On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!”
“Venerable sir,” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, be observant of virtuous behavior and observant of the Pātimokkha. Dwell restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken them, train in the training rules.
(1) “If a bhikkhu should wish: ‘May I be pleasing and agreeable to my fellow monks, respected and esteemed by them,’ let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhānas, be possessed of insight, and resort to empty huts.
(2) “If a bhikkhu should wish: ‘May I gain robes, almsfood, lodging, and medicines and provisions for the sick,’ let him fulfill virtuous behavior ... and resort to empty huts.
(3) “If a bhikkhu should wish: ‘May the services of those whose robes, almsfood, lodging, and medicines and provisions for the sick I use be of great fruit and benefit to them,’ let him fulfill virtuous behavior ... and resort to empty huts.
(4) “If a bhikkhu should wish: ‘When my deceased relatives and family members, after passing away, remember me with confidence in their minds, may this be of great fruit and benefit to them,’ let him fulfill virtuous behavior ... and resort to empty huts.
(5) “If a bhikkhu should wish: ‘May I be content with any kind of robe, almsfood, lodging, and medicines and provisions for the sick,’ let him fulfill virtuous behavior ... and resort to empty huts.
(6) “If a bhikkhu should wish: ‘May I patiently endure cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; and rude and offensive ways of speech. May I be able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one’s vitality,’ let him fulfill virtuous behavior ... and resort to empty huts.
(7) “If a bhikkhu should wish: ‘May I become one who vanquishes discontent and delight, and may discontent and delight not vanquish me. May I overcome discontent and delight whenever they arise,’ let him fulfill virtuous behavior ... and resort to empty huts.
(8) “If a bhikkhu should wish: ‘May I become one who vanquishes fear and terror, and may fear and terror not vanquish me. May I overcome fear and terror whenever they arise,’ let him fulfill virtuous behavior ... and resort to empty huts.
(9) “If a bhikkhu should wish: ‘May I gain at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life,’ let him fulfill virtuous behavior ... and resort to empty huts.
(10) “If a bhikkhu should wish: ‘May I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, dwell in it,’ let him fulfill virtuous behavior, be devoted to internal serenity of mind, not neglect the jhānas, be possessed of insight, and resort to empty huts.
“When it was said: ‘Bhikkhus, be observant of virtuous behavior and observant of the Pātimokkha; dwell restrained by the Pātimokkha, possessed of good conduct and resort, seeing danger in minute faults; having undertaken them, train in the training rules,’ it is because of this that this was said.”
On one occasion the Blessed One was dwelling at Vesālī in the hall with the peaked roof in the Great Wood together with a number of very well-known elder disciples: the Venerable Cāla, the Venerable Upacāla, the Venerable Kakkaṭa, the Venerable Kaṭimbha, the Venerable Kaṭa, the Venerable Kaṭissaṅga, and other very well-known elder disciples.
Now on that occasion a number of very well-known Licchavis had entered the Great Wood in order to see the Blessed One, and as they followed one another in their finest carriages they made an uproar and a racket. It then occurred to those venerable ones: “A number of very well-known Licchavis have entered the Great Wood in order to see the Blessed One, and as they follow one another in their finest carriages they are making an uproar and a racket. Now the Blessed One has called noise a thorn to the jhānas. Let us go to the Gosiṅga Sal Woods. There we can dwell at ease, without noise and without any crowds.” Then those venerable ones went to the Gosiṅga Sal Woods, where they dwelt at ease, without noise and crowds.
Then the Blessed One addressed the bhikkhus: “Bhikkhus, where is Cāla? Where is Upacāla? Where is Kakkaṭa? Where is Kaṭimbha? Where is Kaṭa? Where is Kaṭissaṅga? Where have those elder disciples gone?”
“Bhante, it occurred to those venerable ones: ‘A number of very well-known Licchavis ... are making an uproar and a racket. Let us go to the Gosiṅga Sal Woods, where we can dwell at ease, without noise and crowds.’ So they went to the Gosiṅga Sal Woods, where they dwell at ease, without noise and crowds.”
