T 212.9 诽谤品第九

The Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī. At that time, the World-Honored One was surrounded by countless great assemblies, expounding the Dharma for them. At that time, there was a Canda-māṇava in the city of Śrāvastī. The Canda-māṇava had deep-seated hatred and enmity, and his sinful consciousness was not removed. He carried a wooden bladder covered with clothes, left the city of Śrāvastī, and went to Jetavana Monastery. From afar, he saw the World-Honored One expounding the Dharma for countless great assemblies. He was overjoyed and could not contain himself. "Today, I must disgrace the Śramaṇa Gautama in the great assembly, so that my teacher can receive offerings." In the great assembly, he spoke this verse:

The Dharma is sweet and delights people, and from his mouth comes immeasurable meaning
It makes me, who am pregnant, not ashamed of this proper and suitable thing.

At that time, the World-Honored One emitted a soft and gentle sound, like the voice of a kalaviṅka bird and also like the sound of Brahmā, and spoke this verse:

"Lying is close to hell" means saying that something exists when it does not, and saying that something is true when it is not. Not having experienced something, to say that one has experienced it many times - such people fall into the eight great hells and enter the sixteen cauldrons. Therefore, it is said, "Lying is close to hell." "Saying one did not do what one did" means that there are two kinds of offenses: one is actually doing it and committing it; the other is lying and saying one did not do it. This offense is the most serious and its retribution is immeasurable. Therefore, it is said, "Saying one did not do what one did." "Both offenses are received later" means that these two heavy offenses are the root of calamity and disaster, leading to the loss of one's body and life. The wise do not do them. Therefore, it is said, "Both offenses are received later." "This practice itself drags one there" means that worldly people create defiled practices that burden themselves. Later, they receive their retribution, and even their relatives cannot save them. They experience it for eons before being liberated. Therefore, it is said, "This practice itself drags one there."

The axe is in the mouth of a person" means that the axe of evil speech is in the mouth of a person. It is used to cut off one's own body.

"The axe is in the mouth of a person" means that the axe of evil speech is in the mouth of a person. It is used to cut off one's own body.

"The axe is in the mouth of a person" means that the axe of evil speech is in the mouth of a person. It is used to cut off one's own body.

The axe is in the mouth of a person" means that the axe of evil speech is in the mouth of a person. It is used to cut off one's own body.

"The axe is in the mouth of a person" means that the axe of evil speech is in the mouth of a person. It is used to cut off one's own body.

Praise and blame, both are evil. Those who like to stir up
disputes with their mouths will all be without peace in the end.

"Praise and blame, both are evil" means that praising and blaming are both evil.

Strife for little gain is like concealing lost wealth. Arising from
that, it leads to strife, causing the mind to turn towards evil.

Strife for little gain is like concealing lost wealth. Arising from that, it leads to strife, causing the mind to turn towards evil.

Hundreds of thousands of niraya hells, thirty-six and five, those who slander
the sages rely on the mouth to give rise to evil vows.

At that time the World Honored One told the bhikṣus: 'The bhikṣu Guānpó himself invited disaster and entered the niraya hell. At that time the jailer Ābhāsvara pulled out his tongue with an iron clamp, which was several hundred zhang long, stretched it out flat, and nailed it with iron nails. He plowed his tongue with a thousand oxen and a blazing plowshare, dying and reviving hundreds of thousands of times in a day. The reason for this is that his evil karma has not yet been eliminated. He will have to go through thirty-six and five hells, suffering immeasurable and indescribable pain. After leaving that hell, he will be reborn as an animal or hungry ghost, and will have to go through hundreds of thousands of kalpas to finish his karmic suffering. If he is reborn as a human, he will be deaf, blind, mute, and have incomplete faculties. His words will not be genuine and he will be slandered a lot. If he walks on the road, he will be beaten by others. Therefore, bhikṣus should diligently cultivate the Way and be cautious not to slander sages and bhikṣus. Those who slander sages will suffer like this. Thus, bhikṣus should practice accordingly.' At that time, the bhikṣus, having heard the Buddha's teaching, joyfully received and practiced it.

