天行健
君子當自強不息
英文原文網址：Right Speech
The definition
"And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech." — SN XLV.8
定義：
諸比丘!雲何為正語耶?諸比丘!離虛誑語、離離間語、離粗惡語、離雜穢語。諸比丘!此名之為正語。
Five keys to right speech
"Monks, a statement endowed with five factors is well-spoken, not ill-spoken. It is blameless & unfaulted by knowledgeable people. Which five?
"It is spoken at the right time. It is spoken in truth. It is spoken affectionately. It is spoken beneficially. It is spoken with a mind of good-will." — AN V.198
正語的五個關鍵點：
比丘們，具有五個要素的言語為善說，而非不善； 為無疵，不為智者所責備。是哪五個呢？“適時、真實、柔和、有益、慈愛而語”。——《增支部V.198》
The danger in lying "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." — Iti 25
撒謊的危險性
“我可以告訴你，如果一個人敢犯有一件事，那麽就沒有什麽壞事他不敢做。這是一件什麽事呢？就是故意撒謊。” ——《小部 Iti 25》
Self-purification through well-chosen speech "And how is one made pure in four ways by verbal action?
"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.
"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.
"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.
"This is how one is made pure in four ways by verbal action."
— AN X.176
善巧選擇講話方法，以自我淨化語行
何謂語行淨化的四法？
有這種情況：某個人離於謊言、戒絕了謊言。當他被市鎮會議、某個組織會議、親戚的聚會、行會、或者皇族叫去作證並對他說：“來告訴我們你所知道的，善人。” 如果他不知道，他就說“我不知道。” 如果他知道，他就說“我知道。” 如果他不曾看見，他就說“我不曾看見。” 如果他曾經看見，他就說“我曾經看見。” 這樣，他不會為了自己或他人、為了得到報酬而故意撒謊。他拋棄了謊言、戒絕了謊言。他說真實語，堅持真實語，堅定，可靠，不欺世人。
離於離間語，戒絕了離間語。他不會傳這裏聽到的話到哪裏去造成人們彼此間的不和。他也不會傳哪裏聽到的話到這裏去造成人們彼此間的不和。這樣他讓不和的人們互相和好，讓團結的人們更加團結，他愛和諧，他為和諧而高興，為和諧而欣喜，他講使人們和諧的事情。
離於粗惡語，戒絕了粗惡語。他講話讓很多人聽起來舒暢、有真情實感、直入心扉，有禮貌、有感召力、令人愉悅。
離於閑雜語，戒絕了閑雜語。他講話適時，所講的話有實質的東西，和[修行]最終的目標一致，與法和戒律一致。他講的話值得珍視，適宜，合理，圍繞[修行的]主題而不偏離。
這就是如何以四法淨化語行。
——《增支部 X.176》
Its relation to the other factors of the path
"And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong 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." — MN 117
正語和其它道支的關係：
然，諸比丘!正見是先行者，諸比丘!如何正見為先行者?邪語了知是邪語，正語了知是正語也。彼有其正見。諸比丘!如何為邪語?虛誑語、離間語、粗語、雜穢語，諸比丘!此等為邪語…。 …彼為斷邪語，為獲得正語而精進。彼有其正精進。彼有念而斷邪語，有念成就正語而住。彼有其正念，如是彼有此等之三法，隨從、隨轉於正語，謂：正見、正精進、正念。
The criteria for deciding what is worth saying
[1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.
[2] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
[3] "In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.
[4] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
[5] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
[6] "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
— MN 58
什麽話當說、什麽話不當說得判據：
[1]如來知其語為非實、非真、不具利益者，其因為他人所不愛、所不好者，如來即不語此語。
[2]又如來知其語雖為如實、真諦、然不具利益者，其因他人所不愛、所不好者，如來亦不語此語。
[3]然如來知其語為實、真諦、具利益者，其因他人所不愛、所不好者，對此如來記說其語是知時者也。
[4]又如來知其語為非實、非真、不具利益者、雖然彼語是他人所愛、所好者，如來即不語此語。
[5]又如來知其語為如實、真諦、不具利益者，其因他人所愛、所好者，此語如來不語此語。
[6]如來知其語為如實、真諦、具利益者，且彼語是他人所愛、所好者，對此，如來即言彼說其語是知時者也。何以故?王子!如來於諸有情、有憐憨心也
Speak only the speech
that neither torments self
nor does harm to others.
