Difference between revisions of "6 types of Right Speech"

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(Created page with "*[1] In the case of words that the Tathāgata knows to be unfactual, untrue, unbeneficial [or: not connected with the goal], unendearing & disagreeable to others, he does not...")
 
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(from MN 58)
 
(from MN 58)
  
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Notably absent in the passage above are the words: ''unfactual, untrue, BUT beneficial, endearing & agreeable to others'''''Bold text'''. The Buddha does '''NOT''' say this is bad and not to be said, it is simply not addressed in this passage. The [[Dhamma]] is complete; good in the beginning, good in the middle, good in the end. Why is that absent? Perhaps we are to use our best judgment from the Great Standards and what is best for us and others, for what is beneficial, even if it means using a little skillful means.
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Notably absent in the passage above are the words: ''unfactual, untrue, BUT beneficial, endearing & agreeable to others''. The Buddha does '''NOT''' say this is bad and not to be said, it is simply not addressed in this passage. The [[Dhamma]] is complete; good in the beginning, good in the middle, good in the end. Why is that absent? Perhaps we are to use our best judgment from the Great Standards and what is best for us and others, for what is beneficial, even if it means using a little skillful means.
  
 
The Buddha used skillful means with [[Nanda]] and with [[Kisa Gotami]].
 
The Buddha used skillful means with [[Nanda]] and with [[Kisa Gotami]].

Revision as of 01:35, 11 September 2019

  • [1] In the case of words that the Tathāgata 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 Tathāgata knows to be factual, true, unbeneficial, unendearing & disagreeable to others, he does not say them.
  • [3] In the case of words that the Tathāgata 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 Tathāgata knows to be unfactual, untrue, unbeneficial, but endearing & agreeable to others, he does not say them.
  • [5] In the case of words that the Tathāgata knows to be factual, true, unbeneficial, but endearing & agreeable to others, he does not say them.
  • [6] In the case of words that the Tathāgata 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 Tathāgata has sympathy for living beings.

(from MN 58)

Notably absent in the passage above are the words: unfactual, untrue, BUT beneficial, endearing & agreeable to others. The Buddha does NOT say this is bad and not to be said, it is simply not addressed in this passage. The Dhamma is complete; good in the beginning, good in the middle, good in the end. Why is that absent? Perhaps we are to use our best judgment from the Great Standards and what is best for us and others, for what is beneficial, even if it means using a little skillful means.

The Buddha used skillful means with Nanda and with Kisa Gotami.

References

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