..續本文上一頁c result the gain of a retinue of friends who can never be turned against one by the slanderous words of others.24
兩舌的相反，如同佛陀所指出的，是鼓勵友誼、和諧的言語。這樣的言詞源于一顆慈悲和同理的心。那將贏得他人的信賴和喜愛，人們向他吐露事情，而不用擔憂他們所透露的話語會被利用來對付自己。除了帶來在此生中顯而易見的好處外，據說不兩舌的善業果報，是獲得親朋好友不會因他人兩舌的言語而對付我們。
(3) Abstaining from harsh speech (pharusaya vacaya veramani).
不惡口
He avoids harsh language and abstains from it. He speaks such words as are gentle, soothing to the ear, loving, such words as go to the heart, and are courteous, friendly, and agreeable to many.25
他不惡口，避免惡口的行爲。他說溫和、柔軟，這般悅耳的言語，動人的言語，進入人的心田。還有謙恭、友善與和藹可親的言語。(《增支部》 10：176；《佛陀的話》，頁 50-51)
Harsh speech is speech uttered in anger, intended to cause the hearer pain. Such speech can assume different forms, of which we might mention three. One is abusive speech: scolding, reviling, or reproving another angrily with bitter words. A second is insult: hurting another by ascribing to him some offensive quality which detracts from his dignity. A third is sarcasm: speaking to someone in a way which ostensibly lauds him, but with such a tone or twist of phrasing that the ironic intent becomes clear and causes pain.
惡口，是生氣地說出的語言，意圖使聽者傷痛。這樣的言語以不同的形式呈現，我們也許可描述其中叁項。一、罵人的言語︰以嚴酷的話語生氣地責備、辱罵或指責他人。二、侮辱︰以指稱他人具有負面特質來傷害人，貶抑他人的尊嚴。叁、嘲諷︰表面是稱揚，實際卻是以某種語調口吻或迂回的措辭，使諷刺的內容變得清晰並引起傷痛。
The main root of harsh speech is aversion, assuming the form of anger. Since the defilement in this case tends to work impulsively, without deliberation, the transgression is less serious than slander and the kammic consequence generally less severe. Still, harsh speech is an unwholesome action with disagreeable results for oneself and others, both now and in the future, so it has to be restrained. The ideal antidote is patience — learning to tolerate blame and criticism from others, to sympathize with their shortcomings, to respect differences in viewpoint, to endure abuse without feeling compelled to retaliate. The Buddha calls for patience even under the most trying conditions:
惡口主要的原由是憎惡，而以憤怒的形式呈現。因爲在此，煩惱是以沖動的模式運作，沒有經過深思熟慮，犯的戒較兩舌輕微，業報通常沒有那幺嚴重。可是，惡口仍是一種不善業行，在當下或未來都會爲自己與他人帶來不善的果報，所以應該被禁止。最理想的解藥是耐心 —學習容忍別人的指責和批評，對他人的缺點具同理心，尊重不同觀點，容忍他人的責罵而不興起報複心。即使在最嚴酷的情況下，佛陀依然要求(比庫)忍耐：
Even if, monks, robbers and murderers saw through your limbs and joints, whosoever should give way to anger thereat would not be following my advice. For thus ought you to train yourselves: “Undisturbed shall our mind remain, with heart full of love, and free from any hidden malice; and that person shall we penetrate with loving thoughts, wide, deep, boundless, freed from anger and hatred.” 26
「比庫們！即使受到強盜、謀殺者截斷手足，不論是誰，只要屈服于憤怒，就是沒有遵照我的教誨。因此，你應該自我訓練：『心應當保持在不惱亂變異的狀態，不出惡言，充滿慈悲，沒有任何隱藏的敵意。以深廣、無量的慈心思惟穿透對方，沒有憤怒和憎恨。』」(《中部》 21；《佛陀的話》，頁 51)
(4) Abstaining from idle chatter (samphappalapa veramani).
不绮語
He avoids idle chatter and abstains from it. He speaks at the right time, in accordance with facts, speaks what is useful, speaks of the Dhamma and the discipline; his speech is like a treasure, uttered at the right moment, accompanied by reason, moderate and full of sense.27
他不绮語，免于绮語。在適當的時刻，依據事實，說有益的言語，說法或說戒。說出的話語就像寶物，富理性、合宜，具有意義。(《增支部》 10：176；《佛陀的話》，頁 51)
Idle chatter is pointless talk, speech that lacks purpose or depth. Such speech communicates nothing of value, but only stirs up the defilements in one”s own mind and in others. The Buddha advises that idle talk should be curbed and speech restricted as much as possible to matters of genuine importance. In the case of a monk, the typical subject of the passage just quoted, his words should be selective and concerned primarily with the Dhamma. Lay persons will have more need for affectionate small talk with friends and family, polite conversation with acquaintances, and talk in connection with their line of work. But even then they should be mindful no…
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