T 212.15 忿怒品第十五

He who is angry without reason, who does evil without
reason, will suffer pain in this world and in the next.

Long ago, the Buddha was staying in the Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, there were many bhikṣus in that village who liked to quarrel and glared at each other in anger. The World-Honored One said to the bhikṣus, "Stop, stop! Bhikṣus, do not quarrel. Bhikṣus, you should know that hatred is not ended by hatred, but by non-hatred. This is the truth of the Tathāgata. Why is that? Long ago, in the past, countless eons ago, there was a king of Kāśi named Brahmadatta, and a king of Kośala named Dīrghāyu. At that time, King Brahmadatta assembled the four divisions of his army - elephant troops, cavalry, chariot troops, and infantry - and attacked King Dīrghāyu's territory. When King Dīrghāyu heard that foreign troops had arrived, he also assembled the four divisions of his army and went out to meet them. They fought, and King Dīrghāyu captured King Brahmadatta alive, defeated his army, and said to Brahmadatta, 'I spare your life and return your country to you. From now on, do not rebel again.' King Brahmadatta returned to his own country. After a while, he again assembled the four divisions of his army - elephant troops, cavalry, chariot troops, and infantry - and went to attack the country of Kośala to fight. King Dīrghāyu thought to himself, 'I fought with him before, captured him alive, defeated his army, and could not make him change his past mistakes. Now he is coming to fight again.' King Dīrghāyu lightly led a few horsemen to meet him in battle. He was defeated by Brahmadatta and barely escaped with his life. He took his chief queen and a single attendant and hid in a deep mountain where there were no people, concealing his form and hiding his tracks for fear of being recognized. At that time, King Dīrghāyu further thought, 'I am living in a deep mountain and have no means of subsistence. I should learn poetry and singing and wander among the people to beg for a living.' As he thought, he learned to sing and also learned to play the zither. The sound of the zither and singing were harmonious. Wherever he went, he could support himself. King Brahmadatta's chief minister, a brāhman, heard that a beggar couple was wandering among the people, playing the zither and singing, begging for a living. He sent someone to summon them, wanting to listen to their music. When the beggars arrived at his house, they greeted each other and performed music. The minister was delighted and could not contain himself.

The Buddha said to the bhikṣus, "In the past, the kings of the past controlled their minds, cultivated patience like the earth, and regarded their enemies as their own children. They did not create enmity. How much more so for you, bhikṣus of noble families! You have left home to study the Way with firm faith, shaved your beards and hair, put on the three Dharma robes, and yet you cannot practice patience. You quarrel with each other, accuse each other, and insult each other. This will lead to great trouble. Therefore, it is not appropriate for you to quarrel in the assembly." The bhikṣus said to the Buddha, "We only wish that the World-Honored One would temporarily bend his majestic spirit and go to the assembly of those bhikṣus. Then we will know what is right and wrong. Those people are unrestrained in their insults and do not consider the Dharma prohibitions. What is wrong with us that we cannot silently endure it?" At that time, the World-Honored One saw that those bhikṣus would not accept his teachings. He then rose up into the sky and returned to his original monastery. He again gathered the holy assembly and spoke this verse:

Not angry, not giving rise to anger, not creating evil
deeds, one will experience suffering in this world and the next.

"Those who falsely accuse others without reason will experience suffering in this world and the next."

First, one commits one's own faults, then harms others. Both give rise to harm, like a bird caught in a net.

"Those who first commit their own faults and then harm others, both give rise to harm, like a bird caught in a net."

Many grudges and grievances, calamities and disasters overflow. Truly without fault, what does the resentful one hope for?

Therefore, it is said that both give rise to harm, like a bird caught in a net.

Harming others brings harm, creating enmity brings enmity, cursing others brings curses, striking others brings strikes.

"Harming others brings harm, creating enmity brings enmity, cursing others brings curses, striking others brings strikes."

What kind of śramaṇa is this, not knowing the true Dharma, with a short lifespan and also creating enmity?

"What kind of śramaṇa is this, not knowing the true Dharma, with a short lifespan and also creating enmity?"

