MN 21 Kakacū-’pama: Saw simile

(2022 SP-FLUENT translation derived from B. Sujato‍ minor changes by frankk‍)

21.1 – (monk Phagguna mixing with nuns too often)

21.1.5 – (if nuns criticized → give up desire and thoughts of lay life)
21.1.6 – (if nuns criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.1.7 – (if nuns assaulted → give up desire and thoughts of lay life)
21.1.8 – (if nuns assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.1.9 – (if you are criticized → give up desire and thoughts of lay life)
21.1.10 – (if you are criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.1.11 – (if you are assaulted → give up desire and thoughts of lay life)
21.1.12 – (if you are assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

Kakacūpamasutta	The Simile of the Saw	鋸喻經
Evaṃ me sutaṃ—	So I have heard.	如是我聞。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一時，佛在舍衛國祇樹給孤獨園。
Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati.	Now at that time, Venerable Phagguna of the Top-Knot was mixing too closely together with the nuns.	當時，有位尊者髮髻頗古那與比丘尼們過從甚密。
Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati—	So much so that	其程度以致於
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.	if any monk criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings.	若有任何比丘在他面前批評那些比丘尼，髮髻頗古那就會生氣不悅，甚至提出紀律處分程序。
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.	And if any monk criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings.	而若有任何比丘在她們面前批評髮髻頗古那，那些比丘尼也會生氣不悅，甚至提出紀律處分程序。
Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati.	That’s how much Phagguna of the Top-Knot was mixing too closely together with the nuns.	這就是髮髻頗古那與比丘尼們過從甚密的程度。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and told him what was going on.	於是一位比丘去到佛前，頂禮後，坐在一旁，將所發生的事告訴了他。
“āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati.
Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati—
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:	於是佛陀對某位比丘說：
“ehi tvaṃ, bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi:	“Please, monk, in my name tell the monk Phagguna of the Top-Knot that	「比丘，請你以我的名義告訴比丘髮髻頗古那，
‘satthā taṃ, āvuso phagguna, āmantetī’”ti.	the teacher summons him.”	說導師召見他。」
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him:	「是的，世尊。」那位比丘回答。他去到髮髻頗古那那裡，對他說：
“satthā taṃ, āvuso phagguna, āmantetī”ti.	“Reverend Phagguna, the teacher summons you.”	「頗古那尊者，導師召見您。」
“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca:	“Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:	「是的，尊者。」頗古那回答。他去到佛前，頂禮後，坐在一旁。佛陀對他說：

“Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi?	“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns?	「頗古那，你真的與比丘尼們過從甚密嗎？
Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi—	So much so that	其程度以致於
sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi.	if any monk criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings?	若有任何比丘在你面前批評那些比丘尼，你就生氣不悅，甚至提出紀律處分程序？
Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.	And if any monk criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings?	而若有任何比丘在那些比丘尼面前批評你，她們也生氣不悅，甚至提出紀律處分程序？
Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī”ti?	Is that how much you’re mixing overly closely together with the nuns?”	你與比丘尼們過從甚密的程度真是如此嗎？」
“Evaṃ, bhante”ti.	“Yes, sir.”	「是的，世尊。」
“Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito”ti?	“Phagguna, are you not a member of a good family who has gone forth from the lay life to homelessness?”	「頗古那，你不是善男子，從在家而出家，過無家生活嗎？」
“Evaṃ, bhante”ti.	“Yes, sir.”	「是的，世尊。」

“Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi.

“As such, it’s not appropriate for you to mix so closely with the nuns.

「既是如此，你與比丘尼們如此過從甚密是不適當的。

§1.5 – (if nuns criticized → give up desire and thoughts of lay life)

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life.

所以，若有人在你面前批評那些比丘尼，你應當捨棄任何在家的欲念與思惟。

§1.6 – (if nuns criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

§1.7 – (if nuns assaulted → give up desire and thoughts of lay life)

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of the lay life.

所以，即使有人在你面前用拳、石、棍、劍攻擊那些比丘尼，你也應當捨棄任何在家的欲念與思惟。

§1.8 – (if nuns assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

§1.9 – (if you are criticized → give up desire and thoughts of lay life)

Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life.

