Time : Saturday 2pm-4.00pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : “Mastering the Mind begins with Mastering one’s Mouth” – The Karma of Speech (Part 1)
Words can hurt or heal. What did yours do today?
On 5 June 2021, Guan Yin Citta, Singapore, held an online English sharing session that focused on the one of the five Buddhist Precepts: Karma of Speech.
As aptly put by Master Lu, “One is halfway to achieving Buddhahood if he is able to guard himself from creating negative karma of speech. Speak less is a must; not uttering a word at all is the best. One single word of kindness wins praises from all the Buddhas of the Ten Directions.”
The facilitator set the tone about the gravity of negative karma of speech by putting forth a stern warning that the Lord Buddha once issued to his disciples, “All of you should guard your speech. Bad karma of speech would result in consequences more terrifying than a ferocious fire.”
This message was further reinforced by a poignant short story which served as a good reminder to all participants that words spoken in anger leave wounds that will never completely heal.
The participants also learned that:
1. Refraining from false speech is a deep practice that reaches into all aspects of one’s life.
2. Practising right speech means being mindful not to use speech (of any kind) to get people on my side against others.
3. To achieve righteousness of mind, one must refrain from frivolous talks that lack depth or purpose.
4. There will be severe karmic ramifications of drawing conclusions about things without understanding.
In the closing video, Master Lu said, “When you lie for the sake of riches and honour, your lies will come back to haunt you for your entire life.”
In the upcoming session scheduled on 12 June, we will explore the second part of Karma of Speech. Join us to find out about the practice of mindful speech.
? Let us now look at some comments from participants:
All the points that were discussed today are good reminder to me. It provides me with more guidance in handling my speech in the working environment and also at home.
I enjoy the Buddha stories, His teachings remain a very important guidance for practice in our daily lives.
?Join us in our next session
Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information
⏰ Date and time:
Saturday 12 June 2021 (2.00pm – 4.00pm)
Please click here to download the Summary Slides shared during the Group Study:
Summary Slides_The Karma of Speech (Part 1)
WHAT ARE WE LEARNING TODAY?
1. What did the Buddha caution us on the Karma of Speech?
2. How words can Hurt as much as Nails?
3. How impurity can come from
(a) Telling falsehoods
(b) Saying things that are certain to cause strife
(c) Uttering words designed to hurt or upset
(d) Addiction to talking about lowly topics
< Guard your speech – Words of caution from the Buddha >
An Excerpt from General Knowledge on Buddhism (2) – Part 3
Buddha once admonished his disciples and said, “All of you should guard your speech. Bad karma of speech would result in consequences more terrifying than a ferocious fire.”
In reality, we may accumulate bad karma of speech both intentionally or unintentionally. Sadly, many people sow the evil seed unknowingly. Even until the day karma is served, they remain unaware and impenitent (不知悔改).
< Words can hurt as much as nails (语言的伤害：篱笆墙上的钉子) >
< Words can hurt as much as nails >
Master Jun Hong Lu’s Public Talk Brussels, Belgium – 13 May 2016
Every time you get angry, the words you utter are like those nails, piercing into someone else’s heart. Even if you managed to remove those nails, the indelible scars they left behind will never be completely made good. The pain others feel from the sharp words we articulate can be real and unbearable. It’s therefore important for us to understand others before we speak.
< THE EASIEST PRECEPT TO VIOLATE: KARMA OF SPEECH >
Buddhism in Plain Terms Volume 9, Chapter 15 (An Excerpt)
THE KARMIC CONSEQUENCES OF VERBAL KARMA
I cannot emphasise this enough. You do not cultivate your mind with your mouth. Just because you have a silver tongue (能说会道) does not necessarily mean that you are excellent in your cultivation of your mind. If you are serious about cultivation, you should try your best to speak less.
When many Buddhist friends visit us here at the Oriental Radio, they would see many youngsters standing at the side quietly, extremely devout, looking very dignified.
Take a look at the Dharma Protectors standing beside Guan Yin Bodhisattva. How about those beside the Lord Buddha?
Don’t all of them look dignified (庄严)? Think about it, how can a talkative person ever appear dignified in any way?
Those who rarely speak would grab the attention of others when they do so. After all, who would take a talkative person seriously?
I genuinely hope all of you would guard your speech strictly (严守口业). This is an area that many practitioners often neglect and is the easiest transgression to commit (最容易犯的一条戒律).
Talking has become habitual for many. If a talkative person is prohibited from speaking, they would be in such agony that is worse than death to them. Really, talk less. If you can refrain from talking, it is even better.
