MN · mn21
The Simile of the Saw
0.1Majjhima Nikāya 21
The Middle Length Discourses 21
0.2Kakacūpamasutta
The Simile of the Saw
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.
Now at that time Venerable Moḷiyaphagguna was living overly closely associated with the bhikkhunis.
2.2Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—
While Venerable Moḷiyaphagguna was living thus closely associated with the bhikkhunis—
2.3sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.
if any bhikkhu spoke critically of those bhikkhunis in the presence of Venerable Moḷiyaphagguna, then Venerable Moḷiyaphagguna became angry and displeased, and even raised a dispute.
2.4Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
But if any bhikkhu spoke critically of Venerable Moḷiyaphagguna in the presence of those bhikkhunis, then those bhikkhunis became angry and displeased, and even raised a dispute.
2.5Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati.
That is how Venerable Moḷiyaphagguna was living closely associated with the bhikkhunis.
3.1Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a certain bhikkhu approached the Bhagavā. Having approached, he paid homage to the Bhagavā and sat down to one side. Sitting to one side, that bhikkhu said this to the Bhagavā:
3.2“āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.
"Bhante, Venerable Moḷiyaphagguna is living overly closely associated with the bhikkhunis.
3.3Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—
Living thus closely associated, bhante, Venerable Moḷiyaphagguna lives with the bhikkhunis—
3.4sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.
if any bhikkhu speaks critically of those bhikkhunis in the presence of Venerable Moḷiyaphagguna, then Venerable Moḷiyaphagguna becomes angry and displeased, and even raises a dispute.
3.5Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
But if any bhikkhu speaks critically of Venerable Moḷiyaphagguna in the presence of those bhikkhunis, then those bhikkhunis become angry and displeased, and even raise a dispute.
3.6Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti.
That is how, bhante, Venerable Moḷiyaphagguna is living closely associated with the bhikkhunis."
4.1Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
Then the Bhagavā addressed a certain bhikkhu:
4.2“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi:
"Come, bhikkhu, in my name tell the bhikkhu Moḷiyaphagguna:
4.3‘satthā taṁ, āvuso phagguna, āmantetī’”ti.
‘The Teacher, friend Phagguna, is calling you.’"
4.4“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca:
"Yes, bhante," that bhikkhu replied to the Bhagavā. Then he approached Venerable Moḷiyaphagguna, and having approached, he said this to him:
4.5“satthā taṁ, āvuso phagguna, āmantetī”ti.
"The Teacher, friend Phagguna, is calling you."
4.6“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca:
"Yes, friend," Venerable Moḷiyaphagguna replied to that bhikkhu. Then he approached the Bhagavā. Having approached, he paid homage to the Bhagavā and sat down to one side. Sitting to one side, the Bhagavā said this to Venerable Moḷiyaphagguna:
5.1“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi?
"Is it really true, Phagguna, that you are living overly closely associated with the bhikkhunis?
5.2Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—
Is it really true, Phagguna, that while living thus closely associated with the bhikkhunis—
5.3sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi.
if any bhikkhu speaks critically of those bhikkhunis in your presence, then you become angry and displeased, and even raise a dispute?
5.4Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
But if any bhikkhu speaks critically of you in the presence of those bhikkhunis, then those bhikkhunis become angry and displeased, and even raise a dispute?
5.5Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?
Is it really true, Phagguna, that you are living thus closely associated with the bhikkhunis?"
5.6“Evaṁ, bhante”ti.
"Yes, bhante."
5.7“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti?
"Were you not, Phagguna, a son of a good family who went forth from the household life into homelessness out of faith?"
5.8“Evaṁ, bhante”ti.
"Yes, bhante."
6.1“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi.
"That is not proper for you, Phagguna, as a son of a good family gone forth from the household life into homelessness out of faith: that you should live overly closely associated with the bhikkhunis.
6.2Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, even if someone in your presence were to speak critically of those bhikkhunis, then even there, Phagguna, you should abandon those desires tied to the household life and those thoughts [vitakkā] tied to the household life.