“Good, good, bhikkhus! Those great disciples spoke rightly when they said that I have called noise a thorn to the jhānas. There are, bhikkhus, these ten thorns. What ten? (1) Delight in company is a thorn to one who delights in solitude. (2) Pursuit of an attractive object is a thorn to one intent on meditation on the mark of the unattractive. (3) An unsuitable show is a thorn to one guarding the doors of the sense faculties. (4) Keeping company with women is a thorn to the celibate life. (5) Noise is a thorn to the first jhāna. (6) Thought and examination are a thorn to the second jhāna. (7) Rapture is a thorn to the third jhāna. (8) In-and-out breathing is a thorn to the fourth jhāna. (9) Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. (10) Lust is a thorn, hatred is a thorn, and delusion is a thorn. Dwell thornless, bhikkhus! Dwell without thorns! The arahants are thornless. The arahants are without thorns. The arahants are thornless and without thorns.”
“Bhikkhus, there are these ten things that are wished for, desired, agreeable, and rarely gained in the world. What ten?
(1) Wealth is wished for, desired, agreeable, and rarely gained in the world. (2) Beauty ... (3) Health ... (4) Virtuous behavior ... (5) Celibacy ... (6) Friends ... (7) Learning ... (8) Wisdom ... (9) Good qualities ... (10) The heavens are wished for, desired, agreeable, and rarely gained in the world. These are the ten things that are wished for, desired, agreeable, and rarely gained in the world.
“There are ten [other] things, bhikkhus, that are obstructions to these ten things that are wished for, desired, agreeable, and rarely gained in the world. (1) Indolence and lack of initiative are obstructions to [the acquisition of] wealth. (2) Not adorning and beautifying oneself are obstructions to beauty. (3) Doing what is unbeneficial is an obstruction to health. (4) Bad friendship is an obstruction to virtuous behavior. (5) Nonrestraint of the sense faculties is an obstruction to celibacy. (6) Duplicity is an obstruction to friendships. (7) Non-recitation is an obstruction to learning. (8) Unwillingness to listen and not asking questions are obstructions to wisdom. (9) Not applying oneself and lack of reflection are obstructions to good qualities. (10) Wrong practice is an obstruction to the heavens. These are the ten [other] things that are obstructions to those ten things that are wished for, desired, agreeable, and rarely gained in the world.
“There are ten [other] things, bhikkhus, that are nutriments for these ten things that are wished for, desired, agreeable, and rarely gained in the world. (1) Diligence and initiative are nutriments for [the acquisition of] wealth. (2) Adorning and beautifying oneself are nutriments for beauty. (3) Doing what is beneficial is a nutriment for health. (4) Good friendship is a nutriment for virtuous behavior. (5) Restraint of the sense faculties is a nutriment for celibacy. (6) Sincerity is a nutriment for friendships. (7) Recitation is a nutriment for learning. (8) Willingness to listen and asking questions are nutriments for wisdom. (9) Applying oneself and reflection are nutriments for good qualities. (10) Right practice is a nutriment for the heavens. These are the ten [other] things that are nutriments for those ten things that are wished for, desired, agreeable, and rarely gained in the world.”
“Bhikkhus, growing in ten ways, a noble disciple grows by a noble growth, and he absorbs the essence and the best of this life. What ten? (1) He grows in fields and land; (2) in wealth and grain; (3) in wives and children; (4) in slaves, workers, and servants; (5) in livestock; (6)–(10) in faith, virtuous behavior, learning, generosity, and wisdom. Growing in these ten ways, a noble disciple grows by a noble growth, and he absorbs the essence and the best of this life.”
One who grows here in wealth and grain,
in children, wives, and livestock,
is wealthy and famous, honored
by relatives, friends, and royalty.
