[200] Bhikkhus, these four things are born. What four? Affection (pema) is born from affection; hatred (dosa) is born from affection; affection is born from hatred; hatred is born from hatred.
And how, bhikkhus, is affection born from affection? Here, bhikkhus, one person is desirable, lovable, and agreeable to another. Others treat that person in a manner that is desirable, lovable, and agreeable. It occurs to him: "That person who is desirable, lovable, and agreeable to me — others treat him in a manner that is desirable, lovable, and agreeable." He generates affection toward them. It is in this way, bhikkhus, that affection is born from affection.
And how, bhikkhus, is hatred born from affection? Here, bhikkhus, one person is desirable, lovable, and agreeable to another. Others treat that person in a manner that is undesirable, unlovable, and disagreeable. It occurs to him: "That person who is desirable, lovable, and agreeable to me — others treat him in a manner that is undesirable, unlovable, and disagreeable." He generates hatred toward them. It is in this way, bhikkhus, that hatred is born from affection.
And how, bhikkhus, is affection born from hatred? Here, bhikkhus, one person is undesirable, unlovable, and disagreeable to another. Others treat that person in a manner that is undesirable, unlovable, and disagreeable. It occurs to him: "That person who is undesirable, unlovable, and disagreeable to me — others treat him in a manner that is undesirable, unlovable, and disagreeable." He generates affection toward them. It is in this way, bhikkhus, that affection is born from hatred.
And how, bhikkhus, is hatred born from hatred? Here, bhikkhus, one person is undesirable, unlovable, and disagreeable to another. Others treat that person in a manner that is desirable, lovable, and agreeable. It occurs to him: "That person who is undesirable, unlovable, and disagreeable to me — others treat him in a manner that is desirable, lovable, and agreeable." He generates hatred toward them. It is in this way, bhikkhus, that hatred is born from hatred. These, bhikkhus, are the four things that are born.
Bhikkhus, at the time when a bhikkhu, secluded indeed from sensual pleasures … enters and dwells in the first jhāna, even the affection that is born from affection does not exist in him at that time; even the hatred that is born from affection does not exist in him at that time; even the affection that is born from hatred does not exist in him at that time; even the hatred that is born from hatred does not exist in him at that time. Bhikkhus, at the time when a bhikkhu, with the subsiding of thought and examination … the second jhāna … the third jhāna … enters and dwells in the fourth jhāna, even the affection that is born from affection does not exist in him at that time; even the hatred that is born from affection does not exist in him at that time; even the affection that is born from hatred does not exist in him at that time; even the hatred that is born from hatred does not exist in him at that time.
Bhikkhus, at the time when a bhikkhu, with the destruction of the taints (āsava), having realized it for himself with direct knowledge, enters and dwells in this very life in the taintless deliverance of mind (cetovimutti) and deliverance through wisdom (paññāvimutti), even the affection that is born from affection has been abandoned by him, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising; even the hatred that is born from affection has been abandoned by him, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising; even the affection that is born from hatred has been abandoned by him, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising; even the hatred that is born from hatred has been abandoned by him, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising. This, bhikkhus, is called a bhikkhu who does not attract, does not repel, does not smoulder, does not blaze up, and is not consumed.
And how, bhikkhus, does a bhikkhu attract? Here, bhikkhus, a bhikkhu regards form as self, or self as possessing form, or form as in self, or self as in form; he regards feeling (vedanā) 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 volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations; he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in this way, bhikkhus, that a bhikkhu attracts.
And how, bhikkhus, does a bhikkhu not attract? Here, bhikkhus, a bhikkhu 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 volitional formations as self, nor self as possessing volitional formations, nor volitional formations as in self, nor self as in volitional formations; he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. It is in this way, bhikkhus, that a bhikkhu does not attract.
And how, bhikkhus, does a bhikkhu repel? Here, bhikkhus, a bhikkhu abuses in return one who abuses him, provokes in return one who provokes him, quarrels in return with one who quarrels with him. It is in this way, bhikkhus, that a bhikkhu repels.
