Discourse on Measuring in Accordance With
Anumāna (MN 15)
Thus have I heard:
At one time the venerable Moggallāna the Great was staying among the Bhaggas in Sumsumāragira in Bhesakaḷā Grove in the deer-park. Then the venerable Moggallāna the Great addressed the monks, saying:
“Reverend monks”.
“Your reverence,” these monks answered the venerable Moggallāna the Great in assent. Then the venerable Moggallāna the Great spoke thus:
“Now, if, your reverences, a monk invites, saying: ‘Let the venerable ones speak to me, I should be spoken to by the venerable ones.’ but if he is one whom it is difficult to speak to, endowed with qualities which make him difficult to speak to, intractable, incapable of being instructed, then his fellow Brahma-farers judge that he should not be spoken to and that he should not be instructed and that trust should not be placed in that individual. Now what, your reverences, are the qualities which make him difficult to speak to?
(1) Herein, your reverences, a monk comes to be of evil desires and in the thrall of evil desires. Whatever monk, your reverences, comes to be of evil desires and in the thrall of evil desires, this is a quality that makes him difficult to speak to.
(2) And again, your reverences, a monk exalts himself and disparages others. Whatever monk exalts himself and disparages others, this too is a quality that makes him difficult to speak to.
(3) And again, your reverences, a monk comes to be wrathful, overpowered by wrath. Whatever monk is wrathful, overpowered by wrath, this too is a quality that makes him difficult to speak to.
(4) And again, your reverences, a monk comes to be wrathful and because of his wrath is a fault-finder. Whatever monk is wrathful and because of his wrath is a fault-finder, this too is a quality that makes him difficult to speak to.
(5) And again, your reverences, a monk comes to be wrathful and because of his wrath is one who takes offence. Whatever monk is wrathful and because of his wrath is one who takes offence, this too is a quality that makes him difficult to speak to.
(6) And again, your reverences, a monk comes to be wrathful and because of his wrath utters words bordering on wrath. Whatever monk is wrathful and because of his wrath utters words bordering on wrath, this too is a quality that makes him difficult to speak to.
(7) And again, your reverences, a monk, reproved, blurts out reproof against the reprover. Whatever monk, reproved, blurts out reproof against the reprover, this too is a quality that makes him difficult to speak to.
(8) And again, your reverences, a monk, reproved, disparages the reprover for the reproof. Whatever monk, reproved, disparages the reprover for the reproof, this too is a quality that makes him difficult to speak to.
(9) And again, your reverences, a monk, reproved, rounds on the reprover for the reproof. Whatever monk, reproved, rounds on the reprover for the reproof, this too is a quality that makes him difficult to speak to.
(10) And again, your reverences, a monk, reproved, shelves the question by (asking) the reprover another, answers off the point, and evinces temper and ill-will and sulkiness. Whatever monk, reproved, shelves the question by asking the reprover another, answers off the point, and evinces temper and ill-will and sulkiness, this too is a quality that makes him difficult to speak to.
(11) And again, your reverences, a monk, reproved, does not succeed in explaining his movements to the reprover. Whatever monk, reproved, does not succeed in explaining his movements to the reprover, this too is a quality that makes him difficult to speak to.
(12) And again, your reverences, a monk comes to be harsh, spiteful. Whatever monk comes to be harsh, spiteful, this too is a quality that makes him difficult to speak to.
(13) And again, your reverences, a monk comes to be envious, grudging. Whatever monk comes to be envious, grudging, this too is a quality that makes him difficult to speak to.
(14) And again, your reverences, a monk comes to be treacherous, deceitful. Whatever monk comes to be treacherous, deceitful, this too is a quality that makes him difficult to speak to.
(15) And again, you reverences, a monk comes to be stubborn, proud. Whatever monk comes to be stubborn, proud, this too is a quality that makes him difficult to speak to.
(16) And again, your reverences, a monk comes to seize the temporal, grasping it tightly, not letting go of it easily. Whatever monk comes to seize the temporal, grasping it tightly, not letting go of it easily, this too is a quality that makes him difficult to speak to.
