Shikshasamuccaya 1111

1111

punar a-paraṃ tatve * a-pratipattiḥ mithyā pratipattiḥ a-jñānam a-vidyā | evam a-vidyāyāṃ satyāṃ tri-vidhāḥ saṃskārāḥ abhinirvartante | puṇya-upagā a-puṇya-upagā āniñjya-upagāś ca + imae ucyante * a-vidyā-pratyayāḥ saṃskārā iti | puṇya-upagānāṃ saṃskārāṇāṃ puṇya-upagam eva vijñānaṃ bhavati | a-puṇya-upagānāṃ saṃskārāṇām a-puṇya-upagam eva vijñānaṃ bhavati | āniñjya-upagānāṃ saṃskārāṇām āniñjya-upagam eva vijñānaṃ bhavati | idam ucyate saṃskāra-pratyayaṃ vijñānam iti | evaṃ nāma-rūpaṃ | nāma-rūpa-vivṛddhyā ṣaḍbhir āyatana-dvāraiḥ kṛtya-kriyāḥ pravartante | tan nāma-rūpa-pratyayaṃ ṣaḍ-āyatanam ity ucyate | ṣaḍbhya āyatanebhyaḥ ṣaṭ sparśa-kāyāḥ pravartante * ayaṃ ṣaḍ-āyatana-pratyayaḥ sparśa ity ucyate | yaj-jātīyaḥ sparśo bhavati taj-jātīyā vedanā pravartate | iyaṃ sparśa-pratyayā vedanā + ity ucyate | yas tāṃ vedayati viśeṣeṇa + āsvādayati | abhinandaty adhyavasyaty atyadhitiṣṭhati | sā vedanā-pratyayā tṛṣṇā + ity ucyate | āsvādana-abhinandana-adhyavasānaṃ | mā me priya-rūpa-śāta-rūpair viyogo bhavatv iti | a-parityāgo bhūyo bhūyaś ca prārthanā | idaṃ tṛṣṇā-pratyayam upādānam ity ucyate | evaṃ prārthayamānaḥ punar-bhava-janakaṃ karma samutthāpayati kāyena vācā manasā | ayam upādāna-pratyayo bhava ity ucyate | yā karma-nirjātānāṃ skandhānām abhinirvṛttiḥ sā bhava-pratyayā jātir ity ucyate | yo jāty-abhinirvṛttānāṃ skandhānām upacaya-paripākād vināśo bhavati | tad idaṃ jāti-pratyayaṃ jarā-maraṇam ucyate || pe ||

Furthermore, non-comprehension of reality, erroneous comprehension, and lack of knowledge are ignorance. When there is thus ignorance, three kinds of formative predispositions are produced: those leading to merit, those leading to demerit, and those leading to the imperturbable. These are called formative predispositions conditioned by ignorance. For formative predispositions leading to merit, there is consciousness leading only to merit. For formative predispositions leading to demerit, there is consciousness leading only to demerit. For formative predispositions leading to the imperturbable, there is consciousness leading only to the imperturbable. This is called consciousness conditioned by formative predispositions. In this way, name-and-form [arises]. Through the growth of name-and-form, functioning activities proceed through the six doors of the sense bases. That is called the six sense bases conditioned by name-and-form. From the six sense bases, six classes of contact operate; this is called contact conditioned by the six sense bases. Whatever kind of contact there is, a sensation of that kind operates; this is called sensation conditioned by contact. One who feels it specifically relishes it, delights in it, clings to it, and remains obsessed with it; that is called craving conditioned by sensation. Relishing, delighting, and clinging, thinking, "May I not be separated from pleasant and agreeable forms!", non-relinquishment, and wishing again and again: this is called grasping conditioned by craving. Thus wishing, one initiates karma that produces rebirth through body, speech, and mind; this is called existence conditioned by grasping. That which is the generation of the aggregates produced from karma is called birth conditioned by existence. That which is the destruction of the aggregates generated by birth, through accumulation and maturation, this is called old age and death conditioned by birth. […]