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Precursors to Buddha's Right Speech and Action
Right Speech: Effects
"Mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace."1
Right Speech: Types
"Buddha explained right speech as follows: 1. to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully, 2. to abstain from slanderous speech and not to use words maliciously against others, 3. to abstain from harsh words that offend or hurt others, and 4. to abstain from idle chatter that lacks purpose or depth. Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary."2
Both Solomon and Buddha begin with the premise that speech is powerful. With that as a starting point, they detail the effects of speech and describe good and bad forms of speech. By gaining control of the tongue, a person is, in effect, limiting the harm that can come from bad speech and promoting all sorts of positive things in his or her own life and the surrounding world.
Speech Is Powerful, for Good or Ill
To both great wise men, speech could be life changing or death inducing. Solomon stated this quite emphatically:
Death and life are in the power of the tongue, and they who indulge in it shall eat the fruit of it [for death or life].3
Effects on One's Character
Solomon noted that a person whose speech is perverse will have a devastated spirit:
A soothing tongue is a tree of life, but perversion in it crushes the spirit.4
Solomon painted an illustration of the way that seemingly harmless false speech can affect the very center of one's being, where a person's integrity and worth are either sustained or forfeited:
The words of a talebearer are like tasty trifles, and they go down into the inmost body.5
Solomon further noted that when the heart is committed to refusing to be righteous (i.e., the person is wicked), the individual's worth is drastically reduced or badly disfigured:
The tongue of the righteous is choice silver, but the heart of the wicked is of little value.6
The Downside of Too Many Words
Solomon highlighted the hazards of prolific, unbridled speech:
In a multitude of words transgression is not lacking, but he who restrains his lips is prudent.7
A fool vents all his feelings, but a wise man holds them back.8
Idle chatter leads only to poverty.9
Restraint
The importance of restraint exercised over what one says is evident in some of Solomon's proverbs:
In a multitude of words transgression is not lacking, but he who restrains his lips is prudent.10
A fool shows his annoyance at once, but a prudent man overlooks an insult.11
He who covers over an offense promotes love, but whoever repeats the matter separates close friends.12
Types of Good and Bad Speech
If the two paragraphs appearing in boxes at the beginning of this chapter—which describe the effects and types of Right Speech in Buddhism—were used instead as a summary of the content of Solomon's proverbs on right speech, they would be perfectly accurate. Not only that, but most of the key words in those paragraphs (or virtual synonyms of them) are specifically used in Solomon's proverbs on speech. For example, "idle chatter" is cited, and it also appears in a proverb of Solomon:
Idle chatter leads only to poverty.13
In the following we will explore specific types of good and bad speech and their parallels in Buddha and Solomon.
1. Tell the Truth—No False or Deceitful Speech or Lies
Solomon gave pointed prohibitions against speaking falsely:
Put away from you a deceitful mouth and put devious speech far from you.14
2. Only Speak in a Friendly, Warm Manner—No Slander or Malicious Talk
Solomon put great value on keeping interpersonal communications positive:
He who covers over an offense promotes love, but whoever repeats the matter separates close friends.15
Pleasant words are like a honeycomb, sweetness to the soul and health to the bones.16
3. Only Speak Gently—No Harsh Words
Solomon encouraged limiting speech to gentle words since harsh words can evoke strong reactions and feelings:
A gentle answer turns away wrath, but a harsh word stirs up anger.17
There is one who speaks rashly like the thrusts of a sword, but the tongue of the wise brings healing.18
A fool vents all his feelings, but a wise man holds them back.19
4. Talk Only When Necessary—No Idle Chatter
As noted before, one proverb of Solomon's actually refers to "idle chatter":
Idle chatter leads only to poverty.20
Clearly, practicing wholesome speech and avoiding negative talk was very important to both great wise men. They each devoted many proverbs to this issue. Speech had wide-ranging consequences for the individual, for his or her immediate circle, and for those in the wider community, and good speech was an essential part of the path of wisdom.
Right Action
"1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others."21
The summary in the box above describes Buddha's notion of Right Action. And yet, it could equally be applied to Solomon. The first two points above are covered in a single proverb of Solomon:
There are six things the LORD hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a man who stirs up dissension among brothers.22
Let's look at this in the form of a chart that puts the different parts of the Buddhist description of Right Action side by side with specific proverbs of Solomon that refer to the same concepts, drawing primarily from Proverbs 6:16-19 quoted above. The second column guides you to the sections of the rest of this chapter that discuss these points. The numbers of the sections correspond to the numbers in the box above.
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| Buddhist Description |
Chapter Subheading |
As Described in Proverbs |
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| To abstain from harming sentient beings . . . and doing harm intentionally or delinquently. |
(1) Don't Harm, Be Kind; (2) Do Good |
A man who stirs up dissension among brothers.23 |
| To abstain from taking life (including suicide). |
(1) Don't Kill |
Hands that shed innocent blood.24 |
| To abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness and dishonesty. |
(2a) Be Generous; (2b) Don't Steal, Defraud, or Lie; (2c) Avoid Hypocrisy |
A lying tongue.