These, your reverences, are called the qualities which make it difficult to speak to (a monk). But if, your reverences, a monk invites, saying: ‘Let the venerable ones speak to me, I should be spoken to by the venerable ones’ and if he is one whom it is easy to speak to, endowed with qualities which make him easy to speak to, tractable, capable of being instructed, then his fellow Brahma-farers judge that he should be spoken to and that he should be instructed and that trust should be placed in that individual. And what, your reverences, are the qualities which make him easy to speak to?
(1) Herein, your reverences, a monk does not come to be of evil desires nor in the thrall of evil desires. Whatever monk comes to be not of evil desires nor in the thrall of evil desires, this is a quality that makes him easy to speak to.
(2) And again, your reverences, a monk does not come to exalt himself nor to disparage others. Whatever monk, does not come to exalt himself nor to disparage others this is a quality that makes him easy to speak to.
(3) And again, your reverences, a monk does not come to be wrathful, overpowered by wrath. Whatever monk, does not come to be wrathful, overpowered by wrath, this is a quality that makes him easy to speak to.
(4) And again, your reverences, a monk does not come to be wrathful and a fault-finder because of his wrath. Whatever monk, does not come to be wrathful and a fault-finder because of his wrath, this is a quality that makes him easy to speak to.
(5) And again, your reverences, a monk does not come to be wrathful and because of his wrath takes offence. Whatever monk, does not come to be wrathful and because of his wrath take offence, this is a quality that makes him easy to speak to.
(6) And again, your reverences, a monk does not come to be wrathful and because of his wrath utters words bordering on wrath. Whatever monk does not come to be wrathful and because of his wrath utter words bordering on wrath, this is a quality that makes him easy to speak to.
(7) And again, your reverences, a monk, reproved, does not blurt out reproof against the reprover. Whatever monk, reproved, does not blurt out reproof against the reprover, this is a quality that makes him easy to speak to.
(8) And again, your reverences, a monk, reproved, does not disparage the reprover for the reproof. Whatever monk, reproved, does not disparage the reprover for the reproof, this is a quality that makes him easy to speak to.
(9) And again, your reverences, a monk, reproved, does not round on the reprover for the reproof. Whatever monk, reproved, does not round on the reprover for the reproof, this is a quality that makes him easy to speak to.
(10) And again, your reverences, a monk, reproved, does not shelve the question by asking the reprover another, he does not answer off the point, he does not evince temper and ill-will and sulkiness. Whatever monk, reproved, does not shelve the question by asking the reprover another, does not answer off the point, does not evince temper, ill-will and sulkiness, this is a quality that makes him easy to speak to.
(11) And again, your reverences, a monk, reproved, succeeds in explaining his movements to the reprover. Whatever monk, reproved, succeeds in explaining his movements to the reprover, this is a quality that makes him easy to speak to.
(12) And again, your reverences, a monk comes to be not harsh, not spiteful. Whatever monk comes to be not harsh, not spiteful, this is a quality that makes him easy to speak to.
(13) And again, your reverences, a monk comes to be not envious, not grudging. Whatever monk comes to be not envious, not grudging, this is a quality that makes him easy to speak to.
(14) And again, your reverences, a monk comes to be not treacherous, not deceitful. Whatever monk comes to be not treacherous, not deceitful, this is a quality that makes him easy to speak to.
(15) And again, your reverences, a monk comes to be not stubborn, not proud. Whatever monk to be not stubborn, not proud, this is a quality that makes him easy to speak to.
(16) And again, your reverences, a monk comes not to seize the temporal, not grasping it tightly, letting go of it easily. Whatever monk comes not to seize the temporal, not grasping it tightly, letting go of it easily, this too is a quality that makes him easy to speak to.
These, your reverences, are called the qualities that make it easy to speak to (a monk).
There in, your reverences, self ought to be measured against self thus by a monk:
(1) ‘That person who is of evil desires and who is in the thrall of evil desires, that person is displeasing and disagreeable to me; and, similarly, if I were of evil desires and in the thrall of evil desires, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be of evil desires nor in the thrall of evil desires.’
(2) ‘That person who exalts himself and disparages others, that person is displeasing and disagreeable to me; and, similarly, if I were to exalt myself and disparage others, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not exalt myself and disparage others.’
(3) ‘That person who is wrathful, overcome by wrath, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, overcome by wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be wrathful, overcome by wrath.’