Without the Way, one falls into evil paths, increasing the suffering of hell. Far from
fools, cultivate the mind of patience, contemplate the truth, and there will be no transgression.

Without the Way, one falls into evil paths, empty and unreal, not seeing the right path to rely on, deceiving and causing disaster. It is like the Channa and Guānpó bhikṣus, who were empty and unreal, slandering sages and Śāriputra and Maudgalyāyana bhikṣus, suffering the consequences for countless kalpas without ceasing. Therefore, it is said: 'Without the Way, one falls into evil paths.' 'Increasing the suffering of hell' means entering hundreds of thousands of niraya hells and also entering thirty-six and five a-fu hells, suffering immeasurable pain in the body. After leaving the hells, one will again take on a hellish body, increasing the suffering of hell. Therefore, it is said: 'Increasing the suffering of hell.' 'Cultivating the mind of patience far from fools' means always being fearful, hearing about violating precepts and prohibitions, the hair on one's body standing on end. One should distance oneself from ignorance and endure what is difficult to endure. Therefore, it is said: 'Cultivating the mind of patience far from fools.' 'There will be no transgression by contemplating the truth' means that in removing defilements and stopping illness, nothing is better than the Four Noble Truths. If one can concentrate the mind without distraction and contemplate the form and vessel inside and outside without a self, one can then be free from the sounds of slander. Therefore, it is said: 'There will be no transgression by contemplating the truth.'

Chapter 9: Slandering, Part 2

If one relies on the inner treasury, relying on the sages
for livelihood, fools fall into evil, still wishing for wrong views.

In the past, the Buddha was in the Jetavana Anāthapiṇḍada-ārāma in Śrāvastī, surrounded by tens of millions of people in front and behind, teaching the Dharma. A certain bhikṣu rose from his seat, bared his right arm, joined his palms, and said to the Buddha, "Do not speak of the cessation of nirvāṇa, Tathāgata. The Tathāgata's essential teachings of the sages, the Tathāgata's present dharmas, are tranquil and unconditioned, and he delights in them himself." At that time, the World-Honored One told the bhikṣus, "Look at this foolish person, who will fall into evil destinies and forever destroy his life. Not only does he rebuke the Tathāgata today, but also in the past, countless eons ago, he also rebuked the Tathāgata Vipaśyin, causing him not to teach the Dharma. Not only did he rebuke the Tathāgata Vipaśyin, but he also rebuked the Tathāgata Śikhin, causing him not to teach the Dharma. He also rebuked the Tathāgata Viśvabhū, the Tathāgata Krakucchanda, and the Tathāgata Kanakamuni. Now, the seventh Tathāgata, Arhat, Perfectly Enlightened One has appeared in the world, and he has come to rebuke me, causing me not to teach the Dharma. If this foolish person had focused his mind and intentions to not rebuke the Tathāgata, he would have been able to sit in this seat, eliminate all defilements, and attain the purity of the Dharma eye." At that time, the World-Honored One, in the midst of the great assembly, spoke this verse:

Having missed this excellent opportunity, I vow to seek
again, never seeing the truth, let alone seeing the ultimate.

