The Chapter on Resentment
AN 5.161 Getting Rid of Resentment (1st) Paṭhamaāghātapaṭivinayasutta
"Mendicants, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five?
You should develop love for a person you resent. That's how to get rid of resentment for that person.
You should develop compassion for a person you resent. ...
You should develop equanimity for a person you resent. ...
You should disregard a person you resent, paying no attention to them. ...
You should focus on the ownership of deeds regarding that person: 'This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.' That's how to get rid of resentment for that person.
A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone."
AN 5.162 Getting Rid of Resentment (2nd) Dutiyaāghātapaṭivinayasutta
There Venerable Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five?
In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of person.
In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, ...
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, ...
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, ...
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, you should get rid of resentment for that kind of person.
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? 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. 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. That's how to get rid of resentment for that person.
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? Suppose there was a lotus pond covered with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They'd plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. 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. That's how to get rid of resentment for that person.
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? Suppose there was a little water in a cow's hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: 'This little bit of water is in a cow's hoofprint. If I drink it with my cupped hands or a bowl, I'll stir it and disturb it, making it undrinkable. Why don't I get down on all fours and drink it up like a cow, then be on my way?' So that's what they do. In the same way, at that time you should ignore that person's impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That's how to get rid of resentment for that person.
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? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn't have any suitable food or medicine, or a competent carer, or someone to bring them within a village. Another person traveling along the road might see them, and think of them with nothing but sympathy, kindness, and sympathy: 'Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village. Why is that? So that they don't come to ruin right here.' 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: '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. Why is that? So that, when their body breaks up, after death, they're not reborn in a place of loss, a bad place, the underworld, hell.' That's how to get rid of resentment for that person.
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? 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 struggling in the oppressive heat, weary, thirsty, and parched. 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.
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. That's how to get rid of resentment for that person. Relying on a person who is impressive all around, the mind becomes confident.
A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone."
AN 5.163 Discussions Sākacchasutta
There Venerable Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five?
A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
They're personally accomplished in immersion, ...
They're personally accomplished in wisdom, ...
They're personally accomplished in freedom, ...
They're personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
A mendicant with these five qualities is fit to hold a discussion with their spiritual companions."
AN 5.164 Sharing a Way of Life Sājīvasutta
There Venerable Sāriputta addressed the mendicants:
"A mendicant with five qualities is fit to share their life with their spiritual companions. What five?
A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
They're personally accomplished in immersion, ...
They're personally accomplished in wisdom, ...
They're personally accomplished in freedom, ...
They're personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
A mendicant with these five qualities is fit to share their life with their spiritual companions."
AN 5.165 Asking Questions Pañhapucchāsutta
There Venerable Sāriputta addressed the mendicants: ... "Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, 'If they correctly answer the question I ask it's good. If not, I'll correctly answer it for them.' Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, 'If they correctly answer the question I ask it's good. If not, I'll correctly answer it for them.'"
AN 5.166 Cessation Nirodhasutta
There Venerable Sāriputta addressed the mendicants:
"Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don't reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they're reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible."
When he said this, Venerable Udāyī said to him, "This is not possible, Reverend Sāriputta, it cannot happen!"
But for a second ... and a third time Sāriputta repeated his statement.
And for a third time, Udāyī said to him, "This is not possible, Reverend Sāriputta, it cannot happen!"
Then Venerable Sāriputta thought, "Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don't I go to see the Buddha?"
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants:
"Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. There is such a possibility. If they don't reach enlightenment in this very life, they're reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible."
When he said this, Udāyī said to him, "This is not possible, Reverend Sāriputta, it cannot happen!"
But for a second ... and a third time Sāriputta repeated his statement.
And for a third time, Udāyī said to him, "This is not possible, Reverend Sāriputta, it cannot happen!"
Then Venerable Sāriputta thought, "Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I'd better stay silent." Then Sāriputta fell silent.
Then the Buddha said to Venerable Udāyī, "But Udāyī, do you believe in a mind-made body?"
"For those gods, sir, who are formless, made of perception."
"Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you've got something worth saying!"
Then the Buddha said to Venerable Ānanda, "Ānanda! How can you just watch while a senior mendicant is being harassed? Don't you have any compassion for a senior mendicant who is being harassed?"
Then the Buddha addressed the mendicants:
"Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don't reach enlightenment in this very life, they're reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible."
That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling.
Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāna and said to him, "Reverend Upavāna, they've been harassing other senior mendicants, but I didn't question them. I wouldn't be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāna himself. And right now I feel timid."