(4) ‘Whatever person is wrathful and because of his wrath is a fault-finder, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were a fault-finder because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who is a fault-finder because of wrath.’
(5) ‘Whatever person is wrathful and because of his wrath is one who takes offence, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were one who takes offence because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who takes offence because of wrath.’
(6) ‘Whatever person is wrathful and because of his wrath utters words bordering on wrath, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were one who utters words bordering on wrath because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who utters words bordering on wrath because of wrath.’
(7) ‘Whatever person, reproved, blurts out reproof against the reprover, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to blurt out reproof against the reprover, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not blurt out reproof against the reprover.’
(8) ‘Whatever person, reproved, disparages the reprover for the reproof, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to disparage the reprover for the reproof, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not disparage the reprover for the reproof.’
(9) ‘Whatever person, reproved, rounds on the reprover for the reproof, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to round on the reprover for the reproof, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not round on the reprover for the reproof.’
(10) ‘Whatever person, reproved, shelves the question by asking the reprover another, answers off the point, and evinces temper, ill-will and sulkiness that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to shelve the question by asking the reprover another, answer off the point, and evince temper, ill-will and sulkiness I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not shelve the question by asking the reprover another answer off the point, and evince temper, ill-will and sulkiness.’
(11) ‘Whatever person, reproved, does not succeed in explaining his movements to the reprover, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and did not succeed in explaining my movements to the reprover I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will explain my movements to the reprover.’
(12) ‘Whatever person is harsh, spiteful, that person is displeasing and disagreeable to me; and, similarly, if I were harsh, spiteful, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will be not harsh, spiteful.’
(13) ‘Whatever person is envious, grudging, that person is displeasing and disagreeable to me; and, similarly, if I were envious, grudging, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be envious, grudging.’
(14) ‘Whatever person is treacherous, deceitful, that person is displeasing and disagreeable to me; and, similarly, if I were treacherous, deceitful, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be treacherous, deceitful.’
(15) ‘Whatever person is stubborn, proud, that person is displeasing and disagreeable to me; and, similarly, if I were stubborn, proud, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be stubborn, proud.’
(16) ‘Whatever person comes to seize the temporal, grasping it tightly, not letting go of it easily, that person is displeasing and disagreeable to me; and, similarly, if I were to seize the temporal, grasping it tightly, not letting go of it easily, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not seize the temporal, grasping it tightly, not letting go of it easily’
Therein, your reverences, self ought to be reflected upon by self thus by a monk:
(1) ‘Now, am I of evil desires, in the thrall of evil desires?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am of evil desires, in the thrall of evil desires.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not of evil desires, not in the thrall of evil desires.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(2) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who exalts himself, disparages others?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who exalts himself, disparages others.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who exalts himself, disparages others.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(3) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, overpowered by wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, overpowered by wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, overpowered by wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(4) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and a fault-finder because of wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and a fault-finder because of wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and a fault-finder because of wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(5) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and takes offence because of wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and takes offence because of wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and takes offence because of wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(6) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and who because of wrath utters words bordering on wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and who because of wrath utters words bordering on wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and who because of wrath utters words bordering on wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(7) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who, reproved, blurts out reproof against the reprover?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who, reproved, blurts out reproof against the reprover.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who, reproved, blurts out reproof against the reprover.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(8) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, disparage the reprover for the reproof?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, disparage the reprover for the reproof.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not disparage the reprover for the reproof.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(9) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, round on the reprover for the reproof?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, round on the reprover for the reproof.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not round on the reprover for the reproof.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(10) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, shelve the question by (asking) the reprover another, do I speak off the point, do I evince temper, ill-will and sulkiness?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, shelve the question by (asking) the reprover another, speak off the point, evince temper, ill-will and sulkiness.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not shelve the question by (asking) the reprover another, do not speak off the point, I do not evince temper, ill-will and sulkiness.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(11) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, succeed in explaining my movements to the reprover?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, do not succeed in explaining my movements to the reprover.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do succeed in explaining my movements to the reprover.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(12) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I harsh, spiteful?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am harsh, spiteful.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not harsh, spiteful then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(13) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I envious, grudging?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am envious, grudging.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not envious, grudging, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(14) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I treacherous, deceitful?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am treacherous, deceitful.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not treacherous, deceitful, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(15) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I stubborn, proud?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am stubborn, proud.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not stubborn, proud, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(16) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one to seize the temporal, grasping it tightly, not letting go of it easily?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am one to seize the temporal, grasping it tightly, not letting go of it easily.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not one to seize the temporal, grasping it tightly, not letting go of it easily, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
If, your reverences, while reflecting, a monk beholds that all these evil unskilled states are not got rid of in himself, then, your reverences, that monk must strive to get rid of all these evil unskilled states. But if, your reverences, while reflecting, a monk beholds that all these evil unskilled states are got rid of in himself, then, your reverences, with rapture and delight that monk should forsake them, training day and night in skilled states.