That speech is truly well spoken.
Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
to others
is pleasant.
— Sn III.3
隻說如此語：不折磨自己亦不危害他人，此為真實之善語。
隻說如此語：令人喜愛受人歡迎。不惱他人之語令人歡喜。
—— 《小部 Sn III.3〉
Reflect on your speech, before, during, and after speaking
[The Buddha speaks to his son, Rahula:] "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.
"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.
"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."
— MN 61
在說話前、說話中、說話後反觀你的對話:
[佛陀對他的兒子羅侯羅說：] 羅喉羅!當你欲以口作業時，則應省察你之口業：“我將作之口業，會危害自己嗎？會危害他人嗎？會自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我將作之口業，會危害自己，會危害他人，會自、他倆害，為不善、成苦果、苦報，那麽你絕對不應該作如此之口業。但是如果省察時你知道: 我將作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你應作如此之口業。
當你正以口作業時，則應省察你之口業：“我正作之口業，危害自己嗎？危害他人嗎？自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我正作之口業，危害自己，危害他人，自、他倆害，為不善、成苦果、苦報，那麽你應該立即放棄如此之口業。但是如果省察時你知道: 我正作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你可以繼續如此之口業。
當你以口作口業已，則應省察你之口業：“我已作之口業，危害自己嗎？危害他人嗎？自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我已作之口業，危害自己，危害他人，自、他倆害，為不善、成苦果、苦報。羅喉羅!你之如是口業，當對於師長、智者、同梵行者懺悔之、應發露之、應顯發之；懺悔已、發露已、顯發已、應成就將來之防護。但是如果你省察時你知道：我已作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你當晝夜，隨學善法，住喜悅中。
Kinds of speech to be avoided by contemplatives
"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."
— DN 2
修行人應避免的對話：
有某沙門、婆羅門、受食信施而生活。專心住於無益徒勞之論。例如王論、盜賊論、大臣論、軍兵論、恐怖論、戰爭論、食物論、飲料論、衣服論、臥具論、華鬘論、香料論、親族論、乘具論、村裏論、鄉鎮論、都市論、國土論、婦女論、英雄論、路邊論、井邊風傳論、祖先論、種性論，世界起源論、海洋起源論、如是有無之論爭。遠離如是等無益徒勞之論。此亦為比丘戒之一份。
又有某沙門、婆羅門，受食信施而生活。專心住於諍論。例如“汝不知此法、律、我如此法、律，汝如何如此法、律耶?”“汝是耶行者，我是正行者，”“我言[前後]相應，汝言不相應。”“汝應言於前者而言於後，應言於後者而言於前。”“汝無細慮而[自]言返複。”“汝之立論，墮於負處。”“為解汝負說而尋思，若能者即自解!”遠離如是等任何諍論。此亦為比丘戒之一份。
Ten wholesome topics of conversation
"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on 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." — AN X.69
十種善的話題：
有十種[恰當]的話題。哪十種呢？談論少欲、知足、遠離、離縛、精進、戒、定、慧、解脫、解脫知見。這就是十種[恰當]的話題。如果你常常參與這十種對話，你甚至會比巨大而俱大力之日月更光耀，更不用說別的宗教的修行人。 ——《增支部 X.69》
How to admonish another skillfully
"O bhikkhus, a bhikkhu who desires to admonish another should do so after investigating five conditions in himself and after establishing five other conditions in himself. What are the five conditions which he should investigate in himself?
[1] "Am I one who practices purity in bodily action, flawless and untainted...?
[2] "Am I one who practices purity in speech, flawless and untainted...?
[3] "Is the heart of goodwill, free from malice, established in me towards fellow-farers in the holy life...?