A heart that devises wicked schemes.
Feet that are quick to rush into evil.
A false witness who pours out lies.25 |
| To abstain from sexual misconduct. |
(3) Don't Commit Sexual Misconduct |
Why be captivated,
my son, by an adulteress?26 |
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It is curious that the one part of Proverbs 6:16-19 that is missing from the Buddhist description of Right Action (and from other Right Steps) is the reference to "haughty eyes," or excessive pride. Perhaps this is because the term "haughty eyes" represents an attitude and way of seeing things more than it describes an action. And yet, its absence may not be coincidental. It seems that striving to attain enlightenment carries with it an element of great pride. The following proverb(s) of Buddha seem to epitomize one type of "haughty eyes":
I have conquered all, I know all, in all conditions of life I am free from taint; I have left all, and through the destruction of thirst I am free; having learnt myself, whom shall I teach?27
In the rest of this excerpt we will look at each of the types of Right Action separately. Each heading includes the number of the type of action cited in the Buddhist definition in the boxed paragraph above.
The word "karma" means action. So, it should not be surprising that many of the proverbs of both Solomon and Buddha have a distinct, often dramatic, karmic essence.
1. Don't Kill
One of the Ten Commandments of Judaism is "You shall not murder."28 So Solomon felt no need to include this obvious moral prohibition in his proverbs. He did, however, warn against following those who would say:
"Come along with us; let's lie in wait for innocent blood, let's ambush some harmless soul; let's swallow them alive, like the grave, and whole, like those who go down to the pit."29
Of these people, he said the following, implying that those who set out to take someone else's life are only destroying their own:
These men lie in wait for their own blood; they ambush only themselves!30
1. Don't Harm, Be Kind
Unjustified Harm
Solomon stressed the importance of not causing harm, especially if there is no justification for inflicting it:
Do not plot harm against your neighbor, who lives trustfully near you. Do not accuse a man for no reason—when he has done you no harm.31
Violence
People automatically associate Buddha with nonviolence and seeking peace. What is less known is that these were also values Solomon espoused. For example:
Do not envy a violent man or choose any of his ways, for the Lord detests a perverse man but takes the upright into his confidence.32
Solomon emphasized that those who are violent will certainly be destroyed—because they have willfully opposed justice:
The violence of the wicked will destroy them, because they refuse to do justice.33
Being a Peacemaker
Solomon devoted many more proverbs to the virtues of seeking peace than Buddha did. The Jewish king placed great value on seeking peace and avoiding conflict, and he was known as a man of peace:
It is a man's honor to avoid strife, but every fool is quick to quarrel.34
He who covers over an offense promotes love, but whoever repeats a matter separates close friends.35
He who is slow to anger is better than the mighty. And he who rules his spirit than he who takes a city.36
When a man's ways are pleasing to the Lord, he makes even his enemies live at peace with him.37
Solomon painted sharp contrasts of the karmic consequences of two radically different kinds of people:
The merciful, kind, and generous man benefits himself [for his deeds return to bless him], but he who is cruel and callous [to the wants of others] brings on himself retribution.38
Solomon went much further than Buddha did in the positive, lauding the character qualities of mercy, kindness, and generosity. The concepts of mercy, grace, and forgiveness are generally absent in Buddhism. Buddhists regard these as emotion based—a sign of weakness. Instead, Buddha stressed forbearance and refraining from violence and made these one of the cornerstones of his new religion. That he is so closely associated with these values is due in no small way to the Indian emperor Ashoka, whose domain covered nearly all of the Indian subcontinent from 269 to 232 B.C. Ashoka converted to Buddhism after observing the enormous bloodshed of the war of Kalinga, and he devoted himself to the spread of Buddhism throughout India and much of Asia.39
Some further sample proverbs of Solomon on nonviolence and peacekeeping follow:
A fool shows his annoyance at once, but a prudent man overlooks an insult.40
There is deceit in the hearts of those who plot evil, but joy for those who promote peace.41
An offended brother is more unyielding than a fortified city, and disputes are like the barred gates of a citadel.42
A gentle answer turns away wrath, but a harsh word stirs up anger.43
Judging Unfairly
Solomon placed great value on upholding justice and rejecting bribes:
The king establishes the land by justice, but he who receives bribes overthrows it.44
A wicked man accepts a bribe behind the back to pervert the ways of justice.45
Solomon also stressed the need for fairness in administering justice:
A false balance is an abomination to the Lord, but a just weight is His delight.46
2. Do Good
Solomon chided people to overcome their reluctance to do good deeds:
Do not withhold good from those who deserve it, when it is in your power to act. Do not say to your neighbor, "Come back later; I'll give it tomorrow"—when you now have it with you.47
2a. Be Generous
Solomon placed great value on generosity:
The sluggard's craving will be the death of him, because his hands refuse to work. All day long he craves for more, but the righteous give without sparing.48
Cast your bread upon the waters, for you will find it after many days. Give a serving to seven, and also to eight, for you do not know what evil will be on the earth.49
One man gives freely, yet gains even more. Another man withholds unduly, but comes to poverty.50
2b. Don't Steal, Defraud, or Lie
A sense of the inevitable working of bad karma characterizes the next two proverbs of Solomon:
Wealth gained by dishonesty will be diminished, but he who gathers by labor will increase.51
Food gained by fraud tastes sweet to a man, but he ends up with a mouth full of gravel.52
2c. Avoid Hypocrisy
The importance of direct action over oblique religious ceremonies is emphasized by Solomon:
To do righteousness and justice is more acceptable to the Lord than sacrifice.53
The fruit of the righteous is a tree of life, and he who is wise wins souls.54
Winning souls requires both words and action, intention and effort.
