[162] 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 of removing resentment (āghātapaṭivinaya), by which resentment (āghāta) that has arisen in a bhikkhu should be entirely removed. What five? Here, friends, a certain person is impure in bodily conduct but pure in verbal conduct: toward such a person too, friends, resentment should be removed. Here again, friends, a certain person is impure in verbal conduct but pure in bodily conduct: toward such a person too, friends, resentment should be removed. Here again, friends, a certain person is impure in bodily conduct and impure in verbal conduct, yet from time to time he gains an opening of the mind, a confidence of the mind (cetaso vivaraṃ cetaso pasādaṃ): toward such a person too, friends, resentment should be removed. Here again, friends, a certain person is impure in bodily conduct and impure in verbal conduct, and he does not gain from time to time an opening of the mind, a confidence of the mind: toward such a person too, friends, resentment should be removed. Here again, friends, a certain person is pure in bodily conduct and pure in verbal conduct, and from time to time he gains an opening of the mind, a confidence of the mind: toward such a person too, friends, resentment should be removed.
"Herein, friends, as to the person who is impure in bodily conduct but pure in verbal conduct—how should resentment toward that person be removed? Suppose, friends, a rag-robe-wearing bhikkhu, seeing a rag by the roadside, were to pin it down with his left foot, spread it out with his right foot, tear off whatever part of it is sound, take it, and depart. Even so, friends, as to the person who is impure in bodily conduct but pure in verbal conduct: his impurity of bodily conduct should not be attended to at that time, but his purity of verbal conduct should be attended to at that time. Thus should resentment toward that person be removed.
"Herein, friends, as to the person who is impure in verbal conduct but pure in bodily conduct—how should resentment toward that person be removed? Suppose, friends, there were a pond overgrown with algae and water plants, and a man should come along, scorched by the heat, overcome by the heat, weary, parched, and thirsty. Having plunged into that pond and pushed aside the algae and water plants with both hands, having drunk from his cupped hands, he would depart. Even so, friends, as to the person who is impure in verbal conduct but pure in bodily conduct: his impurity of verbal conduct should not be attended to at that time, but his purity of bodily conduct should be attended to at that time. Thus should resentment toward that person be removed.
"Herein, friends, as to the person who is impure in bodily conduct and impure in verbal conduct, yet from time to time gains an opening of the mind, a confidence of the mind—how should resentment toward that person be removed? Suppose, friends, there were a little water in a cow's footprint, and a man should come along, scorched by the heat, overcome by the heat, weary, parched, and thirsty. It might occur to him: 'There is this little water in a cow's footprint. If I drink it from my cupped hands or with a vessel, I shall disturb it, I shall stir it up, I shall make it undrinkable. Suppose I were to get down on all fours, drink it as a cow drinks, and depart.' So he gets down on all fours, drinks it as a cow drinks, and departs. Even so, friends, as to the person who is impure in bodily conduct and impure in verbal conduct, yet from time to time gains an opening of the mind, a confidence of the mind: his impurity of bodily conduct should not be attended to at that time, and his impurity of verbal conduct also should not be attended to at that time; but the opening of the mind, the confidence of the mind, that he gains from time to time—that alone should be attended to at that time. Thus should resentment toward that person be removed.
"Herein, friends, as to the person who is impure in bodily conduct and impure in verbal conduct and does not gain from time to time an opening of the mind, a confidence of the mind—how should resentment toward that person be removed? Suppose, friends, a man were sick, afflicted, gravely ill, traveling along a highway; the village ahead of him would be far off, and the village behind him would be far off; and he would not obtain suitable food, would not obtain suitable medicine, would not obtain a proper attendant, would not obtain one to lead him to a village. Another man traveling along the highway might see him, and toward that man he would arouse sheer pity, arouse sheer sympathy, arouse sheer compassion: 'Oh, may this man obtain suitable food, obtain suitable medicine, obtain a proper attendant, obtain one to lead him to a village! For what reason? So that this man may not come to ruin and disaster right here.' Even so, friends, as to the person who is impure in bodily conduct and impure in verbal conduct and does not gain from time to time an opening of the mind, a confidence of the mind: toward such a person too, friends, sheer pity should be aroused, sheer sympathy should be aroused, sheer compassion should be aroused: 'Oh, may this venerable one, having abandoned misconduct by body, develop good conduct by body; having abandoned misconduct by speech, develop good conduct by speech; having abandoned misconduct by mind, develop good conduct by mind. For what reason? So that this venerable one, with the breakup of the body, after death, may not be reborn in a state of loss, a bad destination, the lower world, hell.' Thus should resentment toward that person be removed.
"Herein, friends, as to the person who is pure in bodily conduct and pure in verbal conduct, and from time to time gains an opening of the mind, a confidence of the mind—how should resentment toward that person be removed? Suppose, friends, there were a pond with clear water, sweet water, cool water, limpid water, with smooth banks, delightful, shaded by various trees; and a man should come along, scorched by the heat, overcome by the heat, weary, parched, and thirsty. Having plunged into that pond, having bathed and drunk and come out again, he would sit down or lie down right there in the shade of the trees. Even so, friends, as to the person who is pure in bodily conduct and pure in verbal conduct and from time to time gains an opening of the mind, a confidence of the mind: his purity of bodily conduct should be attended to at that time, his purity of verbal conduct also should be attended to at that time, and also the opening of the mind, the confidence of the mind, that he gains from time to time should be attended to at that time. Thus should resentment toward that person be removed. Friends, relying on a person who inspires confidence in every respect, the mind (citta) becomes confident.
"These, friends, are the five ways of removing resentment, by which resentment that has arisen in a bhikkhu should be entirely removed."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.