English
"Nor should he speak affected speech," it means: What is affected speech? Here, some person speaks speech connected with robes, speaks speech connected with almsfood, speaks speech connected with lodgings, speaks speech connected with requisites for the sick, medicine, and provisions – this is also called affected speech. Speech. Or for the sake of robes, for the sake of almsfood, for the sake of lodging, for the sake of medicinal requisites for the sick, one speaks truth, one speaks falsehood, one speaks divisive speech, one speaks non-divisive speech, one speaks harsh speech, one speaks non-harsh speech, one speaks frivolous talk, one speaks non-frivolous talk, one speaks with a mind of enchantment— this is called "engaged speech." Or with a serene mind, one teaches the Dhamma to others: "Oh, may they listen to my Dhamma, and having listened, may they become serene in the Dhamma, and being serene, may they act in a serene manner towards me"— this is called "engaged speech." And one should not speak engaged speech. Even concerning the speech of Dhamma teaching, one should not speak, should not relate, should not declare, should not reveal, should not use engaged speech. One should abandon engaged speech, should dispel it, should put an end to it, should make it cease to be. One should be aloof from engaged speech, refrained, withdrawn, departed, released, unbound, unfettered, one should dwell with a mind that has transcended boundaries— and one should not speak engaged speech. One should not train in impudence. Impudence means three kinds of impudence: bodily impudence, verbal impudence, mental impudence. What is bodily impudence? Here, some individual, even when in the Sangha, shows bodily impudence, even when in a group, shows bodily impudence, even in the refectory, shows bodily impudence, even in the hot-bath house, shows bodily impudence, even at the water-bathing place, shows bodily impudence, even when entering a house, shows bodily impudence, even when inside a house, shows bodily impudence. How does one show bodily impudence when in the Sangha? Here, some individual, when in the Sangha, acting disrespectfully, stands while bumping into elder monks, sits while bumping into them, stands in front of them, sits in front of them, sits on a high seat, sits with head covered, speaks while standing, gesticulates with arms. also speaks. Thus, being in the assembly, he shows physical impudence. How does one, being in a group, show physical impudence? Here, some individual, being in a group, without respect, while elder monks are walking barefoot, he walks with sandals. While they walk on a low walk-way, he walks on a high walk-way. While they walk on the ground, he walks on a walk-way. He stands even while jostling. He sits even while jostling. He stands even in front. He sits even in front. He sits even on a high seat. He sits even covering his head. He speaks even while standing. He speaks even while gesticulating with his arms. Thus, being in a group, he shows physical impudence. How does one, in the refectory, show physical impudence? Here, some individual, in the refectory, without respect, sits pressing against elder monks. He pushes away even new monks from their seats. He stands even while jostling. He sits even while jostling. He stands even in front. He sits even in front. He sits even on a high seat. He sits covering his head. He speaks even while standing. He speaks even while gesticulating with his arms. Thus, in the refectory, he shows physical impudence. How does one, in the hot-bath house, show physical impudence? Here, some individual, in the hot-bath house, without respect, stands even while jostling elder monks. He sits even while jostling. He stands even in front. He sits even in front. He sits even on a high seat. He puts in firewood even without asking. He closes the door even without asking. Thus, in the hot-bath house, he shows physical impudence. How does one, at the bathing place, show physical impudence? Here, some individual, at the bathing place, without respect, descends even while jostling elder monks. He descends even in front. He bathes even while jostling. He bathes even in front. He bathes even upstream. He ascends even while jostling. He ascends even in front. Thus, at the bathing place, he shows physical impudence. How does one, entering a house, show physical impudence? Here, some individual, entering a house Entering, without consideration, he goes even bumping elder monks, he goes even in front, he goes even stepping over in front of elder monks. Thus entering a house, he shows physical forwardness. How does one entering a house show physical forwardness? Here, some person entering a house, when told "Do not enter, venerable sir," enters. When told "Do not stand, venerable sir," stands. When told "Do not sit, venerable sir," sits. He enters even where there is no space. He stands even where there is no space. He sits even where there