5.
The Discourse on Inference
181. Thus have I heard - On one occasion the Venerable Mahāmoggallāna was dwelling among the Bhaggas at Suṃsumāragira in the Bhesakaḷā Grove, in the Deer Park. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks." "Friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:
"If, friends, a monk invites to admonish - 'Let the venerable ones speak to me, I am to be spoken to by the venerable ones,' yet he is difficult to admonish, endowed with qualities that make him difficult to admonish, impatient, not receiving instruction respectfully, then his fellow monks in the holy life do not think he should be spoken to, do not think he should be instructed, and do not think trust should be placed in that person.
"And what, friends, are the qualities that make one difficult to admonish? Here, friends, a monk has evil desires and has come under the control of evil desires. That, friends, a monk has evil desires and has come under the control of evil desires - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk exalts himself and disparages others. That, friends, a monk exalts himself and disparages others - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is prone to wrath and is overcome by wrath. That, friends, a monk is prone to wrath and is overcome by wrath - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is prone to wrath and because of wrath bears grudges. That, friends, a monk is prone to wrath and because of wrath bears grudges - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is prone to wrath and because of wrath is resentful. That, friends, a monk is prone to wrath and because of wrath is resentful - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is prone to wrath and utters speech bordering on wrath. That, friends, a monk is prone to wrath and utters speech bordering on wrath - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk when accused by an accuser, opposes the accuser. That, friends, a monk when accused by an accuser, opposes the accuser - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk when accused by an accuser, disparages the accuser. That, friends, a monk when accused by an accuser, disparages the accuser - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk when accused by an accuser, makes a counter-accusation against the accuser. That, friends, a monk when accused by an accuser, makes a counter-accusation against the accuser - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk when accused by an accuser, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure. That, friends, a monk when accused by an accuser, evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk, when accused by an accuser, does not give a proper account of his conduct. That, friends, a monk, when accused by an accuser, does not give a proper account of his conduct - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is one who depreciates another's worth and is spiteful. That, friends, a monk is one who depreciates another's worth and is spiteful - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is envious and stingy. That, friends, a monk is envious and stingy - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is fraudulent and deceitful. That, friends, a monk is fraudulent and deceitful - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is obstinate and arrogant. That, friends, a monk is obstinate and arrogant - this too is a quality that makes one difficult to admonish.
"Furthermore, friends, a monk is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty. That, friends, a monk is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty - this too is a quality that makes one difficult to admonish. These, friends, are called the qualities that make one difficult to admonish.
182. "Even if, friends, a monk does not invite to admonish - 'Let the venerable ones speak to me, I am to be spoken to by the venerable ones,' yet he is easy to admonish, endowed with qualities that make for being easy to admonish, patient, receiving instruction respectfully, then his fellow monks in the holy life think he should be spoken to, think he should be instructed, and think trust should be placed in that person.
"And what, friends, are the qualities that make for being easy to admonish? Here, friends, a monk does not have evil desires and has not come under the control of evil desires. That, friends, a monk does not have evil desires and has not come under the control of evil desires - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk does not exalt himself and does not disparage others. That, friends, a monk does not exalt himself and does not disparage others - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not prone to wrath and is not overcome by wrath. That, friends, a monk is not prone to wrath and is not overcome by wrath - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not prone to wrath and does not bear grudges because of wrath. That, friends, a monk is not prone to wrath and does not bear grudges because of wrath - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not prone to wrath and is not resentful because of wrath. That, friends, a monk is not prone to wrath and is not resentful because of wrath - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not prone to wrath and does not utter speech bordering on wrath. That, friends, a monk is not prone to wrath and does not utter speech bordering on wrath - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk when accused by an accuser, does not oppose the accuser. That, friends, a monk when accused by an accuser, does not oppose the accuser - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk when accused by an accuser, does not disparage the accuser. That, friends, a monk when accused by an accuser, does not disparage the accuser - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk when accused by an accuser, does not make a counter-accusation against the accuser. That, friends, a monk when accused by an accuser, does not make a counter-accusation against the accuser - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk when accused by an accuser, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure. That, friends, a monk when accused by an accuser, does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk when accused by an accuser, gives a proper account of his conduct. That, friends, a monk when accused by an accuser, gives a proper account of his conduct - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is without depreciation and without spite. That, friends, a monk is without depreciation and without spite - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is without envy and without stinginess. That, friends, a monk is without envy and without stinginess - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not fraudulent and not deceitful. That, friends, a monk is not fraudulent and not deceitful - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not obstinate and not arrogant. That, friends, a monk is not obstinate and not arrogant - this too is a quality that makes for being easy to admonish.
