193. （一九三）牟犁破群那经

I have heard thus:

At one time, the Buddha was traveling in the country of Śrāvastī, staying at the Jeta Grove Anāthapiṇḍada-ārāma.

At that time, Maudgalyāyana often gathered with the nuns. If someone told Maudgalyāyana about the nuns, he would become angry and jealous, and so on, up to quarreling. If someone told the nuns about Maudgalyāyana, the nuns would become angry and jealous, and so on, up to quarreling.

When the many bhikṣus heard this, they went to the Buddha, bowed at his feet, sat to one side, and said, "World-Honored One! Maudgalyāyana often gathers with the nuns. If someone tells Maudgalyāyana about the nuns, he becomes angry and jealous, and so on, up to quarreling. If someone tells the nuns about Maudgalyāyana, the nuns become angry and jealous, and so on, up to quarreling."

The World-Honored One, having heard this, told a bhikṣu, "Go to Maudgalyāyana and tell him, 'The World-Honored One summons you.'"

The bhikṣu, having heard this, said, "Yes, World-Honored One!" He then rose from his seat, bowed at the Buddha's feet, circumambulated him three times, and departed. He went to Maudgalyāyana and said, "The World-Honored One summons you!" Maudgalyāyana, having heard this, came to where the Buddha was, made obeisance to the Buddha, and sat to one side.

The World-Honored One said, "Maudgalyāyana! It is true that you often gather with bhikṣuṇīs. If someone tells you about bhikṣuṇīs, you become angry and jealous, and even quarrel. If someone tells the bhikṣuṇīs about you, the bhikṣuṇīs become angry and jealous, and even quarrel. Maudgalyāyana! Is this true?"

Maudgalyāyana replied, "It is true, World-Honored One!"

The World-Honored One further asked, "Maudgalyāyana! Have you not come to have faith, left home, become a homeless one, and studied the path?"

Maudgalyāyana replied, "Yes, World-Honored One!"

The World-Honored One said, "Maudgalyāyana! Therefore, if you have come to have faith, left home, become a homeless one, and studied the path, you should study thus. If there is desire and thought based on the household, cut it off. If there is desire and thought based on desirelessness, cultivate and practice it, and spread it widely. Maudgalyāyana! You should study thus."

At that time, the World-Honored One asked the bhikṣus, "Did you not come to have faith, leave home, become homeless, and study the path?"

The bhikṣus replied, "Yes, World-Honored One!"

The World-Honored One again said to the bhikṣus, "Therefore, those who have come to have faith, leave home, become homeless, and study the path should learn thus. If there is desire and thought attached to the household, cut it off. If there is desire and thought attached to the desireless, this is practice, this is cultivation, this is spreading. You should learn thus. I once told the bhikṣus: 'Bhikṣus! If there are bhikṣus with many acquaintances and bhikṣus with few acquaintances, they should all learn to eat in one sitting. Having learned to eat in one sitting, they will be without doing and seeking, without illness or pain, with light bodies, strong energy, and peaceful happiness.' Those bhikṣus with many acquaintances and few acquaintances all learned to eat in one sitting. Having learned to eat in one sitting, they were without doing and seeking, without illness or pain, with light bodies, strong energy, and peaceful happiness. Those bhikṣus were pleasing to my mind, and I did not teach and rebuke them much. The bhikṣus gave rise to thoughts and followed the Dharma in succession, like a horse-drawn carriage, with the driver holding the reins in his left hand and the whip in his right hand, traveling along the eightfold path, going wherever he wishes. Thus, those bhikṣus were pleasing to my mind, and I did not teach and rebuke them much. The bhikṣus gave rise to thoughts and followed the Dharma in succession, like a good field with a grove of śāla trees. The grove manager was intelligent, wise, and not lazy. He managed the roots of the śāla trees according to the seasons, frequently weeding and watering them, digging down the high ones and filling up the low ones. If bad weeds grew on the sides, he pulled them out and discarded them. If the branches grew crooked and bad, he pulled them out and put them outside. If new straight and good branches grew near the sides, he managed them according to the seasons, frequently weeding and watering them. Thus, that good field of śāla trees became more and more luxuriant. Thus, those bhikṣus were pleasing to my mind, and I did not teach and rebuke them much. I did not praise them for their good words and obedience, which were due to robes, alms, bedding, medicine, and other necessities of life. Why is that? Those bhikṣus, if they did not obtain these, would not speak good words and be obedient, and would not accomplish the Dharma of good words and obedience.

