161 (1) Removing Resentment (1)
“Bhikkhus, there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. What five? (1) One should develop loving-kindness for the person one resents; in this way one should remove the resentment toward that person. (2) One should develop compassion for the person one resents; in this way one should remove the resentment toward that person. (3) One should develop equanimity toward the person one resents; in this way one should remove the resentment toward that person. (4) One should disregard the person one resents and pay no attention to him; in this way one should remove the resentment toward that person. (5) One should apply the idea of the ownership of kamma to the person one resents, thus: ‘This venerable one is the owner of his kamma, the heir of his kamma; he has kamma as his origin, kamma as his relative, kamma as his resort; he will be the heir of any kamma he does, good or bad.’ In this way one should remove the resentment toward that person. These are the five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone.”
162 (2) Removing Resentment (2)
There the Venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Friend,” those bhikkhus replied. The Venerable Sāriputta said this:
“Friends, there are these five ways of removing resentment by which a bhikkhu should entirely remove resentment when it has arisen toward anyone. What five? (1) Here, a person’s bodily behavior is impure, but his verbal behavior is pure; one should remove resentment toward such a person. (2) A person’s verbal behavior is impure, but his bodily behavior is pure; one should also remove resentment toward such a person. (3) A person’s bodily behavior and verbal behavior are impure, but from time to time he gains an opening of the mind, placidity of mind; one should also remove resentment toward such a person. (4) A person’s bodily behavior and verbal behavior are impure, and he does not gain an opening of the mind, placidity of mind from time to time; one should also remove resentment toward such a person. (5) A person’s bodily behavior and verbal behavior are pure, and from time to time he gains an opening of the mind, placidity of mind; one should also remove resentment toward such a person.
(1) “How, friends, should resentment be removed toward the person whose bodily behavior is impure but whose verbal behavior is pure? Suppose a rag-robed bhikkhu sees a rag by the roadside. He would press it down with his left foot, spread it out with his right foot, tear off an intact section, and take it away with him; so too, when a person’s bodily behavior is impure but his verbal behavior is pure, on that occasion one should not attend to the impurity of his bodily behavior but should instead attend to the purity of his verbal behavior. In this way resentment toward that person should be removed.
(2) “How, friends, should resentment be removed toward the person whose verbal behavior is impure but whose bodily behavior is pure? Suppose there is a pond covered with algae and water plants. A man might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. He would plunge into the pond, sweep away the algae and water plants with his hands, drink from his cupped hands, and then leave; so too, when a person’s verbal behavior is impure but his bodily behavior is pure, on that occasion one should not attend to the impurity of his verbal behavior but should instead attend to the purity of his bodily behavior. In this way resentment toward that person should be removed.
(3) “How, friends, should resentment be removed toward the person whose bodily behavior and verbal behavior are impure but who from time to time gains an opening of the mind, placidity of mind? Suppose there is a little water in a puddle. Then a person might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. He would think: ‘This little bit of water is in the puddle. If I try to drink it with my cupped hands or a vessel, I will stir it up, disturb it, and make it undrinkable. Let me get down on all fours, suck it up like a cow, and depart.’ He then gets down on all fours, sucks the water up like a cow, and departs. So too, when a person’s bodily behavior and verbal behavior are impure but from time to time he gains an opening of the mind, placidity of mind, on that occasion one should not attend to the impurity of his bodily and verbal behavior, but should instead attend to the opening of the mind, the placidity of mind, he gains from time to time. In this way resentment toward that person should be removed.
(4) “How, friends, should resentment be removed toward the person whose bodily and verbal behavior are impure and who does not gain an opening of the mind, placidity of mind, from time to time? Suppose a sick, afflicted, gravely ill person was traveling along a highway, and the last village behind him and the next village ahead of him were both far away. He would not obtain suitable food and medicine or a qualified attendant; he would not get [to meet] the leader of the village district. Another man traveling along the highway might see him and arouse sheer compassion, sympathy, and tender concern for him, thinking: ‘Oh, may this man obtain suitable food, suitable medicine, and a qualified attendant! May he get [to meet] the leader of the village district! For what reason? So that this man does not encounter calamity and disaster right here.’ So too, when a person’s bodily and verbal behavior are impure and he does not gain from time to time an opening of the mind, placidity of mind, on that occasion one should arouse sheer compassion, sympathy, and tender concern for him, thinking, ‘Oh, may this venerable one abandon bodily misbehavior and develop good bodily behavior; may he abandon verbal misbehavior and develop good verbal behavior; may he abandon mental misbehavior and develop good mental behavior! For what reason? So that, with the breakup of the body, after death, he will not be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ In this way resentment toward that person should be removed.
