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Majjhima Nikāya 21 Middle Discourses 21
Kakacūpamasutta The Simile of the Saw
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.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 on that occasion the venerable Moliya Phagguna was associating over much with the bhikkhunis.Now at that time, Venerable Phagguna of the Top-Knot was spending too long mixing closely with some nuns. This monk appears in three discourses, in none of which he distinguishes himself. At SN 12.12 he persistently attempts to rephrase questions on dependent origination in terms of a self. And at SN 12.32 Venerable Sāriputta gets word that Phagguna had disrobed. According to the commentary, he was called Phagguna “of the Top-Knot” because of the style he wore his hair as a layperson. The name stuck, presumably to distinguish him from the Phagguna of AN 6.56 (and probably SN 35.83) who died in robes as a non-returner after hearing a Dhamma talk.
Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—He was associating so much with bhikkhunis thatSo much so that
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. if any bhikkhu in his presence spoke dispraise of those bhikkhunis, he would be angry and displeased and would rebuke him,if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. A “disciplinary proceeding” (adhikaraṇa) is a legal case in Vinaya. A standard set of four is listed at MN 104:12.3. The kind of case is not specified in the text, but the commentary says they accused other mendicants of various offenses and got Vinaya experts to litigate them, making it a “disciplinary issue arising from accusations” (anuvādādhikaraṇa, Kd 14:14.2.7).
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. and if any bhikkhu in those bhikkhunis’ presence spoke dispraise of the venerable Moliya Phagguna, they would be angry and displeased and would rebuke him,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. so much was the venerable Moliya Phagguna associating with bhikkhunis.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 certain bhikkhu went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he recounted what was taking place.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: Then the Blessed One addressed a certain bhikkhu thus:So the Buddha addressed one of the monks,
“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘Come, bhikkhu, tell the bhikkhu Moliya Phagguna in my name that“Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that
‘satthā taṁ, āvuso phagguna, āmantetī’”ti. the Teacher calls him.’the Teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: ‘Yes, venerable sir,’ the bhikkhu replied and he went to the venerable Moliya Phagguna and told him:“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him,
“satthā taṁ, āvuso phagguna, āmantetī”ti. ‘Friend, the Teacher calls you.’“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, friend,’ he replied, and he went to the Blessed One and after paying homage to him, he sat down at one side. When he had done so, the Blessed One asked him:“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? ‘Phagguna, is it true, as it seems, that you are associating over much with bhikkhunis,“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—that you are associating so much with bhikkhunis thatSo much so that
sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. if any bhikkhu in your presence speaks dispraise of those bhikkhunis, you are angry and displeased and rebuke him,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 that if any bhikkhu in those bhikkhunis’ presence speaks dispraise of you, they are angry and displeased and rebuke him,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? so much are you associating, it seems, with bhikkhunis?’Is that how close you’ve become with those nuns?”
“Evaṁ, bhante”ti. ‘Yes, venerable sir.’“Yes, sir.”
“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti? ‘Phagguna, are you not a clansman who has gone forth out of faith from the home life into homelessness?’“Phagguna, are you not a gentleman who has gone forth out of faith from the lay life to homelessness?”
“Evaṁ, bhante”ti. ‘Yes, venerable sir.’“Yes, sir.”
“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. ‘Phagguna, it is not proper for you, as a clansman gone forth out of faith from the home life into homelessness to associate over much with bhikkhunis.“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. Therefore if anyone in your presence speaks dispraise of those bhikkhunis you should abandon any wish and any thoughts based on the home life. So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of domestic life.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: And herein you should train thus: 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, and I shall utter no bad words, and I shall abide compassionate for welfare, with a mind of loving-kindness and no inner hate”; ‘My mind will not degenerate. I will blurt out no bad words. I will remain full of sympathy, with a heart of love and no secret hate.’
