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Majjhima Nikāya 21

Kakacūpamasutta

The Simile of the Saw · Translation: Bhikkhu Sujato, SuttaCentral

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even thenTatrāpi by youte, Phaggunaphagguna, thusevaṁ should be trainedsikkhitabbaṁ not‘na andceva myme mindcittaṁ degeneratevipariṇataṁ will becomebhavissati, notna andca badpāpikaṁ speechvācaṁ I will blurt outnicchāressāmi, full of sympathyhitānukampī andca I will remainviharissāmi with a heart of lovemettacitto, notna with secret hate (quote)dosantaro’ti.
thus indeedEvañhi by youte, Phaggunaphagguna, should be trained (quote)sikkhitabban”ti.

If that happens, you should train like this: ‘My mind will not degenerate. I will blurt out no bad words. I will remain full of sympathy, with a heart of love and no secret hate.’ That’s how you should train.”

thenAtha indeedkho the Blessed Onebhagavā the monksbhikkhū addressedāmantesi:
satisfied“ārādhayiṁsu indeedvata myme, monksbhikkhave, the monksbhikkhū at oneekaṁ timesamayaṁ mindcittaṁ.
here IIdhāhaṁ, monksbhikkhave, the monksbhikkhū addressedāmantesiṁ—
Iahaṁ indeedkho, monksbhikkhave, food in one sittingekāsanabhojanaṁ eatbhuñjāmi.
food in one sittingEkāsanabhojanaṁ indeedkho Iahaṁ, monksbhikkhave, eatingbhuñjamāno and good healthappābādhatañca I perceivesañjānāmi and well-beingappātaṅkatañca and nimblenesslahuṭṭhānañca and strengthbalañca and comfortable livingphāsuvihārañca.
comeEtha you tootumhepi, monksbhikkhave, food in one sittingekāsanabhojanaṁ eatbhuñjatha.
food in one sittingEkāsanabhojanaṁ indeedkho, monksbhikkhave, you tootumhepi eatingbhuñjamānā and good healthappābādhatañca you will perceivesañjānissatha and well-beingappātaṅkatañca and nimblenesslahuṭṭhānañca and strengthbalañca and comfortable living (quote)phāsuvihārañcāti.
notNa for meme, monksbhikkhave, toward thosetesu monksbhikkhūsu instructionanusāsanī to be donekaraṇīyā wasahosi;
only prompting of mindfulness to be donesatuppādakaraṇīyameva for meme, monksbhikkhave, toward thosetesu monksbhikkhūsu wasahosi.
just asSeyyathāpi, monksbhikkhave, on level groundsubhūmiyaṁ at a great crossroadscatumahāpathe a thoroughbred chariotājaññaratho harnessedyutto might beassa standingṭhito with goad readyodhastapatodo.
then itTamenaṁ a deftdakkho horse traineryoggācariyo master charioteerassadammasārathi having mountedabhiruhitvā, with the leftvāmena handhatthena the reinsrasmiyo having takengahetvā, with the rightdakkhiṇena handhatthena the goadpatodaṁ having takengahetvā, wherever he wishesyenicchakaṁ whenever he wishesyadicchakaṁ would drive outsāreyyapi and drive backpaccāsāreyyapi.
just soEvameva indeedkho, monksbhikkhave, notna for meme toward thosetesu monksbhikkhūsu instructionanusāsanī to be donekaraṇīyā wasahosi,

Then the Buddha said to the mendicants: “Mendicants, I used to be satisfied with the mendicants. Once, I addressed them: ‘I eat my food in one sitting per day. Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably. You too should eat your food in one sitting per day. Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’ I didn’t have to keep on instructing those mendicants; I just had to prompt their mindfulness. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, I didn’t have to keep on instructing those mendicants;

only prompting of mindfulness to be donesatuppādakaraṇīyameva for meme, monksbhikkhave, toward thosetesu monksbhikkhūsu wasahosi.
thereforeTasmātiha, monksbhikkhave, you tootumhepi the unskillfulakusalaṁ give uppajahatha, in skillfulkusalesu qualitiesdhammesu effortāyogaṁ makekarotha.
thus indeedEvañhi you tootumhepi in thisimasmiṁ teaching and trainingdhammavinaye growthvuddhiṁ improvementvirūḷhiṁ maturityvepullaṁ will achieveāpajjissatha.