Bhikṣus, you should know that this foolish ordinary person, by criticizing the Tathāgata, will destroy his own life and be separated from the Buddha, Dharma, and Saṃgha." If one relies on the inner treasury, the Tathāgata's profound Dharma treasury is without attachment. There are three aspects to this: First, the afflictions of the three realms are completely exhausted without remainder, also called an arhat. Second, there is no further birth and death, with no further germination or growth. Third, offerings from gods and humans are all able to be digested, causing the previous givers to receive blessings without end. Therefore, it is said, "If one relies on the inner treasury." Relying on the sages for livelihood means there are two kinds of sages: First, those who accomplish wholesome roots are called sages. Second, those who accomplish the undefiled are called sages. Such sages do not rely on wrong views to seek livelihood, but rely on the profound Dharma and wondrous wisdom to seek livelihood. Therefore, it is said, "Relying on the sages for livelihood." Foolish ones fall into evil means that, like that bhikṣu who criticized the Tathāgata, causing him not to teach the Dharma, saying, "The Tathāgata should rest in nirvāṇa, the Tathāgata's essential teachings of the sages, the Tathāgata's present dharmas, are tranquil and unconditioned, and he delights in them himself. Why teach the Dharma to the great assembly?" Such comparisons show that fools do not recognize the truth and bring upon themselves misfortune and evil. They wish for boiling water and fire to be their dwelling. This person should not be allowed to sit, rise, or speak. Therefore, it is said, "Foolish ones fall into evil." Still wishing for wrong views means having doubts and views that are accustomed to upside-down thinking for a long time, associated with extreme views. As the sūtras say, "The Buddha told the elder, 'Those with wrong views commit bodily, verbal, and mental actions as they say. They give rise to thoughts and intentions that run in myriad ways, all giving rise to wrong views that cannot be associated with. They destroy wholesome roots and increase evil seeds. Why is this? Elder, you should know that wrong views are a sickness that deludes the true Dharma. It is like the seeds of Ikshvāku, Emperor Tārā, and Śiśupāla scattered on the ground, gradually growing with timely watering, fire warming, wind moving, and earth holding, later growing large, but being extremely bitter, rough, foul-smelling, and inedible.' Those with wrong views are also like this, committing bodily, verbal, and mental actions.

Like bamboo and reeds growing nodes, they harm their
own bodies. Speaking should be good, not teaching evil.

Like bamboo and reeds growing nodes, bamboo and reeds grow nodes that are rough and long. If they encounter a violent wind, they lean against each other and enter their own nodes. The nodes wither by themselves and do not grow again. The words spoken by that bhikṣu are also like this, bringing upon themselves their own faults, not for others. Therefore, it is said, "Like bamboo and reeds growing nodes, they harm their own bodies." Speaking should be kind and compassionate towards all. Therefore, it is said, "Speaking should be good." There are teachings of speech that are not good dharmas, leading to evil paths in the future. Even a human body is still possible to practice, with eloquence and understanding only occasionally.

From goodness one attains liberation, from evil one does not attain liberation. Those who
are liberated through goodness are wise, and this is liberation from evil afflictions. The
wise and holy do not liberate in this way, like the foolish who attain liberation.

"Liberation from goodness means that the ultimate place of liberation is without taints. Speaking should be good. Those who speak well and speak kindly are respected by others, and wherever they go they benefit many. Therefore, it is said, "Liberation from goodness." Not liberated from evil means always harboring worries and mental afflictions, constantly fearing. Therefore, it is said, "Not liberated from evil." Those who are liberated through goodness are wise. Liberation does not necessarily mean liberation. One may be bound by the king. What is meant by liberation is liberation of both mind and body. Therefore, it is said, "Those who are liberated through goodness are wise." This is called liberation from evil afflictions. There are two causes of bondage: the present body and the future body. The present body is bound by shackles, beatings, and the five kinds of torture, and is also bound by the fetters and afflictions, wandering through the five destinies. Only those who can liberate themselves are truly liberated. Therefore, it is said, "Liberation from evil afflictions." The wise and holy do not liberate in this way. The wise and holy have two kinds of practices: first, accomplishing the wholesome roots; second, accomplishing the undefiled. The words and teachings spoken by those wise and holy ones do not harm themselves, and there is no suffering in the future. Therefore, it is said, "The wise and holy do not liberate in this way." Like the foolish who attain liberation means that foolish people practice and are attached to the wrong path, not following the right path, and thus dragging themselves towards the three evil destinies. Therefore, it is said, "Like the foolish who attain liberation.

Monks who hold harmful intentions, not speaking rashly, attain loyalty. Speaking
righteously and according to the Dharma, such words are gentle and sweet.

