The Kakacūpama sutta: The Parable of the Saw.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. Like this I hear. At one time, the Blessed One was at Savatthi, at Jetavana, in Anathapindika's garden. At that time, Venerable Moliya Phagguna lived in contact with the bhikkhunis in an excessive way. The venerable Moliya Phagguna lived in relation to the bhikkhunis as follows: If any bhikshu, in front of the venerable Moliya Phagguna, slanders those bhikkhunis, the venerable Moliya Phagguna will be angry and displeased. , questioning immediately; If any bhikkhunis, in front of those bhikkhunis, slandered Venerable Moliya Phagguna, those bhikkhunis would be angry, dissatisfied, and immediately questioned. Venerable Moliya Phagguna lives in association with such bhikkhunis. Another bhikkhu went to the place where the Blessed One was, and on arrival, having bowed down to the Blessed One, sat down to one side. Having sat down to one side, that bhikkhu said to the Blessed One: — World-Honored One, the venerable Moliya Phagguna lives in an excessive relationship with the bhikkhunis. Venerable sir, the venerable Moliya Phagguna lives in relation to the bhikkhunis as follows: If any bhikshu, in front of the venerable Moliya Phagguna, slanders those bhikkhunis, the venerable Moliya Phagguna will be indignant. anger, displeasure and immediate questioning; If any bhikkhunis, in front of those bhikkhunis, slandered Venerable Moliya Phagguna, those bhikkhunis would be angry, dissatisfied, and immediately questioned. World-Honored One, Venerable Moliya Phagguna lives in such an excessive relationship with the bhikkhunis. The Blessed One called another bhikkhu and said: — Go, bhikkhu, in my name, call the bhikkhu Moliya Phagguna: "Sage Phagguna, the Master calls Sage." — Venerable Sir, yes! That bhikkhu obeyed the Blessed One, went to Venerable Moliya Phagguna, and when he had arrived, he said to Venerable Moliya Phagguna: — Sage Moliya Phagguna, the Master called Sage. — Yes, Sage. The bhikkhu Moliya Phagguna obeyed that bhikkhu, went to the place where the Blessed One was, and when he had arrived, bowed down to the Blessed One and sat down to one side. The Blessed One said to the venerable Moliya Phagguna, who was sitting to one side: — Is it true, Phagguna, that it is said that you live in excessive contact with the bhikkhunis. It is rumored that he lives in contact with the Male-stilts-ni as follows: "If any Male-stilts, in front of him, slanders the Male-stilts-ni, he will be angry, dissatisfied, immediately questioned; If any bhikkhu, in front of those bhikkhunis, slanders him, those bhikkhunis will be angry, disgruntled, and immediately question him. Phagguna, do you live in association with bhikkhunis like this? — Venerable Sir, it is so. — Phagguna, are you a good man who, out of faith, left home and left home, living without family? — Yes, venerable sir. — It is unworthy, Phagguna, for you, a good man, to have gone forth out of faith, renounced the home, and lived without family, to live in such excessive contact with bhikkhunis. . Therefore, Phagguna, if anyone in your presence speaks ill of those bhikkhunis, Phagguna, you must give up worldly desires, worldly thoughts. Phagguna, you must learn thus: "May my mind be unstained! I hope I won't say bad words! May I live with compassion, with compassion, without holding on to anger!” This is how you must learn, Phagguna. Therefore, Phagguna, if anyone in front of you, hits those bhikkhunis with his hand, throws them with earth, hits them with sticks, and hits them with swords, Phagguna, you must give up sensual pleasures… not embrace anger. hate. This is how you must learn, Phagguna. Therefore, Phagguna, if anyone in your presence speaks ill of (someone), Phagguna, you must renounce sensual pleasures… not hold a grudge. This is how you must learn, Phagguna. Therefore, Phagguna, if anyone in front of you strikes with your hand, throws with earth, strikes with a staff, strikes with a sword, Phagguna, you must renounce worldly desires, worldly thoughts. customary. Phagguna, you must learn thus: "May my mind not be corrupted! I hope I won't say bad words! May I live with compassion, with compassion, without holding on to anger!” This is how you must learn, Phagguna. Then the Blessed One said to the monks: "Monks, once upon a time my bhikkhus had a very mature mind, rejoicing. Here, bhikkhus, I say to the bhikkhus, bhikkhus, I follow the