6.3Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ:
And there, Phagguna, you should train thus:
6.4‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
‘My mind [cittaṁ] will not be changed, and I will not utter evil speech. I will dwell compassionate for their welfare, with a mind of goodwill [mettacitto], with no hate inside [na dosantaro].’
6.5Evañhi te, phagguna, sikkhitabbaṁ.
That is how you should train, Phagguna.
6.6Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, even if someone in your presence were to strike those bhikkhunis with the hand, strike them with a clod, strike them with a stick, or strike them with a weapon, then even there, Phagguna, you should abandon those desires tied to the household life and those thoughts [vitakkā] tied to the household life.
6.7Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ
And there, Phagguna, you should train thus:
6.8‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
‘My mind [cittaṁ] will not be changed, and I will not utter evil speech. I will dwell compassionate for their welfare, with a mind of goodwill [mettacitto], with no hate inside [na dosantaro].’
6.9Evañhi te, phagguna, sikkhitabbaṁ.
That is how you should train, Phagguna.
6.10Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, even if someone were to speak critically of you in your presence, then even there, Phagguna, you should abandon those desires tied to the household life and those thoughts [vitakkā] tied to the household life.
6.11Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
And there, Phagguna, you should train thus: ‘My mind [cittaṁ] will not be changed, and I will not utter evil speech. I will dwell compassionate for their welfare, with a mind of goodwill [mettacitto], with no hate inside [na dosantaro].’
6.12Evañhi te, phagguna, sikkhitabbaṁ.
That is how you should train, Phagguna.
6.13Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
Therefore, Phagguna, even if someone were to strike you with the hand, strike you with a clod, strike you with a stick, or strike you with a weapon, then even there, Phagguna, you should abandon those desires tied to the household life and those thoughts [vitakkā] tied to the household life.
6.14Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
And there, Phagguna, you should train thus: ‘My mind [cittaṁ] will not be changed, and I will not utter evil speech. I will dwell compassionate for their welfare, with a mind of goodwill [mettacitto], with no hate inside [na dosantaro].’
6.15Evañhi te, phagguna, sikkhitabban”ti.
That is how you should train, Phagguna."
7.1Atha kho bhagavā bhikkhū āmantesi:
Then the Bhagavā addressed the bhikkhus:
7.2“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ.
"Once, bhikkhus, the bhikkhus truly satisfied my mind [cittaṁ].
7.3Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—
On that occasion, bhikkhus, I addressed the bhikkhus:
7.4ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi.
‘Bhikkhus, I eat one meal at one sitting.
7.5Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
While eating one meal at one sitting, bhikkhus, I recognize little illness, little affliction, lightness, strength, and comfortable dwelling.
7.6Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha.
Come, bhikkhus, you too eat one meal at one sitting.
7.7Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.
While eating one meal at one sitting, bhikkhus, you too will recognize little illness, little affliction, lightness, strength, and comfortable dwelling.’
7.8Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi;
For those bhikkhus, bhikkhus, there was no instruction that needed to be given by me;
7.9satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
the only thing needed from me for those bhikkhus was the arousing of sati [satuppādakaraṇīyaṁ].
7.10Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.
Suppose, bhikkhus, on level ground at a great four-way crossroads there stood a thoroughbred chariot yoked, with the whip laid down.
7.11Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.
A skilled trainer, a horse-taming charioteer, might mount it, take the reins in his left hand and the whip in his right, and drive it forward or back wherever and however he wished.
7.12Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi,
In the same way, bhikkhus, for those bhikkhus there was no instruction that needed to be given by me;
7.13satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
the only thing needed from me for those bhikkhus was the arousing of sati [satuppādakaraṇīyaṁ].
7.14Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.
Therefore, bhikkhus, you too should abandon the unwholesome and apply yourselves to wholesome dhammas.
7.15Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
For in this way you too will attain growth, increase, and fullness in this dhamma and vinaya [dhammavinaye].
8.1Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ.
Suppose, bhikkhus, not far from a village or town there were a great grove of sāla trees.
8.2Tañcassa eḷaṇḍehi sañchannaṁ.
And it was overgrown with castor shrubs.
8.3Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.
Then some person might arise who wanted its benefit, wanted its welfare, wanted its security from bondage.
