Once, when the Buddha lived in the bamboo forest where the chinchillas were kept in the city of the king, there was a Brahmin named Brahmin, and when he heard that the Brahmin had taken refuge in the Buddha and became a monk, he was very angry and angry, and he came to the Buddha's residence in a fit of rage, cursing and slandering the Buddha.

After the Brahmin scolded the Buddha for a long time, he felt dry mouth and was ready to rest for a while before continuing to insult and slander the Buddha. At this time, the Buddha said to the Brahmin, "Brahman! Have you ever hosted a banquet and invited your friends, relatives, and colleagues to your home? ”

The Brahmin replied, "Gautama (Buddha), why do you ask me such strange questions, are you being called stupid by me?" Of course, I have held banquets and invited friends, relatives, and colleagues to my home. ”

 The Buddha said, "Brahman! What do you entertain them with? ”

The Brahmin replied, "Then it is necessary to say, of course, to serve them with delicious food, and there is a cook in my house, which is called a delicious." ”

The Buddha said, "Brahman! If your friends, loved ones, co-workers don't eat the delicious meals you prepared, who owns the delicious meals? ”

The Brahmin said, "Then it is necessary to say, of course, it belongs to me." ”

The Buddha said, "Brahman! In the same way, you came here today and cursed and slandered Rulai. If you don't accept it, the anger that arises in your heart and the filthy words you say are yours.

Brahman! What is acceptance? The so-called acceptance is to face anger in the face of anger and accuse those who accuse themselves. In the face of abusive slanderers, they are also insulted and slandered. Brahman! This is acceptance, exchange of anger, exchange of insults and slander. It's like enjoying a delicious meal together at a banquet.

What is not accepted? That is, in the face of anger and accusations against themselves, do not get angry, in the face of malicious insults and slanderers of themselves, do not insult and slander them, do not exchange anger with them, do not exchange insults and slander with them. It is equivalent to the guests attending the banquet, they do not enjoy the delicious food prepared by the host, then these delicacies are all owned by the host himself. ”

The Brahmin suddenly realized in his heart and said: "Gautama, I can't think of some truth in what you said, most of the princes and nobles of our country, and most of the ordinary people know: "The monk Gautama is a holy person who has realized supreme enlightenment." I guess anger should no longer be able to invade you. ”

The Buddha said, "If there is no angry thought in the heart, you can discipline and control your own heart, and you can control and control your heart." People who do not have angry thoughts in their hearts will not be troubled and violated by anger and troubles, and will be able to maintain inner peace and purity. Wise people and liberated people, for people like them who are pure in heart, if they also have anger in their hearts and respond to others with insults and bad words, it will destroy their pure and peaceful practice, and will cause them to fall and create bad karma. Do not return a tooth for a tooth, do not insult and accuse those who slander, insult, maliciously slander themselves, do not be angry, and keep their hearts pure, they are the ones who have won the victory, they have made themselves and the people who insulted and accused themselves have gained peace, have gained benefits, they know that the people who slandered themselves are already in anger, only if they do not respond to the abuse and accusations of others, let themselves calm down, it is possible to make the hearts of others slowly calm down, so that the anger of others can slowly dissipate. Calming one's heart, and calming the heart of an angry person, is the best doctor for yourself and others. These wise and liberated people can cure the angry diseases of others. When we meet these angry people, when we meet these people who insult and accuse themselves, the wise and liberated people will think in their hearts: "These people have been entangled in the evil of anger, they are really poor and ignorant people, they are now being burned by fire and miserable." I want to keep my inner peace, don't let my heart be infected with anger disease, I don't respond to their evil deeds, bad words, evil thoughts, don't aggravate their illness, I don't respond to them, their hearts will slowly calm down, they themselves can get rid of the torment of anger disease. ”

 At this time, the Buddha said:

 "Self-regulation without anger is for the right life.

  There is right wisdom and liberation, and silence is like a human being.

  Where anger begins, repay the wrathful.

  It is even more evil, and it is not rewarded with anger.

  Victory in the battle, know what he is angry about.

  Meditation on oneself and mindfulness of oneself and both of them.

  All walk in profit, but they are with him.

  The physician of both parties, the ignorant of the law.

  Think of this as a fool."

After the Buddha had spoken, the Brahmin said to the Buddha, "Dade, what you said is so good, I was blinded by anger just now, and since I came to insult you. Oops, I'm really stupid, I jumped into the fire myself and was burned without knowing how to escape! I am seriously ill with anger and do not know to hurry up to treat, I am really too foolish, please forgive me for my foolish and ignorant behavior just now. I repent with you, I will never again insult and accuse you or anyone for no reason, and I will control my heart in the future and will not get angry and angry at will. Dade, please let me take refuge in you, become a monk in front of you, be your monastic disciple, I am willing to take full vows and practice according to the Dhamma you say. ”

The Buddha accepted the refuge of the Brahmins, who took refuge in the presence of the Buddha and received full vows.

Soon after his renunciation, Brahma went into seclusion alone, refraining from his own actions, words, and thoughts, abstaining from evil and cultivating good, and continuing his practice day and night according to the Buddha's Dharma. After some time, His Holiness Brahma attained the fruit of liberation. To leave the entanglement of the world and become a monk is to achieve the fruit of complete liberation. Those who have attained the fruit of liberation understand for themselves: "Since this life, they have no longer continued the reincarnation of rebirth, their practice has been completed, the things they should have done have been done, they will no longer have the torment and pain of the cycle of life and death, they have been liberated from the cycle of life and death forever."

His Holiness became one of Buddha's many Arhat disciples.

Pali original scripture

SN.7.2/(2) Akkosasuttaṃ

　　 188. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho akkosakabhāradvājo brāhmaṇo– “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.

　　 Evaṃ vutte, bhagavā akkosakabhāradvājaṃ brāhmaṇaṃ etadavoca– “taṃ kiṃ maññasi, brāhmaṇa, api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo ”ti? “Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti. “‘Taṃ kiṃ maññasi, brāhmaṇa, api nu tesaṃ anuppadesi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā’”ti? “‘Appekadā nesāhaṃ, bho gotama, anuppademi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā’”ti. “‘Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti kassa taṃ hotī’”ti? “‘Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṃ hotī’”ti. “Evameva kho, brāhmaṇa, yaṃ tvaṃ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṃ te mayaṃ nappaṭiggaṇhāma. Tavevetaṃ, brāhmaṇa, hoti; tavevetaṃ, brāhmaṇa, hoti”.

　　 “Yo kho, brāhmaṇa, akkosantaṃ paccakkosati, rosentaṃ paṭiroseti, bhaṇḍantaṃ paṭibhaṇḍati, ayaṃ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. Te mayaṃ tayā neva sambhuñjāma na vītiharāma. Tavevetaṃ, brāhmaṇa, hoti; tavevetaṃ, brāhmaṇa, hotī”ti. “Bhavantaṃ kho gotamaṃ sarājikā parisā evaṃ jānāti– ‘arahaṃ samaṇo gotamo’ti. Atha ca pana bhavaṃ gotamo kujjhatī”ti.

　　 “Akkodhassa kuto kodho, dantassa samajīvino;

　　 Sammadaññā vimuttassa, upasantassa tādino.

　　 “Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

　　 Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

　　 “Ubhinnamatthaṃ carati, attano ca parassa ca;

　　 Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

　　 “Ubhinnaṃ tikicchantānaṃ, attano ca parassa ca;

　　 Janā maññanti bāloti, ye dhammassa akovidā”ti.

　　 Evaṃ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama …pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

　　 Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.