..續本文上一頁and He asked, "Rahula, see the small amount of water in the bottom of the vessel. Those who are not ashamed of lying, their virtue is small, their renunciation is small like the small amount of water in the vessel." Then the Buddha threw away the water and said, "those who are not ashamed of lying throw away their virtue just as this water is thrown away." Then the Buddha showed Rahula the empty vessel and said, "just so empty is the virtue, the renunciation of those who habitually tell lies."

　　Thus He used the vessel as a means to illustrate the point that lying is intimately associated with one”s practice of wholesome actions, with one”s good conduct, with one”s character. Once we are confident that we can act in one way and speak in another, then we will not be afraid to act badly, because we will be confident that we can cover up our bad actions by lying. Lying therefore opens the door to all kinds of unwholesome actions. Slander is pisive. It creates quarrels between friends. It creates pain and discord. So just as one would not want to be pided from one”s friend by slander, so ought one not to slander another. So also one ought not to abuse others with harsh words, but on the contrary should speak courteously to others as one would like to be spoken to oneself.

　　Regarding idle talk, often you hear of people saying that we cannot even indulge in a bit of idle talk. It is not quite that bad. Here the kind of idle talk that is particularly indicated refers to malicious gossips, perting oneself, entertaining oneself, recounting the faults and failings of others. Rather than use this faculty of speech which is so powerful for deception, for piding others, for abusing others, for idling away time at the expense of others, why not use it constructively, to communicate meaningfully, to unite others, to encourage understanding between neighbours and friends, and to communicate helpful, meaningful advice. The Buddha once said, "Pleasant speech is as sweet as honey, truthful speech is as beautiful as a flower, and wrong speech is unwholesome and filthy". So let us try for our own good and that of others to cultivate Right Speech, respect for truth, and respect for the welfare of others.

　　The next part of the path that falls under good conduct is Right Action. Right Action entails respect for life, respect for property, and respect for personal relationships. We will recall what was said a moment ago about life being dear to all. It is said in the Dharmapada that all tremble at punishment, all fear death, and that all living beings love life. So again, keeping in mind the principles of equality and reciprocity, we ought not to kill living beings. One might be ready to accept this in regard to human beings, but we might demur with regard to other living creatures. Some of the developments that we have seen taking place in the world of science and technology in recent years ought to give the most skeptical free-thinker food for thought. When one destroys a certain strain of insects, is one absolutely sure of accomplishing the greatest good, the long-term good of the environment

　　 Or do we more often than not contribute unwittingly to an imbalance which creates even greater problems in the future

　　Respect for property - not to steal from or cheat others. This is important because those who take what is not given, by stealth, by treachery, are as guilty of breaking this precept as those who steal by force. In other words, the employer who does not pay his employee an honest wage that is commensurate with his work is guilty of taking what is not given. Similarly, the employee who collects a salary and shirks his duties is guilty of lack of respect for property.

　　Finally respect for personal relationships means to avoid adultery, to avoid sex…

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