3. Don't Commit Sexual Misconduct
Solomon graciously exhorts men to be faithful to their wives:
Drink water from your own cistern, running water from your own well. Should your springs overflow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers. May your fountain be blessed, and may you rejoice in the wife of your youth. A loving doe, a graceful deer—may her breasts satisfy you always, may you ever be captivated by her love. Why be captivated, my son, by an adulteress? Why embrace the bosom of another man's wife?55
Return to Interrelationships.
Continue to Precursors to Buddha's Right Livelihood and Effort.
Footnotes
1Thomas Knierim, editor and webmaster, "The Noble Eightfold Path," Raison d'Etre, TheBigView.com, retrieved May 12, 2010.
2Ibid. (emphasis added).
3Proverbs 18:21 (AMP).
4Proverbs 15:4 (NASB).
5Proverbs 18:8 and 26:22 (NKJV).
6Proverbs 10:20 (NIV).
7Proverbs 10:19 (AMP).
8Proverbs 29:11 (NKJV).
9Proverbs 14:23b (NKJV).
10Proverbs 10:19 (AMP).
11Proverbs 12:16 (NIV).
12Proverbs 17:9 (NIV).
13Proverbs 14:23b (NKJV).
14Proverbs 4:24 (NASB) (emphasis added).
15Proverbs 17:9 (NIV) (emphasis added).
16Proverbs 16:24 (NKJV).
17Proverbs 15:1 (NIV) (emphasis added).
18Proverbs 12:18 (NASB) (emphasis added).
19Proverbs 29:11 (NKJV).
20Proverbs 14:23b (NKJV).
21Knierim, "The Noble Eightfold Path."
22Proverbs 6:16-19 (NIV).
23Proverbs 6:19b (NIV).
24Proverbs 6:17b (NIV).
25Proverbs 6:17b-19a (NIV).
26Proverbs 5:20a (NIV).
27Dhammapada 353.
28Exodus 20:13 (NIV).
29Proverbs 1:11-12 (NIV).
30Proverbs 1:18 (NIV).
31Proverbs 3:29-30 (NIV).
32Proverbs 3:31-32 (NIV).
33Proverbs 21:7 (NKJV).
34Proverbs 20:3 (NIV).
35Proverbs 17:9 (NIV).
36Proverbs 16:32 (NKJV).
37Proverbs 16:7 (NIV).
38Proverbs 11:17 (AMP).
39"Ashoka," New World Encyclopedia, NewWorldEncyclopedia.org, retrieved October 8, 2010.
40Proverbs 12:16 (NIV).
41Proverbs 12:20 (NIV).
42Proverbs 18:19 (NIV).
43Proverbs 15:1 (NIV).
44Proverbs 29:4 (NKJV).
45Proverbs 17:23 (NKJV).
46Proverbs 11:1 (NKJV).
47Proverbs 3:27-28 (NIV).
48Proverbs 21:25-26 (NIV) (emphasis added).
49Ecclesiastes 11:1-2 (NKJV).
50Proverbs 11:24 (NIV).
51Proverbs 13:11 (NKJV).
52Proverbs 20:17 (NIV).
53Proverbs 21:3 (NKJV).
54Proverbs 11:30 (NASB).
55Proverbs 5:15-20 (NIV).
Dhammapada Reference
Friedrich Max Muller, trans., The Dhammapada: A Collection of Verses, Being One of the Canonical Works of the Buddhists, in vol. 10, Part 1, The Sacred Books of the East, translated by Various Oriental Scholars, edited by F. Max Muller, available at Dhammapada (Muller), Wikisource. This work is cited as "Dhammapada" hereafter. To save space, line breaks in quotations from the Dhammapada have not been retained.
Scripture References
Scripture quotations marked (AMP) are taken from the Amplified Bible, Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation. Used by permission.
Scripture quotations marked (NASB) taken from the New American Standard Bible®, Copyright ©1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.Lockman.org).
Scripture quotations marked (NIV) are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION®. NIV® Copyright ©1973, 1978, 1984 by International Bible Society. Used by permission of Zondervan. All rights reserved.
Scripture quotations marked (NKJV) are taken from the New King James Version®. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved.
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