English
3. The Chapter on Similes 1. The Simile of the Saw Sutta 222. Thus have I heard: On one occasion the Blessed One was dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park. Now on that occasion, the Venerable Moliyaphagguna was dwelling excessively intimate with bhikkhunis. Dwelling thus intimately with bhikkhunis, the Venerable Moliyaphagguna was such that: If any bhikkhu spoke dispraise of those bhikkhunis in the presence of the Venerable Moliyaphagguna, then the Venerable Moliyaphagguna, angered and displeased, would even create a dispute. But if any bhikkhu spoke dispraise of the Venerable Moliyaphagguna in the presence of those bhikkhunis, then those bhikkhunis, angered and displeased, would even create a dispute. Dwelling thus intimately with bhikkhunis, the Venerable Moliyaphagguna was such. Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: "Venerable sir, the Venerable Moliyaphagguna is dwelling excessively intimate with bhikkhunis. Dwelling thus intimately with bhikkhunis, Venerable sir, the Venerable Moliyaphagguna is such that: If any bhikkhu spoke dispraise of those bhikkhunis in the presence of the Venerable Moliyaphagguna, then the Venerable Moliyaphagguna, angered and displeased, would even create a dispute. But if any bhikkhu spoke dispraise of the Venerable Moliyaphagguna in the presence of those bhikkhunis, then those bhikkhunis, angered and displeased, would even create a dispute. Dwelling thus intimately with bhikkhunis, Venerable sir, the Venerable Moliyaphagguna is such." 223. Then the Blessed One addressed a certain bhikkhu: "Come, bhikkhu, in my name, address the bhikkhu Moliyaphagguna, saying: 'The Teacher, friend Phagguna, addresses you.'" "Yes, Venerable sir," that bhikkhu replied to the Blessed One. Then, having assented, he approached the venerable Moḷiyaphagguna. Having approached, he said to the venerable Moḷiyaphagguna: “The Teacher, friend Phagguna, calls you.” “Yes, friend,” the venerable Moḷiyaphagguna assented to that monk, and approached the Blessed One. Having approached, he paid homage 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 live excessively intimate with nuns? Is it true, Phagguna, that you live so intimate with nuns that if any monk in your presence speaks ill of those nuns, you become angry, displeased, and even make a dispute? And if any monk in the presence of those nuns speaks ill of you, those nuns become angry, displeased, and even make a dispute? Is it true, Phagguna, that you live so intimate with nuns?” “Yes, venerable sir.” “Are you not, Phagguna, a young man of good family, who out of faith has gone forth from home to homelessness?” “Yes, venerable sir.” 224. “This is not fitting for you, Phagguna, a young man of good family, who out of faith has gone forth from home to homelessness, that you should live excessively intimate with nuns. Therefore, Phagguna, even if someone in your presence should speak ill of those nuns, even then, Phagguna, you should abandon those household-based desires, those household-based thoughts. Even then, Phagguna, you should train yourself thus: ‘My mind will not be altered, nor will I utter evil speech; I will live compassionate and sympathetic, with a mind of loving-kindness, without inner ill-will.’ Thus, Phagguna, you should train yourself. “Therefore, Phagguna, even if someone in your presence should strike those nuns with a hand, He might strike with a clod, He might strike with a stick, He might strike with a knife. Even then, Phagguna, whatever household desires, whatever household thoughts, you should abandon them. Even then, Phagguna, thus you should train: 'My mind will not be perverted, nor will I utter evil speech, I will dwell compassionate, with a mind of loving-kindness, without inner hatred.' Thus, Phagguna, you should train. Therefore, Phagguna, even if someone in your presence speaks dispraise, even then, Phagguna, whatever household desires, whatever household thoughts, you should abandon them. Even then, Phagguna, thus you should train: 'My mind will not be perverted, nor will I utter evil speech, I will dwell compassionate, with a mind of loving-kindness, without inner hatred.' Thus, Phagguna, you should train. Therefore, Phagguna, even if someone gives you a blow with their hand, gives a blow with a clod, gives a blow with a stick, gives a blow with a knife, even then, Phagguna, whatever household desires, whatever household thoughts, you should abandon them. Even then, Phagguna, thus you should train: 'My mind will not be perverted, nor will I utter evil speech, I will dwell compassionate, with a mind of loving-kindness, without inner hatred.' Thus, Phagguna, you should train. Then the Blessed One addressed the bhikkhus: "Indeed, bhikkhus, the bhikkhus once pleased my mind. Here, bhikkhus, I addressed