Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Now at that time, Venerable Phagguna of the Top-Knot was excessively mingling with some nuns. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—So much so that sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. if any bhikkhu criticized those nuns in his presence, Phagguna of the Top-Knot got angry and displeased, and even instigated disciplinary proceedings. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. And if any bhikkhu criticized Phagguna of the Top-Knot in their presence, those nuns got angry and displeased, and even instigated disciplinary proceedings. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati. That’s how close Phagguna of the Top-Knot was with those nuns.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and told him what was going on. “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.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha addressed one of the bhikkhus, “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: “Please, bhikkhu, in my name tell the bhikkhu Phagguna of the Top-Knot that ‘satthā taṁ, āvuso phagguna, āmantetī’”ti. the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: “Yes, Bhante,” that bhikkhu replied. He went to Phagguna of the Top-Knot and said to him, “satthā taṁ, āvuso phagguna, āmantetī”ti. “Friend Phagguna, the teacher summons you.”
“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,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? “Is it really true, Phagguna, that you’ve been excessively mingling with some nuns? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—So much so that sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. if any bhikkhu criticizes those nuns in your presence, you get angry and displeased, and even instigate disciplinary proceedings? Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. And if any bhikkhu criticizes you in those nuns’ presence, they get angry and displeased, and even instigate disciplinary proceedings? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti? Is that how close you’ve become with those nuns?”
“Evaṁ, bhante”ti. “Yes, sir.”
“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? “Phagguna, are you not a clansman who has gone forth from the lay life to homelessness?”
“Evaṁ, bhante”ti. “Yes, sir.”
“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. “As such, it’s not appropriate for you to be excessively mingling with nuns. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So if anyone criticizes those nuns in your presence, you should give up any worldly desires and thoughts. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: Even in that case, you should train like this: ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. ‘My mind will be unaffected, and I will blurt out no bad words. I will remain compassionate for [the criticizer's] welfare with a mind of friendliness and no inner hate.’ * [“Pervading the World With Friendliness”](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/) Evañhi te, phagguna, sikkhitabbaṁ. That’s how you should train.
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. So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any worldly desires and thoughts. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ Even in that case, you should train like this: ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. ‘My mind will be unaffected, and I will blurt out no bad words. I will remain compassionate for [the attacker’s] welfare with a mind of friendliness and no inner hate.’ Evañhi te, phagguna, sikkhitabbaṁ. That’s how you should train.
Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. So if anyone criticizes you in your presence, you should give up any worldly desires and thoughts. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Even in that case, you should train like this: ‘My mind will be unaffected, and I will blurt out no bad words. I will remain compassionate for [the criticizer's] welfare, with a mind of friendliness and no inner hate.’ Evañhi te, phagguna, sikkhitabbaṁ. That’s how you should train.
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. So Phagguna, even if someone strikes you with fists, stones, rods, and swords, you should give up any worldly desires and thoughts. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Even in that case, you should train like this: ‘My mind will be unaffected, and I will blurt out no bad words. I will remain compassionate for [the attacker's] welfare, with a mind of friendliness and no inner hate.’ Evañhi te, phagguna, sikkhitabban”ti. That’s how you should train.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus:
“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. “Bhikkhus, I used to be pleased with the bhikkhus. Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—Once, I addressed them: ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. ‘I eat my food in one sitting per day. Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. You too should eat your food in one sitting per day. Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; I didn’t have to keep on instructing those bhikkhus; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. I just had to prompt their recollection.
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. Then a skilled horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, In the same way, I didn’t have to keep on instructing those bhikkhus; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. I just had to prompt their recollection. Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. So, bhikkhus, you too should give up what’s detrimental and devote yourselves to beneficial qualities. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. In this way you’ll achieve growth, improvement, and maturity in this teaching-and-discipline.
Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. Suppose that not far from a town or village there was a large grove of sal trees Tañcassa eḷaṇḍehi sañchannaṁ. that was choked with castor-oil weeds. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. Then along comes a man who wants to help protect and nurture that grove. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove, Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. and properly care for the straight, well-formed sal saplings. Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. In this way, in due course, that sal grove would grow, increase, and mature.
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. In the same way, bhikkhus, you too should give up what’s detrimental and devote yourselves to beneficial qualities. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. In this way you’ll achieve growth, improvement, and maturity in this teaching-and-discipline.
