AN 4 The Book of the Fours – Catukkanipāta > AN 4.200 Love and Hate

Numbered Discourses 4.200 – Aṅguttara Nikāya 4.200

20. The Great Chapter – 20. Mahāvagga

AN 4.200 Love and Hate – Pemasutta

1.1

“Bhikkhū, these four things are born of love and hate.

“Cattārimāni, bhikkhave, pemāni jāyanti.

1.2

What four?

Katamāni cattāri?

1.3

Love is born of love,

Pemā pemaṁ jāyati,

1.4

hate is born of love,

pemā doso jāyati,

1.5

love is born of hate, and

dosā pemaṁ jāyati,

1.6

hate is born of hate.

dosā doso jāyati.

2.1

And how is love born of love?

Kathañca, bhikkhave, pemā pemaṁ jāyati?

2.2

It’s when someone likes, loves, and cares for a person.

Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.

2.3

Others treat that person with liking, love, and care.

Taṁ pare iṭṭhena kantena manāpena samudācaranti.

2.4

They think:

Tassa evaṁ hoti:

2.5

‘These others like the person I like.’

‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.

2.6

And so love for them springs up.

So tesu pemaṁ janeti.

2.7

That’s how love is born of love.

Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.

3.1

And how is hate born of love?

Kathañca, bhikkhave, pemā doso jāyati?

3.2

It’s when someone likes, loves, and cares for a person.

Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.

3.3

Others treat that person with disliking, loathing, and detestation.

Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.

3.4

They think:

Tassa evaṁ hoti:

3.5

‘These others dislike the person I like.’

‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.

3.6

And so hate for them springs up.

So tesu dosaṁ janeti.

3.7

That’s how hate is born of love.

Evaṁ kho, bhikkhave, pemā doso jāyati.

4.1

And how is love born of hate?

Kathañca, bhikkhave, dosā pemaṁ jāyati?

4.2

It’s when someone dislikes, loathes, and detests a person.

Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.

4.3

Others treat that person with disliking, loathing, and detestation.

Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.

4.4

They think:

Tassa evaṁ hoti:

4.5

‘These others dislike the person I dislike.’

‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.

4.6

And so love for them springs up.

So tesu pemaṁ janeti.

4.7

That’s how love is born of hate.

Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.

5.1

And how is hate born of hate?

Kathañca, bhikkhave, dosā doso jāyati?

5.2

It’s when someone dislikes, loathes, and detests a person.

Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.

5.3

Others treat that person with liking, love, and care.

Taṁ pare iṭṭhena kantena manāpena samudācaranti.

5.4

They think:

Tassa evaṁ hoti:

5.5

‘These others like the person I dislike.’

‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.

5.6

And so hate for them springs up.

So tesu dosaṁ janeti.

5.7

That’s how hate is born of hate.

Evaṁ kho, bhikkhave, dosā doso jāyati.

5.8

These are the four things that are born of love and hate.

Imāni kho, bhikkhave, cattāri pemāni jāyanti.

6.1

A time comes when a bhikkhu … enters and remains in the first absorption.

Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,

6.2

At that time they have no love born of love, hate born of love, love 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.

7.1

A time comes when a bhikkhu … 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,

7.2

At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate.

8.1

A time comes when a bhikkhu 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,

8.2

At that time any love born of love, hate born of love, love 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.

8.3

This is called a bhikkhu 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.

9.1

And how does a bhikkhu draw close?

Kathañca, bhikkhave, bhikkhu usseneti?

9.2

It’s when a bhikkhu 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;

9.3

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;

9.4

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;

9.5

They regard saṅkhāra as self, self as having saṅkhāra, saṅkhāra in self, or self in saṅkhāra.

saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ;

9.6

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.

9.7

That’s how a bhikkhu draws close.

Evaṁ kho, bhikkhave, bhikkhu usseneti.

10.1

And how does a bhikkhu not draw close?

Kathañca, bhikkhave, bhikkhu na usseneti?

10.2

It’s when a bhikkhu 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;

10.3

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;

10.4

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;

10.5

They don’t regard saṅkhāra as self, self as having saṅkhāra, saṅkhāra in self, or self in saṅkhāra.

na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ;

10.6

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.

10.7

That’s how a bhikkhu doesn’t draw close.

Evaṁ kho, bhikkhave, bhikkhu na usseneti.

11.1

And how does a bhikkhu push back?

Kathañca, bhikkhave, bhikkhu paṭiseneti?

11.2

It’s when someone abuses, annoys, or argues with a bhikkhu, and the bhikkhu abuses, annoys, or argues back at them.

Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati.

11.3

That’s how a bhikkhu pushes back.

Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.

12.1

And how does a bhikkhu not push back?

Kathañca, bhikkhave, bhikkhu na paṭiseneti?

12.2

It’s when someone abuses, annoys, or argues with a bhikkhu, and the bhikkhu doesn’t abuse, annoy, or argue back at them.

Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.

12.3

That’s how a bhikkhu doesn’t push back.

Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.

13.1

And how does a bhikkhu fume?

Kathañca, bhikkhave, bhikkhu dhūpāyati?

13.2

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.

13.3

That’s how a bhikkhu fumes.

Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.

14.1

And how does a bhikkhu not fume?

Kathañca, bhikkhave, bhikkhu na dhūpāyati?

14.2

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.

14.3

That’s how a bhikkhu doesn’t fume.

Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.

15.1

And how is a bhikkhu ignited?

Kathañca, bhikkhave, bhikkhu pajjalati?

15.2

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.

15.3

That’s how a bhikkhu is ignited.

Evaṁ kho, bhikkhave, bhikkhu pajjalati.

16.1

And how is a bhikkhu not ignited?

Kathañca, bhikkhave, bhikkhu na pajjalati?

16.2

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.

16.3

That’s how a bhikkhu is not ignited.

Evaṁ kho, bhikkhave, bhikkhu na pajjalati.

17.1

And how does a bhikkhu burn up?

Kathañca, bhikkhave, bhikkhu sampajjhāyati?

17.2

It’s when a bhikkhu 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.

17.3

That’s how a bhikkhu is burned up.

Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.

18.1

And how does a bhikkhu not burn up?

Kathañca, bhikkhave, bhikkhu na sampajjhāyati?

18.2

It’s when a bhikkhu 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.

18.3

That’s how a bhikkhu is not burned up.”

Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.

18.4

Dasamaṁ.

18.5

Mahāvaggo pañcamo.

19.0

Tassuddānaṁ

19.1

Sotānugataṁ ṭhānaṁ,

19.2

Bhaddiya sāmugiya vappa sāḷhā ca;

19.3

Mallika attantāpo,

19.4

Taṇhā pemena ca dasā teti.

19.5

Catuttho mahāpaṇṇāsako samatto.