四分律行事鈔資持記 2.901

2.901

次本律中。彼云善語者善（樂因果故），惡語者自熱惱（苦因果故）乃下，舉況。束彼廣文，故云乃至。彼具云：剎尸羅國婆羅門有牛，與一長者牛鬪力；共駕百車，賭金千兩，婆羅門於眾前作毀呰（音紫）云：一角可牽。時牛慚愧，不肯出力，遂即輸金；乃至牛語婆羅門言：汝於眾前毀呰故爾。又令主倍賭二千兩，當於眾前讚言端正好角；主依牛語，乃得勝彼。（《多論》云：劫初未有三惡道眾生，盡從人天中墮；以宿習近，是以能語，具如疏引。）

Next, in our own vinaya: it says that one of good speech is good (because of happy causes and effects), and one of evil speech is tormented in oneself (because of painful causes and effects). Under "and so forth", it gives an illustrative comparison. Summarizing that extensive text, it therefore says "and so forth". That text states in full: In the kingdom of Takṣaśilā, a brāhmaṇa had an ox that engaged in a trial of strength with an elder's ox; jointly harnessed to a hundred carts, they wagered a thousand ounces of gold. The brāhmaṇa reviled it in front of the assembly, saying: "One-Horn, pull!" At that time, the ox felt ashamed and refused to exert its strength, and [the brāhmaṇa] immediately lost the gold. Furthermore, the ox said to the brāhmaṇa: "It was only because you reviled me before the assembly." He also told the master to double the wager to two thousand ounces, and to praise it in front of the assembly, saying: "Handsome Good-Horn." The master acted in accordance with the ox's words, and thereupon prevailed over the other. (The *Sarvāstivāda Vinaya Vibhāṣā* says: At the beginning of the kalpa there were no sentient beings of the three evil destinies; they all fell from among humans and gods; because their past habituations were recent, they were able to speak, as fully cited in the commentary.)