Tu Viện Quảng Đức105 Lynch Rd, Fawkner, Vic 3060. Australia. Tel: 9357 3544. quangduc@quangduc.com* Viện Chủ: HT Tâm Phương, Trụ Trì: TT Nguyên Tạng   

12. Right Speech

06/05/202008:36(Xem: 2528)
12. Right Speech


Phat Thanh Dao_10
RIGHT SPEECH

Venerable Sumangalo

It is not always easy to understand the Eightfold Path when we take the points one by one. Speech and action often go together. They show to all who know us what is going on in our minds. For this lesson, however, we shall consider only speech, and leave action in its usual fourth place. But as we go on with trying to understand the meaning of Right Speech, we ought to take note of the fact that Right Action follows immediately after Right Speech. There is a close connection between the two.

There are not many real secrets in our lives. The kind of speech we use tells to all who know us what kind of people we are. Wise people do not use foolish speech; fools do not talk like sages. Kindly people do not use cruel or harsh language. Those who are cruel by nature may try hard to deceive others by using soft and kindly speech but, sooner or later, their true nature reveals itself. “The cat always gets out the bag.”

Right speech must be both minus (-) and plus (+). That is, it must be minus untruthfulness, minus anger and all ugliness. Our speech must be free form deceit, gossip and stupid chatter. We must speak in such a way that our kind and gentle words or reasonableness will bring happiness to all with whom we talk. If we cannot bring happiness to others by our words, at least we must not injure them by wrong speech. Lying is one of the worst forms of wrong speech. A lie that causes hurt to someone else is worst of all. It is also wrong to tell the truth in such a way as to cause sadness or injury to others. At times it is better just to remain silent. Sometimes the Lord Buddha “Kept the noble silence of the wise.” He showed us, by His example, that silence is sometimes better than speech, even truthful speech.

 

Once, a long time ago, a certain village was greatly troubled by a wolf that came from its hiding place in the forest and ate the villagers’ sheep. It was necessary to keep a constant watch for the wolf so that the men of the village could come with sticks and drive away the fierce animal whenever the watchers called out “Wolf! Wolf!”

One day a boy was given the duty of watching the sheep. Soon he saw the wolf coming out of the forest and, at once the boy cried loudly “Wolf, Wolf” and the men came running and drove the wolf away. The boy greatly enjoyed watching this exciting scene and wished to see it again. He waited a little while and then gave the alarm again. The villagers came running, but there was no wolf. They scolded the boy and warned him not to give a false alarm again. But his desire for excitement got the better of him, and soon he sounded another false alarm. All the men came running with sticks ready to beat the wolf away, but there was no wolf. Once more they scolded the boy and then went back to their work.

Later on that same day, the wolf came out of the forest and the boy cried “Wolf! Wolf!”, but no one came to drive away the animal. No one believed the boy was telling the truth. The wolf killed many of the sheep and caused great loss to the villagers. In many lands there is an ancient proverb that is good for all of us to remember, “A liar is not believed when he tells the truth”.

 

RIGHT SPEECH

Let Truth upon thy lips

Its seal impress

To guard thee form deceit

And false excess.

 

Let Purity pervade

Thine every word,

Lest that which may defile

From thee be heard.

 

Let Love unto thy voice

Its music lend,

Then shalt thou gladden all

And none offend.


Let Wisdom thee restrain
Lest thou betray,

Or idle tales repat

To cause dismay.


Thus let Right Speech reveal

In every hour

The Buddha-life within,

Thy guiding power.

                   -A. R. Zorn.

 