"Monks who hold harmful intentions means that monks guard their speech and mind, able to restrain themselves. Their speech is not verbose. Whether among monastics or laypeople, they speak in a balanced way, not disturbing either side. Therefore, it is said, "Monks who hold harmful intentions." Not speaking rashly, attaining loyalty means speaking little but being mostly correct, not deviating from the Buddha's words. The worldly is noisy, but the mind is always far removed. Therefore, it is said, "Not speaking rashly, attaining loyalty." Speaking righteously and according to the Dharma means speaking fully, without any omissions in the body of phrases or the body of flavors. Therefore, it is said, "Speaking righteously and according to the Dharma." Such words are gentle and sweet, expressing immeasurable meanings, delighting the minds of people. The teachings are inexhaustible, like the sweet dew of the heavens, with a good mind and no anger. They do not discriminate between noble and humble families, but speak equally without any increase or decrease in mind. Therefore, it is said, "Such words are gentle and sweet.

Well-spoken teachings of the sages and worthies, Dharma teachings and teachings according to the Dharma, are the second. Mindful
teachings and teachings according to mindfulness, are the third. Truthful teachings and teachings according to truth, are the fourth.

Well-spoken teachings of the sages and worthies means that the teachings of sages and worthies must have a basis for speaking, and they are able to save sentient beings without fail. Therefore, it is said, "Well-spoken teachings of the sages and worthies." Dharma teachings and teachings according to the Dharma are the second. In the teachings of sages and worthies, the Dharma is the abode, and the non-Dharma is the abode. Why is this? When teaching the Dharma, it widely spreads the path of sages and worthies, increasing wholesome roots. When teaching the non-Dharma, it increases unwholesome roots and wholesome dharmas are diminished. Well-spoken teachings of the sages and worthies is the first sentence. Dharma teachings and teachings according to the Dharma are therefore said to be the second. Mindful teachings and teachings according to mindfulness are the third. Speech that is gentle is loved by people, while coarse speech is disliked by people. Those who wish to be remembered by others should reflect on their own goodness. Even animals, upon hearing harsh words, feel sorrowful. Once there were two men who each owned a strong ox. One bragged and wanted to compete with the other's ox. If he lost, he would have to pay five hundred coins. The two oxen were plowing together, and the one ox was indeed stronger. The owner scolded, "You lazy ox, work harder!" The ox heard the scolding and immediately lay down on the ground, losing the five hundred coins. The next day, the owner scolded the ox, "You are called a good ox, yet you made me lose money and embarrassed me!" The ox replied to its owner, "Try again, and I will do my best. I will double your money!" It then plowed again, and as the ox said, it doubled the money. Even animals can recognize good and bad words, so how can humans not recognize good and bad words? Therefore, it is said, "Mindful teachings and teachings according to mindfulness are the third." Truthful teachings and teachings according to truth are the fourth. Those who delight in learning fear the suffering and difficulties of the five paths of rebirth. If they harm others without benefiting them, they block the path to nirvana and open the gates of hell. The Tathāgata wishes to reveal the true and wonderful meaning, and therefore speaks truthfully and according to truth, which is the fourth.

Therefore, when speaking, one must ensure that oneself is without
trouble and not harm others. This is called speaking well.

Therefore, when speaking, one must ensure that oneself is without trouble and not harm others. This is called speaking well.

When speaking, one's words should be agreeable and bring joy, not
leading to ill-will. When speaking, one's words should be acceptable to all.

When speaking, one's words should be agreeable and bring joy, not leading to ill-will. When speaking, one's words should be acceptable to all.

The truth is like nectar, the teaching is supreme. Speaking the truth
and in accordance with the Dharma is the foundation of the path.

The truth is like nectar, the teaching is supreme. Speaking the truth and in accordance with the Dharma is the foundation of the path.

Speaking like the Buddha's words is auspicious and attains liberation. It can
cut off the edge of suffering. This is called the best among words.

Speaking like the Buddha's words is auspicious and attains liberation. It can cut off the edge of suffering. This is called the best among words.