English
(17) 2. The Chapter on Overcoming Resentment 1. The First Discourse on Overcoming Resentment 161. "There are these five, monks, ways to overcome resentment, where a monk's arisen resentment should be completely removed. Which five? Monks, in a person in whom resentment arises, loving-kindness should be developed towards that person. Thus, in that person, resentment should be removed. Monks, in a person in whom resentment arises, compassion should be developed towards that person. Thus, in that person, resentment should be removed. Monks, in a person in whom resentment arises, equanimity should be developed towards that person. Thus, in that person, resentment should be removed. Monks, in a person in whom resentment arises, non-attention and non-mindfulness should be applied to that person. Thus, in that person, resentment should be removed. Monks, in a person in whom resentment arises, the thought of kamma-ownership should be established towards that person: 'This venerable one is owner of kamma, heir to kamma, born of kamma, related by kamma, supported by kamma. Whatever kamma he performs, whether good or bad, of that he will be the heir.' Thus, in that person, resentment should be removed. These, monks, are the five ways to overcome resentment, where a monk's arisen resentment should be completely removed." The First. 2. The Second Discourse on Overcoming Resentment 162. Then indeed the venerable Sāriputta addressed the monks: "Friends, monks!" "Friend!" those monks replied to the venerable Sāriputta. The venerable Sāriputta said this: "There are these five, friends, ways to overcome resentment, where a monk's arisen resentment should be completely removed. Which five? Here, friends, some person has impure bodily conduct, but pure verbal conduct. Even in such a person, friends, resentment should be removed. But here, friends, some person has impure verbal conduct, but pure bodily conduct. Even in such a person, friends, resentment should be removed. to be removed. Here, friends, a certain person has impure bodily conduct, but pure verbal conduct. He obtains, from time to time, a clearing of mind, a gladness of mind. Even in such a person, friends, resentment should be removed. Here, friends, a certain person has impure bodily conduct, and impure verbal conduct. He obtains, from time to time, a clearing of mind, a gladness of mind. Even in such a person, friends, resentment should be removed. Here, friends, a certain person has impure bodily conduct, and impure verbal conduct. He does not obtain, from time to time, a clearing of mind, a gladness of mind. Even in such a person, friends, resentment should be removed. Here, friends, a certain person has pure bodily conduct, and pure verbal conduct. He obtains, from time to time, a clearing of mind, a gladness of mind. Even in such a person, friends, resentment should be removed. Now, friends, as for that person who has impure bodily conduct but pure verbal conduct, how should resentment be removed in that person? Just as, friends, a monk who is a rag-robe wearer, seeing a piece of cloth on the road, would press it down with his left foot, spread it out with his right foot, and having shaken off what is worthless there, would take what is essential and depart. Even so, friends, as for that person who has impure bodily conduct but pure verbal conduct, his impure bodily conduct should not be attended to at that time. But his pure verbal conduct should be attended to at that time. Thus, resentment should be removed in that person. Now, friends, as for that person who has impure verbal conduct but pure bodily conduct, how should resentment be removed in that person? Just as, friends, there is a pond covered with moss and water plants. Then a man would come, overcome by heat, afflicted by heat, weary, thirsty, parched. He would enter that pond, and with both hands, push aside the moss and water plants here and there, drink with cupped hands, and depart. Even so, friends, as for that person who has impure verbal conduct but pure bodily conduct, whose impure conduct in speech should not be kept in mind at that time, and whose pure conduct in body should be kept in mind at that time. Thus, in that person, resentment should be dispelled. “Therein, friends, as to the person whose conduct in body is impure, whose conduct in speech is impure, but who from time to time obtains an opening of mind, a clarity of mind, how should resentment be dispelled in that person? Just as, friends, there is a little water in a cow's footprint. Then a man comes, overcome by heat, afflicted by heat, weary, thirsty, parched. To him it occurs: ‘Indeed, there is a little water in this cow's footprint. If I drink with my hands or disturb it with a vessel, I will stir it up, I will make it undrinkable. What if I were to lie down on all fours, drink it like a cow, and then depart?’ So he lies down on all fours, drinks it like a cow, and then departs. Even so, friends, as to the person whose conduct in body is impure, whose conduct in speech is impure, but who from time to time obtains an opening of mind, a clarity of mind, his impure conduct in body should not be kept in mind at that time; and his impure conduct in speech should not be kept in mind at that time. But that which he obtains from time to time— an opening of mind, a clarity of mind— that alone should be kept in mind at that time. Thus, in that person, resentment should be dispelled. “Therein, friends, as to the person whose conduct in body is impure, whose conduct in speech is impure, and who does not obtain from time to time an opening of mind, a clarity of mind, how should resentment be dispelled in that person? Just as, friends, a man is sick, suffering, gravely ill, and has set out on a long journey. Far ahead of him is a village And behind him, far away, is a village. He would not get suitable food, he would not get suitable medicines, he would not get a proper attendant, he would not get a guide to the village. Another man, traveling on the road, might see him. He would feel compassion for that man, he would feel sympathy for him, he would feel pity for him – ‘Oh, if only this man could get suitable food, could get suitable medicines, could get a proper attendant, could get a guide to the village! For what reason? So that this man might not meet with ruin and disaster right here!’ Just so, friends, when a person has impure bodily conduct, impure verbal conduct, and does not from time to time attain mental openness, mental clarity, even for such a person, friends, compassion should be aroused, sympathy should be aroused, pity should be aroused – ‘Oh, if only this venerable one would abandon bad bodily conduct and develop good bodily conduct, abandon bad verbal conduct and develop good verbal conduct, abandon bad mental conduct and develop good mental conduct! For what reason? So that this venerable one might not, with the breaking up of the body, after death, be reborn in a state of woe, a bad destination, a downfall, hell!’ In this way, resentment towards that person should be removed. Now, friends, when a person has pure bodily conduct, pure verbal conduct, and from time to time attains mental openness, mental clarity, how should resentment towards that person be removed? Just as, friends, a pond with clear water, pleasant water, cool water, white water, with good fords, delightful, surrounded by various trees. Then a man might come, oppressed by heat, overcome by heat, weary, thirsty, parched. He would enter that pond… having eaten, having bathed, and having drunk, having come back, he might sit or lie down right there in the shade of the tree. Just so, friends, when a person is pure in bodily conduct, is pure in verbal conduct, and from time to time gains an opening of mind, a clarity of mind, his purity of bodily conduct should be kept in mind at that time; his purity of verbal conduct should be kept in mind at that time; and that he gains from time to time an opening of mind, a clarity of mind, that too should be kept in mind at that time. Thus, ill will towards that person should be removed. By relying on a person who is wholly pleasing, friends, the mind becomes clear. “These, friends, are the five ways of removing ill will, whereby ill will that has arisen in a monk should be completely removed.” The second. 3. Discourse on Discussion 163. Thereupon, Venerable Sāriputta addressed the monks, “Friends, monks!” “Friend!” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this: “Friends, a monk endowed with five qualities is fit for discussion with fellow practitioners. With which five? Here, friends, a monk is himself accomplished in virtue, and is an expounder of a question that has arisen concerning accomplishment in virtue; he is himself accomplished in concentration, and is an expounder of a question that has arisen concerning accomplishment in concentration; he is himself accomplished in wisdom, and is an expounder of a question that has arisen concerning accomplishment in wisdom; he is himself accomplished in liberation, and is an expounder of a question that has arisen concerning accomplishment in liberation; he is himself accomplished in knowledge and vision of liberation, and is an expounder of a question that has arisen concerning accomplishment in knowledge and vision of liberation. Friends, a monk endowed with these five qualities is fit for discussion with fellow practitioners.” The third. 4. Discourse on Living Together 164. Thereupon, Venerable Sāriputta addressed the bhikkhus… “Bhikkhus, a bhikkhu endowed with five qualities is fit to live with his fellow practitioners. Which five? Here, bhikkhus, a bhikkhu himself is accomplished in virtue, and is able to explain a question that arises concerning accomplishment in virtue; he himself is accomplished in concentration, and is able to explain a question that arises