Right View (Part 2): Seeing More Clearly

正见（第二部分）：看得更清楚

Last time we spoke about Right View as the ability to see things as they truly are. We said that Right View begins before speech or action—even before intention. It gently asks, “What is really happening here?”

上一次，我们谈到正见是一种如实看待事物的能力。我们说过，正见开始于语言和行为之前，甚至在意图之前。它轻轻地问我们：“这里真正发生了什么？”

So how do we practise Right View in our daily life?

那么，我们该如何在日常生活中实践正见呢？

Very often, Right View becomes most important not during peaceful moments, but during difficult ones.

很多时候，正见最重要的，不是在平静的时候，而是在困难的时候。

For example, imagine a member helping during a busy Shrine activity. There are many things happening at once. People are tired. Pressure begins to rise. Another volunteer suddenly speaks sharply or impatiently.

例如，一位佛友正在佛堂忙碌的活动中帮忙。现场有很多事情同时发生，大家都很疲惫，压力也开始增加。这时，另一位义工突然用尖锐或不耐烦的语气说话。

Immediately, the mind reacts:

“Why did they speak to me like that?”

“That was disrespectful.”

“I was only trying to help.”

当下，内心立刻起了反应：

“为什么他要这样对我说话？”

“这太不尊重人了。”

“我只是想帮忙而已。”

The ego feels hurt. Pride is affected. Anger begins to arise. At that moment, we may feel the urge to react immediately—to retort, defend ourselves, or walk away upset.

自我受到伤害，面子受到了影响，愤怒也开始升起。在那个时候，我们可能会立刻想反击、辩解，或者带着不满离开。

This is where Right View becomes important.

这就是正见变得重要的时候。

Right View does not ask us to pretend that nothing happened. It does not ask us to suppress our feelings. Instead, it asks us to pause and look more carefully.

正见并不是要我们假装什么事都没发生，也不是要我们压抑自己的感受。它只是邀请我们停下来，更仔细地看一看。

What are we reacting to?

What is the real situation here?

Are we seeing clearly, or only through the lens of hurt pride and emotion?

我们到底在对什么起反应？

这里真正的情况是什么？

我们看清楚了吗？还是只是透过受伤的自尊和情绪来看事情？

Perhaps the other volunteer is also struggling. Perhaps they are tired, overwhelmed, or worried that something may go wrong. Perhaps their sharp words did not come from hatred, but from stress and suffering.

也许另一位义工本身也正在挣扎。也许他很疲惫、压力很大，或担心事情出错。也许那些尖锐的话语，并不是出于仇恨，而是来自压力和痛苦。

When we begin to see this, the situation changes.

当我们开始这样看时，情况就会改变。

We may still feel hurt, but the anger softens. The mind becomes less fixated on blaming others and massaging our ego. Compassion has room to arise.

我们可能还是会受伤，但愤怒会慢慢缓和。内心不再一直执着于责怪别人和维护自己的面子，慈悲也开始有了生起的空间。

Right View helps us understand that many conflicts grow not only from the situation itself, but from the stories and assumptions that we quickly build around it.

正见帮助我们明白，很多冲突不仅来自事情本身，也来自我们很快建立起来的想法和假设。

Sometimes we assume:

“They do not respect me.”

“They always behave like this.”

“I am not appreciated.”

有时候我们会这样想：

“他们不尊重我。”

“他们总是这样。”

“没有人欣赏我。”

But are these thoughts completely true?

Or are they reactions shaped by emotion, habit, and past experiences?

但这些想法真的完全真实吗？

还是它们只是被情绪、习气和过去经验影响后的反应？

Right View gently encourages us to stop, look and think again.

正见轻轻地鼓励我们停下来，再看一看，再想一想。

Very often, when we stop reacting immediately, we discover that the situation is not as solid as we first believed. Feelings change. Tension settles. Understanding becomes possible.

很多时候，当我们不再立刻反应时，我们会发现事情并不像一开始想的那样固定不变。情绪会改变，紧张会慢慢平息，理解也开始变得可能。

This does not mean we allow unkind behaviour to continue. There are situations when we must speak honestly and clearly, at the right time of course. What Right View teaches us, is not to respond from anger alone. It teaches us to respond with steadiness, wisdom, and compassion.