[4] "Am I or am I not one who has heard much, who bears in mind what he has heard, who stores up what he has heard? Those teachings which are good alike in their beginning, middle, and ending, proclaiming perfectly the spirit and the letter of the utterly purified holy life — have such teachings been much heard by me, borne in mind, practiced in speech, pondered in the heart and rightly penetrated by insight...?
[5] "Are the Patimokkhas [rules of conduct for monks and nuns] in full thoroughly learned by heart, well-analyzed with thorough knowledge of their meanings, clearly divided sutta by sutta and known in minute detail by me...?
"These five conditions must be investigated in himself.
"And what other five conditions must be established in himself?
[1] "Do I speak at the right time, or not?
[2] "Do I speak of facts, or not?
[3] "Do I speak gently or harshly?
[4] "Do I speak profitable words or not?
[5] "Do I speak with a kindly heart, or inwardly malicious?
"O bhikkhus, these five conditions are to be investigated in himself and the latter five established in himself by a bhikkhu who desires to admonish another."
— AN V (From The Patimokkha, Ñanamoli Thera, trans.)
如何才能善巧地教誡他人：
比丘們呀，一個比丘欲教誡他人，必須先從五個方麵審查自己，同時還需要俱足 五個條件。先從哪五個方麵審查自己呢？
[1]我的身行是否純淨、無疵、無染…？
[2]我的語行是否純淨、無疵、無染…？
[3]我的內心是否充滿對同梵行者的慈愛而沒有惡意…？
[4]我 是否多聞、善記所聞、善聚所聞？初善終善後亦善之聖教，在意義上和用詞上完美地宣說絕對清靜的梵行——我是否已於此聖教多聞、記憶、講解、深思並以內觀智慧實證…?
[5]我 是否已能通篇背誦比丘律、透徹分析其意義、一經一經地分別並能知曉微小的細節…?
這是必須自己審查的五個方麵。
還必須俱足哪 五個條件呢？
[1]我說話適時與否？
[2]我說話真實與否？
[3]我說話柔和還是粗俗？
[4]我說話有益與否？
[5]我說話具有慈愛還是有內在的惡意？
比丘們呀，想要教誡他人的比丘，應該先從這五個方麵審查自己合格，同時還要俱足後麵的 五個條件。
——《增支部 V》
"And how is one made pure in four ways by verbal action?
"There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty, if he is asked as a witness, 'Come & tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.
"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.
"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large.
"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.
"This is how one is made pure in four ways by verbal action."
— AN X.176
善巧選擇講話方法，以自我淨化語行
何謂語行淨化的四法？
有這種情況：某個人離於謊言、戒絕了謊言。當他被市鎮會議、某個組織會議、親戚的聚會、行會、或者皇族叫去作證並對他說：“來告訴我們你所知道的，善人。” 如果他不知道，他就說“我不知道。” 如果他知道，他就說“我知道。” 如果他不曾看見，他就說“我不曾看見。” 如果他曾經看見，他就說“我曾經看見。” 這樣，他不會為了自己或他人、為了得到報酬而故意撒謊。他拋棄了謊言、戒絕了謊言。他說真實語，堅持真實語，堅定，可靠，不欺世人。
離於離間語，戒絕了離間語。他不會傳這裏聽到的話到哪裏去造成人們彼此間的不和。他也不會傳哪裏聽到的話到這裏去造成人們彼此間的不和。這樣他讓不和的人們互相和好，讓團結的人們更加團結，他愛和諧，他為和諧而高興，為和諧而欣喜，他講使人們和諧的事情。
離於粗惡語，戒絕了粗惡語。他講話讓很多人聽起來舒暢、有真情實感、直入心扉，有禮貌、有感召力、令人愉悅。
離於閑雜語，戒絕了閑雜語。他講話適時，所講的話有實質的東西，和[修行]最終的目標一致，與法和戒律一致。他講的話值得珍視，適宜，合理，圍繞[修行的]主題而不偏離。
這就是如何以四法淨化語行。
——《增支部 X.176》
Its relation to the other factors of the path
"And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. And what is wrong 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." — MN 117
正語和其它道支的關係：
然，諸比丘!正見是先行者，諸比丘!如何正見為先行者?邪語了知是邪語，正語了知是正語也。彼有其正見。諸比丘!如何為邪語?虛誑語、離間語、粗語、雜穢語，諸比丘!此等為邪語…。 …彼為斷邪語，為獲得正語而精進。彼有其正精進。彼有念而斷邪語，有念成就正語而住。彼有其正念，如是彼有此等之三法，隨從、隨轉於正語，謂：正見、正精進、正念。
The criteria for deciding what is worth saying
[1] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing & disagreeable to others, he does not say them.