8.4So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya.
He would cut down those crooked sāla saplings that robbed the nourishment, carry them outside, and thoroughly clear out the interior of the grove.
8.5Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.
But those sāla saplings that were straight and well-grown he would tend properly.
8.6Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Then, after some time, that grove of sāla trees would attain growth, increase, and fullness.
8.7Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.
In the same way, bhikkhus, you too should abandon the unwholesome and apply yourselves to wholesome dhammas.
8.8Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
For in this way you too will attain growth, increase, and fullness in this dhamma and vinaya [dhammavinaye].
9.1Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.
Once upon a time, bhikkhus, in this very Sāvatthī there was a housewife named Vedehikā.
9.2Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato:
And, bhikkhus, this good report had spread about Vedehikā the housewife:
9.3‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.
‘Vedehikā the housewife is gentle; Vedehikā the housewife is mild; Vedehikā the housewife is calm.’
9.4Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.
Now Vedehikā the housewife, bhikkhus, had a slave woman named Kāḷī, who was skilled, not lazy, and managed her work well.
9.5Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then, bhikkhus, it occurred to Kāḷī the slave woman:
9.6‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato:
‘This good report has spread about my mistress:
9.7“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.
“Vedehikā the housewife is gentle; Vedehikā the housewife is mild; Vedehikā the housewife is calm.”
9.8Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ
Now is it because my mistress really has anger within but does not reveal it, or because she does not have anger within?
9.9udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ?
Or is it just because I manage my work so well that my mistress, though she really has anger within, does not reveal it, and not because she does not have it?
9.10Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.
Suppose I were to test my mistress.’
9.11Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.
Then, bhikkhus, Kāḷī the slave woman got up late.
9.12Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Then, bhikkhus, Vedehikā the housewife said this to Kāḷī the slave woman:
9.13‘he je kāḷī’ti.
‘Hey, Kāḷī!’
9.14‘Kiṁ, ayye’ti?
‘What is it, mistress?’
9.15‘Kiṁ, je, divā uṭṭhāsī’ti?
‘Why, girl, did you get up late?’
9.16‘Na khvayye, kiñcī’ti.
‘For no reason, mistress.’
9.17‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.
‘Not for no reason, you wicked slave, that you got up late!’ Angry and displeased, she frowned.
9.18Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then, bhikkhus, it occurred to Kāḷī the slave woman:
9.19‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ;
‘So my mistress really does have anger within, not that she does not have it.
9.20mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
It is just because I manage my work so well that my mistress, though she really has anger within, does not reveal it, and not because she does not have it.
9.21Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Suppose I were to test my mistress even further.’
9.22Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.
Then, bhikkhus, Kāḷī the slave woman got up even later.
9.23Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Then, bhikkhus, Vedehikā the housewife said this to Kāḷī the slave woman:
9.24‘he je kāḷī’ti.
‘Hey, Kāḷī!’
9.25‘Kiṁ, ayye’ti?
‘What is it, mistress?’
9.26‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?
‘Why, girl, did you get up even later?’
9.27‘Na khvayye, kiñcī’ti.
‘For no reason, mistress.’
9.28‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.
‘Not for no reason, you wicked slave, that you got up even later!’ Angry and displeased, she uttered angry and displeased words.
9.29Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then, bhikkhus, it occurred to Kāḷī the slave woman:
9.30‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
‘So my mistress really does have anger within, not that she does not have it.
9.31Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
It is just because I manage my work so well that my mistress, though she really has anger within, does not reveal it, and not because she does not have it.
9.32Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Suppose I were to test my mistress even further.’
9.33Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.
Then, bhikkhus, Kāḷī the slave woman got up even later.
9.34Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Then, bhikkhus, Vedehikā the housewife said this to Kāḷī the slave woman:
9.35‘he je kāḷī’ti.
‘Hey, Kāḷī!’
9.36‘Kiṁ, ayye’ti?
‘What is it, mistress?’
9.37‘Kiṁ, je, divā uṭṭhāsī’ti?
‘Why, girl, did you get up late?’
9.38‘Na khvayye, kiñcī’ti.
