“Cattārimāni, bhikkhave, pemāni jāyanti. Katamāni cattāri?
“Bhikkhus, these four [modes of] affections arise. What four?
Pemā pemaṁ jāyati,
pemā doso jāyati,
dosā pemaṁ jāyati,
dosā doso jāyati.
Affection arises from |affection::dearness, fondness [pema]|,
|aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| arises from affection,
affection arises from aversion,
aversion arises from aversion.
Kathañca, bhikkhave, pemā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.
And how, bhikkhus, does affection arise from affection? Here, bhikkhus, a person is |pleasing::likeable, cherished, favored [iṭṭha]|, |lovely::charming, desirable [kanta]|, and |agreeable::pleasant, likable [manāpa]| to another person. Others treat that person in ways that are pleasing, lovely, and agreeable. It occurs to him: ‘This person is pleasing, lovely, and agreeable to me, and others treat him in ways that are pleasing, lovely, and agreeable.’ Thus, he |generates::produces; lit. causes to be born [janeti]| affection toward them. It is in this way, bhikkhus, that affection arises from affection.
Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, pemā doso jāyati.
And how, bhikkhus, does aversion arise from affection? Here, bhikkhus, a person is pleasing, lovely, and agreeable to another person. Others, however, treat that person in ways that are displeasing, unwelcome, and disagreeable. It occurs to him: ‘This person is pleasing, lovely, and agreeable to me, but others treat him in ways that are displeasing, unwelcome, and disagreeable.’ Thus, he generates aversion toward them. It is in this way, bhikkhus, that aversion arises from affection.
Kathañca, bhikkhave, dosā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.
And how, bhikkhus, does affection arise from aversion? Here, bhikkhus, a person is displeasing, unwelcome, and disagreeable to another person. Others treat that person in ways that are displeasing, unwelcome, and disagreeable. It occurs to him: ‘This person is displeasing, unwelcome, and disagreeable to me, and others treat him in ways that are displeasing, unwelcome, and disagreeable.’ Thus, he generates affection toward them. It is in this way, bhikkhus, that affection arises from aversion.
Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, dosā doso jāyati.
And how, bhikkhus, does aversion arise from aversion? Here, bhikkhus, a person is displeasing, unwelcome, and disagreeable to another person. Others, however, treat that person in ways that are pleasing, lovely, and agreeable. It occurs to him: ‘This person is displeasing, unwelcome, and disagreeable to me, but others treat him in ways that are pleasing, lovely, and agreeable.’ Thus, he generates aversion toward them. It is in this way, bhikkhus, that aversion arises from aversion.
Imāni kho, bhikkhave, cattāri pemāni jāyanti.
These, bhikkhus, are the four modes of affection that arise.
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, 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.
On the occasion, bhikkhus, when a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|—then, the affection that arises from affection does not arise for him; the aversion that arises from affection does not arise for him; the affection that arises from aversion does not arise for him; and the aversion that arises from aversion does not arise for him.
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, 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.
On the occasion, bhikkhus, when a bhikkhu, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure, [or], with the fading away of joyful pleasure, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body; [and] enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ [or] with the abandoning of pleasure and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant—then, the affection that arises from affection does not arise for him; the aversion that arises from affection does not arise for him; the affection that arises from aversion does not arise for him; and the aversion that arises from aversion does not arise for him.
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, yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.
On the occasion, bhikkhus, when a bhikkhu—through the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|—realizes for himself through direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it—then, whatever affection arises from affection, that has been |cut off at the root::eradicated at the source [ucchinnamūla]|, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever aversion arises from affection, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever affection arises from aversion, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever aversion arises from aversion, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. This is called, bhikkhus, a bhikkhu who neither |piles up::exalts, gathers, (comm) raises up [usseneti]| nor |retaliates::fights back, opposes [paṭiseneti]|, who does not |emit fume::(comm) emit fumes of desire [dhūpāyati]|, does not |blaze::flare up [pajjalati]|, and does not |ruminate::brood over [sampajjhāyati]|.
Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu usseneti.