Your reverences, it is like a woman or a man, young, in the prime of life, and fond of ornaments who is pondering on his own reflection in a mirror that is quite clear, quite pure, or in a bowl of limpid water. If he sees dust or blemish there, he strives to get rid of that dust or blemish. But if he does not see dust or blemish there, he is pleased in consequence and thinks: ‘Indeed, this is good for me, indeed I am quite clean.’ Even so, your reverences, if a monk, while reflecting, beholds that all these evil unskilled states in the self are not got rid of, then, your reverences, he strives to get rid of all these evil, unskilled states. But if, your reverences, the monk, while reflecting, beholds that all these evil unskilled states in the self are got rid of, then, your reverences, with rapture and delight that monk should forsake them, training day and night in skilled states.”
Thus spoke the venerable Moggallāna the Great. Delighted, these monks rejoiced in what the venerable Moggallāna the Great had said.
Discourse on Measuring in Accordance with: The Fifth
At one time the venerable Moggallāna the Great was staying among the Bhaggas in Sumsumāragira in Bhesakaḷā Grove in the deer-park. Then the venerable Moggallāna the Great addressed the monks, saying:
“Reverend monks”.
“Your reverence,” these monks answered the venerable Moggallāna the Great in assent. Then the venerable Moggallāna the Great spoke thus:
“Now, if, your reverences, a monk invites, saying: ‘Let the venerable ones speak to me, I should be spoken to by the venerable ones.’ but if he is one whom it is difficult to speak to, endowed with qualities which make him difficult to speak to, intractable, incapable of being instructed, then his fellow Brahma-farers judge that he should not be spoken to and that he should not be instructed and that trust should not be placed in that individual. Now what, your reverences, are the qualities which make him difficult to speak to?
(1) Herein, your reverences, a monk comes to be of evil desires and in the thrall of evil desires. Whatever monk, your reverences, comes to be of evil desires and in the thrall of evil desires, this is a quality that makes him difficult to speak to.
(2) And again, your reverences, a monk exalts himself and disparages others. Whatever monk exalts himself and disparages others, this too is a quality that makes him difficult to speak to.
(3) And again, your reverences, a monk comes to be wrathful, overpowered by wrath. Whatever monk is wrathful, overpowered by wrath, this too is a quality that makes him difficult to speak to.
(4) And again, your reverences, a monk comes to be wrathful and because of his wrath is a fault-finder. Whatever monk is wrathful and because of his wrath is a fault-finder, this too is a quality that makes him difficult to speak to.
(5) And again, your reverences, a monk comes to be wrathful and because of his wrath is one who takes offence. Whatever monk is wrathful and because of his wrath is one who takes offence, this too is a quality that makes him difficult to speak to.
(6) And again, your reverences, a monk comes to be wrathful and because of his wrath utters words bordering on wrath. Whatever monk is wrathful and because of his wrath utters words bordering on wrath, this too is a quality that makes him difficult to speak to.
(7) And again, your reverences, a monk, reproved, blurts out reproof against the reprover. Whatever monk, reproved, blurts out reproof against the reprover, this too is a quality that makes him difficult to speak to.
(8) And again, your reverences, a monk, reproved, disparages the reprover for the reproof. Whatever monk, reproved, disparages the reprover for the reproof, this too is a quality that makes him difficult to speak to.
(9) And again, your reverences, a monk, reproved, rounds on the reprover for the reproof. Whatever monk, reproved, rounds on the reprover for the reproof, this too is a quality that makes him difficult to speak to.