"Furthermore, friends, a monk is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily. That, friends, a monk is not adhering to his own views, not holding on to them tenaciously, relinquishing them easily - this too is a quality that makes for being easy to admonish. These, friends, are called the qualities that make one easy to admonish.
183. "There, friends, a monk should infer about himself by himself thus: 'Whatever person has evil desires and has come under the control of evil desires, that person is unpleasant and disagreeable to me; and if I were to have evil desires and come under the control of evil desires, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not have evil desires, I will not come under the control of evil desires.'
'Whatever person exalts himself and disparages others, that person is unpleasant and disagreeable to me; and if I were to exalt myself and disparage others, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not exalt myself and will not disparage others.'
'Whatever person is prone to wrath and is overcome by wrath, that person is unpleasant and disagreeable to me. And if I were to be prone to wrath and overcome by wrath, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not be overcome by wrath.'
'Whatever person is prone to wrath and because of wrath bears grudges, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and because of wrath bear grudges, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not bear grudges because of wrath.'
'Whatever person is prone to wrath and because of wrath is resentful, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and because of wrath be resentful, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not be resentful because of wrath.'
'Whatever person is prone to wrath and utters speech bordering on wrath, that person is unpleasant and disagreeable to me; and if I were to be prone to wrath and utter speech bordering on wrath, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will not be prone to wrath and will not utter speech bordering on wrath.'
'Whatever person when accused by an accuser opposes the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to oppose the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not oppose the accuser.'
'Whatever person when accused by an accuser disparages the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to disparage the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not disparage the accuser.'
'Whatever person when accused by an accuser makes a counter-accusation against the accuser, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to make a counter-accusation against the accuser, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not make a counter-accusation against the accuser.'
'Whatever person when accused by an accuser evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were to evade the issue with another issue, divert the discussion outside, and manifest irritation, hate, and displeasure, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will not evade the issue with another issue, I will not divert the discussion outside, I will not manifest irritation, hate, and displeasure.'
'Whatever person when accused by an accuser does not give a proper account of his conduct, that person is unpleasant and disagreeable to me; and if I when accused by an accuser were not to give a proper account of my conduct, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'When accused by an accuser I will give a proper account of my conduct.'
'Whatever person depreciates another's worth and is spiteful, that person is unpleasant and disagreeable to me; and if I were to depreciate another's worth and be spiteful, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will be without depreciation and without spite.'
'Whatever person is envious and stingy, that person is unpleasant and disagreeable to me; and if I were to be envious and stingy, I would be unpleasant and disagreeable to others.' Knowing thus, friends, a monk should arouse the mind: 'I will be without envy and without stinginess.'
"'Whoever this person is fraudulent and deceitful, this person is disagreeable and unpleasant to me; and if I were fraudulent and deceitful, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not fraudulent and not deceitful.'
"'Whoever this person is obstinate and arrogant, this person is disagreeable and unpleasant to me; and if I were obstinate and arrogant, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not obstinate and not arrogant.'
"'Whoever this person is adhering to his own views, holding on to them tenaciously, relinquishing them with difficulty, this person is disagreeable and unpleasant to me; and if I were adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty, I would be disagreeable and unpleasant to others.' Thus knowing, friends, a monk should arouse the mind: 'I will be not adhering to my own views, not holding on to them tenaciously, relinquishing them easily.'