Such a discerning good man —
who grows here in faith and virtuous behavior,
in wisdom, generosity, and learning —
grows in both ways in this life.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Ānanda dressed, took his bowl and robe, and went to the house of the female lay follower Migasālā, where he sat down on the seat prepared for him. Then the female lay disciple Migasālā approached the Venerable Ānanda, paid homage to him, sat down to one side, and said:
“Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life? My father Purāṇa was celibate, living apart, abstaining from sexual intercourse, the common person’s practice. When he died, the Blessed One declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ My paternal uncle Isidatta was not celibate but lived a contented married life. When he died, the Blessed One also declared: ‘He attained to the state of a once-returner and has been reborn in the Tusita group [of devas].’ Bhante Ānanda, just how should this teaching of the Blessed One be understood, where one who is celibate and one who is not celibate both have exactly the same destination in their future life?”
“It was just in this way, sister, that the Blessed One declared it.”
Then, when the Venerable Ānanda had received almsfood at Migasālā’s house, he rose from his seat and departed. After his meal, on returning from his alms round, he went to the Blessed One, paid homage to him, sat down to one side, and said: “Here, Bhante, in the morning, I dressed, took my bowl and robe, and went to the house of the female lay follower Migasālā. [all as above, down to] When she asked me this, I replied: ‘It was just in this way, sister, that the Blessed One declared it.’” [The Blessed One said:] “Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?
“There are, Ānanda, these ten types of persons found existing in the world. What ten?
(1) “Here, Ānanda, there is one person who is immoral and does not understand as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder. And he has not listened [to the teachings], become learned [in them], penetrated [them] by view, and he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(2) “Then, Ānanda, there is one person who is immoral yet understands as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder. And he has listened [to the teachings], become learned [in them], penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.
“Between them, Ānanda, the person who is immoral, and who understands as it really is that liberation of mind, liberation by wisdom, where that immorality of his ceases without remainder; who has listened [to the teachings], become learned [in them], penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
(3) “Then, Ānanda, there is one person who is virtuous yet does not understand as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has not listened [to the teachings] ... he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(4) “Then, Ānanda, there is one person who is virtuous and understands as it really is that liberation of mind, liberation by wisdom, where that virtuous behavior of his ceases without remainder. And he has listened [to the teachings] ... and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them ... I alone, or one like me, may pass judgment on people.
(5) “Then, Ānanda, there is one person who is strongly prone to lust and does not understand as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has not listened [to the teachings] ... he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(6) “Then, Ānanda, there is one person who is strongly prone to lust yet understands as it really is that liberation of mind, liberation by wisdom, where that lust of his ceases without remainder. And he has listened [to the teachings] ... and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them. I alone, or one like me, may pass judgment on people.
(7) “Then, Ānanda, there is one person who is prone to anger and does not understand as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has not listened [to the teachings] he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(8) “Then, Ānanda, there is one person who is prone to anger yet understands as it really is that liberation of mind, liberation by wisdom, where that anger of his ceases without remainder. And he has listened [to the teachings] he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them. I alone, or one like me, may pass judgment on people.
(9) “Then, Ānanda, there is one person who is restless and does not understand as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has not listened [to the teachings] he does not attain temporary liberation. With the breakup of the body, after death, he heads for deterioration, not for distinction; he is one going to deterioration, not to distinction.
(10) “Then, Ānanda, there is one person who is restless yet understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder. And he has listened [to the teachings], become learned [in them], penetrated [them] by view, and he attains temporary liberation. With the breakup of the body, after death, he heads for distinction, not for deterioration; he is one going to distinction, not to deterioration.
“Ānanda, those who are judgmental will pass such judgment on them: ‘This one has the same qualities as the other. Why should one be inferior and the other superior?’ That [judgment] of theirs will indeed lead to their harm and suffering for a long time.
“Between them, Ānanda, the person who is restless, and who understands as it really is that liberation of mind, liberation by wisdom, where that restlessness of his ceases without remainder; who has listened [to the teachings], become learned [in them], penetrated [them] by view, and who attains temporary liberation, surpasses and excels the other person. For what reason? Because the Dhamma-stream carries him along. But who can know this difference except the Tathāgata?
“Therefore, Ānanda, do not be judgmental regarding people. Do not pass judgment on people. Those who pass judgment on people harm themselves. I alone, or one like me, may pass judgment on people.
