Written for the AQA syllabus by Upeksacitta (Robert Ellis), member of the Western Buddhist Order and a former Head of RS.
Right Speech
Right Speech is traditionally distinguished from Right Action because of the traditional Indian distinction between body, speech and mind. This does not mean that speech is not an action, but that it is a type of action which should be given special emphasis. We often talk about our actions before doing them, so speech has an intermediate status between body and mind. A passing thought has less weight of kamma attached than one which is strong or habitual enough to result in speech, but it needs to be even stronger to result in further action.
The requirements of Right Speech can be analysed using the Ten Root Precepts (a basic ethical formulation applying to all Buddhists, as opposed to the Five Precepts which are directed at lay people). The Ten Root Precepts include no less than four which are concerned with speech, and specify the avoidance of false, harsh, useless and slanderous speech. In the Pali Canon these four precepts are explained thus:
Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
Abandoning divisive speech [or slanderous 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 [i.e. harmony], delights in concord, enjoys concord, speaks things that create concord.
Abandoning abusive speech [or harsh 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.
Abandoning idle chatter [useless speech], 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.
Gradual Sayings (Anguttara Nikaya) X.99, Pali Text Society
Later in the same passage more details are given on false speech:
Abandoning false speech, he abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a royal court proceeding], if he is asked as a witness, 'Come and tell, good man, what you know'. If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward.
Exercise
Read these passages and note in your own words what you think is meant by each of the root speech precepts, with examples from everyday life:
- Avoidance of false speech
- Avoidance of harsh speech
- Avoidance of useless speech
- Avoidance of slanderous speech
Having these four areas of speech naturally raises the question of priority between them. Those who say negative things about other people behind their back (slanderous speech) might well defend this by saying it is true, and what if one says something that is true but likely to seem harsh to others because they don’t want to hear it?
In the Buddha’s discourse to Prince Abhaya the Buddha clarifies the priorities between the different speech precepts with reference to his own (the Tathagata’s) practice.
Such speech as the Tathagata knows to be untrue, incorrect, and unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true and correct but unbeneficial, and which is also unwelcome and disagreeable to others: such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true, correct, and beneficial, but which is unwelcome and disagreeable to others: the Tathagata knows the time to use such speech. Such speech as the Tathagata knows to be untrue, incorrect, and unbeneficial, but which is welcome and agreeable to others: such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true and correct but unbeneficial, and which is welcome and agreeable to others, such speech the Tathagata does not utter. Such speech as the Tathagata knows to be true, correct, and beneficial, and which is welcome and agreeable to others: the Tathagata knows the time to use such speech. Why is that? Because the Tathagata has compassion for beings.
Middle-Length Sayings (Majjhima Nikaya) 58, Pali Text Society)
So, to summarise: Right Speech demands that we always speak both the truth and what is beneficial (i.e. not useless or slanderous). Both of these are non-negotiable: you shouldn’t say something true that’s not useful, or something useful that’s not true. However, with sufficient thought, awareness and wisdom (such as the Buddha possesses) we may be justified in saying things which may seem harsh but are true and beneficial, as well as things which are true and beneficial and also welcome.
Write an example of each of the following combinations and say if you think each one would constitute Right Speech :
- True, beneficial and agreeable
- True, beneficial and disagreeable
- True, not beneficial and agreeable
- True, not beneficial and disagreeable
- False, beneficial and agreeable
- False, beneficial and disagreeable
- False, not beneficial and agreeable
- False, not beneficial and disagreeable
Reflection/ Discussion
Do you agree with the Buddha’s advice about speech? Does it raise any problems?