Anguttara Nikaya


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Aŋguttaranikāyo
Catukkanipāto
XX: Mahā Vagga

Sutta 200

Pema Sutta

Affection

Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

 


 

[1][pts] "Monks, these four things are born.
Which four?

Affection is born of affection.
Aversion is born of affection.
Affection is born of aversion.
Aversion is born of aversion.

"And how is affection born of affection?

There is the case where an individual is pleasing, appealing, and charming to (another) individual.
Others treat that individual as pleasing, appealing, and charming,
and the other one thinks,
'This individual is pleasing, appealing, and charming to me.
Others treat this individual as pleasing, appealing, and charming.'
He gives rise to affection for them.

This is how affection is born of affection.

"And how is aversion born of affection?

There is the case where an individual is pleasing, appealing, and charming to (another) individual.
Others treat that individual as displeasing, unappealing, and not charming,
and the other one thinks,
'This individual is pleasing, appealing, and charming to me.
Others treat this individual as displeasing, unappealing, and not charming.'
He gives rise to aversion for them.

This is how aversion is born of affection.

"And how is affection born of aversion?

There is the case where an individual is displeasing, unappealing, and not charming to (another) individual.
Others treat that individual as displeasing, unappealing, and not charming,
and the other one thinks,
'This individual is displeasing, unappealing, and not charming to me.
Others treat this individual as displeasing, unappealing, and not charming.'
He gives rise to affection for them.

This is how affection is born of aversion.

"And how is aversion born of aversion?

There is the case where an individual is displeasing, unappealing, and not charming to (another) individual.
Others treat that individual as pleasing, appealing, and charming,
and the other one thinks,
'This individual is displeasing, unappealing, and not charming to me.
Others treat this individual as pleasing, appealing, and charming.'
He gives rise to aversion for them.

This is how aversion is born of aversion.

"Monks, these are the four things that are born.

 

§

 

"Now, on the occasion when a monk,
quite withdrawn from sensuality,
withdrawn from unskillful (mental) qualities,
enters and remains in the first jhana
— rapture and pleasure born from withdrawal,
accompanied by directed thought and evaluation —
then any affection of his
that is born of affection
does not come about.
Any aversion of his
that is born of affection
does not come about.
Any affection of his
that is born of aversion
does not come about.
Any aversion of his
that is born of aversion
does not come about.

"On the occasion when a monk
with the stilling of directed thought and evaluation,
rapture and pleasure born of concentration,
unification of awareness
free from directed thought and evaluation
— internal assurance,
enters and remains in the second jhana
then any affection of his
that is born of affection
does not come about.
Any aversion of his
that is born of affection
does not come about.
Any affection of his
that is born of aversion
does not come about.
Any aversion of his
that is born of aversion
does not come about.

"On the occasion when a monk
with the fading of rapture,
remains in equanimity,
mindful and fully aware,
and physically sensitive of pleasure.
enters and remains in the third jhana,
of which the Noble Ones declare,
'Equanimous and mindful,
he has a pleasurable abiding.'
then any affection of his
that is born of affection
does not come about.
Any aversion of his
that is born of affection
does not come about.
Any affection of his
that is born of aversion
does not come about.
Any aversion of his
that is born of aversion
does not come about.

"On the occasion when a monk ...
enters and remains in the fourth jhana,
then any affection of his
that is born of affection
does not come about.
Any aversion of his
that is born of affection ...
Any affection of his
that is born of aversion ...
Any aversion of his
that is born of aversion
does not come about.

"On the occasion when a monk,
through the ending of the mental fermentations,
enters and remains
in the fermentation-free awareness-release and discernment-release,
having known and verified them for himself
right in the here and now,
then any affection of his
that is born of affection
is abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

Any aversion of his
that is born of affection
is abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

Any affection of his
that is born of aversion
is abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

Any aversion of his
that is born of aversion
is abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

"This is said to be a monk
who doesn't pull in,
doesn't push away,
doesn't smolder,
doesn't flare up,
and doesn't burn.

"And how does a monk pull in?

There is the case
where a monk assumes form to be the self,
or the self as possessing form,
or form as in the self,
or the self as in form.

He assumes feeling to be the self,
or the self as possessing feeling,
or feeling as in the self,
or the self as in feeling.

He assumes perception to be the self,
or the self as possessing perception,
or perception as in the self,
or the self as in perception.

He assumes (mental) fabrications to be the self,
or the self as possessing fabrications,
or fabrications as in the self,
or the self as in fabrications.

He assumes consciousness to be the self,
or the self as possessing consciousness,
or consciousness as in the self,
or the self as in consciousness.

This is how a monk pulls in.

