Minor Collection
4. Omniscience

The Two Kinds Of Falsehood

Khuddaka Nikāya
4. Sabbaññutañāṇavagga
Musāvādagarulahubhāvapañha
Minor Collection
4. Omniscience
The Two Kinds Of Falsehood
Khuddaka Nikāya
4. Sabbaññutañāṇavagga
Musāvādagarulahubhāvapañha
Ruta suttaMil 5.4.3Sutta PiṭakaKhuddaka NikāyaMilindapañha5. Meṇḍakapañha4. SabbaññutañāṇavaggaMusāvādagarulahubhāvapañha
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PTS cs 9 ‘Venerable Nāgasena, it has been said by the Blessed One that a deliberate lie is an offence of the greatest kind (involving exclusion from the Order). PTS vp En 269 And again he said: “By a deliberate lie a BhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario commits a minor offence, one that ought to be the subject of confession made before another (member of the Order).” Now, venerable Nāgasena, what is herein the distinction, what the reason, that by one lie a Bhikkhu is cast out of the Order, and by another he is guilty only of an offence that can be atoned for. If the first decision be right, then the second must be wrong; but if the second be right, then the first must be wrong. This too is a double-edged problem now put to you, and you have to solve it.’

PTS cs 10 PTS vp Pali 193 ‘Both your quotations, O king, are correct. But a falsehood is a light or heavy offence according to the subject matter. For what do you think, great king? Suppose a man were to give another a slap with his hand, what punishment would you inflict upon him?’

‘If the other refused to overlook the matter, then neither should we be able to pardon his assailant, but should mulct him in a penny or so.’

‘But on the other hand, suppose it had been you PTS vp En 270 yourself that he had given the blow to, what would then be the punishment?’

‘We should condemn him to have his hands cut off, and his feet cut off, and to be skinned alive, and we should confiscate all the goods in his house, and put to death all his family to the seventh generation on both sides.’

‘But, great king, what is the distinction? Why is it that for one slap of the hand there should be a gentle fine of a penny, while for a slap given to you there should be so fearful a retribution?’

‘Because of the difference in the person (assaulted).’

‘Well! just so, great king, is a falsehood a light or a heavy offence according to the attendant circumstances.’

‘Very good, Nāgasena! That is so, and I accept it as you say.’

Here ends the problem as to the degree of offence in falsehood.

“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—‘sampajānamusāvāde pārājiko hotī’ti. Puna ca bhaṇitaṁ—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti. Bhante nāgasena, ko panettha viseso, kiṅkāraṇaṁ, yañcekena musāvādena ucchijjati, yañcekena musāvādena satekiccho hoti? Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘sampajānamusāvāde pārājiko hotī’ti, tena hi ‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatena bhaṇitaṁ—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tena hi ‘sampajānamusāvāde pārājiko hotī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.

“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—
‘sampajānamusāvāde pārājiko hotī’ti.
Puna ca bhaṇitaṁ—
‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti.
Bhante nāgasena, ko panettha viseso, kiṅkāraṇaṁ, yañcekena musāvādena ucchijjati, yañcekena musāvādena satekiccho hoti?
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—
‘sampajānamusāvāde pārājiko hotī’ti, tena hi ‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti yaṁ vacanaṁ, taṁ micchā.
Yadi tathāgatena bhaṇitaṁ—
‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tena hi ‘sampajānamusāvāde pārājiko hotī’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.

