Paṭisota

7. Pharusavācā — Abstaining from Harsh Speech 7.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same practice of wise reflection ( paṭisañcikkhati ) , now applying it to harsh or abusive speech ( pharusā vācā ) . 7.2 Yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to address or speak to me with harsh speech, that would not be pleasing or agreeable to me. The disciple begins with his own experience. He recognizes that being spoken to harshly, rudely, or abusively is unpleasant . 7.3 Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to address or speak to another person with harsh speech, that would likewise be unpleasant and disagreeable to that person. The reflection is then extended to another person. If I dislike being spoken to harshly, I should recognize that another person...

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6. Pisuṇavācā — Abstaining from Divisive Speech 6.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The noble disciple continues the same method of wise reflection ( paṭisañcikkhati ) , now applying it to divisive or slanderous speech ( pisuṇā vācā ) . 6.2 Yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to cause my friends to become divided from me through divisive speech, that would not be pleasing or agreeable to me. The disciple considers his/her own experience. He recognizes that having someone damage his friendships through slander, or words that create division, would be painful and unwelcome . 6.3 Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to cause another person's friends to become divided from them through divisive speech, that would likewise be unpleasant and disagreeable to that person. T...

5. Musāvāda — Abstaining from False Speech 5.1 Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati: Furthermore, householders, the noble disciple reflects in this way: The Buddha continues the same method of wise reflection ( paṭisañcikkhati ), now applying it to speech—specifically, false or deceptive speech. 5.2 Yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. If someone were to harm or undermine my interests through false speech, that would not be pleasing or agreeable to me. The disciple begins by considering his own experience. He/she recognizes that being harmed, deceived, or having one's interests damaged through false speech is unpleasant. 5.3 Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. And if I were to harm or undermine another person's interests through false speech, that would likewise be unpleasant and disagreeable to that person. The reflection is extended to another person. Just as I do not ...