And how, bhikkhus, does a bhikkhu pile up? Here, bhikkhus, a bhikkhu perceives |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as self, or self as possessing form, or form as being in self, or self as being in form; perceives |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; perceives |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| as self, or self as possessing perception, or perception as being in self, or self as being in perception; perceives |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; perceives |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. It is in this way, bhikkhus, that a bhikkhu piles up.
Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu na usseneti.
And how, bhikkhus, does a bhikkhu not pile up? Here, bhikkhus, a bhikkhu does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form; he does not perceive felt experience as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; he does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; he does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; he does not perceive consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. It is in this way, bhikkhus, that a bhikkhu does not pile up.
Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.
And how, bhikkhus, does a bhikkhu retaliate? Here, bhikkhus, when someone |insults::name calls, verbally abuses [akkosa]| a bhikkhu, he insults them in return; when someone is angry with him, he becomes angry in return; when someone |argues::disputes, quarrels [bhaṇḍati]| with him, he argues in return. It is in this way, bhikkhus, that a bhikkhu retaliates.
Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.
And how, bhikkhus, does a bhikkhu not retaliate? Here, bhikkhus, when someone insults a bhikkhu, he does not insult them in return; when someone is angry with him, he does not become angry in return; when someone argues with him, he does not argue in return. It is in this way, bhikkhus, that a bhikkhu does not retaliate.
Kathañca, bhikkhave, bhikkhu dhūpāyati? 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. Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.
And how, bhikkhus, does a bhikkhu emit fume? Here, bhikkhus, there arises the notion ‘I am.’ From this, there arise the notions ‘I am thus,’ ‘I am like that,’ ‘I am different,’ ‘I am everlasting,’ ‘I am impermanent.’ There arise the notions ‘I may be,’ ‘I may be thus,’ ‘I may be like that,’ ‘I may be different.’ There arise the notions ‘May I be,’ ‘May I be thus,’ ‘May I be like that,’ ‘May I be different.’ There arise the notions ‘I shall be,’ ‘I shall be thus,’ ‘I shall be like that,’ ‘I shall be different.’ It is in this way, bhikkhus, that a bhikkhu emits fume.
Kathañca, bhikkhave, bhikkhu na dhūpāyati? 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. Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.
And how, bhikkhus, does a bhikkhu not emit fume? Here, bhikkhus, when the notion ‘I am’ is absent, the notions ‘I am thus,’ ‘I am like that,’ ‘I am different,’ ‘I am everlasting,’ ‘I am impermanent’ do not arise. The notions ‘I may be,’ ‘I may be thus,’ ‘I may be like that,’ ‘I may be different’ do not arise. The notions ‘May I be,’ ‘May I be thus,’ ‘May I be like that,’ ‘May I be different’ do not arise. The notions ‘I shall be,’ ‘I shall be thus,’ ‘I shall be like that,’ ‘I shall be different’ do not arise. It is in this way, bhikkhus, that a bhikkhu does not emit fume.
Kathañca, bhikkhave, bhikkhu pajjalati? 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. Evaṁ kho, bhikkhave, bhikkhu pajjalati.
And how, bhikkhus, does a bhikkhu blaze? Here, bhikkhus, when there is [the notion] ‘because of this, I am,’ there arise such notions as: ‘Because of this, I am thus,’ ‘because of this, I am like that,’ ‘because of this, I am different,’ ‘because of this, I am everlasting,’ ‘because of this, I am impermanent.’ There arise such notions as: ‘Because of this, I may be,’ ‘because of this, I may be thus,’ ‘because of this, I may be like that,’ ‘because of this, I may be different.’ There arise such notions as: ‘Because of this, may I be,’ ‘because of this, may I be thus,’ ‘because of this, may I be like that,’ ‘because of this, may I be different.’ There arise such notions as: ‘Because of this, I shall be,’ ‘because of this, I shall be thus,’ ‘because of this, I shall be like that,’ ‘because of this, I shall be different.’ It is in this way, bhikkhus, that a bhikkhu blazes.
Kathañca, bhikkhave, bhikkhu na pajjalati? 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. Evaṁ kho, bhikkhave, bhikkhu na pajjalati.