这并不表示我们要容许不好的行为继续下去。有时候，我们还是需要在适当的时候，坦诚而清楚地表达。正见教导我们的，是不要只带着愤怒去回应，而是以稳定、智慧和慈悲来回应。

Right View also reminds us that everyone carries suffering. Sometimes people speak harshly not because they are bad people, but because their own minds are also troubled.

正见也提醒我们，每个人都背负着自己的苦。有时候，人们说出伤人的话，并不是因为他们是坏人，而是因为他们的内心也同样有烦恼。

When we truly understand this, patience begins to grow naturally.

当我们真正明白这一点时，忍耐与包容便会自然增长。

This is why Right View is so important. It helps us see beyond our first reaction. It creates space between feeling and action. In that space, wisdom can arise.

这就是为什么正见如此重要。它帮助我们超越第一时间的反应，在感觉与行动之间创造出一个空间。在那个空间里，智慧才能生起。

Right View is not about becoming passive or emotionless. It is about learning to see more deeply, so that our actions bring less suffering and more peace. It is the gentle, growing ability to see things as they truly are.

正见并不是让我们变得消极或没有情感。它是让我们学习更深地看事情，使我们的行为带来更少的痛苦和更多的平和。它是一种温柔而不断成长的能力，让我们如实地看待事物。

Little by little, our understanding grows.

Little by little, the heart softens.

And little by little, our wisdom deepens and we walk the path with greater compassion for ourselves and for others.

一点一点地，我们的理解会增长。

一点一点地，我们的心会变得柔软。

一点一点地，我们的智慧会加深，我们也会带着更多对自己和他人的慈悲走在这条人生的道路上。

This is the quiet practice of Right View. Do it now, don’t hesitate. 

这就是正见安静而深远的修行。现在就开始，不再迟疑。

Moh Hong Buddhist Shrine will be holding our (post-Vesak) AGM on Sunday, 15th June 2025 at the Thomson-Shunfu RC (313 Shunfu Road, #01-275, Shunfu Gardens, 570313) at 12pm.

All members are invited to attend.

For an agenda of the meeting, please contact Dr Yang Liang Chua by email or at 9338 2642.

Right View (Part 1): The Beginning of the Path

攣숨（뒤寧꼬롸）：돛쨌돨폅듐

正见（第一部分）：道路的起点
Vesak is a time when we remember the birth, enlightenment, and passing of the Buddha. It is a celebration of awakening—of the moment the Buddha saw clearly into the truth of life and became free from suffering. This clear seeing is what we call Right View. It is one of the steps of the Noble Eightfold Path.
卫塞节是我们纪念佛陀的诞生、觉悟和涅槃的时刻。这是一个觉醒的庆典——佛陀在那一刻清楚地看见生命的真相，并从痛苦中解脱出来。这种清晰的看见，就是我们所说的正见。它是八正道中的一步。

So what is Right View?
那么，什么是正见呢？

Some people think it means having the “correct opinion” or the “right belief.” But that is not what the Buddha meant. Right View is not about winning an argument or being clever. It is not something we accept once and never question again.
有些人认为正见是拥有“正确的看法”或“正确的信仰”。但这并不是佛陀的本意。正见并不是为了赢得争论，也不是聪明的表现。它不是我们接受一次就无需再思考的事情。

Right View is the gentle, growing ability to see things as they truly are. And our view will broaden as our understanding of life deepens.
正见是一种温柔且不断成长的能力，让我们如实地看见事物。随着我们对人生的理解加深，我们的视野也会随之开阔。

Right View begins with understanding that our actions have consequences. When we speak or act with kindness, patience and wisdom, we create peace in our lives and with others. When we act with greed, anger or ignorance, we create suffering. This is the law of karma. Many of us already understand this in our daily lives—that what we do matters.
正见从理解“我们的行为有后果”开始。当我们以善意、耐心和智慧说话或行动时，我们会为自己和他人带来和平。当我们出于贪欲、愤怒或无明而行动时，我们就会制造苦。这就是业力的法则。我们许多人在日常生活中已经体会到：我们的行为确实会带来影响。

