Wrong Speech☁️ dark quality View in explorer

The Buddha expounds the noble right collectedness complete with its supporting conditions, clarifying how the factors of the noble eightfold path give rise to either mundane or supramundane fruits. He shows how right view leads to the sequential development of the path, culminating in right knowledge and right liberation.

The Buddha explains the three bases of sectarian views that when closely examined, culminate in inaction. He then shares the Dhamma that is irrefutable, undefiled, blameless, and not disapproved of by the wise.

In this discourse, the Buddha advises cultivating the qualities of patience, loving-kindness and compassion. For true character is revealed only when tested by disagreeable words and deeds. Using vivid similes culminating with the simile of the saw, the Buddha instructs to not give rise to a mind of hate, even if bandits were to seize and carve one up limb by limb.

Prompted by a misquotation of the Buddha regarding mental versus physical and verbal actions, the Buddha clarifies the nature of kamma and its results. He explains, through a framework of four paradoxical cases, how actions may lead to unexpected outcomes based on prior deeds or conditions at death.

When the householder Potaliya claims he has “cut off all dealings” by retiring, the Buddha explains that true renunciation lies not in abandoning possessions but in abandoning unwholesome actions and defilements. Through vivid similes, he reveals the futility of sensual pleasures and how the true cutting off of all dealings is accomplished in the Noble Ones’ Discipline.

The Buddha explains that one lacking integrity cannot discern the true nature of others, while a person of integrity discerns both the good and the bad. The discourse contrasts their ethics, views, and associations, revealing their vastly different karmic destinations.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

In reply to the headman Asibandhakaputta’s question about whether the Buddha could cause all beings to be reborn in heaven, the Buddha explains that destiny after death depends on one’s own deeds, not on others’ prayers or rituals. Using similes of a boulder sinking and ghee rising in water, he shows that virtue uplifts, while evil conduct leads to downfall.

The Buddha details twelve causes of ruin to a deity. These downfalls include detesting the Dhamma, extreme pride, laziness, neglecting aging parents, and gambling. A wise person avoids these to reach an auspicious world.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a bad death, remaining bound to personal existence.

One who delights in work, talk, sleep, company, bonding, and mental proliferation faces a passing full of regret and remains bound to personal existence.

Observing the body in and of itself requires giving up six traits: delight in work, talking, sleeping, company, unguarded senses, and immoderation in eating. Abandoning these makes one capable of success.

The Buddha describes eight streams of merit that lead to profound happiness and heavenly rebirth: taking refuge in the Buddha, the Dhamma, and the Saṅgha, alongside observing the five precepts. He frames these precepts as ancient “great gifts” because abstaining from harmful actions like killing and intoxication grants limitless beings freedom from fear, hostility, and affliction.

The Buddha explains the karmic results of breaking the five precepts and engaging in wrong speech. Even the lightest result brings specific corresponding suffering in a human birth, such as a short lifespan.

The Buddha explains the eight-factored Uposatha observance. By undertaking eight precepts for a single day and night, a disciple yields great spiritual fruit by emulating the purity of the arahants.

With wrong view, all actions lead to suffering. With right view, all actions lead to happiness. The Buddha explains this with an example of seeds.

The Buddha details how a stream-enterer declares liberation from lower realms: by abandoning five perilous animosities, fulfilling the four factors of stream-entry, and thoroughly penetrating the principle of dependent co-arising.

When asked about the state of peace and the way of practice to reach it, the Buddha describes this state as being steady and unruffled, like the middle of the ocean where no wave arises. He then shares the way of practice to achieve it without delay: guarding the senses, letting go of indulgence, to be a meditator who cultivates wakefulness, and through investigation, abandoning a host of unwholesome qualities.

Venerable Sāriputta inquires of the Buddha about how a bhikkhu dwelling in solitude should deal with various challenges and cultivate the path. The Buddha delivers a complete guide for dispelling the darkness, moving from withstanding hardships to dispelling ‘distressing thoughts’ and ultimately purifying the mind from the ‘five kinds of dust.’

The Buddha details the eight-factored Uposatha observance, where a disciple emulates the arahants for a day and night. He explains that the resulting spiritual fruit and heavenly rebirth are so vast that all worldly wealth pales in comparison.

The Buddha explains to the Sālā householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

The Buddha explains to the Verañja householders the causes for rebirth in states of loss or heavenly destinations. He details ten unwholesome and ten wholesome behaviors of body, speech, and mind. Ultimately, he reveals how pure ethical conduct empowers one to achieve any aspiration, from wealthy rebirths to supreme liberation.

