This is as I heard. At one time, the Buddha was living in the city of Rājagaha, in the Bamboo Garden, in the squirrels’ feeding ground.

Now at that time, there was a person named Bhāradvāja of the brahmin caste. His wife was named Dhanañjānī and was devoted to the Buddha, the Dhamma, and the Saṅgha. Once, while she was bringing her husband his meal, she tripped and remembered the Buddha, saying three times:

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!

“Homage to the Blessed One, the liberated one, the fully enlightened Buddha!”

When she said this, her husband said, “Are you crazy? Wretched woman, while living in my house, are you praising that bald headed monk? You know what? I’m going to go right now and argue against your master’s teaching!”

“Dear husband, I don’t see anyone in this world with its gods, Māras, Brahmās, monks, and humans who can argue against the teaching of the Blessed One, the Worthy One, the fully enlightened Buddha. But anyway, you can go and see for yourself.”

Then Bhāradvāja, angry and upset, went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and asked the Buddha in verse:

“What should you kill to sleep at ease?
What should you kill so that there is no sadness?
What is the one thing whose killing you approve?”

The Buddha:

“When anger is killed, you sleep at ease.
When anger is killed, there is no sadness.
Bhāradvāja, anger has a poisonous root1
and a sweet tip.2
The noble ones praise the killing of anger,
for when it is killed, there is no sadness.”

When the Buddha taught this Dhamma, Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. Bhante, may I become a monk under you?”

And he became a monk under the Buddha. Not long after his ordination, Bhante Bhāradvāja, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.

He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Bhante Bhāradvāja became one of the enlightened monks.

This is as I heard. At one time, the Buddha was living in the city of Rājagaha, in the Bamboo Garden, in the squirrels’ feeding ground.

Akkosaka Bhāradvāja of the brahmin caste heard a rumour that a man from his clan had become a monk under the Buddha. Akkosaka was not happy about this. He got angry and went to the Buddha. He was yelling and insulting the Buddha with rude, harsh words. When he finished, the Buddha asked him:

“What do you think, Akkosaka? Do your friends, relatives, and guests sometimes come to visit you?”

“Sometimes they do, Master Gotama.”

“Do you then serve them with a variety of food and drinks?”

“Sometimes I do.”

“But if they don’t accept it, who do those food and drinks belong to?”

“In that case Master Gotama, they still belong to me.”

“In the same way, Akkosaka, when you abuse, harass, and attack me, who does not abuse, harass, and attack, I don’t accept your insults. They still belong to you, Akkosaka, they still belong to you!

“Akkosaka, if someone in return abuses when he is abused, if someone in return harasses when he is harassed, if someone in return attacks when he is attacked, it is said that he eats the food together with the other, he eats sharing with the other. But I neither eat food together with you nor do I share with you. Those insults still belong to you, Akkosaka, they still belong to you!”

Akkosaka:

“The king and the people believe that Master Gotama is a liberated one. And yet, you still get angry.”

The Buddha:

“For one who is peaceful, well tamed, living righteously,
freed from suffering by right knowledge, and unwavering:
Where would anger come from?

“When you get angry at an angry person
you just make things worse for yourself.
When you don’t get angry at an angry person,
you win a battle hard to win.

“When you know that the other person is angry,
if you’re patient, mindful and calm,
then you act for the good of both,
for yourself and the other person.

“People unfamiliar with the Buddha’s teaching consider that,
the person who acts for the good of both oneself and the other, to be a fool.”

When the Buddha taught this Dhamma, Akkosaka said to the Buddha, “Excellent, Master Gotama! Excellent! Just as if someone turned upright, what was upside down, revealed what was hidden, pointed out the path to whoever was lost, or lit a lamp in the dark so people with good eyes could see what’s there, Master Gotama taught me the Dhamma, which is clear in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. Bhante, may I become a monk under you?”

And he became a monk under the Buddha. Not long after his ordination, Bhante Akkosaka, living alone, withdrawn, diligent, passionate, and firm, soon realized the supreme goal of the spiritual path in this very life. He achieved with his own wisdom the goal for which a son would leave the lay life to become a monk.

He realized: “Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth.” Therefore, Bhante Akkosaka became one of the enlightened monks.

