Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
There, the venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca?
“Friends, there are these five ways a bhikkhu should use to completely remove |resentment::annoyance, irritation, loathing; lit. collision [āghāta]| when it has arisen. What are the five?
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
1.) Here, friends, in the case of a person whose conduct by body is impure, but whose verbal conduct is pure, resentment should be removed for that kind of person.
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
2.) Again, friends, in the case of a person whose verbal conduct is impure, but whose conduct by body is pure, resentment should be removed for that kind of person.
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
3.) Again, friends, in the case of a person whose conduct by body is impure, and whose verbal conduct is also impure, but who from time to time gains an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
4.) Again, friends, in the case of a person whose conduct by body is impure, and whose verbal conduct is also impure, and who does not gain an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.
5.) Again, friends, in the case of a person whose conduct by body is pure, and whose verbal conduct is pure, and who from time to time gains an opening in the mind, a state of mental clarity, resentment should be removed for that kind of person.
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya; evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
1.) Friends, in the case of a person whose conduct by body is impure, but whose verbal conduct is pure, how should resentment be removed for that kind of person? Suppose, friends, a bhikkhu who wears rag-robes, seeing a rag on the roadside, would pick it up with his left foot, spread it out with his right foot, and taking what is usable, leave. In the same way, friends, in the case of a person whose conduct by body is impure, but whose verbal conduct is pure, one should not focus on their impure bodily conduct at that time, but should focus on their pure verbal conduct. In this way, resentment towards that person should be removed.
Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
2.) Friends, in the case of a person whose verbal conduct is impure, but whose conduct by body is pure, how should resentment be removed for that kind of person? Suppose, friends, a lotus pond covered with moss. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He would plunge into the pond, part the moss with both hands, and drink the water with his cupped hands, then leave. In the same way, friends, in the case of a person whose verbal conduct is impure, but whose conduct by body is pure, one should not focus on their impure verbal conduct at that time, but should focus on their pure conduct by body. In this way, resentment towards that person should be removed.
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa: ‘idaṁ kho parittaṁ gopade udakaṁ. Sacāhaṁ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṁ loḷessāmipi taṁ apeyyampi taṁ karissāmi. Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti. So catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyya. Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
3.) Friends, in the case of a person whose conduct by body is impure and whose verbal conduct is impure, but who from time to time gains an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, there was a small amount of water in a cow’s footprint. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He might think: ‘If I drink this water with my hands or a cup, I will stir it up and make it undrinkable. Let me get down on all fours and drink it like a cow.’ So he gets down on all fours, drinks the water, and leaves. In the same way, friends, in the case of a person whose conduct by body is impure, and whose verbal conduct is impure, but who from time to time gains an opening in the mind, a state of mental clarity, one should not focus on their impure bodily conduct, nor on their impure verbal conduct at that time. Instead, one should focus on the mental clarity they gain from time to time. In this way, resentment towards that person should be removed.
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ. Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya: ‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ. Taṁ kissa hetu? Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti. 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: ‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya. Taṁ kissa hetu? Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.
4.) Friends, in the case of a person whose conduct by body is impure and whose verbal conduct is impure, and who does not gain an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose, friends, a person who is sick, experiencing pain, and gravely ill is traveling along a road. Ahead of him is a village, and behind him is another village, both far away. He does not obtain suitable food, suitable medicine, a suitable attendant, or a suitable guide. Then another person, traveling along the road, would see him and feel |compassion::tender heartedness, kindness [anuddayā]|, |sympathy::benevolence, protectiveness, gentle regard [anukampā]|, and a sense of care, thinking, ‘Oh, may this person obtain suitable food, suitable medicine, a suitable attendant, and a suitable guide. Why? So that this person may not come to ruin and disaster right here.’ In the same way, friends, in the case of a person whose conduct by body is impure, and whose verbal conduct is impure, and who does not gain an opening in the mind, a state of mental clarity, one should feel compassion, sympathy, and a sense of care for such a person, thinking, ‘Oh, may this venerable one abandon impure conduct by body and develop pure conduct by body, abandon impure verbal conduct and develop pure verbal conduct, abandon impure conduct by mind and develop pure conduct by mind. Why? So that this venerable one, with the breaking up of the body after death, may not be reborn in a state of misery, a bad destination, a lower realm, hell.’
Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.
5.) Friends, in the case of a person whose conduct by body is pure and whose verbal conduct is pure, and who from time to time gains an opening in the mind, a state of mental clarity, how should resentment be removed for that kind of person? Suppose friends, there is a clear, sweet, cool, and clean pond, well-established, lovely, and covered with various trees. Then a person comes along, scorched and exhausted by the heat, thirsty and parched. He would plunge into the pond, bathe, drink, and after coming out, would sit or lie down 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; 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. Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati.
In the same way, friends, in the case of a person whose conduct by body is pure, and whose verbal conduct is pure, and who from time to time gains an opening in the mind, a state of mental clarity, one should focus on their pure bodily conduct, on their pure verbal conduct, and on the mental clarity they gain from time to time. In this way, resentment towards that person should be removed. Friends, when the mind is developed in such an all-around pleasing way towards such a person, it becomes serene.
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti.
These are the five ways, friends, by which a bhikkhu should completely remove resentment when it has arisen.