Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.Now on that occasion Ven. Moliya Phagguna was spending too much time entangled with the nuns. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—This is how much he was spending time entangled with the nuns: sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.If any monk spoke in dispraise of the nuns in his presence, he would be angered, displeased, and would make an issue of it. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.And if any monk spoke in dispraise of him in the presence of the nuns, they would be angered, displeased, and would make an issue of it. Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati.That’s how much he was spending time entangled with the nuns.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.“Lord, Ven. Moliya Phagguna is spending too much time entangled with the nuns. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—This is how much he is spending time entangled with the nuns: sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.If any monk speaks in dispraise of the nuns in his presence, he is angered, displeased, and makes an issue of it. Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.And if any monk speaks in dispraise of him in the presence of the nuns, they are angered, displeased, and make an issue of it. Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti.That’s how much he is spending time entangled with the nuns.

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:Then the Blessed One told a certain monk, “ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi:“Come, monk. In my name, call Moliya Phagguna, saying, ‘satthā taṁ, āvuso phagguna, āmantetī’”ti.‘The Teacher calls you, friend Moliya Phagguna.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca:Responding, “As you say, lord,” to the Blessed One, the monk went to Ven. Moliya Phagguna, and on arrival he said to him, “satthā taṁ, āvuso phagguna, āmantetī”ti.“The Teacher calls you, friend Moliya Phagguna.”

“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca:Responding, “As you say, my friend,” to the monk, Ven. Moliya Phagguna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him,

“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi?“Is it true, Phagguna that you are spending too much time entangled with the nuns? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—That this is how much you are spending time entangled with the nuns: sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi.If any monk speaks in dispraise of the nuns in your presence, you are angered, displeased, and make an issue of it? Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.And if any monk speaks in dispraise of you in the presence of the nuns, they are angered, displeased, and make an issue of it? Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?Is that how much you are spending time entangled with the nuns?”

“Evaṁ, bhante”ti.“Yes, lord.”

“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti?“Phagguna, aren’t you a clansman who has gone forth from the home life into homelessness out of conviction?”

“Evaṁ, bhante”ti.“Yes, lord.”

“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi.“It’s not fitting for you, Phagguna— a clansman who has gone forth from the home life into homelessness out of conviction—that you spend too much time entangled with the nuns. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
gehasitā → gehassitā (?)So, Phagguna, if anyone speaks in dispraise of the nuns in your presence, even then you should abandon any desires related to the household life and any thoughts related to the household life. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ:And even then you should train yourself, ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.‘My mind will be unaffected and I will say no evil words. I will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate.’ Evañhi te, phagguna, sikkhitabbaṁ.That’s how you should train yourself.

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.“And, Phagguna, if anyone gives the nuns a blow with the hand or a stone or a rod or a knife in your presence, right there you should abandon any desires related to the household life and any thoughts related to the household life. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁAnd even then you should train yourself, ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.‘My mind will be unaffected and I will say no evil words. I will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate.’ Evañhi te, phagguna, sikkhitabbaṁ.That’s how you should train yourself.

Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.“And, Phagguna, if anyone speaks dispraise of you in your presence, even then you should abandon any desires related to the household life and any thoughts related to the household life. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.And even then you should train yourself, ‘My mind will be unaffected and I will say no evil words. I will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate.’ Evañhi te, phagguna, sikkhitabbaṁ.That’s how you should train yourself.

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.“And, Phagguna, if anyone gives you a blow with the hand or a stone or a rod or a knife, right there you should abandon any desires related to the household life and any thoughts related to the household life. Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.And even then you should train yourself, ‘My mind will be unaffected and I will say no evil words. I will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate.’ Evañhi te, phagguna, sikkhitabban”ti.That, Phagguna, is how you should train yourself.”