But the Buddha’s teaching on Right View goes deeper. He taught us to look clearly and understand:
– That suffering is part of life—not because we are bad or unlucky, but because we hold tightly to what is always changing.
– That suffering has a cause—our cravings, our clinging, our mistaken ideas.
– That it is possible to end suffering.
– That there is a path that leads to freedom.
但佛陀对正见的教导还有更深的层次。他教导我们要清楚地看见并理解：
– 苦是生命的一部分——不是因为我们不好或不幸，而是因为我们执着于变化无常的事物。
– 苦是有原因的——我们的渴求、执着和错误的想法。
– 苦是可以止息的。
– 有一条通往解脱的道路。

These are the Four Noble Truths. Seeing them clearly is the deeper meaning of Right View.
这些就是四圣谛。清楚地看见它们，是正见更深一层的意义。

Some of us may think, “But I’m not a monk or a nun. How can I understand something so deep?”
有些人可能会想：“但我不是出家人，怎么能理解这么深的道理呢？”

But Right View is not only for scholars or spiritual experts. It is something we can all practise, right in the middle of daily life. It starts with being curious. It begins by looking more carefully at our experience.
但正见并不是只属于学者或修行者。它是我们每个人都可以在日常生活中实践的事。它从一份好奇心开始，也从我们对自身经验更细致的观察开始。

Right View is not the same as Right Speech or Right Intention.
– Right Speech asks: “What should I say, and how should I say it?”
– Right Intention asks: “What is my reason for doing this?”
– But Right View asks: “What is really happening here?”
正见不同于正语或正思维：
– 正语问的是：“我该说什么？我该怎么说？”
– 正思维问的是：“我为什么要这样做？”
– 而正见则是在问：“此刻真实发生的是什么？”

It is the part of the path that comes before words, before actions—even before our intentions. It gently asks:
“Am I seeing this clearly?”
“What am I holding on to?”
“Is my opinion tainted by anger?”
“Is there suffering here?”
“Is this permanent, or is it changing?”
它是走在语言、行为，甚至意图之前的修行步骤。它温柔地提醒我们：
“我是否清楚地看见了？”
“我执着于什么？”
“我的看法是否被愤怒影响了？”
“这里有没有苦？”
“这是恒常的吗？还是正在变化？”

In daily life, this might mean noticing how quickly we form opinions. It might mean seeing how we blame others when we are upset. It means asking: “Is it really like this? Or am I seeing it through my habits and fears?”
在日常生活中，这可能意味着我们要察觉自己多快就下了判断。也可能是我们要看见自己在烦恼时，如何责怪他人。我们要问自己：“事情真的是这样吗？还是我带着习气和恐惧在看待它？”

Right View is not about judging others or ourselves. It is calm, steady and kind. It does not expect us to be perfect. It simply helps us see more truthfully, with more compassion.
正见不是用来评判他人或自己的。它是平静的、稳定的、慈悲的。它不要求我们完美，而是帮助我们以更真实、更慈悲的方式看见事物。

When we begin to see clearly—even a little—we start to live differently. We may realise that not everything needs to be fixed or controlled. Some things just need to be understood. When we understand deeply, the situation often changes by itself.
当我们开始看清楚——即使只是一点点——我们的生活方式也会改变。我们可能会意识到，不是所有事情都需要去修正或掌控。有些事，只要理解就够了。而当我们真正理解之后，情况往往会自然地改变。

This is the quiet power of Right View. It helps us live more peacefully, because we are not fighting with reality. We begin to accept life as it is.
这就是正见的安静力量。它帮助我们更安宁地生活，因为我们不再与现实抗争。我们开始接受生命原本的样子。

Vesak reminds us that awakening is not far away. It is not high above us, and it is not only for the few.
It begins with how we see.
It begins with how we live.
It begins, always, with Right View.
卫塞节提醒我们，觉醒并不遥远。它不在高处，也不是少数人的特权。
它始于我们的看见方式，
始于我们的生活方式，
始于正见。

Our theme for this year is Right View.

Key dates are:
8 & 9 May: Oil Lamp Procession
10 & 11 May: Healing/Blessing
11 May: Presentation of Ten Treasures & Gala Dinner
12 May: Vesak Day: All day prayers, Seet Kor, and Mass Prayer in the evening.

