“Musavada” means lying to others by word, letter or gesture. Lying done by word of mouth is called verbal evil conduct.
Telling lies with malicious intent can lead one to Niraya. The gravity of that offence corresponds to the amount of harm done.
Four Factors of Musavada
(1) The statement is not true.
(2) There is an intention to lie.
(3) It is actually spoken.
(4) Others understand what has been spoken.
The Consequences of Telling Lies
Telling what is not true by gesture or by words with malicious intention is committing the action of falsehood. The gravity of that offence corresponds to the amount of harm done to others.The liar will have to suffer in the miserable realms after his death. If he were to be reborn in the human world he will be afflicted with the following defects:
(1) Poor pronunciation,
(2) Uneven teeth,
(3) Foul breath,
(4) Unhealthy complexion,
(5) Poor eyesight and poor hearing,
(6) Defective appearance,
(7) Lack of influence on others ,
(8) Harshness of speech, and
(9) Restlessness of the mind.
On the other hand he who abstains from telling lies will enjoy the benefits which are the opposite of the above evil consequences.
The Benefits of Abstaining From Telling Lies
One who refrains from telling lies will reach a good destination. Moreover, one will enjoy the following benefits:
(1) Clear pronunciation,
(2) Even teeth,
(3) Sweet smelling breath,
(4) A well-built physique,
(5) Good eyesight and hearing,
(6) Good features and fair complexion,
(7) Influence on others,
(8) Effective speech,
(9) Calmness of mind.
Title- The Stories Demonstrating The Evil Consequences of Breaking Precepts (4)
The Story Illustrating The Consequences of Falsehood
In the time of Kassapa Buddha, in Kimila, there lived a male lay-devotee who was a Stream-winner. He did the meritorious deeds of planting trees, building bridges and monasteries, etc., with his five hundred followers who were of the same view. This group of lay-devotees went to the Buddha’s monastery frequently to listen to the Dhamma. Their wives also went to the monastery occasionally to listen to the Dhamma and to make offerings.
One day some drunkards saw them and were attracted by them. They argued among themselves as to who would be able to destroy the morality of those women. One of them said that he would be able to do so and they made a bet among themselves. This man tried to seduce the wife of the leader of the lay devotees in many ways and finally succeeded.
One of the drunkards who lost the bet informed the leader of the lay-devotees about the matter. And the latter asked his wife whether she had committed adultery. She lied that what he had heard was not true. As her husband did not believe her, she pointed to a black dog nearby whose ears were cut off and swore: “If I have committed adultery with another man, may I be eaten by this black dog in the next life”. Still, her husband did not believe her and he inquired her companions. Although her companions knew the truth, they also swore: “We do not know. If this not true, may we become her slaves”.
When they died, they all became miserable beings near the Lake Kannamunda in the Himavanta Forest. Because of their meritorious deeds in their past lives, they enjoyed the celestial luxury in a very grand golden mansion in the day time. But at night the leader of the group, in accordance with her swearing to her husband, she was eaten by a black dog. Her five-hundred companions also became her slaves as they had sworn in lie in their past lives. Moreover, although they could enjoy the luxury of devas in the day time they did not get married. They felt lonely and bored for being set apart from men.
Falsehood is the greatest demeritorious deed while truthfulness is the most beneficial meritorious deed.
Title-The Story Illustrating The Benefits of Keeping The Five Precepts
The Story of Dhammapala
Once in a village in Kasi Province, all the villagers gave charity, maintained good morality and observed the moral precepts on Uposatha days. Consequently they never died young; they usually died in their old age.
The son of the headman in that village went to study at Takkasila City. While he was studying there, a young son of the professor died. The young Dhammapala inquired why the professor’s son died young. The others asked him: “Don’t you know that everyone must die one day either in the early age or in the old age? Doesn’t anyone die young in your village?” The young Dhammapala replied, “Of course, they die, but they never die young”.
When the professor heard the strange words of the young Dhammapala, he was surprised and he wanted to find out what the young Dhammapala said was true or not. So he left the youth to look over his pupils while he himself went to the Dhammapala Village, taking along some bones of a goat. On reaching there, he went to Dhammapala’s father and showing the bones, said, “Your son Dhammapala had passed away and had been cremated. Here are his bones”.
His father and other relatives replied, laughing: “These bones cannot be my son’s. They must be the bones of a goat or a dog”. “Although every man is subject to death at any age, why are you an exception to this rule?” asked the professor.
The headman explained thus: “Here in our village of Dhammapala, all the villagers usually give charity and keep the precepts; we abstain from all evil deeds. Besides the youths usually obey the elders. We all perform voluntary work for the welfare of our community. Thus no one dies young in our village”.
Then the professor paid obeisance to the headman and admitted: “Your son didn’t die. I come here to inquire the truthfulness of your son’s remark that no one dies young in this village”. The professor inquired about the meritorious deeds performed by the Dhammapala villagers in further detail and returned home.
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Title- Facts Concerning Five Moral Precepts (#1 -Facts Concerning “Panatipata Precept”) https://www.facebook.com/photo.php?fbid=10207642497793554&set=g.414213265302134&type=1&theater
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