sutta » an » an5 » Aṅguttara Nikāya 5.162

Dutiyaāghātapaṭivinayasutta

Getting Rid of Resentment (2nd)

Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Venerable Sāriputta addressed the mendicants:

“āvuso bhikkhave”ti.
“Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo.
“Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.

Katame pañca?
What five?

Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro;
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure,

evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
you should get rid of resentment for that kind of person.

Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro;
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, …

evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;
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, …

evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ;
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, …

evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ;
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,

evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
you should get rid of resentment for that kind of person.

Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?
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?

Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya;
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.

evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā.
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.

Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?
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?

Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā.
Suppose there was a lotus pond covered with moss and aquatic plants.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

So taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya.
They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way.

Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā.
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.

Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?
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?

Seyyathāpi, āvuso, parittaṁ gopade udakaṁ.
Suppose there was a little water in a cow’s hoofprint.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

Tassa evamassa:
They might think:

‘idaṁ kho parittaṁ gopade udakaṁ.
‘This little bit of water is in a cow’s hoofprint.

Sacāhaṁ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṁ loḷessāmipi taṁ apeyyampi taṁ karissāmi.
If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable.

Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti.
Why don’t I get down on all fours and drink it up like a cow, then be on my way?’

So catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyya.
So that’s what they do.

Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā;
In the same way, at that time you should ignore that person’s impure behavior by way of speech and body,

yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā.

Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ.
and focus on the fact that they get an openness and clarity of heart from time to time.

Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?
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?

Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno.
Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.

Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo.
And it was a long way to a village, whether ahead or behind.

So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ.
And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village.

Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno.
Then another person traveling along the road sees them,

So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya:
and thinks of them with nothing but compassion, kindness, and sympathy:

‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ.
‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village.

Taṁ kissa hetu?
Why is that?

Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti.
So that they don’t come to ruin right here.’

Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā:
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:

‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya.
‘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.

Taṁ kissa hetu?
Why is that?

Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti.
So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’

Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo?
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?

Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā.
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees.

Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.

So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.
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.

Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā;
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.

yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā;

yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ.

Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
That’s how to get rid of resentment for that person.

Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.
Relying on a person who is impressive all around, the mind becomes confident.

Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.
A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.”

Dutiyaṁ.