- Right Speech

82 Speech is a unique human ability. It enables us to communicate with our fellow humans with a very high degree of accuracy. Using speech correctly, we can impart understanding, comfort the distressed and render help to others in many ways with our words.

When speech is used incorrectly, it is the Buddha says, like an axe in our mouth. We can hurt ourselves as well. And it is for these reasons that developing Right Speech (samma vaca) is a very important aspects of ethical training. The Buddha often describes the characteristics of Right Speech. In one place he says:

Words that have four qualities are well-spoken,

not ill-spoken, faultless, not blamed by the wise.    

What four?

Concerning this,

one speaks words that are beautiful, not ugly;    

one speaks words that are right, not wrong;

one speaks words that are kind, not cruel;

one speaks words that are truthful, not false.

He says his own speech was always truthful, useful, spoken at the right time and motivated by compassion, and we can perhaps take this as a definition of Right Speech.

83 The Buddha describes truthfulness like this : 

Concerning this, one gives up lying and abstains from it. When summoned to a court, to an assembly, to a meeting of the clan, a guild or a royal inquiry, and asked:

"Tell us, good man, what do you know?"   

if he does not know, he says: "I don't know," and   

if he knows, he says: "I know."   

If he did not see,  he says:  "I didn't see," and

if he did see, he says: "I saw."

He does not knowingly lie either for his own sake

or for the sake of another or for some worldly gain.                            

Obviously, truth in speech (sacca) means avoiding lies, doubletalk, exaggeration, half-truths; it means just speaking according to the facts as best we understand them. But as we have seen before, the intentions behind what we do are very important also. It is possible to tell the truth with the express desire to hurt or embarrass someone, and on some occasions it might be possible to withhold the truth or even lie out of concern and kindness.

Truth should never be used to hurt, and when unpleasant truths have to be spoken it should be done with tact, skill and appreciation for people's sensitivities.

Likewise, we should only withhold the truth or lie when there is no alternative and when we are clearly aware of our motives. But in almost all circumstances, honesty is the best policy. When we tell the truth, we don't have to worry about being found out for lying, and we don't get tangled up in telling more lies to cover up other lies we might have told. To be honest is to have a clear conscience and to be trusted, relied upon and respected by others.

84 We have seen before that Buddhism recognises two types of good - intrinsic good and instrumental good (67) - and any speech that helps in the realization of either of these types of good can be called useful Nirvana is, of course, intrinsically good, and so to teach Dhamma, to discuss it, to explain it to others or to have it printed in books  (for the printed word is only the spoken word made visual ) is the most useful purpose our words can have.

The Buddha speaks words that leads    

To the winning of security,    

The ending of sorrow    

And the attaining of Nirvana. 

Truly, this is the speech supreme.

The Buddha wished his Dhamma to be as widespread aspossible so that all could learn to live in happiness and peace, and he expected all of his disciples to share with others what he had shared with them.                            

   

If he does not speak up, others know him or not;    

He is just a wise man mixed up with fools.    

But if he speaks about and teaches the Immortal,    

Others will know him.    

So let him light up the Dhamma.    

Let him life the sage's banner high.     

Of course, sharing the Dhamma with others involves much more than just the courage to stand out from the crowd and talk about our beliefs. There must be consistency between what we try to teach others and how we act, we must be sensitive to the beliefs of those we speak to, and we must understand that some people are simply not interested in the Dhamma. The doubletalk, fear tactics and gimmicks that certain other religions use to impose their beliefs on others are completely against the spirit of Buddhism.

Besides, such things are more likely to grow out of self-will compromise and intolerance than genuine faith in one's own religion and concern for others.  The Buddha stresses that a high degree of integrity is needed before speaking to others about the Dhamma.      

Truly, it is not easy to teach Dhamma to others. 

In teaching Dhamma to others, establish well five    

things, and then teach. What five? Teach Dhamma to   

others, thinking:    

"I will speak Dhamma in a gradual way;    

 I will speak with good in mind;    

 I will speak with  kindness;    

 I will not speak as a means of gain:   

 I will speak neither to my own harm, nor to the harm of others."

Venerable Sariputta, one of the Buddha's chief disciples, gives similar advice:    

When one who teaches wishes to teach another, let him establish well five things and then teach.   

What five ?  Let him think:

" I will speak at the right time, not at the wrong time.

I will speak about what is, not about what is not.

I  will speak about the good, not about what is not good.    

I will speak with a mind filled with love, not    

with a mind filled with ill-will."                                 

Apart from these qualities, the Buddha also says that clear delivery, a confident bearing and the ability to answer questions well are helpful when teaching Dhamma.    

