Wrong Speech, Right Speech and their Dependent States (4)

                   

4. Right View as the Forerunner of Right Speech (Sammā-Vācā)

4.1 Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, monks, right view comes first.

→ As before, the Buddha emphasizes that sammā-diṭṭhi (right view) leads the way for the cultivation of sammā-vācā (right speech). Clear seeing becomes the foundation for ethical speech.

4.2 Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchāvācaṃ micchāvācāti pajānāti, sammāvācaṃ sammāvācāti pajānāti. Sā’ssa hoti sammādiṭṭhi.

And how, monks, does right view come first? One understands wrong speech as wrong speech, and right speech as right speech. This, monks, is right view.

→ Right view manifests as discernment: recognizing what kind of speech leads to suffering and what kind leads to well-being. Ethical transformation begins with this correct understanding, not with blind obedience.

4.3 Katamā ca bhikkhave, micchāvācā: musāvādo pisunāvācā pharusāvācā samphappalāpo. Ayaṃ bhikkhave micchāvācā.

And what, monks, is wrong speech? False speech, divisive speech, harsh speech, and idle chatter — this, monks, is wrong speech.

→ The Buddha classifies micchā-vācā into four forms:

• musāvāda — lying

• pisuṇā-vācā — speech that divides relationships

• pharusā-vācā — abusive or hurtful speech

• samphappalāpa — frivolous, purposeless chatter

Each distorts truth or harmony and perpetuates greed, hatred, and delusion.

4.4 Katamā ca bhikkhave sammāvācā: sammāvācampa’haṃ bhikkhave, dvayaṃ vadāmi — atthi bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

And what, monks, is right speech? Bhikkhus, I say that right speech is twofold:

(1) right speech that is accompanied by taints (sāsavā), meritorious (puññabhāgiyā), and ripens in acquisitions (upadhivepakkā),

(2) and right speech that is noble (ariyā), taintless (anāsavā), supramundane (lokuttarā), and a factor of the Path (maggaṅgā).

→ The Buddha again distinguishes worldly (lokia) and supramundane (lokuttara) dimensions. The first purifies ethics within samsāra; the second belongs to the Noble Path that directly leads to liberation.

4.5 Katamā ca bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā: musāvādā veramaṇī, pisunāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.

And what, monks, is worldly meritorious right speech? Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter — this, monks, is right speech that is accompanied by taints, meritorious, and ripens in acquisitions.

→ Practically, it is abstention (veramaṇī) from the four wrong types of speech. This discipline purifies interpersonal life, builds trust, and lays the foundation for deeper transformation.

4.6 Katamā ca bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgīno ariyamaggaṃ bhāvayato catuhipi vacīduccaritehi ārati virati paṭivirati veramaṇī. Ayaṃ bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

And what, monks, is noble, taintless, supramundane right speech that is a factor of the Path? In one whose mind is noble and taintless, who is endowed with the Noble Path and cultivating it, there is disgust, abandonment, renunciation, and abstention regarding the four verbal misconducts. This, monks, is the noble, supramundane right speech.

→ Here, right speech is effortless and spontaneous, not a moral decision. A liberated mind naturally recoils from falsehood and harmful speech — not through restraint but through non-affinity with unwholesomeness.

4.7 So micchāvācāya pahānāya vāyamatī, sammāvācāya upasampadāya. Svāssa hoti sammāvāyāmo.

He strives to abandon wrong speech and to enter upon right speech. This, monks, is right effort.

→ Change requires energy and intention — right effort uproots old verbal habits and nurtures wholesome speech.

4.8 So sato micchāvācaṃ pajahati. Sato sammāvācaṃ upasampajja viharati. Sāssa hoti sammāsati.

Mindful, he abandons wrong speech; mindful, he abides in right speech. This, monks, is right mindfulness.

→ Mindfulness safeguards speech, preventing lapses and sustaining right speech as a living practice moment to moment.

4.9 Itissime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus, monks, these three states follow and revolve around right speech — namely, right view, right effort, and right mindfulness.

→ Right speech is embedded within a triad:

• Right view (sammā-diṭṭhi) shows what should be spoken and what should be avoided.

• Right effort (sammā-vāyāma) energizes the cultivation of wholesome communication.

• Right mindfulness (sammā-sati) ensures continuity and awareness in speech.

