[359] And how, bhikkhus, does a thought (vitakka) of renunciation (nekkhamma) arise with a source (sanidāna), not without a source? How does a thought of non-ill-will arise with a source, not without a source? How does a thought of harmlessness (avihiṃsā) arise with a source, not without a source?
In dependence on the element (dhātu) of renunciation, bhikkhus, there arises a perception of renunciation; in dependence on a perception of renunciation there arises an intention (saṅkappa) of renunciation; in dependence on an intention of renunciation there arises a desire (chanda) for renunciation; in dependence on a desire for renunciation there arises a fever (pariḷāha) of renunciation; in dependence on a fever of renunciation there arises a quest (pariyesanā) for renunciation. Bhikkhus, engaged in a quest for renunciation, the instructed noble disciple conducts himself rightly in three ways: by body, speech, and mind.
In dependence on the element of non-ill-will, bhikkhus, there arises a perception of non-ill-will … an intention of non-ill-will … a desire for non-ill-will … a fever of non-ill-will … a quest for non-ill-will. Bhikkhus, engaged in a quest for non-ill-will, the instructed noble disciple conducts himself rightly in three ways: by body, speech, and mind.
In dependence on the element of harmlessness, bhikkhus, there arises a perception of harmlessness; in dependence on a perception of harmlessness there arises an intention of harmlessness; in dependence on an intention of harmlessness there arises a desire for harmlessness; in dependence on a desire for harmlessness there arises a fever of harmlessness; in dependence on a fever of harmlessness there arises a quest for harmlessness. Bhikkhus, engaged in a quest for harmlessness, the instructed noble disciple conducts himself rightly in three ways: by body, speech, and mind.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.