Most people ask why vācā is important. It is because we only connect with other people through speech and not just with a mind. So our connection with others is mainly due to communication with words. Therefore, learning the good side of vācā (sammā vācā) is very important not only to attain Nibbana but also to be a very good person in this life. People who manage their speech are highly admired.
Cūḷavedalla Sutta (MN 44)
Vitakka is the cetasika (mental factor) that points the mind to a given thought object.
Vicāra is the cetasika that keeps the mind engaged on that thought object (generating new thoughts about it).
eg- A bee flying to a particular flower is like vitakka and then buzzing around that flower while drinking nectar is like vicāra.
- Vitakka, and vicāra are unwholesome states.
But, avitakka, avicāra (or savitakka (nekkhamma), savicāra) are wholesome states.
- Mental chatting versus talking
2. What is micchā vācā?
Musāvāda (lying)
Pisuṇāvācā (slandering or talking behind the back)
Phrausāvācā (use of hurtful words, topics, and conversations)
Samphapphalapā (gossiping including idle chatter)
-The Danger of Lying (musāvāda) |( Itivuttaka 25)
Ekadhammaṁ atītassa,
Musāvādissa jantuno;
Vitiṇṇaparalokassa,
Natthi pāpaṁ akāriyan”ti.
"For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie.
The Danger of Slandering (divisive speech | pisuṇāvācā)
As humans, we are expected to always utilize language to bring others together (family, friends, society, and the whole world). However, if our speech divides other people or countries, this is slanderous speech. As a result, we should always consider whether the words we use. divide or unite other people.
So refraining from “pisuṇāvācā” means united speech where you do not break other peoples’ friendships. Never ever say something that ruins other peoples’ friendships, including yours. There are many stories, where some monks slandered and after their death, they became “hungry ghosts” (peta).
The Danger of Hurtful Speech (phrausāvācā )
When you use words that are hurtful (this can be the personal life of someone, a religion, an ethnic group, and all other important aspects of human and animal beings, even the universe) other people can get hurt. The hurting part happens with the kind of words you normally use. Therefore, the choice of words is important. Sometimes, hurtful words can even lead to fights, and arguments, and ruin the peace of mind of everyone and every event.
The Danger of Gossiping, including idle chatting (samphapphalapā)
Time is critical to each of us. Gossiping is the act of spreading useless information to others. They are largely non-virtuous. When people are bored or ignorant about the dharma, they tend to do so. When we talk about idle chatting, we mean when any of us wastes time talking about anything that isn't dharma or beneficial to the development of humans, animals, or the universe.
3. What is sammā vācā?
Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṁ vuccatāvuso: ‘sammāvācā’. (MN 141)
Absence of lying, slandering, harsh speech, and frivolous talk.
4. Is Noble Silence (ariyo vā tuuṇhī bhāvo) a part of sammā vācā?
5. What are the supporting path factors which help sammā vācā?
6. What is talking in moderation (mitabhaṇi)?
7. How to practice sammā vācā in daily life?
#1 (Vācā Sutta AN 5. 198) Always check the following 5 before talking
#2 (Ambalaṭṭhika Rāhulovāda SuttaMN 61) | Reflect on your speech, before, during, and after speaking
#3 (Sāmaññaphala Sutta DN 2) Ten wholesome topics of conversation
4. Is Noble Silence (ariyo vā tuuṇhī bhāvo) a part of sammā vācā?
Noble Silence is an excellent habit for monastics.
The Buddha once instructed monks to consider two things when monastics meet. They should either cultivate Noble Silence or discuss dhamma with one another. As a result, we sometimes need to spend time in noble silence.
It is beneficial to cultivate Noble silence regardless of whether one is a monk or layperson. The primary reason is that if we continue to speak constantly, we fear lying, slandering, using unpleasant words, or even gossiping. Therefore, find some time to remain silent. However, this is not always realistic.
Another extremely beneficial aspect of Noble silence is active listening.
When you remain silent, you can allow the other person to speak for yourself. Thus, everyone is happy. Because they are aware that their voices will always be heard. As a consequence, let us practice Noble Silence whenever the opportunity presents itself.
5. What are the supporting path factors which help sammā vācā?
"And how is right view the forerunner?
One discerns wrong speech as wrong speech and right speech as right speech. And what is wrong with speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech..."
"One tries to abandon wrong speech & to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right speech." (Mahacattārisaka Sutta MN 117)
The Buddha instructs us to abstain from two extremes. And he advised us to follow the Noble Eightfold Path. That is to say, the Middle Path. As a result, this Middle Path ( doing all good things in moderation) also applies to our speech. When someone speaks with moderation (not too little, not too much), that person is speaking with moderation (mitabhaṇi)
#1 (Vācā Sutta AN 5. 198) Always check the following 5 before talking
- "Do I speak at the right time, or not? (It is spoken at the right time)
- “Do I speak of facts, or not?” (It is spoken in truth)
- "Do I speak gently or harshly? (It is spoken affectionately)
- "Do I speak profitable words or not? (It is spoken beneficially)
- "Do I speak with a kind heart, or inwardly malicious? (It is spoken with a mind of good-will)
#2 (Ambalaṭṭhika Rāhulovāda SuttaMN 61) | Reflect on your speech, before, during, and after speaking
“rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā vācāya kammaṁ kattabbaṁ, paccavekkhitvā paccavekkhitvā manasā kammaṁ kattabbaṁ. “
(In the same way, deeds of body, speech, and mind should be done only after repeated checking)
BEFORE Talking
"Whenever you want to perform a verbal act, you should reflect on it: 'This verbal act I want to perform — would it lead to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful verbal act with painful consequences, painful results, then any verbal act of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful verbal action with happy consequences, happy results, then any verbal act of that sort is fit for you to do.
DURING Talking
"While you are performing a verbal act, you should reflect on it: 'This verbal act I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful verbal act, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.
AFTER Talking
"Having performed a verbal act, you should reflect on it... If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful verbal act with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful verbal action with happy consequences, happy results, then you should stay mentally refreshed and joyful, training day and night in skillful mental qualities."
#3 (Sāmaññaphala Sutta DN 2) Ten wholesome topics of conversation
Dasayimāni, bhikkhave, kathāvatthūni. Katamāni dasa? Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṁsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti—imāni kho, bhikkhave, dasa kathāvatthūni.
"There are these ten topics of [proper] conversation. Which ten? Talk on Appicchakathā (talk about wanting a little), on santuṭṭhikathā (talk about contentment), on pavivekakathā (talk about seclusion), on asaṁsaggakathā (talk about disassociation), on vīriyārambhakathā (talk about energy), on sīlakathā (talk about morality), on samādhikathā (talk about concentration), on paññākathā (talk about wisdom), on vimuttikathā (talk about release), and on vimuttiñāṇadassanakathāti (talk about the knowledge & vision of release). These are the ten topics of conversation. If you were to engage repeatedly in these ten topics of conversation, you would outshine even the sun & moon, so mighty, so powerful — to say nothing of the wanderers of other sects."
-The most powerful messages are conveyed through words. They can take the form of a speech, a presentation, or even an expression of love. Your words can make someone happy or sad. As a result, words can be either honey or a knife. Your words are like honey when you talk with samma vaca. When spoken with the wrong speech, your words are as sharp as a knife. Which one would you prefer? Make a choice today.
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