"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, & charming to (another)
individual. Others treat that individual as pleasing, appealing,
& charming, and the other one thinks, 'This individual is
pleasing, appealing, & charming to me. Others treat this
individual as pleasing, appealing, & 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, & charming to (another)
individual. Others treat that individual as displeasing,
unappealing, & not charming, and the other one thinks, 'This
individual is pleasing, appealing, & charming to me. Others
treat this individual as displeasing, unappealing, & 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, & not charming to
(another) individual. Others treat that individual as displeasing,
unappealing, & not charming, and the other one thinks, 'This
individual is displeasing, unappealing, & not charming to me.
Others treat this individual as displeasing, unappealing, & 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, & not charming to
(another) individual. Others treat that individual as pleasing,
appealing, & charming, and the other one thinks, 'This
individual is displeasing, unappealing, & not charming to me.
Others treat this individual as pleasing, appealing, &
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"Now, on the occasion when a monk, quite withdrawn from
sensuality, withdrawn from unskillful (mental) qualities, enters
& remains in the first jhana — rapture & pleasure born from
withdrawal, accompanied by directed thought & evaluation — 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... enters & remains in the
second jhana... enters & remains in the third jhana... enters
& 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 & remains in the fermentation-free
awareness-release & discernment-release, having known &
verified them for himself right in the here & now, then any
affection of his that is born of affection is abandoned, its root
destroyed, made like a palmyra stump, deprived of the conditions of
development, not destined for future arising. 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 is
abandoned, its root destroyed, made like a palmyra stump, deprived
of the conditions of development, 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... doesn't assume perception to be the
self... doesn't assume fabrications to be the self... 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' ... 'I am otherwise' ... 'I am bad' ... 'I am good'
... 'I might be' ... 'I might be here' ... 'I might be like this'
... 'I might be otherwise' ... 'May I be' ... 'May I be here' ...
'May I be like this' ... 'May I be otherwise' ... 'I will be' ...
'I will be here' ... 'I will be like this' ... 'I will be
otherwise.'
"And how does a monk not smolder? There is the case where, there
not being 'I am,' there doesn't come to be 'I am here,' there
doesn't come to be 'I am like this' ... 'I am otherwise' ... 'I am
bad' ... 'I am good' ... 'I might be' ... 'I might be here' ... 'I
might be like this' ... 'I might be otherwise' ... 'May I be' ...
'May I be here' ... 'May I be like this' ... 'May I be otherwise'
... 'I will be' ... 'I will be here' ... 'I will be like this' ...
'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' ... 'I am otherwise because of this' ... 'I am bad
because of this' ... 'I am good because of this' ... 'I might be
because of this' ... 'I might be here because of this' ... 'I might
be like this because of this' ... 'I might be otherwise because of
this' ... 'May I be because of this' ... 'May I be here because of
this' ... 'May I be like this because of this' ... 'May I be
otherwise because of this' ... 'I will be because of this' ... 'I
will be here because of this' ... 'I will be like this because of
this' ... 'I will be otherwise because of this.'
"And how does a monk not flare up? There is the case where,
there not 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' ... 'I am otherwise
because of this' ... 'I am bad because of this' ... 'I am good
because of this' ... 'I might be because of this' ... 'I might be
here because of this' ... 'I might be like this because of this'
... 'I might be otherwise because of this' ... 'May I be because of
this' ... 'May I be here because of this' ... 'May I be like this
because of this' ... 'May I be otherwise because of this' ... 'I
will be because of this' ... 'I will be here because of this' ...
'I will be like this because of this' ... '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,
made like a palmyra stump, deprived of the conditions of
development, 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, made
like a palmyra stump, deprived of the conditions of development,
not destined for future arising. This is how a monk doesn't
burn."
