Right Speech: Humor

ฐานิสสโร ภิกขุ

Right Speech: Humor

In positive terms, right speech means speaking in ways that are trustworthy, harmonious, comforting, and worth taking to heart. When you make a practice of these positive forms of right speech, your words become a gift to others.

In response, other people will start listening more to what you say and will be more likely to respond in kind. This gives you a sense of the power of your actions: the way you act in the present moment does shape the world of your experience. You don’t need to be a victim of past events.

For many of us, the most difficult part of practicing right speech lies in how we express our sense of humor. Especially here in America, we’re used to getting laughs with exaggeration, sarcasm, group stereotypes, and pure silliness—all classic examples of wrong speech. If people get used to these sorts of careless humor, they stop listening carefully to what we say.

In this way, we cheapen our own discourse. Actually, there’s enough irony in the state of the world that we don’t need to exaggerate or be sarcastic. The greatest humorists are the ones who simply make us look directly at the way things are.

Expressing our humor in ways that are truthful, useful, and wise may require thought and effort, but when we master this sort of wit, we find that the effort is well spent. We’ve sharpened our own minds and have improved our verbal environment.

In this way, even our jokes become part of our practice: an opportunity to develop positive qualities of mind and to offer something of intelligent value to the people around us.

This reflection by Ajaan Geoff is from the Essays book, Noble Strategy, “Right Speech.”

The Teacup

อาจารย์ ชา

The Teacup

I’ll tell you a story about the Supreme Patriarch, something I’ve heard from other people. He went to China and, when he arrived, the Chinese gave him a teacup. It was really beautiful. There was nothing like it in Thailand. And as soon as he received the teacup, he suffered: Where was he going to put it? Where was he going to keep it? He put it in his shoulder bag. If anyone touched his shoulder…

Forgiveness Versus Reconciliation

ฐานิสสโร ภิกขุ

Forgiveness Versus Reconciliation

In Pali, the language of early Buddhism, the word for forgiveness—khama—also means “the earth.” A mind like the earth is non-reactive and unperturbed. When you forgive me for harming you, you decide not to retaliate, to seek no revenge. You don’t have to like me. You simply unburden yourself of the weight of resentment and cut the cycle of retribution that would otherwise keep us ensnarled in an u…

A Person of Integrity

พระไตรปิฎกบาลี

A Person of Integrity

A person endowed with these four qualities can be known as ‘a person of integrity.’ Which four? There is the case where a person of integrity, when asked, doesn’t reveal another person’s bad points, to say nothing of when unasked. Furthermore, when asked, when pressed with questions, he is one who speaks of another person’s bad points not in full, not in detail, with omissions, holding back…. Then…

It’s Because Things Can’t Be Fixed…

อาจารย์ สุจิตโต

It’s Because Things Can’t Be Fixed…

Tonight some of you have dedicated the chanting to your departed relatives. You did it voluntarily: there has been no instruction to do that. What makes it something so natural and spontaneous that you overcome whatever self-consciousness may be there to write down a dedication with your name on it and put it right up here? What gives you the authority to do that? Where does that come from? When y…

An Elephant Is Like…

อาจารย์ ถิรธัมโม

An Elephant Is Like…

The Buddha relates a story of a king who had all the people in his realm who were born blind assembled together and introduced to an elephant. The king then asked them what an elephant was like. ‘Those blind people who had been shown the head of the elephant replied, “An elephant, your majesty, is just like a water jar.” Those blind people who had been shown the ear of the elephant replied, “An el…

Saccanurak

อาจารย์ ชยสาโร

Saccanurak

I read something in a book about the Jatakas the other day that really struck me. In the Jatakas, the bodhisatta, the Buddha-to-be, through his countless number of lives throughout the myriad realms and different kinds of birth, broke every kind of precept except for one. The Buddha-to-be never told a lie or spoke a mistruth. There is no Jataka story, as far as I am aware, where you find the bodhi…

One Thing We Can Do Right Now

อาจารย์ สุเมโธ

One Thing We Can Do Right Now

Those who live in awakened awareness see the suffering of others but do not create additional sorrow around it. We acknowledge the contact with this human experience of life’s inevitable suffering and the questions that immediately arise: what can we do about it? How should we regard this? The answer of course is mindfulness. With mindfulness, we feel what is impinging on our mind as unpleasant or…

Conducive to Reconciliation

อัยยา เมธานันทิ

Conducive to Reconciliation

Across the globe, political and religious extremists are spreading terror and causing trauma through increasingly desperate acts of violence. The typical response is more of the same – reprisal following aggression – whether between nations, families, or individuals. What happens on the outside goes on within us, too, and the spiral of hatred escalates. Where does it stop? Though we may feel power…

An Impeccable Mind

อาจารย์ วีรธัมโม

An Impeccable Mind

These precepts point to a sense of impeccability as the standard of the spiritual life. The ethical teachings encourage us to understand the laws of the land and to support those laws, because if we don’t, who will? This is our commitment to community. It is not just taking the easy way out or just going with the popular mood of the day: ‘Well, everyone else is taking things off the back of the lo…