English
. What is heard, "is not heard by me" ... What is perceived, "is not perceived by me" ... What is known, "is not known by me" for one who speaks a deliberate lie, there is an offense of expiation. 8. What is seen by three modes, "is heard by me" ... What is seen by three modes, "is perceived by me" ... What is seen by three modes, "is known by me" for one who speaks a deliberate lie, there is an offense of expiation. ... What is seen by three modes, "is heard and perceived by me" ... What is seen by three modes, "is heard and known by me" ... What is seen by three modes, "is heard and perceived and known by me" for one who speaks a deliberate lie, there is an offense of expiation. What is heard by three modes, "is perceived by me" ... What is heard by three modes, "is known by me" ... What is heard by three modes, "is seen by me" for one who speaks a deliberate lie, there is an offense of expiation. ... What is heard by three modes, "is perceived and known by me" ... What is heard by three modes, "is perceived and seen by me" ... What is heard by three modes, "is perceived and known and seen by me" for one who speaks a deliberate lie, there is an offense of expiation. What is perceived by three modes, "is known by me" ... What is perceived by three modes, "is seen by me" ... What is perceived by three modes, "is heard by me" for one who speaks a deliberate lie, there is an offense of expiation. ... What is perceived by three modes, "is known and seen by me" ... What is perceived by three modes, "is known and heard by me" ... What is perceived by three modes, "is known and seen and heard by me" for one who speaks a deliberate lie, there is an offense of expiation. What is known by three modes, "is seen by me" ... What is known by three modes, "is heard by me" ... What is known by three modes, "is perceived by me" for one who speaks a deliberate lie, there is an offense of expiation. Known as "It was seen by me and heard." ... Known in three ways as "It was seen by me and sensed." ... Known in three ways as "It was seen by me and heard and sensed." For one who speaks a deliberate lie, there is an offense of pācittiya. ... 9. In three ways, one doubtful about what was seen, does not assume it was seen, does not remember it was seen, has forgotten it was seen. ... One doubtful about what was heard, does not assume it was heard, does not remember it was heard, has forgotten it was heard. ... One doubtful about what was sensed, does not assume it was sensed, does not remember it was sensed, has forgotten it was sensed. ... One doubtful about what was known, does not assume it was known, does not remember it was known, has forgotten it was known. Has forgotten what was known as "It was known by me and seen." ... Has forgotten what was known as "It was known by me and heard." ... Has forgotten what was known as "It was known by me and sensed." ... Has forgotten what was known as "It was known by me and seen and heard." ... Has forgotten what was known as "It was known by me and seen and sensed." ... Has forgotten what was known as "It was known by me and seen and heard and sensed." For one who speaks a deliberate lie, there is an offense of pācittiya. 10. In four ways... ... (and so on for five, six, seven ways) ... Has forgotten what was known, as "It was known by me and seen and heard and sensed." For one who speaks a deliberate lie, there is an offense of pācittiya. Before speaking, it occurs to him: "I will speak a lie." While speaking, it occurs to him: "I am speaking a lie." After speaking, it occurs to him: "A lie has been spoken by me." Having set aside his view, having set aside his approval, having set aside his preference, having set aside his conviction. 11. No offense if one speaks impulsively, if one speaks confusedly. "Speaking impulsively" means speaking suddenly. "Speaking confusedly" means intending to say one thing but saying another. For one who is insane, for the first offender. The training rule on false speech, the first, is concluded. 2. The training rule on abusive speech. 12. At that time, the Buddha, the Blessed One, was dwelling in Sāvatthī, in Jeta's Grove. In Anāthapiṇḍika's monastery. Now at that time, the group-of-six monks, quarreling with the scrupulous monks, insulted the scrupulous monks – by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense; and with base insults, they reviled and abused them. Those monks who were of few wishes, etc., they complained, grumbled, and criticized – "How can the group-of-six monks, quarreling with the scrupulous monks, insult the scrupulous monks – by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense; and with base insults, revile and abuse them!" Then those monks, having criticized the group-of-six monks in many ways, reported the matter to the Blessed One. The Blessed One asked them: "Is it true, monks, that you, quarreling