If there are bhikṣus who are far removed, who abide in far removal, who speak well and are obedient, and who accomplish the Dharma of speaking well and being obedient, I say they speak well and are obedient. Why is that? There may be one who practices well and protects well, that is, because others do not speak ill of him. If others do not speak ill of him, he will not be angry, nor will he be hateful, nor will he be bound by sorrow, nor will he hate or be angry, nor will he reveal evil. When the other bhikṣus see this, they will think: 'This virtuous one is patient, gentle, and able to endure, well-restrained, well-concentrated, and well-pacified.' If others do speak ill of him, he will be angry, hateful, bound by sorrow, hateful, and reveal evil. When the other bhikṣus see this, they will think: 'This virtuous one is of bad character, hasty, rough, and unrestrained, not concentrated, not restrained, and not pacified.' Why is that?

Bhikṣus! In the past, there was a householder's wife named Vedehikā, who was extremely wealthy and happy, with abundant money and property, livestock, and industries beyond measure, with fiefs, food, and abundant rice and grain, as well as various necessities of life. At that time, the householder's wife Vedehikā had such a great reputation that it spread to all directions. The householder's wife Vedehikā was patient, able to endure, gentle, well-restrained, well-concentrated, and well-pacified. At that time, the householder's wife Vedehikā had a maid named Kālā, who had served her before and had excellent speech, practicing much good. That maid Kālā thought: 'My mistress, the householder's wife Vedehikā, has such a great reputation that it spreads to all directions. The householder's wife Vedehikā is patient, able to endure, gentle, well-restrained, well-concentrated, and well-pacified. I should now test my mistress, the householder's wife Vedehikā, to see if she is truly angry or not angry.'

Then the maid Kālā lay down and did not get up early. The mistress called out: 'Maid Kālā! Why don't you get up early?' Having heard this, the maid Kālā thought: 'My mistress, the householder's wife Vedehikā, is truly angry, not not angry. But because I am good at managing the household affairs, good at planning, and good at keeping things, it causes my mistress, the householder's wife Vedehikā, to have such a great reputation that it spreads to all directions. The householder's wife Vedehikā is patient, able to endure, gentle, well-restrained, well-concentrated, and well-pacified. I should now further test my mistress, the householder's wife Vedehikā, to see if she is truly angry or not angry.'

Then the maid Kālā lay down very late and did not get up. The mistress called out: 'Maid Kālā! Why do you get up so late?' Having heard this, the maid Kālā thought: 'My mistress, the householder's wife Vedehikā, is truly angry, not not angry. But because I am good at managing the household affairs, good at planning, and good at keeping things, it causes my mistress, the householder's wife Vedehikā, to have such a great reputation that it spreads to all directions. The householder's wife Vedehikā is patient, able to endure, gentle, well-restrained, well-concentrated, and well-pacified. I should now further test my mistress, the householder's wife Vedehikā, to see if she is truly angry or not angry.'