(10) And again, your reverences, a monk, reproved, shelves the question by (asking) the reprover another, answers off the point, and evinces temper and ill-will and sulkiness. Whatever monk, reproved, shelves the question by asking the reprover another, answers off the point, and evinces temper and ill-will and sulkiness, this too is a quality that makes him difficult to speak to.
(11) And again, your reverences, a monk, reproved, does not succeed in explaining his movements to the reprover. Whatever monk, reproved, does not succeed in explaining his movements to the reprover, this too is a quality that makes him difficult to speak to.
(12) And again, your reverences, a monk comes to be harsh, spiteful. Whatever monk comes to be harsh, spiteful, this too is a quality that makes him difficult to speak to.
(13) And again, your reverences, a monk comes to be envious, grudging. Whatever monk comes to be envious, grudging, this too is a quality that makes him difficult to speak to.
(14) And again, your reverences, a monk comes to be treacherous, deceitful. Whatever monk comes to be treacherous, deceitful, this too is a quality that makes him difficult to speak to.
(15) And again, you reverences, a monk comes to be stubborn, proud. Whatever monk comes to be stubborn, proud, this too is a quality that makes him difficult to speak to.
(16) And again, your reverences, a monk comes to seize the temporal, grasping it tightly, not letting go of it easily. Whatever monk comes to seize the temporal, grasping it tightly, not letting go of it easily, this too is a quality that makes him difficult to speak to.
These, your reverences, are called the qualities which make it difficult to speak to (a monk). But if, your reverences, a monk invites, saying: ‘Let the venerable ones speak to me, I should be spoken to by the venerable ones’ and if he is one whom it is easy to speak to, endowed with qualities which make him easy to speak to, tractable, capable of being instructed, then his fellow Brahma-farers judge that he should be spoken to and that he should be instructed and that trust should be placed in that individual. And what, your reverences, are the qualities which make him easy to speak to?
(1) Herein, your reverences, a monk does not come to be of evil desires nor in the thrall of evil desires. Whatever monk comes to be not of evil desires nor in the thrall of evil desires, this is a quality that makes him easy to speak to.
(2) And again, your reverences, a monk does not come to exalt himself nor to disparage others. Whatever monk, does not come to exalt himself nor to disparage others this is a quality that makes him easy to speak to.
(3) And again, your reverences, a monk does not come to be wrathful, overpowered by wrath. Whatever monk, does not come to be wrathful, overpowered by wrath, this is a quality that makes him easy to speak to.
(4) And again, your reverences, a monk does not come to be wrathful and a fault-finder because of his wrath. Whatever monk, does not come to be wrathful and a fault-finder because of his wrath, this is a quality that makes him easy to speak to.
(5) And again, your reverences, a monk does not come to be wrathful and because of his wrath takes offence. Whatever monk, does not come to be wrathful and because of his wrath take offence, this is a quality that makes him easy to speak to.
(6) And again, your reverences, a monk does not come to be wrathful and because of his wrath utters words bordering on wrath. Whatever monk does not come to be wrathful and because of his wrath utter words bordering on wrath, this is a quality that makes him easy to speak to.
(7) And again, your reverences, a monk, reproved, does not blurt out reproof against the reprover. Whatever monk, reproved, does not blurt out reproof against the reprover, this is a quality that makes him easy to speak to.
(8) And again, your reverences, a monk, reproved, does not disparage the reprover for the reproof. Whatever monk, reproved, does not disparage the reprover for the reproof, this is a quality that makes him easy to speak to.
(9) And again, your reverences, a monk, reproved, does not round on the reprover for the reproof. Whatever monk, reproved, does not round on the reprover for the reproof, this is a quality that makes him easy to speak to.
(10) And again, your reverences, a monk, reproved, does not shelve the question by asking the reprover another, he does not answer off the point, he does not evince temper and ill-will and sulkiness. Whatever monk, reproved, does not shelve the question by asking the reprover another, does not answer off the point, does not evince temper, ill-will and sulkiness, this is a quality that makes him easy to speak to.
(11) And again, your reverences, a monk, reproved, succeeds in explaining his movements to the reprover. Whatever monk, reproved, succeeds in explaining his movements to the reprover, this is a quality that makes him easy to speak to.