[2] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
[3] "In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing & disagreeable to others, he has a sense of the proper time for saying them.
[4] "In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
[5] "In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
[6] "In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing & agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
— MN 58
什麽話當說、什麽話不當說得判據：
[1]如來知其語為非實、非真、不具利益者，其因為他人所不愛、所不好者，如來即不語此語。
[2]又如來知其語雖為如實、真諦、然不具利益者，其因他人所不愛、所不好者，如來亦不語此語。
[3]然如來知其語為實、真諦、具利益者，其因他人所不愛、所不好者，對此如來記說其語是知時者也。
[4]又如來知其語為非實、非真、不具利益者、雖然彼語是他人所愛、所好者，如來即不語此語。
[5]又如來知其語為如實、真諦、不具利益者，其因他人所愛、所好者，此語如來不語此語。
[6]如來知其語為如實、真諦、具利益者，且彼語是他人所愛、所好者，對此，如來即言彼說其語是知時者也。何以故?王子!如來於諸有情、有憐憨心也
Speak only the speech
that neither torments self
nor does harm to others.
That speech is truly well spoken.
Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
to others
is pleasant.
— Sn III.3
隻說如此語：不折磨自己亦不危害他人，此為真實之善語。
隻說如此語：令人喜愛受人歡迎。不惱他人之語令人歡喜。
—— 《小部 Sn III.3〉
Reflect on your speech, before, during, and after speaking
[The Buddha speaks to his son, Rahula:] "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.
"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.
"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."
— MN 61
在說話前、說話中、說話後反觀你的對話:
[佛陀對他的兒子羅侯羅說：] 羅喉羅!當你欲以口作業時，則應省察你之口業：“我將作之口業，會危害自己嗎？會危害他人嗎？會自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我將作之口業，會危害自己，會危害他人，會自、他倆害，為不善、成苦果、苦報，那麽你絕對不應該作如此之口業。但是如果省察時你知道: 我將作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你應作如此之口業。
當你正以口作業時，則應省察你之口業：“我正作之口業，危害自己嗎？危害他人嗎？自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我正作之口業，危害自己，危害他人，自、他倆害，為不善、成苦果、苦報，那麽你應該立即放棄如此之口業。但是如果省察時你知道: 我正作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你可以繼續如此之口業。
當你以口作口業已，則應省察你之口業：“我已作之口業，危害自己嗎？危害他人嗎？自、他倆害嗎？為不善、成苦果、苦報嗎？”羅喉羅，如果省察時你知道：我已作之口業，危害自己，危害他人，自、他倆害，為不善、成苦果、苦報。羅喉羅!你之如是口業，當對於師長、智者、同梵行者懺悔之、應發露之、應顯發之；懺悔已、發露已、顯發已、應成就將來之防護。但是如果你省察時你知道：我已作之口業，不危害自己，不危害他人，不自、他倆害，為善、成樂果、樂報，那麽你當晝夜，隨學善法，住喜悅中。
Kinds of speech to be avoided by contemplatives
"Whereas some priests and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue."
