Majjhima Nikāya 21 Kakacūpamasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

The Simile of the Saw

Thus have I heard: At one time the Blessed One was staying at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.

Now at that time, Venerable Moḷiyaphagguna was living in close association with the nuns.

Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati— sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.

Living in such close association, if any disciple spoke dispraise of those nuns in the presence of Venerable Moḷiyaphagguna, he would become angry, displeased, and even create a dispute.

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.

Similarly, if any disciple spoke dispraise of Venerable Moḷiyaphagguna in the presence of those nuns, they would become angry, displeased, and even create a dispute.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then a certain disciple approached the Blessed One, paid homage to him, and sat down to one side.

Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.

While sitting there, he said to the Blessed One: Venerable sir, Venerable Moḷiyaphagguna is living in close association with the nuns.

Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati— sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.

Living in such close association, if any disciple speaks dispraise of those nuns in the presence of Venerable Moḷiyaphagguna, he becomes angry, displeased, and even creates a dispute.

Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.

Similarly, if any disciple speaks dispraise of Venerable Moḷiyaphagguna in the presence of those nuns, they become angry, displeased, and even create a dispute.

Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti. Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso phagguna, āmantetī’”ti.

Then the Blessed One addressed a certain disciple: Come in my name, summon the disciple Moḷiyaphagguna, saying, 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 disciple replied to the Blessed One, and he went to Venerable Moḷiyaphagguna and said: The Teacher calls you, friend Phagguna.

“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Yes, friend, Venerable Moḷiyaphagguna replied to that disciple, and he went to the Blessed One, paid homage to him, and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca: “Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi?

While sitting there, the Blessed One said to Venerable Moḷiyaphagguna: Is it true, Phagguna, that you are living in close association with the nuns?

Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi— sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi.

It is said that you, Phagguna, are living in close association with the nuns: If any disciple speaks ill of those nuns in your presence, you become angry and displeased, and even create a dispute.

Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.

But if any disciple speaks ill of you in the presence of those nuns, they become angry and displeased, and even create a dispute.

Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?

Is it true that you, Phagguna, are living in such close association with the nuns?

“Evaṁ, bhante”ti.

Yes, venerable sir.

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

Are you not, Phagguna, a son of good family 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.

It is not proper for you, Phagguna, a son of good family who has gone forth out of faith from the household life into homelessness, to live in such close association with the nuns.

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

Therefore, Phagguna, if anyone speaks ill of those nuns in your presence, you should abandon any desires and thoughts connected with the household life.

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

You should train yourself thus: My mind will not be affected, and I will not utter any corrupt words. I will remain compassionate for their welfare, with a mind of goodwill, without inner hate.

Evañhi te, phagguna, sikkhitabbaṁ.

Thus should you train yourself, Phagguna.

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.

Therefore, Phagguna, if anyone were to give a blow with the hand, a blow with a clod, a blow with a stick, or a blow with a knife to those nuns in your presence, you should abandon any desires and thoughts connected with the household life.

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

You should train yourself thus: My mind will not be affected, and I will not utter any corrupt words. I will remain compassionate for their welfare, with a mind of goodwill, without inner hate.

Evañhi te, phagguna, sikkhitabbaṁ.

Thus should you train yourself, Phagguna.

Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

Therefore, Phagguna, if anyone speaks ill in your presence, you should abandon any desires and thoughts connected with the household life.

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

You should train yourself thus: My mind will not be affected, and I will not utter any corrupt words. I will remain compassionate for their welfare, with a mind of goodwill, without inner hate.

Evañhi te, phagguna, sikkhitabbaṁ.

Thus should you train yourself, Phagguna.

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.

Therefore, Phagguna, if anyone were to give a blow with the hand, a blow with a clod, a blow with a stick, or a blow with a knife in your presence, you should abandon any desires and thoughts connected with the household life.

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

There too, Phagguna, you should train yourself thus: Neither will my mind become disturbed, nor will I utter corrupt speech, and I will dwell compassionate and kind-hearted, without inner hatred.

Evañhi te, phagguna, sikkhitabban”ti.

Thus, Phagguna, you should train yourself.

Atha kho bhagavā bhikkhū āmantesi: “ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ.

