| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय २१
Majjhima Nikāya 21
The Middle-Length Suttas Collection 21
ककचूपमसुत्त
Kakacūpamasutta
The Simile of the Saw
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
तेन खो पन समयेन आयस्मा मोळियफग्गुनो भिक्खुनीहि सद्धिं अतिवेलं संसट्ठो विहरति। एवं संसट्ठो आयस्मा मोळियफग्गुनो भिक्खुनीहि सद्धिं विहरति—सचे कोचि भिक्खु आयस्मतो मोळियफग्गुनस्स सम्मुखा तासं भिक्खुनीनं अवण्णं भासति, तेनायस्मा मोळियफग्गुनो कुपितो अनत्तमनो अधिकरणम्पि करोति। सचे पन कोचि भिक्खु तासं भिक्खुनीनं सम्मुखा आयस्मतो मोळियफग्गुनस्स अवण्णं भासति, तेन ता भिक्खुनियो कुपिता अनत्तमना अधिकरणम्पि करोन्ति। एवं संसट्ठो आयस्मा मोळियफग्गुनो भिक्खुनीहि सद्धिं विहरति।
Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati.
Now at that time, Venerable Phagguna of the Top-Knot was mixing too closely together with the nuns. So much so that if any bhikkhu criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. And if any bhikkhu criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings. That’s how much Phagguna of the Top-Knot was mixing too closely together with the nuns.
अथ खो अञ्ञतरो भिक्खु येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सो भिक्खु भगवन्तं एतदवोच: “आयस्मा, भन्ते, मोळियफग्गुनो भिक्खुनीहि सद्धिं अतिवेलं संसट्ठो विहरति। एवं संसट्ठो, भन्ते, आयस्मा मोळियफग्गुनो भिक्खुनीहि सद्धिं विहरति—सचे कोचि भिक्खु आयस्मतो मोळियफग्गुनस्स सम्मुखा तासं भिक्खुनीनं अवण्णं भासति, तेनायस्मा मोळियफग्गुनो कुपितो अनत्तमनो अधिकरणम्पि करोति। सचे पन कोचि भिक्खु तासं भिक्खुनीनं सम्मुखा आयस्मतो मोळियफग्गुनस्स अवण्णं भासति, तेन ता भिक्खुनियो कुपिता अनत्तमना अधिकरणम्पि करोन्ति। एवं संसट्ठो, भन्ते, आयस्मा मोळियफग्गुनो भिक्खुनीहि सद्धिं विहरती”ति।
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti.
Then a bhikkhu went up to the Buddha, bowed, sat down to one side, and told him what was going on.
अथ खो भगवा अञ्ञतरं भिक्खुं आमन्तेसि: “एहि त्वं, भिक्खु, मम वचनेन मोळियफग्गुनं भिक्खुं आमन्तेहि: ‘सत्था तं, आवुसो फग्गुन, आमन्तेतीऽ”ति।
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso phagguna, āmantetī’”ti.
So the Buddha addressed a certain monk, “Please, monk, in my name tell the bhikkhu Phagguna of the Top-Knot that the teacher summons him.”
“एवं, भन्ते”ति खो सो भिक्खु भगवतो पटिस्सुत्वा येनायस्मा मोळियफग्गुनो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मन्तं मोळियफग्गुनं एतदवोच: “सत्था तं, आवुसो फग्गुन, आमन्तेती”ति।
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: “satthā taṁ, āvuso phagguna, āmantetī”ti.
“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him, “Friend Phagguna, the teacher summons you.”
“एवमावुसो”ति खो आयस्मा मोळियफग्गुनो तस्स भिक्खुनो पटिस्सुत्वा येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नं खो आयस्मन्तं मोळियफग्गुनं भगवा एतदवोच:
“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca:
“Yes, friend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“सच्चं किर त्वं, फग्गुन, भिक्खुनीहि सद्धिं अतिवेलं संसट्ठो विहरसि? एवं संसट्ठो किर त्वं, फग्गुन, भिक्खुनीहि सद्धिं विहरसि—सचे कोचि भिक्खु तुय्हं सम्मुखा तासं भिक्खुनीनं अवण्णं भासति, तेन त्वं कुपितो अनत्तमनो अधिकरणम्पि करोसि। सचे पन कोचि भिक्खु तासं भिक्खुनीनं सम्मुखा तुय्हं अवण्णं भासति, तेन ता भिक्खुनियो कुपिता अनत्तमना अधिकरणम्पि करोन्ति। एवं संसट्ठो किर त्वं, फग्गुन, भिक्खुनीहि सद्धिं विहरसी”ति?
