10.
The Discourse on Love
200.
"There are, monks, these four things that arise.
What are the four?
From love, love arises; from love, hate arises; from hate, love arises; from hate, hate arises.
And how, monks, does love arise from love? Here, monks, a person is desirable, pleasant, and agreeable to another person. Others behave towards him with what is desirable, pleasant, and agreeable. He thinks thus: 'This person who is desirable, pleasant, and agreeable to me, others behave towards him with what is desirable, pleasant, and agreeable.' He generates love towards them. Thus, monks, from love, love arises.
And how, monks, does hate arise from love? Here, monks, a person is desirable, pleasant, and agreeable to another person. Others behave towards him with what is undesirable, unpleasant, and disagreeable. He thinks thus: 'This person who is desirable, pleasant, and agreeable to me, others behave towards him with what is undesirable, unpleasant, and disagreeable.' He generates hate towards them. Thus, monks, from love, hate arises.
And how, monks, does love arise from hate? Here, monks, a person is undesirable, unpleasant, and disagreeable to another person. Others behave towards him with what is undesirable, unpleasant, and disagreeable. He thinks thus: 'This person who is undesirable, unpleasant, and disagreeable to me, others behave towards him with what is undesirable, unpleasant, and disagreeable.' He generates love towards them. Thus, monks, from hate, love arises.
And how, monks, does hate arise from hate? Here, monks, a person is undesirable, unpleasant, and disagreeable to another person. Others behave towards him with what is desirable, pleasant, and agreeable. He thinks thus: 'This person who is undesirable, unpleasant, and disagreeable to me, others behave towards him with what is desirable, pleasant, and agreeable.' He generates hate towards them. Thus, monks, from hate, hate arises. These, monks, are the four things that arise from love.
"At the time, monks, when a monk, quite secluded from sensual pleasures... etc. enters and dwells in the first meditative absorption, whatever love arises from love, that is not present for him at that time; whatever hate arises from love, that is not present for him at that time; whatever love arises from hate, that is not present for him at that time; whatever hate arises from hate, that is not present for him at that time.
"At the time, monks, when a monk, with the subsiding of applied and sustained thought... etc. the second meditative absorption, etc. the third meditative absorption... etc. enters and dwells in the fourth meditative absorption, whatever love arises from love, that is not present for him at that time; whatever hate arises from love, that is not present for him at that time; whatever love arises from hate, that is not present for him at that time; whatever hate arises from hate, that is not present for him at that time.
"At the time, monks, when a monk, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions, whatever love arises from love, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever hate arises from love, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever love arises from hate, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future; whatever hate arises from hate, that has been abandoned by him, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. This is called, monks, a monk who neither raises up nor strikes back, neither smokes nor blazes, nor broods.
"And how, monks, does a monk raise up? Here, monks, a monk regards matter as self, or self as possessing matter, or matter as in self, or self as in matter; he regards feeling 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 activities as self, or self as possessing activities, or activities as in self, or self as in activities; he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. Thus, monks, a monk raises up.
"And how, monks, does a monk not raise up? Here, monks, a monk does not regard matter as self, nor self as possessing matter, nor matter as in self, nor self as in matter; 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 activities as self, nor self as possessing activities, nor activities as in self, nor self as in activities; he does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. Thus, monks, a monk does not raise up.
"And how, monks, does a monk strike back? Here, monks, a monk reviles back one who reviles, irritates back one who irritates, quarrels back with one who quarrels. Thus, monks, a monk strikes back.
"And how, monks, does a monk not strike back? Here, monks, a monk does not revile back one who reviles, does not irritate back one who irritates, does not quarrel back with one who quarrels. Thus, monks, a monk does not strike back.
"And how, monks, does a monk smoke? When there is 'I am,' monks, there is 'I am thus,' there is 'I am in this way,' there is 'I am otherwise,' there is 'I am eternal,' there is 'I am transient,' there is 'may I be,' there is 'may I be thus,' there is 'may I be in this way,' there is 'may I be otherwise,' there is 'perhaps I may be,' there is 'perhaps I may be thus,' there is 'perhaps I may be in this way,' there is 'perhaps I may be otherwise,' there is 'I will be,' there is 'I will be thus,' there is 'I will be in this way,' there is 'I will be otherwise.' Thus, monks, a monk smokes.
"And how, monks, does a monk not emit smoke? When there is no 'I am,' monks, there is no 'I am thus,' there is no 'I am in this way,' there is no 'I am otherwise,' there is no 'I am eternal,' there is no 'I am transient,' there is no 'may I be,' there is no 'may I be thus,' there is no 'may I be in this way,' there is no 'may I be otherwise,' there is no 'perhaps I may be,' there is no 'perhaps I may be thus,' there is no 'perhaps I may be in this way,' there is no 'perhaps I may be otherwise,' there is no 'I will be,' there is no 'I will be thus,' there is no 'I will be in this way,' there is no 'I will be otherwise.' Thus, monks, a monk does not emit smoke.
"And how, monks, does a monk blaze? When there is 'by this I am,' monks, there is 'by this I am thus,' there is 'by this I am in this way,' there is 'by this I am otherwise,' there is 'by this I am eternal,' there is 'by this I am transient,' there is 'by this may I be,' there is 'by this may I be thus,' there is 'by this may I be in this way,' there is 'by this may I be otherwise,' there is 'by this perhaps I may be,' there is 'by this perhaps I may be thus,' there is 'by this perhaps I may be in this way,' there is 'by this perhaps I may be otherwise,' there is 'by this I will be,' there is 'by this I will be thus,' there is 'by this I will be in this way,' there is 'by this I will be otherwise.' Thus, monks, a monk blazes.
"And how, monks, does a monk not blaze? When there is no 'by this I am,' monks, there is no 'by this I am thus,' there is no 'by this I am in this way,' there is no 'by this I am otherwise,' there is no 'by this I am eternal,' there is no 'by this I am transient,' there is no 'by this may I be,' there is no 'by this may I be thus,' there is no 'by this may I be in this way,' there is no 'by this may I be otherwise,' there is no 'by this perhaps I may be,' there is no 'by this perhaps I may be thus,' there is no 'by this perhaps I may be in this way,' there is no 'by this perhaps I may be otherwise,' there is no 'by this I will be,' there is no 'by this I will be thus,' there is no 'by this I will be in this way,' there is no 'by this I will be otherwise.' Thus, monks, a monk does not blaze.
"And how, monks, does a monk burn with remorse? Here, monks, for a monk the conceit 'I am' has not been abandoned, its root not cut off, not made like a palm stump, not brought to obliteration, subject to non-arising in the future. Thus, monks, a monk burns with remorse.
"And how, monks, does a monk not burn with remorse? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk does not burn with remorse." The tenth.