Then the Blessed One addressed the disciples: Disciples, at one time the disciples fulfilled my mind.

Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ— ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi.

Here I addressed the disciples: I eat one meal a day.

Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.

While eating one meal a day I experience little illness, little discomfort, lightness, strength, and ease of living.

Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha.

You too eat one meal a day.

Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.

While eating one meal a day you too will experience little illness, little discomfort, lightness, strength, and ease of living.

Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

I had no need to give instructions to those disciples, disciples; I only needed to arouse mindfulness in those disciples, disciples.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.

Just as on a well-prepared ground at a crossroads, there might be a chariot yoked with thoroughbred horses standing with the goad laid aside.

Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.

A skilled trainer, a horse tamer, would mount it, take the reins in his left hand, the goad in his right hand, and drive it wherever he wishes, and bring it back.

Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

In the same way I had no need to give instructions to those disciples, disciples; I only needed to arouse mindfulness in those disciples, disciples.

Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.

Therefore abandon the unwholesome, and devote yourselves to wholesome states.

Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.

Thus you too will attain growth, increase, and fulfillment in this Dhamma and discipline.

Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ.

Just as near a village or town, there might be a large grove of sal trees.

Tañcassa eḷaṇḍehi sañchannaṁ.

It might be covered with creepers.

Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.

Then a person might arise who desires welfare, seeks benefit, and aims for security.

So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya.

He would cut down and remove the crooked, sap-stealing creepers, and thoroughly clean the interior of the grove.

Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.

But he would carefully tend the straight, well-grown sal trees.

Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.

Thus that sal grove would, in due course, attain growth, increase, and fulfillment.

Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.

In the same way abandon the unwholesome, and devote yourselves to wholesome states.

Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.

Thus you too will attain growth, increase, and fulfillment in this Dhamma and discipline.

Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.

Once upon a time in this very Sāvatthī, there was a housewife named Vedehikā.

Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.

Regarding Vedehikā a good reputation had arisen: Vedehikā the housewife is gentle, Vedehikā the housewife is calm, Vedehikā the housewife is peaceful.

Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.

However Vedehikā the housewife had a maid named Kāḷī, who was skilled, not lazy, and well-organized in her work.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.

Then Kāḷī the maid thought to herself, My mistress has such a good reputation: Vedehikā the housewife is gentle, Vedehikā the housewife is calm, Vedehikā the housewife is peaceful.

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?

But does my mistress not show her inner anger because it is truly absent, or is it because my work is well-organized that she does not show her inner anger, even though it is present?

Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.

What if I were to test my mistress?

Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.

Then Kāḷī the maid got up late in the day.

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

Then Vedehikā the housewife said to Kāḷī the maid, Hey, Kāḷī.

‘Kiṁ, ayye’ti?

Yes, mistress?

‘Kiṁ, je, divā uṭṭhāsī’ti?

Why did you get up late in the day?

‘Na khvayye, kiñcī’ti.

I have no reason, mistress.

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

Indeed, you wretched maid, you got up late in the day, she said angrily, displeased, and 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.

Then Kāḷī the maid thought to herself, My mistress does not show her inner anger because it is truly absent, not because it is present; my work is well-organized, which is why my mistress does not show her inner anger, even though it is present.

Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.

What if I were to test my mistress further?

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.

Then Kāḷī the maid got up even later in the day.

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

Then Vedehikā the housewife said to Kāḷī the maid, Hey, Kāḷī.

‘Kiṁ, ayye’ti?

Yes, mistress?

‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?

Why did you get up even later in the day?

‘Na khvayye, kiñcī’ti.

I have no reason, mistress.

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

Indeed, you wretched maid, you got up even later in the day, she said angrily, displeased, and spoke displeased words.

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.

Then Kāḷī the maid thought to herself, My mistress does not show her inner anger because it is truly absent, not because it is present; my work is well-organized, which is why my mistress does not show her inner anger, even though it is present.

Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.

What if I were to test my mistress further?

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.

Then Kāḷī the maid got up even later in the day.

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

Then Vedehikā the housewife said to Kāḷī the maid, The black one, she said.

‘Kiṁ, ayye’ti?

What, madam? he asked.

‘Kiṁ, je, divā uṭṭhāsī’ti?

