[58] "'With birth (jāti) as condition there is aging and death'—so it has been said. And this, Ānanda, is the way in which it should be understood how with birth as condition there is aging and death (birth, aging, death). If, Ānanda, there were absolutely and utterly no birth for anyone anywhere—that is, of gods into the state of gods, of gandhabbas into the state of gandhabbas, of yakkhas into the state of yakkhas, of spirits (bhūta) into the state of spirits, of human beings into the state of human beings, of quadrupeds into the state of quadrupeds, of birds into the state of birds, of reptiles into the state of reptiles—if, Ānanda, there were no birth of these various beings into their respective states, then, birth being altogether absent, with the cessation of birth, would aging and death be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, just this is the cause, this the source, this the origin, this the condition of aging and death—namely, birth.
"'With existence (bhava) as condition there is birth'—so it has been said. And this, Ānanda, is the way in which it should be understood how with existence as condition there is birth. If, Ānanda, there were absolutely and utterly no existence for anyone anywhere—that is, sense-sphere existence, form existence, or formless existence—then, existence being altogether absent, with the cessation of existence, would birth be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, just this is the cause, this the source, this the origin, this the condition of birth—namely, existence.
"'With clinging (upādāna) as condition there is existence'—so it has been said. And this, Ānanda, is the way in which it should be understood how with clinging as condition there is existence. If, Ānanda, there were absolutely and utterly no clinging for anyone anywhere—that is, clinging to sensual pleasures, clinging to views, clinging to precepts and observances, or clinging to a doctrine of self—then, clinging being altogether absent, with the cessation of clinging, would existence be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, just this is the cause, this the source, this the origin, this the condition of existence—namely, clinging.
"'With craving (taṇhā) as condition there is clinging'—so it has been said. And this, Ānanda, is the way in which it should be understood how with craving as condition there is clinging. If, Ānanda, there were absolutely and utterly no craving for anyone anywhere—that is, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects—then, craving being altogether absent, with the cessation of craving, would clinging be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, just this is the cause, this the source, this the origin, this the condition of clinging—namely, craving.
"'With feeling (vedanā) as condition there is craving'—so it has been said. And this, Ānanda, is the way in which it should be understood how with feeling as condition there is craving. If, Ānanda, there were absolutely and utterly no feeling for anyone anywhere—that is, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact—then, feeling being altogether absent, with the cessation of feeling, would craving be discerned?"
"Certainly not, venerable sir."
"Therefore, Ānanda, just this is the cause, this the source, this the origin, this the condition of craving—namely, feeling."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.