"Then the maid Kālā lay down until dusk before getting up. The mistress called out: 'Maid Kālā! Why do you get up so late? You do not do anything yourself, nor do you have others do it. This maid Kālā does not follow my instructions, this maid Kālā disrespects me.' She became very angry and resentful, with three veins on her forehead standing out, frowning, she went herself, closed the door and bolted it, and beat her on the head with a large stick, causing her head to break and blood to flow. Then the maid Kālā, with her head broken and blood flowing, went out to tell the neighbors, making a lot of noise and saying: 'Sirs, do you see this person who practices patience, endurance, gentleness, well-restraint, well-concentration, and well-pacification? She scolded me, saying: "Maid Kālā! Why do you get up so late? You do not do anything yourself, nor do you have others do it. This maid Kālā does not follow my instructions, this maid Kālā disrespects me." She became very angry and resentful, with three veins on her forehead standing out, frowning, she came herself, closed the door and bolted it, and beat me on the head with a large stick, causing my head to break and blood to flow.'" At that time, the householder's wife Vedehikā became very notorious, spreading to all directions, that the householder's wife Vedehikā was evil-natured, hasty, rough, and unrestrained, not concentrated, not restrained, and not pacified.

Thus, there may be one who practices good protection and good passing away, which means due to others not speaking ill. If others do not speak ill, then one will not be angry, nor resentful, nor dwell in affliction, nor increase anger, nor reveal evil. When the monks see this, they will think: 'This virtuous one is patient, gentle, able to endure, well-restrained, well-concentrated, and well-pacified.' If others do speak ill, then one will be angry, resentful, and dwell in affliction, resentful and revealing evil. When the monks see this, they will think: 'This virtuous one is evil-natured, hasty, rough, unrestrained, not concentrated, not restrained, and not pacified.'

"Furthermore, there is mutual speech. When others speak, it may be at the right time or the wrong time, true or untrue, soft or harsh, compassionate or angry, meaningful or meaningless. If your minds change or you speak ill when others speak to you, I say that you will certainly decline because of this. You should learn this mutual speech. When others speak to you, if your minds do not change and you do not speak ill, then towards your enemy's family, you should arouse a mind of compassion and kindness. With a mind full of kindness, you should pervade one direction and dwell in accomplishment. Like this, the second, third, and fourth directions, the four intermediate directions, above and below, everywhere, with a mind full of kindness, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. Like this, with compassion and joy, with a mind full of equanimity, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. You should learn this. Suppose someone came with a large hoe and said: 'I can make this great earth not be earth.' They then dug here and there, spat and defiled it, spoke ill, and said: 'Make this great earth not be earth.' What do you think? Can that person make this great earth not be earth by this method?"

The monks replied, "No, World-Honored One. Why is that? This great earth is very deep, extremely vast, and immeasurable. Therefore, that person cannot make this great earth not be earth by this method. World-Honored One, it only causes that person to tire themselves in vain."

"Like this, this mutual speech, when others speak, it may be at the right time or the wrong time, true or untrue, soft or harsh, compassionate or angry, meaningful or meaningless. If your minds change or you speak ill when others speak to you, I say that you will certainly decline because of this. You should learn this mutual speech. When others speak to you, if your minds do not change and you do not speak ill, then towards the speaker, you should arouse a mind of compassion and kindness. With a mind like the earth, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. Like this, suppose someone came with a large torch of grass and said: 'I will use this torch of grass to heat the water of the Ganges River and make it boil.' What do you think? Can that person make the water of the Ganges River hot and boiling by this method?"

The monks replied, "No, World-Honored One. Why is that? World-Honored One, that water of the Ganges is very deep, extremely vast, and immeasurable. Therefore, that person cannot make the water of the Ganges hot and boiling by this method. World-Honored One, it only causes that person to tire themselves in vain."

"Like this, this mutual speech, when others speak, it may be at the right time or the wrong time, angry or not angry, soft or harsh, compassionate or angry, meaningful or meaningless. If your minds change or you speak ill when others speak to you, I say that you will certainly decline because of this. You should learn this mutual speech. When others speak to you, if your minds do not change and you do not speak ill, then towards the speaker, you should arouse a mind of compassion and kindness. With a mind like the water of the Ganges, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. Like this, suppose a painter or a painter's apprentice came with various paints and said: 'I will paint a form in this empty space and decorate it with colors.' What do you think? Can that painter or painter's apprentice paint a form in empty space and decorate it with colors by this method?"

