1At Sāvatthī. "Bhikkhus, sensual thought arises with a source, not without a source; thought of ill will arises with a source, not without a source; thought of harming arises with a source, not without a source. And how is this so?

2"In dependence on the sensuality element there arises sensual perception; [n.234] Spk: The sensuality element (kamadhātu) is sensual thought, all sense-sphere phenomena in general, and in particular everything unwholesome except the ill-will element and the harmfulness element, which are mentioned separately here. Sensual perception arises in dependence on the sensuality element either by taking it as an object or by way of association (i.e., when sensual perception is associated with sensual thought in the same citta).
All these elements are defined at Vibh 86–87, quoted by Spk. Vibh-a 74 correlates sensual thought with sensuality as defilement (kilesakāma) and sense-sphere phenomena with sensuality as sensual objects (vatthukāma). Sensual intention arises in dependence on sensual perception by way either of association or decisive support. (Association condition [sampayutta-paccaya] is a relation between simultaneous mental phenomena; decisive-support condition (upanissaya-paccaya) is a relation between a cause and effect separated in time.) in dependence on sensual perception there arises sensual intention; in dependence on sensual intention there arises sensual desire; in dependence on sensual desire there arises sensual passion; in dependence on sensual passion there arises a sensual quest. Engaged in a sensual quest, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

3"In dependence on the ill will element there arises perception of ill will; [n.235] Spk: The ill will element (byāpādadhātu) is thought of ill will or ill will itself [Spk-pṭ: i.e., hatred (dosa)]. Note that the commentaries, following the Abhidhamma's systematic treatment of the Buddha’s teaching, differentiate between ill will and thought of ill will. The two are distinct mental constituents (cetasikā dhammā), the former being a mode of the unwholesome mental factor hatred (dosa), the latter the thought (vitakka) associated with that mental factor. Similarly with harmfulness, etc. in dependence on perception of ill will there arises intention of ill will; in dependence on intention of ill will there arises desire driven by ill will; in dependence on desire driven by ill will there arises passion driven by ill will; in dependence on passion driven by ill will there arises a quest driven by ill will. Engaged in a quest driven by ill will, the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

4"In dependence on the harmfulness element there arises perception of harming; [n.236] Spk: The harmfulness element (vihiṁsādhātu) is thought of harmfulness and harmfulness itself. Vibh 86 explains the harmfulness element as injuring beings in various ways. in dependence on perception of harming there arises intention to harm; in dependence on intention to harm there arises desire to harm; in dependence on desire to harm there arises passion to harm; in dependence on passion to harm there arises a quest to harm. Engaged in a quest to harm, sn.ii.152 the uninstructed worldling conducts himself wrongly in three ways—with body, speech, and mind.

5"Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he does not quickly extinguish it with his hands and feet, the creatures living in the grass and wood will meet with calamity and disaster. So too, if any ascetic or brahmin does not quickly abandon, dispel, obliterate, and annihilate the unrighteous perceptions that have arisen in him, he dwells in suffering in this very life, with vexation, despair, and fever; and with the breakup of the body, after death, a bad destination may be expected for him.

6"Bhikkhus, thought of renunciation arises with a source, not without a source; thought of non-ill will arises with a source, not without a source; thought of harmlessness arises with a source, not without a source. And how is this so?

7"In dependence on the renunciation element there arises perception of renunciation; [n.237] Spk: The renunciation element (nekkhammadhātu) is thought of renunciation and all wholesome states except the other two elements, which are to be explained separately. Perception of renunciation arises in dependence on the renunciation element by way of such conditions as conascence (sahajātapaccaya), etc. in dependence on perception of renunciation there arises intention of renunciation; in dependence on intention of renunciation there arises desire for renunciation; in dependence on desire for renunciation there arises passion for renunciation; in dependence on passion for renunciation there arises a quest for renunciation. Engaged in a quest for renunciation, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

8"In dependence on the non-ill will element there arises perception of non-ill will; [n.238] Spk: The non-ill will element (abyāpādadhātu) is thought of non-ill will and non-ill will itself, i.e., lovingkindness towards beings. in dependence on perception of non-ill will there arises intention of non-ill will; in dependence on intention of non-ill will there arises desire (guided by) non-ill will; in dependence on desire guided by non-ill will there arises passion guided by non-ill will; in dependence on passion guided by non-ill will there arises a quest guided by non-ill will. Engaged in a quest guided by non-ill will, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

9"In dependence on the harmlessness element there arises perception of harmlessness; [n.239] Spk: The harmlessness element (avihiṁsādhātu) is thought of harmlessness and compassion. sn.ii.153 in dependence on perception of harmlessness there arises intention of harmlessness; in dependence on intention of harmlessness there arises desire for harmlessness; in dependence on desire for harmlessness there arises passion for harmlessness; in dependence on passion for harmlessness there arises a quest for harmlessness. Engaged in a quest for harmlessness, the instructed noble disciple conducts himself rightly in three ways—with body, speech, and mind.

10"Suppose, bhikkhus, a man would drop a blazing grass torch into a thicket of dry grass. If he quickly extinguishes it with his hands and feet, the creatures living in the grass and wood will not meet with calamity and disaster. So too, if any ascetic or brahmin quickly abandons, dispels, obliterates, and annihilates the unrighteous perceptions that have arisen in him, he dwells happily in this very life, without vexation, despair, and fever; and with the breakup of the body, after death, a good destination may be expected for him."

1Sāvatthiyaṁ vihārati. "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.