..续本文上一页 is called a Mongolian. In the language of those days it had nothing to do with the race of a person. If a person was of fair colour or of dark colour, if he had a long or a flat nose, if he had big or small eyes, it made no difference.
Any person who became a noble-hearted person by walking on the path, establishing himself in sīla, samādhi, paññā, and developing a totally pure mind, became a noble person. And any person who does not become an ariya is walking on the wrong path, not on the path of Dhamma. Such a person causes harm to himself as well as to others. He is not an ariya though he may be of fair complexion, has a long nose and big eyes. Facial features do not make one a wise person. In the language of those days it was said
"Hīno gammo putthujjaniko anariyo anatthasaṃhito"
He is inferior, wretched, ignoble, of low birth. He is far away from the royal path and has lost himself in the blind alleys. He has separated himself from the royal path.
"Anatthasaṃhito" he is accumulating nothing but sin for himself. Not only is he accumulating sin for himself but also generating misery for others. Such a person was called "anariyo" in those days. This word, "anariyo", because the language changed over this period of 2500 years, became "anāri", a foolish person in today”s Hindi language.
He is definitely a foolish person. He who causes harm to himself as well as to others is certainly a foolish person. He who disturbs his own peace and harmony as well as the peace and harmony of others has not understood anything and is therefore a foolish person. If he does not continue to remain foolish, but develops wisdom by walking on the path of Dhamma, he will attain happiness and will also contribute to the happiness of others. He starts generating peace and harmony for himself as well as for those around him and therefore he has started to walk on the path leading to nobility. This path that makes every person who walks on it a noble-hearted person was therefore called the Noble Path, the Noble Dhamma.
This Eightfold path is pided into three sections: sīla, samādhi, and paññā.
Three parts of the Noble Eightfold Path are within the pision of sīla: sammā-vācā, sammā- kammanto, and sammā-ājīvo.
Sammā-vācā means right speech, purity of vocal action. What is right speech
The speech that is correct, truthful, beneficial, and has been applied by oneself. One has read in books, one has heard from a teacher that Dhamma is very beneficial, but has Dhamma actually become a part of one”s daily life
If not, then it is of no use. The benefit of Dhamma should be directly experienced in one”s life. So the speech should be proper and it should also become a part of life. Only then is it right speech.
What is right speech
This is the speech that does not cause harm to others, does not disturb the peace and harmony of others. There is no other yardstick. One will not deceive anyone by speaking lies. One will not speak bitter words and hurt others. One will not criticise others or speak words of backbiting. One will not carry tales that set friends to quarrel. That is all. Abstaining from all such impure speech leaves nothing but right speech, nothing but pure speech. One should keep examining oneself, "Is right speech becoming a part of my life
Am I practising right speech
" Only then is it right speech. Otherwise it again becomes the futile talk drawn from some book or some teacher. Until it becomes a part of one”s life, one does not gain from it. Therefore sammā-vācā should be actual right speech.
Sammā-kammanto means right action, purity of physical action. What is right action
Every action arises in the mind first and proceeding further, becomes a vocal action. When it proceeds still further, it ma…
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