6.

He who is virtuous in body, speech, and mind, obtains unceasing happiness here and in the other world.

7.

The sage whose body is well controlled1 can be harmed by nothing; he goes to an immortal dwelling-place, where there is no sorrow.

8.

The sage whose speech is well controlled can be harmed by nothing; he goes to an immortal dwelling-place, where there is no sorrow.

9.

The sage whose thoughts are always controlled can be harmed by nothing; he goes to an immortal dwellingplace, where there is no sorrow.

IO.

The steadfast control their bodies, the steadfast control their speech, the steadfast control their minds; when the steadfast are well controlled in everything, they go to an immortal dwelling-place, where there is no sorrow.

II.

It is good to control the body, it is good to control the tongue (speech), it is good to control the mind; to have everything controlled is good: the Bhixu who is entirely controlled is freed from all sorrows.2

12.

Watching over his speech, his mind well controlled,

1 Who carefully observes the rules

of the Pratimoxa.-P.

2 See Pratimoxa Sûtra, 9; Mel. Asiat., viii. pp. 591, 592.

doing nothing that is evil with his body, by observing these three ways of doing one finds the way spoken of by the Rischi.1

Chapter on Virtuous Conduct, the Seventh.

1 Gautama is frequently called the Great Rischi (Mahârischi). Comp. Pratimoxa Sutra, 10, loc. cit., p. 592.

VIII.

SPEECH.

I (306).

HE who says he has not done that which he has done, and he who is a liar, will go to hell; both these men alike, having gone to the next world, will be in a degraded state.

2.

Every man that is born, and who speaks wicked words, will cut himself with the axe of speech that has been born (with him).1

3.

2

He who praises a man who ought to be blamed, and who blames a man worthy of praise, brings sin 2 (upon himself) with his mouth; he who is sinful will not find happiness.3

4.

He who in this world loses his wealth at dice is a

1 Comp. Sutta Nipâta, 657 (Kokâliyasutta, 1). Pradj. Comm. agrees with the Sutta Nipata as to the origin of these four verses. The calumniator is called Kokâlika, a Bhixu who, having accepted the false theories of Devadatta, was residing with him in the Venuvana. He uses the same terms to describe the progress of Kokâliya's malady: "the boils, from being as large as

mustard seeds, became as large as lentils (sran-ma)," &c. Cf. Manu, iv. 256.

2 Hthab-khrol. Jäschke, "dispute, contest;" but P. says, "Some persons understand by hthab-khrol to do injury; but this is not exact, as it means that they do themselves such injury that it will prevent them enjoying (happiness)." 3 Comp. Kokâliyasutta, 2.

little sinful;1 he whose mind is evilly disposed towards the Tathagata is an extremely sinful person.2

5.

He who in this world uses his speech and mind in reviling an Ariya will go for ten millions (of lives) to the Nirabbudas 3 hell, and for a thousand and fortyone to the Abbudas.1

6.

He who in the sinfulness of his mind accuses one who is not sinful of guilt, increases his own punishment in hell. He who has the might (of wisdom) makes no wrong use of his speech; not even in his mind does he imagine strife.

7 (164).

They whose minds are perverted by false doctrines (heresies), and who renounce the teaching and the mode of living of the elect (Ariyas) and Arhats, are destroyed on account of their wicked deeds as is the reed by its seed,5

8.

One must only speak what is right, and must not speak evilly; from wicked words comes evil, one ought consequently to use proper language.

9.

The fool speaks wickedly, and it is by his speech that he is held in bondage; when one uses this kind of language and rejects the other,' him I call not a sage.

1 Hthab-khrol.

2 Comp. Kokâliyasutta, 3.

3 The Comm. gives the same description of the length of a life in these hells as does the Sutta Nipâta, pp. 120, 121. Ud, viv., vol. 71, fol. 193.

4 Comp. Kokâliyasutta, 4.

5

Spoken on account of Dêvadatta's five propositions to reform the life of the Bhixus. See Appendix.

6 Not to others, but to the speaker.-P.

7 According to the Commentary, "other" refers to the other world.

IO.

The Bhixus, who watch over their speech, who speak leisurely and without arrogance, who, in possession of the Law, do teach its value, their speech is pleasing.

II.

Well-spoken language is the principal thing, says the Ariya; to speak kindly and not unkindly is the second (best thing); to speak the truth and not lies is the third; to speak what is right and not what is futile is the fourth.1

12.

He who speaks words which bring him no grief and which will do no harm to his neighbour, speaks well.2

13.

Let one speak pleasing words, which, when he has spoken them, bring joy to his neighbour, and, being received with pleasure, cause him to commit no sin.3

14.

To speak the truth is (like) amrita; truth cannot be surpassed. The truth is holding fast to what is good and to what is right, say the righteous.*

15.

The words which the Buddha speaks and which remove all misery are words of truth; those that lead to nirvâņa cannot be surpassed.5

Chapter on Speech, the Eighth.

1 Comp. Subhâsittasutta, I (Sutta Nipâta, 449).

3 Comp. Subhâsitasutta, 3.
4 Comp. Subhâsitasutta, 4.

2 Comp. Sutta Nipâta, 450 (Subhâsitasutta, 2).

5 Comp. Subhâsitasutta, 5.