Aṅguttara Nikāya 4.200

Translators: sujato

Numbered Discourses 4.200

20. Mahāvagga
20. The Great Chapter

Pemasutta

Love and Hate

“Cattārimāni, bhikkhave, pemāni jāyanti.
“Mendicants, these four things are born of love and hate.

Katamāni cattāri?
What four?

Pemā pemaṁ jāyati,
Love is born of love,

pemā doso jāyati,
hate is born of love,

dosā pemaṁ jāyati,
love is born of hate, and

dosā doso jāyati.
hate is born of hate.

Kathañca, bhikkhave, pemā pemaṁ jāyati?
And how is love born of love?

Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.
It’s when someone likes, loves, and cares for a person.

Taṁ pare iṭṭhena kantena manāpena samudācaranti.
Others treat that person with liking, love, and care.

Tassa evaṁ hoti:
They think:

‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.
‘These others like the person I like.’

So tesu pemaṁ janeti.
And so love for them springs up.

Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.
That’s how love is born of love.

Kathañca, bhikkhave, pemā doso jāyati?
And how is hate born of love?

Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo.
It’s when someone likes, loves, and cares for a person.

Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.
Others treat that person with disliking, loathing, and detestation.

Tassa evaṁ hoti:
They think:

‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.
‘These others dislike the person I like.’

So tesu dosaṁ janeti.
And so hate for them springs up.

Evaṁ kho, bhikkhave, pemā doso jāyati.
That’s how hate is born of love.

Kathañca, bhikkhave, dosā pemaṁ jāyati?
And how is love born of hate?

Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.
It’s when someone dislikes, loathes, and detests a person.

Taṁ pare aniṭṭhena akantena amanāpena samudācaranti.
Others treat that person with disliking, loathing, and detestation.

Tassa evaṁ hoti:
They think:

‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti.
‘These others dislike the person I dislike.’

So tesu pemaṁ janeti.
And so love for them springs up.

Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.
That’s how love is born of hate.

Kathañca, bhikkhave, dosā doso jāyati?
And how is hate born of hate?

Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo.
It’s when someone dislikes, loathes, and detests a person.

Taṁ pare iṭṭhena kantena manāpena samudācaranti.
Others treat that person with liking, love, and care.

Tassa evaṁ hoti:
They think:

‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti.
‘These others like the person I dislike.’

So tesu dosaṁ janeti.
And so hate for them springs up.

Evaṁ kho, bhikkhave, dosā doso jāyati.
That’s how hate is born of hate.

Imāni kho, bhikkhave, cattāri pemāni jāyanti.
These are the four things that are born of love and hate.

Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati,
A time comes when a mendicant … enters and remains in the first absorption.

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

Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati,
A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption.

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,
A time comes when a mendicant 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.

yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
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.

Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.
This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up.

Kathañca, bhikkhave, bhikkhu usseneti?
And how does a mendicant draw close?

Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ;
It’s when a mendicant regards form as self, self as having form, form in self, or self in form.

vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ;
They regard feeling as self, self as having feeling, feeling in self, or self in feeling.

saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ;
They regard perception as self, self as having perception, perception in self, or self in perception.

saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ;
They regard choices as self, self as having choices, choices in self, or self in choices.

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Evaṁ kho, bhikkhave, bhikkhu usseneti.
That’s how a mendicant draws close.

Kathañca, bhikkhave, bhikkhu na usseneti?
And how does a mendicant not draw close?

Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ;
It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form.

na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ;
They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.

na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ;
They don’t regard perception as self, self as having perception, perception in self, or self in perception.

na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ;
They don’t regard choices as self, self as having choices, choices in self, or self in choices.

na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.

Evaṁ kho, bhikkhave, bhikkhu na usseneti.
That’s how a mendicant doesn’t draw close.

Kathañca, bhikkhave, bhikkhu paṭiseneti?
And how does a mendicant push back?

Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati.
It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them.

Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.
That’s how a mendicant pushes back.

Kathañca, bhikkhave, bhikkhu na paṭiseneti?
And how does a mendicant not push back?

Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them.

Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.
That’s how a mendicant doesn’t push back.

Kathañca, bhikkhave, bhikkhu dhūpāyati?
And how does a mendicant fume?

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.
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’.

Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.
That’s how a mendicant fumes.

Kathañca, bhikkhave, bhikkhu na dhūpāyati?
And how does a mendicant not fume?

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.
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’.

Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.
That’s how a mendicant doesn’t fume.

Kathañca, bhikkhave, bhikkhu pajjalati?
And how is a mendicant ignited?

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.
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’.

Evaṁ kho, bhikkhave, bhikkhu pajjalati.
That’s how a mendicant is ignited.

Kathañca, bhikkhave, bhikkhu na pajjalati?
And how is a mendicant not ignited?

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.
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’.

Evaṁ kho, bhikkhave, bhikkhu na pajjalati.
That’s how a mendicant is not ignited.

Kathañca, bhikkhave, bhikkhu sampajjhāyati?
And how does a mendicant burn up?

Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.
That’s how a mendicant is burned up.

Kathañca, bhikkhave, bhikkhu na sampajjhāyati?
And how does a mendicant not burn up?

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.
That’s how a mendicant is not burned up.”

Dasamaṁ.

Mahāvaggo pañcamo.

Tassuddānaṁ

Sotānugataṁ ṭhānaṁ,

Bhaddiya sāmugiya vappa sāḷhā ca;

Mallika attantāpo,

Taṇhā pemena ca dasā teti.

Catuttho mahāpaṇṇāsako samatto.