user-1: Did the Buddha say anything about bullying, turning others against you out of boredom, malice, unconcern for their well being, stuff like that? How does it differ from e.g, "harsh speech": is it still karmically bad, if it's all cloak and daggers?
I mean for me, you really have to treat the well being of others as an end in itself, if you want to be "ethical". I don't think I just mean intrinsically valuable, a moral good, but intrinsically valuable independent of any other goals you have. In which case you can't sacrifice the wellness of someone for something else.

user-1: There is this story about a bhikkhu killing a swan in the commentary to dhp393;

Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.
Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue." https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=362

I recall hearing or reading another story about a person from a low caste being abused, iirc people were throwing stones at a guy for no particular reason other than him being from the bad caste and the Tathagatha intervened by placing himself inbetween the abusers and the abused. Unfortunely i can't remember the origin and couldn't find it. Perhaps someone else will post it, i guess it's also from the Dhp commentary.

user10100: Everybody, included outsider laymen and animals,  must be effected by 10 Akusalakammapatha and 10 Kusalakamapatha. There are many explaination such as in DN 1,2:

"Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.
"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.
"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.
"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.

For the techniques in MN Araṇavibhaṅgasuttaṃ (I cut some part here, it is better to recite whole Sutta and find the word linking yourself every day a year. It's going to appear clearer and clearer):

It was said, do not tell secrets, do not express destruction of
desires in the face. Why was it said so? There bhikkhus, if you know
of some secret, which did not happen, is not true, not conducive to
good, if possible do not tell that secret. If you know of some secret
which happened, is true and is not conducive to good, train not to
tell it. If you know of some secret which happened, is true and is
conducive to good, know the right time to tell it. There, bhikkhus, if
you know of some destruction of desires that did not happen, is not
true, not conducive to good, if possible do not tell that destruction
of desires in the face. If you know of some destruction of desires
that happened, is true and is not conducive to good, train not to tell
it. in the face. If you know of some destruction of desires that
happened, is true and is conducive to good, know the right time to
tell it. in the face. If it was said, do not tell secrets, do not
express destruction of desires in the face, it was said on account of
this.
It was said, do not express words hastily, speak leisurely. Why was it
said so? Bhikkhus, the one speaking hastily, fatigues the body,
disturbs the mind and voice, the throat gets sore, and the words not
well enunciated, are not well understood. The one speaking leisurely,
does not, fatigue the body, disturb the mind and voice, the throat
does not get sore, and the well enunciated words, are well understood
If it was said do not express words hastily, speak leisurely. it was
said on account of this.
It was said, do not insist for local expressions and do not over ride
the popular usage. Why was it said so? Bhikkhus, how is there
insistence for local expressions and how is the popular usage over
ridden? Bhikkhus, in a certain state the bowl is known as Pātīti, in
another Pattaṃ, in another Vitthaṃ, in another Sarāvaṇ, in another
Dhāropan, in another Poṇan, and Pisīlan in yet another. By whatever
name it is known in that and other state, it is taken as the highest
truth and all else is not the truth. This is insisting for local
expressions and over riding the popular usage. Bhikkhus, how is there
no insistence for local expession and no over riding of popular usage?
Bhikkhus, in a certain state the bowl is known as Pātīti, in another
Pattaṃ, in another Vitthaṃ, in another Sarāvaṇ, in another Dhāropan,
in another Poṇan, and Pisīlan in yet another. By whatever name it is
known in that and other state, the venerable one knows, it is the bowl
that is known, and thinks nothing more about it. Thus there is no
insistence for local expession and no over riding of popular usage. If
it was said, do not insist for local expressions and do not over ride
the popular usage. it was said on account of this.
Therefore bhikkhus, ‘He that finds pleasantness in rebirth, yoked to
low, vile, useless not noble pleasures, is with, unpleasantness,
troubles, fever, lament and is in the wrong method’, this thing is
with a refuge Therefore bhikkhus, ‘He that does not find pleasantness
in rebirth, unyoked from low, vile, useless not noble pleasures is
without, unpleasantness, troubles, fever, lament and is in the right
method,’ this thing is without a refuge. Therefore bhikkhus, Yoked to
the not noble useless torturing of the self, one is with,
unpleasantness, troubles, fever, lament and is in the wrong method,’
this thing is with a refuge. Therefore bhikkhus, ‘Unyoked from the not
noble useless torturing of the self, one is without, unpleasantness,
troubles, fever, lament and is in the right method,’ this thing is
without a refuge. Therefore bhikkhus, the Thus Gone One has
realizedthe middle path, which is conducive to wisdom, peace,
knowledge, enlightenment and extinction. it is without,
unpleasantness, troubles, fever, lament and is in the right method.
‘this thing is without a refuge. Therefore bhikkhus, praising and
blaming and not giving the Teaching. is with, unpleasantness,
troubles, fever, lament and is in the wrong method’, this thing is
with a refugeTherefore bhikkhus, without praising and blaming giving
the Teaching. is without unpleasantness, troubles, fever, lament and
is in theright method’, this thing is without a refuge. Therefore
bhikkhus, sense pleasures, vile pleasures of the not noble ordinary
man is with, unpleasantness, troubles, fever, lament and is in the
wrong method,’ this thing is with a refuge. Therefore bhikkhus, non
sensual pleasure, the pleasure of seclusion, appeasement and
enlightenment. is without, unpleasantness, troubles, fever, lament and
is in the right method. ‘this thing is without a refuge. Bhikkhus,
that secret, which did not happen, is not true, not conducive to good,
is with, unpleasantness, troubles, fever, lament and is in the wrong
method’, this thing is with a refuge. Bhikkhus, that secret which
happened, is true and is not conducive to good is with,
unpleasantness, troubles, fever, lament and is in the wrong method’,
this thing is with a refuge Bhikkhus, that secret which happened, is
true and is conducive to good, is without, unpleasantness, troubles,
fever, lament and is in the right method’, this thing is without a
refuge There, bhikkhus, the destruction of desires that did not
happen, is not true, not conducive to good, told in the face. is with,
unpleasantness, troubles, fever, lament and is the wrong method’, this
thing is with a refuge There, bhikkhus, the destruction of desires
that happened, is true and is not conducive to good, told in the face.
is with, unpleasantness, troubles, fever, lament is the wrong method’,
this thing is with a refuge. There, bhikkhus, thedestruction of
desires that happened, is true and is conducive to good, ṭold in the
face. is without, unpleasantness, troubles, fever, lament and is the
right method’, this thing is without a refuge. There, bhikkhus,
insisting for local expressions and over riding the popular usage. is
with, unpleasantness, troubles, fever, lament and is the wrong
method’, this thing is with a refuge. There, bhikkhus, not insisting
for local expressions and not over riding the popular usage. is
without, unpleasantness, troubles, fever, lament and is the right
method’, this thing is without a refuge.
Therefore, bhikkhus, we should train knowing the things with a refuge
and without a refuge. The clansman Subhūti has fallen to the methd of
things without a refuge.”