‘For no reason, mistress.’
9.39‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.
‘Not for no reason, you wicked slave, that you got up late!’ Angry and displeased, she took a door-pin and struck her on the head, splitting her head open.
9.40Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi:
Then, bhikkhus, Kāḷī the slave woman, with her head split open and blood streaming, complained to the neighbors:
9.41‘passathayye, soratāya kammaṁ;
‘See, ladies, the work of the gentle one!
9.42passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ.
See, ladies, the work of the mild one! See, ladies, the work of the calm one!
9.43Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.
How could she, just because a single slave got up late, angry and displeased, take a door-pin and strike her on the head, splitting her head open?’
9.44Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi:
Then, bhikkhus, after some time this bad report spread about Vedehikā the housewife:
9.45‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
‘Vedehikā the housewife is fierce; Vedehikā the housewife is not mild; Vedehikā the housewife is not calm.’
10.1Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.
In the same way, bhikkhus, here some bhikkhu is gentle only so long as disagreeable kinds of speech do not touch him; mild only so long as disagreeable kinds of speech do not touch him; calm only so long as disagreeable kinds of speech do not touch him.
10.2Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.
But when disagreeable kinds of speech touch a bhikkhu, then he should be known as gentle, he should be known as mild, he should be known as calm.
10.3Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati.
I do not call that bhikkhu ‘easy to advise’ who is easy to advise and acquires amenability merely for the sake of robe, almsfood, lodging, and medicines and supplies for the sick.
10.4Taṁ kissa hetu?
Why is that?
10.5Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati.
Because, bhikkhus, when that bhikkhu does not receive robe, almsfood, lodging, and medicines and supplies for the sick, he is not easy to advise and does not acquire amenability.
10.6Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi.
But the bhikkhu who is easy to advise and acquires amenability because he honors dhamma alone, regards dhamma alone as important, respects dhamma alone, esteems dhamma alone, and reveres dhamma alone—that one I call ‘easy to advise.’
10.7Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti.
Therefore, bhikkhus, you should train thus: ‘Honoring dhamma alone, regarding dhamma alone as important, respecting dhamma alone, esteeming dhamma alone, and revering dhamma alone, we will be easy to advise and will acquire amenability.’
10.8Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
11.1Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—
These are the five ways of speaking, bhikkhus, by which others, when speaking to you, might address you—
11.2kālena vā akālena vā;
timely or untimely;
11.3bhūtena vā abhūtena vā;
true or false;
11.4saṇhena vā pharusena vā;
gentle or harsh;
11.5atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or unbeneficial;
11.6mettacittā vā dosantarā vā.
with minds of goodwill [mettacittā] or with hate inside [dosantarā].
11.7Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others speak to you, bhikkhus, they may address you in a timely way or in an untimely way;
11.8bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
when others speak to you, bhikkhus, they may address you truthfully or falsely;
11.9saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
when others speak to you, bhikkhus, they may address you gently or harshly;
11.10atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
when others speak to you, bhikkhus, they may address you beneficially or unbeneficially;
11.11mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
when others speak to you, bhikkhus, they may address you with minds of goodwill [mettacittā] or with hate inside [dosantarā].
11.12Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Even there, bhikkhus, you should train thus:
11.13‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā.
‘Our mind [cittaṁ] will not be changed, and we will not utter evil speech. We will dwell compassionate for their welfare, with minds of goodwill [mettacittā], with no hate inside [na dosantarā].
11.14Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
And we will dwell pervading that person with a mind imbued with goodwill [mettāsahagatena cetasā], and with that as the basis we will dwell pervading the whole world with a mind imbued with goodwill [mettāsahagatena cittena], abundant, expansive, immeasurable, free from hostility, free from ill will.’
11.15Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
12.1Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya.
Suppose, bhikkhus, a man were to come carrying a hoe and a basket.
12.2So evaṁ vadeyya:
He would say this:
12.3‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.
‘I will make this great earth into no earth.’
12.4So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:
There and there he would dig it up, there and there he would scatter it, there and there he would spit on it, there and there he would urinate on it:
12.5‘apathavī bhavasi, apathavī bhavasī’ti.