“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?
“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns? So much so that if any bhikkhu criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings? And if any bhikkhu criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings? Is that how much you’re mixing overly closely together with the nuns?”
“एवं, भन्ते”ति।
“Evaṁ, bhante”ti.
“Yes, sir.”
“ननु त्वं, फग्गुन, कुलपुत्तो सद्धा अगारस्मा अनगारियं पब्बजितो”ति?
“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?”
“एवं, भन्ते”ति।
“Evaṁ, bhante”ti.
“Yes, sir.”
“न खो ते एतं, फग्गुन, पतिरूपं कुलपुत्तस्स सद्धा अगारस्मा अनगारियं पब्बजितस्स, यं त्वं भिक्खुनीहि सद्धिं अतिवेलं संसट्ठो विहरेय्यासि। तस्मातिह, फग्गुन, तव चेपि कोचि सम्मुखा तासं भिक्खुनीनं अवण्णं भासेय्य, तत्रापि त्वं, फग्गुन, ये गेहसिता छन्दा ये गेहसिता वितक्का ते पजहेय्यासि। तत्रापि ते, फग्गुन, एवं सिक्खितब्बं: ‘न चेव मे चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्सामि, हितानुकम्पी च विहरिस्सामि मेत्तचित्तो, न दोसन्तरोऽति। एवञ्हि ते, फग्गुन, सिक्खितब्बं।
“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā1 chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ: ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.
“As such, it’s not appropriate for you to mix so closely with the nuns. So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life. 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.’ That’s how you should train.
तस्मातिह, फग्गुन, तव चेपि कोचि सम्मुखा तासं भिक्खुनीनं पाणिना पहारं ददेय्य, लेड्डुना पहारं ददेय्य, दण्डेन पहारं ददेय्य, सत्थेन पहारं ददेय्य। तत्रापि त्वं, फग्गुन, ये गेहसिता छन्दा ये गेहसिता वितक्का ते पजहेय्यासि। तत्रापि ते, फग्गुन, एवं सिक्खितब्बं ‘न चेव मे चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्सामि, हितानुकम्पी च विहरिस्सामि मेत्तचित्तो, न दोसन्तरोऽति। एवञ्हि ते, फग्गुन, सिक्खितब्बं।
Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.
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. 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.’ That’s how you should train.
तस्मातिह, फग्गुन, तव चेपि कोचि सम्मुखा अवण्णं भासेय्य, तत्रापि त्वं, फग्गुन, ये गेहसिता छन्दा ये गेहसिता वितक्का ते पजहेय्यासि। तत्रापि ते, फग्गुन, एवं सिक्खितब्बं ‘न चेव मे चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्सामि, हितानुकम्पी च विहरिस्सामि मेत्तचित्तो, न दोसन्तरोऽति। एवञ्हि ते, फग्गुन, सिक्खितब्बं।
Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṁ.
So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life. 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.’ That’s how you should train.
तस्मातिह, फग्गुन, तव चेपि कोचि पाणिना पहारं ददेय्य, लेड्डुना पहारं ददेय्य, दण्डेन पहारं ददेय्य, सत्थेन पहारं ददेय्य, तत्रापि त्वं, फग्गुन, ये गेहसिता छन्दा ये गेहसिता वितक्का ते पजहेय्यासि। तत्रापि ते, फग्गुन, एवं सिक्खितब्बं ‘न चेव मे चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्सामि, हितानुकम्पी च विहरिस्सामि मेत्तचित्तो, न दोसन्तरोऽति। एवञ्हि ते, फग्गुन, सिक्खितब्बन्”ति।
Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabban”ti.
