1At Sāvatthī.

“Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.

2And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason? The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An uneducated ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.

3The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches … An uneducated ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.

4The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches … An uneducated ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.

5Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.

In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don’t quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll suffer in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

6Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.

7And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason? The element of renunciation gives rise to perceptions of renunciation. Perceptions of renunciation give rise to thoughts of renunciation. Thoughts of renunciation give rise to enthusiasm for renunciation. Enthusiasm for renunciation gives rise to fervor for renunciation. Fervor for renunciation gives rise to the search for renunciation. An educated noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.

8The element of good will gives rise to perceptions of good will. Perceptions of good will give rise to thoughts of good will. … enthusiasm for good will … fervor for good will … the search for good will. An educated noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.

9The element of harmlessness gives rise to perceptions of harmlessness . Perceptions of harmlessness give rise to thoughts of harmlessnes. … enthusiasm for harmlessness … fervor for harmlessness … the search for harmlessness. An educated noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.

10Suppose a person were to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.

In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll be happy in the present life, free of anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a good place.”

1Sāvatthiyaṁ Sāvatthiyaṁ

""Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byā pāda vitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ.

2Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byā pāda vitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ? Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā. Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

3Byā pāda dhātuṁ, bhikkhave, paṭicca uppajjati byā pāda saññā, byā pāda saññaṁ paṭicca uppajjati byā pāda saṅkappo … pe … byā pāda cchando … byā pāda pariḷāho … byā pāda pariyesanā … byā pāda pariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

4Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo … pe … vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā … vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

5Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṁ āpajjeyyuṁ.

Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ na khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme dukkhaṁ vihārati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

6Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyā pāda vitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ.

7Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyā pāda vitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ? Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā, nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo, nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando, nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho, nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā; nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

8Abyā pāda dhātuṁ, bhikkhave, paṭicca uppajjati abyā pāda saññā, abyā pāda saññaṁ paṭicca uppajjati abyā pāda saṅkappo … pe … abyā pāda cchando … abyā pāda pariḷāho … abyā pāda pariyesanā, abyā pāda pariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

9Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā, avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo, avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando, avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho, avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā; avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

10Seyyathāpi, bhikkhave, puriso ādittaṁ tiṇukkaṁ sukkhe tiṇadāye nikkhipeyya; tamenaṁ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṁ āpajjeyyuṁ.

Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ vihārati avighātaṁ anupāyāsaṁ apariḷāhaṁ; kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā"ti.

Dutiyaṁ.