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāna, "Upavāna, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?"
"Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?
It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken.
They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
They're a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.
They get the four absorptions---blissful meditations in this life that belong to the higher mind---when they want, without trouble or difficulty.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired."
"Good, good, Upavāna! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them."
AN 5.167 Accusation Codanāsutta
There Sāriputta addressed the mendicants: "Reverends, a mendicant who wants to accuse another should first establish five things in themselves.
What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They're accused falsely, not disturbed truthfully. They're accused harshly, not disturbed gently. They're accused harmfully, not disturbed beneficially. They're accused with secret hate, not disturbed lovingly.
The mendicant who is accused improperly should be reassured in five ways. 'Venerable, you were accused at the wrong time, not at the right time. There's no need for you to feel remorse. You were accused falsely, not truthfully. ... You were accused harshly, not gently. ... You were accused harmfully, not beneficially. ... You were accused with secret hate, not lovingly. There's no need for you to feel remorse.' A mendicant who is accused improperly should be reassured in these five ways.
The mendicant who makes improper accusations should be chastened in five ways. 'Reverend, you made an accusation at the wrong time, not at the right time. There's a reason for you to feel remorse. You made an accusation falsely, not truthfully. ... You made an accusation harshly, not gently. ... You made an accusation harmfully, not beneficially. ... You made an accusation with secret hate, not lovingly. There's a reason for you to feel remorse.' The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn't think to make a false accusation.
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They're accused truthfully, not disturbed falsely. They're accused gently, not disturbed harshly. They're accused beneficially, not disturbed harmfully. They're accused lovingly, not disturbed with secret hate.
The mendicant who is accused properly should be chastened in five ways. 'Venerable, you were accused at the right time, not at the wrong time. There's a reason for you to feel remorse. You were accused truthfully, not falsely. ... You were accused gently, not harshly. ... You were accused beneficially, not harmfully. ... You were accused lovingly, not with secret hate. There's a reason for you to feel remorse.' The mendicant who is accused properly should be chastened in these five ways.
The mendicant who makes proper accusations should be reassured in five ways. 'Reverend, you made an accusation at the right time, not at the wrong time. There's no need for you to feel remorse. You made an accusation truthfully, not falsely. ... You made an accusation gently, not harshly. ... You made an accusation beneficially, not harmfully. ... You made an accusation lovingly, not with secret hate. There's no need for you to feel remorse.' The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation.
A person who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me---at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate---I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not."
"Even when you speak like this, Sāriputta, there are still some silly people here who do not respectfully take it up."
"Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They're devious, deceitful, and sneaky. They're restless, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don't care about the ascetic life, and don't keenly respect the training. They're indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They're unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. When I speak to them like this, they don't respectfully take it up.
Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They're not devious, deceitful, and sneaky. They're not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They're not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They're energetic and determined. They're mindful, with situational awareness, immersion, and unified minds; wise and clever. When I speak to them like this, they do respectfully take it up."
"Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood ... Leave them be.
But those gentlemen who went forth from the lay life to homelessness out of faith ... You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: 'I will draw my spiritual companions away from false teachings and ground them in true teachings.' That's how you should train."
AN 5.168 Ethics Sīlasutta
There Venerable Sāriputta addressed the mendicants:
"Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.
When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom."
AN 5.169 Quick-witted Khippanisantisutta
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:
"Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they've learned?"
"Well, Venerable Ānanda, you're very learned. Why don't you clarify this yourself?"
"Well then, Reverend Sāriputta, listen and apply your mind well, I will speak."
"Yes, reverend," Sāriputta replied. Venerable Ānanda said this:
"It's when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they've learned."
"It's incredible, it's amazing! How well this was said by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these five qualities: 'Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.'"
AN 5.170 With Bhaddaji Bhaddajisutta
At one time Venerable Ānanda was staying near Kosambī, in Ghosita's Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:
"Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?"
"Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that's the best sight. There are the gods called 'of streaming radiance', who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: 'Oh, what bliss! Oh, what bliss!' When you hear that, it's the best sound. There are the gods called 'of universal beauty'. Since they're truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence."
"So, Venerable Bhaddaji, do you agree with what most people say about this?"
"Well, Venerable Ānanda, you're very learned. Why don't you clarify this yourself?"
"Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak."
"Yes, reverend," Bhaddaji replied. Ānanda said this:
"What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence."