MN 21  Kakacūpama sutta - Simile of the Saw

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park.

Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati.

At that time, the venerable Moḷiyaphagguna was living excessively involved with the |bhikkhunīs::female monastics, fully ordained nuns [bhikkhunī]|. While he was living thus involved with the bhikkhunīs, if any bhikkhu |criticized::dispraised, blamed [avaṇṇa]| the bhikkhunīs in venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna would become |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]| and even raise a |point of dispute::hot question, technicality [adhikaraṇa]|. Likewise, if any bhikkhu criticized the venerable Moḷiyaphagguna in the presence of those bhikkhunīs, they too would become angry and irritated and even raise a point of dispute. Such was the extent of the venerable Moḷiyaphagguna’s involvement with the bhikkhunīs.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti.

Then, a certain bhikkhu approached where the Blessed One was; having approached and paid homage, he sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, the venerable Moḷiyaphagguna is living excessively involved with the bhikkhunīs. While he is living thus involved with the bhikkhunīs, if any bhikkhu criticizes the bhikkhunīs in venerable Moḷiyaphagguna’s presence, the venerable Moḷiyaphagguna becomes angry and irritated and raises a point of dispute. Likewise, if any bhikkhu criticizes the venerable Moḷiyaphagguna in the presence of those bhikkhunīs, they too become angry and irritated and raise a point of dispute. Such is the extent of venerable Moḷiyaphagguna’s involvement with the bhikkhunīs.”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso phagguna, āmantetī’”ti.

Then the Blessed One instructed a certain bhikkhu: “Come, bhikkhu, in my name, go to Moḷiyaphagguna and tell him: ‘The Teacher calls you, friend Phagguna.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: “satthā taṁ, āvuso phagguna, āmantetī”ti.

“Yes, venerable sir,” that bhikkhu replied to the Blessed One. He went to the venerable Moḷiyaphagguna, and on arrival said: “The Teacher calls you, friend Phagguna.”

“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,” the venerable Moḷiyaphagguna replied to that bhikkhu and he went to the Blessed One. Having approached the Blessed One, he paid homage and sat down to one side. When the venerable Moḷiyaphagguna was seated there, the Blessed One said to him:

“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?

“Phagguna, is it true that you are living excessively involved with the bhikkhunīs? While you are living thus involved with the bhikkhunīs, if any bhikkhu criticizes the bhikkhunīs in your presence, you become angry and irritated and raise a point of dispute. Likewise, if any bhikkhu criticizes you in the presence of those bhikkhunīs, they too become angry and irritated and raise a point of dispute. Are you involved with the bhikkhunīs to this extent?”

“Evaṁ, bhante”ti.

“Yes, venerable sir.”

“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti?

“Phagguna, are you not a |clansman::young gentleman, son of a good family [kulaputta]| who has gone forth out of faith from the household life into homelessness?”

“Evaṁ, bhante”ti.

“Yes, venerable sir.”

“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.

“Phagguna, it is not proper for you, a clansman who has gone forth out of faith from the household life into homelessness, to live excessively involved with the bhikkhunīs. Therefore, Phagguna, even if someone should criticize those bhikkhunīs in your presence, you should abandon any |desire::intention, wish, impulse, interest [chanda]|s and thoughts connected with the household life. And herein you should train yourself thus: ‘My mind will be |unaffected::not altered by lust [na + vipariṇata]|, I will not let out any |harsh::rough [pāpaka]| words; I shall abide compassionate for their welfare, with a mind of |loving-kindness::goodwill, friendliness, benevolence [metta]|, without aversion.’ In this way, Phagguna, you should train yourself.

Tasmātiha, 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. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.

Therefore here, Phagguna, even if someone were to strike those bhikkhunīs in your presence — with the hand, with a stone, with a stick, or with a knife — even then, Phagguna, you should abandon any desires and thoughts connected with the household life. In this situation too, Phagguna, you should train yourself thus: ‘My mind will be unaffected, I will not let out any harsh words; I shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion.’ In this way, Phagguna, you should train yourself.

Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.

Therefore here, Phagguna, even if someone were to criticize you face to face, you should abandon any desires and thoughts connected with the household life. And herein you should train yourself thus: ‘My mind will be unaffected, I will not let out any harsh words; I shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion.’ In this way, Phagguna, you should train yourself.

Tasmātiha, 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. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabban”ti.

