Prepared by
Evelin Halls, DipFLC
Pennie White, BA DipEd
Abhidhamma Class No. 46, 6 May 2003
Samma-vacca
Right speech
Samma-vacca is one of the three virati cetasikas, the three abstinences. Here abstention does not simply mean
the non-occurrence of the evil things in question, but the deliberate abstaining therefrom, whenever occasion arises. Samma-vacca belongs to the ‘secondary’ (not constant) mental concomitants obtaining in lofty consciousness.
Sila means ‘morality’, or ‘virtue’. It is a mode of mind and
volition (cetana) manifested in speech or bodily action. It
is the foundation of the whole Buddhist practice, and
therewith the first of the three kinds of Training (sikkha)
that form the 3-fold division of the 8-fold path (magga),
i.e. morality, concentration and wisdom.
The Venerable Bhikkhu Bodhi expounds:
“Abhidhamma... equates sila with the mental factors of
abstinence (viratiyo) - right speech, right action, and
right livelihood - an equation which makes it clear that
what is really being cultivated through the observance of
moral precepts is the mind. Thus while the training in
sila brings the “public” benefit of inhibiting socially
detrimental actions, it brings the personal benefit of
mental purification, preventing the defilements from
dictating to us what we should do (Bhikkhu Bodhi, p.
47)”.
Furthermore, the Venerable Bhikkhu Bodhi explains:
“The English word “morality” and its derivatives suggest
a sense of obligation and constraint quite foreign to the
Buddhist conception of sila; this connotation probably
comes from the theistic background to Western ethics.
Buddhism, with its non-theistic framework, grounds its
ethics, not on the notion of obedience, but on that of
harmony. In fact the commentaries explain the world sila
by another word, samadhana, meaning “harmony” or
“coordination” (p. 47)”.
“Careful in speech, controlled in body,
aware of the workings of the mind;
patient under insult, never angry;
this is the path of great progress.”
(Dharmapada, cited in Hsing Yun, p. 7)
Dr Mehm Tin Mon writes:
“The right speech is fourfold, i.e., abstaining from:
(1) Musavada = lying
(2) Pisunavaca = slandering
(3) Pharusavaca = harsh speech
(4) Samphappalapa = frivolous talk
When one comes face to face with the situation to
commit one of the above four false speeches, and one
abstains from saying it, then one acquires samma-vaca
at the instant of abstinences.
The Venerable Master Hsing Yun explains:
“Speech is so important to the successful practice of
Buddhism that the Buddha accorded it the same
prominence as the mind and the body.
“The Buddha said that good speech generates ten kinds
of merit. These ten are: a warm voice, fluent speech, the
ability to reason well, accurate speech, straightforward
speech, fearless speech, beautiful speech, respectful
speech, the ability to speak well about the Dharma, and
a good rebirth once this life is over. (Hsing Yun, p.23,
24).
“Control of the body means that we know when to act
and when not to act, and that we know how to behave
with moderation.
“If we see something that contradicts our understanding
of the Dharma, it is usually best to ignore it because, in
the first place, we might be wrong about what we think,
and in the second place, we should always remember
that every person must learn in his or her own way.
“When we decide to speak or act, we should always be as
compassionate as we are able. Compassion itself is a
guide that always prompts us to be tolerant, patient, and
as wise as possible (Hsing Yun, p.7).
Buddhagosa (XIV,155) writes:
“The three abstinences have the characteristic of non-
transgression in the respective fields of bodily conduct,
etc.; they have the characteristic of not treading there, is
what is said.
“Their function is to draw back from the fields of bodily
misconduct, and so on.
“They are manifested as the no doing of these things.
“Their proximate causes are the special qualities of faith,
conscience, shame, fewness of wishes, and so on.
“They should be regarded as the mind’s averseness from
evil-doing.
Bhadantachariya Buddhagosa (XVI, 78) writes that when
he or she “sees and thinks thus, his or her abstinence
from wrong speech, which abstinence is associated with
that [right view], abolishes bad verbal conduct, and that
is called right speech. It has the characteristic of
embracing. Its function is to abstain and is manifested as
the abandoning of wrong speech.”
(Bhadantachariya Buddhagosa, no date, XVI, 80)
Now virtue, so say those who know,
Itself as purity will show;
And for its proximate cause they tell
The pair, conscience and shame, as well.