(12) And again, your reverences, a monk comes to be not harsh, not spiteful. Whatever monk comes to be not harsh, not spiteful, this is a quality that makes him easy to speak to.
(13) And again, your reverences, a monk comes to be not envious, not grudging. Whatever monk comes to be not envious, not grudging, this is a quality that makes him easy to speak to.
(14) And again, your reverences, a monk comes to be not treacherous, not deceitful. Whatever monk comes to be not treacherous, not deceitful, this is a quality that makes him easy to speak to.
(15) And again, your reverences, a monk comes to be not stubborn, not proud. Whatever monk to be not stubborn, not proud, this is a quality that makes him easy to speak to.
(16) And again, your reverences, a monk comes not to seize the temporal, not grasping it tightly, letting go of it easily. Whatever monk comes not to seize the temporal, not grasping it tightly, letting go of it easily, this too is a quality that makes him easy to speak to.
These, your reverences, are called the qualities that make it easy to speak to (a monk).
There in, your reverences, self ought to be measured against self thus by a monk:
(1) ‘That person who is of evil desires and who is in the thrall of evil desires, that person is displeasing and disagreeable to me; and, similarly, if I were of evil desires and in the thrall of evil desires, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be of evil desires nor in the thrall of evil desires.’
(2) ‘That person who exalts himself and disparages others, that person is displeasing and disagreeable to me; and, similarly, if I were to exalt myself and disparage others, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not exalt myself and disparage others.’
(3) ‘That person who is wrathful, overcome by wrath, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, overcome by wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be wrathful, overcome by wrath.’
(4) ‘Whatever person is wrathful and because of his wrath is a fault-finder, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were a fault-finder because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who is a fault-finder because of wrath.’
(5) ‘Whatever person is wrathful and because of his wrath is one who takes offence, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were one who takes offence because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who takes offence because of wrath.’
(6) ‘Whatever person is wrathful and because of his wrath utters words bordering on wrath, that person is displeasing and disagreeable to me; and, similarly, if I were wrathful, and were one who utters words bordering on wrath because of wrath, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I will not be one who is wrathful nor one who utters words bordering on wrath because of wrath.’
(7) ‘Whatever person, reproved, blurts out reproof against the reprover, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to blurt out reproof against the reprover, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not blurt out reproof against the reprover.’
(8) ‘Whatever person, reproved, disparages the reprover for the reproof, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to disparage the reprover for the reproof, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not disparage the reprover for the reproof.’
(9) ‘Whatever person, reproved, rounds on the reprover for the reproof, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to round on the reprover for the reproof, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not round on the reprover for the reproof.’
(10) ‘Whatever person, reproved, shelves the question by asking the reprover another, answers off the point, and evinces temper, ill-will and sulkiness that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and were to shelve the question by asking the reprover another, answer off the point, and evince temper, ill-will and sulkiness I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will not shelve the question by asking the reprover another answer off the point, and evince temper, ill-will and sulkiness.’
(11) ‘Whatever person, reproved, does not succeed in explaining his movements to the reprover, that person is displeasing and disagreeable to me; and, similarly, if I were reproved, and did not succeed in explaining my movements to the reprover I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, reproved, will explain my movements to the reprover.’
(12) ‘Whatever person is harsh, spiteful, that person is displeasing and disagreeable to me; and, similarly, if I were harsh, spiteful, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will be not harsh, spiteful.’
(13) ‘Whatever person is envious, grudging, that person is displeasing and disagreeable to me; and, similarly, if I were envious, grudging, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be envious, grudging.’
(14) ‘Whatever person is treacherous, deceitful, that person is displeasing and disagreeable to me; and, similarly, if I were treacherous, deceitful, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be treacherous, deceitful.’
(15) ‘Whatever person is stubborn, proud, that person is displeasing and disagreeable to me; and, similarly, if I were stubborn, proud, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not be stubborn, proud.’