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. 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.’ That’s how you should train.”
अथ खो भगवा भिक्खू आमन्तेसि:
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the bhikkhus:
“आराधयिंसु वत मे, भिक्खवे, भिक्खू एकं समयं चित्तं। इधाहं, भिक्खवे, भिक्खू आमन्तेसिं—अहं खो, भिक्खवे, एकासनभोजनं भुञ्जामि। एकासनभोजनं खो अहं, भिक्खवे, भुञ्जमानो अप्पाबाधतञ्च सञ्जानामि अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्च। एथ तुम्हेपि, भिक्खवे, एकासनभोजनं भुञ्जथ। एकासनभोजनं खो, भिक्खवे, तुम्हेपि भुञ्जमाना अप्पाबाधतञ्च सञ्जानिस्सथ अप्पातङ्कतञ्च लहुट्ठानञ्च बलञ्च फासुविहारञ्चाति। न मे, भिक्खवे, तेसु भिक्खूसु अनुसासनी करणीया अहोसि; सतुप्पादकरणीयमेव मे, भिक्खवे, तेसु भिक्खूसु अहोसि।
“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ. Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi. Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha. Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
“Bhikkhus, I used to be satisfied with the bhikkhus. Once, I addressed them: ‘I eat my food in one sitting per day. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ I didn’t have to keep on instructing those bhikkhus; I just had to prompt their mindfulness.
सेय्यथापि, भिक्खवे, सुभूमियं चतुमहापथे आजञ्ञरथो युत्तो अस्स ठितो ओधस्तपतोदो। तमेनं दक्खो योग्गाचरियो अस्सदम्मसारथि अभिरुहित्वा, वामेन हत्थेन रस्मियो गहेत्वा, दक्खिणेन हत्थेन पतोदं गहेत्वा, येनिच्छकं यदिच्छकं सारेय्यपि पच्चासारेय्यपि।
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. 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.
एवमेव खो, भिक्खवे, न मे तेसु भिक्खूसु अनुसासनी करणीया अहोसि, सतुप्पादकरणीयमेव मे, भिक्खवे, तेसु भिक्खूसु अहोसि। तस्मातिह, भिक्खवे, तुम्हेपि अकुसलं पजहथ, कुसलेसु धम्मेसु आयोगं करोथ। एवञ्हि तुम्हेपि इमस्मिं धम्मविनये वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सथ।
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In the same way, I didn’t have to keep on instructing those bhikkhus; I just had to prompt their mindfulness. So, bhikkhus, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training.
सेय्यथापि, भिक्खवे, गामस्स वा निगमस्स वा अविदूरे महन्तं सालवनं। तञ्चस्स एळण्डेहि सञ्छन्नं। तस्स कोचिदेव पुरिसो उप्पज्जेय्य अत्थकामो हितकामो योगक्खेमकामो। सो या ता साललट्ठियो कुटिला ओजापहरणियो ता छेत्वा बहिद्धा नीहरेय्य, अन्तोवनं सुविसोधितं विसोधेय्य। या पन ता साललट्ठियो उजुका सुजाता ता सम्मा परिहरेय्य। एवञ्हेतं, भिक्खवे, सालवनं अपरेन समयेन वुद्धिं विरूळ्हिं वेपुल्लं आपज्जेय्य।
Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. Tañcassa eḷaṇḍehi sañchannaṁ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo2 tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Suppose that not far from a town or village there was a large grove of sal trees that was choked with castor-oil weeds. Then along comes a person who wants to help protect and nurture that grove. 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, and properly care for the straight, well-formed sal saplings. In this way, in due course, that sal grove would grow, increase, and mature.
एवमेव खो, भिक्खवे, तुम्हेपि अकुसलं पजहथ, कुसलेसु धम्मेसु आयोगं करोथ। एवञ्हि तुम्हेपि इमस्मिं धम्मविनये वुद्धिं विरूळ्हिं वेपुल्लं आपज्जिस्सथ।
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In the same way, bhikkhus, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training.