所以，若有人在你面前批評你，你應當捨棄任何在家的欲念與思惟。

§1.10 – (if you are criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

§1.11 – (if you are assaulted → give up desire and thoughts of lay life)

Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.

So Phagguṇa, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of the lay life.

所以頗古那，即使有人用拳、石、棍、劍攻擊你，你也應當捨棄任何在家的欲念與思惟。

§1.12 – (if you are assaulted → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva me cittaṃ vipariṇataṃ bhavissati,	‘My mind will be unaffected.	『我心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāmi,	I will blurt out no bad words.	我不出惡言。
hitānukampī ca viharissāmi mettacitto,	I will remain full of compassion, with a heart of friendly-kindness	我將常懷慈悲，心存友善
na dosantaro’ti.	and no secret hate.’	而無潛藏的恨意。』

Evañhi te, phagguna, sikkhitabbaṃ.

That’s how you should train.

你應當如此訓練。

end of section [21.1 – (monk Phagguna mixing with nuns too often)]❧

21.2 – (Buddha used to be satisfied with monks)

21.2.1 – (eat in one session per day for good health)
21.2.2 – (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)
- 21.2.2.1 – (rememberfulness ↔ simile of expert chariot driver)
21.2.3 – (do right effort, give up unskillful and develop skillful)
- 21.2.3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:	然後佛陀對諸比丘說：
“ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ.	“monks, I used to be satisfied with the monks.	「諸比丘，我過去曾對比丘們感到滿意。

§2.1 – (eat in one session per day for good health)

Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ—	Once, I addressed them:	有一次，我對他們說：
ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi.	‘I eat my food in one sitting per day.	『我日中一食。
Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.	如此行之，我發現自己身心健康、輕快、有力，安穩度日。
Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha.	You too should eat your food in one sitting per day.	你們也應當日中一食。
Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’	如此行之，你們也會發現自己身心健康、輕快、有力，安穩度日。』

§2.2 – (Buddha just prompted their rememberfulness, didn’t need to keep reminding them)

21.2.2.1 – (rememberfulness ↔ simile of expert chariot driver)

Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi;	I didn’t have to keep on instructing those monks;	我無須不斷地教誡那些比丘；
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.	I just had to prompt their rememberfulness.	我只需策勵他們的憶念。

§2.1 – (rememberfulness ↔ simile of expert chariot driver)

Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.	Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.	譬如一輛配備良馬的戰車停在平坦的十字路口，馬刺已備妥。
Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.	Then an expert 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.	然後一位善巧的馴馬師、御車主，登上戰車，右手執韁，左手持刺。他可以隨心所欲地，隨時隨地驅車來回。
Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi,	In the same way, I didn’t have to keep on instructing those monks;	同樣地，我無須不斷地教誡那些比丘；
satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.	I just had to prompt their rememberfulness.	我只需策勵他們的憶念。

§2.3 – (do right effort, give up unskillful and develop skillful)

21.2.3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)

Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha.	So, monks, give up what’s unskillful and devote yourselves to skillful Dharmas.	所以，諸比丘，捨棄不善法，致力於善法。
Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.	In this way you’ll achieve growth, improvement, and maturity in this Dharma and training.	如此，你們將在此法與律中獲得成長、增進與成熟。

§3.1 – (right effort ↔ simile of removing weeds to nurture sal grove)

Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ.	Suppose that not far from a town or village there was a large grove of sal trees	譬如在一個城鎮或村莊不遠處，有一大片娑羅樹林
Tañcassa eḷaṇḍehi sañchannaṃ.	that was choked with castor-oil weeds.	被蓖麻草所窒息。
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.	Then along comes a person who wants to help protect and nurture that grove.	然後來了一個人，想要幫助保護和培育那片樹林。
So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya.	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,	他會砍掉那些奪取養分的彎曲娑羅樹苗，把它們扔掉。他會清理樹林的內部，
Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.	and properly care for the straight, well-formed sal saplings.	並妥善照顧那些筆直、形態良好的娑羅樹苗。
Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.	In this way, in due course, that sal grove would grow, increase, and mature.	如此一來，在適當的時候，那片娑羅樹林將會成長、增多和成熟。
Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha.	In the same way, monks, give up what’s unskillful and devote yourselves to skillful Dharmas.	同樣地，諸比丘，捨棄不善法，致力於善法。
Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.	In this way you’ll achieve growth, improvement, and maturity in this Dharma and training.	如此，你們將在此法與律中獲得成長、增進與成熟。

