English
I will not manifest anger, ill-will, and displeasure.’ That person who, when admonished by an admonisher, does not admit the fault— this person is disagreeable and unpleasant to me. If I myself, when admonished by an admonisher, were not to admit the fault, 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 admit the fault.’ That person who is a denigrator and spiteful— this person is disagreeable and unpleasant to me. If I myself were a denigrator and spiteful, I would also be disagreeable and unpleasant to others. Knowing this, friend, a monk should generate the thought: ‘I will be non-denigrating and non-spiteful.’ That person who is envious and stingy— this person is disagreeable and unpleasant to me. If I myself were envious and stingy, I would also be disagreeable and unpleasant to others. Knowing this, friend, a monk should generate the thought: ‘I will be non-envious and non-stingy.’ That person who is deceitful and fraudulent— this person is disagreeable and unpleasant to me. If I myself were deceitful and fraudulent, I would also be disagreeable and unpleasant to others. Knowing this, friend, a monk should generate the thought: ‘I will be non-deceitful and non-fraudulent.’ That person who is stubborn and arrogant— this person is disagreeable and unpleasant to me. If I myself were stubborn and arrogant, I would also be to others ...is disliked, disagreeable. Knowing this, friend, a bhikkhu should generate the thought: 'I will be not stiff, not arrogant.' 'This person who clings to views, holds grudges, is hard to let go of, this person is disliked by me, disagreeable; and if I were one who clings to views, holds grudges, is hard to let go of, I too would be disliked by others, disagreeable.' Knowing this, friend, a bhikkhu should generate the thought: 'I will be one who does not cling to views, does not hold grudges, is easy to let go of.' 184. There, friend, a bhikkhu should reflect on himself thus: 'Am I one with evil desires, subject to evil wishes?' If, friend, a bhikkhu, reflecting, knows thus: 'I am one with evil desires, subject to evil wishes,' then, friend, that bhikkhu should strive for the abandoning of those evil, unwholesome states. But if, friend, a bhikkhu, reflecting, knows thus: 'I am not one with evil desires, not subject to evil wishes,' then, friend, that bhikkhu should dwell in that same joy and gladness, training day and night in wholesome states. Furthermore, friend, a bhikkhu should reflect on himself thus: 'Am I one who exalts myself and disparages others?' If, friend, a bhikkhu, reflecting, knows thus: 'I am one who exalts myself and disparages others,' then, friend, that bhikkhu should strive for the abandoning of those evil, unwholesome states. But if, friend, a bhikkhu, reflecting, knows thus: 'I am not one who exalts myself and disparages others,' then, friend, that bhikkhu should dwell in that same joy and gladness, training day and night in wholesome states. Furthermore, friend, a bhikkhu should reflect on himself thus: 'Am I one who is angry, overcome by anger?' If, friend, a bhikkhu, reflecting, knows thus: 'I am angry, Am I overcome by anger? Then, friend, that monk should strive to abandon those very evil, unwholesome states. But if, friend, the monk, reflecting, knows thus: 'I am not angry, not overcome by anger,' then, friend, that monk should dwell in that very joy and gladness, training day and night in wholesome states. Furthermore, friend, a monk should reflect on himself thus: 'Am I angry, bearing a grudge due to anger?' If, friend, the monk, reflecting, knows thus: 'I am angry, bearing a grudge due to anger,' then, friend, that monk should strive to abandon those very evil, unwholesome states. But if, friend, the monk, reflecting, knows thus: 'I am not angry, not bearing a grudge due to anger,' then, friend, that monk should dwell in that very joy and gladness, training day and night in wholesome states. Furthermore, friend, a monk should reflect on himself thus: 'Am I angry, clinging due to anger?' If, friend, the monk, reflecting, knows thus: 'I am angry, clinging due to anger,' then, friend, that monk should strive to abandon those very evil, unwholesome states. But if, friend, the monk, reflecting, knows thus: 'I am not angry, not clinging due to anger,' then, friend, that monk should dwell in that very joy and gladness, training day and night in wholesome states. Furthermore, friend, a monk should reflect on himself thus: 'Am I angry, uttering words connected with anger?' If, friend, the monk, reflecting, knows thus: 'I am angry, uttering words connected with anger,' then, friend, that monk should strive to abandon those very evil, unwholesome states. But if, friend, the monk, reflecting... He