भूतपुब्बं, भिक्खवे, इमिस्सायेव सावत्थिया वेदेहिका नाम गहपतानी अहोसि। वेदेहिकाय, भिक्खवे, गहपतानिया एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: ‘सोरता वेदेहिका गहपतानी, निवाता वेदेहिका गहपतानी, उपसन्ता वेदेहिका गहपतानीऽति। वेदेहिकाय खो पन, भिक्खवे, गहपतानिया काळी नाम दासी अहोसि दक्खा अनलसा सुसंविहितकम्मन्ता।
Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.
Once upon a time, bhikkhus, right here in Sāvatthī there was a housewife named Vedehikā. She had this good reputation: ‘The housewife Vedehikā is sweet, even-tempered, and calm.’ Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work.
अथ खो, भिक्खवे, काळिया दासिया एतदहोसि: ‘मय्हं खो अय्याय एवं कल्याणो कित्तिसद्दो अब्भुग्गतो: “सोरता वेदेहिका गहपतानी, निवाता वेदेहिका गहपतानी, उपसन्ता वेदेहिका गहपतानी”ति। किं नु खो मे अय्या सन्तंयेव नु खो अज्झत्तं कोपं न पातुकरोति उदाहु असन्तं उदाहु मय्हमेवेते कम्मन्ता सुसंविहिता येन मे अय्या सन्तंयेव अज्झत्तं कोपं न पातुकरोति, नो असन्तं? यन्नूनाहं अय्यं वीमंसेय्यन्ऽति।
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato: “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ udāhu mayhamevete3 kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.
Then Kāḷī thought, ‘My mistress has a good reputation as being sweet, even-tempered, and calm. But does she actually have anger in her and just not show it? Or does she have no anger? Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside? Why don’t I test my mistress?’
अथ खो, भिक्खवे, काळी दासी दिवा उट्ठासि। अथ खो, भिक्खवे, वेदेहिका गहपतानी काळिं दासिं एतदवोच: ‘हे जे काळीऽति।
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
So Kāḷī got up during the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’
‘किं, अय्येऽति?
‘Kiṁ, ayye’ti?
‘What is it, madam?’
‘किं, जे, दिवा उट्ठासीऽति?
‘Kiṁ, je, divā uṭṭhāsī’ti?
‘You’re getting up in the day—what’s up with you, wench?’
‘न ख्वय्ये, किञ्चीऽति।
‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’
‘नो वत रे किञ्चि, पापि दासि, दिवा उट्ठासीऽति कुपिता अनत्तमना भाकुटिं अकासि।
‘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.
अथ खो, भिक्खवे, काळिया दासिया एतदहोसि: ‘सन्तंयेव खो मे अय्या अज्झत्तं कोपं न पातुकरोति, नो असन्तं; मय्हमेवेते कम्मन्ता सुसंविहिता, येन मे अय्या सन्तंयेव अज्झत्तं कोपं न पातुकरोति, नो असन्तं। यन्नूनाहं भिय्योसो मत्ताय अय्यं वीमंसेय्यन्ऽति।
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ; mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’
अथ खो, भिक्खवे, काळी दासी दिवातरंयेव उट्ठासि। अथ खो, भिक्खवे, वेदेहिका गहपतानी काळिं दासिं एतदवोच: ‘हे जे काळीऽति।
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
So Kāḷī got up later in the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’
‘किं, अय्येऽति?
‘Kiṁ, ayye’ti?
‘What is it, madam?’
‘किं, जे, दिवातरं उट्ठासीऽति?
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?
‘You’re getting up even later in the day—what’s up with you, wench?’
‘न ख्वय्ये, किञ्चीऽति।
‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’
‘नो वत रे किञ्चि, पापि दासि, दिवातरं उट्ठासीऽति कुपिता अनत्तमना अनत्तमनवाचं निच्छारेसि।
‘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.