Therefore here, Phagguna, even if someone were to strike you — with the hand, with a stone, with a stick, or with a knife — even then, Phagguna, you should abandon any desires and thoughts connected with the household life. In this situation too, Phagguna, you should train yourself thus: ‘My mind will be unaffected, I will not let out any harsh words; I shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion.’ In this way, Phagguna, you should train yourself.

Abandon the Unwholesome

Atha kho bhagavā bhikkhū āmantesi:

Then the Blessed One addressed the bhikkhus:

“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

“Bhikkhus, there was an occasion when the bhikkhus |pleased::gladdened, satisfied [ārādhayi]| my mind. On that occasion, I said to them: ‘Bhikkhus, I eat my meal in |one sitting::(comm) eating in the period between dawn and noon [ekāsanabhojana]|. When I eat in this way, I experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding. Come, bhikkhus, you too should eat your meal in one sitting. When you do so, you too will experience fewer ailments and illnesses, nimbleness, strength, and ease of abiding.’ And there was no need for me to give those bhikkhus further instruction; I had only to |remind::jog their memory [satuppādakaraṇīya]| them.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.

Suppose, bhikkhus, that at a level crossroads there stood a chariot yoked with thoroughbred horses, ready and steady, with the whip laid down. Then a skilled trainer, a master horse tamer, would mount the chariot, take the reins in his left hand and the whip in his right, and drive the horses forward or back, wherever and however he wished.

Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.

In the same way, bhikkhus, with those bhikkhus, there was no need for me to give further instruction; I had only to remind them. Therefore, bhikkhus, you too should abandon what is |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| and devote yourself to the |wholesome::healthy, beneficial, useful [kusala]| |dhammas::mental states that when practiced in and repeated over a period of time with sustained attention, become characteristics, traits, and tendencies of the mind [dhammesu]|. In this way, bhikkhus, you will achieve growth, progress, and full development in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|.”

Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. Tañcassa eḷaṇḍehi sañchannaṁ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Suppose that not far from a village or a town, there was a great grove of sāla trees, overgrown with castor-oil weeds. Then a man would appear desiring its good, welfare, and safety. He would cut down and throw out the crooked saplings that robbed the sap, thoroughly clean the interior of the grove, and carefully tend to the straight and well-grown saplings. In this way, bhikkhus, that sāla grove, after some time, would achieve growth, progress, and full development.

Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.

So too, bhikkhus, you should abandon what is unwholesome and devote yourself to the wholesome dhammas. In this way, bhikkhus, you will achieve growth, progress, and full development in this Dhamma and Vinaya.

Test of True Character

Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.

Formerly, bhikkhus, in this very Sāvatthi, there was a housewife named Vedehikā. And a good report about the lady Vedehikā had spread thus: ‘The lady Vedehikā is |gentle::polite, easy-going, calm [sorata]|, the lady Vedehikā is humble, the lady Vedehikā is |composed::calmed, tranquil [upasanta]|.’ Now, lady Vedehikā had a maid named Kāḷī, who was skilled, energetic, and well organized in her duties.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.

Then, bhikkhus, this thought occurred to the maid Kāḷī: ‘A good report about my lady has spread: “Lady Vedehikā is gentle, lady Vedehikā is humble, lady Vedehikā is composed.” Now, although she does not show anger, is it actually present in her, or is it absent? Or else is it perhaps because my work is well organized that my lady does not show her inner anger though it is actually present within her? Suppose I were to test my lady.’

Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.

So the maid Kāḷī got up late in the day. Then, the householder lady Vedehikā said to her: ‘Hey, Kāḷī!’

‘Kiṁ, ayye’ti?

‘What is it, mistress?’

‘Kiṁ, je, divā uṭṭhāsī’ti?

‘What is the matter that you got up so late?’

‘Na khvayye, kiñcī’ti.

‘Nothing at all, mistress.’

‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.

‘Nothing is the matter, you wicked girl, yet you get up so late!’ and being |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, she frowned.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.

Then, bhikkhus, this thought occurred to the maid Kāḷī: ‘Though my lady does not show anger, it is actually present within her, not absent; and it is because my work is well organized that my lady does not reveal her inner anger, though it is truly exists within her, not because it is absent. Suppose I were to test my lady still more.’

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.

Then, bhikkhus, the maid Kāḷī got up even later in the day. Then, the householder lady Vedehikā said to her: ‘Hey, Kāḷī!’

‘Kiṁ, ayye’ti?

‘What is it, mistress?’

‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?

‘What is the matter that you got up so late?’

‘Na khvayye, kiñcī’ti.

‘Nothing at all, mistress.’

‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.