我们2025年的卫塞节庆祝活动将与去年一样，我们将在 旧汤申俱乐部 (新的正在建设中)旁边的场地举办卫塞节庆典。活动从星期 四，5月8日持续到星期一，5月12日。

今年的主题是正见

【2025年卫塞节庆典活动时间表】
5月8日和9日：光讚地藏十王寳燈 （光灯仪式）
5月10日和5月11日：賜醫驅邪 （赐医，加持仪式）
5月11日：十献科儀和晚宴
5月12日：卫塞节祈福，設放瑜伽燄口（施孤）和 晚上的《稱頌教主佛號儀式》

The Four Virtues of Right Speech

On these four virtues of 1) not telling lies, 2) no divisive speech, 3) no abusive speech and 4) no idle chatter, we asked our Master for further clarification. She replied with two examples.

Example 1: Do not tell tales/lies

A mother is suffering from a terminal illness. Her daughter is with her when the doctor shares the news. However, not wanting to put emotional burden on the dad and rest of the family, the mother and daughter decide not to disclose the diagnosis from the doctor. How would you advise them?

Our Master explains:

First, let us delve into the reasons behind the reluctance of the mother and daughter to share the doctor’s diagnosis with the dad and the rest of the family. What fears or concerns underlie their decision? Is it a question of the dad’s emotional resilience, or perhaps the potential upheaval within the family dynamic? Understanding these nuances is crucial before proceeding.

Indeed, we must discern whether the dad is emotionally and physically equipped to handle such news. Is he in a stable state to process and cope with the gravity of the situation? Similarly, what are the potential ramifications within the family if the diagnosis is revealed? Are there risks of discord or distress that could arise?

In recognizing these circumstances, we acknowledge the unfolding of karma, bringing the family together in this moment of joy and sorrow. Life is a tapestry of joy and pain, with impermanence weaving through every thread. Accepting this impermanence is paramount to our spiritual growth.

Right speech transcends mere truth-telling; it encompasses the considerations of utility and emotional impact, as well as the timing of our words. Even a truthful statement must be weighed against these factors before being spoken.

In truth, the mother is grappling with a terminal illness—a fact with both utility and emotional weight. Sharing this reality can foster understanding and empathy within the family, allowing them to support her through her journey. However, disclosing such news prematurely or to those unprepared may exacerbate the situation.

The emotional resonance of this truth reverberates not only within the immediate family but also among her extended relatives and friends. It reshapes their perceptions and expectations of her future, invoking feelings of sorrow and adjustment.

With this understanding, we must discern the appropriateness of sharing this information with each individual and gauge the right moment for doing so. For the dad, if his health or emotional well-being is fragile, withholding the news temporarily may be prudent, waiting for a more opportune time. As for the children and siblings, the decision to disclose depends on the potential benefits to them and their readiness to receive such news.

In essence, the principle of right speech guides us to speak truthfully, yet with discernment and compassion, considering the welfare and readiness of both speaker and listener.

Example 2: Do not gossip

Someone within our Shrine community has been diagnosed with cancer and, as often happens, the news ripples through our circle. Concerned volunteers begin exchanging information—details about the individual, their circumstances, and the challenges faced by their family, including the husband’s struggles with heart problems and depression.

In their compassion, some members feel compelled to gather and visit the afflicted individual, to offer comfort and support. They approach our Master seeking guidance on their intentions.

In response, our Master offers this wisdom:

Upon hearing news, whether it be factual or mere hearsay, we are tasked with a responsibility before we utter a single word. If the information comes directly from the individual involved, our first step must be to seek their explicit consent before sharing it further. Respecting their autonomy and privacy is paramount, regardless of the nature of the information.

However, if the news is merely hearsay, we must refrain from entertaining it altogether. It is not our place to perpetuate unverified information. Instead, we should gently remind the bearer of such news about the importance of verification and consent before spreading potentially sensitive information. By doing so, we prevent the propagation of gossip that could have unintended and negative consequences.

In this particular case, the well-intentioned visitation plans of our Shrine members could inadvertently burden the afflicted family further. Our actions, though driven by compassion, must be tempered by prudence and mindfulness of the potential impacts on those we seek to support.

