Sāvatthinidānaṃ.

The (sutta) opening at Sāvatthī.{n}

Sanidānaṃ, bhikkhave, uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpāda-vitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsā-vitakko, no anidānaṃ. Kathañca, bhikkhave, sanidānaṃ uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpāda-vitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsā-vitakko, no anidānaṃ?

A thought of sensuality, bhikkhus, arises with a cause, not without a cause; a thought of ill-will arises with a cause, not without a cause; a thought of violence arises with a cause, not without a cause. And how, bhikkhus, does a thought of sensuality arise with a cause, not without a cause; a thought of ill-will arise with a cause, not without a cause; a thought of violence arise with a cause, not without a cause?

Kāmadhātuṃ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṃ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṃ paṭicca uppajjati kāmac·chando, kāmac·chandaṃ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṃ paṭicca uppajjati kāmapariyesanā. Kāmapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of sensuality, bhikkhus, arises a perception of sensuality, on account of a perception of sensuality arises an intention of sensuality, on account of an intention of sensuality arises a desire of sensuality, on account of a desire of sensuality arises an ardor of sensuality, on account of an ardor of sensuality arises a quest of sensuality. For the sake of a quest of sensuality, bhikkhus, an uninstructed ordinary individual conducts himself erroneously in three ways: in body, in speech and in mind.

Byāpādadhātuṃ, bhikkhave, paṭicca uppajjati byāpāda-saññā, byāpāda-saññaṃ paṭicca uppajjati byāpāda-saṅkappo, byāpāda-saṅkappaṃ paṭicca uppajjati byāpāda-c·chando, byāpāda-c·chandaṃ paṭicca uppajjati byāpāda-pariḷāho, byāpāda-pariḷāhaṃ paṭicca uppajjati byāpāda-pariyesanā. Byāpādapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of ill-will, bhikkhus, arises a perception of ill-will, on account of a perception of ill-will arises an intention of ill-will, on account of an intention of ill-will arises a desire of ill-will, on account of a desire of ill-will arises an ardor of ill-will, on account of an ardor of ill-will arises a quest of ill-will. For the sake of a quest of ill-will, bhikkhus, an uninstructed ordinary individual conducts himself erroneously in three ways: in body, in speech and in mind.

Vihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati vihiṃsā-saññā; vihiṃsā-saññaṃ paṭicca uppajjati vihiṃsā-saṅkappo, vihiṃsā-saṅkappaṃ paṭicca uppajjati vihiṃsā-c·chando, vihiṃsā-c·chandaṃ paṭicca uppajjati vihiṃsā-pariḷāho, vihiṃsā-pariḷāhaṃ paṭicca uppajjati vihiṃsā-pariyesanā. Vihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of violence, bhikkhus, arises a perception of violence, on account of a perception of violence arises an intention of violence, on account of an intention of violence arises a desire of violence, on account of a desire of violence arises an ardor of violence, on account of an ardor of violence arises a quest of violence. For the sake of a quest of violence, bhikkhus, an uninstructed ordinary individual conducts himself erroneously in three ways: in body, in speech and in mind.

Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya, no ce hatthehi ca pādehi ca khippameva nibbāpeyya, evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṃ āpajjeyyuṃ; evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ na khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

Just as, bhikkhus, if a man dropped a burning torch in a thicket of dry grass and if he would not extinguish it quickly with his hands and feet, then, bhikkhus, the beings living in the thicket of dry grass would undergo misfortune and misery; in the same way, bhikkhus, if an ascetic or a brahman does not abandon thus quickly an inappropriate perception arisen in him, if he doesn't dispel it, suppress it, bring it to its cessation, he dwells in suffering in visible phenomena, vexed, agitated, in fever; and at the breakup of the body, after death, a bad destination can be expected.

Sanidānaṃ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpāda-vitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsā-vitakko, no anidānaṃ. Kathañca, bhikkhave, sanidānaṃ uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpāda-vitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsā-vitakko, no anidānaṃ?

