1 Yes I heard. On one occasion, he lived in Savatthi realized in the Jeta Grove Park Anathapindika.
2 On this occasion, the venerable Moliya Phagguna spoufalił much of nuns. It was so spoufalony of nuns, that if any monk in his presence, spoke negatively about these mniszkach, he became angry and dissatisfied and made excuses to him, and if any monk in the presence of the nuns spoke about the venerable blameworthy Moliyi Phaggunie, nuns become angry and dissatisfied and did excuse him so much to be revered spoufalił Moliya Phagguna of nuns.
3 Then one monk went to the Blessed One, and after the tribute to him, sat to one side. When he did, he matter of what took place.
4 Then realized he spoke to a monk, like "Monk, go tell my behalf monk Moliyi Phaggunie that the teacher calls on him." "Yes sir," replied the monk, and went the venerable Moliyi Phagguny and told him: "My friend, teacher calls you." "Yes, friend," I replied Moliya Phuggana and went to the Blessed One and sat down after the tribute to one side. When it did, realized he asked him
5 Phagguna if this is true it seems that too spoufaliłeś of nuns that spoufaliłeś the nuns so that if any monk in your presence is negatively about these mniszkach, you become angry and dissatisfied and do him an excuse, and if any monk in the presence of the nuns expressed negatively about you, nuns become are angry and dissatisfied and do him an excuse, as much as it seems, spoufaliłeś of nuns? "" Yes, venerable sir. "Phagguna, do not you are of noble birth, who directed the faith he left the home life into homelessness?" "Yes, Venerable ladies'.
6 "Phagguna, it is not appropriate, would you, nobly born, who directed the faith departed from home into homelessness, too spoufalał of nuns. So, if someone in your presence speaks negatively about these mniszkach, you should abandon any desires and any thoughts based on secular life. You should to train like this: 'My mind will not attach and did not utter a bad word and I'll take compassionate for his own good, with a friendly mind, and without internal hatred', so you should train, Phagguna. So, if someone in your presence will ask the nuns handed blow, blow clod, a blow with a stick, stabbed, you should abandon any desires and any thoughts based on secular life. You should train thus: 'My mind will not attach and did not utter a bad word and I will continue sympathy for his good, with a friendly mind, and without internal hatred ', so you should train. So when someone asks you to blow his hand ... clod ... stick ... with a knife, you should abandon all desires and thoughts based on secular life. And you should train thus: 'My mind will not attach and did not utter a bad word and I'll take sympathy for his good, with a friendly mind, and with no inner hate', so you should train Phagguna.
realized
7 Then he said to monks thus: "Monks, there was a time when the monks were content my mind. Then I said to the monks thus: 'Monks, I eat a meal once a day, doing so at home I see little of diseases and ailments as well as lightness, strength and comfortable stay." I did not have continue to teach these monks, I had to just raise their awareness. Suppose the car is on level ground, at the junction of roads in four directions from zaprzężonymi, waiting, and horses of the whip lying prepared so that the skilled horse trainer and rider could get to him, and taking reins in his hands, to go in any direction they choose the path, so too I did not have to continue to teach these monks, I had to just raise their awareness.
8 So the monks, the omission of which is a disadvantage, and dedicate yourself to that which is good, because in such a way that will reach the development, growth and fulfillment in this Dhamma and Discipline. Suppose that a room is a big tree, growing near the village or town, covered by a parasitic plant and there appears a man wishing good for the trees, seeking the benefits and protection and will cut it and destroy the tree surrounds parasitic plant, stretching from the juices and cleanse the forest and take care of young trees so that the forest trees hall comes to development, growth and fulfillment, so the omission of the monks which is a disadvantage, and dedicate yourself to that which is good, because in such a way that will reach the development, growth and fulfillment in this Dhamma and Discipline.
