And what, bhikkhus, are the saḷāyatanas? The āyatana of cakkhu, the āyatana of sota, the āyatana of ghāna, the āyatana of jivhā, the āyatana of kāya, the āyatana of mana. These, bhikkhus, are called saḷāyatanas. Katamañca, bhikkhave, nāma-rūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro: idaṃ vuccati nāmaṃ. Cattāro ca mahā-bhūtā, catunna·ñca mahā-bhūtānaṃ upādāya·rūpaṃ: Idaṃ vuccati rūpaṃ. Iti ida·ñca nāmaṃ, ida·ñca rūpaṃ: idaṃ vuccati, bhikkhave, nāma-rūpaṃ. And what, bhikkhus, is nāma-rūpa? Vedanā, saññā, cetanā, phassa and manasikāra: this is called nāma. The four great elements and the rūpa derived from the four great elements: this is called rūpa. Thus, there is this nāma and this rūpa: this is called nāma-rūpa. Katamañca, bhikkhave, viññāṇaṃ? Cha'y'ime, bhikkhave, viññāṇa·kāyā: cakkhu·viññāṇaṃ, sota·viññāṇaṃ, ghāna·viññāṇaṃ, jivhā·viññāṇaṃ, kāya·viññāṇaṃ, mano·viññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. And what, bhikkhus, is viññāṇa? There are, bhikkhus, six viññāṇas: the viññāṇa of cakkhu, the viññāṇa of sota, the viññāṇa of ghāna, the viññāṇa of jivhā, the viññāṇa of kāya and the viññāṇa of mana. This, bhikkhus, is called viññāṇa. Katame ca, bhikkhave, saṅkhārā? Tay·ome, bhikkhave, saṅkhārā: kāya·saṅkhāro, vacī·saṅkhāro, citta·saṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. And what, bhikkhus, is saṅkhāra? There are, bhikkhus, three [types of] saṅkhāras: kāya·saṅkhāras, vācā·saṅkhāras, citta·saṅkhāras. These, bhikkhus, are called saṅkhāras. Katamā ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkha-samudaye aññāṇaṃ, dukkha-nirodhe aññāṇaṃ, dukkha-nirodha-gāminiyā paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā. And what, bhikkhus, is avijjā? Not knowing dukkha, not knowing dukkha-samudaya, not knowing dukkha-nirodha, not knowing dukkha-nirodha-gāmini paṭipada. This, bhikkhus, is called avijjā. Iti kho, bhikkhave, Thus, bhikkhus, avijjā·paccayā, bhikkhave, saṅkhārā; conditioned by avijjā, bhikkhus, there are saṅkhāras saṅkhāra·paccayā viññāṇaṃ; conditioned by saṅkhāras, there is viññāṇa viññāṇa·paccayā nāmarūpaṃ; conditioned by viññāṇa, there is nāmarūpa nāmarūpa·paccayā saḷāyatanaṃ; conditioned by nāmarūpa, there are saḷāyatanas saḷāyatana·paccayā phasso; conditioned by saḷāyatanas, there is phassa phassa·paccayā vedanā; conditioned by phassa, there is vedanā vedanā·paccayā taṇhā; conditioned by vedanā, there is taṇhā taṇhā·paccayā upādānaṃ; conditioned by taṇhā, there is upādāna upādāna·paccayā bhavo; conditioned by upādāna, there is bhava bhava·paccayā jāti; conditioned by bhava, there is jāti jāti·paccayā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti. Evam·etassa kevalassa dukkha'k'khandhassa samudayo hoti. conditioned by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress. Thus arises this whole mass of dukkha. Avijjāya tv·eva asesa·virāga·nirodhā saṅkhāra·nirodho; Now, with the complete virāga and nirodha of avijjā, there is the nirodha of saṅkhāra; saṅkhāra·nirodhā viññāṇa·nirodho; with the nirodha of saṅkhāra, there is the nirodha of viññāṇa; viññāṇa·nirodhā nāma-rūpa·nirodho; with the nirodha of viññāṇa, there is the nirodha of nāma-rūpa; nāma-rūpa·nirodhā saḷāyatana·nirodho; with the nirodha of nāma-rūpa, there is the nirodha of the saḷāyatanas; saḷāyatana·nirodhā phassa·nirodho; with the nirodha of the saḷāyatanas, there is the nirodha of phassa; phassa·nirodhā vedanā·nirodho; with the nirodha of phassa, there is the nirodha of vedanā; vedanā·nirodhā taṇhā·nirodho; with the nirodha of vedanā, there is the nirodha of taṇhā; taṇhā·nirodhā upādāna·nirodho; with the nirodha of taṇhā, there is the nirodha of upādāna; upādāna·nirodhā bhava·nirodho; with the nirodha of upādāna, there is the nirodha of bhava; bhava·nirodhā jāti·nirodho; with the nirodha of bhava, there is the nirodha of jāti; jāti·nirodhā jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti. Evam·etassa kevalassa dukkha'k'khandhassa nirodho hotī ti. with the nirodha of jāti, jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and distress come to cease. Such is the nirodha of this entire mass of dukkha. Salayathana Vibhanga Sutta (Part 1) youtube.com Salayathana Vibhanga Sutta (Part 1) Venerable Kiribathgoda Gnanananda Thero
Scientists say, that the earth is in it's prime of age and the age is 4.5 billion years. In other words, Earth will live about nine billion years. So do you want to be born and died for that long ? Is life that a joy ? Lord Buddha said, that Buddha as a maha Bodhisattha lived at the end of the world system until the earth was reborn. In other words, Maha bodhistattha might have gone through this sansara for more than nine billion years. You all know, how humans suffer. Even when Brahmas and Devas fall into Narakas, or to animal world, human life during the Buddassa - time is the best, because you get to here Dhamma and correct yourself.