practice of zazen. Monks, living according to the best practice of zazen, I feel no sickness, no sickness, lightness, health and well-being. Monks, you should live according to the practice of zazen. Monks, if you follow the practice of zazen, you will feel no sickness, no sickness, lightness, health and well-being. Male-stilts, I do not need to teach anything for the Male-stilts; Monks, I just need to arouse recollection in those bhikkhus. Monks, for example, on level ground, at a crossroads, there is a chariot parked, with a good horse, with a whip placed horizontally. There was a skilled horseman, a charioteer who tamed horses worthy of being tamed, and mounted on that chariot, With the left hand holding the reins, the right hand holding the whip, you can drive that chariot back and forth, where and how, as you like. Likewise, the Male-stilts, I do not need to teach the Male-stilts that; Monks, I just need to arouse recollection in those bhikkhus. Therefore, bhikkhus, give up unwholesomeness, strive for wholesome dhammas, so that ye will attain maturity, flourish, and flourish in this Dhamma and Discipline. Monks, as well as near a village or small town, there is a large forest of tala trees, a forest covered with ylang-ylang vines. There is a person who comes to this forest, wants to benefit the forest, wants to be happy, wants to be safe from the yoke of the forest. He cut off bent branches that lacked vitality, threw them out of the forest, and cleaned the forest clean. He takes good care of the upright, well-growing tala branches. Monks, after a while, such a forest matures, flourishes, and grows. In the same way, bhikkhus, you should abandon unwholesome things, and strive for wholesome dhammas, so that you will attain maturity, prosperity, Monks, in the past, in this city of Savatthi, there was a female householder named Vedehika. Male-stilts, the following good rumor arose about the female householder Vedehika: "The female householder Vedehika is gentle, the female householder Vedehika is gentle; The female householder Vedehika is moderate.” Monks, the female householder Vedehika has a servant girl named Kali, who is skillful, diligent, and diligent in her work. The Female-stilts, the female servant Kali arose the thought: "My master is rumored to be good as follows: "The female householder Vedehika is sage; female householder Vedehika is agreeable; The female householder Vedehika is moderate.” I don't know if my mistress has an inner courtyard but doesn't show it or doesn't have it, or because of the careful work I do, my mistress has an inner courtyard but doesn't reveal it, not without it. Then let's try my mistress!" Monks, then the maidservant Kali got up very late the next morning. Monks, the female householder Vedehika said to the maidservant Kali: — Hey Kali! — Madam, what's the matter? — Why are you up so late today? — Madam, what's the matter? — Is it really nothing? Evil maid, you woke up late today!" And the mistress was indignant, disgruntled, glaring. Monks, the maidservant Kali thought: "My mistress really has inner anger, but she doesn't show it, not without it. Because of the work I do carefully and carefully, my mistress, although she has an inner courtyard, does not reveal it, not without it. Then let me try more of my mistress!” Monks, then the maidservant Kali got up later the next day. Monks, the mistress Vedehika said to the maidservant Kali: — Hey Kali! — Madam, what's the matter? — Why are you up so late today? — Madam, what's the matter? — Is it really nothing? Evil maid, you woke up late today! And the mistress was indignant, disgruntled, uttering disgruntled words. Monks, the maidservant Kali thought: "My mistress really has inner anger, but she doesn't show it, not without it. Because of the work I do carefully, my mistress, although she has an inner courtyard, does not reveal it, not without it. Then let's try more of my mistress!" The bhikkhus, then the maidservant Kali got up even later the next morning. Monks, the mistress Vedehika said to the maidservant Kali: — Hey Kali! — Madam, what's the matter? — Why are you up so late today? — Madam, what's the matter? — Is it really nothing? Evil maid, you woke up late today! Then, indignant and displeased, she took the bolt of the door and struck the maidservant on the head with a blow that broke her head. The bhikkhus, the maidservant Kali, with her head bleeding, went and told the neighbors: — Look at the deeds of the gentle mistress! Look at the work of the docile hostess! Take a look at the work of the peaceful hostess! Why did the mistress say to the only maidservant: "You got up late today", and then indignant and disgruntled, she took the latch of the door and hit me on the head with a blow that broke my head. Monks, after a while, the following bad rumor arose about the mistress Vedehika: "The mistress Vedehika is evil! The hostess Vedehika is unfaithful! Hostess Vedehika is not peaceful!” In the same way, bhikkhus, here a bhikkhu is very gentle, very docile, and very mild, while not being offended by disagreeable or offensive words. And, bhikkhus, only when a bhikkhu is offended by disagreeable and insulting words that he is still very meek, very docile, and very mild, then he is considered a sage. good, new is considered favorable, is considered moderate. Monks, I do not call a bhikkhu easy to speak, when he is easy to talk about with things such as robes, food, chairs, medicine for illness, when he has attained ease of speech. Why? Monks, that bhikkhu, when he is deprived of such things as robes, food, beds, medicine, and medicine, is no longer easy to speak, no longer attains the nature of ease of speech. Monks and bhikkhus who respect the Dharma, revere the Dharma, and revere the Dharma become easy to speak, and attain the nature of being easy to speak, that is what I call easy to speak. Therefore, Now, bhikkhus, think: "Just because we respect the Dharma, respect the Dharma, and revere the Dharma, we will become easy to speak, and attain the nature of being easy to speak." Monks, you must study like this. Monks, there are five kinds of language that you may use when speaking to others: timely or untimely, truthful or untruthful, pliable or rough, beneficial or unhelpful, with loving-kindness or with aversion. Monks, when speaking to others, you may speak at the right time or at the wrong time. Monks, when speaking to others, you may speak truthfully or speak untruthfully. Monks, when speaking to others, you may speak soft or harsh words. When you speak to others, bhikkhus, you may speak beneficial or unprofitable words. When you speak to others, bhikkhus, you can speak with loving-kindness or with anger. Here, bhikkhus, you should learn the following: "We will keep our minds unstained, we will not utter evil words, we will live with compassion, with compassion, with an inner mind free of anger. We will live to surround this person with a mind that is in conjunction with loving-kindness. And with this person as the object, I live pervasively throughout the world with a mind connected with loving-kindness, boundless space, without hatred, without anger." Monks, then you need to study. Suppose, bhikkhus, a man comes, holding a shovel and a basket, saying thus: "I will make this great earth no more earth", and he digs here and there, scatters earth here and there, spitting here and there, urinating here and there, with the thought: "You become not earth, you become not earth". Monks, what do you think? Can he make this great land not earth? — The Blessed One, no. Why? Since this great earth is deep and immeasurable, it is not easy to make this great earth non-earth, before one becomes weary and defeated. — Likewise, bhikkhus, there are these five kinds of language by which you can speak to others: 'In time or out of time... or with ill will'. The Male-stilts, when speaking to others, you may say: "At the right time... or with anger". The Male-stilts, here, you need to study as follows: “We will keep our mind uncontaminated; we will not utter evil words; we will live with compassion, with compassion, with a mind free of anger; We'll live this person's life with a mind that's compatible with words. And with this person as the object, I live pervasively throughout the whole world, with a mind that is connected with loving-kindness, generous, boundless, without hatred, without anger." Monks, you should study like this. Male-stilts, like a person coming, holding paint color, yellow, dark blue or burgundy color; he may say thus: "I will write forms on this space. I will make forms manifest.” Monks, what do you think? Can he write forms on space and make forms manifest? — Venerable Sir, it is not possible. Why? World-Honored One, space is formless and cannot be seen. Here, it is not easy to write the forms and make the forms manifest, before one gets tired and