And how, bhikkhus, does a bhikkhu not blaze? Here, bhikkhus, when [the notion] ‘because of this, I am’ is absent, such notions as ‘because of this, I am thus,’ ‘because of this, I am like that,’ ‘because of this, I am different,’ ‘because of this, I am everlasting,’ ‘because of this, I am impermanent’ do not arise. Such notions as ‘because of this, I may be,’ ‘because of this, I may be thus,’ ‘because of this, I may be like that,’ ‘because of this, I may be different’ do not arise. Such notions as ‘because of this, may I be,’ ‘because of this, may I be thus,’ ‘because of this, may I be like that,’ ‘because of this, may I be different’ do not arise. Such notions as ‘because of this, I shall be,’ ‘because of this, I shall be thus,’ ‘because of this, I shall be like that,’ ‘because of this, I shall be different’ do not arise. It is in this way, bhikkhus, that a bhikkhu does not blaze.
Kathañca, bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.
And how, bhikkhus, does a bhikkhu ruminate? Here, bhikkhus, a bhikkhu has not abandoned the conceit ‘I am,’ cut it off at the root, uprooted it like a palm stump, utterly obliterated it, and rendered it incapable of arising in the future. It is in this way, bhikkhus, that a bhikkhu ruminates.
Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.
And how, bhikkhus, does a bhikkhu not ruminate? Here, bhikkhus, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, uprooted it like a palm stump, utterly obliterated it, and rendered it incapable of arising in the future. It is in this way, bhikkhus, that a bhikkhu does not ruminate.”
“Bhikkhus, these four [modes of] affections arise. What four?
Affection arises from |affection::dearness, fondness [pema]|,
|aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| arises from affection,
affection arises from aversion,
aversion arises from aversion.
And how, bhikkhus, does affection arise from affection? Here, bhikkhus, a person is |pleasing::likeable, cherished, favored [iṭṭha]|, |lovely::charming, desirable [kanta]|, and |agreeable::pleasant, likable [manāpa]| to another person. Others treat that person in ways that are pleasing, lovely, and agreeable. It occurs to him: ‘This person is pleasing, lovely, and agreeable to me, and others treat him in ways that are pleasing, lovely, and agreeable.’ Thus, he |generates::produces; lit. causes to be born [janeti]| affection toward them. It is in this way, bhikkhus, that affection arises from affection.
And how, bhikkhus, does aversion arise from affection? Here, bhikkhus, a person is pleasing, lovely, and agreeable to another person. Others, however, treat that person in ways that are displeasing, unwelcome, and disagreeable. It occurs to him: ‘This person is pleasing, lovely, and agreeable to me, but others treat him in ways that are displeasing, unwelcome, and disagreeable.’ Thus, he generates aversion toward them. It is in this way, bhikkhus, that aversion arises from affection.
And how, bhikkhus, does affection arise from aversion? Here, bhikkhus, a person is displeasing, unwelcome, and disagreeable to another person. Others treat that person in ways that are displeasing, unwelcome, and disagreeable. It occurs to him: ‘This person is displeasing, unwelcome, and disagreeable to me, and others treat him in ways that are displeasing, unwelcome, and disagreeable.’ Thus, he generates affection toward them. It is in this way, bhikkhus, that affection arises from aversion.
And how, bhikkhus, does aversion arise from aversion? Here, bhikkhus, a person is displeasing, unwelcome, and disagreeable to another person. Others, however, treat that person in ways that are pleasing, lovely, and agreeable. It occurs to him: ‘This person is displeasing, unwelcome, and disagreeable to me, but others treat him in ways that are pleasing, lovely, and agreeable.’ Thus, he generates aversion toward them. It is in this way, bhikkhus, that aversion arises from aversion.
These, bhikkhus, are the four modes of affection that arise.
On the occasion, bhikkhus, when a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|—then, the affection that arises from affection does not arise for him; the aversion that arises from affection does not arise for him; the affection that arises from aversion does not arise for him; and the aversion that arises from aversion does not arise for him.