9 Once, in the same Savatthi was the hostess called Vedehika. The good name of Mrs. Vedehika rumors started to spread like, 'You Vedehika is polite, Mrs. Vedehika is mild, you Vedehika is prudent. " And you had a servant Kali Vedehika what was smart, clever and neat in their work. Servant of Kali thought, 'good name of my mistress rumors started to spread like this: Mrs. Vedehika is polite, Mrs. Vedehika is mild, you Vedehika is prudent. As it is, while it does not show any anger, whether it is in her present or not? Is it only because it neatly doing my job and it's because my lady does not show anger, which is actually in the present? Suppose that test my mistress. " And that servant Kali got up late, when he was already day. Then you Vedahika said: 'Hey, Kali! " 'What is it, ma'am? " 'What thing that never rise when it is already late date? " 'That's okay ma'am. " 'Nothing happened, bad girl, and never rise late in the day! " and was angry and upset and looked askance at Kali. Then she thought servant Kali: 'In fact, if my lady does not show anger, it is in the present, not absent, and that's because my work is neat, my lady does not show anger, although in fact it is at present rather than absent. Suppose you test it further. " So too, serving Kali got up even later in the day. Then Vedhika lady said, 'Hey, Kali! " 'What is it, ma'am? " "What happened that never rise when it is already late date?" 'That's okay ma'am'. 'Nothing happened, bad girl, and never rise late in the day! " and was angry and upset and uttered a word of discontent. Then she thought servant Kali: 'In fact, if my lady does not show anger, he is with her present, not absent, and that's because my work is neat, my lady does not show anger, although in fact it is at present rather than absent. Suppose that the test it even more. " So too, serving Kali got up even later in the day. Then you Vedhika said, 'Hey, Kali! " 'What is it, ma'am? " "What happened that never rise when it is already late date?" 'Nothing happened, please lady'. 'Nothing happened, bad girl, and never rise late in the day! " and was angry and upset and grabbed a rolling pin and hit him on the head with Kali. Then Kali, with blood dripping from his head before his mistress accused neighbors: 'Look what I did Courteous! Look what I did Mild! Look what I made prudent! See how angry and dissatisfied with his one was serving with the late and getting up in the day as she took a rolling pin and struck her a blow on the head. " After a bad name with your Vedehika rumors started to spread like this: 'You Vedehika is callous, Mrs. Vedehika uses violence, Ms. Vedehika is merciless. "
10 And so, monks, a monk is very polite, very gentle, very wise, as long as it no rude words. But as soon as it meets the nieuprzejmymi words if it turns out what is polite, what is the mild, what is prudent. Do not call it easy to adjust the monk, which can be corrected only because of the clothes, food, places of rest and medicine to the sick, who gets. Why is this so? Because this monk is not easy to correct if not acquire clothes, food, places of rest and medication for patients. But when the monk is easy to correct because it honors, has a deep respect and reverence the Dhamma, I call it easy to correct. Thus, monks, you should practice: 'It will be easier to correct, we will honor, respect and esteem bestow only the Dhamma', so you should train.
11 Monks, there are five types of speech that others can use when they return to you: Their speech may be inappropriate or inadequate, while others turn to you, their speech may be true or false, while others turn to you, their speech may be mild or acute, while others turn to you, their speech may relate to good or harm, while others turn to you, their speech may be accompanied by friendliness or inner hatred.
12 Thus, monks, you should train thus: 'Our minds will remain Unassigned and not utter bad words sympathetically and will continue for their sake, and friendly with the mind without inner hatred. We will go against them with a friendly mind, a hearty, full of joy, the mind boundless, and friendly, without hostility and ill will, extending to the whole world as an object to support '. Here is how you should train.
13 Monks, suppose there comes a man with a hoe and a bucket and says: 'I will make this great earth without a land' and copy it here and there and pours it back and forth, spitting here and there and giving the urine here and there and says, 'Be without earth or without land. " As it seems to you that this man can make this great earth without the earth? "" No sir. Why is that? As the United Earth is deep and vast, it is not possible to deprive it of land in this way. The man eventually met up with fatigue and disappointment. "
14" So the monks, there are five types of speech that others can use when they return to you: Their speech may be inappropriate or inadequate, while others turn to you, their speech can be true or false, while others turn to you, their speech may be mild or severe, while others turn to you, their speech may relate to good or harm, while others turn to you, their speech may be accompanied by friendliness or inner hatred.