‘Be no earth! Be no earth!’
12.6Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
12.7api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?
could that man make this great earth into no earth?"
12.8“No hetaṁ, bhante”.
"No, bhante.
12.9“Taṁ kissa hetu”?
"Why is that?"
12.10“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.
"Because, bhante, this great earth is deep and immeasurable.
12.11Sā na sukarā apathavī kātuṁ;
It is not easy to make it into no earth;
12.12yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and frustration."
13.1“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—
"In the same way, bhikkhus, these are the five ways of speaking by which others, when speaking to you, might address you—
13.2kālena vā akālena vā;
timely or untimely;
13.3bhūtena vā abhūtena vā;
true or false;
13.4saṇhena vā pharusena vā;
gentle or harsh;
13.5atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or unbeneficial;
13.6mettacittā vā dosantarā vā.
with minds of goodwill [mettacittā] or with hate inside [dosantarā].
13.7Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others speak to you, bhikkhus, they may address you in a timely way or in an untimely way;
13.8bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
when others speak to you, bhikkhus, they may address you truthfully or falsely;
13.9saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
when others speak to you, bhikkhus, they may address you gently or harshly;
13.10atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
when others speak to you, bhikkhus, they may address you beneficially or unbeneficially;
13.11mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
when others speak to you, bhikkhus, they may address you with minds of goodwill [mettacittā] or with hate inside [dosantarā].
13.12Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Even there, bhikkhus, you should train thus:
13.13‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our mind [cittaṁ] will not be changed, and we will not utter evil speech. We will dwell compassionate for their welfare, with minds of goodwill [mettacittā], with no hate inside [na dosantarā].
13.14Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
And we will dwell pervading that person with a mind imbued with goodwill [mettāsahagatena cetasā], and with that as the basis we will dwell pervading the whole world with a mind like the earth [pathavisamena cetasā], abundant, expansive, immeasurable, free from hostility, free from ill will.’
13.15Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
14.1Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya.
Suppose, bhikkhus, a man were to come carrying lac, turmeric, blue dye, or madder.
14.2So evaṁ vadeyya:
He would say this:
14.3‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.
‘I will draw a form in this sky; I will make a manifestation of form appear.’
14.4Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
14.5api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?
could that man draw a form in this sky and make a manifestation of form appear?"
14.6“No hetaṁ, bhante”.
"No, bhante.
14.7“Taṁ kissa hetu”?
"Why is that?"
14.8“Ayañhi, bhante, ākāso arūpī anidassano.
"Because, bhante, the sky is formless and invisible.
14.9Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ;
It is not easy there to draw a form or make a manifestation of form appear;
14.10yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and frustration."
15.1“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…
"In the same way, bhikkhus, these are the five ways of speaking by which others, when speaking to you, might address you—timely or untimely …
15.2tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
and with that as the basis we will dwell pervading the whole world with a mind like space [ākāsasamena cetasā], abundant, expansive, immeasurable, free from hostility, free from ill will.’
15.3Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
16.1Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya.
Suppose, bhikkhus, a man were to come carrying a burning grass torch.
16.2So evaṁ vadeyya:
He would say this:
16.3‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.
‘With this burning grass torch I will heat up the river Ganges and make it boil.’
16.4Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
16.5api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?
could that man, with a burning grass torch, heat up the river Ganges and make it boil?"
16.6“No hetaṁ, bhante”.
"No, bhante.
16.7“Taṁ kissa hetu”?
"Why is that?"
16.8“Gaṅgā hi, bhante, nadī gambhīrā appameyyā.
"Because, bhante, the river Ganges is deep and immeasurable.
16.9Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ;
It is not easy to heat it up and make it boil with a burning grass torch;
16.10yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and frustration."
17.1“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…
"In the same way, bhikkhus, these are the five ways of speaking by which others, when speaking to you, might address you—timely or untimely …
17.2tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
and with that as the basis we will dwell pervading the whole world with a mind like the Ganges [gaṅgāsamena cetasā], abundant, expansive, immeasurable, free from hostility, free from ill will.’
17.3Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
18.1Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.