What, indeed, did you rise during the day?

‘Na khvayye, kiñcī’ti.

she questioned.

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

No, madam, nothing, he replied. Indeed, nothing, wicked maid, you rose during the day, she said angrily, displeased, and struck her on the head with a rolling pin, breaking her head.

Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: ‘passathayye, soratāya kammaṁ; passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ.

Then the maid Kali, with her head broken and blood flowing, complained to the neighbors, Look, madam, at the work of anger; look, madam, at the work of pride; look, madam, at the work of unrestraint.

Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.

How could she, angry and displeased, strike a maid on the head with a rolling pin, breaking her head?

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

Then in due course, a bad reputation spread about the housewife Vedehika: Vedehika the housewife is fierce, Vedehika the housewife is proud, Vedehika the housewife is unrestrained.

Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.

Just so here a certain disciple is gentle, humble, and restrained as long as unpleasant words do not touch him.

Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.

But when unpleasant words touch him, then the disciple should be known as gentle, humble, and restrained.

Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati.

I do not call that disciple easy to instruct who is easy to instruct for the sake of robes, alms, lodging, and medicinal requisites.

Taṁ kissa hetu?

Why is that?

Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati.

Because when he does not receive robes, alms, lodging, and medicinal requisites, he is not easy to instruct, he does not attain ease of instruction.

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 the disciple who honors the Dhamma, respects the Dhamma, esteems the Dhamma, reveres the Dhamma, and pays homage to the Dhamma, he is easy to instruct, he attains ease of instruction. Him I call easy to instruct.

Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti.

Therefore you should train yourselves thus: Honoring the Dhamma, respecting the Dhamma, esteeming the Dhamma, revering the Dhamma, and paying homage to the Dhamma, we will be easy to instruct, we will attain ease of instruction.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

Thus should you train yourselves.

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.

There are these five ways of speech by which others might address you: at the right time or at the wrong time; truthfully or falsely; gently or harshly; beneficially or harmfully; with a mind of goodwill or with inner hate.

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.

At the right time others might address you, or at the wrong time; Whether others speak to you with truth or falsehood; Whether others speak to you gently or harshly; Whether others speak to you with beneficial words or with harmful words; Whether others speak to you with a mind of goodwill or with a mind of hatred.

Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā.

In such situations you should train yourselves thus: Our minds will remain unaffected, and we shall not utter corrupt words; we shall abide compassionate for their welfare, with a mind of goodwill, without inner hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

We shall pervade that person with a mind imbued with goodwill, and starting with that person, we shall pervade the whole world with a mind imbued with goodwill, vast, exalted, measureless, free from enmity, free from affliction.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

Thus should you train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.

Just as a man might come with a spade and basket, saying, I shall make this great earth to be without earth.

So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: ‘apathavī bhavasi, apathavī bhavasī’ti.

He would dig here and there, scatter here and there, spit here and there, urinate here and there, saying, Be without earth, be without earth.

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

What do you think Would 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.

Because, venerable sir, this great earth is deep and immeasurable.

Sā na sukarā apathavī kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

It is not easy to make it be without earth; but that man would only reap 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.

In the same way there are these five courses of speech by which others may address you:

at the right time or the wrong time; with truth or with falsehood; gently or harshly; with beneficial words or with harmful words; with a mind of goodwill or with a mind of hatred.

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.

Whether others speak to you at the right time or the wrong time; Whether others speak to you with truth or falsehood; Whether others speak to you gently or harshly; Whether others speak to you with beneficial words or with harmful words; Whether others speak to you with a mind of goodwill or with a mind of hatred.

Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.

In such situations you should train yourselves thus: Our minds will remain unaffected, and we shall not utter corrupt words; we shall abide compassionate for their welfare, with a mind of goodwill, without inner hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

We shall pervade that person with a mind imbued with goodwill, and starting with that person, we shall pervade the whole world with a mind like the earth, vast, exalted, measureless, free from enmity, free from affliction.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

This is how you should train yourselves, disciples.

Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya.

Suppose a man were to come carrying a red, yellow, blue, or crimson paint.

So evaṁ vadeyya: ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.

He would say, I will draw a picture in the sky, I will make a picture appear.