with the scrupulous monks, insult the scrupulous monks – by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense; and with base insults, revile and abuse them?" "It is true, Blessed One," they said. The Buddha, the Blessed One, criticized them and said: "How can you, foolish men, quarreling with the scrupulous monks, insult the scrupulous monks – by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense; and with base insults, revile and abuse them! This, foolish men, is not for the conviction of the unconvinced, nor for the increase of those already convinced, but for the loss of both." Having criticized them in many ways, and having given a Dhamma talk, he addressed the monks – 13. "Monks, in the past, in Taxila, there was a certain brahmin who had an ox named Nandivisāla. Then, monks, the ox Nandivisāla said to that brahmin – 'Go, brahmin, make a wager of a thousand with the merchant – that my ox will pull a hundred carts overloaded.' Then, monks, that brahmin made a wager of a thousand with the merchant." – My bull will pull a hundred carts, tightly bound. Then, bhikkhus, that brahmin, having bound a hundred carts, yoked the bull Nandivisāla and said this: “Go, rogue! Pull, rogue!” Then, bhikkhus, the bull Nandivisāla stood right there. Then, bhikkhus, that brahmin, defeated by a thousand, grieved. Then, bhikkhus, the bull Nandivisāla said to that brahmin: “Why do you grieve, brahmin?” “Because, sir, I have been defeated by you by a thousand.” “Why, brahmin, did you accuse me, who am not a rogue, with the word ‘rogue’? Go, brahmin, make a wager with the merchant for two thousand, saying: ‘My bull will pull a hundred carts, tightly bound.’ ‘And do not accuse me, who am not a rogue, with the word ‘rogue’!” Then, bhikkhus, that brahmin made a wager with the merchant for two thousand, saying: “My bull will pull a hundred carts, tightly bound.” Then, bhikkhus, that brahmin, having bound a hundred carts, yoked the bull Nandivisāla and said this: “Go, good one! Pull, good one!” Then, bhikkhus, the bull Nandivisāla pulled the hundred carts, tightly bound. [Also in Jātaka 1.1.28, the Nandivisāla Jātaka, but there the word 'pleasing' is seen.] One should speak only pleasing words, never unpleasing words. To one speaking pleasing words, a heavy burden was lifted. He gained wealth, and was pleased by it. “Even then, bhikkhus, disparagement and contempt were unpleasing to me. How much more so now will disparagement and contempt be unpleasing? This, bhikkhus, is not for the appeasement of the unappeased… (etc.)… “And thus, bhikkhus, you should recite this training rule: 14. “For abusive speech, there is an offense of expiation.” 15. Abusive speech means abusing in ten ways – by birth, by name, by clan, by action, by craft, by affliction, by gender, by defilement, by offense, by abuse. Birth, there are two kinds of birth – low birth and high birth. Low birth, namely – the birth of an outcaste, the birth of a bamboo worker, the birth of a hunter, the birth of a cartwright, the birth of a scavenger. This is called low birth. High birth, namely – the birth of a warrior, the birth of a brahmin. This is called high birth. Name, there are two kinds of names – low name and high name. Low name, namely – "Earless," "Barley-eared," "Wealthy," "Well-built," "Family-increaser," or in various countries, despised, disdained, scorned, humiliated, unhonored. This is called a low name. High name, namely – connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, or in various countries, not despised, not disdained, not scorned, not humiliated, honored. This is called a high name. Clan, there are two kinds of clans – low clan and high clan. Low clan, namely – Kosiya clan, Bhāradvāja clan, or in various countries, despised, disdained, scorned, humiliated, unhonored. This is called a low clan. High clan, namely – Gotama clan, Moggallāna clan, Kaccāna clan, Vāsiṭṭha clan, or in various countries, not despised, not disdained, not scorned, not humiliated, honored. This is called a high clan. Action, there are two kinds of actions – low action and high action. Low action, namely – work as a granary keeper, work as a flower-sweeper, or in various countries, despised, disdained, scorned, humiliated, unhonored. This is called a low action. High action, namely – agriculture, trade, cattle-rearing, or in various countries, not despised, not disdained, not scorned, not humiliated, honored. This is called a high action. Craft, na There are two crafts: a low craft and a high craft. A low craft is: reed-working, pottery, weaving, leather-working, barbering, or in various countries, despised, disdained, scorned, humiliated, unhonored. This is called a low craft. A high craft is: sealing, counting, writing, or in various countries, not despised, not disdained, not scorned, not humiliated, honored. This is called a high craft. All diseases are low.