1.
The Discourse on the Simile of the Saw
222. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time the Venerable Moḷiyaphagguna was dwelling in company with nuns for a protracted time. Thus in company the Venerable Moḷiyaphagguna was dwelling with nuns - if any monk in the presence of the Venerable Moḷiyaphagguna dispraises those nuns, on account of that the Venerable Moḷiyaphagguna, angry and displeased, even raises a legal case. But if any monk in the presence of those nuns dispraises the Venerable Moḷiyaphagguna, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company the Venerable Moḷiyaphagguna was dwelling with nuns. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "The Venerable Moḷiyaphagguna, venerable sir, is dwelling in company with nuns for a protracted time. Thus in company, venerable sir, the Venerable Moḷiyaphagguna is dwelling with nuns - if any monk in the presence of the Venerable Moḷiyaphagguna dispraises those nuns, on account of that the Venerable Moḷiyaphagguna, angry and displeased, even raises a legal case. But if any monk in the presence of those nuns dispraises the Venerable Moḷiyaphagguna, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company, venerable sir, the Venerable Moḷiyaphagguna is dwelling with nuns."
223. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Moḷiyaphagguna - 'The Teacher calls you, friend Phagguna.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Moḷiyaphagguna; having approached, he said this to the Venerable Moḷiyaphagguna - "The Teacher calls you, friend Phagguna." "Yes, friend," the Venerable Moḷiyaphagguna replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Moḷiyaphagguna seated to one side, the Blessed One said this -
"Is it true, Phagguna, that you are dwelling in company with nuns for a protracted time? Thus in company, Phagguna, you are dwelling with nuns - if any monk in your presence dispraises those nuns, on account of that you, angry and displeased, even raise a legal case. But if any monk in the presence of those nuns dispraises you, on account of that those nuns, angry and displeased, even raise a legal case. Thus in company, Phagguna, you are dwelling with nuns?" "Yes, venerable sir." "Are you not, Phagguna, a son of good family who with faith has gone forth from home into homelessness?" "Yes, venerable sir."
224. "This is indeed not proper for you, Phagguna, as a son of good family who has gone forth from home into homelessness through faith, that you should dwell in company with nuns for a protracted time. Therefore, Phagguna, even if someone in your presence should dispraise those nuns, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.
"Therefore, Phagguna, even if someone in your presence should strike those nuns with the hand, should strike with a clod, should strike with a stick, should strike with a knife. There too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.
"Therefore, Phagguna, even if someone in your presence should dispraise you, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train.
"Therefore, Phagguna, even if someone should strike you with the hand, should strike with a clod, should strike with a stick, should strike with a knife, there too you, Phagguna, should abandon those desires connected with the household life and those applied thoughts connected with the household life. There too, Phagguna, you should train thus - 'My mind will not become changed, and I will not utter evil speech, and I will dwell wishing for their welfare, with a mind of friendliness, without hate within.' Thus indeed, Phagguna, should you train."
225. Then the Blessed One addressed the monks: "Monks, on one occasion the monks indeed pleased my mind. Here, monks, I addressed the monks: 'I, monks, eat food at one sitting. Eating food at one sitting, monks, I perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding. Come, you too, monks, eat food at one sitting. Eating food at one sitting, monks, you too will perceive freedom from illness and freedom from affliction and lightness of body and strength and comfortable abiding.' There was no need for me, monks, to give instruction to those monks; there was only need for me, monks, to arouse mindfulness in those monks.
"Just as, monks, on level ground at a crossroads a chariot harnessed to thoroughbreds might stand ready with goad lying ready. A skilled trainer, a charioteer of horses to be tamed, having mounted it, having taken the reins in his left hand, having taken the goad in his right hand, might drive it forward and back wherever he wishes, however he wishes. Just so, monks, there was no need for me to give instruction to those monks; there was only need for me, monks, to arouse mindfulness in those monks. Therefore, monks, you too should abandon the unwholesome and make exertion in wholesome mental states. Thus indeed you too will attain growth, increase, and expansion in this Teaching and discipline.
