A monk or a nun, if addressing a man who, if addressed, does not answer, should not say: 'You loon! you lout ! you Sudra! you low-born wretch! you slave! you dog! you thief! you robber! you cheat! you liar! &c.; you are such and such! your parents are such and such!' Considering well, they should not use such sinful, blamable, &c., speech. (8)

But in that case they should say: 'N. N.! O long-lived one! O long-lived ones! O layman! O pupil! O faithful one! O lover of faith!' Considering well, they should use such sinless, blameless, &c., speech. (9)

A monk or a nun, if addressing a woman who, if addressed, does not answer, should not say: 'You hussy! you wench! &c.' (repeat the above list of

abusive words adapted to females). Considering well, they should not use such sinful, blamable, &c., speech. (10)

A monk or a nun, if addressing a woman who, if addressed, does not answer, should say: 'O long-lived one! O sister! madam! my lady! O lay-sister! O pupil! O faithful one! O lover of faith!' Considering well, they should use such sinless, blameless, &c., speech. (11)

A monk or a nun should not say: 'The god of the sky! the god of the thunderstorm! the god of lightning! the god who begins to rain! the god who ceases to rain! may rain fall or may it not fall! may the crops grow or may they not grow! may the night wane or may it not wane! may the sun rise or may it not rise! may the king conquer or may he not conquer!' They should not use such speech. (12)

But knowing the nature of things, he should say: The air; the follower of Guhya; a cloud has gathered or come down; the cloud has rained.'

This is the whole duty, &c.

Thus I say. (13)

Footnotes

^149:1 Bhasagaya.

^149:2 The commentator understands this passage and the following paragraph in a different way: a man of ripe judgment should utter no such positive assertions, e. g. it is certain (that it will rain), or it is not certain, &c. He seems to have been of opinion that the prohibition in the last sentence, savvam etam savaggam vaggegga, extends also to the following sentence. But this is not probable, as etam generally refers to what precedes, and imam to what follows.

^150:1 Pakkakkhavayanam, parokkhavayanam.

^150:2 The first, second, and third cases refer to assertions, the fourth (asatyamrisha) to injunctions.

^150:3 Literally, non-speech. The commentary has the terms used in the translation, which are taken from the Vaiseshika philosophy. But it is well known that many Gainas have adopted and written on the Vaiseshika philosophy, and that the Gainas themselves maintain that one of their own creed, Khuluya-Rohagutta, is the author of the Vaiseshika Darsanam; see Kalpa Sutra, p. 119.