अथ खो, भिक्खवे, काळिया दासिया एतदहोसि: ‘सन्तंयेव खो मे अय्या अज्झत्तं कोपं न पातुकरोति, नो असन्तं। मय्हमेवेते कम्मन्ता सुसंविहिता, येन मे अय्या सन्तंयेव अज्झत्तं कोपं न पातुकरोति, नो असन्तं। यन्नूनाहं भिय्योसो मत्ताय अय्यं वीमंसेय्यन्ऽति।
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’
अथ खो, भिक्खवे, काळी दासी दिवातरंयेव उट्ठासि। अथ खो, भिक्खवे, वेदेहिका गहपतानी काळिं दासिं एतदवोच: ‘हे जे काळीऽति।
Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
So Kāḷī got up even later in the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’
‘किं, अय्येऽति?
‘Kiṁ, ayye’ti?
‘What is it, madam?’
‘किं, जे, दिवा उट्ठासीऽति?
‘Kiṁ, je, divā uṭṭhāsī’ti?
‘You’re getting up even later in the day—what’s up with you, wench?’
‘न ख्वय्ये, किञ्चीऽति।
‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’
‘नो वत रे किञ्चि, पापि दासि, दिवा उट्ठासीऽति कुपिता अनत्तमना अग्गळसूचिं गहेत्वा सीसे पहारं अदासि, सीसं वोभिन्दि।
‘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 rolling-pin and hit Kāḷī on the head, cracking it open.
अथ खो, भिक्खवे, काळी दासी भिन्नेन सीसेन लोहितेन गलन्तेन पटिविस्सकानं उज्झापेसि: ‘पस्सथय्ये, सोरताय कम्मं; पस्सथय्ये, निवाताय कम्मं, पस्सथय्ये, उपसन्ताय कम्मं। कथञ्हि नाम एकदासिकाय दिवा उट्ठासीति कुपिता अनत्तमना अग्गळसूचिं गहेत्वा सीसे पहारं दस्सति, सीसं वोभिन्दिस्सतीऽति।
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi: ‘passathayye, soratāya kammaṁ; passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ. Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.
Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors, ‘See, ladies, what the sweet one did! See what the even-tempered one did! See what the calm one did! How on earth can she grab a rolling-pin and hit her only maid on the head, cracking it open, just for getting up late?’
अथ खो, भिक्खवे, वेदेहिकाय गहपतानिया अपरेन समयेन एवं पापको कित्तिसद्दो अब्भुग्गच्छि: ‘चण्डी वेदेहिका गहपतानी, अनिवाता वेदेहिका गहपतानी, अनुपसन्ता वेदेहिका गहपतानीऽति।
Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
Then after some time the housewife Vedehikā got this bad reputation: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’
एवमेव खो, भिक्खवे, इधेकच्चो भिक्खु तावदेव सोरतसोरतो होति निवातनिवातो होति उपसन्तूपसन्तो होति याव न अमनापा वचनपथा फुसन्ति। यतो च, भिक्खवे, भिक्खुं अमनापा वचनपथा फुसन्ति, अथ भिक्खु ‘सोरतोऽति वेदितब्बो, ‘निवातोऽति वेदितब्बो, ‘उपसन्तोऽति वेदितब्बो। नाहं तं, भिक्खवे, भिक्खुं ‘सुवचोऽति वदामि यो चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारहेतु सुवचो होति, सोवचस्सतं आपज्जति। तं किस्स हेतु? तञ्हि सो, भिक्खवे, भिक्खु चीवरपिण्डपातसेनासनगिलानप्पच्चयभेसज्जपरिक्खारं अलभमानो न सुवचो होति, न सोवचस्सतं आपज्जति। यो च खो, भिक्खवे, भिक्खु धम्मंयेव सक्करोन्तो, धम्मं गरुं करोन्तो, धम्मं मानेन्तो, धम्मं पूजेन्तो, धम्मं अपचायमानो सुवचो होति, सोवचस्सतं आपज्जति, तमहं ‘सुवचोऽति वदामि। तस्मातिह, भिक्खवे, ‘धम्मंयेव सक्करोन्ता, धम्मं गरुं करोन्ता, धम्मं मानेन्ता, धम्मं पूजेन्ता, धम्मं अपचायमाना सुवचा भविस्साम, सोवचस्सतं आपज्जिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati. Taṁ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno4 suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
In the same way, a bhikkhu 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. But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm. I don’t say that a bhikkhu 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. Why is that? Because when they don’t get robes, almsfood, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish. But when a bhikkhu is easy to admonish purely because they honor, respect, revere, worship, and venerate the teaching, then I say that they’re easy to admonish. So, bhikkhus, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the teaching.’ That’s how you should train.
