I.2 Confess to the four kinds of non-virtues of speech:

Lying, divisive speech, harsh speech, and idle talk,

the four non-virtues of speech,

I now confess.

Lying: If one has not seen the meditational deity, devas and spirits, etc. but say hs has seen them, or if one has not attained the signs of realization, received a Buddha's prediction but say he has, these are serious lies regarding the Dharma. Monks who tell such lies break the root precepts. Slandering without reason or making false statements about the Dharma, gurus, and the monks, and deceiving the guru or one's parents, etc. are serious lies; all kinds of deceitful talk that misleads or confuses others, whether it achieves the purpose or not, are middling lies; saying one has not seen it when he has seen it, or telling lies with one's own additions, or even telling lies as a joke are lesser lies. The offense of lying oneself or instigating others to lie is exactly the same.

Telling lies for the sake of gain, etc. is lying out of greed; telling lies to harm others is lying out of anger; telling lies with conceit, which makes others feel that one has merits even though one has no merits, is lying out of ignorance.

Based on the different motives for lying, the retribution fruit is to fall into the three lower realms correspondingly. Although one may be reborn as a human, the words spoken are not believed even by one's own parents. One may end up lying even when one wants to tell the truth, has bad breath, and has unclear speech or stutter. Liars who "saw something but said they did not see it" are reborn as blind people. Wherever one goes, one will always encounter people who lie and deceive. Everything this person does is in vain, and he likes to tell lies life after life. 

As the Vinaya says: A person who tells lies is like the water in a container that is poured out, only a small amount of merit is left. Just as the remaining small amount of water leaks to the ground, all the merits of his pure and virtuous deeds are lost. Just as an empty container is turned upside down, his pure and virtuous deeds and all merits are ruined. Just as a mad elephant will do anything, a foolish person who tells lies will say anything. It is also said: "Those who tell lies, will be separated from all Dharma, they destroy their future lives, and may commit any misdeed."

If a monk lies, he is not a monk anymore. As it is said in the "Chapter On Causes and Conditions": "If one tells lies ignoring precepts, he is not a monk even his head is shaved. If he is ignorant and indulges in greed, how can he be a monk?" The same is true for lay people who tell lies. In terms of worldly matters, if a person does not abide by his vow and breaks his promise, then he cannot be trusted at all. Just like a pocket without a button, he is disgusting like fithy matters, not regarded as a good person like a crow, and insignificant like a bubble or a banana tree.

Those who tell lies to deceive others will not succeed in the end, and can only destroy themselves in the end. Once upon a time, there was a dyer named Gurema(?)(古热玛) in the Magadha(?)(玛嘎达地区) area. She lived in a leaf thatched hut on the edge of the city and worked on dyeing. Once, she covered the opening of a vat filled with reddish yellow dye with leaves and went out to pick flowers. At this time, a female jackal came there. She stepped on the dye-vat and broke the cover (leaves) and fell into it. As a result, her body was dyed yellow. She came to a cemetery and met a wolf. The wolf was very envious and asked, "Who are you?" The jackal was very proud of her fur color and said, "I am the beast Sharona(?)(夏绕那野兽) from heaven." All witless people just echo hearsay. Because of the false words, the wolf praised the jackal to all the beasts, and they all believed it. In the end, all the beasts became the jackal's folllowers. 

When the jackal's mother knew about this, she said to her, "Alas, daughter! After bathing in clean water, and put yourself in a low position, then you will be fine. Those who are inferior but become proud because of superficial qualities, will suffer in the long run!" Despite such advice, she refused to listen. When the lion served her respectfully and let her ride on its back, she shouted loudly, and the lion recognized her as a jackal and thought, "This despicable animal dare to let me carry him." So he roared loudly. The jackal fainted and fell to the ground. All the animals said angrily, "This jackal has deceived us." They plucked all her hair, causing her great pain. A deva said, "If one's power is not up to it, and become prideful because of apparent qualities, his happiness will not last. Thus the jackal falls." Those who lie with greed or anger will surely end up like this.

So, who is prone to lying? People who do not watch over the sense bases, have strong greed and hatred, love to seek advantages, are talkative like parrots, have no shame, or act rashly are prone to lying.