❧

21.3 – (story of maid testing housewife with reputation of sweet temper)

21.3.2 – (test 1: maid gets up later than normal → housewife has angry words)
21.3.3 – (test 2: maid gets up even later → housewife assaults maid)
21.3.4 – (housewife getṣ new reputation of being fierce and foul tempered)

Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.	Once upon a time, monks, right here in Sāvatthī there was a housewife named Vedehikā.	很久以前，諸比丘，就在此舍衛城，有一位名叫毗提希迦的主婦。
Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato:	She had this good reputation:	她有這樣的好名聲：
‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.	‘The housewife Vedehikā is sweet, even-tempered, and calm.’	『毗提希迦主婦溫柔、性情平和、沉靜。』
Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.	Now, Vedehikā had a bonded maid named Kāḷī who was skilled, tireless, and well-organized in her work.	當時，毗提希迦有一位名叫迦里的女僕，她能幹、勤勞、工作有條不紊。

Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato:	‘My mistress has a good reputation as being	『我的女主人以
“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.	sweet, even-tempered, and calm.	溫柔、性情平和、沉靜而聞名。
Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ	But does she actually have anger in her and just not show it? Or does she have no anger?	但她是否真的內心有憤怒而只是不表現出來？還是她根本沒有憤怒？
udāhu mayhamevete kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ?	Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside?	或者只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來？

§3.2 – (test 1: maid gets up later than normal → housewife has angry words)

Yannūnāhaṃ ayyaṃ vīmaṃseyyan’ti.	Why don’t I test my mistress?’	我何不試探一下我的女主人呢？』
Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.	So Kāḷī got up during the day.	於是迦里白天晚些時候才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divā uṭṭhāsī’ti?	‘You’re getting up in the day—what’s up with you, girl?’	『你白天這麼晚才起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ akāsi.	‘Nothing’s up, you bad girl, but you get up in the day!’ Angry and upset, she scowled.	『沒事？你這壞丫頭，白天這麼晚才起床！』她生氣不悅，皺起了眉頭。
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ;	‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.	『我的女主人其實內心有憤怒，只是不表現出來；並非她沒有憤怒。
mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.	只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來。

§3.3 – (test 2: maid gets up even later → housewife assaults maid)

Yannūnāhaṃ bhiyyoso mattāya ayyaṃ vīmaṃseyyan’ti.

Why don’t I test my mistress further?’

我何不再試探一下我的女主人呢？』

Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi.	So Kāḷī got up later in the day.	於是迦里第二天更晚才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti?	‘You’re getting up later in the day—what’s up with you, girl?’	『你比昨天更晚起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi.	‘Nothing’s up, you bad girl, but you get up later in the day!’ Angry and upset, she blurted out angry words.	『沒事？你這壞丫頭，比昨天更晚起床！』她生氣不悅，口出惡言。
Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:	Then Kāḷī thought:	於是迦里心想：
‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.	『我的女主人其實內心有憤怒，只是不表現出來；並非她沒有憤怒。
Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ.	It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.	只是因為我工作有條不紊，所以她即使內心有怒，也不表現出來。
Yannūnāhaṃ bhiyyoso mattāya ayyaṃ vīmaṃseyyan’ti.	Why don’t I test my mistress further?’	我何不再試探一下我的女主人呢？』

Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi.	So Kāḷī got up even later in the day.	於是迦里第三天更晚才起床。
Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca:	Vedehikā said to her:	毗提希迦對她說：
‘he je kāḷī’ti.	‘What the hell, Kāḷī!’	『搞什麼鬼，迦里！』
‘Kiṃ, ayye’ti?	‘What is it, madam?’	『怎麼了，夫人？』
‘Kiṃ, je, divā uṭṭhāsī’ti?	‘You’re getting up even later in the day—what’s up with you, girl?’	『你今天更晚才起床——你這丫頭是怎麼回事？』
‘Na khvayye, kiñcī’ti.	‘Nothing, madam.’	『沒事，夫人。』
‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi.	‘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.	『沒事？你這壞丫頭，今天更晚才起床！』她生氣不悅，抓起一個門閂打了迦里的頭，把頭打破了。
Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi:	Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors:	於是迦里，頭顱被打破，鮮血直流，向鄰居們告發她的女主人：
‘passathayye, soratāya kammaṃ;	‘See, ladies, what the sweet one did!	『各位女士，看看那位溫柔的人做了什麼！
passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ.	See what the even-tempered one did! See what the calm one did!	看看那位性情平和的人做了什麼！看看那位沉靜的人做了什麼！
Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.	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?’	她怎麼能就因為我晚起床，就抓起一個門閂打她唯一的女僕的頭，把頭打破呢？』

❧

§3.4 – (housewife getṣ new reputation of being fierce and foul tempered)

Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi:	Then after some time the housewife Vedehikā got this bad reputation:	然後過了一段時間，毗提希迦主婦得到了這樣的壞名聲：
‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.	‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’	『毗提希迦主婦兇惡、性情暴躁，一點也不沉靜。』

end of section [21.3 - (story of maid testing housewife with reputation of sweet temper)]❧

21.4 – (sweet tempered monk ↔ fierce angry housewife)

21.4.1 – (monk not considered easy to admonish if they have ulterior motive for food, requisites)
21.4.2 – (monk considered easy to admonish if their motive is respect for The Dharma)
21.4.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.	In the same way, a monk 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.	同樣地，一位比丘可能是最溫柔中的最溫柔，最平和中的最平和，最沉靜中的最沉靜，只要他們不遇到任何不悅的批評。
Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.	But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm.	但只有當他們遇到不悅的批評時，你才能知道他們是否真的溫柔、性情平和、沉靜。

§4.1 – (monk not considered easy to admonish if they have ulterior motive for food, requisites)

Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati.	I don’t say that a monk 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.	我不是說，若一位比丘僅僅為了衣、食、住、病藥而使自己易於教誨，他就是易於教誨的人。
Taṃ kissa hetu?	Why is that?	為何如此？
Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati.	Because when they don’t get robes, alms-food, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish.	因為當他得不到衣、食、住、病藥時，他就不再易於教誨了。

§4.2 – (monk considered easy to admonish if their motive is respect for The Dharma)

Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi.	But when a monk is easy to admonish purely because they honor, respect, revere, worship, and venerate the Dharma, then I say that they’re easy to admonish.	但當一位比丘純粹因為他尊重、尊敬、敬畏、崇拜和敬仰法而易於教誨時，我才說他是易於教誨的人。
Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti.	So, monks, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the Dharma.’	所以，諸比丘，你們應當如此訓練自己：『我們將純粹因為尊重、尊敬、敬畏、崇拜和敬仰法而易於教誨。』
Evañhi vo, bhikkhave, sikkhitabbaṃ.	That’s how you should train.	你們應當如此訓練。

§4.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

21.4.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.4.5.8 – (then pervade critic with mind of metta)
21.4.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ—	monks, there are these five ways in which others might criticize you.	諸比丘，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

§5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

§5.8 – (then pervade critic with mind of metta)

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

❧

21.5 – (simile of bucket collecting all of earth)

21.5.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ ādāya.	Suppose a person was to come along carrying a spade and basket	譬如有人帶著鏟子和籃子走來
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti.	‘I shall make this great earth be without earth!’	『我要讓這片大地變成無土！』
So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:	And they’d dig all over, scatter all over, spit all over, and urinate all over, saying:	他到處挖掘，到處拋灑，到處吐口水，到處小便，說：
‘apathavī bhavasi, apathavī bhavasī’ti.	‘Be without earth! Be without earth!’	『變成無土！變成無土！』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā”ti?	Could that person make this great earth be without earth?”	那個人能讓這片大地變成無土嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.	Because this great earth is deep and limitless.	因為這片大地深厚無垠。
Sā na sukarā apathavī kātuṃ;	It’s not easy to make it be without earth.	要讓它變成無土是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