पञ्चिमे, भिक्खवे, वचनपथा येहि वो परे वदमाना वदेय्युं—कालेन वा अकालेन वा; भूतेन वा अभूतेन वा; सण्हेन वा फरुसेन वा; अत्थसंहितेन वा अनत्थसंहितेन वा; मेत्तचित्ता वा दोसन्तरा वा। कालेन वा, भिक्खवे, परे वदमाना वदेय्युं अकालेन वा; भूतेन वा, भिक्खवे, परे वदमाना वदेय्युं अभूतेन वा; सण्हेन वा, भिक्खवे, परे वदमाना वदेय्युं फरुसेन वा; अत्थसंहितेन वा, भिक्खवे, परे वदमाना वदेय्युं अनत्थसंहितेन वा; मेत्तचित्ता वा, भिक्खवे, परे वदमाना वदेय्युं दोसन्तरा वा। तत्रापि वो, भिक्खवे, एवं सिक्खितब्बं: ‘न चेव नो चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्साम, हितानुकम्पी च विहरिस्साम मेत्तचित्ता, न दोसन्तरा। तञ्च पुग्गलं मेत्तासहगतेन चेतसा फरित्वा विहरिस्साम, तदारम्मणञ्च सब्बावन्तं लोकं मेत्तासहगतेन चित्तेन विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena5 pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
Bhikkhus, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘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. 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.’ That’s how you should train.
सेय्यथापि, भिक्खवे, पुरिसो आगच्छेय्य कुदालपिटकं आदाय। सो एवं वदेय्य: ‘अहं इमं महापथविं अपथविं करिस्सामीऽति। सो तत्र तत्र विखणेय्य, तत्र तत्र विकिरेय्य, तत्र तत्र ओट्ठुभेय्य, तत्र तत्र ओमुत्तेय्य: ‘अपथवी भवसि, अपथवी भवसीऽति।
Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti. So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya: ‘apathavī bhavasi, apathavī bhavasī’ti.
Suppose a person was to come along carrying a spade and basket and say, ‘I shall make this great earth be without earth!’ And they’d dig all over, scatter all over, spit all over, and urinate all over, saying, ‘Be without earth! Be without earth!’
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो इमं महापथविं अपथविं करेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?
What do you think, bhikkhus? Could that person make this great earth be without earth?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “अयञ्हि, भन्ते, महापथवी गम्भीरा अप्पमेय्या। सा न सुकरा अपथवी कातुं; यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why is that? Because this great earth is deep and limitless. It’s not easy to make it be without earth. That person will eventually get weary and frustrated.”
“एवमेव खो, भिक्खवे, पञ्चिमे वचनपथा येहि वो परे वदमाना वदेय्युं—कालेन वा अकालेन वा; भूतेन वा अभूतेन वा; सण्हेन वा फरुसेन वा; अत्थसंहितेन वा अनत्थसंहितेन वा; मेत्तचित्ता वा दोसन्तरा वा। कालेन वा, भिक्खवे, परे वदमाना वदेय्युं अकालेन वा; भूतेन वा भिक्खवे, परे वदमाना वदेय्युं अभूतेन वा; सण्हेन वा, भिक्खवे, परे वदमाना वदेय्युं फरुसेन वा; अत्थसंहितेन वा, भिक्खवे, परे वदमाना वदेय्युं अनत्थसंहितेन वा; मेत्तचित्ता वा, भिक्खवे, परे वदमाना वदेय्युं दोसन्तरा वा। तत्रापि वो, भिक्खवे, एवं सिक्खितब्बं: ‘न चेव नो चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्साम, हितानुकम्पी च विहरिस्साम मेत्तचित्ता न दोसन्तरा। तञ्च पुग्गलं मेत्तासहगतेन चेतसा फरित्वा विहरिस्साम, तदारम्मणञ्च सब्बावन्तं लोकं पथविसमेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘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. 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.’ That’s how you should train.