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

What do you think would that man be able to draw a picture in the sky, make a picture appear?

“No hetaṁ, bhante”.

No, venerable sir.

“Taṁ kissa hetu”?

And why is that?

“Ayañhi, bhante, ākāso arūpī anidassano.

Because, venerable sir, the sky is formless and invisible.

Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

It is not easy to draw a picture there, to make a picture appear; and that man would only reap weariness and frustration.

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…

In the same way there are these five ways of speech by which others might address you, at the right time or the wrong time...

tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

and you should pervade the entire world with a mind like the sky, vast, exalted, immeasurable, free from hostility and ill will.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

This is how you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya.

Suppose a man were to come carrying a burning torch.

So evaṁ vadeyya: ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.

He would say, With this burning torch, I will heat up and burn the Ganges River.

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

What do you think would that man be able to heat up and burn the Ganges River with a burning torch?

“No hetaṁ, bhante”.

No, venerable sir.

“Taṁ kissa hetu”?

And why is that?

“Gaṅgā hi, bhante, nadī gambhīrā appameyyā.

Because, venerable sir, the Ganges River is deep and immeasurable.

Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

It is not easy to heat up and burn it with a burning torch; and that man would only reap weariness and frustration.

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…

In the same way there are these five ways of speech by which others might address you, at the right time or the wrong time...

tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

and you should pervade the entire world with a mind like the Ganges River, vast, exalted, immeasurable, free from hostility and ill will.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

This is how you should train yourselves.

Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.

Suppose a well-beaten, well-softened, well-prepared cat's skin bag, soft, with the down removed, with the hair removed.

Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya.

Then a man were to come carrying a stick or a piece of wood.

So evaṁ vadeyya: ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.

He would say, With this stick or piece of wood, I will make this well-beaten, well-softened, well-prepared cat's skin bag, soft, with the down removed, with the hair removed, make a sound, make a noise.

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 Would that man make that cat's skin, which is well-massaged, soft, and fluffy, into a sound with a stick or a piece of wood, or make it into a noise?

“No hetaṁ, bhante”.

No, venerable sir.

“Taṁ kissa hetu”?

And why is that?

“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.

Because, venerable sir, the cat's skin is well-massaged, soft, and fluffy.

Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

It is not easy to make it into a sound or noise with a stick or a piece of wood; it would only result in fatigue and trouble for that man.

“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.

In the same way there are these five ways of speech by which others might address you: at the right time or the wrong time; truthfully or falsely; gently or harshly; beneficially or harmfully; with a mind of goodwill or with inner hate.

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.

Whether others address you at the right time or the wrong time; truthfully or falsely; gently or harshly; beneficially or harmfully; with a mind of goodwill or with inner hate, you should train yourselves thus: Our minds will remain unaffected, and we shall utter no corrupt words; we shall abide compassionate for their welfare, with a mind of goodwill, without inner hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

We shall pervade that person with a mind imbued with goodwill, and starting with them, we shall pervade the whole world with a mind imbued with goodwill, vast, exalted, measureless, free from hostility, free from ill will.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

Thus should you train yourselves.

Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.

Even if bandits were to sever you savagely limb by limb with a two-handled saw, he who gives rise to a mind of hate towards them would not be carrying out my teaching.

Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.

Herein you should train yourselves thus: Our minds will remain unaffected, and we shall utter no corrupt words; we shall abide compassionate for their welfare, with a mind of goodwill, without inner hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

We shall pervade that person with a mind imbued with goodwill, and starting with them, we shall pervade the whole world with a mind imbued with goodwill, vast, exalted, measureless, free from hostility, free from ill will.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

Thus should you train yourselves.

Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha.

Disciples, you should frequently reflect on the advice of the parable of the saw.

Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?

Do you see any statement, small or large, that you would not endure?

“No hetaṁ, bhante”.

No, Venerable Sir.

“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha.

Therefore frequently reflect on this advice of the parable of the saw.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.

It will be for your long-term welfare and happiness.

Idamavoca bhagavā.

Thus spoke the Blessed One.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The disciples were delighted and approved of the Blessed One's words.

Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.

The discourse on the parable of the saw is concluded.