This action might not be possible to undo. Are you sure you want to continue?
As my teacher once said, "If you can't control your mouth, there's no way you can hope to control your mind.' This is why right speech is so important in day-to-day practice. Right speech, explained in negative terms, means avoiding four types of harmful speech: lies (words spoken with the intent of misrepresenting the truth); divisive speech (spoken with the intent of creating rifts between people); harsh speech (spoken with the intent of hurting another person's feelings); and idle chatter (spoken with no purposeful intent at all). Notice the focus on intent: this is where the practice of right speech intersects with the training of the mind. Before you speak, you focus on why you want to speak. This helps get you in touch with all the machinations taking place in the committee of voices running your mind. If you see any unskillful motives lurking behind the committee's decisions, you veto them. As a result, you become more aware of yourself, more honest with yourself, more firm with yourself. You also save yourself from saying things that you'll later regret. In this way you strengthen qualities of mind that will be helpful in meditation, at the same time avoiding any potentially painful memories that would get in the way of being attentive to the present moment when the time comes to meditate. In positive terms, right speech means speaking in ways that are trustworthy, harmonious, comforting, and worth taking to heart. When you make a practice of these positive forms of right speech, your words become a gift to others. In response, other people will start listening more to what you say, and will be more likely to respond in kind. This gives you a sense of the power of your actions: the way you act in the present moment does shape the world of your experience. You don't need to be a victim of past events. For many of us, the most difficult part of practicing right speech lies in how we express our sense of humor. Especially here in America, we're used to getting laughs with exaggeration, sarcasm, group stereotypes, and pure silliness — all classic examples of wrong speech. If people get used to these sorts of careless humor, they stop listening carefully to what we say. In this way, we cheapen our own discourse. Actually, there's enough irony in the state of the world that we don't need to exaggerate or be sarcastic. The greatest humorists are the ones who simply make us look directly at the way things are. Expressing our humor in ways that are truthful, useful, and wise may require thought and effort, but when we master this sort of wit we find that the effort is well spent. We've sharpened our own minds and have improved our verbal environment. In this way, even our jokes become part of our practice: an opportunity to develop positive qualities of mind and to offer something of intelligent value to the people around us.
He is sincere. and evil.. and after death is reborn in an evil state of existence.by greed. is allowed to become unruly. often speak falsely). for there is no second" . 'The Buddha did not say one thing one day and the contrary the next. suju) . he is called Tathagata. it can play havoc. Is it not responsible for much strife and trouble from squabbles between families to wars between nations? If man could but tame his tongue.) Let us now consider Right Speech.So pay close attention to what you say — and to why you say it. Much talk certainly prevents calmness and right thinking. the seven-year-old novice. anger. slanders. and a glib tongue leads to all four types of wrong talk. Such a person. 'he whose name is Truth'. When you do.  seems to have been on the worthlessness of falsehood (we know that children of tender age. or to please another. The Buddha was so emphatic with regard to this evil of lying. But if the tongue. . there are these five disadvantages and dangers in garrulous speech: the glib talker utters falsehoods."  1.'  'Because he speaks as he acts and acts as he speaks. would not the world be a far better place to live in? Speech should not be dominated by unwholesome thoughts -. 1964) (.. is straight. Colombo. speaks harsh and idle words. Are we not really fortunate in this gift which is denied to animals? Yet how few of us care to use it for our own and others' welfare. the first virtue is to abstain from falsehood and speak the truth. which is boneless and pliable. Right Speech Piyadassi Mahathera (in "The Buddha’s Ancient Path". jealousy.'  The Master is also known'as Saccanama. but 'truth is one. He does not stray from the truth to win fame. nay transparently straight (uju. In the context of right speech. you'll discover that an open mouth doesn't have to be a mistake. wittingly or not. for just a word can change a man's whole outlook towards good. Speech is a gift of great value since through it we can express thoughts and ideas which can be shared with others. selfishness and so on. What a wonderful thing is speech. pride. that his first lesson to little Rahula. as the Metta sutta says. Says the Buddha: "Monks. He may seem strict. upright and dependable. Much trouble and misunderstanding could be avoided if only people would be more thoughtful and gentle in what they say and more accurate and sincere in what they write.
