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Insulting Speech: Ten Ways to Wound, and Praise Used as Abuse
Everyday life

Insulting Speech: Ten Ways to Wound, and Praise Used as Abuse

Omasavāde pācittiyaṃ

The group of six quarrelled and abused fellow monks by birth, name, clan, work, illness and appearance, down to crude insults. The analysis of this rule shows that even praise spoken sarcastically, indirect hints and joking are offences, except when speaking to teach.

7 points

In the Vinaya Piṭaka, Mahāvibhaṅga part 2, the Pācittiya section, Chapter on Lying, training rule 2 tells that at Jeta's Grove the group of six quarrelled with well-behaved monks and wounded them with words, abusing and belittling them by birth, name, clan, work, craft, illness, appearance, defilements, offences and crude insults.

The Buddha rebuked them and told the story of the ox Nandivisāla, who would not pull the carts when called "you crook" but pulled a hundred carts when called "my fine fellow." He said that even then abuse was not pleasing to him, so how could it be now? He then laid down that insulting speech is a pācittiya offence.

The longest part of this rule is the case analysis, which sets out insults one type at a time. The lists of "low" and "high" births, occupations and clans in the text reflect the social values of India at that time, not a ranking of human worth. The point of the rule is using these things to wound.

The rule binds monks, but its way of distinguishing speech that hurts even without open abuse applies to everyone.

  1. 1

    Ten things used to wound Dasahi ākārehi omasati

    The word analysis defines insulting speech as wounding in ten ways: birth, name, clan, work, craft, illness, appearance, defilement, offence and abuse. Examples of appearance include too tall, too short, too dark, too fair. A monk who abuses a fellow monk with these commits a pācittiya for every utterance.

    Applying it in daily life

    Notice what you reach for when angry. If it's something the other person didn't choose or can't change, stop there.

  2. 2

    Kind words move a heavy load Manāpameva bhāseyya nāmanāpaṃ kudācanaṃ

    In the story of Nandivisāla told before the rule, the brahmin lost his bet by calling the ox a crook. The ox asked why he called an honest ox a crook. When the brahmin bet again and called him "my fine fellow", the ox pulled a hundred carts. The verse concludes: speak only pleasing words, never unpleasing ones.

    Applying it in daily life

    When you need someone to get a hard job done, try replacing criticism with encouragement and see how the result differs.

  3. 3

    Praise spoken to mock Paṇḍitā byattā medhāvino bahussutā dhammakathikā

    The case analysis distinguishes many forms: putting down someone of low birth, calling someone of high birth low, sarcastically calling someone of low birth a noble, and flattering someone of high birth as high. If the speaker wishes to abuse, belittle or shame, every form is equally a pācittiya, even saying "you are wise, learned, a Dhamma speaker" in mockery.

    Applying it in daily life

    Watch out for praise with a sarcastic tone, like "wow, so hardworking" to someone who arrived late. The listener hears the intention as clearly as an insult.

  4. 4

    Hinting without names still counts Santi idhekacce

    If a monk wants to insult but speaks indirectly, saying "there are some monks in this Dhamma and discipline who are like this," or "we are not that kind of person," the text rules it an offence of wrongdoing for every utterance. The penalty is lighter than direct abuse, but it is not considered blameless.

    Applying it in daily life

    Vague posts or pointed remarks in meetings without naming anyone still hurt. If you have an issue with someone, talk to them directly and politely.

  5. 5

    Abusing a non-monk is still wrong Upasampanno anupasampannaṃ

    When a monk abuses someone not fully ordained in the same ways, the text assigns an offence of wrongdoing. The penalty varies with the status of the person insulted, but there is no case where abusing someone to hurt them is permitted.

    Applying it in daily life

    Use the same standard with everyone: colleagues, service staff and strangers online.

  6. 6

    Just joking is still an offence Davakamyatā hīnena hīnaṃ vadeti

    Even if a monk does not want to abuse or shame, but touches on these matters because he wants to joke, the text rules an offence of wrong speech for every utterance. Meaning it as a joke lowers the penalty but does not erase the fault.

    Applying it in daily life

    Drop jokes that make someone's body, skin colour, illness or hometown the punchline, even if everyone laughs.

  7. 7

    Speaking to teach, not to shame Atthapurekkhārassa dhammapurekkhārassa anusāsanīpurekkhārassa

    The non-offence clauses say there is no offence for a monk who speaks aiming at the meaning, aiming at the Dhamma, or aiming at instruction, or one who is insane, mentally disturbed or overcome by pain. Speaking of others' defilements or faults is possible, if the aim is for them to understand and improve.

    Applying it in daily life

    Before warning someone, be clear that you want them to improve, then choose words that serve that aim rather than words that vent your anger.

Try it in daily life

What the analysis teaches well is that hurtful speech lies not in the words but in the intention. "You're so clever" said to mock counts as abuse. Lines like "some people on this team..." or "at least we're not..." that name no one still count as offences, though lighter.

Online, mocking someone's body, skin colour, illness, job or hometown is often excused as just a joke. The text doesn't let this pass either: joking without meaning to insult is still an offence of wrong speech (dubbhāsita).

The door left open is speaking to teach, for the Dhamma, or for the listener's good. Before mentioning someone's faults, ask yourself whether you are helping them improve or wanting them to feel ashamed.

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