[447] "'With birth (jāti) as condition, aging and death (jarāmaraṇa)'—thus indeed this was said. Now, bhikkhus, is it with birth as condition that aging and death come to be, or not, or how does it stand here?"
"With birth as condition, venerable sir, aging and death come to be. So it stands for us here: with birth as condition, aging and death."
"'With existence (bhava) as condition, birth'—thus indeed this was said. Now, bhikkhus, is it with existence as condition that birth comes to be, or not, or how does it stand here?"
"With existence as condition, venerable sir, birth comes to be. So it stands for us here: with existence as condition, birth."
"'With clinging (upādāna) as condition, existence'—thus indeed this was said. Now, bhikkhus, is it with clinging as condition that existence comes to be, or not, or how does it stand here?"
"With clinging as condition, venerable sir, existence comes to be. So it stands for us here: with clinging as condition, existence."
"'With craving (taṇhā) as condition, clinging'—thus indeed this was said. Now, bhikkhus, is it with craving as condition that clinging comes to be, or not, or how does it stand here?"
"With craving as condition, venerable sir, clinging comes to be. So it stands for us here: with craving as condition, clinging."
"'With feeling (vedanā) as condition, craving'—thus indeed this was said. Now, bhikkhus, is it with feeling as condition that craving comes to be, or not, or how does it stand here?"
"With feeling as condition, venerable sir, craving comes to be. So it stands for us here: with feeling as condition, craving."
"'With contact (phassa) as condition, feeling'—thus indeed this was said. Now, bhikkhus, is it with contact as condition that feeling comes to be, or not, or how does it stand here?"
"With contact as condition, venerable sir, feeling comes to be. So it stands for us here: with contact as condition, feeling."
"'With the six sense bases (saḷāyatana) as condition, contact'—thus indeed this was said. Now, bhikkhus, is it with the six sense bases as condition that contact comes to be, or not, or how does it stand here?"
"With the six sense bases as condition, venerable sir, contact comes to be. So it stands for us here: with the six sense bases as condition, contact."
"'With name-and-form (nāmarūpa) as condition, the six sense bases'—thus indeed this was said. Now, bhikkhus, is it with name-and-form as condition that the six sense bases come to be, or not, or how does it stand here?"
"With name-and-form as condition, venerable sir, the six sense bases come to be. So it stands for us here: with name-and-form as condition, the six sense bases."
"'With consciousness (viññāṇa) as condition, name-and-form'—thus indeed this was said. Now, bhikkhus, is it with consciousness as condition that name-and-form comes to be, or not, or how does it stand here?"
"With consciousness as condition, venerable sir, name-and-form comes to be. So it stands for us here: with consciousness as condition, name-and-form."
"'With volitional formations (saṅkhārā) as condition, consciousness'—thus indeed this was said. Now, bhikkhus, is it with volitional formations as condition that consciousness comes to be, or not, or how does it stand here?"
"With volitional formations as condition, venerable sir, consciousness comes to be. So it stands for us here: with volitional formations as condition, consciousness."
"'With ignorance (avijjā) as condition, volitional formations'—thus indeed this was said. Now, bhikkhus, is it with ignorance as condition that volitional formations come to be, or not, or how does it stand here?"
"With ignorance as condition, venerable sir, volitional formations come to be. So it stands for us here: with ignorance as condition, volitional formations."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.