English
even if he speaks the truth, because of his desire to insult, incurs an offense of expiation for each word. And one who speaks high to low, even if he speaks falsely, because of his desire to insult, incurs an offense of expiation by this very training rule, not by the former one. And whoever says things like, "You are an extreme outcast, you are an extreme brahmin, you are a wicked outcast, you are a wicked brahmin," he too should be made to incur an offense. 26. In the case of "There are some here," by being spoken with avoidance, it is a wrong-doing. The same method applies to "who indeed... (etc.)... not we" in these cases. But for an unordained person, in all four cases, it is only a wrong-doing. But by words like "You are a thief, you are a pickpocket," for both ordained and unordained, in all cases, it is only a wrong-doing. But out of a desire for sport, for both ordained and unordained, in all cases, it is bad speech. Desire for sport. named, having the intention of sport and laughter. And in this training rule, excluding a bhikkhu, bhikkhunīs and all other beings are to be understood as being in the state of not having received full ordination. 35. In "one who holds meaning as foremost" and so on: One who explains the meaning of the Pāli text is "one who holds meaning as foremost"; one who recites the Pāli text is "one who holds Dhamma as foremost"; one who speaks, standing in admonition, in the manner of "even now you are an outcast, do not commit evil, do not become one whose destination is darkness," and so on, is indeed called "one who holds admonition as foremost." The rest is clear. Three origins – it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an action, released by perception, with intention, censured by the world, a bodily action, a verbal action, with unwholesome consciousness, and with painful feeling. But the offense of harsh speech arises from speech and mind, it is an action, released by perception, with intention, with unwholesome consciousness, with two feelings, both pleasant and neutral. The training rule on disparaging speech is the second. 3. Explanation of the Training Rule on Tale-bearing 36. In the third training rule – "those who have arisen in strife" means those in whom strife has arisen. "Strife" is the preliminary part of a quarrel, such as "this was done by this one and that one; if this is said, we will say that," and so on, a consultation within their respective parties. "Quarrel" is a bodily and verbal transgression leading to an offense. "Dispute" is a contentious discussion. "Those who have entered into that dispute" means those who have fallen into dispute. "Tale-bearing" means malicious speech; it is said to be speech that makes affection empty. 37. "Tale-bearing concerning bhikkhus" means tale-bearing about bhikkhus; having heard from a bhikkhu, it means tale-bearing brought by a bhikkhu to another bhikkhu. 38. "By two modes" means by two reasons. "Or of one desiring affection" means or of one wishing for their own affection, thinking, "thus I will be dear to this one." "Or of one intending division" means or of one desiring the division of one person from another, thinking, "thus this one will be divided from that one." "By birth and so on," all is just as stated in the previous training rule. Here too, beginning with a bhikkhunī, all are indeed considered unordained. Not of one desiring affection, not With the intention of causing division: Having seen one reviling and one enduring, thinking, "Oh, how shameless! He will think that such a venerable one can be spoken to again!" For one speaking thus, merely out of censure for evil, there is no offense. The rest is clear in meaning. It arises from three sources: from body and mind, from speech and mind, and from body, speech, and mind. It is an action, released by perception, with intention, censured by the world, a bodily action, a verbal action, an unwholesome thought, and has a threefold ending. The third rule on slander. 4. Explanation of the rule on teaching Dhamma word by word 44. In the fourth rule: "Appatissa" means not responding. When "Upāsaka" is said, they are not willing to listen to the words; this means disrespectful. Or "appatissaya" means having ignoble conduct. "Asabhāgavuttika" means having an unsuitable way of life, meaning not conducting oneself as one should among bhikkhus. 