On the occasion, bhikkhus, when a bhikkhu, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, enters and dwells in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure, [or], with the fading away of joyful pleasure, the bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body; [and] enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ [or] with the abandoning of pleasure and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant—then, the affection that arises from affection does not arise for him; the aversion that arises from affection does not arise for him; the affection that arises from aversion does not arise for him; and the aversion that arises from aversion does not arise for him.
On the occasion, bhikkhus, when a bhikkhu—through the |wearing away of the taints::gradual exhaustion and elimination of the mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava + khaya]|—realizes for himself through direct knowledge, in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwells in it—then, whatever affection arises from affection, that has been |cut off at the root::eradicated at the source [ucchinnamūla]|, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever aversion arises from affection, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever affection arises from aversion, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Whatever aversion arises from aversion, that has been cut off at the root, uprooted like a palm stump, utterly obliterated, and rendered incapable of arising in the future. This is called, bhikkhus, a bhikkhu who neither |piles up::exalts, gathers, (comm) raises up [usseneti]| nor |retaliates::fights back, opposes [paṭiseneti]|, who does not |emit fume::(comm) emit fumes of desire [dhūpāyati]|, does not |blaze::flare up [pajjalati]|, and does not |ruminate::brood over [sampajjhāyati]|.
And how, bhikkhus, does a bhikkhu pile up? Here, bhikkhus, a bhikkhu perceives |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]| as self, or self as possessing form, or form as being in self, or self as being in form; perceives |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; perceives |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| as self, or self as possessing perception, or perception as being in self, or self as being in perception; perceives |intentional constructs::intentions, volitions, choices; mental and bodily volitional activities; thought formations and constructed experiences (including proliferative tendencies); kamma-producing processes; fourth of the five aggregates [saṅkhāra]| as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; perceives |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. It is in this way, bhikkhus, that a bhikkhu piles up.
And how, bhikkhus, does a bhikkhu not pile up? Here, bhikkhus, a bhikkhu does not perceive form as self, or self as possessing form, or form as being in self, or self as being in form; he does not perceive felt experience as self, or self as possessing felt experience, or felt experience as being in self, or self as being in felt experience; he does not perceive perception as self, or self as possessing perception, or perception as being in self, or self as being in perception; he does not perceive intentional constructs as self, or self as possessing intentional constructs, or intentional constructs as being in self, or self as being in intentional constructs; he does not perceive consciousness as self, or self as possessing consciousness, or consciousness as being in self, or self as being in consciousness. It is in this way, bhikkhus, that a bhikkhu does not pile up.
And how, bhikkhus, does a bhikkhu retaliate? Here, bhikkhus, when someone |insults::name calls, verbally abuses [akkosa]| a bhikkhu, he insults them in return; when someone is angry with him, he becomes angry in return; when someone |argues::disputes, quarrels [bhaṇḍati]| with him, he argues in return. It is in this way, bhikkhus, that a bhikkhu retaliates.
And how, bhikkhus, does a bhikkhu not retaliate? Here, bhikkhus, when someone insults a bhikkhu, he does not insult them in return; when someone is angry with him, he does not become angry in return; when someone argues with him, he does not argue in return. It is in this way, bhikkhus, that a bhikkhu does not retaliate.
And how, bhikkhus, does a bhikkhu emit fume? Here, bhikkhus, there arises the notion ‘I am.’ From this, there arise the notions ‘I am thus,’ ‘I am like that,’ ‘I am different,’ ‘I am everlasting,’ ‘I am impermanent.’ There arise the notions ‘I may be,’ ‘I may be thus,’ ‘I may be like that,’ ‘I may be different.’ There arise the notions ‘May I be,’ ‘May I be thus,’ ‘May I be like that,’ ‘May I be different.’ There arise the notions ‘I shall be,’ ‘I shall be thus,’ ‘I shall be like that,’ ‘I shall be different.’ It is in this way, bhikkhus, that a bhikkhu emits fume.