Atha kho bhagavā bhikkhū āmantesi:Then the Blessed One addressed the monks,

“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ.“Monks, how the monks used to satisfy my mind! Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—There was the case, monks, when I addressed the monks, (saying,) ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi.‘Monks, I eat a single meal (a day). Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.Eating a single meal (a day), I perceive next to no illness, next to no affliction, lightness, strength, & a comfortable abiding. Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha.So you, too, should eat a single meal (a day). Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.Eating a single meal (a day), you too will perceive next to no illness, next to no affliction, lightness, strength, & a comfortable abiding.’ Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi;I had no need for instruction with those monks. satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.I needed only to arouse mindfulness in them.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.“Suppose there were a chariot on level ground at four crossroads, harnessed to thoroughbreds, waiting with whips lying ready, Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.so that a dexterous driver, a trainer of tamable horses, might mount and—taking the reins with his left hand and the whip with his right—drive out & back, to whatever place & by whichever road he liked.

Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi,In the same way, I had no need for instruction with those monks. satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.I needed only to arouse mindfulness in them. Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.“So, monks, you, too, should abandon unskillful qualities and commit yourselves to skillful qualities, Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.and in that way you, too, will come to growth, increase, & abundance in this Dhamma-Vinaya.

Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ.Suppose, monks, that—not far from a village or town— there were a large sal-forest Tañcassa eḷaṇḍehi sañchannaṁ.choked with castor-oil weeds. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.And suppose that some man would appear, desiring its benefit, desiring its welfare, desiring its safety from burdens. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya.
ojāpaharaṇiyo → ojasāraṇiyo (sya-all); ojaharaṇiyo (mr) | chetvā → tacchetvā (bj, sya-all, pts1ed)Having cut down the crooked sal-saplings that robbed the sap, he would throw them out and clean up the interior of the forest; Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.and he would tend well to the straight, well-born sal-saplings, Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.so that at a later time the sal-forest would come to growth, increase, & abundance.

Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.In the same way, monks, you, too, should abandon unskillful qualities and commit yourselves to skillful qualities, Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.and in that way you, too, will come to growth, increase, & abundance in this Dhamma-Vinaya.

Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.“Once, monks, in this same Sāvatthī, there was a lady of a household named Vedehikā. Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato:This good report about Lady Vedehikā had circulated: ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.‘Lady Vedehikā is gentle. Lady Vedehikā is mild-tempered. Lady Vedehikā is calm.’ Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.Now, Lady Vedehikā had a slave named Kālī who was diligent, deft, & neat in her work.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:The thought occurred to Kālī the slave, ‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato:‘This good report about my Lady Vedehikā has circulated: “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.“Lady Vedehikā is gentle. Lady Vedehikā is mild-tempered. Lady Vedehikā is calm.” Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁNow, is anger present in my lady without showing, or is it absent? udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ?
mayhamevete → mayhevete (bj, pts1ed); mayhaṁpete (sya-all)Or is it just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show? Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.Why don’t I test her?’

Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.“So Kālī the slave got up after daybreak. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:Then Lady Vedehikā said to her: ‘he je kāḷī’ti.‘Hey, Kālī!’

‘Kiṁ, ayye’ti?“‘What, madam?’

‘Kiṁ, je, divā uṭṭhāsī’ti?“‘Why did you get up after daybreak?’

‘Na khvayye, kiñcī’ti.
Na khvayye → na kho ayye (bj, pts1ed)“‘No reason, madam.’

‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.
pāpi dāsi → pāpadāsi (sya-all, mr)“‘No reason, you wicked slave, and yet you get up after daybreak?’ Angered & displeased, she scowled.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:Then the thought occurred to Kālī the slave: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ;‘Anger is present in my lady without showing, and not absent. mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.Why don’t I test her some more?’

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.“So Kālī the slave got up later in the day. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:Then Lady Vedehikā said to her: ‘he je kāḷī’ti.‘Hey, Kālī!’

‘Kiṁ, ayye’ti?“‘What, madam?’

‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?“‘Why did you get up later in the day?’

‘Na khvayye, kiñcī’ti.“‘No reason, madam.’

‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.“‘No reason, you wicked slave, and yet you get up later in the day?’ Angered & displeased, she grumbled.

