English
For if, Ananda, desire-and-lust were not to be, in every way, in every respect, in every manner, for anyone, in anything, if desire-and-lust were entirely absent, with the cessation of desire-and-lust, would clinging be discerned? No, venerable sir. Therefore, Ananda, this is the cause, this the origin, this the arising, this the condition for clinging, namely, desire-and-lust. 109. ‘Dependent on determination, there is desire-and-lust’ – this was said. So, Ananda, by this method too it should be understood, how, dependent on determination, there is desire-and-lust. For if, Ananda, determination were not to be, in every way, in every respect, in every manner, for anyone, in anything, if determination were entirely absent, with the cessation of determination, would desire-and-lust be discerned? No, venerable sir. Therefore, Ananda, this is the cause, this the origin, this the arising, this the condition for desire-and-lust, namely, determination. 110. ‘Dependent on gain, there is determination’ – this was said. So, Ananda, by this method too it should be understood, how, dependent on gain, there is determination. For if, Ananda, gain were not to be, in every way, in every respect, in every manner, for anyone, in anything, if gain were entirely absent, with the cessation of gain, would determination be discerned? No, venerable sir. Therefore, Ananda, this is the cause, this the origin, this the arising, this the condition for determination, namely, gain. 111. ‘Dependent on search, there is gain’ – this was said. So, Ananda, by this method too it should be understood, how, dependent on search, there is gain. For if, Ananda, search were not to be, in every way, in every respect, in every manner, for anyone, in anything, if search were entirely absent, with the cessation of search, would gain be discerned? No, venerable sir. Therefore, Ananda, this is the cause, this the origin, this the arising, this the condition for gain, namely, of speech, that is, search. 112. "'Search depends on craving' thus indeed it has been said. Therefore, Ānanda, by this method too it should be understood how search depends on craving. For if, Ānanda, craving were not to exist in any way, in any respect, for anyone, of anything at all – that is, craving for sensual pleasures, craving for existence, craving for non-existence – with craving completely absent, with craving's cessation, would search be discerned?" "No, venerable sir." "Therefore, Ānanda, this is the cause, this the origin, this the source, this the condition for search, namely craving. Thus indeed, Ānanda, these two phenomena by two aspects converge with feeling." 113. "'Feeling depends on contact' thus indeed it has been said. Therefore, Ānanda, by this method too it should be understood how feeling depends on contact. For if, Ānanda, contact were not to exist in any way, in any respect, for anyone, of anything at all – that is, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact – with contact completely absent, with contact's cessation, would feeling be discerned?" "No, venerable sir." "Therefore, Ānanda, this is the cause, this the origin, this the source, this the condition for feeling, namely contact." 114. "'Contact depends on name-and-form' thus indeed it has been said. Therefore, Ānanda, by this method too it should be understood how contact depends on name-and-form. By which aspects, Ānanda, by which signs, by which features, by which indications there is the designation of the mental body, if those aspects, those signs, those features, those indications were not to exist, would verbal contact in the physical body be discerned?" "No, venerable sir." "By which aspects, Ānanda, by which signs, by which features, by which indications there is the designation of the physical body, if those aspects, those signs, those features, those indications were not to exist, would in the mental body..." contact of impingement be discerned?” “No, venerable sir.” “If, Ānanda, those aspects… those designations by which the designation of the mental body and the material body occurs, those aspects… those designations being absent, would contact of designation or contact of impingement be discerned?” “No, venerable sir.” “If, Ānanda, those aspects… those designations by which the designation of mentality-materiality occurs, those aspects… those designations being absent, would contact be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for contact, namely, mentality-materiality.” 115. “‘Mentality-materiality is conditioned by consciousness’—this has been said. That, Ānanda, should be understood by this method too, how mentality-materiality is conditioned by consciousness. If, Ānanda, consciousness were not to descend into the mother’s womb, would mentality-materiality coalesce in the mother’s womb?” “No, venerable sir.” “If, Ānanda, consciousness, having descended into the mother’s womb, were to depart, would mentality-materiality be born into this state?” “No, venerable sir.” “If, Ānanda, consciousness were to be cut off while still young, in a boy or a girl, would mentality-materiality attain growth, increase, and development?