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and from neutral persons to hostile persons. And by cultivating, in each section, a soft, workable mind... Having done that, it should be applied to the next, and the next. But if there is no enemy person, or because of being of the nature of a great person, even when others do harm, the perception of an enemy does not arise, then one should not make the effort, "My mind of loving-kindness has become workable towards the indifferent, now I will apply it to the enemy." But for one who has an enemy, it is said with reference to that: "Loving-kindness should be developed from the indifferent person towards the enemy person." 243. But if, when applying the mind to the enemy, anger arises due to remembering the offenses committed by them, then one should repeatedly enter into loving-kindness towards the former persons, wherever it may be, and emerge, and repeatedly develop loving-kindness towards that person, and thus eliminate the anger. If, even striving in this way, it does not subside, then— Following the advice of the Saw Simile and so on; For the abandonment of anger, one should strive again and again. And that, indeed, is by admonishing oneself in this manner: "Hey, angry person, was it not said by the Blessed One— 'Even if, monks, bandits and rogues were to saw off your limbs with a two-handled saw, whoever would defile his mind there, he is not one who carries out my teaching' (MN 1.232), and, 'Worse for him by that, who retaliates against one who is angry; Not retaliating against one who is angry, one conquers a battle hard to conquer. 'He acts for the good of both, of himself and of the other; Knowing the other to be greatly provoked, who, mindful, calms down' (SN 1.188);— 'These seven things, monks, are hated by enemies, are what enemies wish for, and come to an angry person, whether a woman or a man. Which seven? Here, monks, an enemy wishes for an enemy thus: "Oh, may this one be ugly!" For what reason? Monks, an enemy does not delight in the beauty of an enemy. This angry person, monks, overcome by anger, overwhelmed by anger, even if he is well-bathed, well-perfumed, with hair and beard trimmed, wearing clean white clothes, yet he is ugly. Overcome by anger. This, monks, is the first quality, hateful to rivals, making rivals, that comes to an angry person, be it a woman or a man. Furthermore, monks, a rival wishes for a rival thus: “Oh, may this one lie in suffering!” ...and so on, until... “May he not, after the body's breaking up, after death, be reborn in a good destination, a heavenly world!” For what reason? Monks, a rival does not rejoice in a rival's going to a good destination. Monks, an angry person, overcome by anger, dominated by anger, performs bad conduct by body, performs bad conduct by speech, by mind. Having performed bad conduct by body, speech, and mind, after the body's breaking up, after death, he is reborn in a state of woe, a bad destination, a downfall, hell, overcome by anger. (AN 7.64) “‘Just as, monks, a funeral pyre brand, burnt at both ends, and smeared with excrement in the middle, is of no use as firewood in the village, nor as firewood in the forest. I declare this person to be like that, monks.’” “‘So now, you, being angry thus, will not be an obedient follower of the Blessed One’s teaching, and by being angry in return, being worse than an angry person, you will not conquer the unconquerable battle, and you will make for yourself qualities that create rivals, and you will be like a funeral pyre brand.’” 244. If, for one thus striving, thus exerting oneself, that resentment subsides, that is good. If it does not subside, then whatever quality of that person is peaceful and pure, and brings forth confidence when recollected, recollecting that, the resentment should be removed. For some, indeed, only their bodily conduct is peaceful. And their peacefulness, when performing many observances, is known by all people. But their verbal conduct and mental conduct are not peaceful. Not considering these, only the peacefulness of their bodily conduct should be recollected. For some, their verbal The conduct of speech is peaceful. And its peacefulness is known by all people. For he is naturally skilled in hospitality, friendly, pleasant to converse with, harmonious, open-faced, a prior speaker, he delivers the Dhamma with a sweet voice, he preaches the Dhamma with well-rounded words and phrases. But the conduct of body and mind are not peaceful; disregarding these, only the peacefulness of speech conduct should be remembered. For some, only the conduct of mind is peaceful, and its peacefulness is evident to all people in acts like venerating stupas. For one whose mind is not peaceful, when venerating a stupa or a Bodhi tree or elders, does not venerate respectfully; in the Dhamma-listening hall, he sits with a distracted mind or nodding off. But one with a peaceful mind venerates with full attention, listens to the Dhamma