At Sāvatthi. The Blessed One said this:

“Monks, once in the past the gods and the titans were prepared for battle. Then Vepacitti, lord of the titans, addressed the titans thus: ‘Dear sirs, now there will be a battle between the gods and titans. If the titans win and the gods are defeated, tie up Sakka, lord of the gods, by his hands, legs, and neck, and bring him to me in the city of titans.’

“Monks, Sakka, lord of the gods, also addressed the Tāvatiṁsa gods thus: ‘Dear sirs, now there will be a battle between the gods and titans. If the gods win and the titans are defeated, tie up Vepacitti, lord of the titans, by his hands, legs, and neck, and bring him to me in the Sudhammā assembly hall.’

“Monks, in the battle that followed, the gods won and the titans were defeated. The Tāvatiṁsa gods bound Vepacitti by his hands, legs, and neck, and brought him to Sakka in the Sudhammā assembly hall. When Sakka was entering and leaving the assembly hall, Vepacitti, bound by his hands, legs, and neck, scolded and insulted Sakka with rude, harsh words.

“Then monks, God Mātali, Sakka’s charioteer, asked Sakka, lord of the gods, a question in verse:

“‘God Sakka, listening to the harsh words of Vepacitti, why do you put up with him so patiently? Is it because you are scared or because you are weak?’

God Sakka:

“‘It is not because I am scared or weak that I am patient with Vepacitti. How can a wise person like me have combat with a fool?’

Mātali:

“‘Fools will be angrier and try to fight if no one will keep them in check. That is why, with severe punishment, the wise man restrains the fool.’

God Sakka:

“‘I think that when one knows others are angry, if one mindfully maintains one’s peace, that is the best way to control the fool.’

Mātali:

“‘God Sakka, I see the fault of that patience. When one is patient, the fool thinks of that person thus, “He endures me out of fear.”

“‘The fool will cause more trouble to the patient one, as a herd of bulls charges towards one who flees.’

God Sakka:

“‘It doesn’t matter whether one thinks or not, “He endures me out of fear.” There is great benefit in cultivating good qualities within oneself. There is nothing better than patience.

“‘Even though the strength of a fool is called power, in reality there is no power there. No one can challenge the patience of the one who is guarded by Dhamma.

“‘If one gets angry at another angry person, he makes things worse for himself. The one who doesn’t repay an angry person with anger, he wins the hard battle.

“‘Knowing that his foe is angry, when one mindfully maintains his peace, he practices for his own welfare and the other’s.

“‘When he acts for the welfare of himself and the other, the people who are unskilled in the Dhamma consider the patient person a fool.’

“So monks, even Sakka, lord of the gods, experiencing the happy results of his own merit, exercising supreme power and rulership over Tāvatiṁsa gods praises patience and gentleness. Then how much more would it be fitting here for you who have become monks in such a well taught Dhamma and discipline to be patient and gentle.”

At Sāvatthi. “Monks, once in the past the gods and the titans were prepared for battle. Then Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

“‘Lord of the gods, let there be victory by well-spoken words.’

Sakka

“‘Yes, Vepacitti, let there be victory by well-spoken words.’

The Supreme Buddha

“Then, monks, the gods and the titans appointed a panel of judges saying, ‘They will decide what has been well spoken and badly spoken by us.’

“Then, monks, Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse, lord of the gods.’

The Supreme Buddha

“Monks, when this was said, Sakka, lord of the gods, said to Vepacitti, lord of the titans:

Sakka

‘Vepacitti, since you came into this world before me, you Vepacitti, speak a verse.’

Supreme Buddha

“When this was said, Vepacitti, lord of the titans, spoke this verse:

Vepacitti

“‘Fools will be angrier and try to fight if no one will keep them in check. That is why with severe punishment the wise man restrains the fool.’

Supreme Buddha

“Monks, when Vepacitti, lord of the titans, spoke this verse, the titans applauded, but the gods were silent.

“Then, monks, Vepacitti, lord of the titans said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse now, lord of the gods.’

Supreme Buddha

“When this was said, Sakka, lord of the gods, spoke this verse:

Sakka

“‘I think, when one knows others are angry, if one mindfully maintains one’s peace, that is the best way to control the fool.’

