AN The Book of the Twos - VIII. WITH A BASIS

77 (1)

“Bhikkhus, bad unwholesome qualities arise with a basis, not without a basis. With the abandoning of this basis, these bad unwholesome qualities do not occur.”³⁰⁷

78 (2)

“Bhikkhus, bad unwholesome qualities arise through a source, not without a source. With the abandoning of this source, these bad unwholesome qualities do not occur.”

79 (3)

“Bhikkhus, bad unwholesome qualities arise through a cause, not without a cause. With the abandoning of this cause, these bad unwholesome qualities do not occur.”

80 (4)

“Bhikkhus, bad unwholesome qualities arise through causal activities, not without causal activities. With the abandoning of these causal activities, these bad unwholesome qualities do not occur.”³⁰⁸

81 (5)

“Bhikkhus, bad unwholesome qualities arise with a condition, not without a condition. With the abandoning of this condition, these bad unwholesome qualities do not occur.” [83]

82 (6)

“Bhikkhus, bad unwholesome qualities arise along with form, not without form. With the abandoning of this form, these bad unwholesome qualities do not occur.”

83 (7)

“Bhikkhus, bad unwholesome qualities arise along with feeling, not without feeling. With the abandoning of this feeling, these bad unwholesome qualities do not occur.”

84 (8)

“Bhikkhus, bad unwholesome qualities arise along with perception, not without perception. With the abandoning of this perception, these bad unwholesome qualities do not occur.”

85 (9)

“Bhikkhus, bad unwholesome qualities arise along with consciousness, not without consciousness. With the abandoning of this consciousness, these bad unwholesome qualities do not occur.”

86 (10)

“Bhikkhus, bad unwholesome qualities arise based on the conditioned, not without a basis in the conditioned. With the abandoning of the conditioned, these bad unwholesome qualities do not occur.”

  307  Mp: “‘With a basis’ means ‘with a reason.’ The same method applies in the following suttas. For the words ‘source,’ ‘cause,’ ‘causal activity,’ ‘condition,’ and ‘form’ are all just synonyms for ‘reason’” (Sanimittā ti sakāraṇā…. Nidānaṃ hetu saṅkhāro paccayo rūpan ti sabbāni pi hi etāni kāraṇavevacanān’eva).

  308  I follow the arrangement in Be and Ee. Ce does not place this sutta here, but because the key word is sasaṅkhārā, inserts it below, as the fourth among the suttas on the five aggregates. It seems that the text available to the commentator corresponded with Be, for Mp (both Ce and Be) explains that nimitta, nidāna, hetu, saṅkhāra, and paccaya are synonymous.