The Fourth Precept

The current public discussion over the role vitriolic political rhetoric plays in creating an atmosphere that increases the likelihood of violent actions is as good a time as any to revisit the Fourth Buddhist Precept.

The Fourth Precept reads:

Musāvāda veramaṇī sikkhāpadaṃ samādiyāmi.

I undertake the vow to abstain from false speech.

“False speech” is a faithful translation of “musāvāda,” but most Buddhists interpret this precept more broadly to include all forms of wrongful or harmful speech.  The Pali Canon identifies four types of wrongful speech: 1) lies, 2) backbiting and slander, 3) abusive and hurtful speech, and 4) frivolous talk.  This would include speech that is harsh, untruthful, poorly timed, motivated by greed or hatred, or otherwise connected with harm. Gossip, misleading arguments, verbal bullying, incitements to violence, rage outbursts, malicious ridicule, and poorly worded or ill-timed truths that cause pain without benefit all fall into the category of wrongful speech.

Thich Nhat Hanh has interpreted the fourth precept to include all forms of unmindful speech and unheedful listening:

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and compassionate listening in order to relieve suffering and to promote reconciliation and peace in myself and among other people, ethnic and religious groups, and nations. Knowing that words can create happiness or suffering, I am committed to speaking truthfully using words that inspire confidence, joy, and hope. When anger is manifesting in me, I am determined not to speak. I will practice mindful breathing and walking in order to recognize and to look deeply into my anger. I know that the roots of anger can be found in my wrong perceptions and lack of understanding of the suffering in myself and in the other person. I will speak and listen in a way that can help myself and the other person to transform suffering and see the way out of difficult situations. I am determined not to spread news that I do not know to be certain and not to utter words that can cause division or discord. I will practice Right Diligence to nourish my capacity for understanding, love, joy, and inclusiveness, and gradually transform anger, violence, and fear that lie deep in my consciousness.

and elsewhere:

“Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so may threaten your own safety.”

It’s hard to improve on either the aspiration or the advice!

Mindfulness of speech allows us to carefully guard what we’re about to say.  If we’re aware that we’re about to say something we might regret, it’s helpful to pause just long enough to ask ourselves four questions:

  1. Why am I saying this?
  2. Is it completely true?
  3. Is it the right time to say it?
  4. Is it liable to result in benefit or harm?

If the motivation is self-serving or hateful, if it’s not completely true, if it’s poorly worded or ill-timed, or if it is likely to cause more harm than good, then don’t say it.  It’s simple.

The Buddha often refrained from giving painful or unwelcome answers until the questioner had asked three times.  There’s an American Indian proverb that we should think things over three times before we say them.  Once certain things have escaped our lips, it’s impossible to take them back or undo their harm.  Mindfulness is the key.

It’s often said that there are three kinds of lies, “lies, damned lies, and statistics,” but by my count there are six different kinds:

  1. Lies to aggrandize the Self (exaggerating one’s accomplishments)
  2. Lies to avoid shame and blame
  3. Lies to take advantage of others (manipulation, con games)
  4. Lies to cause malicious harm (gossip, slander)
  5. Lies to protect others from embarrassment (“little white lies”)
  6. Lies to help others (“skillful means,” paradoxical therapy)

These lies are not all equally harmful or blameworthy.  Lies intended without harm and resulting in no harm seem less blameworthy than those devised with malice aforethought that succeed in injuring their target.  Self-aggrandizing speech reinforces patterns of “selfing” and causes others to doubt one’s trustworthiness but causes little other harm.  Virtuous lies are lies that may even have positive results.  We might include in this category the physician who offers hope to a terminal patient, or the Bodhisattva who uses “skillful means” to hasten a student’s enlightenment. Virtuous lies seem less blameworthy, however, if and only if both their intention and their effect is beneficial.  For example, the physician’s offer of false hope to the terminal patient might ease the distress of the person who is unable to come to terms with death, but it could also impede acceptance and preparation for death in a less psychologically fragile patient.

Inflamed political rhetoric fails a number of important karmic tests.  It is 1) not fully truthful, 2) spoken out of aversion, 3) slanderous and/or demeaning in intent, and 4) crafted to ignite passion rather than reason.  What good could possibly come from it?

As the Dhammapada notes:

“If you speak… with a corrupted heart, then suffering follows you — as the wheel of the cart, the track of the ox that pulls it.” [1]

Words, like actions, have consequences, and set the stage for our future happiness or misery.  This is the implacable law of cause-and-effect.  We can refrain from causing harm to ourselves and others only through mindfulness, discerning wisdom, and a compassionate heart.