184. "There, friends, a monk should review himself by himself thus: 'Am I indeed one with evil desires, come under the control of evil desires?' If, friends, a monk reviewing thus knows: 'I indeed have evil desires, I have come under the control of evil desires,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed do not have evil desires, I have not come under the control of evil desires,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who exalts himself and disparages others?' If, friends, a monk reviewing thus knows: 'I indeed exalt myself and disparage others,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed do not exalt myself and do not disparage others,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and overcome by wrath?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and overcome by wrath,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not overcome by wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and because of wrath bear grudges?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and because of wrath bear grudges,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and do not bear grudges because of wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and because of wrath resentful?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and because of wrath resentful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not resentful because of wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed prone to wrath and one who utters speech bordering on wrath?' If, friends, a monk reviewing thus knows: 'I indeed am prone to wrath and one who utters speech bordering on wrath,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed am not prone to wrath and not one who utters speech bordering on wrath,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who, when accused by an accuser, opposes the accuser?' If, friends, a monk reviewing thus knows: 'I indeed, when accused by an accuser, oppose the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I indeed, when accused by an accuser, do not oppose the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who disparages the accuser?' If, friends, a monk reviewing thus knows 'I am indeed, when accused by an accuser, one who disparages the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not disparage the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who makes a counter-accusation against the accuser?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who makes a counter-accusation against the accuser,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not make a counter-accusation against the accuser,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who evades the issue with another issue, diverts the discussion outside, and manifests irritation, hate, and displeasure,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not evade the issue with another issue, does not divert the discussion outside, and does not manifest irritation, hate, and displeasure,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed, when accused by an accuser, one who does not give a proper account of my conduct?' If, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who does not give a proper account of my conduct,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed, when accused by an accuser, one who gives a proper account of my conduct,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed one who depreciates another's worth and is spiteful?' If, friends, a monk reviewing thus knows: 'I am indeed one who depreciates another's worth and is spiteful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed one who is without depreciation and without spite,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed envious and stingy?' If, friends, a monk reviewing thus knows: 'I am indeed envious and stingy,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed without envy and without stinginess,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I indeed fraudulent and deceitful?' If, friends, a monk reviewing thus knows: 'I am indeed fraudulent and deceitful,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am indeed not fraudulent and not deceitful,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I obstinate and arrogant?' If, friends, a monk reviewing thus knows: 'I am obstinate and arrogant,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am not obstinate and not arrogant,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Furthermore, friends, a monk should review himself by himself thus: 'Am I adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty?' If, friends, a monk reviewing thus knows: 'I am adhering to my own views, holding on to them tenaciously, relinquishing them with difficulty,' then, friends, that monk should strive for the abandoning of those very evil unwholesome mental states. But if, friends, a monk reviewing thus knows: 'I am not adhering to my own views, not holding on to them tenaciously, relinquishing them easily,' then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"If, friends, a monk reviewing sees all these evil unwholesome mental states not abandoned within himself, then, friends, that monk should strive for the abandoning of all these evil unwholesome mental states. But if, friends, a monk reviewing sees all these evil unwholesome mental states abandoned within himself, then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states.
"Just as, friends, a woman or a man, young, youthful, desirous of adornment, reviewing one's own facial reflection in a pure, bright mirror or in a clear bowl of water, if one sees there dust or a blemish, one strives for the removal of that very dust or blemish; if one does not see there dust or a blemish, one is delighted by that very fact: 'It is a gain for me indeed, I am indeed pure.' Just so, friends, if a monk reviewing sees all these evil unwholesome mental states not abandoned within himself, then, friends, that monk should strive for the abandoning of all these evil unwholesome mental states. But if, friends, a monk reviewing sees all these evil unwholesome mental states abandoned within himself, then, friends, that monk should dwell with that very joy and gladness, training day and night in wholesome mental states."
This the Venerable Mahāmoggallāna said. Those monks, delighted, rejoiced in what the Venerable Mahāmoggallāna had said.
The Discourse on Inference is concluded as fifth.