Supreme Buddha

“Monks, when Sakka, lord of the gods, spoke this verse, the gods applauded but the titans were silent.

“Then, monks, Sakka, lord of the gods, said to Vepacitti, lord of the titans:

Sakka

‘Speak a verse, Vepacitti.’

Supreme Buddha

“When this was said, Vepacitti, lord of the titans, spoke this verse:

Vepacitti

“‘God Sakka, I see the fault of that patience. When one is patient, the fool thinks of that person thus, “He puts up with me out of fear.” The fool will cause more trouble to the patient one, as a herd of bulls charges towards one who flees.’

Supreme Buddha

“Monks, when Vepacitti, lord of the titans, spoke this verse, the titans applauded but the gods were silent.

“Then, monks, Vepacitti, lord of the titans, said to Sakka, lord of the gods:

Vepacitti

‘Speak a verse, lord of the gods.’

Supreme Buddha

“When this was said, Sakka, lord of the gods, spoke these verses:

Sakka

“‘It doesn’t matter whether one thinks or not, “He puts up with me out of fear.” There is great benefit in cultivating good qualities within oneself. There is nothing better than patience.

“‘Even though the strength of a fool is called power, in reality there is no power there. No one can challenge the patience of the one who is guarded by Dhamma.

“‘If one gets angry at another angry person he makes things worse for himself. The one who doesn’t repay an angry person with anger, he wins the battle hard to win.

“‘Knowing that his foe is angry, when one mindfully maintains his peace, he practices for his own welfare and the other’s.

“‘When he acts for the welfare of himself and the other, the people who are unskilled in the Dhamma consider the patient person a fool.’

Supreme Buddha

“Monks, when these verses were spoken by Sakka, lord of the gods, the gods applauded but the titans were silent.

“Then, monks, the panel of judges appointed by the gods and the titans said this:

Judges

“‘The verses spoken by Vepacitti, lord of the titans, are dealing with punishment and violence. Those verses talk about things such as, “This is how punishments should be given, conflicts arise and the battle begins.”

“‘But the verses spoken by Sakka, lord of the gods, are dealing with non-punishment and non-violence. Those verses talk about things such as, “This is how to stop punishments, living in harmony and ending the battle.” In conclusion, Sakka, lord of the gods, has won the victory by well-spoken words!’

Supreme Buddha

“In this way, monks, Sakka, lord of the gods, won the victory by well-spoken words.”

This is how I heard. One time the Blessed One was staying in the province of Sāvatthi, in Jeta’s park, at Anāthapiṇḍika’s Monastery.

There, the Blessed One taught this:

“Monks, in the past, when Sakka, lord of the gods, was a human, he practised the seven noble promises. Since he did that, he achieved the position of Sakka, lord of the gods. What were those seven noble promises?

1. As long as I live may I help my parents.
2. As long as I live may I respect the family elders.
3. As long as I live may I speak gently.
4. As long as I live may I not speak divisively.
5. As long as I live may I live at home without greediness, removing the stain of stinginess, open-handed, always ready to give, always free to help others, delighting in giving and sharing, and well organized in giving charity.
6. As long as I live may I speak the truth.
7. As long as I live may I be free from anger, and if anger should arise in me, may I remove it quickly.

“Monks, in the past, when Sakka, lord of the gods, was a human, he practised these noble seven promises. Since he did that, he achieved the position of Sakka, lord of the gods.”

When a person supports his parents, respects the family elders, speaks gentle and pleasing words, does not speak divisive words, removes greediness, speaks truthfully, and controls their anger, the Tāvatiṁsa gods call him a truly superior person.

This is how I heard. At one time, the Blessed One was staying in Anāthapiṇḍika’s monastery at Jeta’s garden in the province of Sāvatthi. Then Sakka, lord of the gods, went to the Blessed One, paid homage to the Blessed One and stood to one side. Then Sakka, lord of the gods, asked the Blessed One a question in verse:

“Oh venerable Gotama, what does one need to burn to sleep peacefully? What does one need to burn to not sorrow? What is the one thing whose killing you would approve?”

The Blessed One:

“Oh God Sakka, having burned anger one sleeps peacefully. Having burned anger one does not sorrow. The killing of anger with its poisoned root and honeyed tip (taking revenge) is the killing that the noble ones praise. Having burned anger indeed one does not sorrow.”