(5) “How, friends, should resentment be removed toward the person whose bodily and verbal behavior are pure and who from time to time gains an opening of the mind, placidity of mind? Suppose there were a pond with clear, sweet, cool water, clean, with smooth banks, a delightful place shaded by various trees. Then a man might arrive, afflicted and oppressed by the heat, weary, thirsty, and parched. Having plunged into the pond, he would bathe and drink, and then, after coming out, he would sit or lie down in the shade of a tree right there. So too, when a person’s bodily and verbal behavior are pure and from time to time he gains an opening of the mind, placidity of mind, on that occasion one should attend to his pure bodily behavior, to his pure verbal behavior, and to the opening of the mind, the placidity of mind, that he gains from time to time. In this way resentment toward that person should be removed. Friends, by means of a person who inspires confidence in every way, the mind gains confidence.
“These, friends, are the five ways of removing resentment by means of which a bhikkhu can entirely remove resentment toward whomever it has arisen.”
[This sutta is identical with 5:65, except that it is spoken by Sāriputta to the bhikkhus.]
[This sutta is identical with 5:66, except that it is spoken by Sāriputta to the bhikkhus.]
There the Venerable Sāriputta ... said this:
“Friends, whoever asks another person a question does so for five reasons or for a particular one among them. What five? (1) One asks another person a question because of one’s dullness and stupidity; (2) one with evil desires, motivated by desire, asks another person a question; (3) one asks another person a question as a way of reviling [the other person]; (4) one asks another person a question because one wishes to learn; (5) or one asks another person a question with the thought: ‘If, when he is asked a question by me, he answers correctly, that is good; but if he does not answer correctly, I will give him a correct explanation.’ Friends, whoever asks another person a question does so for these five reasons or for a particular one among them. Friends, I ask another person a question with the thought: ‘If, when he is asked a question by me, he answers correctly, that is good; but if he does not answer correctly, I will give him a correct explanation.’”
There the Venerable Sāriputta ... said this:
“Here, friends, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might enter and emerge from the cessation of perception and feeling. There is this possibility. But if he does not reach final knowledge in this very life, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling. There is this possibility.”
When this was said, the Venerable Udāyī said to the Venerable Sāriputta: “This is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility.”
A second time ... A third time, the Venerable Sāriputta said: “Here, friends, it is possible that a bhikkhu accomplished in virtuous behavior ... having been reborn among a certain group of mind-made [deities] ... might [again] enter and emerge from the cessation of perception and feeling. There is this possibility.” A third time, the Venerable Udāyī said to the Venerable Sāriputta: “This is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities] ... might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility.”
Then it occurred to the Venerable Sāriputta: “The Venerable Udāyī has rejected me up to the third time, and not a single bhikkhu expresses agreement with me. Let me approach the Blessed One.” Then the Venerable Sāriputta approached the Blessed One, paid homage to him, sat down to one side, and addressed the bhikkhus: “Here, friends, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might [again] enter and emerge from the cessation of perception and feeling. There is this possibility. If he does not reach final knowledge in this very life, having been reborn among a certain group of mindmade [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling. There is this possibility.”
When this was said, the Venerable Udāyī said to the Venerable Sāriputta: “This is impossible, friend Sāriputta, it cannot happen that a bhikkhu, having been reborn among a certain group of mind-made [deities] transcending the company of devas that subsist on edible food, might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility.”
