The Sixth of 108 Gates Of Dharma Illumination

[Shokai]

6) The Sixth Gate: Pure Conduct/Practice (of the actions) of the Body

Pure conduct of the actions of the mouth is a gate of Dharma illumination; for it eliminates the four evils*. (Nishijima/Cross)

Pure practice of speech is a gate of realizing dharma; it keeps us from the four types of unwholesomeness*. (Tanahashi)

*lying, suppression of speech, abusive speech, and duplicitous speech

Gate Gatha:

May we, together with all buddhas
Perfect our skill of pure speech;
That the four evils may be removed.

Reflection Prompts:

Consider the four types of unwholesome speech: what do each of these mean to you?

What, if any, is the difference between Right and Pure conduct or would you say only right speech eliminates the four evils?

How might other aspects of practice (e.g., zazen, bowing, chanting) play a role in practicing “Right Speech”?

Capping Verse:

Spoken words sever
This from that—
In silence we heal

gashho, Shokai
stlah

[Tairin]

Thank you Shokai.

I think the way we speak (I include the written word here) is one of the ways we represent ourselves to the world. I think our words reflect our thoughts too. If I am careless with my speech then I can say things that are harmful and hurtful. There are times (far too frequent) where I can reflect on something I said and wish I could erase it.

Spoken words sever
This from that—
In silence we heal

Tairin
Sat today and lah

[Guest]

I often think that lying is an attempt to raise the self above others. It can be done in ways that fabricate something or add to a truth so that the self can be glorified in some way. This is already breaking a couple of precepts. When the lies become duplicitous, then the action comes from greed. Abusive speech is attempting to use power over others to keep them down or to directly hurt them. Suppression of speech can often times be the more subtle of these and one of the hardest to put in to practice due to fear of speaking up and saying something that may help someone else. It can be challenging to put ourselves in the position of conflict in order to stop abuse or to make someone aware of an injustice.


I feel that the practice of bowing, chanting and zazen are good medicine for wrongful speech because we have to enter directly into the truth of each moment and there is less chance to get caught up in to our own internal dialogue which can then become an external dialogue which can move in the direction of harmful speech.
Gassho,

Bill (Daiman)
Sat Today

[Tai Do]

Thank you, Shokai, for bringing us the Sixth Gate.

Consider the four types of unwholesome speech: what do each of these mean to you?

Lying is misrepresenting in our speech and writing what we hold in mind/heart, many times in order to preserve the ego and making ourselves look better (but there is also white lies, when we want to preserve other people from suffering from the truth). Suppresion of speech has two meanings for me: on the one hand, as Daiman put it, it means not speaking up for justice; but I think it has also an aspect of not letting other people speak up for themselves, again, putting ourselves above others and wanting to know better than the other what s/he really feels and think. Abusive speech is often linked with lying and is speach and writing that hurts others and bring suffering in the world; it also is related to our ego. Duplitious speech to me is a way of bringing duality, separations and conflict into people's relationships.

What, if any, is the difference between Right and Pure conduct or would you say only right speech eliminates the four evils?

I think both our actions of the body and our words carry the potential for bringing up the four evils. Pure conduct is expressed in our actions of the body and in our words. I think pure conduct comes from a pure mind, a mind away from duality, greed, anger and ignorance. Right conduct is the external expression of the pure mind.

How might other aspects of practice (e.g., zazen, bowing, chanting) play a role in practicing “Right Speech”?

I think a pure mind is essential for right speech; so practice, especially zazen, but also bowing and chanting are ways of connecting with reality in a deeper way not limited by divisive thinking (that is in some sense inevitable in any speech) and allowing us to bring to our discourse, our speech and writing, this deep connection with reality expressed in wisdom, compassion and healing speech.

Gassho,
Mateus
Satlah

[aprapti]

aprapti

sat