In Majjhima-Nikaya, No. 21, the Buddha says: "Even, O monks, should
robbers and murderers saw through your limbs and joints, whoso gave
way to anger thereat, would not be following my advice. For thus ought
you to train yourselves:
"'Undisturbed shall our mind remain, no evil words shall escape
our lips; friendly and full of sympathy shall we remain, with heart
full of love, and free from any hidden malice; and that person shall
we penetrate with loving thoughts, wide, deep, boundless, freed from
anger and hatred.'"
He avoids vain talk, and abstains from it. He speaks at the right
time, in accordance with facts, speaks what is useful, speaks about
the law and the discipline; his speech is like a treasure, at the
right moment accompanied by arguments, moderate and full of sense.
This is called right speech.
Now, right speech, let me tell you, is of two kinds:
from lying, from tale-bearing, from harsh language, and from vain
talk; this is called the "Mundane Right Speech, which yields worldly
fruits and brings good results.
2. But the abhorrence of the practice of this four-fold wrong
speech, the abstaining, withholding, refraining therefrom-the mind
being holy, being turned away from the world, and conjoined with the
path, the holy path being pursued-: this is called the "Ultramundane
Right Speech, which is not of the world, but is ultramundane, and
conjoined with the paths.
Now, in understanding wrong speech as wrong, and right speech as
right, one practices Right Understanding [1st step);
and in making
efforts to overcome evil speech and to arouse right speech, one
practices Right Effort [6th step];
and in overcoming wrong speech
with attentive mind, and dwelling with attentive mind in possession of
right speech, one practices Right Attentiveness [7th step].
there are three things that accompany and follow upon right