In “The Book of Analysis” (Vibhanga), the Second Book of
the Abhidhamma Pitaka, translated from the Pali of the
Burmese Chatthasangiti Edition by Pathamakyaw Ashin
Thittila (Setthila), Aggamahapandita, the following is
written:
“Therein what is right speech? That which is avoiding,
desisting from, refraining from, abstaining from, not
committing, not doing, being guiltless of, not over-
stepping the limit of, destroying the causeway to the four
verbal wrong actions: right speech, path constituent,
included in the path. This is called right speech (Analysis
According to Abhidhamma, chapter 11, 492, p. 310).
“‘Fundamental precept’ means: Morality, foundation,
beginning, footing, mastery, restraint, foremost, chief for
the attainment of good states.
“‘Restraint’ means: Bodily non-transgression, verbal non-
transgression, both bodily and verbal non-transgression.
“‘Controlled’ means: Possessed of this restraint by the
fundamental precepts he is well possessed, attained, well
attained, endowed, well endowed, furnished. Therefore
this is called ‘restrained and controlled by the
fundamental precepts’ (Analysis of Jhana, chapter 12,
511, p. 321).
“Therein what is ‘insinuating talk’? In one who depends
on gain, honour and fame, who has evil wishes, who is
troubled by wishes: that which to others is welcoming
talk, insinuating talk, entertaining talk, laudatory talk,
flattering talk, inferential talk, repeated inferential talk,
coaxing talk, repeated coaxing talk, constant pleasant
talk, servility (in talking), bean soupery (in talking),
dandling (behaviour). This is called insinuating talk
(Analysis of Small Items, chapter 17, 862, p. 459).
“Therein what is ‘signifying’? In one who depends on
gain, honour and fame, who has evil wishes, who is
troubled by wishes: that which to others is a sign,
signifying, hinting talk, hinting action, allusive talk,
roundabout talk. This is called signifying (Analysis of
Small Items, chapter 17, 863, p.459).
“Therein what is ‘moral failure’? That which is bodily
transgression, verbal transgression, both bodily and
verbal transgression. This is called moral failure. Also all
wrong morality is moral failure (Analysis of Small Items,
chapter 17, 907, p.470).
“Therein what is called ‘wrong verbal action’? False
speech, slandering speech, harsh speech, frivolous
speech. This is called wrong verbal action (Analysis of
Small Items, chapter 17, 913, p.473).
“Therein what are ‘four (types of) ignoble speech? Having
not seen he says he has seen; having not heard he says
he has heard; having not sensed otherwise he says he
has sensed otherwise; having not known he says he
knows. These are four (types of) ignoble speech (Analysis
of Small Items, chapter 17, 939, pp.486, 487).
“Therein what are ‘another four (types of) ignoble speech?
Having seen he says he has not seen; having heard he
says he has not heard; having sensed otherwise he says
he has not sensed otherwise; having known he says he
does not know. These are four (types of) ignoble speech
(Analysis of Small Items, chapter 17, 939, p.487).
The Venerable Sayadaw U Thittila (Setthila) writes in the
introduction to “The Book of Analysis (Vibhanga) (xIiii,
xIiv)”:
“It is all very well to say, “I know what is right and what
is wrong”. The fact is, very few people do know when it
comes to the precision of moral behaviour essential to
correct development toward release. It is this exactitude
of behaviour; mental verbal and physical, and the
consequences thereof, that the Scriptures elucidate in
detail.
“It is all very well to say, “What do I want to know all
these definitions of terms for, it only clutters up the
mind?” The question is, though, how many people when
they seriously ask themselves as to the extent and range
of some such apparently simple terms as greed, hatred
and ignorance, can know their full and proper
implications and manifestations within their own
thoughts and actions, particularly when they discern the
need to eradicate them. This the Scriptures are at pains
to make clear and apparent to the dullest reader.
“The purpose of close study of the Scriptures is not to
make oneself a mine of technical information, this will
probably stimulate pride and egotism. It is to use all the
vast mass of invaluable information as a guide, a
corrective and as a means by which, when coupled with
incessant right practice, the whole concept of “I”, “Me”
and “Mine” may disintegrate utterly.
“The Four Right Strivings (Sammappadhana) then are the
first steps on the one and only path. The instruction to
the worker is, “To engender wish (chandam janeti), to
make effort (vayamati), to arouse energy (viriyam
arabhati), to exert the mind (cittam pagganhati), to strive
(padahati)”. To strive for what reason?
