4nt→8aam #3: Sammā-Vācā

3. sammā-vācā

3.1 musā-vādā veramaṇī

Lying: Never lie!

KN Iti 25 musā-vāda: lying-speech

♦ 5. musā-vāda-suttaṃ (KN 4.25) n
KN Iti 25 lying-speech-discourse
(derived from thanissaro)
♦ 25. vuttañh-etaṃ bhagavatā,
§25. {This}-was-said (by) the Blessed One,
vuttam-arahatāti me sutaṃ --
said-(by the)-Arahant (so) I have-heard:
♦ “eka-dhammaṃ atītassa, bhikkhave, purisa-puggalassa
“one-thing transgressed, *********, (for a) person,
nāhaṃ tassa kiñci pāpa-kammaṃ a-karaṇīyanti
there is no evil-action not-(to be)-done.
(this I) say.
katamaṃ eka-dhammaṃ?
Which one thing?
yadidaṃ bhikkhave, sampajāna-musā-vādo”ti.
just-this, monks: deliberate-lie-telling."
etam-atthaṃ bhagavā avoca.
this-(is the)-meaning (of what) the-blessed-one said.
tatth-etaṃ iti vuccati —
(with regard to)-that thus (was it) said.


♦ “eka-dhammaṃ atītassa,
"one-thing transgressed,
musā-vādissa jantuno.
lying-speech (by a) person,
♦ vitiṇṇa-para-lokassa,
rejecting-[concern for the]-after-world,
natthi pāpaṃ a-kāriyan”ti.
(there is)-no evil (he will) not-do."
♦ ayam-pi attho vutto bhagavatā,
This-also (was the) meaning (of what was) said (by) the-blessed-one.
iti me sutanti.
so I heard.
(end of sutta)
See also: MN 61

MN 61 (Never lie! Lying leads to every evil)

evameva kho, rāhula,
“In the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,
when anyone feels no shame in telling a deliberate lie,
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.
there is no evil, I tell you, he will not do.
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —
Thus, Rāhula, you should train yourself,
evañhi te, rāhula, sikkhitabbaṃ.
‘I will not tell a deliberate lie even in jest.’

3.2 pisuṇāya vācāya veramaṇī

3.3 pharusāya vācāya veramaṇī

3.4 samphappalāpā veramaṇī

3.5 closely related

AN 4.149 su-carita: gives 4 opposites of wrong speech

saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā
True-speech, non-divisive, gentle, judicious

AN 4.221 contains same info as AN 4.149, but also explicitly lists 4 wrong speeches

AN 5.198 5 factors of good speech

Kālena ca bhāsitā hoti,
(at the) proper-time ** {it is} spoken ****,
saccā ca bhāsitā hoti,
Truth ** {is} spoken ****,
saṇhā ca bhāsitā hoti,
Softly [, gently] {it is} spoken ****,
Attha-saṃhitā ca bhāsitā hoti,
Beneficial-things ** {are} spoken ****,
Metta-cittena ca bhāsitā hoti.
(with) good-will-(in)-mind ** {it is} spoken ****.

MN 95 five types of truth preservation

‘evaṃ me diṭṭhinijjhānakkhantī’’ti — iti vadaṃ saccamanurakkhati,
pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. katame pañca? saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti — ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. api ca, bhāradvāja, surucitaṃyeva hoti ... pe ... svānussutaṃyeva hoti ... pe ... suparivitakkitaṃyeva hoti ... pe ... sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ — ‘idameva saccaṃ, moghamaññan’”ti.
“If a person approves of something…if he receives an oral tradition…if he [reaches a conclusion based on] reasoned cogitation…if he gains a reflective acceptance of a view, he preserves truth when he says: ‘My reflective acceptance of a view is thus’; but he does not yet come to the definite conclusion: ‘Only this is true, anything else is wrong.’ In this way too, Bhāradvāja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.”

AN 4.3 speaking dispraise of what deserves praise

Khata 1: maimed 1: one is maimed and generates serious demerit (apuññaṃ pasavati) if one doesn't carefully investigate and scrutinize before doing 4 things: 1) speak praise of one who deserves dispraise, 2) speaking dispraise of one who deserves praise, 3) believing things that shouldn't be believed, 4) not being suspicious of things that one should be. The four opposites generate much merit. The verses claim heavy karmic consequences, even hell or heaaven

AN 5.159 conditions for teaching others

“It’s not easy to teach the Dhamma to others, Ananda. The Dhamma should be taught to others only when five qualities are established within the person teaching. Which five?
“[1] The Dhamma should be taught with the thought, ‘I will speak step-by-step.’
“[2] The Dhamma should be taught with the thought, ‘I will speak explaining the sequence [of cause & effect].’
“[3] The Dhamma should be taught with the thought, ‘I will speak out of compassion.’
“[4] The Dhamma should be taught with the thought, ‘I will speak not for the purpose of material reward.’
“[5] The Dhamma should be taught with the thought, ‘I will speak without hurting myself or others.’

Oral Tradition

Oral Tradition

Not Dhamma (taught by Buddha) but very useful

fallacy & cognitive bias: