an.5.162 Aṅguttara Nikāya (Numbered Discourses)

Subduing Hatred (2)

Then Ven. Sariputta addressed the monks: “Friend monks.”

“Yes, friend,” the monks responded to him.

Ven. Sariputta said: “There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

“There is the case where some people are impure in their bodily behavior but pure in their verbal behavior. Hatred for a person of this sort should be subdued.

“There is the case where some people are impure in their verbal behavior but pure in their bodily behavior. Hatred for a person of this sort should also be subdued.

“There is the case where some people are impure in their bodily behavior & verbal behavior, but who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“There is the case where some people are impure in their bodily behavior & verbal behavior, and who do not periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“There is the case where some people are pure in their bodily behavior & their verbal behavior, and who periodically experience mental clarity & calm. Hatred for a person of this sort should also be subdued.

“Now as for a person who is impure in his bodily behavior but pure in his verbal behavior, how should one subdue hatred for him? Just as when a monk who makes use of things that are thrown away sees a rag in the road: Taking hold of it with his left foot and spreading it out with his right, he would tear off the sound part and go off with it. In the same way, when the individual is impure in his bodily behavior but pure in his verbal behavior, one should at that time pay no attention to the impurity of his bodily behavior, and instead pay attention to the purity of his verbal behavior. Thus the hatred for him should be subdued.

“And as for a person who is impure in his verbal behavior, but pure in his bodily behavior, how should one subdue hatred for him? Just as when there is a pool overgrown with slime & water plants, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. He would jump into the pool, part the slime & water plants with both hands, and then, cupping his hands, drink the water and go on his way. In the same way, when the individual is impure in his verbal behavior but pure in his bodily behavior, one should at that time pay no attention to the impurity of his verbal behavior, and instead pay attention to the purity of his bodily behavior. Thus the hatred for him should be subdued.

“And as for a person who is impure in his bodily behavior & verbal behavior, but who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a little puddle in a cow’s footprint, and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. The thought would occur to him, ‘Here is this little puddle in a cow’s footprint. If I tried to drink the water using my hand or cup, I would disturb it, stir it up, & make it unfit to drink. What if I were to get down on all fours and slurp it up like a cow, and then go on my way?’ So he would get down on all fours, slurp up the water like a cow, and then go on his way. In the same way, when an individual is impure in his bodily behavior & verbal behavior, but periodically experiences mental clarity & calm, one should at that time pay no attention to the impurity of his bodily behavior…the impurity of his verbal behavior, and instead pay attention to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued.

“And as for a person who is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, how should one subdue hatred for him? Just as when there is a sick man—in pain, seriously ill—traveling along a road, far from the next village & far from the last, unable to get the food he needs, unable to get the medicine he needs, unable to get a suitable assistant, unable to get anyone to take him to human habitation. Now suppose another person were to see him coming along the road. He would do what he could out of compassion, pity, & sympathy for the man, thinking, ‘O that this man should get the food he needs, the medicine he needs, a suitable assistant, someone to take him to human habitation. Why is that? So that he won’t fall into ruin right here.’ In the same way, when a person is impure in his bodily behavior & verbal behavior, and who does not periodically experience mental clarity & calm, one should do what one can out of compassion, pity, & sympathy for him, thinking, ‘O that this man should abandon wrong bodily conduct and develop right bodily conduct, abandon wrong verbal conduct and develop right verbal conduct, abandon wrong mental conduct and develop right mental conduct. Why is that? So that, on the break-up of the body, after death, he won’t fall into the plane of deprivation, the bad destination, the lower realms, purgatory.’ Thus the hatred for him should be subdued.

“And as for a person who is pure in his bodily behavior & verbal behavior, and who periodically experiences mental clarity & calm, how should one subdue hatred for him? Just as when there is a pool of clear water—sweet, cool, & limpid, with gently sloping banks, & shaded on all sides by trees of many kinds—and a person comes along, burning with heat, covered with sweat, exhausted, trembling, & thirsty. Having plunged into the pool, having bathed & drunk & come back out, he would sit down or lie down right there in the shade of the trees. In the same way, when an individual is pure in his bodily behavior & verbal behavior, and periodically experiences mental clarity & calm, one should at that time pay attention to the purity of his bodily behavior…the purity of his verbal behavior, and to the fact that he periodically experiences mental clarity & calm. Thus the hatred for him should be subdued. An entirely inspiring individual can make the mind grow serene.

“These are five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely.”

- Translator: Thanissaro Bhikkhu

- Editor: Gabriel Laera

Getting Rid of Resentment (2nd)

and thinks of them with nothing but compassion, kindness, and sympathy:
There Venerable Sāriputta addressed the mendicants:
“Reverends, mendicants!”
“Reverend,” they replied.
Sāriputta said this:
“Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.
What five?
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure,
you should get rid of resentment for that kind of person.
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, …

In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …

In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …

In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time,
you should get rid of resentment for that kind of person.
How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure?
Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them.
In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech.
That’s how to get rid of resentment for that person.
How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure?
Suppose there was a lotus pond covered with moss and aquatic plants.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way.
In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body.
That’s how to get rid of resentment for that person.
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time?
Suppose there was a little water in a cow’s hoofprint.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
They might think:
‘This little bit of water is in a cow’s hoofprint.
If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable.
Why don’t I get down on all fours and drink it up like a cow, then be on my way?’
So that’s what they do.
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,

and focus on the fact that they get an openness and clarity of heart from time to time.
That’s how to get rid of resentment for that person.
How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time?
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.
And it was a long way to a village, whether ahead or behind.
And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village.
Then another person traveling along the road sees them,
‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village.
Why is that?
So that they don’t come to ruin right here.’
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy:
‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind.
Why is that?
So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’
That’s how to get rid of resentment for that person.
How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time?
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.
In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time.

That’s how to get rid of resentment for that person.
Relying on a person who is impressive all around, the mind becomes confident.
A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.”