“Who, indeed, is the female lay follower Migasālā, a foolish, incompetent woman with a woman’s intellect? And who are those [who have] the knowledge of other persons as superior and inferior?
“These are the ten types of persons found existing in the world.
“Ānanda, if Isidatta had possessed the same kind of virtuous behavior that Purāṇa had, Purāṇa could not have even known his destination. And if Purāṇa had possessed the same kind of wisdom that Isidatta had, Isidatta could not have even known his destination. In this way, Ānanda, these two persons were each deficient in one respect.”
(1) “Bhikkhus, if these three things were not found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. What three? Birth, old age, and death. If these three things were not found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One would not arise in the world, and the Dhamma and discipline proclaimed by him would not shine in the world. But because these three things are found in the world, the Tathāgata, the Arahant, the Perfectly Enlightened One arises in the world, and the Dhamma and discipline proclaimed by him shines in the world.
(2) “Without having abandoned these three things, one is incapable of abandoning birth, old age, and death. What three? Lust, hatred, and delusion. Without having abandoned these three things, one is incapable of abandoning birth, old age, and death.
(3) “Without having abandoned these three things, one is incapable of abandoning lust, hatred, and delusion. What three? Personal-existence view, doubt, and wrong grasp of behavior and observances. Without having abandoned these three things, one is incapable of abandoning lust, hatred, and delusion.
(4) “Without having abandoned these three things, one is incapable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. What three? Careless attention, following a wrong path, and mental sluggishness. Without having abandoned these three things, one is incapable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances.
(5) “Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Without having abandoned these three things, one is incapable of abandoning careless attention, following a wrong path, and mental sluggishness.
(6) “Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. Without having abandoned these three things, one is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction.
(7) “Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. What three? Restlessness, non-restraint, and immorality. Without having abandoned these three things, one is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
(8) “Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Without having abandoned these three things, one is incapable of abandoning restlessness, non-restraint, and immorality.
(9) “Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship. Without having abandoned these three things, one is incapable of abandoning lack of faith, uncharitableness, and laziness.
(10) “Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Without having abandoned these three things, one is incapable of abandoning disrespect, being difficult to correct, and bad friendship.
“Bhikkhus, one who is morally shameless and morally reckless is heedless. One who is heedless is incapable of abandoning disrespect, being difficult to correct, and bad friendship. One who has bad friends is incapable of abandoning lack of faith, uncharitableness, and laziness. One who is lazy is incapable of abandoning restlessness, non-restraint, and immorality. One who is immoral is incapable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. One who has a mind bent on criticism is incapable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who is mentally distracted is incapable of abandoning careless attention, following a wrong path, and mental sluggishness. One who is mentally sluggish is incapable of abandoning personalexistence view, doubt, and wrong grasp of behavior and observances. One who has doubt is incapable of abandoning lust, hatred, and delusion. Without having abandoned lust, hatred, and delusion, one is incapable of abandoning birth, old age, and death.
(1) “Bhikkhus, having abandoned these three things, one is capable of abandoning birth, old age, and death. What three? Lust, hatred, and delusion. Having abandoned these three things, one is capable of abandoning birth, old age, and death.
(2) “Having abandoned these three things, one is capable of abandoning lust, hatred, and delusion. What three? Personalexistence view, doubt, and wrong grasp of behavior and observances. Having abandoned these three things, one is capable of abandoning lust, hatred, and delusion.
(3) “Having abandoned these three things, one is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. What three? Careless attention, following a wrong path, and mental sluggishness. Having abandoned these three things, one is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances.
(4) “Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness. What three? Muddle-mindedness, lack of clear comprehension, and mental distraction. Having abandoned these three things, one is capable of abandoning careless attention, following a wrong path, and mental sluggishness.
(5) “Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. What three? Lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. Having abandoned these three things, one is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction.
(6) “Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. What three? Restlessness, non-restraint, and immorality. Having abandoned these three things, one is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism.
(7) “Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality. What three? Lack of faith, uncharitableness, and laziness. Having abandoned these three things, one is capable of abandoning restlessness, non-restraint, and immorality.