Those who abstain from lying are like flowers and honey that please everyone. They will avoid the above-mentioned faults of lying, and the merits the opposite of which will be gained. As the sutra says: "The real wish-fulfilling jewel is the rarest among all the wish-fulfilling jewels; the real lamp that brightens is the most superior among all lamps; the truthful folks are most precious among all family and friends." Those who do not lie temporarily (before they attain enlightenment) become the trust of everyone, just like pure gold. And they will be reborn in the heavens after death. Just as the sutra says: "For the benefit of others and do not deceive, or for oneself or out of fear, those who do not lie, will go to the good realms." Moreover, eliminating lying is the cause of ultimately attaining the mark of perfect tongue of true speech of perfect enlightenment.

Divisive speech: refers to the language that provokes disharmony between others. Among them, serious divisive speech refers to destroying the harmony of the Sangha, that is, to sow discord between the Buddha and his followers. Similar to this is to sow discord between the guru, the accomplished monk and his followers; middling divisive speech refers to destroying the relationship between temples, among a group of four to eight monks; lesser divisive speech refers to the person who wants to gossip about and sow discord among two or more monks or lay people, between neighbors, or between couples who have had harmonious, friendly, cordial relationship, so as to cause resentment, fight, or create discord. 

Telling lies directly or sow discord by flattery or tricks, as well as instigating others to make divisive utterances, are all the same misdeeds. Because the intention stems from the three poisons, the retribution fruit of lying is to fall into the three lower realms correspondingly. Even if one is reborn as a human, his outflowing fruit is the same as that of telling lies. His family and servants are not harmonious, unwilling to live in one place, and his mind is unstable. No matter where he goes, he will meet people who say divisive words, and he also always likes to say divisive words.

Although the actual breaking of the harmony of the Sangha does not happen in the present age, similar instigation of the relationship between the gurus and the disciples, and between temples, does happen from time to time nowadays. This crime is close to the crimes that end up in Avici hell. In the past, when Devadatta destroyed the harmony of the Sangha, no roots of virtue arose in the mind continuum of the sentient beings in the entire Three Great Thousand Worlds. What is said here is similar to it. For example, it is said in the Manjusri Root Tantra and other texts: If there is a person who creates conflicts between temples or gurus, like a stick that stirs blood, he will fall immediately into the Avici Hell after death. If a dispute is provoked among the Sangha, until it is resolved, all the sentient beings in the area will fall into hell because of the anger. Just like seeds will not germinate on scorched ground, the result of practicing the Dharma cannot arise within several yojanas of the village where the dispute occurs. The Sutra of Inspiration for Generating Bodhichitta(?)(劝发胜心经) says: "Where there are disputes and conceptual proliferation, it is better to stay a hundred yojanas away. Where there are afflictions, do not stay there for a moment."

In today's times, most people talk through their hats and senselessly, gossiping within and among lay men and women, cities, towns, neighborhoods, and temples, etc., causing disputes and creating chaos. This is simply creating negative karma below the level of heinous crimes, which is extremely dangerous. Therefore, having a hold on one's mouth is most essential. Only saints and accomplished monks who have attained the bhumis will not be ruined by divisive talk. For most ordinary people, it is easy to part ways because of slander. This is mainly because (most ordinary people) like the new and dislike the old, are frivolous and superficial, and have many impure thoughts. As the Vinaya says: "Trusting strangers, following base people, hastily abandoning friends, are the three characteristics of fools."

Now, whether we are monks in temples or lay couples, we are all brothers and sisters who are connected through the same teachings of Buddha Sakyamuni. Especially, all sentient beings who have formed connections by attending this Sukhavati Retreat are disciples of Amitabha, and are fellow Dharma friends who will be reborn in Sukhavati. Therefore, do not listen to the lies of those who follow slanderers and abandon close friends. The Vinaya says: "Do not abandon friends because of others' words, observe what others say. Those who want to provoke will look for opportunities, therefore, do not follow divisive words."

Generally speaking, people who are hypocritical, shameless, flattering, sweet-talking, impure-minded, or have "two faces and three knifes" like to say divisive words. Therefore, you should not mix with such people for even a moment. As it is said in the "Chapter On Causes and Conditions": "the unfaithful, the stingy, those who sow discord, the wise should not get close to, and should not associate with bad friends."

A long time ago, a lioness killed a cow and raised its calf together with her own lion cubs. When the lioness was dying, she left the words: "You two are brothers who I fed with the same milk. In this world, there are many people who sow discord. So after I die, don't listen to anyone's words." After saying this, she died. Behind the lion, there was often an old fox who ate leftover meat. Later, whenever the lion killed a wild animal for food, he thought of his companion and hurried back home. Therefore, the old fox often couldn't eat the leftover meat. It was very angry and thought: I can't eat the leftover meat because of the cow, they should be separated. So it went to the cow and lay down with its ears bent.