Slandered by others, from ancient times to the present, having slandered many words, also slandered
silence, also slandered the middle way, there is nothing in the world that is not slandered.

"What kind of śramaṇa is this, not knowing the true Dharma, with a short lifespan and also creating enmity?"

The bones are broken and life ends, cattle and horses are lost, the country is destroyed, and then it is gathered again.

"The bones are broken and life ends, the country is destroyed."

If someone scolds me, I am defeated, not victorious. Those who follow with joy, the enmity will never cease.

"If someone scolds me, they themselves think: 'That person scolds me, not following the precepts, unjustly harming the good.' Therefore it is said: 'If someone scolds me.' 'Defeated, not victorious' means they themselves think: 'If I follow the Dharma, I am victorious; if I do not follow the Dharma, I am defeated.' Therefore it is said: 'Defeated, not victorious.' 'Following with joy' means thinking like this, which only increases enmity and does not contemplate carefully. Therefore it is said: 'Following with joy.' 'Enmity will never cease' means such a person's mind is like hard iron, indestructible. Therefore it is said: 'Enmity will never cease.'"

Enmity cannot be ended by enmity. Only by non-enmity can it be
ended. Practicing patience ends enmity. This is called the Dharma of the Tathāgata.

"The World-Honored One said to the assembly: 'I recall from countless eons ago, enmity cannot be ended by enmity. Only by non-enmity can it be ended. Practicing patience ends enmity. This is called the Dharma of the Tathāgata.'"

If one can find a good friend and travel together in the world
without accumulating anything left over, one will single-mindedly be of the same mind.

"If one can find a good friend, one may have accomplished etiquette and practice, accomplished meaning and patience, and accomplished body practice, all due to the accomplishment of friends. Therefore, it is said, 'If one can find a good friend.' Traveling together in the world means that such a good friend follows each other through eons without considering it suffering. Therefore, it is said, 'Traveling together in the world.' Not accumulating anything left over means that a person's mind is equal, not counting wealth, and also not choosing to know relatives. Even if a friend is in a humble state, whether good or bad, good or ugly, one cannot choose. Therefore, it is said, 'Not accumulating anything left over.' Single-mindedly being of the same mind means that one gives rise to the mind and practice, being equal in goodness and having firm faith towards the Buddha. Therefore, it is said, 'Single-mindedly being of the same mind.'"

If one cannot find a good friend, one travels alone without
companions, widely observing the various realms, alone doing good without creating evil.

"If one cannot find a good friend, one travels alone without companions, widely observing the various realms, alone doing good without creating evil."

I now seek this robe and food to hide myself, giving
up the throne to you as king, wishing to seek much merit.

It is better to dwell among rocks and cliffs, with coarse and poor food
eating fruits and counting breaths in concentration, enjoying the company of deer and elk.

Not by occupying the throne, with the suffering of torture and
illness. The wise fear the afterlife and never create evil causes.

Seeing that you have raised an army to harm me, this body
is a decaying vessel. Kill it now, do not unjustly harm the multitude.

"At that time, the king of the enemy country, having heard these words, carefully contemplated and replied with this verse:"

Excellent is the Great Awakened One, who follows the Dharma and leads
himself. Wearing the arrow of all virtues, he has destroyed my army.

Though an enemy may be wise, what benefit is a foolish
friend? Therefore, wisdom is foremost, and wisdom widely liberates and saves.

At that time, the king of the enemy country withdrew his troops and horses, and returned his own soldiers and people to their own country, and the palaces and houses were all returned to the original king. Therefore, it is said, "Looking widely at all directions, one should not do evil for oneself alone.

Patience is superior to enmity, goodness is superior to evil, the superior one is able to give, sincerity is superior to deceit.

