English
a wrong-doing by speech. An ordained monk, desiring to insult, desiring to disparage, desiring to make ashamed an unordained person, speaks thus: "Surely, those are outcasts, bamboo-workers, hunters, cart-makers, scavengers," he says. ... "Surely, those are wise, skilled, i... wise, learned, a Dhamma speaker,” he says, an offense of speech, a dukkata of speech. An ordained monk, wishing to disparage, to revile, to put to shame an unordained person, says this: “We are not caṇḍālas, venas, nesādas, rathakāras, pukkusas,” he says… “We are not wise, clever, intelligent, learned, Dhamma speakers. There is no bad destination for us, only a good destination is to be expected for us,” he says. An offense of speech, a dukkata of speech. 32. An ordained monk, not wishing to disparage, not wishing to revile, not wishing to put to shame an ordained monk, but out of playfulness, speaks of a low person as low, a caṇḍāla, a vena, a nesāda, a rathakāra, a pukkusa – “You are a caṇḍāla, you are a vena, you are a nesāda, you are a rathakāra, you are a pukkusa,” he says, an offense of speech, a dubbhāsita of speech. An ordained monk, not wishing to disparage, not wishing to revile, not wishing to put to shame an ordained monk, but out of playfulness, speaks of a high person as low, a khattiya, a brāhmaṇa – “You are a caṇḍāla, you are a vena, you are a nesāda, you are a rathakāra, you are a pukkusa,” he says, an offense of speech, a dubbhāsita of speech. An ordained monk, not wishing to disparage, not wishing to revile, not wishing to put to shame an ordained monk, but out of playfulness, speaks of a low person as high, a caṇḍāla, a vena, a nesāda, a rathakāra, a pukkusa – “You are a khattiya, you are a brāhmaṇa,” he says, an offense of speech, a dubbhāsita of speech. An ordained monk, not wishing to disparage, not wishing to revile, not wishing to put to shame an ordained monk, but out of playfulness, speaks of a high person as high, a khattiya, a brāhmaṇa – “You are a khattiya, you are a brāhmaṇa,” he says, an offense of speech, a dubbhāsita of speech. An ordained monk, not wishing to disparage, not wishing to revile, not wishing to put to shame an ordained monk, but out of playfulness, speaks of a low person as low… speaks of a high person as low… speaks of a low person as high… speaks of a high person as high, a wise, clever, intelligent, learned, Dhamma speaker – “You are wise, You are skilled, You are intelligent, You are learned, You are a speaker of Dhamma. There is no bad destination for you, Only a good destination is to be expected for you, he says. An offense of speech, Of ill-spoken speech. 33. An ordained one to an ordained one, Not wishing to disparage, Not wishing to insult, Not wishing to embarrass, But out of playfulness, says thus: "There are some here who are outcasts, Bamboo-workers, Hunters, Cart-makers, Sweepers," he says. ... (ellipsis) ... "There are some here who are wise, Skilled, Intelligent, Learned, Speakers of Dhamma. There is no bad destination for them, Only a good destination is to be expected for them," he says. An offense of speech, Of ill-spoken speech. An ordained one to an ordained one, Not wishing to disparage, Not wishing to insult, Not wishing to embarrass, But out of playfulness, says thus: "Surely those who are outcasts, Bamboo-workers, Hunters, Cart-makers, Sweepers," he says. ... (ellipsis) ... "Surely those who are wise, Skilled, Intelligent, Learned, Speakers of Dhamma," he says. An offense of speech, Of ill-spoken speech. An ordained one to an ordained one, Not wishing to disparage, Not wishing to insult, Not wishing to embarrass, But out of playfulness, says thus: "We are not outcasts, Bamboo-workers, Hunters, Cart-makers, Sweepers," he says. ... (ellipsis) ... "We are not wise, Skilled, Intelligent, Learned, Speakers of Dhamma. There is no bad destination for us, Only a good destination is to be expected for us," he says. An offense of speech, Of ill-spoken speech. 34. An ordained one to an unordained one, Not wishing to disparage, Not wishing to insult, Not wishing to embarrass, But out of playfulness, Speaks of the low as low, ... (ellipsis) ... Speaks of the low as high, ... (ellipsis) ... Speaks of the high as low, ... (ellipsis) ... Speaks of the high as high, To a wise, Skilled, Intelligent, Learned, Speaker of Dhamma: "You are wise, You are skilled, You are intelligent, You are learned, You are a speaker of Dhamma. There is no bad destination for you; Only a good destination is to be expected for you," he says. An offense of speech, Of ill-spoken speech. An ordained one to an unordained one, Not wishing to disparage, Not wishing to insult, Not wishing to embarrass. (Not wishing to disparage, revile, or make ashamed,) but out of a desire to jest, he speaks thus: "There are here some outcasts, fowlers, hunters, cart-makers, scavengers," he says... ... "There are here some wise, skilled, intelligent, learned Dhamma-speakers; for them there