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the origin, this the arising, this the condition for mentality-materiality—namely, consciousness.” 116. “‘Consciousness is conditioned by mentality-materiality’—this has been said. That, Ānanda, should be understood by this method too, how consciousness is conditioned by mentality-materiality. If, Ānanda, consciousness were not to find a footing in mentality-materiality, would future birth, aging, and death, the arising of suffering, be discerned?” “No, venerable sir.” “Therefore, Ānanda, this is the cause, this the This is the cause, this is the origin, this is the condition for consciousness, namely name-and-form. To this extent, Ananda, one is born, or ages, or dies, or passes away, or reappears. To this extent is the path of expression, to this extent is the path of language, to this extent is the path of designation, to this extent is the sphere of wisdom, to this extent does the round of existence revolve for the manifestation of this state, namely, that name-and-form together with consciousness proceeds in mutual dependence. Self-designation 117. "To what extent, Ananda, does one designate the self when designating it? Indeed, Ananda, one designates the self as having form and limited, designating it thus: 'My self has form and is limited.' Or, Ananda, one designates the self as having form and infinite, designating it thus: 'My self has form and is infinite.' Or, Ananda, one designates the self as formless and limited, designating it thus: 'My self is formless and limited.' Or, Ananda, one designates the self as formless and infinite, designating it thus: 'My self is formless and infinite.' 118. "Therein, Ananda, whoever designates the self as having form and limited, whether he designates the self as having form and limited in the present, or he designates the self as having form and limited in the future, or he has the thought: 'I will make what is not so become so.' Thus, Ananda, the view of a self with form and limited lies latent, so it is said. "Therein, Ananda, whoever designates the self as having form and infinite, whether he designates the self as having form and infinite in the present, or he designates the self as having form and infinite in the future, or he has the thought: 'I will make what is not so become so.' Thus, Ananda, the view of a self with form and infinite lies latent, so it is said. "Therein, Ananda, whoever designates the self as formless and limited, whether he designates it in the present, he conceives a formless, limited self. Or he conceives a formless, limited self as existing there. Or he thinks, 'I will make what is not so become so.' Thus, Ananda, the view of a formless, limited self underlies; this is enough to say. "Ananda, as to one who conceives a formless, infinite self. He conceives a formless, infinite self as existing now, or he conceives a formless, infinite self as existing there. Or he thinks, 'I will make what is not so become so.' Thus, Ananda, the view of a formless, infinite self underlies; this is enough to say. To this extent, Ananda, one conceives a self. Non-Conception of Self 119. "And to what extent, Ananda, does one not conceive a self? Ananda, one does not conceive a material, limited self – 'My self is material and limited.' Ananda, one does not conceive a material, infinite self – 'My self is material and infinite.' Ananda, one does not conceive a formless, limited self – 'My self is formless and limited.' Ananda, one does not conceive a formless, infinite self – 'My self is formless and infinite.' 120. "Ananda, as to one who does not conceive a material, limited self. He does not conceive a material, limited self as existing now, or he does not conceive a material, limited self as existing there. And he does not think, 'I will make what is not so become so.' Thus, Ananda, the view of a material, limited self does not underlie; this is enough to say. "Ananda, as to one who does not conceive a material, infinite self. He does not conceive a material He does not conceive an infinite self, nor does he conceive it. Or as existing there, he does not conceive an infinite material self, nor does he conceive it. Or it does not occur to him, 'I will make what is not so fit to be so.' Ananda, when this is so, it is enough to say that the view of a material infinite self does not lie latent. Ananda, there, he who does not conceive an immaterial limited self, nor does he conceive it. Or as existing now, he does not conceive an immaterial limited self, nor does he conceive it. Or as existing there, he does not conceive an immaterial limited self, nor does he conceive it.