Evañhi te, phagguna, sikkhitabbaṁ. you should train thus, Phagguna.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. ‘Therefore, if anyone in your presence gives those bhikkhunis a blow with his hand or a blow with a clod or a blow with a stick or a blow with a knife, you should abandon any wish and any thoughts based on the home life … 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 domestic life. This does not mean, of course, that one should not defend people against violence (see eg. DN 16:1.4.15), but that even in such circumstances one should not give way to anger.
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 not degenerate. I will blurt out no bad words. I will remain full of sympathy, with a heart of love and no secret hate.’
Evañhi te, phagguna, sikkhitabbaṁ. you should train thus, Phagguna.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. ‘Therefore, if anyone in your presence speaks dispraise, you should abandon … So if anyone criticizes you in your presence, you should give up any desires or thoughts of domestic life. The grammar here is a little tricky. The genitive plays two roles in these passages: specifying the context (tava sammukhā, “in your presence”), and as the object of criticism or blows (pahāraṁ dadeyya “if they strike” operates above on “those nuns” (tāsaṁ bhikkhunīnaṁ) and below on “you” (tava)). Here we would expect both senses to be used, but the text only has tava once. I assume that either one instance of tava has been lost or it is meant to be distributed.
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 not degenerate. I will blurt out no bad words. I will remain full of sympathy, with a heart of love and no secret hate.’
Evañhi te, phagguna, sikkhitabbaṁ. you should train thus, Phagguna.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. ‘Therefore if anyone should give you a blow with the hand … with a clod … a stick … a knife, you should abandon any wish and any thoughts based on the home life. So Phagguna, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of domestic life. Here sammukhā is omitted, as it is unnecessary to specify being hit in your own presence.
Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. And herein you should train thus: “My mind will be unaffected, and I shall utter no bad words, and I shall abide compassionate for welfare, with a mind of loving-kindness and no inner hate”; If that happens, you should train like this: ‘My mind will not degenerate. I will blurt out no bad words. I will remain full of sympathy, with a heart of love and no secret hate.’
Evañhi te, phagguna, sikkhitabban”ti. you should train thus, Phagguna.That’s how you should train.”
Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the bhikkhus thus: Then the Buddha said to the mendicants:
“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. ‘Bhikkhus, there was an occasion when the bhikkhus satisfied my mind. “Mendicants, I used to be satisfied with the mendicants.
Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—I addressed the bhikkhus thus: Once, I addressed them:
ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. “Bhikkhus, I eat food at a single sitting. ‘I eat my food in one sitting per day. Eating once a day is also encouraged at MN 65, while MN 70 encourages not eating at night. In both cases, monks objected when asked to follow this practice. Thus all three instances depict the growing influence of recalcitrant monks in the Saṅgha, culminating in the Buddha laying down a formal Vinaya rule against eating at the wrong time (Bu Pc 37). Per the allowance at MN 65:4.1, the mendicants are not required to eat in one sitting, which remained as an optional ascetic practice.
Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. By doing so I perceive little affliction, little ailment, and also lightness, strength and a comfortable abiding”. 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; And I had no need to keep on instructing those bhikkhus: I didn’t have to keep on instructing those mendicants;
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. I had only to arouse mindfulness in them.I just had to prompt their mindfulness. This is referring to the early years of the dispensation, before the formal Vinaya code was laid down. The Buddha was reluctant to create a legal code and did so only when it became necessary (Bu Pj 1:3.4.6). He preferred to lead without judgment and punishment, but by reason, positive encouragement, and inspiring with his own example.
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. ‘Suppose there were a chariot on even ground at the four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, para. 7. See Sutta 65, para. 2. (not in this selection). odhasta—lying ready: P.T.S. Dict. gives only ‘fallen down, scattered’ which is wrong in this context and conflicts with the Comy. Cf. M. vol iii, 97.Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. This simile is also at MN 119:31.2, SN 35.239:2.10, and AN 5.28:10.2.
Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. so that a skilled trainer, driver of horses to be tamed, might mount, and, taking the reins in his hand, drive out and back by any road in any way he liked, 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, so too I had no need … In the same way, I didn’t have to keep on instructing those mendicants;
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. I had only to arouse mindfulness in them.I just had to prompt their mindfulness.
Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. ‘Therefore, bhikkhus, abandon what is unprofitable and devote yourselves to what is profitable, So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities.
Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha. for that is how you will come to growth, increase and fulfilment in this Dhamma and Discipline.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 there were a big sala-tree grove near a village or town, Suppose that not far from a town or village there was a large grove of sal trees This is a unique simile.
Tañcassa eḷaṇḍehi sañchannaṁ. and it was choked with castor-oil weeds, that was choked with castor-oil weeds.
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. and some man appeared, seeking its benefit, its surcease of bondage, 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. and he cut down and threw out the crooked saplings that robbed the sap, and he cleaned up the interior of the grove, para. 8. tacchetvā—cut down; see Sutta 5, para. 31. (not in this selection)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 he tended the straight well-formed saplings, and properly care for the straight, well-formed sal saplings.
Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya. so that the sāla-tree grove later on came to growth, increase and fulfilment; In this way, in due course, that sal grove would grow, increase, and mature.
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. so too, bhikkhus, abandon what is unprofitable … 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. fulfilment in this Dhamma and Discipline.In this way you’ll achieve growth, improvement, and maturity in this teaching and training.
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. ‘Formerly, bhikkhus, in this same Sāvatthi there was a housewife called Vedehikā. Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā. The lady Vedehikā is known only here. According to the commentary, her name means either “daughter of the lady from Videha”, or (implausibly) “wise one”. However, the much earlier Arthaśāstra treats vaidehika either as a “merchant” (2.21.7) or as a caste name (3.7.32). This story paints a rare portrait of domestic life.
Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: And the good name of Mistress Vedehikā had spread thus: She had this good reputation:
‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. “Mistress Vedehikā is kind, Mistress Videhikā is gentle, Mistress Vedehikā is demure”. ‘The housewife Vedehikā is gentle, placid, and calm.’ The same set of three in a similar context occur at AN 6.60.
Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā. ‘Now Mistress Vedehikā had a maid called Kālī, who was clever, nimble and neat in her work. Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work. According to ancient Indian law (Arthaśāstra 3.13), slaves may be born such, be captured in war, or a person in a time of trouble may bind themselves in service for a fee. Non-Aryans (mleccha) may indenture their children, but this is forbidden for Aryans. Such bondservants were protected against cruelty, sexual abuse, and unfair work. After earning back the fee of their indenture they were freed, retaining their original inheritance and status. | The maid’s name means “black” (compare the Kāḷī at Thag 2.16:1.1 who “looks like a crow”). This is a persistent pattern in early Pali. The only other named slaves are Disā (“foe”, DN 3:1.16.1), her son Kaṇha (“black”, DN 3:1.16.1), and Kāka (“crow”, Kd 8:1.26.6). These people were evidently non-Aryans descended from the native peoples of India, perhaps Tamils or other tribal groups.
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘The maid Kālī thought: Then Kāḷī thought,
‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: “My lady’s good name has spread thus: ‘My mistress has a good reputation as being
“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. ‘Mistress Vedehikā is kind, Mistress Vedehikā is gentle, Mistress Vedehikā is demure’. gentle, placid, and calm.
Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ How is it, now, while she does not show anger, is it nevertheless actually present in herself, or is it absent? 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 else is it just because my work is neat that my lady shows no anger though it is actually present in herself? 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. Suppose I test my lady?” Why don’t I test my mistress?’ To “test” (or “inquire”) is vīmaṁsā, which features as the fourth of the bases of psychic power.
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. ‘So the maid Kālī got up when it was day. So Kāḷī got up during the day.