And how, bhikkhus, does a bhikkhu not repel? Here, bhikkhus, a bhikkhu does not abuse in return one who abuses him, does not provoke in return one who provokes him, does not quarrel in return with one who quarrels with him. It is in this way, bhikkhus, that a bhikkhu does not repel.
And how, bhikkhus, does a bhikkhu smoulder? Bhikkhus, when there is the notion "I am," there is the notion "I am thus"; there is "I am just so"; there is "I am otherwise"; there is "I am transient"; there is "I am everlasting"; there is "I may be"; there is "I may be thus"; there is "I may be just so"; there is "I may be otherwise"; there is "May I be"; there is "May I be thus"; there is "May I be just so"; there is "May I be otherwise"; there is "I shall be"; there is "I shall be thus"; there is "I shall be just so"; there is "I shall be otherwise." It is in this way, bhikkhus, that a bhikkhu smoulders.
And how, bhikkhus, does a bhikkhu not smoulder? Bhikkhus, when there is not the notion "I am," there is not the notion "I am thus"; there is not "I am just so"; there is not "I am otherwise"; there is not "I am transient"; there is not "I am everlasting"; there is not "I may be"; there is not "I may be thus"; there is not "I may be just so"; there is not "I may be otherwise"; there is not "May I be"; there is not "May I be thus"; there is not "May I be just so"; there is not "May I be otherwise"; there is not "I shall be"; there is not "I shall be thus"; there is not "I shall be just so"; there is not "I shall be otherwise." It is in this way, bhikkhus, that a bhikkhu does not smoulder.
And how, bhikkhus, does a bhikkhu blaze up? Bhikkhus, when there is the notion "By this I am," there is the notion "By this I am thus"; there is "By this I am just so"; there is "By this I am otherwise"; there is "By this I am transient"; there is "By this I am everlasting"; there is "By this I may be"; there is "By this I may be thus"; there is "By this I may be just so"; there is "By this I may be otherwise"; there is "By this may I be"; there is "By this may I be thus"; there is "By this may I be just so"; there is "By this may I be otherwise"; there is "By this I shall be"; there is "By this I shall be thus"; there is "By this I shall be just so"; there is "By this I shall be otherwise." It is in this way, bhikkhus, that a bhikkhu blazes up.
And how, bhikkhus, does a bhikkhu not blaze up? Bhikkhus, when there is not the notion "By this I am," there is not the notion "By this I am thus"; there is not "By this I am just so"; there is not "By this I am otherwise"; there is not "By this I am transient"; there is not "By this I am everlasting"; there is not "By this I may be"; there is not "By this I may be thus"; there is not "By this I may be just so"; there is not "By this I may be otherwise"; there is not "By this may I be"; there is not "By this may I be thus"; there is not "By this may I be just so"; there is not "By this may I be otherwise"; there is not "By this I shall be"; there is not "By this I shall be thus"; there is not "By this I shall be just so"; there is not "By this I shall be otherwise." It is in this way, bhikkhus, that a bhikkhu does not blaze up.
And how, bhikkhus, is a bhikkhu consumed? Here, bhikkhus, a bhikkhu's conceit "I am" (asmimāna) has not been abandoned, not cut off at the root, not made like a palm stump, not obliterated, not rendered no longer subject to future arising. It is in this way, bhikkhus, that a bhikkhu is consumed.
And how, bhikkhus, is a bhikkhu not consumed? Here, bhikkhus, a bhikkhu's conceit "I am" has been abandoned, cut off at the root, made like a palm stump, obliterated, no longer subject to future arising. It is in this way, bhikkhus, that a bhikkhu is not consumed.
The Great Chapter (Mahāvagga), the fifth, is concluded.
The Fourth Set of Fifty (paṇṇāsaka) is completed.
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The chapters not included in the sets of fifty:
The Chapter on the Good Person (Sappurisavagga), the first.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.