正语四美德

1）不说谎，2）不挑拨离间，3）不用恶言相向，4）不无事生非

关于这四项美德，我们向师父请教如何在日常生活中实现。她透过两个实际案例为我们解释

案例一：不编造/散播虚假言论

一位年迈的母亲患有绝症，当医生告知此消息时，女儿刚好在场陪伴着母亲。但是，为了不给爸爸和家里其他人带来情感负担，母亲和女儿决定隐瞒这个事实。请问您会给他们什么建议？

师父解释：

首先，让我们深入了解母亲和女儿不愿与父亲及家庭其他成员分享医生的诊断背后的原因。是什么恐惧或担忧驱使了他们的想要隐瞒消息的意愿？

选择隐瞒是建设在父亲情绪承担能力吗？或是担心告知家人朋友后可能会造成关系及情绪上的浮动？在选择告知他人之前，事先了解并探讨，其微妙和细微的影响力，至关重要。

我们得先能够实现判断父亲是否拥有承担【被告知】的能量。生理及心理都有能力，承担如此沉重的消息。父亲的身心灵状态是否稳定？同样的，在选择告知，或不告知亲友母亲的诊断结，将可能为亲友们带来那些影响？选择告知，或选择隐瞒，是否存在一些潜在风险，或为大家带来某种的情绪负担？

在探讨这些状况的同时，我们也必须虚心的接受因果业力的牵引，所有生命的相聚离散，欢乐痛苦，健康病痛，生老病死，都属于生命旅途的过程。所有的结束，都有开始，所有的开始也必定有结尾。人有悲欢离合，月有阴晴圆缺，在混乱的情绪中，我们更需要，并且虚心接受生命是欢乐与痛苦的织锦，而无常贯穿其间。

虚心接受生命无常，也将幻化为身心灵成长的一个重要的环节。

正确的言语也将因此超越；单纯，且非黑即白，的陈述事实。正语涵盖及考虑到的是，消息真伪，资讯传达，并且其言语的情绪能量，传达方式，接受信息者的情感承受能量，以及言语传达的时机，等等。

所有信息的传达，即便是事实的陈述，我们也都需要在言语前，权衡各种因素。

实际上正在发生信息是 ‘母亲正面临绝症’。

这项消息，是附带着情绪能量，且重要的信息。选择告知，或隐瞒，两者都有其利与弊，选择告知后可能为亲友们发掘同理心，更加理解真实的状况，让大家为她的生命旅程中带来支持。然而，向过早或尚未准备好的人告知，也将可能为大家带来不必要的情绪负担。

这样的消息，是个附带着强大情绪渲染的信息。告知及被告知的亲属们以及母亲与亲友们的关系，都将因此而有所改变。这样的真相不仅对她的先生和孩子，同时也对她的兄弟姐妹和周围的人，都带来一定程度上的情绪渲染。

有了以上的理解及深思，我们才能更好的判断及选择，告知，或不告知的适当性，并评估适合的告知时机，告知及传达信息的方式。

对于父亲，假设他的健康或情感能量不稳定，我们更需要谨慎的思考其告知及隐瞒的适当性，谨慎衡量其告知（或隐瞒）的时机。至于孩子及亲友们，我们也如同必须权衡及深思告知后，带来的利与弊，以及亲友们，身心灵的承受能力是否足够，且准备好接受这样的消息。

本质上，正语原则上指导我们真诚地说话，但同时，我们也需要培养一定的辨识能力，同理心，并且深思，告知者及被告知者的各种微妙因素，权衡其微妙的利弊得失，及对大家带来的好坏影响。

案例二：不散播八卦，不无事生非

我们听说XYZ太太得了癌症。佛堂的志愿者开始窃窃私语。

“谁、发生了什么事、多么伤心及可怜 、她的先生患有心脏病和忧郁症。”

出自于善意，大家想要前去一起探望她。志愿者纷纷向师父寻求建议。

师父解释：

当我们接到这项消息时，无论这是已经确认过真实发生的事情，或是还没确认的传闻及八卦。我们在言语前都必须承担言语后将带来的潜在责任。

假如如果这个消息是由当事人直接告知的事实，我们必须事先取得他们的同意才能分享。我们也将在第一时间，尊重当事人的意愿，并且在言语前，得到当事人的同意。我们必须尊重当事人的“自主权”以及“隐私权”。