Oftentimes, the precept that is often neglected is the precept that is most commonly violated(容易疏忽的戒律，是最容易犯的戒律). What is even more scary is that many people are committing negative karma of speech without even realising that they are violating the precept.
A real practitioner should understand how detrimental the karma of speech can be. Think about it, almost all trouble originates from the mouth. Everything that happens traces back to speech.
How many people are hated, scolded and beaten up due to their bad mouth? There are some politicians in the Middle East who are irresponsible in their speech and have thus created a lot of trouble. I hope that all of you would understand that verbal karma is the most easily violated precept (口业最易犯).
< LISTEN TWICE AS MUCH AS YOU SPEAK >
Master Jun Hong Lu’s Public Talk, Sydney, Australia – 27 Jan 2019
Master Jun Hong Lu: One’s ability to argue is not necessarily what is most valuable. After all, we have two ears and one mouth so that we can listen twice as much as we speak (多听少说). A true mind-cultivator is one who is adept at attentive listening and who appreciates that this skill forms the foundation for being a cultured person.
Right Speech = Abstinence from
< FALSE SPEECH >
< What is consider negative karma of speech? FrivolousSpeech 妄语 >
Master Jun Hong Lu’s Buddhism in Plain Terms
Episode 8 (An Excerpt)
Not telling lies (不妄语) means being honest in one’s words with no intent to deceive others.This is called sheer honesty without deception (诚实无欺).
Think about this: If you are truthful in conducting your speech, you are someone of noble character (品德很高尚). The wise will never tell lies. They will always tell you the truth and if need be, they will work closely with you to find the solutions to the problem in hand. By doing so, not only will others not complain about them, they will be grateful to them.
< “Lies are like a Dirty Basin” (A Lesson given to Rahula) >
Master Jun Hong Lu’s Buddhism in Plain Terms
Episode 107 (An Excerpt)
One day, the Buddha ordered his son Rahula to wash his feet using a large basin of water. After washing, the Buddha asked him: “My child, do you think it is alright to drink this water?”
Rahula replied, “This water is no longer clean as it has been used to wash your feet and hence it is not drinkable.”
The Buddha said: “Did you know that you are not of any difference compared to this basin of water which was absolutely clean prior to this, but has since become filthy because it has been used for washing my feet.
You were originally the grandson of the royal family, but you have since abandoned the worldly and illusory splendor in the palace to pursue the ascetic life of a monk. Yet, you are not diligently practising the path, neither do you purify your body and mind,
nor guard your speech.
Instead, you crack jokes and tell lies daily to the extent that the filth emanating from the three poisons have contaminated and completely filled your mind. You are not of any difference compared to the once clean and pure water in the basin that has since been contaminated!
That was the first time that the Buddha used such stern words at Rahula. With head lowered, Rahula did not dare to look at the Buddha. He only moved when the Buddha instructed him to pour away the filthy water.
Upon returning, the Buddha asked Rahula again, “Can the same basin be used to contain and wash rice, or even wash the vegetables?”
Rahula responded, “This basin is no longer clean as filth has lined its surface and hence, it is not advisable to use it for rice or food.”
The Buddha then said, “You are just like this basin. You are now a monk and yet, you fail to observe the Buddhist precepts of morality, concentration and wisdom (不修戒定慧), You also fall short of purifying your body, speech and mind.
You are filled with filth and dirt. How do you think it is possible that the pure light of wisdom, the fuel needed on this path of spiritual cultivation (大道的资粮), penetrates your heart?
After saying this, the Buddha gently kicked the basin with his foot, causing the basin to roll around. This made Rahula anxious.
The Buddha then asked, “Rahula! Are you afraid of breaking this basin?”
Rahula said, “Buddha, that’s not the case! Such basins are meant for rough use and hence, it does not matter even if it breaks.”
The Buddha continued, “Rahula! You are just like this basin, unable to gain the love and respect of others. You are now a monk, and yet, you do not conduct yourself in a dignified manner. On the flip side, you make a fool out of yourself by telling lies and let yourself degenerate to a despicable level. For that, no one will love and cherish you. Even at the verge of death, you will not be awakened spiritually and in fact, you will be trapped in delusion (处在迷中) that only breeds more confusion inyourself.