At Sāvatthi. There, the Blessed One said this: “Monks, once in the past a certain ugly and deformed demon sat down on the seat of Sakka, lord of the gods. At that time monks, the Tāvatiṁsa gods found fault with this, grumbled, and complained about it, saying, ‘It is wonderful indeed sir! It is amazing indeed, sir! This ugly, deformed demon has sat down on the seat of Sakka, lord of the gods!’

“But to whatever extent the Tāvatiṁsa gods found fault with this, grumbled, and complained about it, to that extent the demon became more and more handsome, more and more attractive, more and more bright.

“Then monks, the Tāvatiṁsa gods went to Sakka, lord of the gods and said to him: ‘Here, dear sir, an ugly, deformed demon has sat down on your seat. Then lord, the Tāvatiṁsa gods found fault with this and complained about it, saying: “It is wonderful indeed sir! It is amazing indeed, sir! This ugly, deformed demon has sat down on the seat of Sakka, Lord of the gods!” But lord, to whatever extent the Tāvatiṁsa gods found fault with this, grumbled, and complained about it, to that extent that demon became more and more handsome, more and more attractive, more and more bright.’

“‘Oh sirs, that must be the anger-eating demon,’ said Sakka. Then monks, Sakka, Lord of the gods, went to the anger-eating demon. Having gone, he put his upper cloth over one shoulder, knelt down with his right knee on the ground, and, putting his hands together worshiping respectfully the anger-eating demon, he said his own name three times: ‘I, dear sir, am Sakka, lord of the gods! I, dear sir, am Sakka, lord of the gods!’

“To whatever extent Sakka, lord of the gods, said his name, to the same extent that demon became uglier and uglier and more and more deformed until he disappeared right there.

“Then, monks, having sat down on his own seat, instructing the Tāvatiṁsa gods, Sakka, lord of the gods, on that occasion recited these verses:

“‘I am not one who hurts his own mind, nor is easily taken by anger. I have not gotten angry for a long time. Therefore anger does not stay in me.

“‘When I’m angry I do not speak harshly, I only speak beneficial words. Seeing the benefit that comes to me from that patience, I always focus on my own faults.’”

At Sāvatthi. At one time, two monks quarrelled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.

Then a number of monks went to the Blessed One, paid homage to the Buddha, sat down to one side, and reported to the Blessed One: “Bhante, here, two monks quarreled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.”

“Monks, there are two kinds of fools: one who does not see an offence as an offence; and one who, when another is confessing an offence, does not give him forgiveness according to the Dhamma. Monks, these are the two kinds of fools.

“Monks, there are two kinds of wise people: one who sees an offence as an offence; and one who, when another is confessing an offence, gives him forgiveness according to the Dhamma. Monks, these are the two kinds of wise people.

“Monks, once in the past, Sakka, Lord of the gods, gladdening the Tāvatiṁsa gods in the Sudhammā assembly hall, on that occasion recited this verse:

“‘Bring anger under your control! Do not let your friendship break! Do not blame those who are not worthy of blame! Don’t speak divisive words! Anger crushes evil people, just like a mountain crushes beings.’”

At Sāvatthi. At one time, two monks quarrelled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.

Then a number of monks went to the Blessed One, paid homage to the Buddha, sat down to one side, and reported to the Blessed One: “Bhante, here, two monks quarreled, and one monk scolded the other monk loudly. Then the first monk confessed his offence to the other monk, but the second monk would not give him forgiveness.”

“Monks, there are two kinds of fools: one who does not see an offence as an offence; and one who, when another is confessing an offence, does not give him forgiveness according to the Dhamma. Monks, these are the two kinds of fools.

“Monks, there are two kinds of wise people: one who sees an offence as an offence; and one who, when another is confessing an offence, gives him forgiveness according to the Dhamma. Monks, these are the two kinds of wise people.

“Monks, once in the past, Sakka, Lord of the gods, gladdening the Tāvatiṁsa gods in the Sudhammā assembly hall, on that occasion recited this verse:

“‘Do not let anger overpower you! Do not become angry at one who is angry! In noble ones’ hearts there is always non-anger and harmlessness. But anger crushes evil people, just like a mountain crushes beings.’”

