Dighanikaya 21.358

21.358

Nidānādīni vuttatthāneva. Piyāppiyanidānanti piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyasattasaṅkhāranidānā issā. Ubhayaṃ vā ubhayanidānaṃ. Pabbajitassa hi saddhivihārikādayo, gahaṭṭhassa puttādayo hatthiassādayo vā sattā piyā honti keḷāyitā mamāyitā, muhuttampi te apassanto adhivāsetuṃ na sakkoti. So aññaṃ tādisaṃ piyasattaṃ labhantaṃ disvā issaṃ karoti. ‘‘Iminā amhākaṃ kiñci kammaṃ atthi, muhuttaṃ tāva naṃ dethā’’ti tameva aññehi yācito ‘‘na sakkā dātuṃ, kilamissati vā ukkaṇṭhissati vā’’tiādīni vatvā macchariyaṃ karoti. Evaṃ tāva ubhayampi piyasattanidānaṃ hoti. Bhikkhussa pana pattacīvaraparikkhārajātaṃ, gahaṭṭhassa vā alaṅkārādiupakaraṇaṃ piyaṃ hoti manāpaṃ, so aññassa tādisaṃ uppajjamānaṃ disvā ‘‘aho vatassa evarūpaṃ na bhaveyyā’’ti issaṃ karoti, yācito vāpi ‘‘mayampetaṃ mamāyantā na paribhuñjāma, na sakkā dātu’’nti macchariyaṃ karoti. Evaṃ ubhayampi piyasaṅkhāranidānaṃ hoti. Appiye pana te vuttappakāre satte ca saṅkhāre ca labhitvā sacepissa te amanāpā honti, tathāpi kilesānaṃ viparītavuttitāya ‘‘ṭhapetvā maṃ ko añño evarūpassa lābhī’’ti issaṃ vā karoti, yācito tāvakālikampi adadamāno macchariyaṃ vā karoti. Evaṃ ubhayampi appiyasattasaṅkhāranidānaṃ hoti.

The words “origin” and so forth have the meanings already stated. “Originating from what is dear and what is not dear”: stinginess has its origin in dear beings and conditioned phenomena; envy has its origin in disliked beings and conditioned phenomena. Or both have their origin in both. For to one gone forth, fellow residents and others, and to a householder, sons and others, or beings such as elephants and horses, are dear, cherished, and held as one’s own; not seeing them even for a moment, he is unable to endure it. Seeing another acquire such a dear being, he feels envy. When asked by others for that very one: “We have some business with this person; give him [to us] for just a moment,” he feels stinginess, saying, “He cannot be given; he will become tired or depressed,” and so forth. In this way, first of all, both have their origin in dear beings. But to a bhikkhu, the bowl, robes, and requisites, or to a householder, ornaments and useful articles are dear and pleasing; seeing such a thing arise for another, he feels envy: “Oh, that he might not have such a thing!” Or even when asked, he feels stinginess: “We ourselves cherish this and do not use it; it cannot be given.” In this way, both have their origin in dear conditioned phenomena. But with regard to what is not dear, having obtained those beings and conditioned phenomena of the kind described, even if they are unpleasing to him, nevertheless, because of the distorted operation of the defilements, he either feels envy: “Setting me aside, who else should be an obtainer of such a thing?” or, when asked, not even giving it temporarily, he feels stinginess. In this way, both have their origin in disliked beings and conditioned phenomena.