English
this too is a quality that makes one difficult to admonish. And further, friends, a monk, when admonished by an admonisher, blames the admonisher in return. That, friends, a monk, when admonished by an admonisher, blames the admonisher in return – this too is a quality that makes one difficult to admonish. And further, friends, a monk, when admonished by an admonisher, responds with irrelevant matters, diverts the conversation outwards, and displays anger, ill-will, and displeasure. That, friends, a monk, when admonished by an admonisher, responds with irrelevant matters, diverts the conversation outwards, and displays anger, ill-will, and displeasure – this too is a quality that makes one difficult to admonish. And further, friends, a monk, when admonished by an admonisher, does not comply with the explanation. That, friends, a monk, when admonished by an admonisher, does not comply with the explanation – this too is a quality that makes one difficult to admonish. causes ill-will. "Again, friends, a monk is a denier, a dissembler. That, friends, a monk is a denier, a dissembler— this too is a quality that causes ill-will. "Again, friends, a monk is envious, stingy. That, friends, a monk is envious, stingy— this too is a quality that causes ill-will. "Again, friends, a monk is deceitful, treacherous. That, friends, a monk is deceitful, treacherous— this too is a quality that causes ill-will. "Again, friends, a monk is stubborn, haughty. That, friends, a monk is stubborn, haughty— this too is a quality that causes ill-will. "Again, friends, a monk clings to his own views, is obstinate, hard to give up. That, friends, a monk clings to his own views, is obstinate, hard to give up— this too is a quality that causes ill-will. These, friends, are called the qualities that cause ill-will. 182. "Even if, friends, a monk does not invite, 'Let the venerable ones speak to me, I am to be spoken to by the venerable ones,' but he is amenable, endowed with qualities that make one amenable, patient, accepting instruction, then his fellow practitioners think he should be spoken to, they think he should be advised, and they think they should place trust in that person. "And what, friends, are the qualities that make one amenable? Here, friends, a monk is not of evil wishes, not under the sway of evil wishes. That, friends, a monk is not of evil wishes, not under the sway of evil wishes— this too is a quality that makes one amenable. "Again, friends, a monk does not exalt himself, does not disparage others. That, friends, a monk does not exalt himself, does not disparage others— this too is a quality that makes one amenable. "Again, friends, a monk is not angry, not overcome by anger. That, friends, a monk is not angry, not overcome by anger— this too is a quality that makes one amenable. "Again, friends, a monk is not k He is without anger, not resentful because of anger. And, friends, a monk who is not angry, not resentful because of anger – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk is not angry, not hostile because of anger. And, friends, a monk who is not angry, not hostile because of anger – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk is not angry, not uttering words from the vicinity of anger. And, friends, a monk who is not angry, not uttering words from the vicinity of anger – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk, when admonished by an admonisher, does not strike back at the admonisher. And, friends, a monk who, when admonished by an admonisher, does not strike back at the admonisher – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk, when admonished by an admonisher, does not disparage the admonisher. And, friends, a monk who, when admonished by an admonisher, does not disparage the admonisher – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk, when admonished by an admonisher, does not accuse the admonisher in return. And, friends, a monk who, when admonished by an admonisher, does not accuse the admonisher in return – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk, when admonished by an admonisher, does not change the subject to something else, does not divert the conversation outwards, does not display anger, ill-will, or displeasure. And, friends, a monk who, when admonished by an admonisher, does not change the subject to something else, does not divert the conversation outwards, does not display anger, ill-will, or displeasure – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk, when admonished by an admonisher, strives for the root cause. And, friends, a monk who, when admonished by an admonisher, strives for the root cause – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk is not a denier, not one who is disparaging. And, friends, a monk who is not a denier, not one who is disparaging – this too is a quality that makes one easy to admonish. Furthermore, friends, a monk is not envious... he is not envious, not stingy. And, friends, when a monk is not envious, not stingy— this too is a quality that makes one easy to admonish. “Furthermore, friends, a monk is not deceitful, not fraudulent. And, friends, when a monk is not deceitful, not fraudulent— this too is a quality that makes one easy to admonish. “Furthermore, friends, a monk is not stubborn, not conceited. And, friends, when a monk is not stubborn, not conceited— this too is a quality that makes one easy to admonish. “Furthermore, friends, a monk does not cling to views, does not grasp them firmly, but readily lets them go. And, friends, when a monk does not cling to views, does not grasp them firmly, but readily lets them go— this too is a quality that makes one easy to admonish. These, friends, are called the qualities that make one easy to admonish. 183. “There, friends, a monk should measure himself by himself thus: ‘This person who has evil wishes, who is under the sway of evil wishes, this person is disagreeable and unpleasant to me; if I were to have evil wishes, to be under the sway of evil wishes, I too would be disagreeable and unpleasant to others.’ Knowing this, friends, a monk should generate the thought: ‘I will not have evil wishes, I will not be under the sway of evil wishes.’ “‘This person who exalts himself and disparages others, this person is disagreeable and unpleasant to me; if I were to exalt myself and disparage others, I too would be disagreeable and unpleasant to others.’ Knowing this, friends, a monk should generate the thought: ‘I will not exalt myself, I will not disparage others.’ “‘This person who is angry, overcome by anger, this person is disagreeable and unpleasant to me. If I were to be angry, overcome by anger, I too would be disagreeable and unpleasant to others.’ Knowing this, friends, a monk should generate the thought: ‘I will not be angry, I will not be overcome by anger.’ “‘This person who is angry, and due to anger harbors resentment, this person is disagreeable and unpleasant to me; if I were to be angry, One who is angry, for a cause of anger, bears resentment. I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'I will not be angry, nor will I bear resentment for a cause of anger.' This person who is angry, and for a cause of anger, is hostile, this person is disliked and displeasing to me. If I too were angry, and for a cause of anger, were hostile, I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'I will not be angry, nor will I be hostile for a cause of anger.' This person who is angry, and speaks words associated with anger, this person is disliked and displeasing to me. If I too were angry, and spoke words associated with anger, I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'I will not be angry, nor will I speak words associated with anger.' This person who, when reproved by a reprover, retorts to the reprover, this person is disliked and displeasing to me. If I too, when reproved by a reprover, were to retort to the reprover, I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'When reproved by a reprover, I will not retort to the reprover.' This person who, when reproved by a reprover, disparages the reprover, this person is disliked and displeasing to me. If I too, when reproved by a reprover, were to disparage the reprover, I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'When reproved by a reprover, I will not disparage the reprover.' This person who, when reproved by a reprover, makes a counter-charge against the reprover, this person is disliked and displeasing to me. If I too, when reproved by a reprover, were to make a counter-charge against the reprover, I too would be disliked and displeasing to others. Knowing this, friend, a bhikkhu should generate this thought: 'When reproved by a reprover, I will not make a counter-charge against the reprover.' That person who, when admonished by an admonisher, evades the issue, diverts the topic outwards, and manifests anger, ill-will, and displeasure— this person is disagreeable and unpleasant to me. If I myself, when admonished by an admonisher, were to evade the issue, divert the topic outwards, and manifest anger, ill-will, and displeasure, I would also be disagreeable and unpleasant to others. Knowing this, friend, a monk should generate the thought: ‘When admonished by an admonisher, I will not evade the issue, I will not divert the topic outwards,