knows thus: 'I am not angry, nor do I utter words tinged with anger.' Then, friend, that monk should dwell in that same joy and gladness, training day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: 'When reproved by a reprover, do I retort to the reprover?' If, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I retort to the reprover,' then, friend, that monk should strive for the abandonment of those evil, unwholesome states. But if, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I do not retort to the reprover,' then, friend, that monk should dwell in that same joy and gladness, training day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: 'When reproved by a reprover, do I disparage the reprover?' If, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I disparage the reprover,' then, friend, that monk should strive for the abandonment of those evil, unwholesome states. But if, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I do not disparage the reprover,' then, friend, that monk should dwell in that same joy and gladness, training day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: 'When reproved by a reprover, do I make counter-accusations against the reprover?' If, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I make counter-accusations against the reprover,' then, friend, that monk should strive for the abandonment of those evil, unwholesome states. But if, friend, a monk, reflecting, knows thus: 'When reproved by a reprover, I do not make counter-accusations against the reprover,' then, friend, Friends, the bhikkhu should dwell in that very joy and gladness, training day and night in wholesome states. And further, friends, the bhikkhu should examine himself thus: ‘When admonished by an admonisher, do I retort with other things? Do I divert the conversation outwards? Do I display anger, ill-will, and displeasure?’ If, friends, the bhikkhu, examining himself, knows thus: ‘When admonished by an admonisher, I retort with other things, I divert the conversation outwards, I display anger, ill-will, and displeasure,’ then, friends, that bhikkhu should strive for the abandonment of those evil, unwholesome states. But if, friends, the bhikkhu, examining himself, knows thus: ‘When admonished by an admonisher, I do not retort with other things, I do not divert the conversation outwards, I do not display anger, ill-will, and displeasure,’ then, friends, that bhikkhu should dwell in that very joy and gladness, training day and night in wholesome states. And further, friends, the bhikkhu should examine himself thus: ‘When admonished by an admonisher, do I fail to conform to the charge?’ If, friends, the bhikkhu, examining himself, knows thus: ‘When admonished by an admonisher, I fail to conform to the charge,’ then, friends, that bhikkhu should strive for the abandonment of those evil, unwholesome states. But if, friends, the bhikkhu, examining himself, knows thus: ‘When admonished by an admonisher, I conform to the charge,’ then, friends, that bhikkhu should dwell in that very joy and gladness, training day and night in wholesome states. And further, friends, the bhikkhu should examine himself thus: ‘Am I one who disparages and is envious?’ If, friends, the bhikkhu, examining himself, knows thus: ‘I am one who disparages and is envious,’ then, friends, that bhikkhu should strive for the abandonment of those evil, unwholesome states. But if, friends, A monk reflecting thus knows: ‘I am not a denigrator, I am not a tormentor.’ Then, friend, that monk should dwell with that very joy and gladness, training himself day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: ‘Am I envious, am I stingy?’ If, friend, a monk reflecting thus knows: ‘I am envious, I am stingy,’ then, friend, that monk should strive for the abandonment of those very evil, unwholesome states. But if, friend, a monk reflecting thus knows: ‘I am not envious, I am not stingy,’ then, friend, that monk should dwell with that very joy and gladness, training himself day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: ‘Am I deceitful, am I a trickster?’ If, friend, a monk reflecting thus knows: ‘I am deceitful, I am a trickster,’ then, friend, that monk should strive for the abandonment of those very evil, unwholesome states. But if, friend, a monk reflecting thus knows: ‘I am not deceitful, I am not a trickster,’ then, friend, that monk should dwell with that very joy and gladness, training himself day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: ‘Am I stubborn, am I overly proud?’ If, friend, a monk reflecting thus knows: ‘I am stubborn, I am overly proud,’ then, friend, that monk should strive for the abandonment of those very evil, unwholesome states.