Suppose, bhikkhus, there were a cat-skin bag that had been worked, well worked, thoroughly worked, soft, cottony, with its rustling cut off, with its crackling cut off.
18.2Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya.
Then a man might come carrying a stick or a potsherd.
18.3So evaṁ vadeyya:
He would say this:
18.4‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.
‘With this stick or potsherd I will make this cat-skin bag, worked, well worked, thoroughly worked, soft, cottony, with its rustling cut off, with its crackling cut off, rustle and crackle.’
18.5Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
18.6api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?
could that man, with a stick or a potsherd, make that cat-skin bag, worked, well worked, thoroughly worked, soft, cottony, with its rustling cut off, with its crackling cut off, rustle and crackle?"
18.7“No hetaṁ, bhante”.
"No, bhante.
18.8“Taṁ kissa hetu”?
"Why is that?"
18.9“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.
"Because, bhante, that cat-skin bag has been worked, well worked, thoroughly worked, soft, cottony, with its rustling cut off, with its crackling cut off.
18.10Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ;
It is not easy to make it rustle and crackle with a stick or a potsherd;
18.11yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
that man would only reap weariness and frustration."
19.1“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ
"In the same way, bhikkhus, these are the five ways of speaking by which others, when speaking to you, might address you—
19.2kālena vā akālena vā;
timely or untimely;
19.3bhūtena vā abhūtena vā;
true or false;
19.4saṇhena vā pharusena vā;
gentle or harsh;
19.5atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or unbeneficial;
19.6mettacittā vā dosantarā vā.
with minds of goodwill [mettacittā] or with hate inside [dosantarā].
19.7Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others speak to you, bhikkhus, they may address you in a timely way or in an untimely way;
19.8bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;
when others speak to you, bhikkhus, they may address you truthfully or falsely;
19.9saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;
when others speak to you, bhikkhus, they may address you gently or harshly;
19.10atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;
when others speak to you, bhikkhus, they may address you beneficially or unbeneficially;
19.11mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.
when others speak to you, bhikkhus, they may address you with minds of goodwill [mettacittā] or with hate inside [dosantarā].
19.12Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Even there, bhikkhus, you should train thus:
19.13‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our mind [cittaṁ] will not be changed, and we will not utter evil speech. We will dwell compassionate for their welfare, with minds of goodwill [mettacittā], with no hate inside [na dosantarā].
19.14Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
And we will dwell pervading that person with a mind imbued with goodwill [mettāsahagatena cetasā], and with that as the basis we will dwell pervading the whole world with a mind like that cat-skin bag [biḷārabhastāsamena cetasā], abundant, expansive, immeasurable, free from hostility, free from ill will.’
19.15Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
20.1Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.
Even if bandits, bhikkhus, were to sever you limb from limb with a two-handled saw, whoever there gave rise to a corrupt mind would not be carrying out my instruction.
20.2Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
Even there, bhikkhus, you should train thus:
20.3‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our mind [cittaṁ] will not be changed, and we will not utter evil speech. We will dwell compassionate for their welfare, with minds of goodwill [mettacittā], with no hate inside [na dosantarā].
20.4Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
And we will dwell pervading that person with a mind imbued with goodwill [mettāsahagatena cetasā], and with that as the basis we will dwell pervading the whole world with a mind imbued with goodwill [mettāsahagatena cetasā], abundant, expansive, immeasurable, free from hostility, free from ill will.’
20.5Evañhi vo, bhikkhave, sikkhitabbaṁ.
That is how you should train, bhikkhus.
21.1Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha.
And you should frequently keep in mind this instruction through the simile of the saw, bhikkhus.
21.2Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?
Do you see any kind of speech, slight or gross, that you would not endure?"
21.3“No hetaṁ, bhante”.
"No, bhante."
21.4“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha.
"Therefore, bhikkhus, frequently attend to this instruction through the simile of the saw.
21.5Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
That will be for your welfare and happiness for a long time."
21.6Idamavoca bhagavā.
This is what the Bhagavā said.
21.7Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in what the Bhagavā had said.
21.8Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The first, The Simile of the Saw, is finished.