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Once upon a time, bhikkhus, right here in Sāvatthī there was a housewife named Vedehikā. Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: She had this good reputation: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. ‘The housewife Vedehikā is gentle, even-tempered, and calm.’ Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā. Now, Vedehikā had a bonded maid named Kāḷī who was skilled, tireless, and well-organized in her work.
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: Then Kāḷī thought, ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: ‘My mistress has a good reputation as being “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. gentle, even-tempered, and calm. Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ But does she actually have anger in her and just not show it? Or does she have no anger? udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside? Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti. Why don’t I test my mistress?’
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. So Kāḷī got up during the day. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Vedehikā said to her, ‘he je kāḷī’ti. ‘Hey wench, Kāḷī!’
‘Kiṁ, ayye’ti? ‘What is it, ma’am?’
‘Kiṁ, je, divā uṭṭhāsī’ti? ‘You’re getting up in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. ‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi. ‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and displeased, she scowled.
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: Then Kāḷī thought, ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. Why don’t I test my mistress further?’
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. So Kāḷī got up later in the day. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Vedehikā said to her, ‘he je kāḷī’ti. ‘Hey wench, Kāḷī!’
‘Kiṁ, ayye’ti? ‘What is it, ma’am?’
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? ‘You’re getting up later in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. ‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. ‘Oh, so nothing’s up, you naughty maid, but you get up later in the day!’ Angry and displeased, she blurted out words of displeasure.
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: Then Kāḷī thought, ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti. Why don’t I test my mistress further?’
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. So Kāḷī got up even later in the day. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Vedehikā said to her, ‘he je kāḷī’ti. ‘Hey wench, Kāḷī!’
‘Kiṁ, ayye’ti? ‘What is it, ma’am?’
‘Kiṁ, je, divā uṭṭhāsī’ti? ‘You’re getting up even later in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. ‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi. ‘Oh, so nothing’s up, you naughty maid, but you get up even later in the day!’ Angry and displeased, she grabbed a bolt-pin and hit Kāḷī on the head, cracking it open.
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors, ‘passathayye, soratāya kammaṁ; ‘See, ladies, what the gentle one did! passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. See what the even-tempered one did! See what the calm one did! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti. How on earth can she grab a bolt-pin and hit her only maid on the head, cracking it open, just for getting up late?’
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: Then after some time the housewife Vedehikā got this bad reputation: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti. ‘The housewife Vedehikā is fierce, ill-tempered, and not calm.’
Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. In the same way, a bhikkhu may be the gentlest of the gentle, the most even-tempered of the even-tempered, the calmest of the calm, so long as they aren't touched by disagreeable speech. Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. But it’s when they are touched by disagreeable speech that you’ll know whether they’re gentle, even-tempered, and calm. Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. I don’t say that a bhikkhu is easy to admonish if he makes himself easy to admonish only for the sake of robes, almsfood, lodgings, and medicines and supplies for the sick. Taṁ kissa hetu? Why is that? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. Because when he doesn’t get robes, almsfood, lodgings, and medicines and supplies for the sick, he’s no longer easy to admonish. Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi. But when a bhikkhu is easy to admonish purely because he honors, respects, reveres, worships, and venerates the Dhamma, then I say that he’s easy to admonish. Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti. So, bhikkhus, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the Dhamma.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—Bhikkhus, there are these five modes of speech with which others might address you: kālena vā akālena vā; Timely or untimely, bhūtena vā abhūtena vā; factual or false, saṇhena vā pharusena vā; gentle or harsh, atthasaṁhitena vā anatthasaṁhitena vā; beneficial or unbeneficial, mettacittā vā dosantarā vā. from a mind of friendliness or with inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; When others address you, they may do so in a timely or untimely manner, bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; in a factual or false manner, saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; in a gentle or harsh manner, atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; in a beneficial or unbeneficial manner, mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. and from a mind of friendliness or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Even in that case, you should train like this: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. ‘Our minds will remain unaffected, and we will blurt out no bad words. We will remain compassionate for [the other person's] welfare, with a mind of friendliness and no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will abide having pervaded that person with a mind of friendliness. And with them as a basis, we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. Suppose a man was to come along carrying a spade and basket So evaṁ vadeyya: and say, ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. ‘I shall make this great earth be without earth!’ So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘apathavī bhavasi, apathavī bhavasī’ti. ‘Be without earth! Be without earth!’
