[271] Bhikkhus, suppose there were a catskin bag, rubbed, well rubbed, thoroughly rubbed, soft, silky as cotton wool, rid of rustling, rid of crackling. Then a man might come along carrying a stick or a potsherd, and he might say thus: 'I shall make this catskin bag—rubbed, well rubbed, thoroughly rubbed, soft, silky as cotton wool, rid of rustling, rid of crackling—rustle and crackle with a stick or a potsherd.' What do you think, bhikkhus? Could that man make this catskin bag—rubbed, well rubbed, thoroughly rubbed, soft, silky as cotton wool, rid of rustling, rid of crackling—rustle and crackle with a stick or a potsherd?" "No indeed, venerable sir. Why is that? Because, venerable sir, this catskin bag is rubbed, well rubbed, thoroughly rubbed, soft, silky as cotton wool, rid of rustling, rid of crackling; it is not easy to make it rustle or to make it crackle with a stick or a potsherd; and that man would only reap weariness and vexation."
"So too, bhikkhus, there are these five courses of speech by which others, when speaking, might address you: timely or untimely, true or untrue, gentle or harsh, connected with benefit or unconnected with benefit, with a mind (citta) of loving-kindness (mettā) or with inner hatred. Bhikkhus, when speaking, others may address you in a timely way or in an untimely way; bhikkhus, when speaking, others may address you with what is true or with what is untrue; bhikkhus, when speaking, others may address you with what is gentle or with what is harsh; bhikkhus, when speaking, others may address you with what is connected with benefit or with what is unconnected with benefit; bhikkhus, when speaking, others may address you with a mind of loving-kindness or with inner hatred. Herein too, bhikkhus, you should train thus: 'Our mind will not become altered, nor shall we utter evil speech; we shall abide compassionate for their welfare, with a mind of loving-kindness, without inner hatred; and we shall abide pervading that person with a mind imbued with loving-kindness, and, with that as the object, we shall abide pervading the entire world with a mind like the catskin bag—abundant, exalted, immeasurable, without enmity, without ill will.' Thus indeed, bhikkhus, should you train."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.