"Patience is superior to enmity" means that when two swords are drawn, there will inevitably be injury. When poison is used to treat poison, death is certain. Only the patient can remove enmity. Therefore, it is said, "Patience is superior to enmity." "Goodness is superior to evil" means, have you ever heard that fire has the nature of coldness? The answer is no. This is also like this. Enmity cannot be extinguished by enmity. What can extinguish it? Only goodness can extinguish it. Therefore, it is said, "Goodness is superior to evil." "The superior one is able to give" means that those who cultivate goodness practice without deficiency or leakage, and their minds do not give rise to thoughts. They are able to give generously. Those who form enmity bring disaster upon themselves. When they die, they enter hell and suffer immeasurable pain. They harm each other and die only to be reborn again. If reborn as humans, they will have ugly appearances and be despised by others, and their wishes will not be fulfilled. Therefore, it is said, "The superior one is able to give." "Sincerity is superior to deceit" means that the wise act with the body and do not commit verbal offenses. Their words accord with the precepts and do not cause harm. Even if they die, they do not seek to survive through false speech or frivolous words. They experience birth, aging, and immeasurable suffering. They see with their eyes and hear with their ears that enmity is the most serious. Therefore, it is said, "Sincerity is superior to deceit."

Learning has no companions or categories. If one cannot find good friends, it is better to uphold goodness alone and not associate with fools.

"Learning has no companions or categories" means that when a person extensively studies, they should rely on good teachers and friends. From the initial generation of the aspiration for enlightenment to attaining the path, they all rely on good teachers and friends to achieve accomplishment. If they encounter bad friends, their practice will inevitably be foolish. Therefore, it is said, "Learning has no companions or categories." "Not finding good friends" means that learners may encounter bad teachers and friends. Day and night they quarrel and engage in evil practices. Therefore, it is said, "Not finding good friends." "It is better to uphold goodness alone and not associate with fools" means that if there are no companions or categories, one should set their mind on tranquility and seclusion, away from busyness and confusion. If one hears of quarrels, one should always stay far away and not wish for it. Therefore, it is said, "It is better to uphold goodness alone and not associate with fools."

Enjoying the practice of precepts and learning, what use is a companion? Upholding goodness alone is without worry, like a wild elephant in the wilderness.

"Those who enjoy the practice of precepts and learning" means that the minds of practitioners enjoy tranquility and seclusion, always binding themselves with precepts. At that time, the World-Honored One told the bhiksu Kūṣmāṇḍa to admonish and stop disputes. The bhiksu heard but did not accept the Buddha's teaching. The Buddha knew his intention and immediately rose from his seat, flying twelve yojanas into the sky, returning to his original abode and going to the assembly, speaking a verse:

Those who enjoy the practice of precepts and learning" means that the minds of practitioners enjoy tranquility and seclusion, always binding themselves with precepts. At that time, the World-Honored One told the bhiksu Kūṣmāṇḍa to admonish and stop disputes. The bhiksu heard but did not accept the Buddha's teaching. The Buddha knew his intention and immediately rose from his

At that time, the World-Honored One had this thought: "Kūṣmāṇḍa likes to dispute and slander each other. I have already left them. Even if I hear that the Kūṣmāṇḍa bhiksus are in that direction, I will avoid them and go to another direction." At that time, there was an elephant king who left the herd and lived alone, wandering in the wilderness. He thought to himself: "I have left the elephants and my relatives. Wandering alone here is so wonderful! When I was among the elephants, the herd was often unrestrained, trampling on the water and grass before I could eat. Now, walking alone, I can get fresh water and good grass without worry." At that time, the World-Honored One saw what the elephant king was thinking in his mind, and he spoke a verse to the assembly:

One elephant among the elephant herd, with six tusks complete, thinks
in his mind the same as mine, enjoying solitude and tranquility alone.

"One elephant among the elephant herd" means that the Tathāgata's body is also called a dragon elephant. The elephant is also called a dragon elephant. The Tathāgata, the World-Honored One, is the sole honored one in the three realms. The elephant is the sole honored one among dragons. Therefore, it is said that one elephant is among the elephant herd. "With six tusks complete" means that the tusks are the elephant's majestic anger, adorning its body. The merits are the Tathāgata's marks and characteristics. The Tathāgata saw that the Kūṣmāṇḍa bhikṣus gave rise to disgust and aversion. The elephant is disgusted with the herd. Therefore, it is said that there is no worry in solitary goodness, like the elephant in the empty wilderness.