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti? Could that man make this great earth be without earth?”
“No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Because this great earth is deep and immeasurable. Sā na sukarā apathavī kātuṁ; It’s not easy to make it be without earth. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—“In the same way, bhikkhus, there are these five modes of speech with which others might address you: kālena vā akālena vā; Timely or untimely, bhūtena vā abhūtena vā; factual or false, saṇhena vā pharusena vā; gentle or harsh, atthasaṁhitena vā anatthasaṁhitena vā; beneficial or unbeneficial, mettacittā vā dosantarā vā. from a mind of friendliness or with inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; When others criticize you, they may do so in a timely or untimely manner … 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. and from a mind of friendliness or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Even then, you should train like this: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. ‘Our minds will remain unaffected, and we will blurt out no bad words. We will remain compassionate for [the other person's] welfare, with a mind of friendliness and no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will abide having pervaded that person with a mind of friendliness. And with them as a basis, we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. Suppose a man was to come along with dye such as red lac, turmeric, indigo, or rose madder, So evaṁ vadeyya: and say, ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. ‘I shall draw pictures in space, making pictures appear there.’
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti? Could that man draw pictures in space?”
“No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Ayañhi, bhante, ākāso arūpī anidassano. Because space has no form or appearance. Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; It’s not easy to draw pictures there. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… “In the same way, there are these five modes of speech with which others might address you … you should train like this: tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. ‘… we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. Suppose a man was to come along carrying a blazing grass torch, So evaṁ vadeyya: and say, ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti. ‘I shall burn and scorch the river Ganges with this blazing grass torch.’
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti? Could that man burn and scorch the river Ganges with a blazing grass torch?”
“No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Because the river Ganges is deep and immeasurable. Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; It’s not easy to burn and scorch it with a blazing grass torch. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… “In the same way, there are these five aspects of speech … you should train like this: tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. ‘… we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. Then a man comes along carrying a stick or a stone, So evaṁ vadeyya: and says, ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti. ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti? Could that man make that soft catskin bag rustle and crackle with that stick or stone?”
“No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; It’s not easy to make it rustle or crackle with a stick or stone. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ “In the same way, bhikkhus, there are these five modes of speech with which others might address you: kālena vā akālena vā; Timely or untimely, bhūtena vā abhūtena vā; factual or false, saṇhena vā pharusena vā; gentle or harsh, atthasaṁhitena vā anatthasaṁhitena vā; beneficial or unbeneficial, mettacittā vā dosantarā vā. from a mind of friendliness or from inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; When others address you, they may do so in a timely or untimely manner, bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; in a factual or false manner, saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; in a gentle or harsh manner, atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; in a beneficial or unbeneficial manner, mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. and from a mind of friendliness or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Even in that case, you should train like this: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. ‘Our minds will remain unaffected, and we will blurt out no bad words. We will remain compassionate for [the other person's] welfare, with a mind of friendliness and no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will abide having pervaded that person with a mind of friendliness. And with them as a basis, we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Even if low-down bandits were to sever them limb from limb with a two-handled saw, whoever corrupts their mind on that account would not be following my instructions. *It's not that an Arahant would experience no mental displeasure as a result of this experience. Mental displeasure is _dukkhavedanā_, and the aggregate of feeling (which should never be confused with “sensation”) still remains in an Arahant. So this is not only saying that one should be unmoved by the physical pain alone, but by the mental one too (AN 6.55, SN 35.228). If anything, it is the mental displeasure that causes an ignorant mind to become corrupted with aversion. When people encounter severe physical pain while in state of euphoria, it does not arouse aversion in them. On the other hand, even minor pains can cause a person in a bad mood to lash out in anger. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Even in that case, you should train like this: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. ‘Our minds will remain unaffected, and we will blurt out no bad words. We will remain compassionate for [the other person's] welfare, with a mind of friendliness and no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. We will abide having pervaded that person with a mind of friendliness. And with them as a basis, we will abide having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ. That’s how you should train.
Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. If you frequently apply your mind to this advice on the simile of the saw, Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti? do you see any manner of speech, subtle or coarse, that you could not bear?”
“No hetaṁ, bhante”. “No, sir.”
“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. “So, bhikkhus, you should frequently apply your mind to this advice on the simile of the saw. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. This will be for your lasting welfare and happiness.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn21