“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. “Mendicants, there are things that should be given up by the body, not by speech. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. There are things that should be given up by speech, not by the body. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. paññāya disvā → disvā disvā (bj, sya-all) Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? And what are the things that should be given up by the body, not by speech? Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya. These are the things that should be given up by the body, not by speech. Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? And what are the things that should be given up by speech, not by the body? Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ vācāya. It’s when a mendicant has committed a certain unskillful offense by way of speech. ‘āyasmā kho akusalaṁ āpanno kiñci desaṁ vācāya. ‘Venerable, you’ve committed a certain unskillful offense by way of speech. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena. These are the things that should be given up by speech, not by the body. Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Greed … macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ. and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom.
‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti— ‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’ ‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti— ‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’ ‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti— ‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’ Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. There are some ascetics and brahmins who are endless flip-floppers. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops on four grounds. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi? And what are the four grounds on which they rely? Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. This is the first ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? And what is the second ground on which they rely? Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. This is the second ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? And what is the third ground on which they rely? Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. This is the third ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? And what is the fourth ground on which they rely? So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: Because of that, whenever they’re asked a question, they resort to verbal flip-flops and endless flip-flops: Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. This is the fourth ground on which some ascetics and brahmins rely when resorting to verbal flip-flops and endless flip-flops. Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. These are the four grounds on which those ascetics and brahmins who are flip-floppers resort to verbal flip-flops and endless flip-flops whenever they’re asked a question. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … Any ascetics and brahmins who resort to verbal flip-flops and endless flip-flops do so on one or other of these four grounds. Outside of this there is none. Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. or they resort to flip-flops on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā. or they resort to flip-flops on four grounds … Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. dn1
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. pakkamiṁ → pakkāmiṁ (bj, sya-all, km, pts1ed) | anikkujjanto → anikkujjento (sya-all, km, mr) Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. dn2 So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. dn2 Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Pisuṇaṁ vācaṁ → pisuṇāvācaṁ (pts1ed) | samaggarato → samaggarāmo (bj) | anuppadātā → anuppādātā (pts1ed) Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Pharusaṁ vācaṁ → pharusāvācaṁ (pts1ed) | tathārūpiṁ → evarūpiṁ (si) Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: “That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: āsabhī vācā → āsabhivācā (sya-all, km) Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?” Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā: The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated: 35. Tathāgatapacchimavācā 35. The Buddha’s Last Words Ayaṁ tathāgatassa pacchimā vācā. These were the Realized One’s last words. “Suṇantu bhonto mama ekavācaṁ, “Hear, sirs, a single word from me.
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: He was telling a crowd in Vesālī: evaṁ → etaṁ (pts1ed, mr) | parisati → parisatiṁ (bj, pts1ed) Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: He heard what Sunakkhatta was saying. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: mn12 Kodhā ca panassa esā vācā bhāsitā. His words are spoken out of anger. taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. mn12 taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. mn12 taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. mn12 taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.
‘bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti? ‘Sir, might the Realized One utter speech that is disliked by others?’ ‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘He might, prince,’ say this to him, Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti. For even an ordinary person might utter speech that is disliked by others.’ ‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘He would not, prince,’ say this to him: Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Devadatta was angry and upset with what you said.’ “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? “Sir, might the Realized One utter speech that is disliked by others?” “bhāseyya nu kho, bhante, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti? mn58 “bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: mn58 Puthujjanopi hi taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti. mn58 “na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi— mn58 Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. mn58 “Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati. “In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. The Realized One does not utter speech that he knows to be true and correct, but which is harmful and disliked by others. Yañca kho tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, but which is disliked by others. Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. The Realized One does not utter speech that he knows to be untrue, false, and pointless, but which is liked by others. Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. The Realized One does not utter speech that he knows to be true and correct, but which is harmful, even if it is liked by others. Yañca tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ atthasaṁhitaṁ sā ca paresaṁ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. The Realized One knows the right time to speak so as to explain what he knows to be true, correct, and beneficial, and which is liked by others.
Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since there actually is another world, their speech that there is no other world is wrong speech. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Evamassime → evaṁ’si’me’ (bj, sya-all, km, pts1ed) Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since there actually is another world, their speech that there is another world is right speech. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down. Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since action actually does have an effect, their speech that action is ineffective is wrong speech. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since action actually does have an effect, their speech that action is effective is right speech. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down. Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. Since there actually is causality, their speech that there is no causality is wrong speech. ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṁ paccanīkatā asaddhammasaññatti attānukkaṁsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā. And that is how these many bad, unskillful qualities come to be with wrong view as condition—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue teachings, and glorifying oneself and putting others down. Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. Since there actually is causality, their speech that there is causality is right speech. ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṁ apaccanīkatā saddhammasaññatti anattukkaṁsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā. And that is how these many skillful qualities come to be with right view as condition—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true teachings, and not glorifying oneself or putting others down.
Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; They are: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view. Katamā ca, bhikkhave, micchāvācā? And what is wrong speech? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— Speech that’s false, divisive, harsh, or nonsensical. ayaṁ, bhikkhave, micchāvācā. This is wrong speech. Katamā ca, bhikkhave, sammāvācā? And what is right speech? Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi— Right speech is twofold, I say. atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; There is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment. atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. And there is right speech that is noble, undefiled, transcendent, a factor of the path. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? And what is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— The refraining from lying, divisive speech, harsh speech, and talking nonsense. ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. This is right speech that is accompanied by defilements. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? And what is right speech that is noble, undefiled, transcendent, a factor of the path? ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. This is right speech that is noble. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. They make an effort to give up wrong speech and embrace right speech: that’s their right effort. So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati. Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness. Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness. Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … For one of right speech, wrong speech is worn away. … sammāvācañce bhavaṁ garahati …pe… right speech …