§5.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

21.5.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.5.5.8 – (then pervade critic with mind of metta)
21.5.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ—	“In the same way, there are these five ways in which others might criticize you.	「同樣地，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

§5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

§5.8 – (then pervade critic with mind of metta)

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

❧

21.6 – (simile of painting the sky)

21.6.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya.	Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder,	譬如有人帶著紫膠、薑黃、靛藍或茜草等染料走來，
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti.	‘I shall draw pictures on the sky, making pictures appear there.’	『我要在天空上畫畫，讓圖畫出現在那裡。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā”ti?	Could that person draw pictures on the sky?”	那個人能在天空上畫畫嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Ayañhi, bhante, ākāso arūpī anidassano.	Because the sky is formless and invisible.	因為天空無形無相。
Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ;	It’s not easy to draw pictures there.	要在那裡畫畫是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

§6.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

21.6.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.6.5.8 – (then pervade critic with mind of metta)
21.6.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā … pe …

“In the same way, there are these five ways in which others might criticize you …

「同樣地，他人可能用五種方式批評你們…

§5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

§5.8 – (then pervade critic with mind of metta)

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.	…	…
Evañhi vo, bhikkhave, sikkhitabbaṃ.	…	…

21.7 – (simile of torching ganges river)

21.7.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya.	Suppose a person was to come along carrying a blazing grass torch,	譬如有人帶著燃燒的草火炬走來，
So evaṃ vadeyya:	and say:	說：
‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi samparitāpessāmī’ti.	‘I shall burn and scorch the river Ganges with this blazing grass torch.’	『我要用這燃燒的草火炬燒乾恆河。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya samparitāpeyyā”ti?	Could that person burn and scorch the river Ganges with a blazing grass torch?”	那個人能用燃燒的草火炬燒乾恆河嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Gaṅgā hi, bhante, nadī gambhīrā appameyyā.	Because the river Ganges is deep and limitless.	因為恆河深廣無垠。
Sā na sukarā ādittāya tiṇukkāya santāpetuṃ samparitāpetuṃ;	It’s not easy to burn and scorch it with a blazing grass torch.	要用燃燒的草火炬燒乾它是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

§7.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

21.7.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.7.5.8 – (then pervade critic with mind of metta)
21.7.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā … pe …

“In the same way, there are these five ways in which others might criticize you …

「同樣地，他人可能用五種方式批評你們…

§5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

§5.8 – (then pervade critic with mind of metta)

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.	…	…
Evañhi vo, bhikkhave, sikkhitabbaṃ.	…	…

21.8 – (simile of catskin bag)

21.8.5 - (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.	Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.	譬如有一個貓皮袋，經過摩擦、良好摩擦、非常良好的摩擦，變得柔軟、絲滑，沒有沙沙聲和噼啪聲。
Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ vā ādāya.	Then a person comes along carrying a stick or a stone,	然後一個人帶著棍子或石頭走來，
So evaṃ vadeyya:	and says:	說：
‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti.	‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’	『我要用這根棍子或這塊石頭讓這個柔軟的貓皮袋發出沙沙聲和噼啪聲。』
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?	你們認為如何，諸比丘？
api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā”ti?	Could that person make that soft catskin bag rustle and crackle with that stick or stone?”	那個人能用那根棍子或那塊石頭讓那個柔軟的貓皮袋發出沙沙聲和噼啪聲嗎？」
“No hetaṃ, bhante”.	“No, sir.	「不能，世尊。
“Taṃ kissa hetu”?	Why is that?	為何如此？
“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.	Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.	因為那個貓皮袋經過摩擦、良好摩擦、非常良好的摩擦，柔軟、絲滑，沒有沙沙聲和噼啪聲。
Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ;	It’s not easy to make it rustle or crackle with a stick or stone.	要用棍子或石頭讓它發出沙沙聲或噼啪聲是不容易的。
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”	那個人最終只會感到疲憊和挫折。」

§8.5 – (5 types of critical speech: timely, true, gentle, beneficial, metta – or 5 opposites)