Drenched in sweat and overwhelmed by shame, Rahula made a vow to transform his mindset. He said, “ From now on, I can never allow myself to wallow in my degeneration.” (自甘堕落)
< ONCE YOU TELL A LIE, YOU NEED TEN MORE LIES TO COVER THE LIE >
Master Jun Hong Lu’s Public Talk, Kuala Lumpur, Malaysia
11 December 2015
Many people are inclined to inject lies to even the short sentences they speak. Once you tell a lie, you need ten more lies to cover the lie. For instance, you tell your boss, “Boss, I’ll be late for work today because of the public transportation…” and when your manager casually probes, “Which bus? Which route? or what time?”, you are dumbfounded.
Therefore, we should never tell lies. Instead, we should always speak words of kindness. Do you know just how powerful one kind word can be? This is what the Bodhisattva conveyed to me: one single word of kindness wins praises from all the Buddhas of the Ten Directions (十方诸佛的赞叹).
< IS IT ALRIGHT TO TELL A WELL-MEANING LIE? >
Master Jun Hong Lu’s Discourse (Question 65)
26 November 2013
Question: I have a question about not telling lies. Suppose one’s spouse strongly opposes the idea of practising Buddhism.
When that person performs life liberation or other meritorious deeds on her own, if asked by her spouse, she may find some excuses to disguise the truth. Is this considered lying?
Answer: A lie is a lie. Although this type of lie is way better than those that cause harm to others, there is still a need to repent for it. However, the negative karma can be eliminated easily through repentance (很容易忏悔掉). In other words, her objective and intention might be good, and it will be treated with leniency, but it is still considered lying. Additionally, it will not develop into any karmic obstacles (不会形成一种业障).
Question: Another example is on being a vegetarian. As we are concerned that others may badmouth Buddhism, we might claim that we have a bad digestive system so that we would like to avoid consuming non-vegetarian food.
Answer: In this case, as long as you make it known to Bodhisattva, it will suffice, and it will not be regarded as a big lie (不算大妄语).
< DIVISIVE SPEECH 两舌 >
DOUBLE-TONGUED SPEECH, SOW SEEDS OF DISCORD, STIR UP STRIFE
< WHAT IS DOUBLE-TONGUED SPEECH? >
Master Jun Hong Lu Buddhism in Plain Terms
Episode 8 (An Excerpt)
There would not be any arguments or misunderstandings if everyone refrains from committing double-tongued speech (不两舌而无是非).
What is double-tongued speech? It is essentially sowing discord (挑拨) between others and causing conflicts to arise. This is something you should refrain from. A person who observes this discipline is one who cultivates virtuous speech (修口德) – this has been the case both in the past and the present.
When you speak divisively, you cause others to make much ado about nothing (无风生浪) and be troubled. If you gossip everywhere you go, you will affect others’ mental and physical well-being or even cause violence to arise.
Unfortunately, some of those who commit double-tongued speech choose to believe that they are speaking and standing up for justice (正直) and claim that they are never afraid to speak what’s necessary. Do not deceive yourself that you are persuading or advising two parties in different ways because in actual fact, you are creating disputes with your gossips (口舌是非).
< Are you sowing discord through “non-verbal” communication? >
Master Jun Hong Lu’s Discourse (Question 233) – 20 June 2018
(An Excerpt)
Question: For a person who does not lie, not deceitful nor hypocritical (两舌) in his speech, but chooses to adopt a weird tone when speaking (阴阳怪气), beating around the bush (拐弯抹角) and seems to be trying to sow discord between others (挑拨离间), is this still considered as double-tongue and false speech (妄语)?
Answer: Speaking in a weird tone (阴阳怪气). Not speaking the truth. Being sarcastic. All of these are considered false speech. Even your expression and stare could potentially sow discord (挑拨) between others.
For example, a mother scolds her eldest daughter. The eldest looks at her younger sister and implores her to speak good things about herself. She also wants to remind her younger sister that their mother is at it again. Is this not considered sowing discord?
Answer: You need to infer other things from one fact. For example, we are told not to steal. Stealing is wrong in all scenarios. However, in the past, we said, “It is not illegal to steal books”. If you steal from a bookstore in present days, is it considered stealing?
< Those who cause divisions, create obstacles for themselves >
Master Jun Hong Lu’s Buddhism in Plain Terms
Episode 84 (An Excerpt)
Pertaining to the karma of Divisive Speech (两舌) – those who speak to cause discord (挑拨离间) will experience problems in everything they do in life. Their personal undertakings will be filled with thorns and thistles; in other wordsthere are bound to be obstacles (阻碍).