A second time ... A third time, the Venerable Sāriputta addressed the bhikkhus: “Here, friends, a bhikkhu accomplished in virtuous behavior ... ... having been reborn among a certain group of mind-made [deities] ... might [again] enter and emerge from the cessation of perception and feeling. There is this possibility.” A third time, the Venerable Udāyī said to the Venerable Sāriputta: “This is impossible, friend Sāriputta, it cannot happen that a bhikkhu ... reborn among a certain group of mind-made [deities] ... might [again] enter and emerge from the cessation of perception and feeling. There is no such possibility.”
Then it occurred to the Venerable Sāriputta: “Even when I am in the presence of the Blessed One, the Venerable Udāyī rejects me up to the third time, and not a single bhikkhu expresses agreement with me. Let me just keep silent.” Then the Venerable Sāriputta fell silent.
Then the Blessed One addressed the Venerable Udāyī: “Udāyī, just what do you understand by a mind-made group?”
“Bhante, it is those devas that are formless, perceptionmade.”
“What are you saying, Udāyī, you foolish and incompetent fellow? Yet you think you have to speak up!”
Then the Blessed One addressed the Venerable Ānanda: “Ānanda, do you just look on passively as an elder bhikkhu is being harassed? Don’t you have any compassion toward an elder bhikkhu when he’s being harassed?”
Then the Blessed One addressed the bhikkhus: “Here, bhikkhus, a bhikkhu accomplished in virtuous behavior, concentration, and wisdom might enter and emerge from the cessation of perception and feeling. If he does not reach final knowledge in this very life, then, having been reborn among a certain group of mind-made [deities] that transcend the company of devas that subsist on edible food, he might [again] enter and emerge from the cessation of perception and feeling. There is this possibility.” This is what the Blessed One said. Having said this, the Fortunate One got up from his seat and entered his dwelling.
Then, not long after the Blessed One had left, the Venerable Ānanda approached the Venerable Upavāṇa and said to him: “Here, friend Upavāṇa, they were harassing other elder bhikkhus, but we didn’t question them. It would not be surprising if this evening, when he emerges from seclusion, the Blessed One makes a pronouncement about this matter, and he might call upon the Venerable Upavāṇa himself [to give an account]. Just now I feel timid.”
Then, in the evening, the Blessed One emerged from seclusion and went to the meeting hall. He sat down in the appointed seat and said to the Venerable Upavāṇa:
“Upavāṇa, how many qualities should an elder bhikkhu possess to be pleasing and agreeable to his fellow monks and to be respected and esteemed by them?”
“Possessing five qualities, Bhante, an elder bhikkhu is pleasing and agreeable to his fellow monks and is respected and esteemed by them. What five? (1) He is virtuous; he dwells restrained by the Pātimokkha ... [as in 5:134] ... he trains in them. (2) He has learned much ... [as in 5:134] ... he has penetrated well by view. (3) He is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning. (4) He gains at will, without trouble or difficulty, the four jhānas that constitute the higher mind and are pleasant dwellings in this very life. (5) With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. Possessing these five qualities, an elder is pleasing and agreeable to his fellow monks and is respected and esteemed by them.”
“Good, good, Upavāṇa! Possessing those five qualities, an elder is pleasing and agreeable to his fellow monks and is respected and esteemed by them. But if these five qualities are not found in an elder bhikkhu, why should his fellow monks honor, respect, esteem, and venerate him? On account of his broken teeth, grey hair, and wrinkled skin? But because these five qualities are found in an elder bhikkhu, his fellow monks honor, respect, esteem, and venerate him.”
There the Venerable Sāriputta addressed the bhikkhus thus: ...
“Friends, a bhikkhu who wishes to reprove another should first establish five things in himself. What five? (1) [He should consider:] ‘I will speak at a proper time, not at an improper time; (2) I will speak truthfully, not falsely; (3) I will speak gently, not harshly; (4) I will speak in a beneficial way, not in a harmful way; (5) I will speak with a mind of loving-kindness, not while harboring hatred.’ A bhikkhu who wishes to reprove another should first establish these five things in himself.
“Here, friends, I see some person being reproved at an improper time, not disturbed at a proper time; being reproved about what is false, not disturbed about what is true; being reproved harshly, not disturbed gently; being reproved in a harmful way, not disturbed in a beneficial way; being reproved by one who harbors hatred, not disturbed by one with a mind of loving-kindness.