If one addresses those  who wish to learn,    

Without wavering, imparting understanding,    

Opening up and not obscuring the teachings,    

Speaking without hesitation    

And not getting angry when asked a question,    

A monk like this is worthy    

To proclaim the teachings.       

However, not everyone has or can develop these  skills, and it is important that often a simple,  sincere explanation of why we have taken refuge in the Buddha, the Dhamma and the Sangha can be far more convincing than smooth delivery and sophiscated arguments.

85 Speech that leads to things that are instrumentally good are useful also. When there is contention or disagreement between people, it is easy to just withdraw and let them fight it out between themselves than a few reasonable words from us could otherwise make a difference. Sometimes anger, hurt pride or determination to get our own way might cause us to speak even if it is going to give rise to quarrels between people.

Peace and harmony between people is a good thing, and to refrain from decisiveness in speech and to speak in favour of peace and understanding is to put our word to good use. Concerning this, the Buddha says:        

Giving up slander, one does not repeat there what is heard here, or repeat here what was heard there, for the purpose of causing divisions between people. Thus, he is a reconciler of those who are divided and a combiner of those already united, rejoicing in concord, delighting in concord,    

promoting concord; concord is the motive of his speech.                                      

But ultimately, anything we say will be useful if it is relevant to the question at hand, if its meaning is clear, and if, being free from jargon and verbosity, it is understandable to those it is addressed to.    

86 But, of course, it is not just what we say that will make our speech an instrument of spiritual growth; timing is important also.  Words spoken at one time might be just what is needed, but at another time might be completely inappropriate. Knowing just when to say something, having a sense of timing, will make our words more effective. As we have see, speaking about the Dhamma is definitely a good thing, but to be talking about it all the time is not. The person who takes advantage of every and any opportunity to bring up their pet subject and talk about it, oblivious to the fact that others may not share his enthusiasm, is likely to discredit himself and his subject.  

87  Criticism is another type of speech which, while being very important for anyone who wishes to know themselves better or who wishes to help others know themselves, requires very careful timing. Often a friend can notice a blemish in our character that we need to see but can't, and having a pointed out can be very helpful. But to be constructive, criticism must have its season;  criticising someone in front of others, criticism when tempers are heated, or to be criticising all the time will probably be counted-productive. Likewise, any criticism or reprimand we give others is more likely to be accepted if we have spent time rectifying our own faults. The Buddha says:  

One who wants to admonish another should first investigate:

" Am I or am I not one who practises utter purity

in body and speech, flawless and untainted ? 

Are these qualities manifest in me or not? "

If they are not, there are undoubtedly people

who will say: " Come now, practise correct bodily

and verbal conduct yourself."

There are people who would say this. Again, one who wants to admonish another should first investigate:

"Have I developed a mind of goodwill, free

from malice towards my fellows in the holy life?

Is this quality established in me or not? "

If he has not, there are undoubtedly people who will say: 

"Come on, develop a mind of goodwill yourself." 

There are people who would say this.                         

But while constructive criticism has an important place in social relationships and Buddhist practice, so does genuine praise. The Buddha often says that various good qualities are "praised by the wise."  This is because sensitive people understand  that encouragement and recognition for one's efforts or a achievements give both strength and joy. But praise has to be spoken at the right time also. Praise when it is not really deserved is little more than flattery. Praise delayed or withheld may lead to someone becoming discouraged. Credit should be given when credit is due.    

88  While on the subject of speech and timing, it should be understood that there are occasions when everything of importance has already been said or that there is nothing of importance to  be  said, and then silence becomes  more appropriate than speech.

Silence complements speech the way perfume complements a flower. Silence gives others an opportunity to express themselves and allows us to listen to what they have to say. And paradoxically, there are some feelings that we can communicate better with silence than we can with words. The person who is full of words is not necessarily full of wisdom. The Buddha says:

Learn this from the waters:    

In mountain clefts and chasms,    

Loud gush the steamlets,    

But great rivers flow silently.      

Empty things make a noise,    

The full is always silent.    

The fool is like a half-filled pot,    

The wise man like a deep still pool.      

If we fail to understand the value of silence, we tend to become talkative, and our conversation can easily deteriorate into idle chatter and gossip. And when this happens, it is not long before we say something that upsets another, and disagreements or arguments arise.    

When there is quarrelsome talk, much talk may be expected; when there is much talk one is excited, being excited one is uncontrolled, and when one is  uncontrolled the mind is far from concentrated.                                        

Silence gives us the opportunity for quiet reflection, it rests the mind, enhances the effects of meditation and can even add a certain dignity to our character.  Knowing when to speak up and when to be silent is a skill every Buddhist should learn to develop.      

