Deep Commentary

This verse was taught by the Buddha at Jetavana Monastery in connection with a certain monk. According to the story, the Buddha gave this monk a meditation subject. After receiving it, the monk went deep into the forest to practice diligently, and before long he attained arahantship. He thought to himself, “I should report this attainment to the Blessed One.” He then returned to the monastery. On the way back, as he passed through a village, he saw a husband and wife arguing fiercely. In anger, the husband left the house. Later, the woman, overcome with sadness, also went to her parents’ home. She happened to travel along the same road as the monk and followed closely behind him. The monk continued walking silently and never turned to look at her. After his anger had cooled, the husband returned home, found his wife absent, and guessed that she had gone to her parents. He hurried out to look for her and saw the monk walking on the same road as his wife. Filled with jealousy, he approached and threatened the monk, thinking that the monk had enticed his wife away. Seeing this, the wife cried out, “This ascetic is a true practitioner. He has done nothing improper to me. You must not harm him.” But in the heat of jealousy, the husband paid no attention to her words and beat the monk severely, leaving him covered with wounds. When the monk returned to the monastery, the other monks treated his injuries. After learning what had happened, they went to the Buddha and said, “Blessed One, that monk was beaten until his whole body was wounded, yet he says he felt no anger toward the man who beat him. Is he speaking falsely?” The Buddha said, “Monks, one who has destroyed the taints has laid down the rod. Even if others strike such a person, he does not respond with anger.” This verse emphasizes forgiveness, forbearance, and the generous heart that lets go. Such a heart does not arise by chance. It must be cultivated through sincere practice, through the eradication of the taints and mental afflictions, especially the three basic defilements: greed, hatred, and delusion. Only then can one develop a noble heart of compassion and selfless love. Ordinary people are usually filled with anger. Whenever they meet something unpleasant or contrary to their wishes, anger immediately arises. Even if no one touches their body, harsh words, insults, mockery, provocation, or criticism can make anger flare up violently. If words alone can stir such anger, how many people can remain patient when they are physically attacked? Most would be overwhelmed by rage. To be beaten and yet remain calm, without the slightest resentment, is something only a deeply realized person can fully accomplish. At a more ordinary level, someone who has cultivated spiritual strength can also restrain anger, avoiding retaliation and preventing harm from escalating. Because they have practiced patience, they can hold back a sudden burst of anger. This is like a skilled driver who, when danger suddenly appears, can brake in time and avoid an accident. Such control comes from long training and constant awareness. A person who practices patience must have compassion and love for all beings. Because of broad compassion, such a person does not cling to resentment, even when others cause suffering. This is where the bodhisattva differs from ordinary beings: not in theory, but in actual practice. The story above gives us a lesson in the patience of the monk when he was violently beaten. The other monks could hardly believe it when he said he had not been angry, so they reported it to the Buddha. The Buddha explained that one who has completely removed the taints no longer has anger. Conversely, if someone is still full of anger, we know that person is still filled with afflictions and defilements. Those who wish to liberate themselves and help others must constantly examine themselves, purify the mind, and remove its afflictions. Only then can true peace and liberation be attained.