“Friends, when a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in five ways: (1) ‘Friend, you were reproved at an improper time, not at a proper time; that is sufficient for you to be without remorse. (2) You were reproved falsely, not truthfully; that is sufficient for you to be without remorse. (3) You were reproved harshly, not gently; that is sufficient for you to be without remorse. (4) You were reproved in a harmful way, not in a beneficial way; that is sufficient for you to be without remorse. (5) You were reproved by one harboring hatred, not by one with a mind of loving-kindness; that is sufficient for you to be without remorse.’ When a bhikkhu is reproved in a way contrary to the Dhamma, non-remorse should be induced in him in these five ways.
“Friends, when a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in five ways:
(1) ‘Friend, you reproved him at an improper time, not at a proper time; that is sufficient for you to feel remorse. (2) You reproved him falsely, not truthfully; that is sufficient for you to feel remorse. (3) You reproved him harshly, not gently; that is sufficient for you to feel remorse. (4) You reproved him in a harmful way, not in a beneficial way; that is sufficient for you to feel remorse. (5) You reproved him while harboring hatred, not with a mind of loving-kindness; that is sufficient for you to feel remorse.’ When a bhikkhu reproves in a way contrary to the Dhamma, remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would not think of reproving falsely.
“Here, friends, I see some person being reproved at a proper time, not disturbed at an improper time; being reproved truthfully, not disturbed falsely; being reproved gently, not disturbed harshly; being reproved in a beneficial way, not disturbed in a harmful way; being reproved by one with a mind of loving-kindness, not disturbed by one who harbors hatred.
“Friends, when a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in five ways: (1) ‘Friend, you were reproved at a proper time, not at an improper time; that is sufficient for you to feel remorse. (2) You were reproved truthfully, not falsely; that is sufficient for you to feel remorse. (3) You were reproved gently, not harshly; that is sufficient for you to feel remorse. (4) You were reproved in a beneficial way, not in a harmful way; that is sufficient for you to feel remorse. (5) You were reproved by one with a mind of loving-kindness, not by one harboring hatred; that is sufficient for you to feel remorse.’ When a bhikkhu is reproved in accordance with the Dhamma, remorse should be induced in him in these five ways.
“Friends, when a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in five ways: (1) ‘Friend, you reproved him at a proper time, not at an improper time; that is sufficient for you to be without remorse. (2) You reproved him truthfully, not falsely; that is sufficient for you to be without remorse. (3) You reproved him gently, not harshly; that is sufficient for you to be without remorse. (4) You reproved him in a beneficial way, not in a harmful way; that is sufficient for you to be without remorse. (5) You reproved him with a mind of loving-kindness, not while harboring hatred; that is sufficient for you to be without remorse.’ When a bhikkhu reproves in accordance with the Dhamma, non-remorse should be induced in him in these five ways. For what reason? So that another bhikkhu would think of reproving about what is true.
“Friends, a person who is reproved should be established in two things: in truth and non-anger. If others should reprove me — whether at a proper time or at an improper time; whether about what is true or about what is false; whether gently or harshly; whether in a beneficial way or in a harmful way; whether with a mind of loving-kindness or while harboring hatred — I should still be established in two things: in truth and non-anger.
“If I know: ‘There is such a quality in me,’ I tell him: ‘It exists. This quality is found in me.’ If I know: ‘There is no such quality in me,’ I tell him: ‘It doesn’t exist. This quality isn’t found in me.’
[The Blessed One said:] “Sāriputta, even when you are speaking to them in such a way, some foolish men here do not respectfully accept what you say.”
“There are, Bhante, persons devoid of faith who have gone forth from the household life into homelessness, not out of faith but intent on earning a living; they are crafty, hypocritical, deceptive, restless, puffed up, vain, talkative, rambling in their talk, unguarded over the doors of the senses, immoderate in eating, not intent on wakefulness, indifferent to the ascetic life, not keenly respectful of the training, luxurious and lax, leaders in backsliding, discarding the duty of solitude, lazy, devoid of energy, muddle-minded, lacking in clear comprehension, unconcentrated, with wandering minds, unwise, stupid. When I speak to them in such a way, they do not respectfully accept what I say.