The cow asked, "Uncle, are you in pain because of rheumatism or heat stroke?"

The fox replied, "My body is not hurting, but my heart hurts."

The cow asked again, "Why?"

The fox said, "The lion wants to kill you!"

The cow said in disbelief, "We both bear our mother's admonishment, this can't be true, don't say such things!"

The fox said, "Believe it or not."

Then it went to the lion and said the same thing.

Although the lion also said the same as what the cow said to the fox, the two of them were still doubtful. They returned to the den and looked at each other. In the past, when they were in the den together, the lion sharpened the cow's horns, and the cow combed the lion's mane... They were close and never suspected each other. At this moment, when they looked at each other, they both thought that what the fox said was true. So the cow cut open the lion's belly with his horns, and the lion also killed the cow. They both died. At this time, a deva said, "Those who follow evil friends, will never have benefits. Look at the lion and the cow, who were divided by the fox."

People with noble character will not be affected slander. Those who sow discord will only take the consequences of their own actions and bring about their own destruction. In the past, there was a little tiger named Virtuous Arm and a little lion named Virtuous Teeth. They lived in harmony and were always together. At that time, an old fox tried to sow discord between them as described above. However, the two of them had a sturdy relationship and were levelheaded, they did not act rashly or recklessly. After repeated observation, it was found that the old fox was trying to sow discord between them. As a result, the lion slapped the fox to death. At this time, the celestial being said, "The cunning fox told lies, and tried to separate friends. It is really shameful. Look at him dying because of slander, while the close friends are happy and at peace."

After thinking about such harm, if one can stop saying divisive words, one will have the fortune of meeting virtuous friends life after life, with enduring and sturdy friendship. No one can break his relationship, and one will gain the benefits opposite of the evils described above. As the sutra says: "If one always, abstrains from divisive speech, and love to conciliate, he will be reborn in a good realm."

Harsh speech: refer to words that hurt or disturb others' minds. Just like the so-called "sharp-edged words though without arrowhead, can pierce into people's hearts." If one says "I will kill you", "I will hit you", "I will destroy you" and other unpleasant words; or says "you are a cunning person, a thief, a butcher" or other words that accuse the faults of others' castes; "you have a bad family background" or other words that accuse the faults of the family; or says "your ancesters have committed crimes for generations in such and such ways" or other words that expose crimes; or says "you are a person who breaks the precepts, damage vows" and other words that condemn; or says "deaf", "blind" and other words that point out the physical defects of others; or says "your face is just like a lion's face, your voice is like a dog's barking" and other words that give all kinds of bad names, as well as making up things out of nothing, fabricating and suppressing, all of these are considered coarse language.

Of course, when the guru transmits pith instructions, he needs to tame the disciple's mind continuum, so it is reasonable to use coarse language. As Atisha said, "The supreme guru (or Dharma) is to expose evils, and the supreme pith instruction is to hit the key points." It is also said, "If done with compassion, it is not an offense." If one is not a guru, then even if others are wrong, he cannot expose them. Otherwise it will anger the other party, so one should not do it. The most serious misdeed of harsh speech is to defame Buddha statues and stupas, or to speak harshly to Buddhas, Bodhisattvas, monks, samaneras, gurus, and parents. In addition, saying harsh words to monks, samaneras with broken precepts, lay men and women, and even saying to animals that they are "broken horns, lame feet", etc., are also serious misdeeds.

Saying harsh words oneself or inciting others to say harsh words will have exactly the same consequences. Saying harsh words is mainly caused by anger, but it can also be said because of other afflictions. The retribution fruit is falling into the three lower realms correspondingly. Even if one receives a human body, he will not hear a sentence of pleasant words. He will always be annoyed, hated by others, often have worries and fears, like a restless wild animal, often come upon and meet unvirtuous friends, and be reborn in a dreadful environment, say harsh words life after life.

Especially if one criticizes Buddha statues and stupas, he will definitely experience retribution. In the past, a person said "broken finger Buddha" to a Buddha statue with a broken finger. As soon as he finished speaking, his own finger was broken. Another person said sarcastically to the stupa of Buddha Kasyapa: "This stupa is too big." As a result, he was reborn as a dwarf in many lives. There are many such cases. If one says "this deity's appearance is not dignified", then he will experience tragic consequences.

