..续本文上一页is very profound, and reveals that the commitment to truth has a significance transcending the domain of ethics and even mental purification, taking us to the domains of knowledge and being. Truthful speech provides, in the sphere of interpersonal communication, a parallel to wisdom in the sphere of private understanding. The two are respectively the outward and inward modalities of the same commitment to what is real. Wisdom consists in the realization of truth, and truth (sacca) is not just a verbal proposition but the nature of things as they are. To realize truth our whole being has to be brought into accord with actuality, with things as they are, which requires that in communications with others we respect things as they are by speaking the truth. Truthful speech establishes a correspondence between our own inner being and the real nature of phenomena, allowing wisdom to rise up and fathom their real nature. Thus, much more than an ethical principle, devotion to truthful speech is a matter of taking our stand on reality rather than illusion, on the truth grasped by wisdom rather than the fantasies woven by desire.

　　(2) Abstaining from slanderous speech (pisunaya vacaya veramani)

　　He avoids slanderous speech and abstains from it. What he has heard here he does not repeat there, so as to cause dissension there; and what he has heard there he does not repeat here, so as to cause dissension here. Thus he unites those that are pided; and those that are united he encourages. Concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words.[23]

　　Slanderous speech is speech intended to create enmity and pision, to alienate one person or group from another. The motive behind such speech is generally aversion, resentment of a rival”s success or virtues, the intention to tear down others by verbal denigrations. Other motives may enter the picture as well: the cruel intention of causing hurt to others, the evil desire to win affection for oneself, the perverse delight in seeing friends pided.

　　Slanderous speech is one of the most serious moral transgressions. The root of hate makes the unwholesome kamma already heavy enough, but since the action usually occurs after deliberation, the negative force becomes even stronger because premeditation adds to its gravity. When the slanderous statement is false, the two wrongs of falsehood and slander combine to produce an extremely powerful unwholesome kamma. The canonical texts record several cases in which the calumny ofan innocent party led to an immediate rebirth in the plane of misery.

　　The opposite of slander, as the Buddha indicates, is speech that promotes friendship and harmony. Such speech originates from a mind of lovingkindness and sympathy. It wins the trust and affection of others, who feel they can confide in one without fear that their disclosures will be used against them. Beyond the obvious benefits that such speech brings in this present life, it is said that abstaining from slander has as its kammic result the gain of a retinue of friends who can never , be turned against one by the slanderous words of others.[24]

　　(3) Abstaining from harsh speech (pharusaya vacaya veramani).

　　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]

　　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…

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