"Just as, monks, not far from a village or a town there might be a great sal grove. And it might be covered with castor-oil plants. Then some man might appear for it, wishing for its welfare, wishing for its benefit, wishing for its freedom from bondage. He would cut down those young sal trees that were crooked and sap-robbing and remove them outside, and he would thoroughly clean the interior of the grove. But those young sal trees that were straight and well-grown he would properly care for. Thus indeed, monks, that sal grove would at a later time attain growth, increase, and expansion. Just so, monks, you too should abandon the unwholesome and make exertion in wholesome mental states. Thus indeed you too will attain growth, increase, and expansion in this Teaching and discipline.
226. "Once upon a time, monks, in this very Sāvatthī there was a woman householder named Vedehikā. Monks, such a good reputation had arisen concerning the woman householder Vedehikā - 'The woman householder Vedehikā is gentle, the woman householder Vedehikā is humble, the woman householder Vedehikā is peaceful.' Now, monks, the woman householder Vedehikā had a female slave named Kāḷī, who was skilful, not lazy, and had her work well arranged.
Then, monks, this occurred to the female slave Kāḷī - 'Such a good reputation has arisen concerning my mistress - "The woman householder Vedehikā is gentle, the woman householder Vedehikā is humble, the woman householder Vedehikā is peaceful." Now does my mistress not manifest existing internal irritation, or non-existing, or is it just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing? What if I were to investigate my mistress.' Then, monks, the female slave Kāḷī got up late in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up late in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up late in the day!' - angry and displeased, she frowned. Then, monks, this occurred to the female slave Kāḷī - 'My mistress does not manifest existing internal irritation, not non-existing; it is just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing. What if I were to investigate my mistress even more.'
Then, monks, the female slave Kāḷī got up even later in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up even later in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up even later in the day!' - angry and displeased, she uttered words of displeasure. Then, monks, this occurred to the female slave Kāḷī - 'My mistress does not manifest existing internal irritation, not non-existing. It is just that my work is well arranged, because of which my mistress does not manifest existing internal irritation, not non-existing. What if I were to investigate my mistress even more.'
Then, monks, the female slave Kāḷī got up even later in the day. Then, monks, the woman householder Vedehikā said this to the female slave Kāḷī - 'Hey you, Kāḷī!' 'What, mistress?' 'Why, you, did you get up late in the day?' 'Nothing indeed, mistress.' 'Nothing indeed, you wicked slave, you got up late in the day!' - angry and displeased, having taken a door-bolt, she gave a blow on the head, she split the head. Then, monks, the female slave Kāḷī, with her head split and blood flowing, made the neighbours look down upon her mistress - 'See, ladies, the deed of the gentle one; see, ladies, the deed of the humble one; see, ladies, the deed of the peaceful one! How indeed could she, angry and displeased, having taken a door-bolt, give a blow on the head, split the head, just because her only slave got up late in the day!'
"Then, monks, at a later time such a bad reputation arose concerning the woman householder Vedehikā - 'The woman householder Vedehikā is fierce, the woman householder Vedehikā is not gentle, the woman householder Vedehikā is not at peace.'
"Just so, monks, here a certain monk is only so long extremely gentle, extremely humble, extremely at peace, as long as disagreeable ways of speaking do not touch him. But when, monks, disagreeable ways of speaking touch a monk, then the monk should be known as 'gentle', should be known as 'humble', should be known as 'at peace'. I do not call that monk 'easy to admonish', monks, who is easy to admonish because of the requisites of robes, almsfood, lodging and medicine for the sick, who attains being easy to admonish. What is the reason for this? For that monk, monks, not obtaining the requisites of robes, almsfood, lodging and medicine for the sick, is not easy to admonish, does not attain being easy to admonish. But whatever monk, monks, honouring the Teaching alone, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, is easy to admonish, attains being easy to admonish, him I call 'easy to admonish'. Therefore, monks, 'honouring the Teaching alone, respecting the Teaching, revering the Teaching, venerating the Teaching, paying homage to the Teaching, we will be easy to admonish, we will attain being easy to admonish.' Thus indeed, monks, should you train.