— DN 2
修行人應避免的對話：
有某沙門、婆羅門、受食信施而生活。專心住於無益徒勞之論。例如王論、盜賊論、大臣論、軍兵論、恐怖論、戰爭論、食物論、飲料論、衣服論、臥具論、華鬘論、香料論、親族論、乘具論、村裏論、鄉鎮論、都市論、國土論、婦女論、英雄論、路邊論、井邊風傳論、祖先論、種性論，世界起源論、海洋起源論、如是有無之論爭。遠離如是等無益徒勞之論。此亦為比丘戒之一份。
又有某沙門、婆羅門，受食信施而生活。專心住於諍論。例如“汝不知此法、律、我如此法、律，汝如何如此法、律耶?”“汝是耶行者，我是正行者，”“我言[前後]相應，汝言不相應。”“汝應言於前者而言於後，應言於後者而言於前。”“汝無細慮而[自]言返複。”“汝之立論，墮於負處。”“為解汝負說而尋思，若能者即自解!”遠離如是等任何諍論。此亦為比丘戒之一份。
Ten wholesome topics of conversation
"There are these ten topics of [proper] conversation. Which ten? Talk on modesty, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on 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." — AN X.69
十種善的話題：
有十種[恰當]的話題。哪十種呢？談論少欲、知足、遠離、離縛、精進、戒、定、慧、解脫、解脫知見。這就是十種[恰當]的話題。如果你常常參與這十種對話，你甚至會比巨大而俱大力之日月更光耀，更不用說別的宗教的修行人。 ——《增支部 X.69》
How to admonish another skillfully
"O bhikkhus, a bhikkhu who desires to admonish another should do so after investigating five conditions in himself and after establishing five other conditions in himself. What are the five conditions which he should investigate in himself?
[1] "Am I one who practices purity in bodily action, flawless and untainted...?
[2] "Am I one who practices purity in speech, flawless and untainted...?
[3] "Is the heart of goodwill, free from malice, established in me towards fellow-farers in the holy life...?
[4] "Am I or am I not one who has heard much, who bears in mind what he has heard, who stores up what he has heard? Those teachings which are good alike in their beginning, middle, and ending, proclaiming perfectly the spirit and the letter of the utterly purified holy life — have such teachings been much heard by me, borne in mind, practiced in speech, pondered in the heart and rightly penetrated by insight...?
[5] "Are the Patimokkhas [rules of conduct for monks and nuns] in full thoroughly learned by heart, well-analyzed with thorough knowledge of their meanings, clearly divided sutta by sutta and known in minute detail by me...?
"These five conditions must be investigated in himself.
"And what other five conditions must be established in himself?
[1] "Do I speak at the right time, or not?
[2] "Do I speak of facts, or not?
[3] "Do I speak gently or harshly?
[4] "Do I speak profitable words or not?
[5] "Do I speak with a kindly heart, or inwardly malicious?
"O bhikkhus, these five conditions are to be investigated in himself and the latter five established in himself by a bhikkhu who desires to admonish another."
— AN V (From The Patimokkha, Ñanamoli Thera, trans.)
如何才能善巧地教誡他人：
比丘們呀，一個比丘欲教誡他人，必須先從五個方麵審查自己，同時還需要俱足 五個條件。先從哪五個方麵審查自己呢？
[1]我的身行是否純淨、無疵、無染…？
[2]我的語行是否純淨、無疵、無染…？
[3]我的內心是否充滿對同梵行者的慈愛而沒有惡意…？
[4]我 是否多聞、善記所聞、善聚所聞？初善終善後亦善之聖教，在意義上和用詞上完美地宣說絕對清靜的梵行——我是否已於此聖教多聞、記憶、講解、深思並以內觀智慧實證…?
[5]我 是否已能通篇背誦比丘律、透徹分析其意義、一經一經地分別並能知曉微小的細節…?
這是必須自己審查的五個方麵。
還必須俱足哪 五個條件呢？
[1]我說話適時與否？
[2]我說話真實與否？
[3]我說話柔和還是粗俗？
[4]我說話有益與否？
[5]我說話具有慈愛還是有內在的惡意？
比丘們呀，想要教誡他人的比丘，應該先從這五個方麵審查自己合格，同時還要俱足後麵的 五個條件。
——《增支部 V》