"And how does a monk not pull in?

There is the case
where a monk doesn't assume form to be the self,
or the self as possessing form,
or form as in the self,
or the self as in form.

He doesn't assume feeling to be the self,
or the self as possessing feeling
or feeling as in the self,
or the self as in feeling.

He doesn't assume perception to be the self,
or the self as possessing perception
or perception as in the self,
or the self as in perception.

doesn't assume fabrications to be the self,
or the self as possessing fabrications
or fabrications as in the self,
or the self as in fabrications.

He doesn't assume consciousness to be the self,
or the self as possessing consciousness,
or consciousness as in the self,
or the self as in consciousness.

This is how a monk doesn't pull in.

"And how does a monk push away?

There is the case
where a monk returns insult
to one who has insulted him,
returns anger to one who is angry at him,
quarrels with one who is quarreling.

This is how a monk pushes away.

"And how does a monk not push away?

There is the case
where a monk doesn't return insult
to one who has insulted him,
doesn't return anger to one who is angry at him,
doesn't quarrel with one who is quarreling.

This is how a monk doesn't push away.

"And how does a monk smolder?

There is the case where,
there being 'I am,'
there comes to be 'I am here,'
there comes to be 'I am like this'
there comes to be 'I am otherwise'
there comes to be 'I am bad'
there comes to be 'I am good'
there comes to be 'I might be'
there comes to be 'I might be here'
there comes to be 'I might be like this'
there comes to be 'I might be otherwise'
there comes to be 'May I be'
there comes to be 'May I be here'
there comes to be 'May I be like this'
there comes to be 'May I be otherwise'
there comes to be 'I will be'
there comes to be 'I will be here'
there comes to be 'I will be like this'
there comes to be 'I will be otherwise.'

"And how does a monk not smolder?

There is the case where,
there being 'I am,'
there doesn't come to be 'I am here,'
there doesn't come to be 'I am like this'
there doesn't come to be 'I am otherwise'
there doesn't come to be 'I am bad'
there doesn't come to be 'I am good'
there doesn't come to be 'I might be'
there doesn't come to be 'I might be here'
there doesn't come to be 'I might be like this'
there doesn't come to be 'I might be otherwise'
there doesn't come to be 'May I be'
there doesn't come to be 'May I be here'
there doesn't come to be 'May I be like this'
there doesn't come to be 'May I be otherwise'
there doesn't come to be 'I will be'
there doesn't come to be 'I will be here'
there doesn't come to be 'I will be like this'
there doesn't come to be 'I will be otherwise.'

"And how does a monk flare up?

There is the case where,
there being 'I am because of this (or: by means of this),'
there comes to be 'I am here because of this,'
there comes to be 'I am like this because of this'
there comes to be 'I am otherwise because of this'
there comes to be 'I am bad because of this'
there comes to be 'I am good because of this'
there comes to be 'I might be because of this'
there comes to be 'I might be here because of this'
there comes to be 'I might be like this because of this'
there comes to be 'I might be otherwise because of this'
there comes to be 'May I be because of this'
there comes to be 'May I be here because of this'
there comes to be 'May I be like this because of this'
there comes to be 'May I be otherwise because of this'
there comes to be 'I will be because of this'
there comes to be 'I will be here because of this'
there comes to be 'I will be like this because of this'
there comes to be 'I will be otherwise because of this.'

"And how does a monk not flare up?

There is the case where,
there being 'I am because of this (or: by means of this),'
there doesn't come to be 'I am here because of this,'
there doesn't come to be 'I am like this because of this'
there doesn't come to be 'I am otherwise because of this'
there doesn't come to be 'I am bad because of this'
there doesn't come to be 'I am good because of this'
there doesn't come to be 'I might be because of this'
there doesn't come to be 'I might be here because of this'
there doesn't come to be 'I might be like this because of this'
there doesn't come to be 'I might be otherwise because of this'
there doesn't come to be 'May I be because of this'
there doesn't come to be 'May I be here because of this'
there doesn't come to be 'May I be like this because of this'
there doesn't come to be 'May I be otherwise because of this'
there doesn't come to be 'I will be because of this'
there doesn't come to be 'I will be here because of this'
there doesn't come to be 'I will be like this because of this'
there doesn't come to be 'I will be otherwise because of this.'

"And how does a monk burn?

There is the case
where a monk's conceit of 'I am'
is not abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

This is how a monk burns.

"And how does a monk not burn?

There is the case
where a monk's conceit of 'I am'
is abandoned,
its root destroyed,
like an uprooted palm tree,
deprived of the conditions of existence,
not destined for future arising.

This is how a monk doesn't burn."

 


 

See also: AN IV.199.

 


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