सेय्यथापि, भिक्खवे, पुरिसो आगच्छेय्य लाखं वा हलिद्दिं वा नीलं वा मञ्जिट्ठं वा आदाय। सो एवं वदेय्य: ‘अहं इमस्मिं आकासे रूपं लिखिस्सामि, रूपपातुभावं करिस्सामीऽति।
Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. So evaṁ vadeyya: ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.
Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder, and say, ‘I shall draw pictures on the sky, making pictures appear there.’
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो इमस्मिं आकासे रूपं लिखेय्य, रूपपातुभावं करेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?
What do you think, bhikkhus? Could that person draw pictures on the sky?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “अयञ्हि, भन्ते, आकासो अरूपी अनिदस्सनो। तत्थ न सुकरं रूपं लिखितुं, रूपपातुभावं कातुं; यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why is that? Because the sky is formless and invisible. It’s not easy to draw pictures there. That person will eventually get weary and frustrated.”
“एवमेव खो, भिक्खवे, पञ्चिमे वचनपथा येहि वो परे वदमाना वदेय्युं कालेन वा अकालेन वा …पे… तदारम्मणञ्च सब्बावन्तं लोकं आकाससमेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
“In the same way, there are these five ways in which others might criticize you …
सेय्यथापि, भिक्खवे, पुरिसो आगच्छेय्य आदित्तं तिणुक्कं आदाय। सो एवं वदेय्य: ‘अहं इमाय आदित्ताय तिणुक्काय गङ्गं नदिं सन्तापेस्सामि सम्परितापेस्सामीऽति।
Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. So evaṁ vadeyya: ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.
Suppose a person was to come along carrying a blazing grass torch, and say, ‘I shall burn and scorch the river Ganges with this blazing grass torch.’
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो आदित्ताय तिणुक्काय गङ्गं नदिं सन्तापेय्य सम्परितापेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?
What do you think, bhikkhus? Could that person burn and scorch the river Ganges with a blazing grass torch?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “गङ्गा हि, भन्ते, नदी गम्भीरा अप्पमेय्या। सा न सुकरा आदित्ताय तिणुक्काय सन्तापेतुं सम्परितापेतुं; यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why is that? Because the river Ganges is deep and limitless. It’s not easy to burn and scorch it with a blazing grass torch. That person will eventually get weary and frustrated.”
“एवमेव खो, भिक्खवे, पञ्चिमे वचनपथा येहि वो परे वदमाना वदेय्युं कालेन वा अकालेन वा …पे… तदारम्मणञ्च सब्बावन्तं लोकं गङ्गासमेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe… tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
“In the same way, there are these five ways in which others might criticize you …
सेय्यथापि, भिक्खवे, बिळारभस्ता मद्दिता सुमद्दिता सुपरिमद्दिता, मुदुका तूलिनी छिन्नसस्सरा छिन्नभब्भरा। अथ पुरिसो आगच्छेय्य कट्ठं वा कथलं वा आदाय। सो एवं वदेय्य: ‘अहं इमं बिळारभस्तं मद्दितं सुमद्दितं सुपरिमद्दितं, मुदुकं तूलिनिं, छिन्नसस्सरं छिन्नभब्भरं कट्ठेन वा कथलेन वा सरसरं करिस्सामि भरभरं करिस्सामीऽति।
Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ6 vā ādāya. So evaṁ vadeyya: ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.
Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. Then a person comes along carrying a stick or a stone, and says, ‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’
तं किं मञ्ञथ, भिक्खवे, अपि नु सो पुरिसो अमुं बिळारभस्तं मद्दितं सुमद्दितं सुपरिमद्दितं, मुदुकं तूलिनिं, छिन्नसस्सरं छिन्नभब्भरं कट्ठेन वा कथलेन वा सरसरं करेय्य, भरभरं करेय्या”ति?
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?
What do you think, bhikkhus? Could that person make that soft catskin bag rustle and crackle with that stick or stone?”