15 Thus, monks, you should train thus: 'Our minds will remain Unassigned and not utter bad words, and we will take compassion for their well being with a mind friendly and without inner hatred. We will go to them with a friendly mind, a hearty, full of joy, the mind boundless, and friendly, without hostility and ill will, stretching This whole world as an object to support '. Here is how you should train.
16 Monks, suppose a man with paints, crimson, with turmeric or indigo or carmine, and he will say: 'Paint your images, will make images appear on this empty space. " As it seems to you that this man namalowałby images on the empty space? "" No, sir. Why is this so? Since empty space is formless and invisible, it is not possible to paint its pictures. The man eventually met up with fatigue and disappointment. "
17" So too, monks, is Five types of speech that others can use when they return to you: Their speech may be inappropriate or inadequate, while others turn to you, their speech may be true or false, while others turn to you, their speech may be mild or severe, when others turn to you, their speech may relate to good or harm, while others turn to you, their speech may be accompanied by friendliness or inner hatred.
18 Then the monks should train thus: 'Our minds will remain Unassigned and not utter bad words, and we will take compassion for their well-being of mind, a friendly and without inner hatred. We will go to them with a friendly mind, a hearty, full of joy, the mind boundless, and friendly, without hostility and ill will, extending to the whole world as an object to support '. Here is how you should train.
19 Suppose, monks, that there comes a man with a burning torch and said: 'My torch heats up, warming up the river Ganges. " As it seems to you, monks, whether the man was his torch, and has warmed the river rozgrzałby Ganges? "" No sir. Why is that? As the river Ganges is deep and extensive, it is not possible to warm up to it and warm blazing torch. The man eventually met up with fatigue and disappointment. "
20" So too, monks, there are five types of speech that others can use when they return to you: Their speech may be inappropriate or inadequate, while others turn to you, their speech may be true or false, while others turn to you, their speech may be mild or severe, while others turn to you, their question may concern the good or harm, while others turn to you, their speech may be accompanied by friendliness or inner hatred.
21 So the monks should train thus: 'Our minds will remain Unassigned and not utter bad words and we'll take sympathy for their own good with the mind of a friendly and without inner hatred. We will go to them with a friendly mind, a hearty, full of boundless joy to the mind and friendly, without hostility and ill will, extending to the whole world as an object to support '. Here is how you should train.
22 Suppose, monks, that is tanned leather bag with a cat, well-tanned perfectly tanned, soft, silky, no rustling, no chrzęszcząca, and there will come a man with a stick and say: 'I will make this bag rustling, I will do it chrzęszczącą: How it seems to you, monks, or the man would have done the bag rustling and chrzęszczącą? "" No sir. Why is this so? Because the bag of cat's skin is well tanned, well-tanned, and it is not possible to make it the rustling or chrzęszczącą. The man eventually met up with fatigue and disappointment. "
23" So, monks, there are five types of speech that others can use when they return to you: Their speech may be inappropriate or inadequate, while others turn to you, their speech may be true or false, while others turn to you, their speech may be mild or severe, while others turn to you, their speech may relate to good or harm, while others turn to you, their speech may be accompanied by friendliness or internal hatred.
24 Accordingly, the monks you should train thus: 'Our minds will remain Unassigned and not utter bad words and we'll take sympathy for their own good with the mind of a friendly and without inner hatred. We will go to them with a friendly mind, a hearty, full of joy, the mind boundless, and friendly, without hostility and ill will, extending to the whole world as an object to support '. Here is how you should train.
25 Even if the robbers brutally representatives of your body piece by piece, two-handed saw, the one who takes on the ground in their hatred heart, not in accord with the Dhamma. Therefore, monks should train thus: 'Our minds will remain Unassigned and not utter bad words, and we will take compassion for their well being with a mind friendly and without inner hatred. We will go to them with a friendly mind, a hearty, full of boundless joy to the mind and friendly, without hostility and ill will, extending to the whole world as an object to support '. Here is how you should train.
26 monks, should keep the example with the Chainsaw in mind all the time. Monks, if you see some kind of speech, trivial or normal, which could not stand it? "" No sir. "Thus, monks, should keep the example with the Chainsaw in mind all the time. Bring you this long prosperity and happiness. "Realized That's what he said. The monks were happy and comforted the words of the Blessed.
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