fails. — In the same way, bhikkhu, there are these five kinds of language by which you can speak to others: "Timely or untimely... or with ill will... (as above)... And for this person as object, I live pervasively throughout the world with a mind connected with loving-kindness, generous, boundless, without hatred, without anger." Monks, you should study like this. Monks, suppose a person comes, holds a bundle of burning hay and says thus: "I and this bundle of burning hay will heat and boil this Ganges. Monks, what do you think? Can he, with the burning hay, heat and boil the Ganges? — The Blessed One, no. Why? Venerable sir, because the Ganges is deep and immeasurable, it is not easy for a bundle of burning hay to heat and boil the Ganges, before one is exhausted and defeated. — Likewise, bhikkhus, there are these five kinds of language that you can speak to others: "Timely or untimely... or with anger in mind." Monks, when speaking to others, you may say: "At the right time... or with anger... (as above)... And with this person as the object, I live pervasively throughout the world with the mind. friendship with words, generous, boundless, no hatred, no anger." Monks, you should study like this. “Bhikkhus, it is like a bag made of cat skin, well-tanned, well-tamed, well-tamed all over, pliable, like cotton, without hissing or crackling sound, and a person comes, holding a staff or He took the clay pot and said, "I will take a stick or a clay pot and make this cat-skin bag, which is well-tanned, well-tanned, well-tanned all over, soft, like cotton, and has no sound. hiss, crackles, hisses, hisses". Monks, what do you think? He can, with a stick or with a clay pot, make this cat-skin bag that is well-tanned, well-tanned, well-tanned all over, soft, like cotton, without hissing or crackling sound. hissing, crackling sound okay? — The Blessed One, no. Why? World-Honored One, this cat-skin bag has been well-tanned, well-tanned, well-tanned all over, soft, like cotton, no longer hissing, crackling, it is not easy to make that bag make a hissing sound, sloppy sound, before he gets tired and fails. — In the same way, bhikkhus, there are five kinds of language that you can use when speaking to others: "Timely or untimely, truthful or unreal, soft or rough, beneficial or beneficial. or unprofitable, with loving-kindness or with aversion." Monks, when speaking to others, you may speak at the right time or at the wrong time. Monks, when speaking to others, you may speak truthfully or speak untruthfully. Monks, when speaking to others, you may speak softly or speak harshly. Monks, when speaking to others, you may speak beneficial or unprofitable words. When you speak to others, bhikkhus, you may speak with loving-kindness or with aversion. The Male-stilts, here, you need to study as follows: “We will keep our minds uncontaminated, we will not utter evil words; we will live with compassion, with compassion, with an inner mind free of anger. We will live this person completely with a mind that is compatible with words. And with this person as the object, I live pervasively throughout the world with a mind entwined with loving-kindness, generous, boundless, without hatred, without anger.” Monks, you should learn like this. The Female-stilts, like lowly bandits, use a double-edged saw to saw their hands and feet; however, if anyone here develops a disordered mind, he or she is therefore not a practitioner of My teachings. Here, the Male-stilts You must study as follows: “We will keep our mind uncontaminated; we will not utter evil words; we will live with compassion, with compassion, with an inner mind free of anger. We will live to surround this person with a mind that is in conjunction with loving-kindness. And with this person as the object, I live pervasively throughout the world with a mind entwined with loving-kindness, generous, boundless, without hatred, without anger." Monks, you should study like this. And, bhikkhus, if you were always reflecting on this teaching like the saw, then, bhikkhus, would you see any kind of language, whether subtle or rough, that you would not be patient with? okay? — The Blessed One, no. — Therefore, bhikkhus, always meditate on this saw-like teaching, and you will enjoy long-term happiness and peace. Thus the Blessed One preached. Those bhikkhus rejoiced and believed in the Blessed One's words.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.25/9/2021.