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Then Mistress Vedehikā said: Vedehikā said to her,
‘he je kāḷī’ti. “Hey, Kālī!”’ ‘Oi wench, Kāḷī!’ He je is an idiomatic and disrespectful form of address, offering a glimpse of colloquial speech in the formal Pali of scripture. He is an exclamation for calling attention, like “hey” but cruder. Je is a derogatory term for women, used here and by the Vajjīs to Ambapālī at DN 16:2.16.3.
‘Kiṁ, ayye’ti? ‘“What is it, madam?”’ ‘What is it, ma’am?’ She uses the respectful address ayye (“ma’am”).
‘Kiṁ, je, divā uṭṭhāsī’ti? ‘“What is the matter that you get up when it is day?”’ ‘You’re getting up in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. ‘“Nothing is the matter, madam.”’ ‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi. ‘“Nothing is the matter, you wicked girl, yet you get up when it is day!” and she was angry and displeased, and she scowled. ‘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 the maid Kālī (thought:) Then Kāḷī thought,
‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; “The fact is that while my lady does not show anger, it is actually present in herself, not absent; ‘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. and it is just because my work is neat that my lady shows no anger though it is actually present in herself, not absent. 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. Suppose I test my lady a little more?”’ Why don’t I test my mistress further?’
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. ‘So the maid Kālī got up when it was later in the day. So Kāḷī got up later in the day.
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Then Mistress Vedehikā said: Vedehikā said to her,
‘he je kāḷī’ti. “Hey, Kālī!”’‘Oi wench, Kāḷī!’
‘Kiṁ, ayye’ti? ‘“What is it, madam?”’‘What is it, ma’am?’
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti? ‘“What is the matter that you get up when it is day?”’‘You’re getting up later in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. ‘“Nothing is the matter, madam.”’‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi. ‘“Nothing is the matter, you wicked girl, yet you get up when it is day!” and she was angry and displeased, and she spoke words of displeasure.‘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 the maid Kālī (thought:)Then Kāḷī thought,
‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. “The fact is that while my lady does not show anger, it is actually present in herself, not absent;‘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. and it is just because my work is neat that my lady shows no anger though it is actually present in herself, not absent.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. Suppose I test my lady a little more?”’Why don’t I test my mistress further?’
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. ‘So the maid Kālī got up when it was still later in the day.So Kāḷī got up even later in the day. Assuming that the three rounds are meant to be divā, divātaraṁ, divātaraṁyeva (“in the day”, “later in the day”, “even later in the day”), although this is not followed consistently in the text.
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: Then Mistress Vedehikā said:Vedehikā said to her,
‘he je kāḷī’ti. “Hey, Kālī!”’‘Oi wench, Kāḷī!’
‘Kiṁ, ayye’ti? “‘What is it, madam?”’‘What is it, ma’am?’
‘Kiṁ, je, divā uṭṭhāsī’ti? “‘What is the matter that you get up when it is day?”’‘You’re getting up even later in the day—what’s up with you, wench?’
‘Na khvayye, kiñcī’ti. “‘Nothing is the matter, madam.”’‘Nothing, ma’am.’
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi. “‘Nothing is the matter, you wicked girl, yet you get up later in the day!” and she was angry and displeased, and she took a rolling-pin and gave her a blow and broke her head.para. 9. aggulasūci--rendered here as ‘rolling-pin’ though it might be a bar for a door-fastening.‘Oh, so nothing’s up, you naughty maid, but you get up even later in the day!’ Angry and upset, she grabbed a door-pin and hit Kāḷī on the head, cracking it open. Aggaḷasūci is a “pin” (sūci) for fastening the “door” (aggala). It is sometimes translated as “rolling pin”, but that would be Sanskrit vellana (Hindi belan).
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: ‘Then the maid Kālī, with blood running from her broken head, denounced (her mistress) to the neighbours:Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors,
‘passathayye, soratāya kammaṁ; “See, ladies, the Kind One’s work!‘See, ladies, what the gentle one did!
passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. See, ladies, the Gentle One’s work! See, ladies, the Demure One’s work!See what the placid one did! See what the calm one did!
Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti. See how angry and displeased she was with her only maid for getting up when it was day, and how she took a rolling-pin and gave her a blow on the head!”’How on earth can she grab a door-pin and hit her only maid on the head, cracking it open, just for getting up late?’ Arthaśāstra 3.13.9 says that inflicting punishment (daṇḍapreṣaṇam; cf. Pali daṇḍāpesuṁ at Bi Ss 1:1.38) on a slave is a crime for which a master incurs a fine equivalent to the cost of the slave.
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘Then later on the bad name of Mistress Vedehikā spread thus:Then after some time the housewife Vedehikā got this bad reputation:
‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti. “Mistress Vedehikā is rough, Mistress Vedehikā is violent, Mistress Vedehikā is merciless.”’‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’ No blame is given to Kāḷī for her deliberate provocation.
Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. ‘So too, bhikkhus, some bhikkhu is quite kind, quite gentle, quite demure, so long as no disagreeable words touch him.In the same way, a mendicant may be the gentlest of the gentle, the most placid of the placid, 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 is as soon as disagreeable words touch him that a bhikkhu needs to appear kind and gentle and demure.But it’s when they encounter disagreeable criticism that you’ll know whether they’re really gentle, placid, and calm.
Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. I do not call a bhikkhu easy to correct, who is only easy to correct by reason of the robes, alms-food, resting-place, and the requisite of medicine as cure for the sick, that he gets.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?Why is that?
Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. Because that bhikkhu is not easy to correct when he gets no robes, alms-food, resting-place, and the requisite of medicine as cure for the sick.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 bhikkhu is easy to correct since he honours, respects and reveres only the Dhamma, him I call easy to correct.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. Therefore, bhikkhus, you should train thus: “We shall be easy to correct, honouring, respecting and revering only the Dhamma”;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. you should train thus.That’s how you should train.
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—‘Bhikkhus, there are these five courses of speech that others may use when they address you: Mendicants, there are these five ways in which others might criticize you. At AN 5.167 and AN 10.44:7.1 the five positive ways should be established before admonishing anyone.
kālena vā akālena vā; their speech may be timely or untimely, Their speech may be timely or untimely,
bhūtena vā abhūtena vā; true or untrue, true or false,
saṇhena vā pharusena vā; gentle or harsh, gentle or harsh,
atthasaṁhitena vā anatthasaṁhitena vā; connected with good or with harm, beneficial or harmful,
mettacittā vā dosantarā vā. accompanied by a mind of loving-kindness or by inner hate.from a heart of love or from secret hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; ‘When others address you, their speech may be timely or untimely; When others criticize you, they may do so in any of these ways.
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; when others address you, their speech may be true or untrue;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; when others address you, their speech may be gentle or harsh;
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; when others address you, their speech may be connected with good or with harm;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. when others address you, their speech may be accompanied by a mind of loving-kindness or by inner hate.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Herein, bhikkhus, you should train thus: 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, and we shall utter no bad words and we shall abide compassionate for welfare with a mind of loving-kindness and no inner hate. ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, 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 shall abide with a mind of loving-kindness extending to that person, and we shall abide with an abundant, exalted, measureless mind of loving-kindness, without hostility or ill-will, extending over the all-encompassing world (universe) as its supporting object.” We will meditate spreading a heart of love to that individual. 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.’ Up until now, the sutta has concerned itself with good behavior and motivations in everyday life. Now this forms a basis to support meditation.
Evañhi vo, bhikkhave, sikkhitabbaṁ. That is how you should train.That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. ‘Bhikkhus, suppose a man came with a hoe and a basket Suppose a person was to come along carrying a spade and basket
So evaṁ vadeyya: and said: and say,
‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. “I shall make this Great Earth to be without earth” ‘I shall make this great earth be without earth!’