with an attentive ear, with earnestness, showing mental clarity through body or speech or mind. Thus, for some, only the conduct of mind is peaceful, while the conduct of body and speech are not peaceful; disregarding these, only the peacefulness of mental conduct should be remembered. For some, however, among these three qualities, not even one is peaceful. Towards such a person, compassion should be aroused: "Even though this one now moves about in the human world, yet after a few days, he will become a filler of the eight great hells and the sixteen subsidiary hells." For even by means of compassion, ill-will is appeased. For some, these three qualities are all peaceful. For such a one, whatever one wishes, that should be remembered. For towards such a person, the development of loving-kindness is not difficult. And for the clarification of this meaning, the Aggressive-Repulsion Sutta in the Book of Fives — "There are these five ways, friends, of repelling ill-will. Wherein a bhikkhu's arisen ill-will should be completely repelled" (A.N. 5.162) — should be elaborated upon. 245. If, however, even while striving in this way, ill-will still arises in him, then he should admonish himself thus: "Suffering in one's own sphere, If it was done by your enemy; Why do you wish to create suffering in your own mind, which is not his domain? Abandoning your helpful kinsfolk, with tearful faces; Why do you not abandon anger, your great enemy, which brings great harm? The virtues you protect, whose roots it cuts; You cherish anger, who is as foolish as you? "An ignoble deed was done by another," thus you are angry; Are you not just like that, you who wish to do it yourself? If another, wishing to harm you, did something unpleasant; Why do you fulfill his wish by generating anger? Whether you, being angry, will cause him suffering or not; You certainly afflict yourself right now with the suffering of anger. If your enemies have ascended the path of anger, which is harmful; Why do you, being angry, imitate them? That fault on account of which your enemy did something unpleasant; Cut off that very fault, why do you torment yourself needlessly? And because phenomena are momentary, those aggregates by which it was done to you; That unpleasantness has ceased, at whom then here are you angry? Whoever causes suffering to whomever, without that one, to whom would he do it? Since he himself is the cause of suffering, why are you angry at him? 246. If, even when thus admonishing oneself, his resentment does not subside, then he should reflect on his own and the other's ownership of kamma. There, he should first reflect on himself thus: "Hey, you, being angry at him, what will you do? Will not this kamma, born of anger, turn out for your own harm? For you are the owner of your kamma, heir to your kamma, born of your kamma, related to your kamma, supported by your kamma. Whatever kamma you do, of that you will be the heir. And this kamma of yours is not capable of achieving perfect enlightenment, nor individual enlightenment, nor the state of a disciple, nor any of the attainments such as being a Brahma, a Sakka, a universal monarch, or a regional king, but rather, having deviated from the teaching, this will lead to your becoming a scavenger and to various specific sufferings in hell and so forth." deed. So you, doing this, are like a man who, taking either glowing coals or excrement with both hands, desires to strike another, but first burns yourself and makes yourself foul.” Thus, having reflected on one’s own ownership of deeds, one should also reflect on another’s in this way: “What will this person do, being angry with you? Will it not turn out for his own harm? For this venerable one is owner of his deeds, he is heir to his deeds… whatever deed he does, he will be heir to it. And this deed of his is not capable of achieving perfect self-awakening, nor individual awakening, nor the stage of a disciple, nor any of the attainments such as the state of Brahma, the state of Sakka, the state of a universal monarch, or the state of a regional king. Rather, this deed will cause him to fall away from the Dispensation, and will lead to his becoming a scavenger, and to various sufferings such as those in hell. So he, doing this, is like a man who, standing against the wind, desires to cover another with dust, but covers himself instead.” For this was said by the Blessed One: “Whoever wrongs a man who is unoffending, pure, and blameless; that evil returns to the fool himself, like fine dust thrown against the wind.” 247. If, even reflecting on his ownership of deeds in this way, he does not calm down, then he should recall the former excellent qualities of the Teacher. Here is the method of reflection: “Oh renunciant, did not your Teacher, even before his full awakening, while still a Bodhisatta, completing the perfections for four incalculable eons and a hundred thousand eons, not corrupt his mind even towards murderers and enemies