The Discourse on Dispelling Hatred

Then the Venerable Sāriputta addressed the monks:
“Friends, monks.”

“Yes, friend,” the monks replied.

The Venerable Sāriputta said:
“There are these five ways of subduing hatred by which, when hatred arises in a monk, he should wipe it out completely. Which five?

“There is the case where some people are impure in bodily conduct but pure in verbal conduct. Hatred toward a person of this sort should be subdued.

“There is the case where some people are impure in verbal conduct but pure in bodily conduct. Hatred toward a person of this sort should likewise be subdued.

“There is the case where some people are impure in both bodily and verbal conduct, but who, from time to time, experience mental clarity and calm. Hatred toward a person of this sort should also be subdued.

“There is the case where some people are impure in both bodily and verbal conduct, and who do not experience mental clarity and calm, even occasionally. Hatred toward a person of this sort should also be subdued.

“There is the case where some people are pure in bodily conduct, pure in verbal conduct, and who from time to time experience mental clarity and calm. Hatred toward a person of this sort should also be subdued.

“Now, how should one subdue hatred toward a person who is impure in bodily conduct but pure in verbal conduct? Just as when a monk, who makes use of discarded things, sees a rag lying in the road: taking hold of it with his left foot and spreading it out with his right, he tears off the sound portion and goes on his way. In the same manner, when someone is impure in bodily conduct but pure in verbal conduct, one should, at that time, pay no attention to the impurity of his bodily conduct, and instead give attention to the purity of his verbal conduct. Thus, hatred for him should be subdued.

“And how should one subdue hatred toward a person who is impure in verbal conduct but pure in bodily conduct? Just as when there is a pond overgrown with slime and water plants, and a man comes along, burning with heat, covered with sweat, exhausted, trembling, and parched with thirst. He would step into the pond, part the slime and plants with both hands, and, cupping his hands, drink the water before going on his way. In the same way, when someone is impure in verbal conduct but pure in bodily conduct, one should, at that time, pay no attention to the impurity of his verbal conduct, and instead give attention to the purity of his bodily conduct. Thus, hatred for him should be subdued.

“And how should one subdue hatred toward a person who is impure in both bodily and verbal conduct, but who from time to time experiences mental clarity and calm? Just as when there is a small puddle in a cow’s footprint, and a man comes along, burning with heat, covered with sweat, exhausted, trembling, and parched with thirst. He would think: ‘Here is a little puddle in a cow’s footprint. If I try to drink from it with my hand or a cup, I will stir it up and make it undrinkable. What if I were to get down on all fours, like a cow, and slurp it up directly, and then go on my way?’ So he gets down on all fours, drinks like a cow, and continues on his way. In the same way, when someone is impure in both bodily and verbal conduct, yet experiences mental clarity and calm from time to time, one should, at that time, pay no attention to his bodily and verbal impurity, and instead give attention to the fact that he sometimes experiences mental clarity and calm. Thus, hatred for him should be subdued.

“And how should one subdue hatred toward a person who is impure in bodily and verbal conduct, and who does not experience mental clarity and calm, even occasionally? Just as when there is a man who is gravely ill, suffering and in pain, traveling along a remote road, far from the next village and far from the last, without access to the food he needs, the medicine he needs, a suitable companion, or anyone to carry him to safety. Now suppose another man sees him and is moved by compassion, pity, and sympathy. He would think: ‘Oh, that this man might receive the food he needs, the medicine he needs, the support he needs, and someone to bring him to safety—so that he does not perish right here.’ In the same way, when someone is impure in bodily and verbal conduct and does not experience mental clarity or calm, one should act with compassion, pity, and sympathy, thinking: ‘Oh, that this man might abandon wrong bodily conduct and develop right bodily conduct; abandon wrong verbal conduct and develop right verbal conduct; abandon wrong mental conduct and develop right mental conduct. Why is that? So that, upon the dissolution of the body after death, he may not fall into the plane of deprivation, the bad destination, the lower realms, or purgatory.’ Thus, hatred for him should be subdued.

“And how should one subdue hatred toward a person who is pure in bodily and verbal conduct, and who from time to time experiences mental clarity and calm? Just as when there is a clear, sweet, cool, and limpid pool of water, with gently sloping banks and shaded on all sides by many kinds of trees—and a man comes along, burning with heat, covered with sweat, exhausted, trembling, and parched with thirst. He would plunge into the pool, bathe, drink, and, coming out, sit or lie down in the cool shade of the trees. In the same way, when someone is pure in bodily and verbal conduct and periodically experiences mental clarity and calm, one should, at that time, give attention to the purity of his bodily conduct, the purity of his verbal conduct, and the fact that he experiences mental clarity and calm. Thus, hatred for him should be subdued. A person so inspiring can bring serenity to the mind.

“These are the five ways of subduing hatred, by which a monk, when hatred arises, should wipe it out completely.”

Link: https://wisdomtea.org/2025/06/20/the-discourse-on-dispelling-hatred/