‘Nothing is the matter, you wicked girl, yet you’ve gotten up so late again!’ And being angry and irritated, she spoke out from an expression of annoyance.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.

Then, bhikkhus, this thought occurred to the maid Kāḷī: ‘Though my lady does not show anger, it is actually present within her, not absent; and it is because my work is well organized that my lady does not reveal her inner anger, though it is truly exists within her, not because it is absent. Suppose I were to test my lady still more.’

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.

Then, bhikkhus, the maid Kāḷī again got up later in the day. Then, the householder lady Vedehikā said to her: ‘Hey, Kāḷī!’

‘Kiṁ, ayye’ti?

‘What is it, mistress?’

‘Kiṁ, je, divā uṭṭhāsī’ti?

‘What is the matter that you got up so late?’

‘Na khvayye, kiñcī’ti.

‘Nothing at all, mistress.’

‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.

‘Nothing is the matter, you wicked girl, yet you’ve gotten up so late again!’ and being angry and irritated, she seized a bolt pin and struck her on the head, cutting her and wounding her scalp.

Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: ‘passathayye, soratāya kammaṁ; passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.

Then the maid Kāḷī, with blood running from her cut head, denounced her mistress to the neighbors: ‘Look, ladies, at the deed of the gentle one! Look, ladies, at the deed of the humble one! Look, ladies, at the deed of the peaceful one! How could she become angry and irritated with her only maid for getting up late? How can she take a bolt pin and strike her on the head, wounding her like this?’

Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.

Then, bhikkhus, after some time, an evil report about the lady Vedehikā spread thus: ‘The lady Vedehikā is |aggressive::fierce, savage, wrathful [caṇḍī]|, the lady Vedehikā is ill-tempered, the lady Vedehikā is not composed.’

Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. Taṁ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

Just so, bhikkhus, here a certain bhikkhu is gentle only so long as disagreeable words do not touch him; he is humble only so long as disagreeable words do not touch him; he is composed only so long as disagreeable words do not touch him. But it is when disagreeable words touch him that it should be understood whether that bhikkhu is truly gentle, truly humble, and truly composed. Bhikkhus, I do not call that bhikkhu easy to instruct who is easy to instruct for the sake of obtaining robes, alms food, lodging, support for the sick, or medicinal requisites. Why is that? Because when that bhikkhu does not obtain robes, alms food, lodging, support for the sick, or medicinal requisites, he is not easy to instruct. But when a bhikkhu is easy to instruct and courteous because he honors the Dhamma, respects the Dhamma, reveres the Dhamma, and pays homage to the Dhamma, him I call easy to instruct. Therefore, bhikkhus, you should train yourselves thus: ‘We shall be easy to instruct and courteous because we honor the Dhamma, respect the Dhamma, revere the Dhamma, and pay homage to the Dhamma.’ In this way, bhikkhus, you should train yourselves.

Five Modes of Expression

Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

Bhikkhus, there are these five |modes of expression::ways of saying things [vacanapatha]| that others may use when they address you: their speech may be timely or untimely, concerning what is true or what is not true, |gentle::polite, soft [saṇha]| or harsh, |beneficial::meaningful [atthasaṃhita]| or unbeneficial, spoken with a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]| or |with aversion::bearing anger [dosantara]|. At times, bhikkhus, others will speak to you at the proper time or at an improper time; they will speak to you what is true or what is not true; they will speak to you gently or harshly; they will speak to you about what is beneficial or what is unbeneficial; they will speak to you with a mind of loving-kindness or with aversion. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: ‘apathavī bhavasi, apathavī bhavasī’ti.

Suppose, bhikkhus, a man came carrying a spade and a basket. And he were to say, ‘I shall make this great earth to be without earth.’ And he might dig here and there, scatter soil here and there, spit here and there, and urinate here and there, saying: ‘I shall make this great earth to be without earth.’

Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?

What do you think, bhikkhus? Could that man make this great earth to be without earth?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Taṁ kissa hetu”?

“Why is that?”

“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“For, venerable sir, this great earth is deep and immeasurable. It is not easy to make it to be without earth. Eventually the man would reap only weariness and disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

“In the same way, bhikkhus, there are these five modes of expression that others may use when they address you: their speech may be timely or untimely, concerning what is true or what is not true, gentle or harsh, beneficial or unbeneficial, spoken with a mind of loving-kindness or with aversion. At times, bhikkhus, others will speak to you at the proper time or at an improper time; they will speak to you what is true or what is not true; they will speak to you gently or harshly; they will speak to you about what is beneficial or what is unbeneficial; they will speak to you with a mind of loving-kindness or with aversion. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. So evaṁ vadeyya: ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.

