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CHAPTER FIVE
How can anger against evil-doers be prevented ? It can be prevented by great nobility, or by this reflection: 'If someone wishes to injure me, having consented to this evil on his own part—who, even a fool, would be angry at him destroyed by his own act?' If you have the thought, 'I am angry at evil-doers,' then why are you not angry at your own action, the cause of pain ? A dog bites a clod, disregarding the thrower of the clod; disregarding the arrow, a lion attacks the thrower of the arrow. Why should I, disregarding the cruel deeds by which an enemy is impelled to be angry with me, be angry at the enemy and resort to a wealth of abuse?
Forbearance (245–254) The future Arhat Mahāvīra will go to the Mlecchas for forbearance, as he does not wish at all to bear forbearance that has come without effort. If those who are capable of giving protection against the destruction of the three worlds have resorted to forbearance, is not forbearance possible to you with the nature of a plantain ? 205 Why did you not acquire such merit that no one injures you? Now, grieving over your own negligence, agree to forbearance.
There is no difference between an ascetic blind with anger and a cruel outcaste. So, attain a stage of pure thought, having given up anger. A great sage penetrated by anger and Kūragadduka 206 free from anger-Kūragadduka will be praised by the gods, ignoring the sage. Vexed by the cruel weapons of speech, one should reflect, 'If this is true, why anger? If false, it is spoken by a crazy man.' If another person has approached for the purpose of injury, one should laugh, astonished. The fool acts in vain, for injury has been produced by my karma.'
205 246. I.e., frail, but the argument seems reversed. Certainly ksamā would be easier for a strong character than a weak one. The details of Mahāvira's experiences among the Mlecchas are given in the tenth parvan.
206 249. See App. I.
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