AN 5.162 the 5th type of person
I think all 3 of these translations are wrong, or maybe not completely wrong, since pasāda is a very ambiguous word, but focusing on the wrong aspect.
thanissaro: An entirely inspiring individual can make the mind grow serene.
bodhi: Friends, by means of a person who inspires confidence in every way, the mind gains confidence.1159
sujato: Relying on a person who is impressive all around, the mind becomes confident.
The reason I think it's wrong
Look at the 3rd, 4th, and 5th type of person.
cetaso pasāda is being grouped with whether bodily action and verbal action is pure (pari-suddha).
So the meaning of pasāda here should be the same sense as Dhammapada verse 2, which every English translator I've seen interprets 'pasannena' as "purity" (of mind).
KN Dhp 2: (mind precedes Dharma, sukha follows pure mind)
♦ 2. |
|
♦ mano-pubbaṅgamā dhammā, |
Mind precedes dharma [which are raw mental sensory data to the mind, or fully formed concepts like the Buddha's Dharma]. |
mano-seṭṭhā mano-mayā. |
Mind is their chief; they are all mind-made. |
♦ manasā ce pasannena, |
If the mind is pure when it |
bhāsati vā karoti vā. |
speaks or acts, |
♦ tato naṃ sukham-anveti, |
then pleasure follows him, |
chāyāva an-apāyinī VAR. |
like his shadow never-departing. |
This is what I think the 5th person ending section should be
frankk:
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. | That’s how to get rid of resentment for that person. |
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5) | Relying on a person who is pure all around [in bodily, verbal, and mental activity], the mind becomes pure. |
sujato has:
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. | That’s how to get rid of resentment for that person. |
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5) | Relying on a person who is impressive all around, the mind becomes confident. [confident in what? the person you resent? the Buddha's teaching? your own mind's inspirational qualities?] |
Caveat: maybe pun and double meaning applies
Since the sutta is focused on how to remove hatred/loathing/resentment towards a person, maybe the Buddha was being punny and also including Bodhi's translation as a secondary meaning.
Bodhi: Friends, by means of a person who inspires confidence in every way, the mind gains confidence.1159
But I do believe the primary meaning of pasāda here is in the context of how mudita works (previous sutta AN 5.161 establishes we're dealing with 'mudita' as brahmavihara in AN 5.162) , and how rejoicing in mental purity tends to promote our own mental purity. We are all animals who mimic each other after all.
Perhaps the Buddha intended this:
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. | That’s how to get rid of resentment for that person. |
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5) | Relying on a person who is pure all around [in bodily, verbal, and mental activity], the mind becomes pure. [And one gains confidence in that person who we formerly resented but we are overcome by their confidence inspiring conduct.] |
(this is the full sutta, 99.9% sujato's translation)
AN 5.162 Dutiyaāghātapaṭivinaya: Getting Rid of Resentment (2nd)
162. Dutiyaāghātapaṭivinayasutta | 162. Getting Rid of Resentment (2nd) |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: | There Venerable Sāriputta addressed the monks: |
“āvuso bhikkhave”ti. | “Reverends, monks!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. | “Reverend,” they replied. |
Āyasmā sāriputto etadavoca: | Sāriputta said this: |
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. | “Reverends, a monk should use these five methods to completely get rid of resentment when it has arisen toward anyone. |
Katame pañca? | What five? |
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; | In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure, |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. | you should get rid of resentment for that kind of person. |
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; | In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. | |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; | 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, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. | |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; | 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, … |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. | |
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; | 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, |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. | you should get rid of resentment for that kind of person. |
162.1 – (body impure, speech pure ↔ simile: salvage good part of rag)
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? | 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? |
Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṃ paripātetvā ādāya pakkameyya; | Suppose a monk 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. |
evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. | 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. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (1) | That’s how to get rid of resentment for that person. |
162.2 – (speech impure, body pure ↔ simile: lotus pond sweep aside moss)
Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? | 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? |
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. | Suppose there was a lotus pond covered with moss and aquatic plants. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. | Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. | They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. | 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. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (2) | That’s how to get rid of resentment for that person. |
162.3 – (speech impure, body impure, mind sometimes pure ↔ simile: water in cow’s hoof print)
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? | 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? |
Seyyathāpi, āvuso, parittaṃ gopade udakaṃ. | Suppose there was a little water in a cow’s hoofprint. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. | Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
Tassa evamassa: | They might think: |
‘idaṃ kho parittaṃ gopade udakaṃ. | ‘This little bit of water is in a cow’s hoofprint. |
Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. | If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. |
Yannūnāhaṃ catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyyan’ti. | Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ |
So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. | So that’s what they do. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; | In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, |
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. | |
Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa tasmiṃ samaye manasi kātabbaṃ. | and focus on the fact that they get an openness and clarity of heart from time to time. |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (3) | That’s how to get rid of resentment for that person. |
162.4 – (speech impure, body impure, mind impure ↔ simile: gravely ill traveler far from villiage)
Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? | 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? |
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. | Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. |
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. | And it was a long way to a village, whether ahead or behind. |
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. | And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. |
Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. | Then another person traveling along the road sees them, |
So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya: | and thinks of them with nothing but compassion, kindness, and sympathy: |
‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ. | ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. |
Taṃ kissa hetu? | Why is that? |
Māyaṃ puriso idheva anayabyasanaṃ āpajjī’ti. | So that they don’t come to ruin right here.’ |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi, āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā: | 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: |
‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya. | ‘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. |
Taṃ kissa hetu? | Why is that? |
Māyaṃ āyasmā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti. | So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. (4) | That’s how to get rid of resentment for that person. |
162.5 – (speech pure, body pure, mind pure ↔ simile: man dying of thirst finds lotus pond with clean water and shade)
Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? | 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? |
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. | Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. | Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. |
So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā. | 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. |
Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; | 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. |
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; | |
yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. | |
Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. | That’s how to get rid of resentment for that person. |
Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati. (5) | Relying on a person who is impressive all around, the mind becomes confident. |
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. | A monk should use these five methods to completely get rid of resentment when it has arisen toward anyone.” |
References
Thanissaro article comparing saṁvega and pasāda.
He says pasāda is a complex emotion encompassing many meanings, including 'confidence' that the Buddha's teaching on the Deathless works.
https://www.dhammatalks.org/books/NobleStrategy/Section0004.html
Thanissaro said elsewhere:
Pasanno/pasāda is one of those Pali words that has a range of meaning that can’t be captured in a single English word.
Pasanno
is used to describe water that’s clear and bright. Applied to the mind,
it means not only clear and bright, but also, in some contexts,
confident.
Forum discussion
Thank you, we are working with AN 5.162 right now, and glad you brought up the question about pasāda.
About translating pasanna as "pure" in Dhp2, that seems to come down from Daniel Gogerly's 1840 translation, which was "based on an interpretation of it made by monks, or ex-monks, who were teaching Gogerly Pāli. ... his translation represents the way the text was understood before the Buddhist revival in Sri Lanka". [This from an interesting academic article, PETER GERARD FRIEDLANDER, Dhammapada Traditions and Translations.] Cone gives a full four columns to "pasīdati" with the primary meanings "1. grows clear and bright, becomes calm, serene; — 2. is pleased, glad; is won over; is gracious, kind, well-disposed towards." No meaning is given anywhere close to "pure". Some of the modern translations that do not translate it as "pure" are: Sarada, Thanissaro, Fronsdal, and the Chinese Version of the Dhammapada tr. Dhammajoti.
About translating pasanna as "pure" in Dhp2, that seems to come down from Daniel Gogerly's 1840 translation, which was "based on an interpretation of it made by monks, or ex-monks, who were teaching Gogerly Pāli. ... his translation represents the way the text was understood before the Buddhist revival in Sri Lanka". [This from an interesting academic article, PETER GERARD FRIEDLANDER, Dhammapada Traditions and Translations.] Cone gives a full four columns to "pasīdati" with the primary meanings "1. grows clear and bright, becomes calm, serene; — 2. is pleased, glad; is won over; is gracious, kind, well-disposed towards." No meaning is given anywhere close to "pure". Some of the modern translations that do not translate it as "pure" are: Sarada, Thanissaro, Fronsdal, and the Chinese Version of the Dhammapada tr. Dhammajoti.
level 2
pure seems to be right along the lines of clear, bright, serene. And the nice thing about 'pure' in english, it also can imply an ethical quality, whereas even an evil criminal mastermind with samādhi can be 'clear, bright, serene' in carrying out evil deeds.
pure seems to be right along the lines of clear, bright, serene. And the nice thing about 'pure' in english, it also can imply an ethical quality, whereas even an evil criminal mastermind with samādhi can be 'clear, bright, serene' in carrying out evil deeds.
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