Majjhima Nikāya 21
Translators: sujato
Middle Discourses 21
Kakacūpamasutta
The Simile of the Saw
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 spending too long mixing closely 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 mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, 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 mendicant criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, 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 mendicant 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 monks,
“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi:
“Please, monk, in my name tell the mendicant 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, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him,
“satthā taṁ, āvuso phagguna, āmantetī”ti.
“Reverend 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, reverend,” 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 spending too long mixing closely 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 mendicant criticizes those nuns in your presence, you get angry and upset, 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 mendicant criticizes you in those nuns’ presence, they get angry and upset, 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 gentleman 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 mix so closely with those 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 desires or thoughts of the lay life.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ:
If that happens, 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. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’
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 desires or thoughts of the lay life.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ
If that happens, 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. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret 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 desires or thoughts of the lay life.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret 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 desires or thoughts of the lay life.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’
Evañhi te, phagguna, sikkhitabban”ti.
That’s how you should train.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:
“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ.
“Mendicants, I used to be satisfied with the mendicants.
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 mendicants;
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
I just had to prompt their mindfulness.
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 deft 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 mendicants;
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
I just had to prompt their mindfulness.
Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.
So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities.
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In this way you’ll achieve growth, improvement, and maturity in this teaching and training.
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 person 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, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities.
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In this way you’ll achieve growth, improvement, and maturity in this teaching and training.
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.
Once upon a time, mendicants, 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 sweet, 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 deft, 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.
sweet, 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.
‘Oi 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 upset, 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.
‘Oi 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 upset, she blurted out angry words.
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.
‘Oi 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 upset, 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 sweet 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 at all.’
Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.
In the same way, a mendicant may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism.
Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.
But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm.
Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati.
I don’t say that a mendicant is easy to admonish if they make themselves 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 they don’t get robes, almsfood, lodgings, and medicines and supplies for the sick, they’re 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 mendicant is easy to admonish purely because they honor, respect, revere, worship, and venerate the teaching, then I say that they’re easy to admonish.
Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti.
So, mendicants, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the teaching.’
Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—
Mendicants, there are these five ways in which others might criticize you.
kālena vā akālena vā;
Their speech may be timely or untimely,
bhūtena vā abhūtena vā;
true or false,
saṇhena vā pharusena vā;
gentle or harsh,
atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,
mettacittā vā dosantarā vā.
from a heart of love or from secret hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.
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:
If that happens, 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. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’
Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya.
Suppose a person 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, mendicants?
api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?
Could that person 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 limitless.
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 person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—
“In the same way, there are these five ways in which others might criticize you.
kālena vā akālena vā;
Their speech may be timely or untimely,
bhūtena vā abhūtena vā;
true or false,
saṇhena vā pharusena vā;
gentle or harsh,
atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,
mettacittā vā dosantarā vā.
from a heart of love or from secret hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.
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:
If that happens, 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. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, 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 person 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, mendicants?
api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?
Could that person 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 person 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, if others criticize you in any of these five ways … you should train like this:
tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like space to everyone in the world—abundant, expansive, limitless, 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 person 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, mendicants?
api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?
Could that person 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 limitless.
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 person 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, if others criticize you in any of these five ways … you should train like this:
tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
‘… We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the Ganges to everyone in the world—abundant, expansive, limitless, 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 person 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, mendicants?
api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?
Could that person 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 person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ
“In the same way, there are these five ways in which others might criticize you.
kālena vā akālena vā;
Their speech may be timely or untimely,
bhūtena vā abhūtena vā;
true or false,
saṇhena vā pharusena vā;
gentle or harsh,
atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,
mettacittā vā dosantarā vā.
from a heart of love or from secret hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.
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:
If that happens, 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. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, 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 you limb from limb with a two-handled saw, anyone who had a malevolent thought on that account would not be following my instructions.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
If that happens, 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. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.
Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, 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 reflect on 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 criticism, large or small, that you could not endure?”
“No hetaṁ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha.
“So, mendicants, you should frequently reflect on 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.
Satisfied, the mendicants approved what the Buddha said.
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.