mn.15 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion venerable Mahā-Moggallāna was living among the Bhaggas, at Crocodile Hill, in the deer park at Bhesakalā Grove. There Venerable Mahā-Moggallāna addressed the monks: “Venerable monks!” “Venerable sir,” those monks replied to Venerable Mahā-Moggallāna. Venerable Mahā-Moggallāna said this:

“Venerables, if a monk gives the invitation, ‘Let the Venerables admonish¹ me, I am to be admonished by the Venerables,’ but he is hard to admonish and has traits that make him hard to admonish, if he is intolerant and does not respectfully receive instruction, then his companions in the spiritual life think of him as someone who is not to be admonished, instructed, or trusted.

“Venerables, what traits make a person hard to admonish? Venerables, here a monk has harmful wishes, he is under the power of harmful wishes. Venerables, if a monk has harmful wishes and is under the power of harmful wishes, then this is a trait that makes him hard to admonish.

“Furthermore, Venerables, there is a monk who praises himself and disparages others…who is angry and overcome by anger… who is angry and resentful on account of that anger… who is angry and obstinate because of that anger… who is angry and speaks words bordering on anger… who, when criticized, rejects the criticism… who, when criticized, insults the criticizer… who, when criticized, responds with criticism of the criticizer… who, when criticized, leads the talk aside, talks about unrelated things, and manifests anger, hatred, and grudge-bearing… who, when criticized, does not heed the advice… who denigrates and is malicious… who is envious and stingy… who is fraudulent and deceitful… who is stubborn and conceited… who holds tightly to his opinions and relinquishes them with difficulty. Venerables, if a monk holds tightly to his opinions and relinquishes them with difficulty, then this is a trait that makes him hard to admonish.

“Venerables, these are the traits that make a person hard to admonish.

“Venerables, even if a monk does not give the invitation, ‘Let the Venerables admonish me, I am to be admonished by the Venerables,’ if he is easy to admonish and has traits that make him easy to admonish, if he is tolerant and respectfully receives instruction, then his companions in the spiritual life think of him as someone to be admonished, instructed, and trusted.

“Venerables, what traits make a person easy to admonish? Venerables, here a monk does not have harmful wishes and is not under the power of harmful wishes… does not praise himself or disparage others… is not angry or overcome by anger… is not angry or resentful on account of that anger… is not angry or obstinate on account of that anger… is not angry or does not speak words bordering on anger… when criticized, does not reject the criticism… when criticized, does not insult the criticizer… when criticized, does not respond with criticism of the criticizer… when criticized, does not lead the talk aside, talk about unrelated things, or manifest anger, hatred, and grudge-bearing… when criticized, heeds the advice… does not denigrate and is not malicious… is not envious or stingy… is not fraudulent or deceitful… is not stubborn or conceited… does not hold tightly to his opinions, and relinquishes them easily. Venerables, if a monk does not hold tightly to his opinions and relinquishes them easily, this is a trait that makes him easy to admonish.

“Venerables, these are the traits that make a person easy to admonish.

“Venerables, a monk is to infer about himself in this way: ‘A person who has harmful wishes and is under the power of harmful wishes is disliked by me and not pleasing to me; if I have harmful wishes and am under the power of harmful wishes, then I will be disliked by others and not pleasing to them.’ Venerables, knowing this, a monk is to establish the thought, ‘I will not have harmful wishes, and I will not be under the power of harmful wishes.’

“‘A person who praises himself and criticizes others… holds tightly to his opinions and relinquishes them with difficulty is disliked by me and not pleasing to me; if I hold tightly to my opinions and relinquish them with difficulty, I will be disliked by others and not pleasing to them.’ Venerables, knowing this, a monk is to establish the thought, ‘I will not hold tightly to my opinions and I will relinquish them easily.’

“Venerables, a monk is to examine himself in this way: ‘Do I have harmful wishes, am I under the power of harmful wishes?’ Venerables, if when examining himself a monk knows, ‘I have harmful wishes, I am under the power of harmful wishes,’ then that monk is to make an effort to abandon that harmful unwholesome trait. However, venerables, if when examining himself a monk knows, ‘I do not have harmful wishes, I am not under the power of harmful wishes,’ then that monk is to live with rapture and gladness, training day and night in accord with wholesome phenomena.

“Furthermore, Venerables, a monk is to examine himself in this way: ‘Do I praise myself and disparage others?’ … ‘Do I hold tightly to my opinions and relinquish them with difficulty?’ Venerables, if when examining himself a monk knows, ‘I hold tightly to my opinions and relinquish them with difficulty,’ then that monk is to make an effort to abandon that harmful unwholesome trait. However, venerables, if when examining himself a monk knows, ‘I do not hold tightly to my opinions and relinquish them easily,’ then that monk is to live with rapture and gladness, training day and night in accord with wholesome phenomena.

“Venerables, if when examining himself a monk sees that not all of these harmful unwholesome traits have been abandoned by him, then that monk is to make an effort to abandon all these harmful unwholesome traits. However, venerables, if when examining himself a monk sees that all of these harmful unwholesome traits have been abandoned by him, then that monk is to live with rapture and gladness, training day and night in accord with wholesome phenomena.

“Venerables, it just as if there was a woman or man who was young, youthful, and fond of beautification. When examining the reflection of their face in a clean mirror or clear pool of water, if they see a speck of dirt or a blemish there, they make an effort to remove that dirt or blemish; and if they do not see any dirt or blemish, they are satisfied and think, ‘It is wonderful that I am completely pure!’ In the same way, Venerables, if when examining himself a monk sees that not all of these harmful unwholesome traits have been abandoned by him, then that monk is to make an effort to abandon all these harmful unwholesome traits. However, venerables, if when examining himself a monk sees that all of these harmful unwholesome traits have been abandoned by him, then that monk is to live with rapture and gladness, training day and night in accord with wholesome phenomena.”

This is what Venerable Mahā-Moggallāna said. Satisfied, those monks delighted in Venerable Mahā-Moggallāna‘s speech.

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