sutta » sn » sn14 » Saṁyutta Nikāya 14.12

Sanidānasutta

With a Cause

Sāvatthiyaṁ viharati.
At Sāvatthī.

“Sanidānaṁ, bhikkhave, uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ.
“Mendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason.

Kathañca, bhikkhave, sanidānaṁ uppajjati kāmavitakko, no anidānaṁ; sanidānaṁ uppajjati byāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati vihiṁsāvitakko, no anidānaṁ?
And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason?

Kāmadhātuṁ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṁ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṁ paṭicca uppajjati kāmacchando, kāmacchandaṁ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṁ paṭicca uppajjati kāmapariyesanā.
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.

Kāmapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.

Byāpādadhātuṁ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṁ paṭicca uppajjati byāpādasaṅkappo …pe… byāpādacchando … byāpādapariḷāho … byāpādapariyesanā …
The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches …

byāpādapariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.

Vihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati vihiṁsāsaññā; vihiṁsāsaññaṁ paṭicca uppajjati vihiṁsāsaṅkappo …pe… vihiṁsāchando … vihiṁsāpariḷāho … vihiṁsāpariyesanā …
The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches …

vihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.

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

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 viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ;
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 distress, anguish, and fever.

kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a bad place.

Sanidānaṁ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ.
Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason.

Kathañca, bhikkhave, sanidānaṁ uppajjati nekkhammavitakko, no anidānaṁ; sanidānaṁ uppajjati abyāpādavitakko, no anidānaṁ; sanidānaṁ uppajjati avihiṁsāvitakko, no anidānaṁ?
And how do thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason?

Nekkhammadhātuṁ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
The element of renunciation gives rise to perceptions of renunciation.

nekkhammasaññaṁ paṭicca uppajjati nekkhammasaṅkappo,
Perceptions of renunciation give rise to thoughts of renunciation.

nekkhammasaṅkappaṁ paṭicca uppajjati nekkhammacchando,
Thoughts of renunciation give rise to enthusiasm for renunciation.

nekkhammacchandaṁ paṭicca uppajjati nekkhammapariḷāho,
Enthusiasm for renunciation gives rise to fervor for renunciation.

nekkhammapariḷāhaṁ paṭicca uppajjati nekkhammapariyesanā;
Fervor for renunciation gives rise to the search for renunciation.

nekkhammapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.

Abyāpādadhātuṁ, bhikkhave, paṭicca uppajjati abyāpādasaññā,
The element of good will gives rise to perceptions of good will.

abyāpādasaññaṁ paṭicca uppajjati abyāpādasaṅkappo …pe…
Perceptions of good will give rise to thoughts of good will. …

abyāpādacchando …
enthusiasm for good will …

abyāpādapariḷāho …
fervor for good will …

abyāpādapariyesanā,
the search for good will.

abyāpādapariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind.

Avihiṁsādhātuṁ, bhikkhave, paṭicca uppajjati avihiṁsāsaññā,
The element of harmlessness gives rise to perceptions of harmlessness.

avihiṁsāsaññaṁ paṭicca uppajjati avihiṁsāsaṅkappo,
Perceptions of harmlessness give rise to thoughts of harmlessness. …

avihiṁsāsaṅkappaṁ paṭicca uppajjati avihiṁsāchando,
enthusiasm for harmlessness …

avihiṁsāchandaṁ paṭicca uppajjati avihiṁsāpariḷāho,
fervor for harmlessness …

avihiṁsāpariḷāhaṁ paṭicca uppajjati avihiṁsāpariyesanā;
the search for harmlessness.

avihiṁsāpariyesanaṁ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind.

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

Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṁ visamagataṁ saññaṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti, so diṭṭhe ceva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ;
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 distress, anguish, and fever.

kāyassa ca bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti.
And when the body breaks up, after death, they can expect to be reborn in a good place.”

Dutiyaṁ.