Suppose, bhikkhus, a man came carrying lac, turmeric, indigo, or crimson, and he were to say, ‘I will draw pictures and make forms appear in the |open space::vacuity, sky [ākāsa]|.’

Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?

What do you think, bhikkhus? Could that man draw pictures and make forms appear in the open space?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Taṁ kissa hetu”?

“And why is that?”

“Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“Because, venerable sir, open space is |formless::shapeless, without material form [arūpī]| and |featureless::attribute-less, signless; an epithet for Nibbāna [anidassana]|. It is not easy to draw pictures and make forms appear on it. Eventually the man would reap only weariness and disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

“In the same way, bhikkhus, there are these five modes of expression that others may use when they address you: their speech may be timely or untimely, concerning what is true or what is not true, gentle or harsh, beneficial or unbeneficial, spoken with a mind of loving-kindness or with aversion. At times, bhikkhus, others will speak to you at the proper time or at an improper time; they will speak to you what is true or what is not true; they will speak to you gently or harshly; they will speak to you about what is beneficial or what is unbeneficial; they will speak to you with a mind of loving-kindness or with aversion. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. So evaṁ vadeyya: ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.

Suppose, bhikkhus, a man were to come carrying a blazing grass torch, and he were to say, ‘I will heat up the river Ganges with this blazing torch. I will make it boil.’

Taṁ kiṁ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?

What do you think, bhikkhus? Could that man heat up the river Ganges with a blazing grass torch or make it boil?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Taṁ kissa hetu”?

“And why is that?”

“Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“Because, venerable sir, the river Ganges is deep and immeasurable. It is not easy to heat it or make it boil with a blazing grass torch. Eventually the man would reap only weariness and disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

“In the same way, bhikkhus, there are these five modes of expression that others may use when they address you: their speech may be timely or untimely, concerning what is true or what is not true, gentle or harsh, beneficial or unbeneficial, spoken with a mind of loving-kindness or with aversion. At times, bhikkhus, others will speak to you at the proper time or at an improper time; they will speak to you what is true or what is not true; they will speak to you gently or harshly; they will speak to you about what is beneficial or what is unbeneficial; they will speak to you with a mind of loving-kindness or with aversion. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.

Suppose, bhikkhus, there were a catskin bag that had been smoothed, well rubbed all around, and made very pliant, soft, delicate, with no rustling and no crackling. Then a man were to come carrying a stick or a stone, and he were to say, ‘I shall make this catskin bag that has been smoothed, well rubbed all around, made very pliant, soft, delicate, with no rustling and no crackling, rustle and crackle.’

Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?

What do you think, bhikkhus? Could that man make that catskin bag that had been smoothed, well rubbed all around, made very pliant, soft, delicate, with no rustling and no crackling, rustle or crackle by striking it with a stick or a stone?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Taṁ kissa hetu”?

“And why is that?”

“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“Because, venerable sir, that catskin bag has been smoothed, well rubbed all around, and made very pliant, soft, delicate, with no rustling and no crackling. It is not easy to make it rustle or crackle by striking it with a stick or a stone. Eventually the man would reap only weariness and disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

“In the same way, bhikkhus, there are these five modes of expression that others may use when they address you: their speech may be timely or untimely, concerning what is true or what is not true, gentle or harsh, beneficial or unbeneficial, spoken with a mind of loving-kindness or with aversion. At times, bhikkhus, others will speak to you at the proper time or at an improper time; they will speak to you what is true or what is not true; they will speak to you gently or harshly; they will speak to you about what is beneficial or what is unbeneficial; they will speak to you with a mind of loving-kindness or with aversion. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

Bhikkhus, even if bandits were to seize you and carve you limb by limb with a two-handled saw, he who gave rise to a mind of hate toward them would not be carrying out my instructions. Herein, bhikkhus, you should train yourselves thus: ‘Our minds will remain unaffected, and we will not speak any evil words. We shall abide compassionate for their welfare, with a mind of loving-kindness, without aversion. We shall abide pervading that very person with a mind imbued with loving-kindness, and starting with them, we shall abide pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction.’ In this way, bhikkhus, you should train yourselves.

Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?

Bhikkhus, if you keep this advise on the simile of the saw constantly in mind, do you see any course of speech, trivial or gross, that you could not endure?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.

“Therefore, bhikkhus, you should keep this advise on the simile of the saw constantly in mind. It will lead to your long-term welfare and happiness.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.