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:Then the thought occurred to Kālī the slave: ‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.‘Anger is present in my lady without showing, and not absent. Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.And it’s just because I’m diligent, deft, & neat in my work that the anger present in my lady doesn’t show. Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.Why don’t I test her some more?’

Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.“So Kālī the slave got up even later in the day. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:Then Lady Vedehikā said to her: ‘he je kāḷī’ti.‘Hey, Kālī!’

‘Kiṁ, ayye’ti?“‘What, madam?’

‘Kiṁ, je, divā uṭṭhāsī’ti?“‘Why did you get up even later in the day?’

‘Na khvayye, kiñcī’ti.“‘No reason, madam.’

‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.
vobhindi → te bhindissāmīti (sya-all)“‘No reason, you wicked slave, and yet you get up even later in the day?’ Angered & displeased, she grabbed hold of a rolling pin and gave her a whack over the head, cutting it open.

Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi:Then Kālī the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: ‘passathayye, soratāya kammaṁ;‘See, ladies, the gentle one’s handiwork? passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ.See the mild-tempered one’s handiwork? See the calm one’s handiwork? Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open?’

Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi:“After that this evil report about Lady Vedehikā circulated: ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.‘Lady Vedehikā is vicious. Lady Vedehikā is foul-tempered. Lady Vedehikā is violent.’

Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.“In the same way, monks, a monk may be ever so gentle, ever so mild-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, mild-tempered, & calm. Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati.I don’t call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Taṁ kissa hetu?Why is that? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati.Because if he doesn’t get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn’t easy to admonish and doesn’t make himself easy to admonish. Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi.
dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno → dhammaṁyeva sakkaronto dhammaṁ garukaronto dhammaṁ apacāyamāno (bj, sya-all, pts1ed)But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti.So, monks, you should train yourselves: ‘We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—“Monks, there are these five aspects of speech by which others may address you: kālena vā akālena vā;timely or untimely, bhūtena vā abhūtena vā;true or false, saṇhena vā pharusena vā;affectionate or harsh, atthasaṁhitena vā anatthasaṁhitena vā;beneficial or unbeneficial, mettacittā vā dosantarā vā.with a mind of goodwill or with inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;Others may address you in a timely way or an untimely way. bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;They may address you with what is true or what is false. saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;They may address you in an affectionate way or a harsh way. atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;They may address you in a beneficial way or an unbeneficial way. mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.They may address you with a mind of goodwill or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:In any event, you should train yourselves: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā.‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
abyābajjhena → abyāpajjhena (bj, sya-all); abyāpajjena (mr)We will keep pervading him with an awareness imbued with goodwill and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with goodwill—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya.
kudālapiṭakaṁ → kuddālapiṭakaṁ (bj, sya-all, pts1ed)“Suppose that a man were to come along carrying a hoe & a basket, So evaṁ vadeyya:saying, ‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.‘I will make this great earth be without earth.’ So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:
vikhaṇeyya → khaṇeyya (bj, cck, pts1ed); khaneyya (sya1ed, sya2ed)He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ‘apathavī bhavasi, apathavī bhavasī’ti.‘Be without earth.

Taṁ kiṁ maññatha, bhikkhave,Be without earth.’ Now, what do you think? api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?Would he make this great earth be without earth?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?Why is that? “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.Because this great earth is deep & enormous. Sā na sukarā apathavī kātuṁ;It can’t easily be made to be without earth. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.The man would reap only a share of weariness & disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—“In the same way, monks, there are these five aspects of speech by which others may address you: kālena vā akālena vā;timely or untimely, bhūtena vā abhūtena vā;true or false, saṇhena vā pharusena vā;affectionate or harsh, atthasaṁhitena vā anatthasaṁhitena vā;beneficial or unbeneficial, mettacittā vā dosantarā vā.with a mind of goodwill or with inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;Others may address you in a timely way or an untimely way. bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;They may address you with what is true or what is false. saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;They may address you in an affectionate way or a harsh way. atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;They may address you in a beneficial way or an unbeneficial way. mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.They may address you with a mind of goodwill or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:In any event, you should train yourselves: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.We will keep pervading him with an awareness imbued with goodwill and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with goodwill equal to the great earth—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya.“Suppose that a man were to come along carrying lac, yellow orpiment, indigo, or crimson, So evaṁ vadeyya:saying, ‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.‘I will draw pictures in space, I will make pictures appear.’