the bhikkhus: 'Indeed, bhikkhus, I eat a single-session meal. Indeed, bhikkhus, eating a single-session meal, I perceive freedom from illness, freedom from affliction, lightness, strength, and comfortable dwelling. Come, bhikkhus, you too eat a single-session meal. Indeed, bhikkhus, you too, eating a single-session meal, will perceive freedom from illness," and freedom from illness, and lightness of being, and strength, and comfortable dwelling. For those monks, monks, no instruction was needed by me; only the arising of mindfulness was needed by me for those monks, monks. Just as, monks, on a good ground, at a crossroads, a thoroughbred chariot might be yoked and standing, with the goad laid aside. Then a skilled charioteer, a tamer of horses, would mount it, take the reins in his left hand, take the goad in his right hand, and drive it forward or back wherever he wished, however he wished. Even so, monks, no instruction was needed by me for those monks; only the arising of mindfulness was needed by me for those monks, monks. Therefore, monks, you too should abandon unwholesome things, and apply yourselves to wholesome states. Thus you too will attain growth, increase, and fullness in this Dhamma and Discipline. Just as, monks, not far from a village or town, there might be a great sal forest. And it might be overgrown with castor-oil plants. Then some man might appear, desiring his own welfare, desiring his own benefit, desiring security from bondage. He would cut down those crooked sal saplings that drain the vigor, and carry them outside, and thoroughly clear the inner forest. But those sal saplings that are straight and well-grown, he would properly tend. Thus, monks, that sal forest would in time attain growth, increase, and fullness. Even so, monks, you too should abandon unwholesome things, and apply yourselves to wholesome states. Thus you too will attain growth, increase, and fullness in this Dhamma and Discipline. 226. Formerly, monks, in this very Sāvatthī, there was a householder's wife named Vedekikā. Concerning Vedekikā, monks, such a good report had spread: 'The householder's wife Vedekikā is gentle, the householder's wife Vedekikā is humble, the householder's wife Vedekikā is tranquil.' Vedehikā the householder’s wife. Now, monks, Vedehikā the householder’s wife had a slave woman named Kāḷī, who was skillful, not lazy, and well-organized in her work. Then, monks, it occurred to the slave woman Kāḷī: “My mistress has such a good reputation that has spread: ‘Vedehikā the householder’s wife is gentle, Vedehikā the householder’s wife is humble, Vedehikā the householder’s wife is calm.’ Does my mistress not reveal her inner anger when it is present, or when it is absent? Or is it because my work is so well-organized that my mistress does not reveal her inner anger when it is present, not when it is absent? What if I were to test my mistress?” Then, monks, the slave woman Kāḷī got up late in the morning. Then, monks, Vedehikā the householder’s wife said to the slave woman Kāḷī: “Hey, Kāḷī!” “What, mistress?” “Why, girl, did you get up late?” “Nothing, mistress.” “Indeed, it’s nothing, you wicked slave girl, that you got up late!” Angry and displeased, she frowned. Then, monks, it occurred to the slave woman Kāḷī: “My mistress does not reveal her inner anger when it is present, not when it is absent. It is because my work is so well-organized that my mistress does not reveal her inner anger when it is present, not when it is absent. What if I were to test my mistress even more?” Then, monks, the slave woman Kāḷī got up even later in the morning. Then, monks, Vedehikā the householder’s wife said to the slave woman Kāḷī: “Hey, Kāḷī!” “What, mistress?” “Why, girl, did you get up even later?” “Nothing, mistress.” “Indeed, it’s nothing, you wicked slave girl, that you got up even later!” Angry and displeased, she uttered displeasing words. Then, monks, it occurred to the slave woman Kāḷī: “My mistress does not reveal her inner anger when it is present, not when it is absent; Enough. My deeds are well-arranged, by which my mistress does not reveal inner anger when it exists, nor when it does not. What if I were to test my mistress even more? Then, monks, Kāḷī the maid got up even earlier. Then, monks, Vedekikā the householder's wife said to Kāḷī the maid: 'Hey, Kāḷī!' 'What is it, mistress?' 'Why, girl, did you get up so early?' 'Nothing, mistress.' 'Oh, there is nothing, you wicked maid, getting up early!' angry and displeased, she took a door-bar and struck her on the head, splitting her head. Then, monks, Kāḷī the maid, with her head split and blood flowing, complained to her neighbors: '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 can it be that because one maid got up early, she, angry and displeased, takes a door-bar