The Chain of Causation
Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho. Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.
Thus, Ānanda, dependent on felt experience, craving arises; dependent on craving, seeking; dependent on seeking, acquisition; dependent on acquisition, decision-making; dependent on decision-making, desire and attachment; dependent on desire and attachment, fixation; dependent on fixation, possessiveness; dependent on possessiveness, stinginess; dependent on stinginess, safeguarding. Because of safeguarding, various harmful, unwholesome states originate—the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies.
‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?
It was said: ‘Because of safeguarding, various harmful, unwholesome states originate—the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies.’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no safeguarding of any kind anywhere, then, in the complete absence of safeguarding, with the cessation of safeguarding, would various harmful, unwholesome states originate—the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for the origination of various harmful, unwholesome states—the taking up of sticks and weapons, quarrels, disputes, arguments, accusations, slander, and lies—namely: safeguarding.
‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho. Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?
It was said: ‘Dependent on |stinginess::selfishness, meanness, tight-fistedness [macchariya]|, safeguarding [comes to be].’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no stinginess of any kind anywhere, then, in the complete absence of stinginess, with the cessation of stinginess, could safeguarding be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for safeguarding, namely: stinginess.
‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ. Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā”ti?
It was said: ‘Dependent on |possessiveness::lit. grasping all around [pariggaha]|, stinginess [comes to be].’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no possessiveness of any kind anywhere, then, in the complete absence of possessiveness, with the cessation of possessiveness, could stinginess be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for stinginess, namely: possessiveness.
‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?
It was said: ‘Dependent on |fixation::attachment, clinging [ajjhosāna]|, possessiveness [comes to be].’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no fixation of any kind anywhere, then, in the complete absence of fixation, with the cessation of fixation, could possessiveness be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for possessiveness, namely: fixation.
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti?
It was said: ‘Dependent on |desire and attachment::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]|, fixation arises.’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no desire and attachment of any kind anywhere, then, in the complete absence of desire and attachment, with the cessation of desire and attachment, could fixation be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for fixation, namely: desire and attachment.
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?
It was said: ‘Dependent on |decision-making::assessment, evaluation [vinicchaya]|, desire and attachment arises.’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no decision-making of any kind anywhere, then, in the complete absence of decision-making, with the cessation of decision-making, could desire and attachment be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for desire and attachment, namely: decision-making.
‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?
It was said: ‘Dependent on |acquisition::gain, money, profit, possession [lābha]|, decision-making arises.’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no acquisition of any kind anywhere, then, in the complete absence of acquisition, with the cessation of acquisition, could decision-making be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for decision-making, namely: acquisition.
‘Pariyesanaṁ paṭicca lābho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho. Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?
It was said: ‘Dependent on |seeking::searching, on a quest of, inquiring, in pursuit of [pariyesanā]|, an acquisition [comes to be].’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no seeking of any kind anywhere, then, in the complete absence of seeking, with the cessation of seeking, could acquisition be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for acquisition, namely: seeking.
‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā. Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
It was said: ‘Dependent on craving, seeking [comes to be].’ How that is so, Ānanda, should be understood in this way: If there were absolutely and utterly no craving of any kind anywhere—that is, sensual craving, craving for existence, or craving for non-existence—then, in the complete absence of craving, with the cessation of craving, could seeking be discerned?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā. Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.
“Therefore, Ānanda, this is the cause, this is the source, this is the origination, this is the condition for seeking, namely: craving. Thus, Ānanda, these two phenomena [the cycle of existence and the cycle of conflict], being a duality, converge into one at felt experience.