Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

10. ' I have said that many a bad and wicked state of things arising from keeping watch and ward over possessions, blows and wounds, quarrelling and the like, come into being. Now in what way that is so, Ananda, is to be understood after this manner. Were there no watch and ward of any sort or kind whatever by any one over anything, then there being no watch and ward whatever, would there, owing to this cessation of watch and ward, be any coming into being of those many bad and wicked states of things ? '

' There would not, lord.'

' Wherefore, Ananda, just that is the ground, the

1 This and the nine following sections constitute a digression in the exposition of the chain which is thus explained by the Cy. Cravingmay be considered under two aspects : — There is the primordial craving which is the root or base of transmigration (va//a-mulabhuta purima-ta«ha),and there is craving as manifested in conduct (samudacara-tawha). The former, with the remaining links, is now put aside, ' as if one were putting a clamorous person out of the road, hitting him on the back and seizing his hair.' And the latter is discussed under the twofold subdivision of craving in the quest, and craving in the found quarry — seeking and gloating over.

2 Vinicchayo, explained as deciding what to do with one's gains.

3 Chandarago. From these selfish considerations volitions both weak and strong arise. Chan do is weak passion (or lust, rago).

4 Macchariyaw ; the not suffering others to share.

5 On tuvawtuvaw, see E. Muller, ' Pali Grammar,' p. 38.

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basis, the genesis, the cause of blows and wounds, of strife, contradiction and retort, of quarrelling, slander and lies, to wit, the guarding of property.

11. 'I have said that watch and ward is because of avarice. Now in what way that is so, Ananda, is to be understood after this manner. Were there no avarice of any sort or kind whatever in any one about anything, then there being no avarice whatever, would there, owing to this cessation of avarice, be any appearance of watch and ward ? '

' There would not, lord.'

' Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of watch and ward, to wit, avarice.

1 2. ' I have said that avarice is because of possession. Now in what way that is so, Ananda, is to be understood after this manner. [60] Were there no possession of any sort or kind whatever by any one of anything, then there being no possessing whatever, would there, owing to this cessation of possession, be any appearance of avarice ? '

'There would Anot, lord.'

' Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of avarice, to wit, possession.

1 3. ' I have said that tenacity is the a cause ot possession. Now in what way that is so, Ananda, is to be understood after this manner. Were there no tenacity of any sort or kind whatever shown by any one with respect to anything, then there being no tenacity whatever, would there, owing to this cessation of tenacity, be any appearance of possession ? '

' There would ^not, lord.'

' Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of possession, to wit, tenacity.

14. 'I have said that tenacity is because of desire and passion. Now in what way that is so, Ananda, is to be understood after this manner. Were there no passion or desire of any sort or kind whatever in anyp. 57 one for anything, then there being no passion or desire whatever, would there, owing to this cessation of passion and desire, be any appearance of tenacity ? '

1 There would not, lord.'

* Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of tenacity, to wit, desire and passion.

1 5. ' I have said that passion and desire is because of decision. Now in what way that is so, Ananda, is to be understood after this manner. Were there no purpose of any sort or kind whatever devised by any one for anything, then there being no purpose whatever, would there, owing to this cessation of purpose, be any appearance of passion and desire ? '

[6i] ' There would not, lord.'