And how, bhikkhus, does a bhikkhu not emit fume? Here, bhikkhus, when the notion ‘I am’ is absent, the notions ‘I am thus,’ ‘I am like that,’ ‘I am different,’ ‘I am everlasting,’ ‘I am impermanent’ do not arise. The notions ‘I may be,’ ‘I may be thus,’ ‘I may be like that,’ ‘I may be different’ do not arise. The notions ‘May I be,’ ‘May I be thus,’ ‘May I be like that,’ ‘May I be different’ do not arise. The notions ‘I shall be,’ ‘I shall be thus,’ ‘I shall be like that,’ ‘I shall be different’ do not arise. It is in this way, bhikkhus, that a bhikkhu does not emit fume.
And how, bhikkhus, does a bhikkhu blaze? Here, bhikkhus, when there is [the notion] ‘because of this, I am,’ there arise such notions as: ‘Because of this, I am thus,’ ‘because of this, I am like that,’ ‘because of this, I am different,’ ‘because of this, I am everlasting,’ ‘because of this, I am impermanent.’ There arise such notions as: ‘Because of this, I may be,’ ‘because of this, I may be thus,’ ‘because of this, I may be like that,’ ‘because of this, I may be different.’ There arise such notions as: ‘Because of this, may I be,’ ‘because of this, may I be thus,’ ‘because of this, may I be like that,’ ‘because of this, may I be different.’ There arise such notions as: ‘Because of this, I shall be,’ ‘because of this, I shall be thus,’ ‘because of this, I shall be like that,’ ‘because of this, I shall be different.’ It is in this way, bhikkhus, that a bhikkhu blazes.
And how, bhikkhus, does a bhikkhu not blaze? Here, bhikkhus, when [the notion] ‘because of this, I am’ is absent, such notions as ‘because of this, I am thus,’ ‘because of this, I am like that,’ ‘because of this, I am different,’ ‘because of this, I am everlasting,’ ‘because of this, I am impermanent’ do not arise. Such notions as ‘because of this, I may be,’ ‘because of this, I may be thus,’ ‘because of this, I may be like that,’ ‘because of this, I may be different’ do not arise. Such notions as ‘because of this, may I be,’ ‘because of this, may I be thus,’ ‘because of this, may I be like that,’ ‘because of this, may I be different’ do not arise. Such notions as ‘because of this, I shall be,’ ‘because of this, I shall be thus,’ ‘because of this, I shall be like that,’ ‘because of this, I shall be different’ do not arise. It is in this way, bhikkhus, that a bhikkhu does not blaze.
And how, bhikkhus, does a bhikkhu ruminate? Here, bhikkhus, a bhikkhu has not abandoned the conceit ‘I am,’ cut it off at the root, uprooted it like a palm stump, utterly obliterated it, and rendered it incapable of arising in the future. It is in this way, bhikkhus, that a bhikkhu ruminates.
And how, bhikkhus, does a bhikkhu not ruminate? Here, bhikkhus, a bhikkhu has abandoned the conceit ‘I am,’ cut it off at the root, uprooted it like a palm stump, utterly obliterated it, and rendered it incapable of arising in the future. It is in this way, bhikkhus, that a bhikkhu does not ruminate.”
“Cattārimāni, bhikkhave, pemāni jāyanti. Katamāni cattāri?
Pemā pemaṁ jāyati,
pemā doso jāyati,
dosā pemaṁ jāyati,
dosā doso jāyati.
Kathañca, bhikkhave, pemā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.
Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, pemā doso jāyati.
Kathañca, bhikkhave, dosā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.
Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, dosā doso jāyati.
Imāni kho, bhikkhave, cattāri pemāni jāyanti.
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, 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.
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, 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.
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, yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.
Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu usseneti.
Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu na usseneti.
Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.
Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.
Kathañca, bhikkhave, bhikkhu dhūpāyati? 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. Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.
Kathañca, bhikkhave, bhikkhu na dhūpāyati? 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. Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.
Kathañca, bhikkhave, bhikkhu pajjalati? 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. Evaṁ kho, bhikkhave, bhikkhu pajjalati.
Kathañca, bhikkhave, bhikkhu na pajjalati? 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. Evaṁ kho, bhikkhave, bhikkhu na pajjalati.
Kathañca, bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.
Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.