At one time the Buddha was staying in the province of Sāvatthī in Jeta’s garden, at Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, worshipped the Buddha respectfully, and sat down to one side. Then she asked the Buddha:

1.“What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential?

2. What is the cause, Bhante? What  is the reason why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential?

3. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential?

4. What is the cause, Bhante? What  is the reason why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential?”

1.“In this case Mallikā, take a woman who is

(i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness.

(ii) She doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting.

(iii) And she’s jealous, envious ,resentful,  and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others.

If she is reborn as a human again after passing away, wherever she is reborn

(i) she’s ugly, unattractive, and bad-looking; and

(ii) poor, with little wealth and few possessions; and

(iii) not influential.

2. “Mallikā, take another woman who is (i) irritable and bad-tempered. Even when criticized a little bit, she loses her temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness.

(ii) But she gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting.

(iii) And she’s not jealous, envious, resentful, , and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others.

If she is reborn as a human again after passing away, wherever she is reborn,

(i) she’s ugly, unattractive, and bad-looking;

(ii) but rich, prosperous, wealthy, and

(iii) influential.

3. “Mallikā, take another woman who

(i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness.

(ii) But she doesn’t give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting.

(iii) And she’s jealous, envious, resentful, , and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others.

If she is reborn as a human again after passing away, wherever she is reborn

(i) she’s attractive, good-looking, pretty, and gorgeous;

(ii) but poor, with little wealth and few possessions; and

(iii) not influential.

4. “Mallikā, take another woman who

(i) isn’t irritable and bad-tempered. Even when criticized a little bit, she doesn’t lose her temper; she isn’t  annoyed, aggressive, and stubborn, and isn’t displaying irritation, hate, and bitterness.

(ii) She gives to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting.

(iii) And she’s not jealous, envious, resentful,  and not begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others.

If she is reborn as a human again after passing away, wherever she is reborn,

(i) she’s attractive, good-looking, pretty, and gorgeous; and

(ii) rich, prosperous, wealthy, and

(iii) influential.

Mallikā,

1.“This is why some women are ugly, unattractive, and bad-looking; and poor, with little wealth and few possessions; and not influential.

2. This is why some women are ugly, unattractive, and bad-looking; but rich, prosperous, wealthy, and influential.

3. This is why some women are attractive, good-looking, pretty, and gorgeous; but poor, with little wealth and few possessions; and not influential.

4. This is why some women are attractive, good-looking, pretty, and gorgeous; and rich, prosperous, wealthy, and influential.”

When the Buddha taught this Dhamma, Queen Mallikā said to the Buddha:

“Bhante,

(i) in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, aggressive, and stubborn, and displaying irritation, hate, and bitterness. That is why I am now ugly, unattractive, and bad-looking.

(ii) In another life I must have given others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup; and bedding, housing, and lighting. That is why I am now rich, prosperous, and wealthy.

(iii) In another life, I must not have been jealous, envious, resentful, and begrudging of the possessions, honor, respect, reverence, homage, and veneration given to others. That is why I am now influential. Bhante, in this royal family I hold authority over all the women.

“So, Bhante, from this day on,

(i) I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper; become annoyed, aggressive, and stubborn, or display annoyance, hate, and bitterness.

(ii) I will give to others such things as food, drink, clothing, vehicles; flowers, fragrance, and makeup, and bedding, housing, and lighting.

(iii) I will not be jealous, envious, resentful, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

“Magnificent, Bhante! Magnificent, Bhante! Just as if a man were to set upright what was overturned, to reveal what was hidden,  to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way the Dhamma has been made clear in many ways by the Blessed One. I go for refuge to the Blessed One, to the Dhamma, and to the community of monks. May the Blessed One accept me as a lay follower who has gone for refuge to the Triple Gem, from today onwards, for as long as life lasts.”

At the city of Sāvatthi … There Venerable Sāriputta spoke to the monks saying, “Venerable, monks!”

“Venerable,” they replied. 

Then venerable Sāriputta said, “Venerable monks, a monk should use these five methods to completely get rid of hate when it has arisen toward anyone. What five?