“But, Bhante, there are clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty, hypocritical, deceptive, restless, puffed up, vain, talkative, and rambling in their talk; who keep guard over the doors of the senses; who are moderate in eating, intent on wakefulness, intent upon the ascetic life, keenly respectful of the training; who are not luxurious and lax; who discard backsliding and take the lead in solitude; who are energetic, resolute, mindful, clearly comprehending, concentrated, with one-pointed minds, wise, intelligent. When I speak to them in such a way, they respectfully accept what I say.”
“Sāriputta, leave alone those people who are devoid of faith and have gone forth from the household life into homelessness, not out of faith but intent on earning a living; who are crafty ... unwise, stupid. But, Sāriputta, you should speak to those clansmen who have gone forth from the household life into homelessness out of faith, who are not crafty ... who are wise, intelligent. Exhort your fellow monks, Sāriputta! Instruct your fellow monks, Sāriputta, [thinking:] ‘I will cause my fellow monks to emerge from what is contrary to the good Dhamma and will establish them in the good Dhamma.’ Thus, Sāriputta, should you train yourself.”
[This sutta is identical with 5:24, except that it is spoken by Sāriputta to the bhikkhus.]
Then the Venerable Ānanda approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said: “In what way, friend Sāriputta, is a bhikkhu one of quick apprehension concerning wholesome teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned?”
“The Venerable Ānanda is learned, so let him clear this up himself.”
“Then listen, friend Sāriputta, and attend closely. I will speak.”
“Yes, friend,” the Venerable Sāriputta replied. The Venerable Ānanda said this:
“Here, friend Sāriputta, a bhikkhu is skilled in meaning, skilled in the Dhamma, skilled in language, skilled in phrasing, and skilled in sequence. In this way, friend Sāriputta, a bhikkhu is one of quick apprehension concerning wholesome teachings, one who grasps well what he has learned, learns abundantly, and does not forget what he has learned.”
“It’s astounding and amazing, friend, how well this has been stated by the Venerable Ānanda! We consider the Venerable Ānanda to be one who possesses these five qualities: ‘The Venerable Ānanda is skilled in meaning, skilled in Dhamma, skilled in language, skilled in phrasing, and skilled in sequence.’”
On one occasion the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Bhaddaji approached the Venerable Ānanda and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side. The Venerable Ānanda then said to him:
“Friend Bhaddaji, what is the foremost of sights? What is the foremost kind of hearing? What is the foremost happiness? What is the foremost perception? What is the foremost among states of existence?”
“(1) There is, friend, Brahmā, the vanquisher, the unvanquished, the universal seer, the wielder of power. Getting to see Brahmā is the foremost sight. (2) There are the devas of streaming radiance who are suffused and inundated with happiness. They sometimes utter the inspired utterance: ‘Oh, what happiness! Oh, what happiness!’ Getting to hear that sound is the foremost kind of hearing. (3) There are the devas of refulgent glory. Being happy, they experience very peaceful happiness: this is the foremost happiness. (4) There are the devas of the base of nothingness: this is the foremost perception. (5) There are the devas of the base of neither-perception-nor-nonperception: this is the foremost state of existence.”
“Then does the Venerable Bhaddaji agree with the multitude about this?”
“The Venerable Ānanda is learned, so let him clear this up himself.”
“Then listen, friend Bhaddaji, and attend closely. I will speak.”
“Yes, friend,” the Venerable Bhaddaji replied. The Venerable Ānanda said this:
“(1) In whatever way, friend, one sees such that immediately afterward the destruction of the taints occurs: this is the foremost sight. (2) In whatever way one hears such that immediately afterward the destruction of the taints occurs: this is the foremost kind of hearing. (3) In whatever way one is happy such that immediately afterward the destruction of the taints occurs: this is the foremost happiness. (4) In whatever way one perceives such that immediately afterward the destruction of the taints occurs: this is the foremost perception. (5) In whatever way one exists such that immediately afterward the destruction of the taints occurs: this is the foremost state of existence.”