[PS 158-163] Section 4
5. The Arising of the Three Doors Depends On
the Arising of Avijja (in Paticca-Samuppada)
Correct, Ananda, correct. The way that Sariputta answered the question is correct.1 Ananda, sukha and dukkha (pleasure and pain, happiness and suffering) are merely things that rely upon a certain paccaya (condition) in order to arise (they are paticca-samuppannadhamma). On what paccaya do sukha and dukkha depend? Sukha and dukkha depend on the paccaya that is contact (contact = sense experience). Whoever speaks in this way speaks in line with what we say and does not abuse us with untruthful words; rather, he speaks correctly and those Sahadhammika who speak accordingly will not be censurable.
Ananda, among the four groups of Samana and Brahmins who teach about Karma: Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are done by oneself, even the sukha and dukkha of which they teach must rely upon contact to arise. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things that others do to one, even the sukha and dukkha of which they teach must rely upon contact to arise. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things both done by oneself and that others do to one, even the sukha and dukkha of which they teach must rely upon contact to arise. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things that arise without oneself or others doing it, even the sukha and dukkha of which they teach must rely upon contact to arise.
Ananda, among the four groups of Samana and Brahmins who teach about Karma: Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are done by oneself, those Samana and Brahmins are thick, refraining from contact, would they feel any sukha and dukkha? That is impossible. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things that others do to one, those Samana and Brahmins are thick, refraining from contact, would they feel any sukha and dukkha? That is impossible. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things both done by oneself and that others do to one, those Samana and Brahmins are thick, refraining from contact, would they feel any sukha and dukkha? That is impossible. Those Samana and Brahmin teachers of Karma who claim that sukha and dukkha are things that arise without oneself or others doing it, those Samana and Brahmins are thick, refraining from contact, would they feel any sukha and dukkha? That is impossible.
Ananda, when kaya (the body door that functions under the influence of ignorance) exists, internal sukha and dukkha naturally appear due to kayasancetana (volition regarding the physical) as the cause.
Ananda, when vaca (the speech door that functions under the influence of ignorance) exists, internal sukha and dukkha naturally appear due to vacisancetana (volition regarding the verbal) as the cause.
Ananda, when mano (the mind door that functions under the influence of ignorance) exists, internal sukha and dukkha naturally appear due to manosancetana (volition regarding the mental) as the cause.
Ananda, with avijja as the condition, the mental nature naturally concocts kayasankhara (influences causing physical happenings), which is the condition causing internal sukha and dukkha to arise, sometimes all by oneself; ... sometimes relying upon stimulation from others; ... sometimes self-aware; ... sometimes unaware.
Ananda, with avijja as the condition, the mental nature naturally concocts vacisankhara (influences causing verbal happenings), which is the condition causing internal sukha and dukkha to arise, sometimes all by oneself; ... sometimes relying upon stimulation from others; ... sometimes self-aware; ... sometimes unaware.
Ananda, with avijja as the condition, the mental nature naturally concocts manosankhara (influences causing mental happenings), which is the condition causing internal sukha and dukkha to arise, sometimes all by oneself; ... sometimes relying upon stimulation from others; ... sometimes self-aware; ... sometimes unaware.
Ananda, avijja is the principal factor that insinuates itself in all these dhammas.
Ananda, through the fading away and remainderless quenching of that avijja, kaya (the body door that functions through ignorance) no longer exists as the condition causing internal sukha and dukkha to arise.
Ananda, through the fading away and remainderless quenching of that avijja, vaca (the speech door that functions through ignorance) no longer exists as the condition causing internal sukha and dukkha to arise.
Ananda, through the fading away and remainderless quenching of that avijja, mano (the mind door that functions through ignorance) no longer exists as the condition causing internal sukha and dukkha to arise.
Ananda, through the fading away and remainderless quenching of that avijja, sancetana as field (kheta, field for sprouting of internal sukha and dukkha), as basis (vatthu, basis for internal sukha and dukkha), as object (ayatana, direct condition of internal sukha and dukkha), or as adhikarana (instrument causing internal sukha and dukkha) no longer exist as the condition causing internal sukha and dukkha to arise.
[Samyutta-nikaya,
Nidana-vagga (vol. 2), Abhisamaya-samyutta (1),
Dasabala-vagga (3), Bhumija
Sutta (5)]
Notes
1. In reply to Ananda, who had reported Sariputta's response to the question of Bhumija: "There are four groups of Samana and Brahmins who teach about Karma. One group teaches that sukha and dukkha are done by oneself, another teaches that sukha and dukkha are things that others do to one, another teaches that sukha and dukkha are things both done by oneself and that others do to one, and the fourth teaches that sukha and dukkha are things that arise without oneself or others doing it. What did the Blessed One say about this matter? And when speaking, what should one say to be in line with the Buddha's words?" Sariputta's reply was the same as the Buddha's below. For this reason, the Buddha began with these words.
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