is no space. And those private rooms of families, hidden and concealed, where family women, daughters, daughters-in-law, young girls sit, there too he suddenly enters. He even touches a boy's head. Thus entering a house, he shows physical forwardness – this is physical forwardness. What is verbal forwardness? Here, some person, even when in the Sangha, shows verbal forwardness. Even when in a group, shows verbal forwardness. Even when entering a house, shows verbal forwardness. How does one in the Sangha show verbal forwardness? Here, some person in the Sangha, without consideration for elder monks, without asking or without being invited, teaches Dhamma to monks who have come to the monastery. Answers questions. Recites the Pātimokkha. Speaks even while standing. Speaks even while gesticulating with arms. Thus, one in the Sangha shows verbal forwardness. How does one in a group show verbal forwardness? Here, some person in a group, without consideration for elder monks, without asking or without being invited, teaches Dhamma to monks who have come to the monastery. Answers questions. Speaks even while standing. Speaks even while gesticulating with arms. He teaches Dhamma to nuns, laymen, laywomen who have come to the monastery. Answers questions. Speaks even while standing. Speaks even while gesticulating with arms. Thus, one in a group... shows verbal impudence. How, having entered a house, does one show verbal impudence? Here, some person, having entered a house, says thus to a woman or a girl: "Oh, so-and-so by name, so-and-so by clan, what is there? Is there gruel? Is there rice? Is there food to chew? What shall we drink? What shall we eat? What shall we chew? Or what is there? Or what will you give me?" Thus he babbles. Thus, having entered a house, one shows verbal impudence – this is verbal impudence. Which is mental impudence? Here, some person, not being one gone forth from a high family, makes himself equal in mind to one gone forth from a high family; not being one gone forth from a wealthy family, makes himself equal in mind to one gone forth from a wealthy family; not being one gone forth from a very wealthy family, makes himself equal in mind to one gone forth from a very wealthy family; not being a master of the Suttas, makes himself equal in mind to a master of the Suttas; not being a master of the Vinaya, makes himself equal in mind to a master of the Vinaya; not being a Dhamma speaker, makes himself equal in mind to a Dhamma speaker; not being a forest dweller, makes himself equal in mind to a forest dweller; not being an alms-round practitioner, makes himself equal in mind to an alms-round practitioner; not being a rag-robe wearer, makes himself equal in mind to a rag-robe wearer; not being a three-robe wearer, makes himself equal in mind to a three-robe wearer; not being an uninterrupted alms-round practitioner, makes himself equal in mind to an uninterrupted alms-round practitioner; not being one who eats only once a day, makes himself equal in mind to one who eats only once a day; not being a sitter, makes himself equal in mind to a sitter; not being one who accepts any lodging, makes himself equal in mind to one who accepts any lodging; not being one who has attained the first jhana, makes himself equal in mind to one who has attained the first jhana; not being one who has attained the second jhana, makes himself equal in mind to one who has attained the second jhana; not being one who has attained the third jhana, makes himself equal in mind to one who has attained the third jhana; not being one who has attained the fourth jhana, makes himself equal in mind to one who has attained the fourth jhana; not being one who has attained the attainment of the sphere of infinite space, makes himself equal in mind to one who has attained the attainment of the sphere of infinite space; not being one who has attained the attainment of the sphere of infinite consciousness... Having attained the attainment of the sphere of infinite consciousness, (he compares himself to one who has attained) the attainment of the sphere of infinite consciousness... not having attained the attainment of the sphere of nothingness, (he compares himself to one who has attained) the attainment of the sphere of nothingness... not having attained the attainment of the sphere of neither perception nor non-perception, he makes himself similar to one who has attained the attainment of the sphere of neither perception nor non-perception, with his mind – this is mental presumption. He should not train in presumption. He should not train, nor practice, nor engage in, nor thoroughly engage in, nor undertake and maintain presumption. He should abandon presumption, dispel it, make an end of it, bring it to naught. He should be remote from presumption, detached, fully detached, gone forth, released, liberated, disjoined, he should dwell with a mind free from boundaries – he should not train in presumption.