Editing Noble Eightfold Path (section)

=== Right speech ===
{{Cetasika|beautiful}}
Right speech (''samyag-vāc'' / ''sammā-vācā'') in most Buddhist texts is presented as four abstentions, such as in the Pali Canon thus:<ref name=BMaha /><ref name="BSac">{{cite web |url=http://www.accesstoinsight.org/tipitaka/mn/mn.141.than.html |title=Saccavibhanga Sutta |access-date=6 May 2008 |publisher=Access to Insight |author=Thanissaro Bhikkhu |archive-date=11 May 2008 |archive-url=https://web.archive.org/web/20080511214556/http://www.accesstoinsight.org/tipitaka/mn/mn.141.than.html |url-status=live }}</ref>
{{blockquote|And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.}}

Instead of the usual "abstention and refraining from wrong" terminology,<!-- invalid{{Sfn|Bhikkhu Bodhi|2010|pp=47–48}}--> a few texts such as the [[Samaññaphala Sutta]] and Kevata Sutta in ''Digha Nikaya'' explain this virtue in an active sense, after stating it in the form of an abstention.<ref name= Samannaphala>{{cite web |url=http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html |title=Samaññaphala Sutta |publisher=Access to Insight |author=Thanissaro Bhikkhu |year=1997 |access-date=20 July 2007 |archive-date=9 February 2014 |archive-url=https://web.archive.org/web/20140209063536/http://www.accesstoinsight.org/tipitaka/dn/dn.02.0.than.html |url-status=live }}</ref> For example, Samaññaphala Sutta states that a part of a monk's virtue is that "he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world."<ref name= Samannaphala /> Similarly, the virtue of abstaining from divisive speech is explained as delighting in creating concord.<ref name= Samannaphala /> The virtue of abstaining from abusive speech is explained in this Sutta to include affectionate and polite speech that is pleasing to people. The virtue of abstaining from idle chatter is explained as speaking what is connected with the Dhamma goal of his liberation.<ref name= Samannaphala />{{Sfn|Harvey|2013|pp=83–84}}

In the ''Abhaya-raja-kumara Sutta'', the Buddha explains the virtue of right speech in different scenarios, based on its truth value, utility value and emotive content.{{Sfn|Kalupahana|1992|p=105}}<ref name=abhayasutta>{{cite web|url=http://www.accesstoinsight.org/tipitaka/mn/mn.058.than.html|title=Abhaya Sutta|access-date=6 May 2008|publisher=Access to Insight|last=Thanissaro Bhikkhu|archive-date=11 May 2008|archive-url=https://web.archive.org/web/20080511210656/http://www.accesstoinsight.org/tipitaka/mn/mn.058.than.html|url-status=live}}</ref> The ''[[Tathāgata|Tathagata]]'', states Abhaya Sutta, never speaks anything that is unfactual or factual, untrue or true, disagreeable or agreeable, if that is unbeneficial and unconnected to his goals.<ref name=abhayasutta />{{Sfn|Kalupahana|1992|pp=50–52}} Further, adds Abhaya Sutta, the ''Tathagata'' speaks the factual, the true, if in case it is disagreeable and unendearing, only if it is beneficial to his goals, but with a sense of proper time.<ref name=abhayasutta />{{Sfn|Kalupahana|1992|p=50-52}} Additionally, adds Abhaya Sutta, the ''Tathagata'', only speaks with a sense of proper time even when what he speaks is the factual, the true, the agreeable, the endearing and what is beneficial to his goals.<ref name=abhayasutta />{{Sfn|Kalupahana|1992|pp=50–52}}<ref name="Ganeri2007p47">{{cite book|author=J Ganeri  |title=The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology |url=https://books.google.com/books?id=5dITDAAAQBAJ |year=2007|publisher=Oxford University Press |isbn=978-0-19-920241-6|pages=47–48}}</ref>

The Buddha thus explains right speech in the Pali Canon, according to Ganeri, as never speaking something that is not beneficial; and, only speaking what is true and beneficial, "when the circumstances are right, whether they are welcome or not".<ref name="Ganeri2007p47" />