So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: and he dug here and there, and strewed here and there, and spat here and there, and made water here and there, saying: 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”. ‘Be without earth! Be without earth!’
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti? would that man make this Great Earth to be without earth?’Could that person make this great earth be without earth?”
“No hetaṁ, bhante”. ‘No, venerable sir. “No, sir.
“Taṁ kissa hetu”? Why is that? Why is that?
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Because this Great Earth is deep and immense: Because this great earth is deep and limitless.
Sā na sukarā apathavī kātuṁ; it cannot possibly be made to be without earth thus. It’s not easy to make it be without earth.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. Eventually the man would reap weariness and disappointment.’para. 13. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assa—eventually this man would reap weariness and disappointment: the phrase recurs at M. vol. i, 241 and elsewhere in the Suttas. The use of yāvadeva is idiomatic.That person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—‘So too, bhikkhus, there are these five courses of speech that others may use when they address you: “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, Their speech may be timely or untimely,
bhūtena vā abhūtena vā; true or untrue, true or false,
saṇhena vā pharusena vā; gentle or harsh, gentle or harsh,
atthasaṁhitena vā anatthasaṁhitena vā; connected with good or with harm, beneficial or harmful,
mettacittā vā dosantarā vā. accompanied by a mind of loving-kindness or by inner hate.from a heart of love or from secret hate.
Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; When others address you, their speech may be timely or untimely; When others criticize you, they may do so in any of these ways.
bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; when others address you, their speech may be true or untrue;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; when others address you, their speech may be gentle or harsh;
atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; when others address you, their speech may be connected with good or with harm;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. when others address you, their speech may be accompanied by a mind of loving-kindness or by inner hate.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Herein, bhikkhus, you should train thus: 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, and we shall utter no bad words and we shall abide compassionate for welfare with a mind of loving-kindness and no inner hate. ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, 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 shall abide with a mind of loving-kindness extending to that person, and we shall abide with an abundant, exalted, measureless mind of loving-kindness like the earth, without hostility or ill-will, extending over the all-encompassing world (universe) as its supporting object.” We will meditate spreading a heart of love to that individual. 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 is how you should train.That’s how you should train.
Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. ‘Bhikkhus, suppose a man came with (crimson-) lake or turmeric or indigo or carmine Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder,
So evaṁ vadeyya: and said: and say,
‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti. “I shall draw pictures, I shall make pictures appear, on this empty space”. ‘I shall draw pictures in space, making pictures appear there.’
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti? would that man draw pictures, would he make pictures appear, on that empty space?’Could that person draw pictures in space?”
“No hetaṁ, bhante”. ‘No, venerable sir. “No, sir.
“Taṁ kissa hetu”? Why is that? Why is that?
“Ayañhi, bhante, ākāso arūpī anidassano. Because that empty space is formless and invisible; Because space has no form or appearance. “No form or appearance” is arūpī anidassano.
Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; he cannot possibly draw pictures, make pictures appear there thus. It’s not easy to draw pictures there.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. Eventually the man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… ‘So too, bhikkhus, there are these five courses of speech … inner hate.“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. ‘Herein, bhikkhus … you should train thus.‘… 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 bhikkhus, a man came with a burning grass-torch Suppose a person was to come along carrying a blazing grass torch,
So evaṁ vadeyya: and said: and say,
‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti. “I shall warm up, I shall heat up, the River Ganges with this burning grass-torch”. ‘I shall burn and scorch the Ganges River with this blazing grass torch.’
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti? would that man warm up, would he heat up, the River Ganges with the burning grass-torch?’Could that person burn and scorch the Ganges River with a blazing grass torch?”
“No hetaṁ, bhante”. ‘No, venerable sir. “No, sir.
“Taṁ kissa hetu”? Why is that? Why is that?
“Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Because the River Ganges is deep and immense; Because the Ganges River is deep and limitless.
Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; it cannot possibly be warmed up, heated up, with a burning grass-torch. It’s not easy to burn and scorch it with a blazing grass torch.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. Eventually the man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… ‘So too, bhikkhus, there are these five courses of speech … inner hate. “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. ‘Herein, bhikkhus … ‘… We will meditate spreading a heart of love to that individual. 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. you should train thus.That’s how you should train.
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. ‘Bhikkhus, suppose there were a cat (-skin) bag that was rubbed, well-rubbed, thoroughly well-rubbed, soft, silky, rid of rustling, rid of crackling, 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. and a man came with a stick or a potsherd Then a person comes along carrying a stick or a stone,
So evaṁ vadeyya: and said: and says,
‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti. “There is this cat (-skin) bag that is rubbed … and rid of crackling: I shall make it rustle, I shall make it crackle”. ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, 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? would that man make it rustle or make it crackle with the stick or the potsherd?’Could that person make that soft catskin bag rustle and crackle with that stick or stone?”
“No hetaṁ, bhante”. ‘No, venerable sir. “No, sir.
“Taṁ kissa hetu”? Why is that? Why is that?
“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Because that cat (-skin) bag, being rubbed … rid of crackling, 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; cannot possibly be made to rustle or made to crackle with the stick or the potsherd. 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. Eventually that man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ ‘So too, bhikkhus, there are these five courses of speech … inner hate.“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: ‘Herein, bhikkhus … you should train thus.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 not degenerate. We will blurt out no bad words. We will remain full of sympathy, 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 individual. 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 were bandits savagely to sever you limb from limb with a two-handed saw, he who entertained hate in his heart on that account would not be one who carried out my teaching. para. 25. corā carakā—bandits savagely: cf. same phrase at Samyutta no. III, I. Alternative rendering: ‘Even if common bandits.’Even if low-down bandits were to sever you limb from limb with a two-handed saw, anyone who had a malevolent thought on that account would not be following my instructions. This is often depicted as one of the torments of hell.
Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: Now this is how you should train herein: 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, and we shall utter no bad words, and we shall abide compassionate for welfare with a mind of loving-kindness and no inner hate. ‘Our minds will not degenerate. We will blurt out no bad words. We will remain full of sympathy, 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 shall abide with a mind of loving-kindness extending to that person, and we shall abide with an abundant, exalted, mind of loving-kindness, without hostility or ill-will, extending over the all-encompassing world as its supporting object.” We will meditate spreading a heart of love to that individual. 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 is how you should train yourselves.That’s how you should train.
Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. ‘And, bhikkhus, you should keep this instruction of the Simile of the Saw constantly in mind.If you frequently reflect on this advice on the simile of the saw, This dramatic passage is quoted at MN 28:24.3, which adopts the name “The Advice on the Simile of the Saw” (kakacūpamovāda). It became one of the most famous similes in Buddhism. In addition to these two Majjhima suttas and their Chinese parallels, it is cited in canonical texts at Thag 6.12:5.2 and SA 497, and in commentarial texts such as the Sanskrit Abhidharma text Mahāvibhāṣā (T 1545 at T xxvii 190a28), the Pali commentary to Ud 3.3, and the Visuddhimagga chapter on loving-kindness meditation (Vsm 2.9.15). A similar sentiment, moreover, is expressed in the Jain Isibhāsiyāiṁ chapter 34.
Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti? ‘Bhikkhus, do you see the course of speech, trivial or gross, that you could not endure?’do you see any criticism, large or small, that you could not endure?”
“No hetaṁ, bhante”. ‘No, venerable sir.’“No, sir.”
“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. ‘Therefore, bhikkhus, you should keep this instruction of the Simile of the Saw constantly in mind. “So, mendicants, you should frequently reflect on this advice on the simile of the saw.
Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti. That will be long for your welfare and happiness.’This will be for your lasting welfare and happiness.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.