At Sāvatthi.
“|Thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of ill will::thought of resentment, anger, hatred [byāpādavitakka]| arises from a cause, it is not without a cause; |thought of harming::thought of cruelty, violence, or aggression [vihiṃsāvitakka]| arises from a cause, it is not without a cause.
And how, bhikkhus, does a thought of sensuality arise from a cause, and not without a cause? How does a thought of ill will arise from a cause, and not without a cause? How does a thought of harming arise from a cause, and not without a cause? Dependent on the |domain of sensual pleasures::realm of desire [kāmadhātu]|, bhikkhus, arises the |perception::The mental process of recognizing and giving meaning to experience. It marks things by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| of sensuality; dependent on the perception of sensuality arises the |intention::thought, volition, conception, plan [saṅkappa]| of sensuality; dependent on the intention of sensuality arises sensual desire; dependent on sensual desire arises sensual |fever::mental torment, distress, strong desire, discomfort [pariḷāha]|; dependent on sensual fever arises |search for sensual pleasures::looking for objects of sensual desire [kāmapariyesanā]|. When seeking sensual pleasures, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.
Dependent on the domain of ill will, bhikkhus, arises the perception of ill will; dependent on the perception of ill will arises the intention of ill will; dependent on the intention of ill will arises the desire of ill will; dependent on the desire of ill will arises the fever of ill will; dependent on the fever of ill will arises the search of ill will. When engaged in a search of ill will, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.
Dependent on the domain of harm, bhikkhus, arises the perception of harm; dependent on the perception of harm arises the intention of harm; dependent on the intention of harm arises the desire of harm; dependent on the desire of harm arises the fever of harm; dependent on the fever of harm arises the search of harm. When engaged in a search of harm, bhikkhus, the uninstructed ordinary person practices improperly in three ways: by body, by speech, and by mind.
Just as, bhikkhus, a person would throw a burning torch into a dry grass pile, and if they did not quickly extinguish it with their hands and feet, in this way, bhikkhus, those living beings dependent on grass and wood would face misfortune and disaster.
In the same way, bhikkhus, whoever, whether an ascetic or a brahmin, does not quickly abandon, dispel, eliminate, and cause to cease an arisen unwholesome perception, dwells in suffering in this very life with distress, misery, and fever; and after the breakup of the body, after death, a bad destination is to be expected.
|Thought of renunciation::thought of letting go of sensual pleasure [nekkhammavitakka]| arises from a cause, bhikkhus, it is not without a cause; |thought of goodwill::thought of kindness, friendliness, benevolence [abyāpādavitakka]| arises from a cause, it is not without a cause; |thought of non-harm::thought of helping, thought of non-cruelty [avihiṃsāvitakka]| arises from a cause, is not without a cause.
And how, bhikkhus, does a thought of renunciation arise with a cause, not without a cause? How does a thought of goodwill arise with a cause, not without a cause? How does a thought of non-harm arise with a cause, not without a cause? Dependent on the domain of renunciation, bhikkhus, arises the perception of renunciation; dependent on the perception of renunciation arises the intention of renunciation; dependent on the intention of renunciation arises the desire of renunciation; dependent on the desire of renunciation arises the fever of renunciation; dependent on the fever of renunciation arises the search of renunciation. When engaged in a search of renunciation, bhikkhus, the |learned::well-studied, instructed [sutavant]| disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.
Dependent on the domain of goodwill, bhikkhus, arises the perception of goodwill; dependent on the perception of goodwill arises the intention of goodwill; dependent on the intention of goodwill arises the desire of goodwill; dependent on the desire of goodwill arises the fever of goodwill; dependent on the fever of goodwill arises the search of goodwill. When engaged in a search of goodwill, bhikkhus, the learned disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.
Dependent on the domain of non-harm, bhikkhus, arises the perception of non-harm; dependent on the perception of non-harm arises the intention of non-harm; dependent on the intention of non-harm arises the desire of non-harm; dependent on the desire of non-harm arises the fever of non-harm; dependent on the fever of non-harm arises the search of non-harm. When engaged in a search of non-harm, bhikkhus, the learned disciple of the Noble Ones practices properly in three ways: by body, by speech, and by mind.
Just as, bhikkhus, a person would throw a burning torch into a dry grass pile, and quickly extinguish it with their hands and feet. In this way, bhikkhus, those living beings dependent on grass and wood would not face misfortune and disaster.
In the same way, bhikkhus, whoever, whether an ascetic or a Brahmin, quickly abandons, dispels, eliminates, and causes to cease an arisen unwholesome perception, dwells happily in this very life without distress, without misery, without fever; and after the breakup of the body, after death, a good destination is expected.”