(16) ‘Whatever person comes to seize the temporal, grasping it tightly, not letting go of it easily, that person is displeasing and disagreeable to me; and, similarly, if I were to seize the temporal, grasping it tightly, not letting go of it easily, I would be displeasing and disagreeable to others.’ When a monk, your reverences, knows this, he should make up his mind that: ‘I, will not seize the temporal, grasping it tightly, not letting go of it easily’
Therein, your reverences, self ought to be reflected upon by self thus by a monk:
(1) ‘Now, am I of evil desires, in the thrall of evil desires?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am of evil desires, in the thrall of evil desires.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not of evil desires, not in the thrall of evil desires.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(2) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who exalts himself, disparages others?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who exalts himself, disparages others.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who exalts himself, disparages others.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(3) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, overpowered by wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, overpowered by wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, overpowered by wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(4) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and a fault-finder because of wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and a fault-finder because of wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and a fault-finder because of wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(5) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and takes offence because of wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and takes offence because of wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and takes offence because of wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(6) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who is wrathful, and who because of wrath utters words bordering on wrath?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who is wrathful, and who because of wrath utters words bordering on wrath.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who is wrathful, and who because of wrath utters words bordering on wrath.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(7) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one who, reproved, blurts out reproof against the reprover?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I am one who, reproved, blurts out reproof against the reprover.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I am not one who, reproved, blurts out reproof against the reprover.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(8) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, disparage the reprover for the reproof?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, disparage the reprover for the reproof.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not disparage the reprover for the reproof.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(9) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, round on the reprover for the reproof?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, round on the reprover for the reproof.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not round on the reprover for the reproof.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(10) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, shelve the question by (asking) the reprover another, do I speak off the point, do I evince temper, ill-will and sulkiness?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, shelve the question by (asking) the reprover another, speak off the point, evince temper, ill-will and sulkiness.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do not shelve the question by (asking) the reprover another, do not speak off the point, I do not evince temper, ill-will and sulkiness.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(11) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, do I, reproved, succeed in explaining my movements to the reprover?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, reproved, do not succeed in explaining my movements to the reprover.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, reproved, do succeed in explaining my movements to the reprover.’ then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(12) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I harsh, spiteful?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am harsh, spiteful.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not harsh, spiteful then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(13) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I envious, grudging?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am envious, grudging.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not envious, grudging, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(14) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I treacherous, deceitful?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am treacherous, deceitful.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not treacherous, deceitful, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(15) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I stubborn, proud?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am stubborn, proud.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not stubborn, proud, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
(16) And again, your reverences, self ought to be reflected upon by self thus by a monk: ‘Now, am I one to seize the temporal, grasping it tightly, not letting go of it easily?’ If, your reverences, while the monk is reflecting, he knows thus: ‘I, am one to seize the temporal, grasping it tightly, not letting go of it easily.’ then, your reverences, that monk should strive to get rid of those evil unskilled states. But if, your reverences, that monk, while reflecting, knows thus: ‘I, am not one to seize the temporal, grasping it tightly, not letting go of it easily, then, with rapture and delight, they should be forsaken by that monk, training day and night in skilled states.
If, your reverences, while reflecting, a monk beholds that all these evil unskilled states are not got rid of in himself, then, your reverences, that monk must strive to get rid of all these evil unskilled states. But if, your reverences, while reflecting, a monk beholds that all these evil unskilled states are got rid of in himself, then, your reverences, with rapture and delight that monk should forsake them, training day and night in skilled states.
Your reverences, it is like a woman or a man, young, in the prime of life, and fond of ornaments who is pondering on his own reflection in a mirror that is quite clear, quite pure, or in a bowl of limpid water. If he sees dust or blemish there, he strives to get rid of that dust or blemish. But if he does not see dust or blemish there, he is pleased in consequence and thinks: ‘Indeed, this is good for me, indeed I am quite clean.’ Even so, your reverences, if a monk, while reflecting, beholds that all these evil unskilled states in the self are not got rid of, then, your reverences, he strives to get rid of all these evil, unskilled states. But if, your reverences, the monk, while reflecting, beholds that all these evil unskilled states in the self are got rid of, then, your reverences, with rapture and delight that monk should forsake them, training day and night in skilled states.”
Thus spoke the venerable Moggallāna the Great. Delighted, these monks rejoiced in what the venerable Moggallāna the Great had said.
Discourse on Measuring in Accordance with: The Fifth
Kritik dan saran,hubungi : cs@sariputta.com