Exploring the paradox of suffering, the Buddha details four ways of taking up practices based on whether they are pleasant or painful now and whether they ripen as suffering or a pleasant abiding in the future. Ignorant beings chase immediate pleasure leading to suffering, while the wise prioritize long-term happiness and liberation.

True peace is found not through suppression or indulgence, but through understanding. The Buddha teaches how to discern a practice that is a source of conflict and that which is free from conflict, addressing the pursuit of sensual happiness, self-mortification, evaluation of different modes of pleasure, and distinguishing between different kinds of speech.

One who has transgressed the principle of intentional lying is capable of committing any evil deed.

The Buddha describes the three kinds of misconduct - by body, speech and mind.

Three kinds of children - 1.) one who surpasses their parents, 2.) one who follows in their footsteps, and 3.) one who falls below them.

The Buddha explains how Devadatta, overcome by evil desires, bad friendship, and abandoning the training, arrived at a state of prolonged suffering. Though once esteemed, his envy led to ruin. The wise should associate with those whose path leads to the cessation of suffering.

The Buddha describes the qualities of true disciples, and those who do not grow in the Dhamma.

The Buddha distinguishes the wrong way of practice and the right way of practice.

The Buddha distinguishes the wrong way of practice and the right way of practice and their outcomes.

Verses detailing the conduct needed to reach the ultimate goal. The teaching contrasts the impulsive and negligent with the steadfast mind, emphasizing the importance of honoring teachers, abandoning defilements, and establishing oneself in the peace and collectedness of the Dhamma.

The Buddha advises Tissa Metteyya on the dangers of engaging in sexual activity and the benefits of solitary conduct.

The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.

The Buddha answers step-by-step to a series of questions starting with the source of quarrels and disputes, followed by the arising of various things such as hopes, aims, desires, possessions; leading all the way to the description of the ultimate purity of the spirit.

The Buddha contrasts shallow and deep, factious and unified, worldly and Dhamma-centered assemblies. Communities bound by empty talk, indulgence, and discord decline, while those rooted in seclusion, concord, discipline, inquiry, and the good Dhamma flourish.

The Buddha explains the importance of the Perfectly Awakened One and the wheel-turning monarch, shares about the two types of Buddhas, who does not tremble when a thunder strikes, how living with the unvirtuous and virtuous occurs, and the consequences of not internally settling contention of views and resentment arising from a disciplinary issue.

The Buddha explains the three roots of the unwholesome and the three roots of the wholesome.

The Buddha shares in brief the four kinds of verbal misconduct - 1) lying, 2) divisive speech, 3) harsh speech, and 4) frivolous chatter.

The Buddha explains seven things that lead to the decline of a trainee bhikkhu and seven things that do not.

The Buddha explains how one can independently verify stream-entry. By subsiding the five perilous animosities through ethical restraint, establishing perfect clarity in the Triple Gem, and penetrating dependent co-arising, a disciple of the Noble Ones is assuredly bound for full awakening.

Approaching wrongness leads to failure, not success. Approaching rightness leads to success, not failure.

When the Buddha learns that the bhikkhus had been discussing the worldly affairs of two kings, he reminds them that for those who have gone forth in faith, only two modes of gathering are proper—either engaging in a Dhamma discussion or maintaining noble silence.

The Buddha explains how to deal with insult and abuse without arising resentment.

When the Buddha learns that the bhikkhus had been discussing about various crafts, he reminds them that for those who have gone forth in faith, only two modes of gathering are proper—either engaging in a Dhamma discussion or maintaining noble silence.

The Buddha expresses an inspired utterance about the qualities of a person who falls under the sway of Māra and of one who overcomes all bad destinations.

Jealous wanderers murder their own follower to frame the Buddha's monks. Amidst the public outrage, the Buddha offers a verse on truth and the power of meeting harsh words with a mind free from hate.

The Blessed One sees a group of young brāhmaṇas passing by, appearing to be mocking.

Dhammapada verses 167-178 emphasize living in accordance with the Dhamma, avoiding negligence, not embrace wrong view, and not indulging in the world. One should rise up, live with good conduct, and not live with unwholesome conduct. The world is blind, and only a few see clearly. Swans travel the pathway of the sun, and the wise are emancipated from the world.

Dhammapada verses 235-255 emphasize on the urgency of striving swiftly, not being negligent, discerning gradually, stains of various qualities. A contrast is drawn on the lives of one who is shameless and one with a sense of right and wrong, on finding the faults of others and one’s own, and on the path of the Tathāgatas.

Dhammapada verses 306–319 warn of the suffering that follows false speech, misconduct, and wrong view. The verses highlight the danger of negligence, hypocrisy, and slack effort in spiritual practice. Those who cultivate right view, ethical conduct, and firm effort attain a good destination, while those who embrace wrong views and harmful actions fall into misery.