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403.
"Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha [kathaṃ vā vo ettha (?)] hotī"ti? "Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti [evaṃ no ettha hotīti (ka.)] – jātipaccayā jarāmaraṇa"nti. "Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī"ti? "Bhavapaccayā, bhante, jāti; evaṃ no ettha hoti – bhavapaccayā jātī"ti. "Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī"ti? "Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo"ti. "Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī"ti? "Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna"nti. "Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī"ti? "Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā"ti. "Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī"ti? "Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā"ti. "Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī"ti? "Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso"ti. "Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī"ti? "Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana"nti. "Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī"ti? "Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa"nti. "Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī"ti? "Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa"nti. "Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī"ti? "Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā"ti.
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english - Бхиккху Бодхи |
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403."Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ; jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha [kathaṃ vā vo ettha (?)] hotī"ti?
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(REVERSE ORDER QUESTIONNAIRE ON ARISING) 18. "'With birth as condition, ageing and death': so it was said. Now, bhikkhus, do ageing and death have birth as condition or not, or how do you take it in this case?"
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"Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti [evaṃ no ettha hotīti (ka.)] – jātipaccayā jarāmaraṇa"nti.
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"Ageing and death have birth as condition, venerable sir. Thus we take it in this case: 'With birth as condition, ageing and death.'"
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"Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ; bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī"ti?
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"'With being as condition, birth': so it was said. Now, bhikkhus, does birth have being as condition or not, or how do you take it in this case?
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"Bhavapaccayā, bhante, jāti; evaṃ no ettha hoti – bhavapaccayā jātī"ti.
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"Birth has being as condition, venerable sir. Thus we take it in this case: 'With being as condition, birth.'"
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"Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ; upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī"ti?
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'"With clinging as condition, being': so it was said. Now, bhikkhus, does being have clinging as condition or not, or how do you take it in this case?"
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"Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo"ti.
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"Being has clinging as condition, venerable sir. Thus we take it in this case: 'With clinging as condition, being.'"
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"Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ, taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī"ti?
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'"With craving as condition, clinging': so it was said. Now, bhikkhus, does clinging have craving as condition or not, or how do you take it in this case?"
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"Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādāna"nti.
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"Clinging has craving as condition, venerable sir. Thus we take it in this case: 'With craving as condition, clinging.'"
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"Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ; vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī"ti?
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'"With feeling as condition, craving': so it was said. Now, bhikkhus, does craving have feeling as condition or not, or how do you take it in this case?"
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"Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā"ti.
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"Craving has feeling as condition, venerable sir. Thus we take it in this case: 'With feeling as condition, craving.'"
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"Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ; phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī"ti?
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"'With contact as condition, feeling': so it was said. Now, bhikkhus, does feeling have contact as condition or not, or how do you take it in this case?"
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"Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā"ti.
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"Feeling has contact as condition, venerable sir. Thus we take it in this case: 'With contact as condition, feeling.'"
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"Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ; saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī"ti?
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'"With the sixfold base as condition, contact': so it was said. Now, bhikkhus, does contact have the sixfold base as condition or not, or how do you take it in this case?"
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"Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso"ti.
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"Contact has the sixfold base as condition, venerable sir. Thus we take it in this case: 'With the sixfold base as condition, contact,'"
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"Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ; nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī"ti?
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"'With mentality-materiality as condition, the sixfold base': so it was said. Now, bhikkhus, does the sixfold base have mentality- materiality as condition or not, or how do you take it in this case?"
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"Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatana"nti.
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"The sixfold base has mentality-materiality as condition, venerable sir. Thus we take it in this case: 'With mentality-materiality as condition, the sixfold base.'"
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"Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ; viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī"ti?
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'"With consciousness as condition, mentality-materiality': so it was said. Now, bhikkhus, does mentality-materiality have consciousness as condition or not, or how do you take it in this case?"
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"Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpa"nti.
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"Mentality-materiality has consciousness as condition, venerable sir. Thus we take it in this case: 'With consciousness as condition, mentality-materiality.'"
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"Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ; saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī"ti?
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'"With formations as condition, consciousness': so it was said. Now, bhikkhus, does consciousness have formations as condition or not, or how do you take it in this case?"
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"Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇa"nti.
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"Consciousness has formations as condition, venerable sir. Thus we take it in this case: 'With formations as condition, consciousness.'"
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"Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ; avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī"ti?
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'"With ignorance as condition, formations': so it was said. Now, bhikkhus, do formations have ignorance as condition or not, or how do you take it in this case?"
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"Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā"ti.
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"Formations have ignorance as condition, venerable sir. Thus we take it in this case: 'With formations as condition, ignorance.'"
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