QUESTIONS

  1. Is a person’s speech a good way to judge his character?
  2. Do wise men talk like fools? Do fools talk like wise men?
  3. What is meant by the old Chinese saying, “An empty pot makes the most noise?”
  4. If a person is known to be a liar, do people believe him when he tells the truth?
  5. What was wrong about the conduct of the boy sent to watch for the wolf?
  6. Can a few words of wrong speech cause much damage?
  7. If a person lies, gossips and speaks only in a foolish way, can we believe this person has good character?
  8. Are habits easy to form? Is it easy to get into bad habits with our speech?
  9. If we hurt someone by thoughtless speech, what ought we to do?
  10. Should we begin to use Right Speech early in life or when we are old?
Gửi ý kiến của bạn
Tắt
Telex
VNI
Tên của bạn
Email của bạn
28/02/2014(Xem: 6835)
Ajahn Brahmavamso (known to all as Ajahn Brahm) was born in London in 1951. He came from a working - class background, but won a scholarship to Cambridge, graduating with a Masters in Theoretical Physics. He became disillusioned because he felt that these great scientists knew everything about the universe out there, but nothing about their own minds Having been interested in Buddhism since age 17...
28/02/2014(Xem: 5405)
Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer. The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves.
28/02/2014(Xem: 6329)
Books on Buddhism often state that the Buddha's most basic metaphysical tenet is that there is no soul or self. However, a survey of the discourses in the Pali Canon -- the earliest extant record of the Buddha's teachings -- suggests that the Buddha taught the anatta or not-self doctrine, not as a metaphysical assertion, but as a strategy for gaining release from suffering.
28/02/2014(Xem: 5253)
The two crucial aspects of the Buddha's Awakening are the what and the how: what he awakened to and how he did it. His awakening is special in that the two aspects come together. He awakened to the fact that there is an undying happiness, and that it can be attained through human effort.
28/02/2014(Xem: 4723)
The Buddha was like a doctor, treating the spiritual ills of the human race. The path of practice he taught was like a course of therapy for suffering hearts and minds. This way of understanding the Buddha and his teachings dates back to the earliest texts, and yet is also very current.
28/02/2014(Xem: 5060)
There are three fundamental modes of training in Buddhist practice: morality, mental culture, and wisdom. The English word morality is used to translate the Pali term sila, although the Buddhist term contains its own particular connotations. The word sila denotes a state of normalcy, a condition which is basically unqualified and unadulterated.
28/02/2014(Xem: 4714)
According to the Buddhist monastic code, monks and nuns are not allowed to accept money or even to engage in barter or trade with lay people. They live entirely in an economy of gifts. Lay supporters provide gifts of material requisites for the monastics, while the monastics provide their supporters with the gift of the teaching.
28/02/2014(Xem: 5043)
This year, at the summer retreat, Vien Tu and Minh Hanh, the two novice monks, took turns to prepare the congee offering each evening. Many Buddhists were curious to know why the congee was offered but not the cooked rice or others. This article is writing about the congee services to the spirits.
28/02/2014(Xem: 5703)
According to the Oxford English Dictionary the word ‘chant’ is both a noun and a verb, also (now Scottish) chaunt, compared with the late 17th Century, old and modern French verb, ‘with chant’ which is derived from the Latin, ‘cantum’.
28/02/2014(Xem: 3935)
My dear friends, suppose someone is holding a pebble and throws it in the air and the pebble begins to fall down into a river. After the pebble touches the surface of the water, it allows itself to sink slowly into the river. It will reach the bed of the river without any effort. Once the pebble is at the bottom of the river, it continues to rest. It allows the water to pass by.
facebook youtube google-plus linkedin twitter blog
Nguyện đem công đức này, trang nghiêm Phật Tịnh Độ, trên đền bốn ơn nặng, dưới cứu khổ ba đường,
nếu có người thấy nghe, đều phát lòng Bồ Đề, hết một báo thân này, sinh qua cõi Cực Lạc.

May the Merit and virtue,accrued from this work, adorn the Buddhas pureland,
Repay the four great kindnesses above, andrelieve the suffering of those on the three paths below,
may those who see or hear of these efforts generates Bodhi Mind, spend their lives devoted to the Buddha Dharma,
the Land of Ultimate Bliss.

Quang Duc Buddhist Welfare Association of Victoria
Tu Viện Quảng Đức | Quang Duc Monastery
Senior Venerable Thich Tam Phuong | Senior Venerable Thich Nguyen Tang
Address: Quang Duc Monastery, 105 Lynch Road, Fawkner, Vic.3060 Australia
Tel: 61.03.9357 3544 ; Fax: 61.03.9357 3600
Website: http://www.quangduc.com ; http://www.tuvienquangduc.com.au (old)
Xin gửi Xin gửi bài mới và ý kiến đóng góp đến Ban Biên Tập qua địa chỉ:
quangduc@quangduc.com , tvquangduc@bigpond.com
VISITOR
110,220,567