1. In the case of a person whose behaviour by way of body is impure, but whose behaviour by way of speech is pure, you should get rid of hate for that kind of person.
2. In the case of a person whose behaviour by way of speech is impure, but whose behaviour by way of body is pure, …
3. In the case of a person whose behaviour by way of body and speech is impure, but who gets clarity and confidence of mind from time to time, …
4. In the case of a person whose behaviour by way of body and speech is impure, and who doesn’t get clarity and confidence of mind from time to time, …
5. In the case of a person whose behaviour by way of body and speech is pure, and who gets clarity and confidence of mind from time to time, you should get rid of hate for that kind of person.

Old cloth

“How should you get rid of hate for a person whose behaviour by way of body is impure, but whose behaviour by way of speech is pure? Suppose a monk wearing rag robes sees a rag by the side of the road. He’d hold it down with the left foot, spread it out with the right foot, tear out what was good, and take it away with him.

“In the same way, at that time you should ignore that person’s impure behaviour by way of body and focus on their pure behaviour by way of speech. That’s how to get rid of hate for that person.

Pond covered with plants

“How should you get rid of hate for a person whose behaviour by way of speech is impure, but whose behaviour by way of body is pure? Suppose there was a lotus pond covered with algae and water plants. Then along comes a person suffering in the terrible heat, tired, thirsty, and dried out. He’d go into the lotus pond, sweep apart the algae and water plants, drink from his cupped hands, and be on his way.

“In the same way, at that time you should ignore that person’s impure behaviour by way of speech and focus on their pure behaviour by way of body. That’s how to get rid of hate for that person.

Cow’s footprint

“How should you get rid of hate for a person whose behaviour by way of body and speech is impure, but who gets clarity and confidence of mind from time to time? Suppose there was a little water in a cow’s footprint. Then along comes a person suffering in the terrible heat, tired, thirsty, and dried out. He might think, ‘This little bit of water is in a cow’s footprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it so I can’t drink it. Why don’t I get down on my hands and knees and drink it up like a cow, then be on my way?’ So that’s what he does.

“In the same way, at that time you should ignore that person’s impure behaviour by way of body and speech, and focus on the fact that they get clarity and confidence of mind from time to time. That’s how to get rid of hate for that person.

Sick traveler

“How should you get rid of hate for a person whose behaviour by way of body and speech is impure, and who doesn’t get clarity and confidence of mind from time to time? Suppose a person was traveling along a road, and they were sick, suffering, seriously ill. And it was a long way to a village, whether ahead or behind. And he didn’t have any proper food or medicine, or a skilled person to take care of them, or someone to bring them to the neighborhood of a village.

Then another person traveling along the road sees him, and thinks of him with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get proper food or medicine, or a skilled person to take care of him, or someone to bring him to the neighborhood of a village. Why is that? So that he doesn’t face misfortune right here.’

“In the same way, at that time you should ignore that person’s impure behaviour by way of speech and body, and the fact that he doesn’t get clarity and confidence of mind from time to time, and think of him with nothing but compassion, kindness, and sympathy: ‘Oh, may this person give up bad behavior by way of body, speech, and mind, and develop good behavior by way of body, speech, and mind. Why is that? So that, after death, he’s not reborn in a place of misery, hell.’ That’s how to get rid of hate for that person.

Lotus pond

“How should you get rid of hate for a person whose behaviour by way of body and speech is pure, and who gets clarity and confidence of mind from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person suffering in the terrible heat, tired, thirsty, and dried out. He’d go into the lotus pond to bathe and drink. And after coming out he’d sit or lie down right there in the shade of the trees.

“In the same way, at that time you should focus on that person’s pure behaviour by way of body and speech, and on the fact that he gets clarity and confidence of mind from time to time. That’s how to get rid of hate for that person. Relying on a person who is impressive all around, the mind becomes confident.

“Venerables, a monk should use these five methods to completely get rid of hate when it has arisen toward anyone.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, one who has not fully known anger and fully understood it with insight, whose mind has not been cleansed of passion for anger and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood anger, whose mind has been cleansed of passion for anger and has abandoned it, is capable of putting an end to suffering.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Beings enraged by anger will be reborn in the plane of misery. But having understood anger with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.