is no bad destination, a good destination is to be expected for them," he says. An offense by speech, of ill-spoken speech. An ordained monk, not wishing to disparage, revile, or make ashamed an unordained person, but out of a desire to jest, speaks thus: "Surely those are outcasts, fowlers, hunters, cart-makers, scavengers," he says... ... "Surely those are wise, skilled, intelligent, learned Dhamma-speakers," he says. An offense by speech, of ill-spoken speech. An ordained monk, not wishing to disparage, revile, or make ashamed an unordained person, but out of a desire to jest, speaks thus: "We are not outcasts, fowlers, hunters, cart-makers, scavengers," he says... ... "We are not wise, skilled, intelligent, learned Dhamma-speakers; for us there is no bad destination, a good destination is to be expected for us," he says. An offense by speech, of ill-spoken speech. 35. No offense for one who has a purpose, for one who has the Dhamma as their purpose, for one who has instruction as their purpose, for one who is insane, for one whose mind is deranged, for one afflicted by pain, for the first offender. The training rule on disparaging speech, the second, is concluded. 3. The training rule on malicious speech. 36. At that time, the Buddha, the Blessed One, was staying at Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, the group of six monks carried tales to monks who were quarreling, disputing, and arguing; having heard from this one, they told that one, for the breaking up of this one; having heard from that one, they told this one, for the breaking up of that one. Thus, quarrels that had not arisen, arose; and quarrels that had arisen, grew more numerous and widespread. Those monks who were of few desires... ...they complained, grumbled, and criticized: "How can the group of six monks..." to monks who have become quarrelsome, who have become contentious, who have fallen into disputes, they will carry tales, hearing from this one, they will tell that one, for the breaking up of this one; hearing from that one, they will tell this one, for the breaking up of that one! By that, quarrels not yet arisen, arise, and quarrels already arisen, lead to further growth and expansion. Then those monks, having censured the group-of-six monks in many ways, reported this matter to the Blessed One… "Is it true, monks, that you, to monks who have become quarrelsome, who have become contentious, who have fallen into disputes, carry tales, hearing from this one, you tell that one, for the breaking up of this one, hearing from that one, you tell this one, for the breaking up of that one? By that, quarrels not yet arisen, arise, and quarrels already arisen, lead to further growth and expansion?" "It is true, Blessed One." The Buddha, the Blessed One, censured them… "How can you, foolish men, to monks who have become quarrelsome, who have become contentious, who have fallen into disputes, carry tales! Hearing from this one, you tell that one, for the breaking up of this one! Hearing from that one, you tell this one, for the breaking up of that one! By that, quarrels not yet arisen, arise, and quarrels already arisen, lead to further growth and expansion. This, foolish men, is not for the faith of the unfaithful, nor for the increase of faith of the faithful… And thus, monks, you should recite this training rule: 37. "For tale-bearing among monks, there is an offense of pācittiya." 38. Tale-bearing means it is tale-bearing in two ways – either with the desire to be liked, or with the intention to cause division. One carries tales in ten ways – by birth, by name, by clan, by action, by craft, by illness, by gender, by defilement, by offense, by abuse. Birth means two kinds of birth – low birth and high birth. Low birth means – the birth of an outcaste, the birth of a bamboo-worker, the birth of a hunter, rat Scavenger birth, Pukkusa birth. This is called a low birth. A high birth is called: Khattiya birth, Brahmana birth. This is called a high birth... Abuse is of two kinds: low abuse and high abuse. Low abuse is called: You are a camel, you are a ram, you are an ox, you are a donkey, you are an animal, you are a hell-being; there is no good destination for you; only a bad destination is to be expected for you, or by 'yaka' or by 'bhaka' or by 'one who cuts and hacks'. This is called low abuse. High abuse is called: You are wise, you are skilled, you are intelligent, you are learned, you are a Dhamma speaker; there is no bad destination for you; only a good destination is to be expected for you. This is called high abuse. 39. A fully ordained monk, having heard from a fully ordained monk, reports slander to a fully ordained monk: "So-and-so calls you 'an outcaste, a basket-maker, a hunter, a chariot-maker, a scavenger'." An offense by speech, a pācittiya offense by speech. A fully ordained monk, having heard from a fully ordained monk, reports slander to a fully ordained monk: "So-and-so calls you