If you are someone who often sows discord, don’t you think you will have to face the consequences of having various impediments(阻碍) at your workplace? Wouldn’t this cause you a lot of troubles? Do you think it is even possible for your negative character to go unnoticed? Such a person is a fool as when his negative personal trait is unravelled, he will end up with the shorter end of the stick (吃亏). Hence, one must never sow discord (挑拨离间).
< Harsh Speech 恶口 >
Evil Speech, Abusive speech
< HARSH SPEECH CAUSES OUTFLOW OF MY HARD-EARNED MERITORIOUS BLESSINGS – A TESTIMONY >
Master Jun Hong Lu,
“Speak less is a must; not uttering a word at all is the best.
Speech is a Buddhist precept that is the easiest to neglect and has the highest likelihood to be violated.”
< Why hasn’t karma caught up with those who commit Harsh Speech? >
Master Jun Hong Lu’s Buddhism in Plain Terms
Volume 4 Chapter 17 (An Excerpt)
In any quarrel, it is common for some of you to say, “Mark my words, you will surely suffer from bad retribution for scolding me!” When all is said and done, why hasn’t karma caught up with the person who scolded you (怎么没有报应)? This is because there is a period of turnover (周转期).
The effect of the scolding has to go through an energy field, in the bodily context, this is known as “big and small circulatory cycles” (小周天、大周天). It is through this circulation of energy field that a cloud of dark aura (黑气) comes about. Do you understand?
When you scold others, what leaves your mouth are actually whiffs of black and evil air (一股恶气和黑气). When this cloud of black air takes shape, you will be in trouble.
Of course, if these evil words do not leave your mouth (没有骂出来之前), it would not be much of an issue; once they do, be prepared, as big trouble lies ahead. This cloud of black air will not disperse easily, and it is capable of causing harm to others as well as yourself.
The fact that it is formed in one’s heart, it will surely cause harm to the person himself. In this world that we live in, this cloud of black air is known as resentment (恶气).
Resentment may pose a threat to your health if it stays in your body for a prolonged period of time. Those who develop cancer most probably would have much evil air trapped in their hearts. Do you understand?
Therefore, a person who often scolds and commits harsh speech (恶口) would degrade to the level of a dog; he would definitely reincarnate into a dog in his next life.
< Frivolous Speech 绮语 >
< A Righteous Mind speaks Righteous Words >
Master Jun Hong Lu’s Buddhism in Plain Terms Episode 8 (An Excerpt)
Those who speak frivolously will fall into the evil paths. This is their destination upon death. When you speak lowly, you will always be despised, and you will be looked down upon.
Refrain from frivolous speech, only then you will achieve righteousness of mind and speech.Those with a righteous mind speak righteous words. Not only are they courteous and noble, they are also respected by others.
< Potty mouth faces disdain from others >
Master Jun Hong Lu’s Buddhism in Plain Terms (Radio Program)Vol.1
Chapter 15 (An Excerpt) THE FIVE PRECEPTS AND THE TEN GOOD DEEDS
Some people often tell dirty jokes. This will also result in negative karmic retribution (恶业果报).They are entertaining themselves while causing harm to others, don’t you think such a person will be treated with contempt by others?
Those who behave appropriately (规规矩矩), will never be despised by others; potty mouths, (经常说下流话) on the other hand, face disdain from others (人家不会看得起他的).
We must understand the importance of social etiquette (懂得礼仪) – speak truthfully and with decency; avoid frivolous speech at all costs; be righteous and always speak favourably in an impressive and dignified manner.
I would also like to advise all listeners not to go overboard with your laughter. Many women who go too far with their laughter are looked upon as being frivolous, someone who is loose in morals (淫荡).
< Other Types of Negative Karma of Speech >
< Talking behind someone’s back – What is your intention? >
Wenda20160605A 46:24 (Master Jun Hong Lu’s call-in radio program)
TO COMMENT ON OTHERS BEHIND THEIR BACK IS A SERIOUS KARMA OF SPEECH
Caller: Master Lu, you mentioned that “One is halfway to achieving Buddhahood when he is able to guard himself from creating karma of speech (口业)”. May I ask if karma of speech includes making comments about others behind their back?
Master Jun Hong Lu: That’s for sure.
Caller: So, it means, regardless of whether the other party is in the right or wrong, we shouldn’t make judgement about them
(评论别人), is that right?
Master Jun Hong Lu: Unless your intention is to help them, only then you can make a comment about them. Otherwise, if you do so, you are generating negative energy (负能量). If your intention is to help him and you talk to him face-to-face, this is positive energy, and as such, it is not considered as creating negative karma of speech.