假如这个消息仅仅是传闻及八卦，我们则不不应该在无法确认资讯正当性前进行散播。我们甚至不应该理会。反之，我们更应该温柔的劝导及提醒，谣言止于智者。

这里，我们能够理解到，虽然言语的行为建立在善意及同情心的基础上，我们也必须谨慎及深思，言语后可能带来的种种影响。拜访的好意有可能会不经意的带给他人不必要的困扰。

Our Vesak 2024 celebration will be in the same open field as last year, next to the old Thomson CC on Upper Thomson Road (currently undergoing construction), from Saturday, 18th May to Wednesday, 22nd May.

Our theme for this year is Right Speech.

There is a handy cheat-sheet to the events on each day attached to this message. Key dates are:

18 & 19 May: Oil Lamp Procession

20 & 21 May: Healing/Blessing

21 May: Presentation of Ten Treasures & Gala Dinner

22 May: Vesak Day: All day prayers, Seet Kor, and Mass Prayer in the evening.

巫峰佛堂非常兴奋及高兴的邀请您参与2024年卫塞节庆典！

我们2024年的卫塞节庆祝活动将与去年一样，我们将在 旧汤申俱乐部 (新的正在建设中)旁边的场地举办卫塞节庆典。活动从星期六，5月18日持续到星期三，5月22日。

【2024年卫塞节庆典活动时间表】

5月18日和19日：光讚地藏十王寳燈 （光灯）

5月20日和5月21日：賜醫驅邪 （赐医，加持仪式）

5月21日：十献科儀和素宴

5月22日：卫塞节祈福，設放瑜伽燄口（施孤）和 晚上的《稱頌教主佛號儀式》

欢迎您转发此信息给有兴趣的家人朋友们， 谢谢。

As we immerse ourselves in the celebrations and volunteer our time to facilitate the event, we are always reminded of the noble teachings of Buddha, whose wisdom and enlightenment continue to guide humanity towards harmony and enlightenment.

Personally, Vesak Day serves as a time for reflection, spiritual growth, and coming together as a community to honour the Buddha’s teachings. Furthermore, it inspires me to contribute positively to the world, fostering a more compassionate and enlightened society.

Emily Poh

This is possibly not unique to our community, as many other religious societies have or are still going through the same, since the pandemic hit us all equally. Some were perhaps more fortunate to have their own place to call home, while we continue to raise funds to find land and have our own place for the community.

The fund raising effort has made harder by our fund raising philosophy centering strictly around the laws of karma. anyway, but i am excited that the government in Singapore has introduced the balloting process instead of bidding. A small society like ours could finally get a chance of some sort. But, that is a theme for another blog.

A stark image this Vesak is the agedness of our community. As our time on this earth wears on, so does our body. The natural process of our ageing, made more visible by the social separation caused by the pandemic

Our Buddhist Society is made up entirely of volunteers. From the erection of the structures on a tempoary site to hold the paraphernalia and objects of offering, to the chanters and the food preparation to feed these selfless volunteers and friends and public who drop in for a visit…. each year, for the last 4 decades, volunteers have come together as one to build a temporary home for the community to gather and pay homage to the Buddha for His teachings and blessings.

i am thankful for being a part of this special community. I am thankful for the dharma lessons as I journey through life with this community. And I am thankful for the Buddha’s and our Spiritual Master’s teachings and compassion.

gratefully
Liang

what is right speech?

So often we hear about friends fighting because someone had said something that has offended someone else.

In the heat of the moment it is easy to blurt out whatever we feel. Often, in a state of anger, we say things just to spite the other person. Hit below the belt, as some would say.

Society encourages us to speak our minds. Unfortunately, if the mind is untrained and remains tainted with misconceptions and illusions, speaking our mind could sometimes cause pain and harm for ourself and others.

There is a Chinese saying that illnesses are often caused by what we eat, and problems are often caused by our speech.

Right Speech is not just about not telling lies or gossiping. It is about stating what is true, at the right time when it is beneficial to others.

Speech is such a common thing. Humans engage in it for nearly every waking moment. Even in our dream state, we dream about conversations we have with others. It is one action that we do often without thinking much about it.

