“Mendicants, these four things are born. “Cattārimāni, bhikkhave, pemāni jāyanti. What four? Katamāni cattāri?

1. Fondness is born of fondness, Pemā pemaṁ jāyati,
2. hate is born of fondness, pemā doso jāyati,
3. fondness is born of hate, and dosā pemaṁ jāyati,
4. hate is born of hate. dosā doso jāyati.

And how is fondness born of fondness? Kathañca, bhikkhave, pemā pemaṁ jāyati? It’s when someone likes, loves, and cares for an individual. Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Others treat them with liking, love, and care. Taṁ pare iṭṭhena kantena manāpena samudācaranti. They think: Tassa evaṁ hoti: ‘These others like the individual I like.’ ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. And so fondness for them springs up. So tesu pemaṁ janeti. That’s how fondness is born of fondness. Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.

And how is hate born of fondness? Kathañca, bhikkhave, pemā doso jāyati? It’s when someone likes, loves, and cares for an individual. Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Others treat them with disliking, loathing, and detestation. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. They think: Tassa evaṁ hoti: ‘These others dislike the individual I like.’ ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. And so hate for them springs up. So tesu dosaṁ janeti. That’s how hate is born of fondness. Evaṁ kho, bhikkhave, pemā doso jāyati.

And how is fondness born of hate? Kathañca, bhikkhave, dosā pemaṁ jāyati? It’s when someone dislikes, loathes, and detests an individual. Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Others treat them with disliking, loathing, and detestation. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. They think: Tassa evaṁ hoti: ‘These others dislike the individual I dislike.’ ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. And so fondness for them springs up. So tesu pemaṁ janeti. That’s how fondness is born of hate. Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.

And how is hate born of hate? Kathañca, bhikkhave, dosā doso jāyati? It’s when someone dislikes, loathes, and detests an individual. Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Others treat them with liking, love, and care. Taṁ pare iṭṭhena kantena manāpena samudācaranti. They think: Tassa evaṁ hoti: ‘These others like the individual I dislike.’ ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. And so hate for them springs up. So tesu dosaṁ janeti. That’s how hate is born of hate. Evaṁ kho, bhikkhave, dosā doso jāyati.

These are the four things that are born of fondness and hate. Imāni kho, bhikkhave, cattāri pemāni jāyanti.

A time comes when a mendicant … enters and remains in the first absorption. Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate. yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate. yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, At that time any fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up. Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.

And how does a mendicant draw close? Kathañca, bhikkhave, bhikkhu usseneti? It’s when a mendicant regards form as self, self as having form, form in self, or self in form. Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; They regard feeling as self, self as having feeling, feeling in self, or self in feeling. vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; They regard perception as self, self as having perception, perception in self, or self in perception. saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; They regard choices as self, self as having choices, choices in self, or self in choices. saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. That’s how a mendicant draws close. Evaṁ kho, bhikkhave, bhikkhu usseneti.

And how does a mendicant not draw close? Kathañca, bhikkhave, bhikkhu na usseneti? It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; They don’t regard perception as self, self as having perception, perception in self, or self in perception. na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; They don’t regard choices as self, self as having choices, choices in self, or self in choices. na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. That’s how a mendicant doesn’t draw close. Evaṁ kho, bhikkhave, bhikkhu na usseneti.

And how does a mendicant push back? Kathañca, bhikkhave, bhikkhu paṭiseneti? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them. Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. That’s how a mendicant pushes back. Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.

And how does a mendicant not push back? Kathañca, bhikkhave, bhikkhu na paṭiseneti? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them. Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. That’s how a mendicant doesn’t push back. Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.

And how does a mendicant fume? Kathañca, bhikkhave, bhikkhu dhūpāyati? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. That’s how a mendicant fumes. Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.

And how does a mendicant not fume? Kathañca, bhikkhave, bhikkhu na dhūpāyati? When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. That’s how a mendicant doesn’t fume. Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.

And how is a mendicant ignited? Kathañca, bhikkhave, bhikkhu pajjalati? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. That’s how a mendicant is ignited. Evaṁ kho, bhikkhave, bhikkhu pajjalati.

And how is a mendicant not ignited? Kathañca, bhikkhave, bhikkhu na pajjalati? When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. That’s how a mendicant is not ignited. Evaṁ kho, bhikkhave, bhikkhu na pajjalati.

And how does a mendicant burn up? Kathañca, bhikkhave, bhikkhu sampajjhāyati? It’s when a mendicant hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. That’s how a mendicant is burned up. Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.

And how does a mendicant not burn up? Kathañca, bhikkhave, bhikkhu na sampajjhāyati? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. That’s how a mendicant is not burned up.” Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.

Dasamaṁ.

Mahāvaggo pañcamo.

Tassuddānaṁ

Sotānugataṁ ṭhānaṁ, Bhaddiya sāmugiya vappa sāḷhā ca; Mallika attantāpo, Taṇhā pemena ca dasā teti.

Catuttho mahāpaṇṇāsako samatto.