-1: <p>Did the Buddha say anything about bullying, turning others against you out of boredom, malice, unconcern for their well being, stuff like that? How does it differ from e.g, &quot;harsh speech&quot;: is it still karmically bad, if it's all cloak and daggers?</p>
<p>I mean for me, you really have to treat the well being of others as an end in itself, if you want to be &quot;ethical&quot;. I don't think I just mean intrinsically valuable, a moral good, but intrinsically valuable independent of any other goals you have. In which case you can't sacrifice the wellness of someone for something else.</p>
 -1: <p>There is this story about a bhikkhu killing a swan in the commentary to dhp393;</p>
<blockquote>
<p>Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.</p>
<p>Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, &quot;My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue.&quot; <a href="https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=362" rel="nofollow noreferrer">https://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=362</a></p>
</blockquote>
<p>I recall hearing or reading another story about a person from a low caste being abused, iirc people were throwing stones at a guy for no particular reason other than him being from the bad caste and the Tathagatha intervened by placing himself inbetween the abusers and the abused. Unfortunely i can't remember the origin and couldn't find it. Perhaps someone else will post it, i guess it's also from the Dhp commentary.</p>
 10100: <p>Everybody, included outsider laymen and animals,  must be effected by 10 Akusalakammapatha and 10 Kusalakamapatha. There are many explaination such as in <a href="https://84000.org/tipitaka/pitaka_item/m_siri.php?B=9&amp;siri=2&amp;eng=accesstoinsight_than" rel="nofollow noreferrer">DN 1,2</a>:</p>
<blockquote>
<p>&quot;Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.</p>
<p>&quot;Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.</p>
<p>&quot;Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.</p>
<p>&quot;Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.</p>
</blockquote>
<p>For the techniques in <a href="https://84000.org/tipitaka/pitaka_item/m_siri.php?B=14&amp;siri=39&amp;eng=metta_e" rel="nofollow noreferrer">MN Araṇavibhaṅgasuttaṃ</a> (I cut some part here, it is better to recite whole Sutta and find the word linking yourself every day a year. It's going to appear clearer and clearer):</p>
<blockquote>
<p>It was said, do not tell secrets, do not express destruction of
desires in the face. Why was it said so? There bhikkhus, if you know
of some secret, which did not happen, is not true, not conducive to
good, if possible do not tell that secret. If you know of some secret
which happened, is true and is not conducive to good, train not to
tell it. If you know of some secret which happened, is true and is
conducive to good, know the right time to tell it. There, bhikkhus, if
you know of some destruction of desires that did not happen, is not
true, not conducive to good, if possible do not tell that destruction
of desires in the face. If you know of some destruction of desires
that happened, is true and is not conducive to good, train not to tell
it. in the face. If you know of some destruction of desires that
happened, is true and is conducive to good, know the right time to
tell it. in the face. If it was said, do not tell secrets, do not
express destruction of desires in the face, it was said on account of
this.</p>
<p>It was said, do not express words hastily, speak leisurely. Why was it
said so? Bhikkhus, the one speaking hastily, fatigues the body,
disturbs the mind and voice, the throat gets sore, and the words not
well enunciated, are not well understood. The one speaking leisurely,
does not, fatigue the body, disturb the mind and voice, the throat
does not get sore, and the well enunciated words, are well understood</p>
<p>If it was said do not express words hastily, speak leisurely. it was
said on account of this.</p>
<p>It was said, do not insist for local expressions and do not over ride
the popular usage. Why was it said so? Bhikkhus, how is there
insistence for local expressions and how is the popular usage over
ridden? Bhikkhus, in a certain state the bowl is known as Pātīti, in
another Pattaṃ, in another Vitthaṃ, in another Sarāvaṇ, in another
Dhāropan, in another Poṇan, and Pisīlan in yet another. By whatever