Referring to the person whose speech is pleasant, theBuddha says:

Giving up harsh speech, one speaks what is blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing and liked by all.       

When our talk is punctuated with expletives, when it is loud or raucous or consists of complaints  against or condemnation of others, it is far from pleasant to listen to. The Buddha's speech was  always " welcoming, kindly, courteous and genial" and if we are trying to develop Perfect Speech, we should follow his example.   

89 A great deal of suffering exists in the world, and when we refrain from speech that creates divisions between people or which hurts them, we no longer contribute to this suffering. But our words can also play a positive role in soothing the hurts and healing the wounds that people inflict upon each other.

Sometimes the situation dictates that no act  on our part can lighten the burdens of others, but even in these cases, saying something can always make a difference. Compassion, it is true, softens the hearts, but it also makes it courageous and strong. When speech is motivated by compassion, we are prepared to speak out against injustice, we find time to console and comfort those in distress, we have the courage to urge others to reconsider their plans to change their behaviour if it is detrimental. An incident in the Buddha's life highlights this point well.         

It is said that the Sakyans and the Koliyans dammed the waters of the Rohini  River between Kapilavatthu and Koliya, and cultivated the fields on both sides of the river. In the month of Jettamula, the crops began to wilt, and the labourers employed by both cities assembled

Those of Koliya said:

"If the water is diverted to both sides of

the river there will not be enough for

both of us.  As our crops will ripen with a

single watering, let us have the water." 

But the Sakyans replied:

"After your granaries are full, we will not

be able to face taking our valuables with

basket and bag in hand, going from door

to door, and begging from you. Our crops

will ripen with a single watering, so let us

have the water."        

"We will not give it to you."        

"And we will not let you have it."         

Talk grew bitter, one person struck another, the blow was returned, fighting broke out, and as they the two royal families.      

The Koliyan labourers said: "Take your children and go where you belong. How can we be harmed by the elephants, horses, shields and weapons of those, who liked The Sakyans replied:

"You lepers, take your children and go where you belong. How can we be harmed by the elephants, horses, shields and weapons of destitute and weapons of  destitute outcasts  who live up jujube trees like animals."

Both groups went and reported the quarrel to the ministers who were in charge of the work, who in turn reported it to the royal households. The Sakyans prepared for battle, saying:

"We will show the strength and the power of those who have cohabited with their sisters."      

The Koliyans prepared for battle, saying: "We will show the strength and power of those who live up jujube trees."        

As the Lord surveyed the world at dawn, he saw his kinsmen and thought:

"If I do not go, these men will destroy each other. It is my duty to go to them." He passed through the air to where his kinsmen were gathered, and seated himself cross-legged in the air in the middle of the Rohini River.

When they saw him, the Lord's kinsmen threw down their weapons and worshiped him. Then the  Lord said: " What is this quarrel about, great king? "        

"We know not, reverend sir."

"Then who would know?"

"The commander-in-chief of the army would know."

When asked, the commander-in-chief suggested the viceroy might know. Thus the Lord asked one after the other, with none of them knowing the cause of the quarrel, until the labourers were asked.  They replied:

"The quarrel is about the water."        

Then the Lord said to the king: " What is the value of water, great king?"        

"Very little, reverend sir."        

"What is the value of a warrior?"        

"A warrior, reverend sir, is beyond price."        

Then the Lord said:

 " It is not right that for a little water you should kill warriors who are beyond price."

They were all silent. "Great  kings, why do you act thus? " 

Were I not here today, you would cause a river of blood to flow.

Your actions are unworthy.

You live in hatred, given to the five kinds of hatred; I live full of love.

You live sick with passions; I live free from sickness.

You live chasing after the five kinds of  sense pleasures; I lived in contentment.      

This story dramatically illustrates how thoughtless words can lead to conflict, how people can be mindlessly carried along by rhetoric and slogans, and how an individual motivated by compassion is able to make a difference by simply speaking up. The calm but firm voice of compassion and reason can triumph over the ravings of passion and ignorance. Compassion may not as yet have  given us the courage and fearlessness that the Buddha had, but if we keep always in mind what he taught us through his actions and his words, compassion can become the motivation behind  everything we say.

When you speak to others, you might speak at the right time or at the wrong time, according to the fact or not, gently or harshly, about the good or not, with a mind full of love or a mind full of hatred. In this way you should train yourself:

" Our minds will not be perverted nor will we

utter evil speech, but kindly and compassionately

we will live with a mind full of love, without hatred.”