(8) “Having abandoned these three things, one is capable of abandoning lack of faith, uncharitableness, and laziness. What three? Disrespect, being difficult to correct, and bad friendship. Having abandoned these three things, one is capable of abandoning lack of faith, uncharitableness, and laziness.
(9) “Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship. What three? Moral shamelessness, moral recklessness, and heedlessness. Having abandoned these three things, one is capable of abandoning disrespect, being difficult to correct, and bad friendship.
(10) “Bhikkhus, one who has a sense of moral shame and moral dread is heedful. One who is heedful is capable of abandoning disrespect, being difficult to speak to, and bad friendship. One who has good friends is capable of abandoning lack of faith, uncharitableness, and laziness. One who is energetic is capable of abandoning restlessness, non-restraint, and immorality. One who is virtuous is capable of abandoning lack of desire to see the noble ones, lack of desire to hear the noble Dhamma, and a mind bent on criticism. One whose mind is not bent on criticism is capable of abandoning muddle-mindedness, lack of clear comprehension, and mental distraction. One who has an undistracted mind is capable of abandoning careless attention, following a wrong path, and mental sluggishness. One who has an unsluggish mind is capable of abandoning personal-existence view, doubt, and wrong grasp of behavior and observances. One without doubt is capable of abandoning lust, hatred, and delusion. Having abandoned lust, hatred, and delusion, one is capable of abandoning birth, old age, and death.”
“Bhikkhus, a crow has ten bad qualities. What ten? It is destructive and impudent, ravenous and voracious, cruel and pitiless, weak and raucous, muddle-minded and acquisitive. A crow has these ten bad qualities. So too, an evil bhikkhu has ten bad qualities. What ten? He is destructive and impudent, ravenous and voracious, cruel and pitiless, weak and raucous, muddleminded and acquisitive. An evil bhikkhu has these ten bad qualities.”
“Bhikkhus, the Nigaṇṭhas have ten bad qualities. What ten? (1) The Nigaṇṭhas are without faith, (2) immoral, (3) morally shameless, (4) morally reckless, (5) and devoted to bad persons. (6) They extol themselves and disparage others. (7) They grasp their own views, hold to them tightly, and relinquish them with difficulty. (8) They are deceivers, (9) have evil desires, and (10) hold wrong views. The Nigaṇṭhas have these ten bad qualities.”
“Bhikkhus, there are these ten grounds for resentment. What ten? (1) [Thinking:] ‘They acted for my harm,’ one harbors resentment. (2) [Thinking:] ‘They are acting for my harm,’ one harbors resentment. (3) [Thinking:] ‘They will act for my harm,’ one harbors resentment. (4) [Thinking:] ‘They acted for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (5) [Thinking:] ‘They are acting for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (6) [Thinking:] ‘They will act for the harm of one who is pleasing and agreeable to me,’ one harbors resentment. (7) [Thinking:] ‘They acted for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (8) [Thinking:] ‘They are acting for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (9) [Thinking:] ‘They will act for the benefit of one who is displeasing and disagreeable to me,’ one harbors resentment. (10) And one becomes angry without a reason. These, bhikkhus, are the ten grounds for resentment.”
“Bhikkhus, there are these ten ways of removing resentment. What ten? (1) [Thinking:] ‘They acted for my harm, but what can be done about it?’ one removes resentment. (2) [Thinking:] ‘They are acting for my harm, but what can be done about it?’ one removes resentment. (3) [Thinking:] ‘They will act for my harm, but what can be done about it?’ one removes resentment. (4) [Thinking:] ‘They acted ...’ (5) ... ‘They are acting ...’ (6) ... ‘They will act for the harm of one who is pleasing and agreeable to me, but what can be done about it?’ one removes resentment (7) [Thinking:] ‘They acted ...’ (8) ... ‘They are acting ...’ (9) ... ‘They will act for the benefit of one who is displeasing and disagreeable to me, but what can be done about it?’ one removes resentment. (10) And one does not become angry without a reason. These, bhikkhus, are the ten ways of removing resentment.”