyantī”ti? “Āma, mahārāja, atthi saṅkhārā, ye jāyantī”ti. “Katame te, bhante”ti? “Cakkhusmiñca kho, mahārāja, sati rūpesu ca cakkhuviññāṇaṁ hoti, cakkhuviññāṇe sati cakkhusamphasso hoti, cakkhusamphasse sati vedanā hoti, vedanāya sati taṇhā hoti, taṇhāya sati upādānaṁ hoti, upādāne sati bhavo hoti, bhave sati jāti hoti, jātiyā sati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Cakkhusmiñca kho, mahārāja, asati rūpesu ca asati cakkhuviññāṇaṁ na hoti, cakkhuviññāṇe asati cakkhusamphasso na hoti, cakkhusamphasse asati vedanā na hoti, vedanāya asati taṇhā na hoti, taṇhāya asati upādānaṁ na hoti, upādāne asati bhavo na hoti, bhave asati jāti na hoti, jātiyā asati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā na honti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Rājā āha—

“bhante nāgasena, atthi keci saṅkhārā, ye jāyantī”ti?

“Āma, mahārāja, atthi saṅkhārā, ye jāyantī”ti.

“Katame te, bhante”ti?

“Cakkhusmiñca kho, mahārāja, sati rūpesu ca cakkhuviññāṇaṁ hoti, cakkhuviññāṇe sati cakkhusamphasso hoti, cakkhusamphasse sati vedanā hoti, vedanāya sati taṇhā hoti, taṇhāya sati upādānaṁ hoti, upādāne sati bhavo hoti, bhave sati jāti hoti, jātiyā sati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti.

Cakkhusmiñca kho, mahārāja, asati rūpesu ca asati cakkhuviññāṇaṁ na hoti, cakkhuviññāṇe asati cakkhusamphasso na hoti, cakkhusamphasse asati vedanā na hoti, vedanāya asati taṇhā na hoti, taṇhāya asati upādānaṁ na hoti, upādāne asati bhavo na hoti, bhave asati jāti na hoti, jātiyā asati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā na honti, evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

“Kallosi, bhante nāgasenā”ti.

Saṅkhārajāyamānapañho catuttho. *Saṅkhārajāyamānapañho → saṅkhārānaṁ jāyanapañho (maku)

Saṅkhārajāyamānapañho catuttho. *

Saṅkhārajāyamānapañho catuttho. *Saṅkhārajāyamānapañho → saṅkhārānaṁ jāyanapañho (maku)