45. "Should teach Dhamma word by word" means should teach Dhamma word by word together; meaning, should teach section by section. Since that word, called a section, is of four kinds, therefore, to show it, the division of words into "pada, anupada, anvakkhara, anubyañjana" is stated. Therein, "pada" is intended to mean one line of a verse. "Anupada" is the second line. "Anvakkhara" is each individual letter. "Anubyañjana" is a subsequent consonant similar to a preceding consonant. Or, any single letter is "anvakkhara," a group of letters is "anubyañjana," a group of letters and consonants is "pada." The first word is "pada," the second is "anupada" – thus, the distinction here should be understood. Now, "pada" means starting together and ending together. When teaching Dhamma in verse, like "Mind precedes all mental states," one starts each word together with the novice and ends it together. For one teaching thus, an offense of expiation should be understood according to the number of words. "Anupada" means starting separately and ending together. When the elder says "Mind precedes all mental states," the novice, without reaching that word, [starts with] "m..." "Mind-made, the best of noses," he recites the second phrase together. These are set forth separately and then brought together. Even for one reciting thus, there is an offense of expiation by counting the words. By counting the syllables, when "form is impermanent" is said, if one utters "form" and when told, "Recite 'form is impermanent,' novice," he says only the syllable "form" and stops. Even for one reciting thus, there is an offense of expiation by counting the syllables. This method applies even to verse compositions. By counting the secondary sounds, when "form is impermanent" is said, if one utters the sound "feeling is impermanent," when the elder recites this discourse, "Form, monks, is impermanent, feeling is impermanent," and the elder says "form is impermanent," the novice, being quick-witted, utters the word "feeling is impermanent" together with the elder's word "impermanent" from "form is impermanent." Even for one reciting thus, there is an offense of expiation by counting the secondary sounds. This is the summary here: Whatever among these words and so forth one recites together, by that one incurs an offense. "Spoken by the Buddha" means the entire Vinaya Piṭaka, the Abhidhamma Piṭaka, the Dhammapada, the Cariyāpiṭaka, the Udāna, the Itivuttaka, the Jātaka, the Suttanipāta, the Vimānavatthu, the Petavatthu, and discourses like the Brahmajalasutta. "Spoken by disciples" means that which was spoken by disciples included in the four assemblies, such as the Anaṅgaṇasutta, the Sammādiṭṭhisutta, the Anumānasutta, the Cuḷavedallasutta, and the Mahāvedallasutta. "Spoken by sages" means the entire Paribbājakavagga spoken by external wanderers, and the questions of the sixteen brahmins, Bāvari's disciples, and so on. "Spoken by deities" means that which was spoken by deities; this should be understood in terms of the Devatāsaṃyutta, Devaputtasaṃyutta, Mārasaṃyutta, Brahmasaṃyutta, Sakkasaṃyutta, and so forth. "Connected with meaning" means based on the commentaries. "Connected with Dhamma" means based on the Pāli text; by both, it refers to that which is based on liberation. Although it refers to that which is based on liberation, for one who recites word by word the Dhamma that has been included in the three recitations— is an offense. But in those that are not based on the Buddha's words, composed with various languages, like verses and stanzas, there is no offense. Even if not included in the three recitations, in the Kulumba Sutta, the Rājovāda Sutta, the Tikkhindriya, the Catuparivaṭṭa, the Nandopananda, and such, there is an offense. Apalāladamana is also mentioned, but in the Mahāpaccari it is forbidden. In the questions of Meṇḍaka and Milinda, if it is the elder's own ingenuity, there is no offense. But if it is brought forth and spoken to convince the king, there is an offense there. But the Vaṇṇapiṭaka, Aṅgulimālapiṭaka, Raṭṭhapālagaajata, Āḷavakagajjita, Guḷhamagga, Guḷhavessantara, Guḷhavinayavedallapiṭaka, these are said to be not the Buddha's words. The Sīlūpadesa is said to have been spoken by the General of the Dhamma, and in that, there is an offense. There are also other things, like the Maggakathā, Ārammaṇakathā, Buddhika, Daṇḍaka, Ñāṇavatthu, Asubhakathā, and so on. In these, the thirty-seven constituents of enlightenment are expounded, and in the Dhutaṅgapañha, the practice is expounded. Therefore, it is said that in these, there is an offense. But in the Mahāpaccari and others, which were not included in the recitations, it is said that an offense occurs only in the Rājovāda, Tikkhindriya, Catuparivaṭṭa, Nandopananda, and Kulumba Suttas. And in the rest, whatever is spoken having been brought forth from the Buddha's words, only that is a ground for offense, not other things. This meaning is accepted. 48. "Reciting together" means that even if one takes the recitation together with an unordained person, one speaks together, and there is no offense. Here is the decision: An ordained person and an unordained person sit down and recite. The teacher says, "I will speak to those who are seated," and speaks together with them. There is an offense for the teacher. For one who takes the recitation together with an unordained person, there is no offense. If both stand and take the recitation, the same rule applies. If a young bhikkhu is seated,