English
From affection, affection arises. From affection, aversion arises. From aversion, affection arises. From aversion, aversion arises. "And how, monks, does from affection, affection arise? Here, monks, a person is agreeable, pleasing, delightful to another person. Others treat him with agreeable, pleasing, delightful conduct. To him this thought occurs: 'This person of mine, who is agreeable, pleasing, delightful, him others treat with agreeable, pleasing, delightful conduct.' He generates affection towards them. Thus, monks, from affection, affection arises. "And how, monks, does from affection, aversion arise? Here, monks, a person is agreeable, pleasing, delightful to another person. Others treat him with disagreeable, unpleasing, undelightful conduct. To him this thought occurs: 'This person of mine, who is agreeable, pleasing, delightful, him others treat with disagreeable, unpleasing, undelightful conduct.' He generates aversion towards them. Thus, monks, from affection, aversion arises. "And how, monks, does from aversion, affection arise? Here, monks, a person is disagreeable, unpleasing, undelightful to another person. Others treat him with disagreeable, unpleasing, undelightful conduct. To him this thought occurs: 'This person of mine, who is disagreeable, unpleasing, undelightful, him others treat with disagreeable, unpleasing, undelightful conduct.' He generates affection towards them. Thus, monks, from aversion, affection arises. "And how, monks, How, from ill-will, does ill-will arise? Here, monks, a person is disliked by another person, not agreeable, not pleasing. Others treat that one with what is liked, agreeable, pleasing. To him it occurs: ‘This person who is disliked by me, not agreeable, not pleasing, others treat him with what is liked, agreeable, pleasing.’ He generates ill-will towards them. Thus, monks, from ill-will, ill-will arises. These, monks, are the four kinds of affections that arise. Monks, at whatever time a monk, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, whatever affection from affection arises for him, that is not present for him at that time, whatever ill-will from affection arises for him, that is not present for him at that time, whatever affection from ill-will arises for him, that is not present for him at that time, whatever ill-will from ill-will arises for him, that is not present for him at that time. Monks, at whatever time a monk, with the stilling of applied thought and sustained thought... enters and dwells in the second jhana... the third jhana... the fourth jhana, whatever affection from affection arises for him, that is not present for him at that time, whatever ill-will from affection arises for him, that is not present for him at that time, whatever affection from ill-will arises for him, that is not present for him at that time, whatever ill-will from ill-will arises for him, that is not present for him at that time. Monks, at whatever time a monk, through the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life, whatever affection from affection arises for him, that is abandoned for him, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future, whatever ill-will from affection arises for him, that is abandoned for him, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future, whatever affection from ill-will arises for him, that is abandoned for him, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future, whatever ill-will from ill-will arises for him, that is abandoned for him, uprooted, made like a palm-stump, brought to non-existence, not liable to arise in the future. becomes uprooted, like a palm-stump, made non-existent, not liable to arise again in the future. This, monks, is called a monk who neither rises up nor opposes, nor smokes, nor blazes, nor burns completely. And how, monks, does a monk rise up? Here, monks, a monk regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He regards formations as self, or self as possessing formations, or formations as in self, or self as in formations. He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. That is how, monks, a monk rises up. And how, monks, does a monk not rise up? Here, monks, a monk does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form. He does not regard feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling. He does not regard perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception. He does not regard formations as self, nor self as possessing formations, nor formations as in self, nor self as in formations. He does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. That is how, monks, a monk does not rise up. And how, monks, does a monk oppose? Here, monks, a monk reviles one who reviles, is angry with one who is angry. when there is, one who quarrels quarrels back. Thus, monks, a bhikkhu retaliates. And how, monks, does a bhikkhu not retaliate? Here, monks, a bhikkhu does not abuse back one who abuses, does not get angry back at one who gets angry, does not quarrel back at one who quarrels. Thus, monks, a bhikkhu does not retaliate. And how, monks, does a bhikkhu smolder? Monks, when there is the thought "I am," there is "I am thus," there is "I am in this way," there is "I am otherwise," there is "I am not," there is "I am existing," there is "I will be," there is "I will be thus," there is "I will be in this way," there is "I will be otherwise," there is "May I be," there is "May I be thus," there is "May I be in this way," there is "May I be otherwise," there is "I will become," there is "I will become thus," there is "I will become in this way," there is "I will become otherwise." Thus, monks, a bhikkhu smolders. And how, monks, does a bhikkhu not smolder? Monks, when there is no thought "I am," there is no "I am thus," there is no "I am in this way," there is no "I am otherwise," there is no "I am not," there is no "I am existing," there is no "I will be," there is no "I will be thus," there is no "I will be in this way," there is no "I will be otherwise," there is no "May I be," there is no "May I be thus," there is no "May I be in this way," there is no "May I be otherwise," there is no "I will become," there is no "I will become thus," there is no "I will become in this way," there is no "I will become otherwise." Thus, monks, a bhikkhu does not smolder. And how, monks, does a bhikkhu blaze? Monks, when there is the thought "I am by this," there is "I am thus by this," there is "I am in this way by this," there is "I am otherwise by this," there is "I am not by this," there is "I am existing by this," there is "I will be by this," there is "I will be thus by this," there is "I will be in this way by this," there is "I will be otherwise by this," there is "May I be by this," there is "May I be thus by this," there is "May I be in this way by this," there is "May I be otherwise by this," then 'I will be' exists, by this 'I will become' exists, by this 'I will become thus' exists, by this 'I will become like this' exists, by this 'I will become otherwise' exists. Thus, indeed, monks, a bhikkhu burns. "And how, monks, does a bhikkhu not burn? By this 'I am', monks, not being, by this 'I am thus' does not exist, by this 'I am like this' does not exist, by this 'I am otherwise' does not exist, by this 'I am not' does not exist, by this 'I am' does not exist, by this 'I will be' does not exist, by this 'I will be thus' does not exist, by this 'I will be like this' does not exist, by this 'I will be otherwise' does not exist, by this 'I will not be' does not exist, by this 'I will not be thus' does not exist, by this 'I will not be like this' does not exist, by this 'I will not be otherwise' does not exist, by this 'I will become' does not exist, by this 'I will become thus' does not exist, by this 'I will become like this' does not exist, by this 'I will become otherwise' does not exist. Thus, indeed, monks, a bhikkhu does not burn. "And how, monks, is a bhikkhu consumed? Here, monks, a bhikkhu's 'I am' conceit is not abandoned, not uprooted, not made like a palm-stump, not brought to non-existence, not subject to future non-arising. Thus, indeed, monks, a bhikkhu is consumed. "And how, monks, is a bhikkhu not consumed? Here, monks, a bhikkhu's 'I am' conceit is abandoned, uprooted, made like a palm-stump, brought to non-existence, not subject to future arising. Thus, indeed, monks, a bhikkhu is not consumed." The Tenth. The Great Chapter, Fifth. Its summary – Sotānugata, Ṭhāna, Bhaddiya, Sāmugiya, Vappa, and Sāḷhā; Mallika, Attantāpo, Taṇhā, and Pema, these are ten. The Fourth Great Fifty is finished. 5. The Fifth Fifty.