..续本文上一页lves whatever will give rise to ease, comfort, and pleasure for the mind, until we reach the point where peace and ease are absolute: This is classed as having good will toward ourselves. Only then can we qualify as having Right Resolve.

　　III. Right Speech: Speaking in line with the truth has four forms —

　　A. Not lying.

　　B. Not speaking pisively, e.g., talking about this person to that person so as to give rise to misunderstandings leading to a falling-out between the two.

　　C. Not speaking harsh or vulgar words, casting aspersions on a person”s family, race, or occupation in ways that are considered base by the conventions of the world.

　　D. Not speaking idly, i.e., in ways that are of no benefit to the listener — for instance, criticizing or gossiping about the faults of other people in ways that don”t serve to remind our listeners to correct their own faults; or grumbling, i.e., complaining over and over about something until our listeners can”t stand it any longer, the way a drunkard grumbles repeatedly without saying anything worthwhile; or speaking extravagantly — even if what we say may be good, if it goes over our listeners” heads it serves no purpose; or babbling, i.e., speaking excessively without any aim: Talking at great length without really saying anything serves no purpose at all, and fits the phrase, "A waste of words, a waste of breath, a waste of time."

　　In short:

　　— Don”t say anything bad or untrue.

　　— Say only things that are true and good, that will give knowledge to our listeners or bring them to their senses. Even then, though, we should have a sense of time, place, and situation if our words are to qualify as Right Speech. Don”t hope to get by on good words and good intentions alone. If what you say isn”t right for the situation, it can cause harm. Suppose, for instance, that another person does something wrong. Even though you may mean well, if what you say strikes that person the wrong way, it can cause harm.

　　There”s a story they tell about a monk who was walking across an open field and happened to meet up with a farmer carrying a plow over his shoulder and a hoe in his hand, wearing a palm-leaf hat and a waistcloth whose ends weren”t tucked in. On seeing the monk, the farmer raised his hands in respect without first putting himself in order. The monk, meaning well, wanted to give the farmer a gentle reminder and so said, "Now, that”s not the way you pay respect to a monk, is it

　　" "If it isn”t," the farmer replied, "then to hell with it." As a result, the gentle reminder ended up causing harm.

　　IV. Right Action: being upright in our activities. With reference to our personal actions, this means adhering to the three principles of virtuous conduct —

　　A. Not killing, harming or harassing other people or living beings.

　　B. Not stealing, concealing, embezzling, or misappropriating the belongings of other people.

　　C. Not engaging in immoral or illicit sex with the children or spouses of other people.

　　With reference to our work in general, Right Action means this: Some of our undertakings are achieved through our physical activity. Before engaging in them, we should first evaluate them to see just how beneficial they will be to ourselves and others, and to see whether or not they are clean and pure. If we see that they will cause suffering or harm, we should refrain from them and choose only those activities that will lead to ease, convenience, and comfort for ourselves and others.

　　"Action" here, includes every physical action we take: sitting, standing, walking, and lying down; the use of every part of the body, e.g., grasping or taking with our hands; as well as the use of our senses of sight, hearing, smell, taste, and feeling. All of this counts as physical activity or action.

　　External action can be p…

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