MN21: Kakacūpama Sutta — The Simile of the Saw
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time, Venerable Phagguna of the Top-Knot was mixing too closely together with the nuns. So much so that if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. And if any mendicant 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.
2Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was going on.
3So the Buddha said to a certain monk: “Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that the teacher summons him.”
“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him: “Reverend Phagguna, the teacher summons you.”
“Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
4“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns? So much so that if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings? And if any mendicant 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?”
“Yes, sir.”
“Phagguna, are you not a gentleman who has gone forth from the lay life to homelessness?”
“Yes, sir.”
5“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.
6So 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.
7So 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.
8So Phagguṇa, 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.”
9Then the Buddha said to the mendicants:
“Mendicants, I used to be satisfied with the mendicants. 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 mendicants; I just had to prompt their mindfulness.
10Suppose 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.
In the same way, I didn’t have to keep on instructing those mendicants; I just had to prompt their mindfulness. So, mendicants, 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.
11Suppose 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.
In the same way, mendicants, 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.
12Once upon a time, mendicants, 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 skilled, tireless, and well-organized in her work.
13Then 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?’
So Kāḷī got up during the day. Vedehikā said to her, ‘What the hell, Kāḷī!’
‘What is it, madam?’
‘You’re getting up in the day — what’s up with you, girl?’
‘Nothing, madam.’
‘Nothing’s up, you bad girl, but you get up in the day!’ Angry and upset, she scowled.
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?’
14So Kāḷī got up later in the day. Vedehikā said to her, ‘What the hell, Kāḷī!’
‘What is it, madam?’
‘You’re getting up later in the day — what’s up with you, girl?’
‘Nothing, madam.’
‘Nothing’s up, you bad girl, but you get up later in the day!’ Angry and upset, she blurted out angry words.
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?’
15So Kāḷī got up even later in the day. Vedehikā said to her, ‘What the hell, Kāḷī!’
‘What is it, madam?’
‘You’re getting up even later in the day — what’s up with you, girl?’
‘Nothing, madam.’
‘Nothing’s up, you bad girl, 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.
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?’
16Then after some time the housewife Vedehikā got this bad reputation: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’
17In the same way, a mendicant may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism. 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 mendicant is easy to admonish if they make themselves easy to admonish only for the sake of robes, alms-food, lodgings, and medicines and supplies for the sick. Why is that? Because when they don’t get robes, alms-food, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish. 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. So, mendicants, 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.
18Mendicants, 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.
19Suppose 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!’
What do you think, mendicants? Could that person make this great earth be without earth?”
“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.”
“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.
20Suppose 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.’
What do you think, mendicants? Could that person draw pictures on the sky?”
“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.”
21“In the same way, there are these five ways in which others might criticize you …
22Suppose 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.’
What do you think, mendicants? Could that person burn and scorch the river Ganges with a blazing grass torch?”
“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.”
“In the same way, there are these five ways in which others might criticize you …
23Suppose 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.’
What do you think, mendicants? Could that person make that soft catskin bag rustle and crackle with that stick or stone?”
“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.”
“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.
24Even if low-down bandits were to sever you limb from limb, 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.
25If you frequently reflect on this advice — the simile of the saw — do you see any criticism, large or small, that you could not endure?”
“No, sir.”
“So, mendicants, you should frequently reflect on this advice, the simile of the saw. This will be for your lasting welfare and happiness.”
26That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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.
2Atha 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.
3Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: "ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi: ‘satthā taṁ, āvuso phagguna, āmantetī’"ti.
"Evaṁ, bhante"ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca: "satthā taṁ, āvuso phagguna, āmantetī"ti.
"Evamāvuso"ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca:
4"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? "Evaṁ, bhante"ti. "Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito"ti? "Evaṁ, bhante"ti.
5"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 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.
6Tasmātiha, 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.
7Tasmātiha, 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.
8Tasmātiha, 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.
9Atha kho bhagavā bhikkhū āmantesi:
"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.
10Seyyathāpi, 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.
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.
11Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ. Tañcassa eḷaṇḍehi sañchannaṁ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpāhāraṇiyo 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.
Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha. Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
12Bhūtapubbaṁ, 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.
13Atha 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 mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ? Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
‘Kiṁ, ayye’ti?
‘Kiṁ, je, divā uṭṭhāsī’ti?
‘Na khvayye, kiñcī’ti.
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.
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.
14Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
‘Kiṁ, ayye’ti?
‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?
‘Na khvayye, kiñcī’ti.
‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.
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.
15Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca: ‘he je kāḷī’ti.
‘Kiṁ, ayye’ti?
‘Kiṁ, je, divā uṭṭhāsī’ti?
‘Na khvayye, kiñcī’ti.
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.
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.
16Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
17Evameva 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 apacāyamāno 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.
18Pañcime, 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 abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
19Seyyathāpi, 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.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā"ti?
"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.
"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.
20Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya. So evaṁ vadeyya: ‘Ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā"ti?
"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.
21"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.
22Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya. So evaṁ vadeyya: ‘Ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā"ti?
"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.
"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.
23Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya. So evaṁ vadeyya: ‘Ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.
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?
"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.
"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.
24Ubhatodaṇḍakena 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.
25Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā"ti?
"No hetaṁ, bhante".
"Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā"ti.
26Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.