“नो हेतं, भन्ते”। “तं किस्स हेतु”? “अमु हि, भन्ते, बिळारभस्ता मद्दिता सुमद्दिता सुपरिमद्दिता, मुदुका तूलिनी, छिन्नसस्सरा छिन्नभब्भरा। सा न सुकरा कट्ठेन वा कथलेन वा सरसरं कातुं भरभरं कातुं; यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, sir. Why is that? Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling. It’s not easy to make it rustle or crackle with a stick or stone. That person will eventually get weary and frustrated.”
“एवमेव खो, भिक्खवे, पञ्चिमे वचनपथा येहि वो परे वदमाना वदेय्युं कालेन वा अकालेन वा; भूतेन वा अभूतेन वा; सण्हेन वा फरुसेन वा; अत्थसंहितेन वा अनत्थसंहितेन वा; मेत्तचित्ता वा दोसन्तरा वा। कालेन वा, भिक्खवे, परे वदमाना वदेय्युं अकालेन वा; भूतेन वा, भिक्खवे, परे वदमाना वदेय्युं अभूतेन वा; सण्हेन वा, भिक्खवे, परे वदमाना वदेय्युं फरुसेन वा; अत्थसंहितेन वा, भिक्खवे, परे वदमाना वदेय्युं अनत्थसंहितेन वा; मेत्तचित्ता वा, भिक्खवे, परे वदमाना वदेय्युं दोसन्तरा वा। तत्रापि वो, भिक्खवे, एवं सिक्खितब्बं: ‘न चेव नो चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्साम हितानुकम्पी च विहरिस्साम मेत्तचित्ता न दोसन्तरा। तञ्च पुग्गलं मेत्तासहगतेन चेतसा फरित्वा विहरिस्साम, तदारम्मणञ्च सब्बावन्तं लोकं बिळारभस्तासमेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṁhitena vā anatthasaṁhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā; atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
“In the same way, there are these five ways in which others might criticize you. Their speech may be timely or untimely, true or false, gentle or harsh, beneficial or harmful, from a heart of love or from secret hate. When others criticize you, they may do so in any of these ways. If that happens, you should train like this: ‘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. 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.’ That’s how you should train.
उभतोदण्डकेन चेपि, भिक्खवे, ककचेन चोरा ओचरका अङ्गमङ्गानि ओकन्तेय्युं, तत्रापि यो मनो पदूसेय्य, न मे सो तेन सासनकरो। तत्रापि वो, भिक्खवे, एवं सिक्खितब्बं: ‘न चेव नो चित्तं विपरिणतं भविस्सति, न च पापिकं वाचं निच्छारेस्साम, हितानुकम्पी च विहरिस्साम मेत्तचित्ता न दोसन्तरा। तञ्च पुग्गलं मेत्तासहगतेन चेतसा फरित्वा विहरिस्साम तदारम्मणञ्च सब्बावन्तं लोकं मेत्तासहगतेन चेतसा विपुलेन महग्गतेन अप्पमाणेन अवेरेन अब्याबज्झेन फरित्वा विहरिस्सामाऽति। एवञ्हि वो, भिक्खवे, सिक्खितब्बं।
Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
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. If that happens, you should train like this: ‘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. 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.’ That’s how you should train.
इमञ्च तुम्हे, भिक्खवे, ककचूपमं ओवादं अभिक्खणं मनसि करेय्याथ। पस्सथ नो तुम्हे, भिक्खवे, तं वचनपथं, अणुं वा थूलं वा, यं तुम्हे नाधिवासेय्याथा”ति?
Imañca7 tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?
If you frequently reflect on this advice—the simile of the saw—do you see any criticism, large or small, that you could not endure?”
“नो हेतं, भन्ते”।
“No hetaṁ, bhante”.
“No, sir.”
“तस्मातिह, भिक्खवे, इमं ककचूपमं ओवादं अभिक्खणं मनसिकरोथ। तं वो भविस्सति दीघरत्तं हिताय सुखाया”ति।
“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
“So, bhikkhus, you should frequently reflect on this advice, the simile of the saw. This will be for your lasting welfare and happiness.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
ककचूपमसुत्तं निट्ठितं पठमं।
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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