(a) For the non-arising of bad states not yet arisen.
(b) For the abandoning of bad states which have arisen.
(c) For the arising of good states not yet arisen.
(d) For the maintaining, etc., of good states which have
arisen.
These are the Four Right Strivings.
“The Four Right Strivings (sammappadhana) are not the
end, they are only the first active stage in a causally
related series.
“The first book of the Abhidhamma Pitaka ...sets out in
detail all the possible states that can arise, good and
bad, and shows their factorial content.
“...ascribed to the Buddha, Vibhanga is a teaching
directed primarily to the elucidation of that otherwise
most intractable subject: the workings of the mind of
man. Its aim is that each man, profiting from its
guidance, may find for himself the way to the supreme
goal:
“Tumhehi kiccam atappam, akkhataro Tathagata,
“Yours is the ardour for the task, Thathagatas are
showers (Dhammapada 276) of the way to free oneself
from Mara’s bondage” (DhA. iii.404).
“And “Therein, what is ardour? That which is the
arousing of mental energy, toiling, endeavour, aspiring,
effort, zeal, perseverance, vigour, stability, unfaltering
endeavour, not relinquishing wish, not relinquishing the
task, firm hold of the task, energy, controlling faculty, of
energy, power of energy, right effort” (Vibhanga 194) (I.B.
Horner, Editor’s Forward, x).
‘Blessings for our Teacher’s long life’
Our Teacher John D. Hughes is recovering.
His wife Anita and students are attending to him 24
hours each day.
We thank all the Doctors, Advisers, Nurses, Staff, Chief
Deva and his retinue at the Maroondah Hospital for their
dedication in caring for our Teacher.
Mr Jason Thigh, Master Ru Sun's main attendant was
contacted on Friday 2 May 2003 and asked if he could
contact Master Ru Sun in Taiwan and request further
information for what we Members and friends may do to
assist Master John D. Hughes' recovery.
Master Ru Sun expounded the below instructions for
Members, friends, devas, devatas and the other Buddhist
beings that reside at 33 Brooking Street Upwey Victoria
3158 (Chan Academy Australia) to complete daily for the
next seven days to assist Master John D. Hughes
recovery.
The Medicine Buddha Puja will be continuing, two times
daily, for the next seven days.
The morning Medicine Buddha Puja will commence
5.00am daily for the next seven days in the Hall of
Assembly.
The evening Medicine Buddha Puja will commence at
6.00pm daily for the next seven days in the Hall of
Assembly.
The blessed water procedure that was outlined in the
Medicine Buddha Puja (49 day continuation) should be
continued with each morning and evening Medicine
Buddha Puja for the next seven days.
During the next seven days members should also chant
the Quan Yin title:
"Quan Yin Bodhisattva" as many times as possible. And
to visualise Quan Yin coming to Master John D. Hughes
bedside and blessing him.
All these practices should be completed by persons who
have sincere wishes for Master John D. Hughes to
recover as soon as possible.
Thank you, Thank you, Thank you, for your practice.
May the merit of these good actions increase the health,
strength and long life of John D. Hughes.
May the merit of these good actions increase the health,
strength and long life of Anita M. Hughes.
May you be well and happy.
May all beings be well and happy.
References
Bhikkhu Bodhi (1984), “The Noble Eightfold Path”,
Buddhist Publication Society, Kandy, Sri Lanka, p.
46,47).
Buddhaghosa, Bhadantacariya, (no date), “The Visuddhi
Magga”, translated from the Pali by Bhikkhu Nanamoli,
Singapore Buddhist Meditation Centre, Singapore, I, 22;
XIV, 143; XIV, 155; XVI, 78; XVI, 79; XVI, 80.
Hsing Yun, Master (1998), “Being Good”, Weatherhill,
Inc., New York, p.7, 23-24.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha
Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, p.
92, 93.
Nyantiloka (no date) “Buddhist Dictionary”, The
Corporate Body of the Buddha Educational Foundation,
Taiwan, p. 210, 247.
Pathamakyaw Ashin Thittila (Setthila) (translator) (1988)
“The Book of Analysis (Vibhanga)”, Pali Text Society,
Oxford.
Chan Academy Australia
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