This week the reckless use of language has not only clouded and impeded a true national dialogue on the important issues of our time, but it also has contributed to tragic deaths and injuries caused by a deluded mind with a semi-automatic weapon.

May all the victims, families and friends of the victims, and all beings find peace and freedom from sorrow.

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  1. [1] Thanissaro Bhikku, translator

Taming the Mind

“Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm.

Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.”

–The Dhammapada

Meditation is often misunderstood as entering into a kind of hypnotic trance or a blanking-out of the mind.  It’s actually just the opposite: a deliberate and intentional paying attention to whatever we are experiencing right now.  It’s an opening-up and awakening rather than a closing-off or shutting-down.

We do it sitting motionlessly in a non-stimulating environment to simplify our field of attention.  If we went rushing about in a stimulus-rich environment we couldn’t develop and cultivate intimate attention.  Too much would be happening too fast.  Meditation is a slow walk down a country road rather than a fast drive down a superhighway.  We can take our time to notice things.  We can begin to discover what kind of listening and being is possible in any given moment.

As you sit down to meditate, the first things you may notice are sensations, sounds, and  thoughts.

Thoughts like:

“Am I doing this right?  What is it I’m supposed to be doing?  This is boring!  I can’t believe I’m going to have to sit here for a full 30 minutes!  Uh, oh!  I don’t like the position I’m in.  I’d like to change to a different posture.  There’s an itch!  I sure want to scratch it, but the directions are I’m not supposed to move.  But who will notice if I move?  These are dumb directions.  I can’t stand this itch for the whole rest of the time! Uh, oh!  My ears are beginning to ring.  I wonder why?  Uh, oh!  My leg is going to sleep. Will I get gangrene if I don’t move?  Is the thirty minutes up yet?  Maybe I didn’t set the timer right.  Uh, oh!  Someone outside is blasting a boom box.  How on earth can I meditate with that infernal racket?”

These thoughts generate and maintain a series of corresponding emotional states: irritation, boredom, frustration, worry, and so on.

All of these thoughts and their ensuing emotional states are mental objects we can attend to, just as we can attend to the itch on our face, the sound of the boom box, or the feel of our breath.

We pay attention to it with the light, nonjudgmental attention known as mindfulness.

When we are mindful of mental phenomena we are aware of them but not ensnared by them.

When the thought  <I can’t stand this itch> occurs without mindfulness we assume the thought is reality.   As a result, we can’t stand the itch; we end up scratching instead of observing, reacting without reflecting.

On the other hand, if we’re mindful of the thought <I can’t stand this itch>, it’s just a thought, neither true nor untrue; just an object of observation itself.  It doesn’t lead to action; we just sit and pay attention.  Over time we discover the itch doesn’t last forever; it goes away on its own accord.

Why is it so important to learn <I can’t stand this itch> is just a thought?

Because there are a great many just like it that cause harm to ourselves and others.

Thoughts like:

“I’ll go crazy if I don’t have a drink of alcohol right now.”

“That chocolate cake looks so good.  I can’t resist it, even though I’m supposed to be on a diet.”

“I can’t stand being lonely!  I need a relationship right now, even if it isn’t a good one.”

“I can’t hold this anger in forever.  I need to explode.”

Cravings and impulses are transient mind states that pass on their own if we do nothing to satisfy them.

It can be particularly useful to pay attention to the moment in your meditation when you have the desire to leave off.  Maybe you set the timer for 30 minutes, and somewhere 15 minutes into your meditation you experience an urge to cut it short.  Usually there’s some unpleasant mind state occurring at that moment: boredom, frustration, restlessness, discomfort.  When this occurs, it’s useful to focus your meditative attention on this unpleasant mind state and identify the qualities of the mind state and the thoughts that are generating and maintaining it.  Often they are thoughts related to your desires for how your meditation ought to be instead of how it actually is.  If you can let go of attachment to these desires and invest new interest in how the moment actually is, a valuable lesson can be learned.  This is how meditation teaches us to unhook from unskillful attachment in our daily lives.

It’s also useful to explore what’s happening at the moment before you lose focus on the present moment.  Often there’s some very subtle mind state that makes staying with the present moment uninteresting or unpleasant, and makes going with thoughts and reveries more interesting and enticing.  As we deepen our meditation practice, we become more skillful in identifying these subtle mental states and not allowing them to control us.

Learning to be mindful of mental states that lead to harmful behavior and the thoughts that generate and maintain them is a first step towards liberation.  Through mindfulness and the application of skillful means we learn to tame our minds and come into full possession of ourselves.

“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

“Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.”

–The Dhammapada

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