People who often say inauspicious words speak ill even of the perfect Buddha: In ancient times, there was a doctor named Gangshe(?)(金西), whose son inherited his father's career. At that time, a bhikkhu suffered from hemorrhoids and asked him to check. Seeing the filthy sight, he was unwilling to treat it. However, the king ordered him to treat it. At this time, the compassionate teacher Buddha Sakyamuni also came there because of his tenderness towrads sick people. The doctor said angrily: "Master Sramana, son of a maid, come here and see that the anus of the Sravaka is rotten." The compassionate teacher had flawless caste and family background since the time of king "Many Venerated"(?)(众敬王), but he went as far as insulting the Buddha with coarse words and said "son of a maid". Seven days later, the doctor vomited blood and died, and then fell into hell.

If one says harsh words in public, one will hurt many bodhisattvas and will experience the retribution in one's present life: In the past, a great wise man in China composed a treatise that metaphorically compared monks to poisonous snakes. Once, when he was walking with many monks on the way to a place, he suddenly said, "You all should run away! It seems I am about to experience the  karmic consequences." Just after he finished speaking, his two hands stuck to his head and became a snake head, and his two feet stuck together and became a snake tail. He turned into a black poisonous snake and ran into the forest.

In addition, one also should not insult old monks and samaneras with harsh words:

Once in the territory of Savatthi, there was an old wild bull, which got stuck in the mud when it went to drink water. When Venerable Shariputra saw it, he pulled it out of the mud, wiped the mud off its body with his hands, and said three lines of Dharma for it. Then he left. The old bull died with faith in Venerable Shariputra. He was later reborn as the son of a Brahman in Savatthi. Due to the effect of karma, he was born with a body like a bull, with two throats, and could regurgitate food. After he grew up, he became a monk and eventually attained Arhathood. And he was called "Venerable Lord of Bulls". This is because: In the past, during the time of Buddha Kasyapa, he was a monk  well versed in the Tripitaka. Once, when he saw an old bhikkhu eating slowly taking a long time, he said, "You are like an old bull chewing the cud." Later, he learned that the old bhikkhu was a meritorious person (a Buddhist saint). So he repented sincerely, which prevented him from falling into hell. However, due to the outflowing fruit of his harsh words, he was reborn as a cow for 500 lives. And now when he reached the last life in samsaric existence, his body is still like a cow.

There was once a Samanera under Buddha Kasyapa's teachings. Once, many bhikkhus said to him, "Put the roasted flour fried in a little clear oil in a mortar and crush it with a pestle, and then give it to us." Because the Samanera was busy at the time, he said to them, "Please wait a moment, elders, I will offer it to you." The bhikkhus were furious and said with harsh words, "If we can get the pestle and mortar, we should put you in the mortar and crush you." As a result, they all became beings with the shape of pestles and mortars and fell into hell. When Buddha Sakyamuni was alive, he showed this to the monks and told them the whole story.

Another monk who was well versed in the Tripitaka thought he was knowledgeable and said to other monks, "You are like shepherd boys." As a result, he was reborn as a shepherd for 500 lives.

Another young monk saw another monk jumping over a ditch. At that time, he said casually, "You are like a monkey." As a result, he was reborn as a monkey for 500 lives.

Once upon a time, a merchant took a dog on the road. On the way, the dog stole the meat that the merchants brought. The merchants cut off all its limbs and threw it in the open wilderness. It suffered extreme pain. This is because: during the time of Buddha Kasyapa, it was a young monk with a sweet voice. At that time, he said to an old monk with an unpleasant voice: "Your voice is just like a dog's barking." As a result, he was reborn as a dog for 500 lives.

Generally speaking, those people of noble races, with dignified appearances, who are youthful and beautiful, have prominent status, are rich and wealthy, or have extensive knowledge, the prideful ones, are prone to insult and hurt others verbally.

In the past, there was a Geshe in a certain temple who was very wise. No one could defeat him in the debate. So he said: "You are really like donkeys." and made a gesture. After his death, he was immediately reborn as a donkey-headed ghost due to this misdeed.