Right Speech fundamentally is to uphold the 4 basic virtues of 1) not telling lies, 2) no divisive speech, 3) no abusive speech and 4) no idle chatter.

When you engage in lies, rude language, speaking ill to cause discord and engaging in mindless gossip, they only serve to distract your mind and create hardship for yourself and others around you.

While you may not feel it at that time of speaking, it will affect you and others down the road. Make an effort to control your harsh speech at all times, keep vigilant and stay away from idle talk, and be mindful not to lie.

Related in one sutra (Abhaya Sutta), The Buddha explains the factors that determine what is and is not worth saying. There are three:
whether or not a statement is true
whether or not it is beneficial, and
whether or not it is pleasing to others.

This virtue of right speech in different situations is thus based on its truth value, utility value and emotive content.

Here is an extract for you:

[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (or: not connected with the goal), unendearing and disagreeable to others, he does not say them.

[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing and disagreeable to others, he does not say them.

[3] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them.

[4] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them.

[5] In the case of words that the Tathagata knows to be factual, true, and beneficial, but unendearing and disagreeable to others, he has a sense of the proper time for saying them.

[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.”

The Buddha would only state those things that are true and beneficial. He would also have a sense of time for when pleasing and unpleasing things should be said. A false statement no matter how beneficial is not entertained.

I urge you to practice Right Speech. Right Speech is not just a step in the Eightfold Path, it has significance in cultivating the One Heart.

什么是正语？

我们经常听到朋友因为某人说了讨厌的话而争吵。常常我们会一时冲动说出自己当下的情绪。
因为一时的愤怒或是一时的情绪上的不受控，说一些刺激对方或者伤害对方自尊心的话。
社会鼓励我们要勇于表达自己的意見和想法。同时，如果我们的思维未达到一定的历练，并且充满了各种对人生观的误解 ，我们的言语也将因此为他人和自己带来不必要的痛苦和伤害。正如谚语所说，病从口入，祸从口出。

正语是在恰当的时间，建立在有益于他人的前提下，陈述事实，而不仅仅是简单的“不撒谎，不八卦。

言语是人类每时每刻都会需要进行的社交行为，即使在睡梦中，我们也会梦到与他人的对话。同时，我们也通常不会对”言语“这件社交行为多加思考。

佛学的“正语“的基本概念是建立在主要的四个美德：1）不说谎，2）不挑拨离间，3）不用恶语相向，4）不闲聊。

相反地，当你说谎、恶意的言语相向、用言语进行挑拨离间，以及参与毫无意义的闲聊及八卦，你的注意力将因而涣散及不集中，因此，这将为你和身边的人带来不必要的困扰。

或许你在言语的当下可能没有多大的感触，但这些不当的言语将在未来的日子对你和其他人带来一定的影响。所以我们更应时刻的努力练习佛学中的“正语”，透过正语的基本四大概念，不说谎，控制情绪性的言语，远离无意义的八卦闲聊，平且谨记不说谎。

佛陀在一部经典中《无畏王子经》解析了判断言语，是否值得说的三个主要因素：陈述是否真实，是否有益，是否讨人喜欢。因此，正确的言语“正语”在不同的情况下，取决于其真实性、实用性和其情感内容。以下是节选：
[1] 关于那些如来知道是不真实、不真正、不有益（或：与目标无关）、不可爱和令人不悦的话语，他不说。
[2] 关于那些如来知道是真实、真正、不有益、不可爱和令人不悦的话语，他不说。
[3] 关于那些如来知道是真实、真正、有益但不可爱和令人不悦的话语，他有适当的时机来说。
[4] 关于那些如来知道是不真实、不真正、不有益但可爱和令人愉快的话语，他不说。
[5] 关于那些如来知道是真实、真正、不有益但可爱和令人愉快的话语，他不说。

[6] 关于那些如来知道是真实、真正、有益和可爱和令人愉快的话语，他有适当的时机来说。为什么？因为如来怜悯众生。

佛陀只说真实和有益的话语。他也知道在何时说令人愉快和不愉快的话语。不论有多么有益，虚假的话语都不会被接受。

我敦促你实践正语。因为这正语不只是八正道的一步，对培养一心有着重要的意义。