Path of Freedom [Vimuttimagga]

186 Vimuttimaggagaining) the other's goodwill: If a man does not revere (the other) let himarouse the thought of goodwill. If he is not revered, he should make merit.And again, the destruction of demerit is well-faring. Thus should the changingof hatred to goodwill be known. (4) One's own kamma—one should considerone's own evil kamma 1 thus: "The evil that I do will cause anger toarise in others". (5) Debt-cancellation—(thus one thinks:) "Owing to mypast kamma, others blame me. Now I am free from debt. Reflecting on thisevidence (of debt-cancellation), I am glad". (6) Kinship — he remembersthat beings succeed one another in (the cycle of) birth and death, thus: "Thisis my kinsman", and arouses the thought of kinship. 2 (7) One's own faults —one arouses self-perception thus: "That man's anger is produced on accountof me. I acquire demerit on account of him". Thus arousing self-perception3 one sees one's own faults. (8) One should not consider — one shouldnot consider the perception (of one's own suffering) which is unrelated tohatred. Suffering — (one thinks thus:) "Owing to folly, I see my own sufferingas a hindrance". Thus one should see. One suffers by oneself, because onedoes not think on loving-kindness. It appears so (i.e., as a hindrance) becauseof mental suffering. Avoiding the place where the enemy lives, one shoulddwell where one does not hear (his voice) or see him. (9) Nature of thefaculties — one should investigate thus: "To be tied to the lovely and theunlovely is the nature of the faculties. Therefore I hate. Because of thisI am unmindful". (10) The momentary destruction of states—one shouldinvestigate thus: "That man suffers because of birth. All these states perishin one thought-moment. With which state in him am I angry?". (11) Aggregation—one should investigate thus: "The inner and the outer aggregatesproduce suffering. It is not possible for me to be angry with any part orplace". (12) Emptiness — one should investigate thus: In the absolutesense it cannot be said, "This man causes suffering" or "This man suffers".upafthapeyya 'aho vatdyam puriso labheyya sappdydni bhojandni labheyya sappdydni bhesajjanilabheyya pafirupam upatthakam labheyya gdmantandyakam. Tarn kissa hetu? Mdyarhpuriso idW eva anayavyasanam dpajjatV ti. Evam eva kho dvuso yvdyarh puggalo aparisuddhakdyasamdcdroaparisuddhavacisamdcdro na ca labhati kdlena kdlam cetaso vivaramcetaso pasadam, evarupe dvuso puggale karuhnam yeva upatthapetabbam anudaya yevaupatthapetabbd anukampd yeva upatthapetabbd 'aho vata ayam dyasma kdyaduccaritampahdya kdyasucaritam bhaveyya, vaciduccaritam pahdya vacisucaritarh bhaveyya, manoduccaritampahdya manosucaritarh bhaveyya. Tarn kissa hetu ? Mdyam dyasma kdyassabhedd parammarand apdyarh duggatim vinipdtam nirayam uppajjatV ti. Evam tasmimpuggale dghdto pativinetabbo.1. A. V, 88: Kammassako 'mhi kammaddyddo; M. I, 390: Evam paharh Punna: kammaddydddsatta ti vaddmi.2. S. II, 189-90: Na so bhikkhave satto sulabhariipo, yo na mdtdbhutapubbo imind dighenaaddhund. Tarn kissa hetu ? Anamataggayam bhikkhave samsdro pubbdkoti na pahhdyatiavijjdnivarandnam sattanam tanhdsamyojandnam sandhavatam samsaratam.Evam digharattam kho bhikkhave dukkham paccanubhutam tibbam paccanubhutamvyasanam paccanubhutam katasi vaddhitd, ydvancidam bhikkhave alam eva sabbasankhdresunibbinditum alam virajjitum alam vimuccitunti.Na so bhikkhave satto sulabhariipo yo na pitdbhutapubbo...Na so bhikkhave satto sulabhariipo yo na bhatdbhutapubbo...Na so bhikkhave satto sulabhariipo yo na bhaginibhutapubbo...Na so bhikkhave satto sulabhariipo yo na puttobhiitapubbo...3. Atta sannd.