Taṁ kiṁ maññatha, bhikkhave,Now, what do you think? api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?Would he draw pictures in space & make pictures appear?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?Why is that? “Ayañhi, bhante, ākāso arūpī anidassano.Because space is formless & without surface. Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ;It’s not easy to draw pictures there and to make them appear. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.The man would reap only a share of weariness & disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of goodwill or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of goodwill or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.We will keep pervading him with an awareness imbued with goodwill and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with goodwill equal to space—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya.“Suppose that a man were to come along carrying a burning grass torch and So evaṁ vadeyya:saying, ‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.‘With this burning grass torch I will heat up the river Ganges and make it boil.’

Taṁ kiṁ maññatha, bhikkhave,Now, what do you think? api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?Would he, with that burning grass torch, heat up the river Ganges and make it boil?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?Why is that? “Gaṅgā hi, bhante, nadī gambhīrā appameyyā.Because the river Ganges is deep & enormous. Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ;It’s not easy to heat it up and make it boil with a burning grass torch. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.The man would reap only a share of weariness & disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…“In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of goodwill or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of goodwill or with inner hate. In any event, you should train yourselves: ‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. We will keep pervading him with an awareness imbued with goodwill and, beginning with him, tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.we will keep pervading the all-encompassing world with an awareness imbued with goodwill equal to the river Ganges—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.“Suppose there were a catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling— Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya.
kathalaṁ → kaṭhalaṁ (bj, sya-all, pts1ed)and a man were to come along carrying a stick or shard and So evaṁ vadeyya:saying, ‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.‘With this stick or shard I will take this catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling—and I will make it rustle & crackle.’

Taṁ kiṁ maññatha, bhikkhave,Now, what do you think? api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?Would he, with that stick or shard, take that catskin bag—beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling—and make it rustle & crackle?”

“No hetaṁ, bhante”.“No, lord. “Taṁ kissa hetu”?Why is that? “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.Because the catskin bag is beaten, well-beaten, beaten through & through, soft, silky, free of rustling & crackling. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ;It’s not easy to make it rustle & crackle with a stick or shard. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.The man would reap only a share of weariness & disappointment.”

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ“In the same way, monks, there are these five aspects of speech by which others may address you: kālena vā akālena vā;timely or untimely, bhūtena vā abhūtena vā;true or false, saṇhena vā pharusena vā;affectionate or harsh, atthasaṁhitena vā anatthasaṁhitena vā;beneficial or unbeneficial, mettacittā vā dosantarā vā.with a mind of goodwill or with inner hate. Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;Others may address you in a timely way or an untimely way. bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;They may address you with what is true or what is false. saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;They may address you in an affectionate way or a harsh way. atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;They may address you in a beneficial way or an unbeneficial way. mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.They may address you with a mind of goodwill or with inner hate. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:In any event, you should train yourselves: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā.‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person’s welfare, with a mind of goodwill, and with no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.We will keep pervading him with an awareness imbued with goodwill and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with goodwill equal to a catskin bag—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.“Monks, even if bandits were to carve you up savagely into pieces with a two-handled saw, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:Even then you should train yourselves: ‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.‘Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of goodwill, and with no inner hate. Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.We will keep pervading these people with an awareness imbued with goodwill and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with goodwill—abundant, enlarged, immeasurable, free from hostility, free from ill will.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.That’s how you should train yourselves.

Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha.
Imañca → imañce (?)“Monks, if you attend constantly to this admonition on the simile of the saw, Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?do you see any aspects of speech, slight or gross, that you could not endure?”

“No hetaṁ, bhante”.“No, lord.”

“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha.“Then attend constantly to this admonition on the simile of the saw. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.That will be for your long-term welfare & happiness.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.