..续本文上一页c result the gain of a retinue of friends who can never be turned against one by the slanderous words of others.24
两舌的相反，如同佛陀所指出的，是鼓励友谊、和谐的言语。这样的言词源于一颗慈悲和同理的心。那将赢得他人的信赖和喜爱，人们向他吐露事情，而不用担忧他们所透露的话语会被利用来对付自己。除了带来在此生中显而易见的好处外，据说不两舌的善业果报，是获得亲朋好友不会因他人两舌的言语而对付我们。
(3) Abstaining from harsh speech (pharusaya vacaya veramani).
不恶口
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
他不恶口，避免恶口的行为。他说温和、柔软，这般悦耳的言语，动人的言语，进入人的心田。还有谦恭、友善与和蔼可亲的言语。(《增支部》 10：176；《佛陀的话》，页 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.
恶口，是生气地说出的语言，意图使听者伤痛。这样的言语以不同的形式呈现，我们也许可描述其中三项。一、骂人的言语︰以严酷的话语生气地责备、辱骂或指责他人。二、侮辱︰以指称他人具有负面特质来伤害人，贬抑他人的尊严。三、嘲讽︰表面是称扬，实际却是以某种语调口吻或迂回的措辞，使讽刺的内容变得清晰并引起伤痛。
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:
恶口主要的原由是憎恶，而以愤怒的形式呈现。因为在此，烦恼是以冲动的模式运作，没有经过深思熟虑，犯的戒较两舌轻微，业报通常没有那幺严重。可是，恶口仍是一种不善业行，在当下或未来都会为自己与他人带来不善的果报，所以应该被禁止。最理想的解药是耐心 —学习容忍别人的指责和批评，对他人的缺点具同理心，尊重不同观点，容忍他人的责骂而不兴起报复心。即使在最严酷的情况下，佛陀依然要求(比库)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
「比库们！即使受到强盗、谋杀者截断手足，不论是谁，只要屈服于愤怒，就是没有遵照我的教诲。因此，你应该自我训练：『心应当保持在不恼乱变异的状态，不出恶言，充满慈悲，没有任何隐藏的敌意。以深广、无量的慈心思惟穿透对方，没有愤怒和憎恨。』」(《中部》 21；《佛陀的话》，页 51)
(4) Abstaining from idle chatter (samphappalapa veramani).
不绮语
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
他不绮语，免于绮语。在适当的时刻，依据事实，说有益的言语，说法或说戒。说出的话语就像宝物，富理性、合宜，具有意义。(《增支部》 10：176；《佛陀的话》，页 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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