In addition, a Geshe in Amdo, Tibet was an accomplished monk who received the blessing of Manjushri. Once, a young monk from a large temple debated with him on the question of "Are there new beginnings for the lives of sentient beings..." When the great Geshe's reasoning was slightly contradictory, the young monk thought that he himself was very wise and said casually: "You really know nothing, 'three wheels'(*)!" As a result, his tongue rotted completely. His tongue finally broke off and he died.

*(During a debate, if the opponent cannot find a reasonable reply, the debater may say 'three wheels' to mean that the other party has completely lost.)

Debating with greed and anger, if it causes anger between each other, it is a very serious fault: In the past, when the compassionate teacher Buddha Shakyamuni was alive, two monks began a debate, and in the end both sides spoke harshly and refused to give in. Because the young monk said many harsh words to the old monk, the old monk held a grudge and returned to his residence angrily, closed the door, and refused to come out. Finally he died in that house and was reborn as a poisonous snake. At that time, the Buddha instructed Ananda, "Go and tell the poisonous snake: The Buddha said, 'Snake! You had become a monk under my teachings and could have been liberated. But now you have turned into a poisonous snake because of your anger. You should apologize to the monk you are angry with. If you continue to be angry, you will fall into hell.'" Ananda took the young monk with him and knocked on the door of the poisonous snake's room. He told the Buddha's words in detail. However, the poisonous snake still refused to come out after emitting some poisonous gas of anger. The Buddha then ordered Venerable Maudgalyayana to go, and he also relayed the Buddha's words. However, the poisonous snake only stuck its head out of the crack of the iron door, then went back in again. It is still unwilling to come out. 

At this time, the rumor spread everywhere in Savatthi that a monk had turned into a poisonous snake because of his anger, so many people gathered there to gawk at the scene. Later, the Buddha also came there with his followers. The Buddha severely rebuked the poisonous snake. It could not bear the power of the Buddha's words and came out soon. The Buddha took the poisonous snake to Jetavana. It was terrified in front of everyone, ran to the Buddha's seat, and curled up in front of him. The Buddha placed it side by side with the young monk and said, "You have been reborn as a poisonous snake because of your previous misdeeds of saying poison-like angry and harsh words. If you still commit misdeeds of shooting poisonous arrows at others, what will happen to you in the next life..." He talked about many evils. The snake burst into tears when he knew that he had been reborn as a bad being. The Buddha said, "You should have cried when you committed misdeeds (but you did not shed tears at that time). Now that the karmic retribution has ripened and you have been reborn as an animal, what is the use of crying? Quickly confess to this monk! This monk, you used to be the opponent of this snake in debate, so you should also prostrate (confess)." The monk prostrated to the poisonous snake, and the poisonous snake also prostrated to the monk. Everyone present was amazed and their faith in the Buddha grew even more. Sincere believe in karma cause and effect arose in them. The Buddha taught the Dharma based on these particular circumstances. Many people gained merits (attained levels of realization). The poisonous snake also died with faith in the Buddha, and was later reborn in the thirty-three heavens.

If such a monk who held pure precepts and was well-versed in the Tripitaka could be reborn as a poisonous snake due to anger and harsh words, what would happen to lay men and women like us who have no merit? Because, at that time, the great and compassionate teacher was in the world, karmic consequences could ripen quickly. Bad karma could be cleansed of in an instant. Now in this age of degenerate Dharma, the power of negative karma being accumulated is completely different from the past. So it is impossible to meet a teacher like the Buddha before the retribution is completely experienced.

In the current age of disputes, the degeneration of anger and hatred are rampant. From monks to lay people, with greed, anger, and partiality, people  comment on the merits and demerits of various teachings and schools. Or for the sake of status, reputation, property, material gains and other things that have no real meaning or of petty worth, with a venomous, malicious mind from beginning to end, harsh words shoot out of their mouths like poisonous arrows. These lead to intense quarrels and disputes, and even the destruction of the country and the family. These are misdeeds that will cause one to fall into hell immediately after death. As the verse says, "Lay people argue about sensation matters, monks argue about perception matters." The Abhidharma-kosha also states that sensations and perceptions are the root of arguments, and the cause of samsaric existence. Therefore, whether it is speaking harsh words because of the Dharma, or speaking harsh words, harsh speech for worldly trivial matters in samsara, they are the root of anger and fighting. Therefore, after thinking about the koans above, we should be doubly vigilant. At the beginning, when we say harsh words to each other, and once the anger arises, we must make changes immediately. Otherwise we will fall into hell for many lives and be reborn as a poisonous snake.