name it is known in that and other state, it is taken as the highest
truth and all else is not the truth. This is insisting for local
expressions and over riding the popular usage. Bhikkhus, how is there
no insistence for local expession and no over riding of popular usage?
Bhikkhus, in a certain state the bowl is known as Pātīti, in another
Pattaṃ, in another Vitthaṃ, in another Sarāvaṇ, in another Dhāropan,
in another Poṇan, and Pisīlan in yet another. By whatever name it is
known in that and other state, the venerable one knows, it is the bowl
that is known, and thinks nothing more about it. Thus there is no
insistence for local expession and no over riding of popular usage. If
it was said, do not insist for local expressions and do not over ride
the popular usage. it was said on account of this.</p>
<p>Therefore bhikkhus, ‘He that finds pleasantness in rebirth, yoked to
low, vile, useless not noble pleasures, is with, unpleasantness,
troubles, fever, lament and is in the wrong method’, this thing is
with a refuge Therefore bhikkhus, ‘He that does not find pleasantness
in rebirth, unyoked from low, vile, useless not noble pleasures is
without, unpleasantness, troubles, fever, lament and is in the right
method,’ this thing is without a refuge. Therefore bhikkhus, Yoked to
the not noble useless torturing of the self, one is with,
unpleasantness, troubles, fever, lament and is in the wrong method,’
this thing is with a refuge. Therefore bhikkhus, ‘Unyoked from the not
noble useless torturing of the self, one is without, unpleasantness,
troubles, fever, lament and is in the right method,’ this thing is
without a refuge. Therefore bhikkhus, the Thus Gone One has
realizedthe middle path, which is conducive to wisdom, peace,
knowledge, enlightenment and extinction. it is without,
unpleasantness, troubles, fever, lament and is in the right method.
‘this thing is without a refuge. Therefore bhikkhus, praising and
blaming and not giving the Teaching. is with, unpleasantness,
troubles, fever, lament and is in the wrong method’, this thing is
with a refugeTherefore bhikkhus, without praising and blaming giving
the Teaching. is without unpleasantness, troubles, fever, lament and
is in theright method’, this thing is without a refuge. Therefore
bhikkhus, sense pleasures, vile pleasures of the not noble ordinary
man is with, unpleasantness, troubles, fever, lament and is in the
wrong method,’ this thing is with a refuge. Therefore bhikkhus, non
sensual pleasure, the pleasure of seclusion, appeasement and
enlightenment. is without, unpleasantness, troubles, fever, lament and
is in the right method. ‘this thing is without a refuge. Bhikkhus,
that secret, which did not happen, is not true, not conducive to good,
is with, unpleasantness, troubles, fever, lament and is in the wrong
method’, this thing is with a refuge. Bhikkhus, that secret which
happened, is true and is not conducive to good is with,
unpleasantness, troubles, fever, lament and is in the wrong method’,
this thing is with a refuge Bhikkhus, that secret which happened, is
true and is conducive to good, is without, unpleasantness, troubles,
fever, lament and is in the right method’, this thing is without a
refuge There, bhikkhus, the destruction of desires that did not
happen, is not true, not conducive to good, told in the face. is with,
unpleasantness, troubles, fever, lament and is the wrong method’, this
thing is with a refuge There, bhikkhus, the destruction of desires
that happened, is true and is not conducive to good, told in the face.
is with, unpleasantness, troubles, fever, lament is the wrong method’,
this thing is with a refuge. There, bhikkhus, thedestruction of
desires that happened, is true and is conducive to good, ṭold in the
face. is without, unpleasantness, troubles, fever, lament and is the
right method’, this thing is without a refuge. There, bhikkhus,
insisting for local expressions and over riding the popular usage. is
with, unpleasantness, troubles, fever, lament and is the wrong
method’, this thing is with a refuge. There, bhikkhus, not insisting
for local expressions and not over riding the popular usage. is
without, unpleasantness, troubles, fever, lament and is the right
method’, this thing is without a refuge.</p>
<p>Therefore, bhikkhus, we should train knowing the things with a refuge
and without a refuge. The clansman Subhūti has fallen to the methd of
things without a refuge.”</p>
</blockquote>