21.8.5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.8.5.8 – (then pervade critic with mind of metta)
21.8.5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ—	“In the same way, there are these five ways in which others might criticize you.	「同樣地，他人可能用五種方式批評你們。
kālena vā akālena vā;	Their speech may be timely or untimely,	他們的言辭可能是適時的或不適時的，
bhūtena vā abhūtena vā;	true or false,	真實的或虛假的，
saṇhena vā pharusena vā;	gentle or harsh,	溫和的或粗暴的，
atthasaṃhitena vā anatthasaṃhitena vā;	beneficial or harmful,	有益的或有害的，
mettacittā vā dosantarā vā.	from a heart of friendly-kindness or from secret hate.	出自友善之心或出自潛藏的恨意。
Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā;	When others criticize you, they may do so in any of these ways.	當他人批評你們時，他們可能以任何這些方式行之。
bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā;
saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā;
atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā;
mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā.

§5.7 – (if monk is criticized → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

§5.8 – (then pervade critic with mind of metta)

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

§5.9 – (using that critic as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

❧

21.9 – (simile of saw – even if killer bandits saw off your limbs)

21.9.5 – (even having a malevolent thought in reaction is not following Buddha’s teaching)

Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ,

Even if low-down bandits were to sever you limb from limb,

即使卑劣的盜賊用鋸子將你的四肢一一鋸斷，

§9.5 – (even having a malevolent thought in reaction is not following Buddha’s teaching)

21.9.5.7 – (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)
21.9.5.8 – (then pervade killer with mind of metta)
21.9.5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)
- ( 4bv☮️ → metta 1.🤝🤗 )

tatrāpi yo mano padūseyya,	anyone who had a malevolent thought on that account	任何因此而心生惡念的人
na me so tena sāsanakaro.	would not be following my instructions.	都不是在遵循我的教誨。

§5.7 – (if monk is assaulted or maimed → unaffected, no bad speech, karuṇa + metta, no secret hate)

Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ:	If that happens, you should train like this:	若發生此事，你應當如此訓練：
‘na ceva no cittaṃ vipariṇataṃ bhavissati,	‘Our minds will remain unaffected.	『我們的心將不受影響。
na ca pāpikaṃ vācaṃ nicchāressāma,	We will blurt out no bad words.	我們不出惡言。
hitānukampī ca viharissāma mettacittā,	We will remain full of compassion, with a heart of friendly-kindness	我們將常懷慈悲，心存友善
na dosantarā.	and no secret hate.	而無潛藏的恨意。

§5.8 – (then pervade killer with mind of metta)

Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma,

We will meditate spreading a heart of friendly-kindness to that person.

我們將對那個人散播慈心禪。

§5.9 – (using that killer as basis, pervade entire world with metta via STED 4bv formula)

( 4bv☮️ → metta 1.🤝🤗 )

(4bv☮️ → metta 1.🤝🤗 )

tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.

And with them as a basis, we will meditate spreading a heart full of friendly-kindness to everyone in the world—abundant, expansive, limitless, free of vengeful-animosity and ill will.’

並以他們為基礎，我們將對世上一切散播充滿慈心的禪定——廣大、無邊、無量、無怨恨、無惡意。』

Evañhi vo, bhikkhave, sikkhitabbaṃ.

That’s how you should train.

你們應當如此訓練。

21.10 – (conclusion: you should frequently reflect on simile of saw)

Imañca tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha.	If you frequently reflect on this advice—the simile of the saw—	如果你們時常反思這段關於鋸喻的建議——
Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā”ti?	do you see any criticism, large or small, that you could not endure?”	你們還看得到任何無論大小、不能忍受的批評嗎？」
“No hetaṃ, bhante”.	“No, sir.”	「不能，世尊。」
“Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha.	“So, monks, you should frequently reflect on this advice, the simile of the saw.	「所以，諸比丘，你們應當時常反思這段鋸喻的建議。
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.	This will be for your lasting welfare and happiness.”	這將為你們帶來長久的福祉與快樂。」

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是說。
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.	諸比丘心滿意足，對佛陀所說感到歡喜。