“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—‘sampajānamusāvāde pārājiko hotī’ti. Puna ca bhaṇitaṁ—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti. Bhante nāgasena, ko panettha viseso, kiṅkāraṇaṁ, yañcekena musāvādena ucchijjati, yañcekena musāvādena satekiccho hoti? Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘sampajānamusāvāde pārājiko hotī’ti, tena hi ‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti yaṁ vacanaṁ, taṁ micchā. Yadi tathāgatena bhaṇitaṁ—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tena hi ‘sampajānamusāvāde pārājiko hotī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho tavānuppatto, so tayā nibbāhitabbo”ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā—‘sampajānamusāvāde pārājiko hotī’ti. Bhaṇitañca—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tañca pana vatthuvasena garukalahukaṁ hoti. Taṁ kiṁ maññasi, mahārāja, idha koci puriso parassa pāṇinā pahāraṁ dadeyya, tassa tumhe kiṁ daṇḍaṁ dhārethā”ti? “Yadi so, bhante, āha—‘nakkhamāmī’ti, tassa mayaṁ akkhamamāne kahāpaṇaṁ harāpemā”ti. “Idha pana, mahārāja, soyeva puriso tava pāṇinā pahāraṁ dadeyya, tassa pana ko daṇḍo”ti? “Hatthampissa, bhante, chedāpeyyāma, pādampi chedāpeyyāma, yāva sīsaṁ kaḷīracchejjaṁ chedāpeyyāma, sabbampi taṁ gehaṁ vilumpāpeyyāma, ubhatopakkhe yāva sattamaṁ kulaṁ samugghātāpeyyāmā”ti.*ubhatopakkhe → ubhatopasse (pts-vp-pli1, mr)“Ko panettha, mahārāja, viseso, kiṅkāraṇaṁ, yaṁ ekassa pāṇippahāre sukhumo kahāpaṇo daṇḍo, yaṁ tava pāṇippahāre hatthacchejjaṁ pādacchejjaṁ yāva kaḷīracchejjaṁ sabbagehādānaṁ ubhatopakkhe yāva sattamakulā samugghāto”ti?*ubhatopakkhe → ubhatopasse (bj, pts-vp-pli1, mr)“Manussantarena, bhante”ti. “Evameva kho, mahārāja, sampajānamusāvādo vatthuvasena garukalahuko hotī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā—
‘sampajānamusāvāde pārājiko hotī’ti.
Bhaṇitañca—
‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tañca pana vatthuvasena garukalahukaṁ hoti.
Taṁ kiṁ maññasi, mahārāja, idha koci puriso parassa pāṇinā pahāraṁ dadeyya, tassa tumhe kiṁ daṇḍaṁ dhārethā”ti?
“Yadi so, bhante, āha—
‘nakkhamāmī’ti, tassa mayaṁ akkhamamāne kahāpaṇaṁ harāpemā”ti.
“Idha pana, mahārāja, soyeva puriso tava pāṇinā pahāraṁ dadeyya, tassa pana ko daṇḍo”ti?
“Hatthampissa, bhante, chedāpeyyāma, pādampi chedāpeyyāma, yāva sīsaṁ kaḷīracchejjaṁ chedāpeyyāma, sabbampi taṁ gehaṁ vilumpāpeyyāma, ubhatopakkhe yāva sattamaṁ kulaṁ samugghātāpeyyāmā”ti.*ubhatopakkhe → ubhatopasse (pts-vp-pli1, mr)
“Ko panettha, mahārāja, viseso, kiṅkāraṇaṁ, yaṁ ekassa pāṇippahāre sukhumo kahāpaṇo daṇḍo, yaṁ tava pāṇippahāre hatthacchejjaṁ pādacchejjaṁ yāva kaḷīracchejjaṁ sabbagehādānaṁ ubhatopakkhe yāva sattamakulā samugghāto”ti?*ubhatopakkhe → ubhatopasse (bj, pts-vp-pli1, mr)
“Manussantarena, bhante”ti.
“Evameva kho, mahārāja, sampajānamusāvādo vatthuvasena garukalahuko hotī”ti.
“Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.

“Bhāsitampetaṁ, mahārāja, bhagavatā—‘sampajānamusāvāde pārājiko hotī’ti. Bhaṇitañca—‘sampajānamusāvāde lahukaṁ āpattiṁ āpajjati ekassa santike desanāvatthukan’ti, tañca pana vatthuvasena garukalahukaṁ hoti. Taṁ kiṁ maññasi, mahārāja, idha koci puriso parassa pāṇinā pahāraṁ dadeyya, tassa tumhe kiṁ daṇḍaṁ dhārethā”ti? “Yadi so, bhante, āha—‘nakkhamāmī’ti, tassa mayaṁ akkhamamāne kahāpaṇaṁ harāpemā”ti. “Idha pana, mahārāja, soyeva puriso tava pāṇinā pahāraṁ dadeyya, tassa pana ko daṇḍo”ti? “Hatthampissa, bhante, chedāpeyyāma, pādampi chedāpeyyāma, yāva sīsaṁ kaḷīracchejjaṁ chedāpeyyāma, sabbampi taṁ gehaṁ vilumpāpeyyāma, ubhatopakkhe yāva sattamaṁ kulaṁ samugghātāpeyyāmā”ti.*ubhatopakkhe → ubhatopasse (pts-vp-pli1, mr)“Ko panettha, mahārāja, viseso, kiṅkāraṇaṁ, yaṁ ekassa pāṇippahāre sukhumo kahāpaṇo daṇḍo, yaṁ tava pāṇippahāre hatthacchejjaṁ pādacchejjaṁ yāva kaḷīracchejjaṁ sabbagehādānaṁ ubhatopakkhe yāva sattamakulā samugghāto”ti?*ubhatopakkhe → ubhatopasse (bj, pts-vp-pli1, mr)“Manussantarena, bhante”ti. “Evameva kho, mahārāja, sampajānamusāvādo vatthuvasena garukalahuko hotī”ti. “Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.

Musāvādagarulahubhāvapañho tatiyo.

Musāvādagarulahubhāvapañho tatiyo.

Musāvādagarulahubhāvapañho tatiyo.