Together, they nurture the verbal discipline that sustains the Noble Eightfold Path.

Notes for the Right Speech, Wrong Speech  and Their Dependent States (4)

A. The Two Categories of Right Speech (sammā-vācā)

Sāsava Sammā-Vācā — Worldly Right Speech (Meritorious)

How it arises:
It arises when sīla (virtue) and mindfulness restrain unwholesome impulses. One intentionally refrains from the four wrong speeches.

Hidden potential:
Practised consistently, it builds reliability, deepens trust, strengthens friendships, heals family wounds, and purifies karma.

How to practise daily:

• Speak truth gently and at the right time.

• Refrain from repeating information that harms relationships.

• Use tone and words that uplift rather than injure.

• Practise noble silence when speech has no benefit.

Challenge:
Speaking harmful words can feel easier in the heat of emotion. Training requires patience and humility — but every moment of restraint becomes a moment of spiritual growth.

 Ariyā Sammā-Vācā — Supramundane Right Speech (Noble)

How it arises:
It arises when the mind is free from the taints (anāsava). In an awakened heart, speech is not restrained — it is naturally pure.

Hidden potential:
Supramundane right speech expresses wisdom itself. It supports the awakening of others because it communicates truth with compassion and non-harm.

What happens:
Falsehood, division, harshness, and idle talk are not suppressed — they simply cannot operate. The awakened mind has no seeds for verbal misconduct.

B. The Four Wrong Speeches (micchā-vācā)

1. Musāvāda — False Speech (Lying)

How it arises:
Musāvāda arises from lobha (greed) and māna (self-image inflation). It begins when one tries to hide mistakes, gain favour, or protect ego through distortion of truth: “If they believe this, I will be safe / admired/respected.”

Challenge / Consequence:
Modern life normalizes exaggeration and selective truth — social media, professional branding, competitive study/work environments. Lying becomes habitual, then unconscious.

What happens:
Deception creates inner tension, fear of exposure, and loss of credibility. Spiritually, lying disrupts sati (mindfulness) and samādhi (concentration), because an untruthful mind cannot settle.

2. Pisuṇā-vācā — Divisive Speech

How it arises:
It arises from dosa (aversion) mixed with jealousy. One speaks to draw someone closer by pushing someone else away — “If I damage their relationship, I benefit.”

Challenge / Consequence:
Jealousy and insecurity in families, workplaces, and friendships fuel gossip disguised as “concern” or “honesty.”

What happens:
Divisive speech weakens trust and damages communities. Even if one gains temporary support, the karma of division eventually returns — those who divide others are later divided themselves.

3. Pharusā-vācā — Harsh Speech

How it arises:
It arises from dosa triggered by unmet expectations or a wounded ego. Harsh speech erupts to dominate, punish, or prove superiority.

Challenge / Consequence:
Stress, burnout, online arguments, and high-pressure environments make harshness seem justified: “I’m only speaking the truth.” But truth without kindness becomes violence.

What happens:
Harsh speech wounds relationships, disrupts well-being, and destroys self-respect. Over time, the mind becomes coarse, making mettā and samādhi nearly impossible.

4. Samphappalāpa — Idle, Aimless Chatter

How it arises:
It arises from moha (distraction) — the mind fears silence and inner contemplation, so it fills space with noise.

Challenge / Consequence:
Constant talking, scrolling, sharing, and reacting create mental overstimulation and restlessness.

What happens:
Idle chatter wastes precious mental energy, scatters attention, and blocks wisdom. A restless tongue indicates a restless mind.

C. Supramundane Integration — The Spontaneous Speech of a Liberated Mind

Ariyo Sammā-Vācā as Expression of Wisdom

At the noble level, right speech is not a moral rule but the natural voice of paññā-vimutti (wisdom-release). Thought, reflection, tone, and intention align into a single current serving non-harm and liberation. A liberated being does not “choose” to speak kindly — kindness is the only possible expression.

D. The Dependent Harmony of Right Speech

Guided by Right View, Sustained by Right Effort, Guarded by Right Mindfulness

Right speech flourishes only when supported by right view (seeing clearly what speech causes suffering or peace), right effort (the energy to abandon harmful speech and cultivate wholesome speech), and right mindfulness (the alert presence that guards the tongue at the moment of speaking). When the three operate together, the heart and speech align. When any weakens, micchā-vācā returns.