I just had to prompt their mindfulness. So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training.

just asSeyyathāpi, monksbhikkhave, of a villagegāmassa orvā of a townnigamassa orvā not faravidūre a largemahantaṁ sal grovesālavanaṁ.
and it would beTañcassa with castor-oil weedseḷaṇḍehi chokedsañchannaṁ.
for itTassa somekocideva personpuriso would appearuppajjeyya desiring its goodatthakāmo desiring its welfarehitakāmo desiring its securityyogakkhemakāmo.
heSo whichyā thosetā sal saplingssālalaṭṭhiyo crookedkuṭilā sap-robbingojāpaharaṇiyo thosetā having cutchetvā outsidebahiddhā would throw outnīhareyya, the grove’s interiorantovanaṁ until well clearedsuvisodhitaṁ would clearvisodheyya.
whichYā butpana thosetā sal saplingssālalaṭṭhiyo straightujukā well formedsujātā thosetā properlysammā would care forparihareyya.
thus indeed thisEvañhetaṁ, monksbhikkhave, sal grovesālavanaṁ after someaparena timesamayena growthvuddhiṁ increasevirūḷhiṁ maturityvepullaṁ would achieveāpajjeyya.
just soEvameva indeedkho, monksbhikkhave, you tootumhepi the unskillfulakusalaṁ give uppajahatha, in skillfulkusalesu qualitiesdhammesu effortāyogaṁ makekarotha.
thus indeedEvañhi you tootumhepi in thisimasmiṁ teaching and trainingdhammavinaye growthvuddhiṁ improvementvirūḷhiṁ maturityvepullaṁ will achieveāpajjissatha.

Suppose that not far from a town or village there was a large grove of sal trees that was choked with castor-oil weeds. Then along comes a person who wants to help protect and nurture that grove. They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove, and properly care for the straight, well-formed sal saplings. In this way, in due course, that sal grove would grow, increase, and mature. In the same way, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities. In this way you’ll achieve growth, improvement, and maturity in this teaching and training.

once upon a timeBhūtapubbaṁ, monksbhikkhave, right in thisimissāyeva Sāvatthīsāvatthiyā Vedehikāvedehikā namednāma a housewifegahapatānī there wasahosi.
of VedehikāVedehikāya, monksbhikkhave, the housewifegahapatāniyā suchevaṁ a goodkalyāṇo reputationkittisaddo had spreadabbhuggato:
gentle‘soratā Vedehikāvedehikā the housewifegahapatānī, placidnivātā Vedehikāvedehikā the housewifegahapatānī, calmupasantā Vedehikāvedehikā the housewife (quote)gahapatānī’ti.
of VedehikāVedehikāya indeedkho nowpana, monksbhikkhave, the housewifegahapatāniyā Kāḷīkāḷī namednāma a bonded maiddāsī there wasahosi deftdakkhā tirelessanalasā well-organized in her worksusaṁvihitakammantā.
thenAtha indeedkho, monksbhikkhave, to Kāḷīkāḷiyā the maiddāsiyā this occurredetadahosi:
of my‘mayhaṁ indeedkho mistressayyāya suchevaṁ a goodkalyāṇo reputationkittisaddo has spreadabbhuggato:
gentle“soratā Vedehikāvedehikā the housewifegahapatānī, placidnivātā Vedehikāvedehikā the housewifegahapatānī, calmupasantā Vedehikāvedehikā the housewife (quote)gahapatānī”ti.
whatKiṁ nownu indeedkho myme mistressayyā actually presentsantaṁyeva nownu indeedkho withinajjhattaṁ angerkopaṁ notna showspātukaroti orudāhu absentasantaṁ
orudāhu just these of minemayhamevete work dutieskammantā well-organizedsusaṁvihitā because of whichyena myme mistressayyā actually presentsantaṁyeva withinajjhattaṁ angerkopaṁ notna showspātukaroti, notno absent?asantaṁ?
why don’t IYannūnāhaṁ the mistressayyaṁ test (quote)vīmaṁseyyan’ti.
thenAtha indeedkho, monksbhikkhave, Kāḷīkāḷī the maiddāsī during the daydivā got upuṭṭhāsi.

Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā. She had this good reputation: ‘The housewife Vedehikā is gentle, placid, and calm.’ Now, Vedehikā had a bonded maid named Kāḷī who was deft, tireless, and well-organized in her work. Then Kāḷī thought, ‘My mistress has a good reputation as being gentle, placid, and calm. But does she actually have anger in her and just not show it? Or does she have no anger? Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside? Why don’t I test my mistress?’ So Kāḷī got up during the day.

thenAtha indeedkho, monksbhikkhave, Vedehikāvedehikā the housewifegahapatānī to Kāḷīkāḷiṁ the maiddāsiṁ said thisetadavoca:
hey‘he wenchje Kāḷī (quote)kāḷī’ti.
what‘Kiṁ, ma’am? (quote)ayye’ti?
why‘Kiṁ, wenchje, during the daydivā did you get up? (quote)uṭṭhāsī’ti?
not‘Na indeed, ma’amkhvayye, anything (quote)kiñcī’ti.
not‘No indeedvata you wretchre anythingkiñci, naughtypāpi maiddāsi, during the daydivā you got up (quote)uṭṭhāsī’ti angrykupitā upsetanattamanā a scowlbhākuṭiṁ madeakāsi.
thenAtha indeedkho, monksbhikkhave, to Kāḷīkāḷiyā the maiddāsiyā this occurredetadahosi:
actually present‘santaṁyeva indeedkho myme mistressayyā withinajjhattaṁ angerkopaṁ notna showspātukaroti, notno absentasantaṁ;
just these of minemayhamevete work dutieskammantā well-organizedsusaṁvihitā, because of whichyena myme mistressayyā actually presentsantaṁyeva withinajjhattaṁ angerkopaṁ notna showspātukaroti, notno absentasantaṁ.
why don’t IYannūnāhaṁ to a greaterbhiyyoso degreemattāya the mistressayyaṁ test (quote)vīmaṁseyyan’ti.
thenAtha indeedkho, monksbhikkhave, Kāḷīkāḷī the maiddāsī later in the daydivātaraṁyeva got upuṭṭhāsi.
thenAtha indeedkho, monksbhikkhave, Vedehikāvedehikā the housewifegahapatānī to Kāḷīkāḷiṁ the maiddāsiṁ said thisetadavoca:
hey‘he wenchje Kāḷī (quote)kāḷī’ti.
what‘Kiṁ, ma’am? (quote)ayye’ti?
why‘Kiṁ, wenchje, later in the daydivātaraṁ did you get up? (quote)uṭṭhāsī’ti?
not‘Na indeed, ma’amkhvayye, anything (quote)kiñcī’ti.

Vedehikā said to her, ‘Oi wench, Kāḷī!’ ‘What is it, ma’am?’ ‘You’re getting up in the day—what’s up with you, wench?’ ‘Nothing, ma’am.’ ‘Oh, so nothing’s up, you naughty maid, but you get up in the day!’ Angry and upset, she scowled. Then Kāḷī thought, ‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger. It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside. Why don’t I test my mistress further?’ So Kāḷī got up later in the day. Vedehikā said to her, ‘Oi wench, Kāḷī!’ ‘What is it, ma’am?’ ‘You’re getting up later in the day—what’s up with you, wench?’ ‘Nothing, ma’am.’

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