{"collection":"Samyutta Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_sn14.12/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_sn14.12","id":"suttacentral_sn14.12","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/sn14.12/en/sujato","summary":null,"tags":["Early Buddhist Texts","Samyutta Nikaya"],"text":"At S\u0101vatth\u012b. \u201cMendicants, sensual, malicious, and cruel thoughts arise for a reason, not without reason. And 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 purposes. Sensual purposes give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures. An unlearned ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind. The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. \u2026 malicious desires \u2026 malicious passions \u2026 malicious searches \u2026 An unlearned ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind. The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel purposes. \u2026 cruel desires \u2026 cruel passions \u2026 cruel searches \u2026 An unlearned ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind. Suppose a person was to drop a burning torch in a thicket of dry grass. If they don\u2019t 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\u2019t quickly give it up, dispel it, eliminate it, and obliterate it, they\u2019ll suffer in the present life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place. Thoughts of renunciation, good will, and harmlessness arise for a reason, not without reason. And 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. The purpose of renunciation give rise to enthusiasm for renunciation. Enthusiasm for renunciation gives rise to passion for renunciation. Fervor for renunciation gives rise to the search for renunciation. A learned noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind. The element of good will gives rise to perceptions of good will. Perceptions of good will give rise to thoughts of good will. \u2026 enthusiasm for good will \u2026 passion for good will \u2026 the search for good will. A learned noble disciple on a search for good will behaves well in three ways: by body, speech, and mind. The element of harmlessness gives rise to perceptions of harmlessness. Perceptions of harmlessness give rise to thoughts of harmlessness. \u2026 enthusiasm for harmlessness \u2026 passion for harmlessness \u2026 the search for harmlessness. A learned noble disciple on a search for harmlessness behaves well in three ways: by body, speech, and mind. 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\u2019t come to ruin. In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, dispel it, eliminate it, and obliterate it, they\u2019ll be happy in the present life, free of distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a good place.\u201d","title":"With a Cause","tradition":"Samyutta Nikaya","translated_text":null,"word_count":577}