English
'a Khattiya, a Brahmana'." 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 'one with drooping ears, one with quick ears, a wealthy one, a handsome one, a family enhancer'." 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 'protected by the Buddha, protected by the Dhamma, protected by the Sangha'." 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 'a Kosiya, a Bharadvaja'." 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 'a Gotama, a Moggallana, a Kaccana, a Vasittha'." An offense by speech, a pācittiya offense by speech. tti by speech, by speech, of a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'rubbish-bin, flower-sweeper'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'farmer, merchant, cattle-herder'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'reed-worker, potter, weaver, leather-worker, barber'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'finger-counter, calculator, scribe'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'leper, one with boils, one with skin disease, consumptive, epileptic'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are a 'diabetic'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are 'too tall, too short, too dark, too fair'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are 'not too tall, not too short, not too dark, not too fair'." An offense by speech, by speech, a pācittiya. A fully ordained monk, having heard about a fully ordained monk, conveys a malicious tale to a fully ordained monk: "So-and-so says you are 'overcome by lust, overcome by hatred, overcome by delusion'." An offense by speech. Indeed, by speech, it is a pācittiya offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says you are 'free from lust, free from hatred, free from delusion'." An offense by speech, by speech, it is a pācittiya offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says you have 'committed a pārājika offense, committed a saṅghādisesa offense, committed a thullaccaya offense, committed a pācittiya offense, committed a pāṭidesanīya offense, committed a dukkaṭa offense, committed a dubbhāsita offense'." An offense by speech, by speech, it is a pācittiya offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says you are 'a stream-enterer'." An offense by speech, by speech, it is a pācittiya offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says you are 'a camel, a ram, an ox, a donkey, gone to the animal realm, gone to hell; there is no good destination for him, only a bad destination is to be expected for him'." An offense by speech, by speech, it is a pācittiya offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says you are 'wise, skilled, intelligent, learned, a Dhamma speaker; there is no bad destination for him, only a good destination is to be expected for him'." An offense by speech, by speech, it is a pācittiya offense. 41. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says, 'There are here some outcasts, hunters, fowlers, chariot-makers, scavengers.' He does not say anything else, he says only that." An offense by speech, by speech, it is a dukkaṭa offense. An ordained monk, having heard about another ordained monk, carries tales to another ordained monk: "So-and-so says, 'There are here some khattiyas, brahmins.' He does not say anything else, he says only that." An offense by speech, by speech, it is a dukkaṭa offense. ... An ordained monk Not having heard from an ordained one, he carries tale-bearing to an ordained one: "So-and-so says, 'There are some here who are wise, skilled, intelligent, learned, Dhamma-speakers. For them there is no bad destination, a good destination is to be expected for them.' He says nothing else, he says just that." An offence by speech, an offence of wrong-doing by speech. An ordained one, having heard from an ordained one, carries tale-bearing to an ordained one: "So-and-so says, 'Indeed, those are outcasts, bamboo-workers, hunters, cart-makers, scavengers.' He says nothing else, he says just that." An offence by speech, an offence of wrong-doing by speech. An ordained one, having heard from an ordained one, carries tale-bearing to an ordained one: "So-and-so says, 'Indeed, those are wise, skilled, intelligent, learned, Dhamma-speakers.' He says nothing else, he says just that." An offence by speech, an offence of wrong-doing by speech. An ordained one, having heard from an ordained one, carries tale-bearing to an ordained one: "So-and-so says, 'We are not outcasts, bamboo-workers, hunters, cart-makers, scavengers.' He says nothing else, he says just that." An offence by speech, an offence of wrong-doing by speech. An ordained one, having heard from an ordained one, carries tale-bearing to an ordained one: "So-and-so 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 nothing else, he says just that." An offence by speech, an offence of wrong-doing by speech. 42. An ordained one, having heard from an ordained one, carries tale-bearing to an ordained one; an offence by speech, an offence of expiation by speech. An ordained one, having heard from an ordained one, carries tale-bearing to an unordained one, an offence of wrong-doing. An ordained one, having heard from an unordained one, carries tale-bearing to an ordained one, an offence of wrong-doing. An ordained one, having heard from an unordained one, carries tale-bearing to an unordained one... does not retract, an offense of wrong-doing. 43. No offense for one not desiring affection, for one not intending to cause division, for one who is insane, for the first wrong-doer. The training rule on slander, the third, is finished. 4. The training rule on teaching Dhamma word by word 44. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, the group of six monks were teaching the Dhamma word by word to lay followers. The lay followers were living without respect, without deference, without harmonious conduct towards the monks. Those monks who were of few wishes... they complained, grumbled, criticized – "How can the group of six monks teach the Dhamma word by word to lay followers! The lay followers are living without respect, without deference, without harmonious conduct towards the monks!" Then those monks, having criticized the group of six monks in various ways, reported the matter to the Blessed One... "Is it true, monks, that you teach the Dhamma word by word to lay followers; and the lay followers are living without respect, without deference, without harmonious conduct towards the monks?" "It is true, Blessed One." The Buddha, the Blessed One, criticized them... "How can you, foolish men, teach the Dhamma word by word to lay followers! The lay followers are living without respect, without deference, without harmonious conduct towards the monks! This, foolish men, is not for the confidence of those without confidence, nor for the increase of confidence of those who have confidence... And thus, monks, you should recite this training rule – 45. "Whatever monk should teach the Dhamma word by word to an unordained person, it is an offense of expiation." 46. "Whatever" means whoever, of whatever kind... "Monk" means... in this context, "monk" is intended to mean this. "Unordained person" means, excluding a monk and a nun, the rest are called unordained persons. "Word by word" means: word, following word, following syllable, following letter. "Word" means: starting from one place, ending at one place. "Following word" means: starting individually, ending at one place. "Following syllable" means: when "form is impermanent" is being said, "ru" ...he interrupts. Anubyañjana, it is said, when "form is impermanent" is being said, he utters the sound "feeling is impermanent." And that which is a word, and that which is a subsequent word, and that which is a subsequent letter,