227. "Monks, there are these five ways of speaking by which others might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
228. "Just as, monks, a man might come along having taken a hoe and basket. He might speak thus - 'I will make this great earth non-earth.' He would dig here and there, scatter here and there, spit here and there, urinate here and there - 'Become non-earth, become non-earth.' What do you think, monks, would that man make this great earth non-earth?" "No, Venerable Sir." "What is the reason for this?" "For this great earth, Venerable Sir, is deep and immeasurable. It is not easy to make it non-earth; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind like the earth, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
229. "Just as, monks, a man might come along having taken lac or turmeric or blue dye or crimson. He might speak thus - 'I will draw a picture in this space, I will make a manifestation of form.' What do you think, monks, would that man draw a picture in this space, would he make a manifestation of form?" "No, Venerable Sir." "What is the reason for this?" "For this space, Venerable Sir, is formless and non-manifest. There it is not easy to draw a picture, to make a manifestation of form; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time, etc. 'Neither will we... etc. and with that as object, we will dwell having pervaded the entire world with a mind like space, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
230. "Just as, monks, a man might come along having taken a blazing grass torch. He might speak thus - 'I will heat up and thoroughly heat up the river Ganges with this blazing grass torch.' What do you think, monks, would that man heat up and thoroughly heat up the river Ganges with a blazing grass torch?" "No, Venerable Sir." "What is the reason for this?" "For the river Ganges, Venerable Sir, is deep and immeasurable. It is not easy to heat up and thoroughly heat up with a blazing grass torch; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time, etc. 'Neither will we... etc. and with that as object, we will dwell having pervaded the entire world with a mind like the Ganges, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
231. "Just as, monks, a bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off. Then a man might come along having taken a stick or a potsherd. He might speak thus - 'I will make this bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off, make a rustling sound with a stick or a potsherd, make a crackling sound.' What do you think, monks, would that man make that bellows made of cat-skin, kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off, make a rustling sound with a stick or a potsherd, make a crackling sound?" "No, Venerable Sir." "What is the reason for this?" "Because, Venerable Sir, that bellows made of cat-skin is kneaded, well-kneaded, thoroughly well-kneaded, soft, silky, with its rustling sound cut off, with its crackling sound cut off. It is not easy to make it make a rustling sound or a crackling sound with a stick or a potsherd; that man would only become a partaker of weariness and vexation." "Just so, monks, there are these five ways of speaking by which others speaking might speak to you - at the proper time or at an improper time; with what is factual or with what is not factual; smoothly or harshly; with what is beneficial or with what is unbeneficial; with a mind of friendliness or with inner hate. At the proper time, monks, others speaking might speak, or at an improper time; with what is factual, monks, others speaking might speak, or with what is not factual; smoothly, monks, others speaking might speak, or harshly; with what is beneficial, monks, others speaking might speak, or with what is unbeneficial; with a mind of friendliness, monks, others speaking might speak, or with inner hate. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind like the bellows made of cat-skin, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
232. "Even if, monks, thieves of low behaviour were to cut off your limbs one by one with a two-handled saw, whoever would defile his mind on that account, he is not one who follows my teaching. There too, monks, you should train thus - 'Our minds will not become changed, and we will not utter evil speech, and we will dwell wishing for their welfare, with minds of friendliness, not with inner hate. And we will dwell having pervaded that person with a mind accompanied by friendliness, and with that as object, we will dwell having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.' Thus indeed, monks, should you train.
233. "And you, monks, should constantly keep in mind this exhortation of the simile of the saw. Do you see, monks, any way of speaking, subtle or gross, that you would not accept?" "No, Venerable Sir." "Therefore, monks, constantly keep in mind this exhortation of the simile of the saw. That will be for your welfare and happiness for a long time."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Simile of the Saw is concluded as first.