The Master washed his feet and sat down. that little quantity of water thrown away? . indeed.Even so. he says what is false because his report is untrue and then he back-bites. is the recluseship of those who are not ashamed to lie.Yes. Even so. Little Rahula paid obeisance to the Blessed One and sat at one side. is the recluseship of those who are not ashamed to lie. having poured a little water into a vessel. To slander another is most wicked for it entails making a false statement intended to damage someone's reputation. void and empty is the recluseship of those who are not ashamed to lie . Rahula. venerable sir.Yes. venerable sir. Slander or tale-bearing (pisunavaca) is the next evil that the tongue can commit. Rahula. overturned.Even so.Even so.Even so. I say that there is no evil that he cannot do.Do you note. Rahula. Rahula (citing the simile of a king's elephant) of anyone who is not ashamed to lie. see this water vessel that is void. . Rahula. Rahula.Do you. indeed.Yes. The latter got a seat ready and water for washing the feet. Then the Master. see this vessel that has been overturned? . this little quantity of water left in the vessel ? .Yes. The slanderer often commits two crimes simultaneously. Rahula. indeed. Rahula. Wherefore. The Pali word means literally 'breaking up of fellowship'.. Then the Master overturned the water vessel and addressed the novice: .Do you. . Rahula. venerable sir. . said: . Rahula. see.Once the Blessed One visited little Rahula. empty? . Then the Master having uprighted the vessel addressed the novice: . should you train yourself: 'Not even for fun will I tell a lie.Do you. . insignificant is the recluseship of those who are not ashamed to lie. Then the Master having thrown away the water addressed the novice: . discarded.. ."  2. venerable sir. thus.
but his mind is full of poison.. who was then king of Benares. ascetics and monks were not spared. But it does not matter if. misery or happiness. 'Speak not harshly to anyone. Even friends. draws blood and may. We should think twice before we speak ill of anyone. It comes singing. You may receive blows in exchange. let us bring peace and friendship to those living in discord and enmity. did not want to hurt her by speaking too plainly.In Sanskrit poetry the back-biter is compared to a mosquito which though small is noxious. for this does not lead to unpleasantness and heart-burning. settles on you. As the Buddha says: 'In man's mouth a hatchet grows With which fools will cut themselves When they utter evil words. A harsh word. if a female. which distroy friendships. "Concord alone is commendable' (samavayo eva sadhu)  was inscribed by Asoka on stone. an unpleasant gesture. 'Be united. aware of the weakness. for it is an attempt to damage his character.  One of the past stories of the Bodhisatta tells how he weaned his otherwise good mother from harsh speech. but that her son. A gentle word can melt the hardest heart.harmony. a crooked smile. For a week they smeared their bodies with ashes and cowdung and wandered about abusing and shouting coarsely at people. give you malaria. Painful is vindictive talk. Since we depend on one another. may turn a good-natured man into a criminal. Again the talebearer's words may be sweet as honey. Instead of causing trouble let us speak words that make for peace and reconciliation. What we say can bring gain or loss. a friend into a foe. when praising another.  In the Buddha's day a festival called 'Simpletons' Holiday (Balamakkhatta) was sometimes held in which only the simple minded took part.  Instead of sowing the seed of dissension.' said the Buddha. Then the Buddha said: 'Foolish and uninstructed dolts are offensive like that. The devout followers of the Buddha besought the Master not to enter the city until the festival was over. good repute or ill. relatives. his good name. friendship and. One day the Bodhisatta. we slightly overpaint the picture. we must learn to live together in peace. For those accosted will retort. while a harsh word can cause untold agony. wrangle not. praise or blame. Let us then avoid tale-bearing and slander.  Man's speech often indicates his character. but the wise cultivate mindfulness and attain the Deathless Nibbana. 3. On the way a . People would fling them a few coppers to be rid of them. went to a park with his mother and retainers. It is said that she was rude and ill-tongued. The next virtue is to abstain from harsh words and be pleasant and courteous.
L.waiting.a mere jumble of meaningless words -. monks. the mother became refined in speech and elegant in manners. He said: 'Mother dear. amusing themselves at the expense of others. This was the moment for which the Bodhisatta had been. The fourth and last virtue concerned with right speech is to abstain from frivolous talk or gossip which brings no profit to anyone. 'Much talking is a source of danger. 'Better than a thousand sentences -. It is a low. what a screech! Don't let us hear that again. is always simple. The papers in their gossip columns are just as bad.  neither is he versed in the doctrine (Dhammadhara) because he speaks much.blue jay screeched so discordantly that all covered their ears and cried: 'What a harsh call. People are too fond of idle talk. One's speech. No one delights in a coarse language. therefore. an Indian cuckoo called so sweetly that the people were happy and hoped that it would sing again. of maliciously disparaging others."  A sage is sometimes called by the Pali word muni which means one who keeps silent.. you have gathered together there are two things to be done.' Thus exhorted by her son. Though dark and without beauty the cuckoo won the love and attention of all with its pleasing call. While birds that cannot talk fly freely. the Buddha also says: 'To keep silent does not turn a foolish ignoramus into a sage. As J.. should be friendly and restrained. calm and full of meaning. 'silence is golden' so do not speak unless you are sure you can improve on silence. Yes. graceful and full of power. the language which couies from the heart. Hollard says: 'Gossip is always a personal confession either of malice or imbecility.'  And lest one should misunderstand the silence of the muni. The Buddha's golden advice is: 'When.is one sensible phrase on hearing which one is pacified. Through silence misfortune is avoided. Men and women with time on their hands indulge in endless chatter.'  4. (muni)"  In conclusion let us listen to the discourse on 'Good Speech':  .'  'One does not become a wise man just by talking a lot. the jay's cry was dreadful and we covered our ears rather than listen to it.  Pleasant and courteous speech attracts and is an asset to society. scandal and rumour for they disturb serenity and concentration. frivolous and too often a dirty business in which neighbours are made enemies for life'.' Now it happened later that when the Bodhisatta was strolling in the pleasance with his mother and retainers.  The Buddha was very critical of idle chatter. either talk about the Dhamma (the Doctrine) or keep nobly silent '. yet how often is beauty marred by rude talk.. anywhere. 'The language of the heart. The talkative parrot in a cage is shut.
 Dhp.'The good say: 1. no. 2. iii. Ud. not unpleasant.  Dhp.  M. A. it is an ancient law. when I have definitely declared it. Sn. 4. 26. 12 verse 110: cf.' Notes:  A. Say what is pleasant. iii. 115  Sn. p. p. 38 and passim. not lies. 135. 149  Dhp. Speak only words that do not bring remorse Nor hurt another. 12  S. The Buddha's words of peace to Nibbana lead. 100. 259  Dhp. Boyee. To suffering's end. 254  See above. 269  C. 256.  Inscription. Speak the Dhamma not a-dhamma:  3. 133  Jat. Truth is immortal speech. 884  Advejjhavacana Buddha. weal and Dhamma the sages are established.  Dhamma here implies speech full of meaning and free from gossip. . iii. no. Noble speech is apt. In truth. sutta 29  He joined the Order at the age of seven  M. I. 61  Dhp. That is good speech. indeed. Wisdom of the Ages. Such words are good indeed. Speak what is true. Bv. can there be an alternative (dyejjham)?'  D. 403 'How. 27. 238  Dhp. 61. N. p. a-dhamma is its opposite.  See Tibetan Yoga and Secret Doctrine. Com. p. 31. i. 268  Subhasita-sutta. 374  M. p.