..续本文上一页ng pin and gave her a whack over the head, cutting it open.

　　Then Kali the slave, with blood streaming from her cut-open head, went and denounced her mistress to the neighbors: ”See, ladies, the gentle one”s handiwork

　　 See the even-tempered one”s handiwork

　　 See the calm one”s handiwork

　　 How could she, angered & displeased with her only slave for getting up after daybreak, grab hold of a rolling pin and give her a whack over the head, cutting it open

　　”

　　"After that this evil report about Lady Vedehika circulated: ”Lady Vedehika is vicious. Lady Vedehika is foul-tempered. Lady Vedehika is violent.”

　　"In the same way, monks, a monk may be ever so gentle, ever so even-tempered, ever so calm, as long as he is not touched by disagreeable aspects of speech. But it is only when disagreeable aspects of speech touch him that he can truly be known as gentle, even-tempered, & calm. I don”t call a monk easy to admonish if he is easy to admonish and makes himself easy to admonish only by reason of robes, almsfood, lodging, & medicinal requisites for curing the sick. Why is that

　　 Because if he doesn”t get robes, almsfood, lodging, & medicinal requisites for curing the sick, then he isn”t easy to admonish and doesn”t make himself easy to admonish. But if a monk is easy to admonish and makes himself easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma, then I call him easy to admonish. Thus, monks, you should train yourselves: ”We will be easy to admonish and make ourselves easy to admonish purely out of esteem for the Dhamma, respect for the Dhamma, reverence for the Dhamma.” That”s how you should train yourselves.

　　"Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: ”Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person”s welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.” That”s how you should train yourselves.

　　"Suppose that a man were to come along carrying a hoe & a basket, saying, ”I will make this great earth be without earth.” He would dig here & there, scatter soil here & there, spit here & there, urinate here & there, saying, ”Be without earth. Be without earth.” Now, what do you think — would he make this great earth be without earth

　　"

　　"No, lord. Why is that

　　 Because this great earth is deep & enormous. It can”t easily be made to be without earth. The man would reap only a share of weariness & disappointment."

　　"In the same way, monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hat…

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