For example, I am ready to help a person today. How is it even possible for me not to comment about him? Would you regard this as a negative karma of speech? This is clearly not. On the other hand, if I am not with the person concerned today but I make some curt remarks and talk behind his back, it would be considered a negative karma of speech.
< Talking behind someone’s back – Stop finding excuses! You are Gossiping! >
Wenda20150710 01:22:31 (Master Jun Hong Lu’s call-in radio program)
TALKING BEHIND PEOPLE’S BACKS IS TO COMMIT SPEECH KARMA
Caller: Hypothetically, a group of Buddhist friends are analysing and discussing the shortcomings of another person. Their motive is to learn, use it to serve as a warning to avoid making the same mistake themselves. Is this then considered as an act of gossiping and speech karma?
Master Jun Hong Lu: Do not do it! It is indeed committing karma of speech (造口业). Do not try to find excuses! Talking or gossiping behind others’ backs are acts performed by gossipers (是非人). Do not find yourself excuses, such as, “Oh, I just wanted to avoid making the same mistake.” Can’t you think over it by yourself at home? Why do you have to tell others?
Caller: Now I understand, Master.
Master Jun Hong Lu: Such behaviour is undignified (下流) and should never be done.
Caller: I am truly sorry, Master.
< Drawing Conclusion without Understanding! >
Shuohua20170602 26:59 (Master Jun Hong Lu’s call-in radio program)
DRAWING CONCLUSIONS ON MATTERS WITHOUT A THOROUGH UNDERSTANDING IS CONSIDERED AS CREATING SOMETHING OUT OF THIN AIR AND HAS HEAVY KARMIC RAMIFICATIONS
Caller: As a Buddhist practitioner, how do we avoid drawing conclusions or stereotyping someone (贴标签) or some matters which we do not have a thorough understanding? Is discussion involving others’ privacy and their pasts (言论他人隐私与过去) considered an act of creating something out of thin air (无中生有) and creating bad karma of speech?
Master Jun Hong Lu: Exactly! The karmic ramifications are equally heavy (罪孽一样深重) for creating something out of thin air (无中生有), creating negative karma of speech or defaming others (诽谤).
Caller: When we are uncertain of others’ family matters and their pasts, but simply pass judgement that such people are good or bad, will this …
Master Jun Hong Lu: This is a form of attachment (执著).
< Karma of Speech through Writing >
Master Jun Hong Lu’s Buddhism in Plain Terms
Vol. 9 Chapter 15 (An Excerpt)
In today’s society, you commit karma of speech not only through words uttered but also through words written. When you post an article online to criticise others, or make a sarcastic remark about someone, aren’t you committing karma of speech? The false accusations you made online, though not verbal, have caused people’s misunderstanding towards this person, do you consider yourself committing karma of speech?
New age comes with new karmic obstacles (新时代，新业障). In the past, when there was no computer, karma of speech was committed through mouth. Now, it is through your hands. Even when you are not speaking, you are still committing karma of speech through your written messages shared online, aren’t you?
< SUMMARY >
-
Today I am reminded by the Buddha that I should guard my speech at all times as bad karma of speech would result in consequences more terrifying than a ferocious fire.
-
I also learn words spoken in anger leave wounds that never completely heal; I need to remind myself to always taste my words before I spit them out.
-
I realise from today’s session that the easiest precept to violate, a sin I’m apt to fall into anytime, anywhere and, that is, through speaking carelessly. I am reminded that a true mind-cultivator is one who is adept at attentive listening and who appreciates that this skill forms the foundation for being a cultured person.
-
Today’s session reminds me that integrity is when I care more for the hard truth than the convenient lie.
-
From the story “Lies are like a dirty basin”, l learn that refraining from false speech is a deep practice that reaches into one’s whole body and mind and all aspects of one’s life; an absolutely necessary step to enlightenment as taught by the Buddha to his son Rahula.
-
Today I am enlightened to the fact that Lying is the royal road to chaos and that endless forms of suffering and embarrassment could be easily avoided by simply telling the truth.
-
Today I am reminded that practising right speech means I must be mindful not to use speech (of any kind) to get people on my side against others.
-
Today, I am reminded that to achieve righteousness of mind, I should refrain from frivolous talks that lack depth or purpose.
-
Today, I am reminded by Master Lu to ask myself, “What is my motivation when I talk about others?” I must be mindful that when I am motivated by thoughts of ill will, jealousy, or attachment, the conversations turn into gossip.
-
I am made aware today of the severity of the karmic ramification of my habit of drawing conclusions about things without understanding, and creating something out of thin air.