The Second Discourse on Removing Resentment

There, the venerable Sāriputta addressed the bhikkhus: "Friends, bhikkhus."

"Friend," those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

"Friends, there are these five ways a bhikkhu should use to completely remove resentment when it has arisen. What are the five?

Here, friends, in the case of a person whose conduct by body is impure, but whose conduct by speech is pure, resentment should be removed for that kind of person.

Again, friends, in the case of a person whose conduct by speech is impure, but whose conduct by body is pure, resentment should be removed for that kind of person.

Again, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech 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.

Again, friends, in the case of a person whose conduct by body is impure, and whose conduct by speech 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.

Again, friends, in the case of a person whose conduct by body is pure, and whose conduct by speech 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.

Friends, in the case of a person whose conduct by body is impure, but whose conduct by speech 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 conduct by speech is pure, one should not focus on their impure bodily conduct at that time, but should focus on their pure conduct by speech. In this way, resentment towards that person should be removed.

Friends, in the case of a person whose conduct by speech 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 conduct by speech is impure, but whose conduct by body is pure, one should not focus on their impure conduct by speech at that time, but should focus on their pure conduct by body. In this way, resentment towards that person should be removed.

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech 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 conduct by speech 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 conduct by speech 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.

Friends, in the case of a person whose conduct by body is impure and whose conduct by speech 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 ill, suffering, and gravely sick 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, sympathy, 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 conduct by speech 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 conduct by speech and develop pure conduct by speech, 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.'

Friends, in the case of a person whose conduct by body is pure and whose conduct by speech 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, 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.

In the same way, friends, in the case of a person whose conduct by body is pure, and whose conduct by speech 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 conduct by speech, 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.

These are the five ways, friends, by which a bhikkhu should completely remove resentment when it has arisen.