..续本文上一页stablished. One way we might call the authoritarian way, and the other we might call the democratic way. And a good example of the first is God”s handing down the Ten Commandments to Moses on the mountain. On the other hand in Buddhism, I think what we have here might be called a democratic way of establishing the rules of good conduct. You might wonder why I say that. After all we do have the rules of good conduct laid down in scriptures. So you might ask is this not similar to God”s handing down the tablets to Moses

　　 But I think this is not really so because if we look closely at the scriptures, we do find what lies behind the rules of good conduct, and the principles that lie behind that are the foundation of the rules of good conduct, are the principles of equality and reciprocity.

　　What equality means is that all living beings are equal in their essential attitudes. In other words, all living beings want to be happy. They fear pain, death and suffering. All want to live, to enjoy happiness and security. And this is also true to all living beings just as it is true to ourselves. We can call this equality the great universality of the Buddhist vision in which all living beings are equal. On the basis of this equality, we are encouraged to act with the awareness of reciprocity.

　　Reciprocity means that just as we would not like to be killed, robbed, abused and so forth, so would all other living beings not like to have these things happen to them. One can put this principle of reciprocity quite simply by saying "do not act towards others in a way which you would not want them to act towards you". Given these principles of equality and reciprocity, it is not hard to see how they stand behind, how they create the foundation for the rules of good conduct.

　　Let us now look specifically at the contents of good conduct in Buddhism. The way of practice of good conduct includes three parts of the Noble Eightfold Path, and these three parts are Right Speech, Right Action, and Right Livelihood. Speech is an extremely important part of our life. We often tend to underestimate the power of speech. We often tend to exercise very little control over our faculty of speech. This should not be so. We have all been very greatly hurt by someone”s words at some time of our life. And similarly, we have been encouraged by the words of another. In the sphere of politics, we can see how those who are able to communicate effectively are able to influence people tremendously for better or for worse. Hitler, Churchill, Martin Luther King were all accomplished speakers who were able to influence millions of people with their words. It is said that a harsh word can wound more deeply than weapons. A gentle word can change the heart and mind of the most hardened criminal. Probably more than anything else, the faculty of speech differentiates man from animals. So if one is to develop a society in which harmony, well-being, communication and cooperation are goals which are to be realized, one must control, cultivate and utilize one”s faculty of speech positively.

　　All the rules of good conduct involve respect that is founded upon the understanding of equality and reciprocity. In this context, right speech involves respect for truth and respect for the welfare of others. If one speaks with these criteria in mind, one will be cultivating right speech and through this one will achieve greater harmony within society. Traditionally we speak of four aspects of right speech. Right speech means to avoid lying, to avoid back biting or slander, to avoid harsh speech, and to avoid idle talk. Some of you may recall the Buddha”s instruction to Rahula regarding the importance of avoiding lying. He used the example of a vessel. The vessel had a tiny bit of water in the bottom …

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