A thought of renunciation, bhikkhus, arises with a cause, not without a cause; a thought of non-ill-will arises with a cause, not without a cause; a thought of non-violence arises with a cause, not without a cause. And how, bhikkhus, does a thought of renunciation arise with a cause, not without a cause; a thought of non-ill-will arise with a cause, not without a cause; a thought of non-violence arise with a cause, not without a cause?

Nekkhamma-dhātuṃ, bhikkhave, paṭicca uppajjati nekkhamma-saññā, nekkhamma-saññaṃ paṭicca uppajjati nekkhamma-saṅkappo, nekkhamma-saṅkappaṃ paṭicca uppajjati nekkhamma-c·chando, nekkhamma-c·chandaṃ paṭicca uppajjati nekkhamma-pariḷāho, nekkhamma-pariḷāhaṃ paṭicca uppajjati nekkhamma-pariyesanā. Nekkhamma-pariyesanaṃ, bhikkhave, pariyesamāno sutavā ariya·sāvako tīhi ṭhānehi sammā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of renunciation, bhikkhus, arises a perception of renunciation, on account of a perception of renunciation arises an intention of renunciation, on account of an intention of renunciation arises a desire of renunciation, on account of a desire of renunciation arises an ardor of renunciation, on account of an ardor of renunciation arises a quest of renunciation. For the sake of a quest of renunciation, bhikkhus, an instructed noble disciple conducts himself correctly in three ways: in body, in speech and in mind.

Abyāpāda-dhātuṃ, bhikkhave, paṭicca uppajjati abyāpāda-saññā, abyāpāda-saññaṃ paṭicca uppajjati abyāpāda-saṅkappo, abyāpāda-saṅkappaṃ paṭicca uppajjati abyāpāda-c·chando, abyāpāda-c·chandaṃ paṭicca uppajjati abyāpāda-pariḷāho, abyāpāda-pariḷāhaṃ paṭicca uppajjati abyāpāda-pariyesanā. Abyāpāda-pariyesanaṃ, bhikkhave, pariyesamāno sutavā ariya·sāvako tīhi ṭhānehi sammā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of non-ill-will, bhikkhus, arises a perception of non-ill-will, on account of a perception of non-ill-will arises an intention of non-ill-will, on account of an intention of non-ill-will arises a desire of non-ill-will, on account of a desire of non-ill-will arises an ardor of non-ill-will, on account of an ardor of non-ill-will arises a quest of non-ill-will. For the sake of a quest of non-ill-will, bhikkhus, an instructed noble disciple conducts himself correctly in three ways: in body, in speech and in mind.

Avihiṃsā-dhātuṃ, bhikkhave, paṭicca uppajjati avihiṃsā-saññā, avihiṃsā-saññaṃ paṭicca uppajjati avihiṃsā-saṅkappo, avihiṃsā-saṅkappaṃ paṭicca uppajjati avihiṃsā-chando, avihiṃsā-chandaṃ paṭicca uppajjati avihiṃsā-pariḷāho, avihiṃsā-pariḷāhaṃ paṭicca uppajjati avihiṃsā-pariyesanā. Avihiṃsā-pariyesanaṃ, bhikkhave, pariyesamāno sutavā ariya·sāvako tīhi ṭhānehi sammā paṭipajjati: kāyena, vācāya, manasā.

On account of the element of non-violence, bhikkhus, arises a perception of non-violence, on account of a perception of non-violence arises an intention of non-violence, on account of an intention of non-violence arises a desire of non-violence, on account of a desire of non-violence arises an ardor of non-violence, on account of an ardor of non-violence arises a quest of non-violence. For the sake of a quest of non-violence, bhikkhus, an instructed noble disciple conducts himself correctly in three ways: in body, in speech and in mind.

Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; tamenaṃ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṃ āpajjeyyuṃ. Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā ti.

Just as, bhikkhus, if a man dropped a burning torch in a thicket of dry grass and if he would extinguish it quickly with his hands and feet, then, bhikkhus, the beings living in the thicket of dry grass would not undergo misfortune and misery; in the same way, bhikkhus, if an ascetic or a brahman abandons thus quickly an inappropriate perception arisen in him, if he dispels it, suppresses it, brings it to its cessation, he dwells in well-being in visible phenomena, without vexation, without agitation, without fever; and at the breakup of the body, after death, a good destination can be expected.