The monks replied, "No, World-Honored One. Why is that? World-Honored One, this empty space is not form, invisible, and without obstruction. Therefore, that painter or painter's apprentice cannot paint a form in empty space and decorate it with colors by this method. World-Honored One, it only causes that painter or painter's apprentice to tire themselves in vain."

"Like this, this mutual speech, when others speak, it may be at the right time or the wrong time, true or untrue, soft or harsh, compassionate or angry, meaningful or meaningless. If your minds change or you speak ill when others speak to you, I say that you will certainly decline because of this. You should learn this mutual speech. When others speak to you, if your minds do not change and you do not speak ill, then towards the speaker, you should arouse a mind of compassion and kindness. With a mind like empty space, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. Like this, suppose there is a cat's skin bag, soft and supple, without the sound of a cart or a pot, without the sound of a cart or a pot. Someone may punch it with a fist, throw a stone at it, hit it with a stick, cut it with a knife, or throw it on the ground. What do you think? Will that cat's skin bag, soft and supple, without the sound of a cart or a pot, without the sound of a cart or a pot, make the sound of a cart or a pot again?"

The monks replied, "No, World-Honored One. Why is that? World-Honored One, that cat's skin bag, soft and supple, without the sound of a cart or a pot, without the sound of a cart or a pot, therefore does not make the sound of a cart or a pot again."

"Like this, monks, if others punch you with a fist, throw stones at you, hit you with a stick, cut you with a knife, when others punch you with a fist, throw stones at you, hit you with a stick, cut you with a knife, if your minds change or you speak ill, I say that you will certainly decline because of this. You should learn, when others punch you with a fist, throw stones at you, hit you with a stick, cut you with a knife, if your minds do not change and you do not speak ill, then towards the one who strikes you, you should arouse a mind of compassion and kindness. With a mind like a cat's skin bag, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. If there are thieves who come and cut you limb from limb with sharp saws, when there are thieves who come and cut you limb from limb with sharp saws, if your minds change or you speak ill, I say that you will certainly decline because of this. You should learn, when there are thieves who come and cut you limb from limb with sharp saws, if your mind does not change and you do not speak ill towards the one who cuts you, you should arouse a mind of compassion and kindness. With a mind accompanied by loving-kindness, you should dwell pervading one direction, accomplishing and dwelling. Like this, the second, third, and fourth directions, the four intermediate directions, above and below, all around, everywhere. With a mind accompanied by loving-kindness, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. Like this, compassion and joy, with a mind accompanied by equanimity, without attachment, without enmity, without anger, without dispute, extremely vast, extremely great, immeasurable, well-cultivated, pervading the entire world, dwelling in accomplishment. You should learn like this."

Then the World-Honored One praised the monks, saying: "Excellent, excellent! You should often contemplate the teaching of the monk's way of the sharp saw. Having often contemplated the teaching of the monk's way of the sharp saw, have you ever seen anyone speak unpleasant words to me, and upon hearing them, I was unable to bear it?"

The monks replied: "No, World-Honored One!"

The World-Honored One again praised the monks, saying: "Excellent, excellent! You should often contemplate the teaching of the monk's way of the sharp saw. Having often contemplated the teaching of the monk's way of the sharp saw, if you travel to the east, you will surely find peace and be free from suffering. If you travel to the south, west, or north, you will surely find peace and be free from suffering. Excellent, excellent! You should often contemplate the teaching of the monk's way of the sharp saw. Having often contemplated the teaching of the monk's way of the sharp saw, I do not even say that your good qualities will remain, let alone decline. You should only increase good qualities day and night without decline. Excellent, excellent! You should often contemplate the teaching of the monk's way of the sharp saw. Having often contemplated the teaching of the monk's way of the sharp saw, you will surely attain one of the two fruits, either attaining ultimate knowledge in this life or attaining the state of a non-returner.

The Buddha spoke thus. The monks, having heard the Buddha's words, rejoiced and received them with respect.