The sixth precept: not talking of the faults of others
from Hoko
Practitioners can find this precept confusing because it makes them question their relationships within the sangha. It makes sense that we shouldn’t judge others because, as Dogen says in the Kyojukaimon, we’re all carrying out the same practice and doing the best we can. We’re all Buddhas together, and enlightenment or awakening is already here; no one is any more or less valuable than others. Also, in the largest view, there is nothing outside the Buddha way, so the way even includes unskillful behavior. Ultimately there is nothing wrong so it's not necessary to speak of it.
And yet -- what if something is really going wrong in the sangha? Do we ignore it or cover it up so as not to talk of the faults of others? This is a very real situation when we encounter abusive teachers, harassment or bullying from practitioners, or inept temple management. Speaking of the faults of others could be seen as breaking this precept, but pretending everything is OK could be seen as breaking the precept about not speaking falsehood, because everything is really not OK. What do we do?
We have to look at the motivation behind our desire to say something. Are we griping and sniping about others because the small self feels threatened? Are we envious of their situation, their relative power in the sangha, their seemingly close relationship to the teacher? We may be tempted to put them down to make ourselves better because we're attached to own way.
Recall from the fourth precept on not speaking falsehood the Four Evils: lying, idle or frivolous speech, harsh or abusive speech and divisive speech, backbiting or malicious gossip. Simply not doing these things constitutes Right Speech in the Eightfold Path. Speaking of the faults of others could be any or all of these Four Evils. Here we have another precept related to what we say, and again, speech is one of the three places we create karma, so it’s really an important part of our practice. Right Speech tells us what not to do, but what about what we should actually do?
The clear mind version of this precept says: Speaking kindly and creating wisdom from ignorance. We can ask ourselves: is what we’re about to say true, kind and well-timed? Is it skillful? Is it going to help anybody and result in wholesomeness? Or is it just nya=nya=nya to make my small self feel better?
Speaking kindly and dispelling delusion does not necessarily mean not making someone uncomfortable or not speaking directly or forcefully when necessary. It means we’re doing it for a larger good that has nothing to do with our own ego. This is very, very difficult; few human actions are not tainted by grasping. We’ve got to be really careful and see the situation very clearly. For that, we have to keep sitting and keep practicing.
Sanghas are human communities. People act out and make mistakes. Practice is incomplete. The key thing about this precept is building and maintaining trust in the sangha. Members have to be able to feel safe in the sangha, because nowhere are we more vulnerable than in a spiritual community doing practice that allows us to drop off body and mind. We have to be able to believe that whatever is said is coming from a place of kindness and wisdom, not ego.
That brings us to direction and correction and the role of hierarchy. There’s a lot to learn when you join a sangha: forms, foreign words, cultural stuff that may be different from that of the West, not to mention all the teachings. The traditional hierarchy in a senmon sodo, or training temple, is a system that makes you responsible to all those ahead of you and for all those behind you. This kind of hierarchy is compassionate; you know where to go for help and you know who you need to look out for.
Practitioners need to understand that correction is not personal; it’s about helping them understand and fold into what's happening. At the same time, leaders need to be skillful so folks don’t feel singled out for criticism. That doesn’t mean correction shouldn't happen; we just need to speak kindly and create wisdom from ignorance. Traditionally, correction is done in public so all can learn at the same time from everyone's mistakes, but Westerns often feel surprise and shame with this approach and want corrections to be done in private. It's good chance to set aside ego and see how this is done in another culture. When you receive some direction and correction, it's because someone cares enough about your practice to show you, and has confidence that you can do it properly. Everyone hears the same information at the same time, and that correction doesn't have to be repeated over and over to each individual. It's an opportunity for everyone. Correction is not about criticizing, or about protecting the practice from ignorant, bumbling newcomers. It’s about inclusion. You’re not outside our community and your presence here is important. You're one of us.
Of course, this precept applies outside of the dharma center as well. We’re all part of a larger sangha of all beings who may be doing all kinds of things we don’t like. Probably, griping and sniping is not helpful, but simply spills our ill will onto others. It's better to take positive action if possible, to speak up effectively and take skillful action. Above all, we need to be intentional. Don’t fall into running people down by habit; habits of speech, like sarcasm and put-downs, are hard to break. If you’re going to say something about what someone is doing, think about the outcome and best way to do it.
Practitioners can find this precept confusing because it makes them question their relationships within the sangha. It makes sense that we shouldn’t judge others because, as Dogen says in the Kyojukaimon, we’re all carrying out the same practice and doing the best we can. We’re all Buddhas together, and enlightenment or awakening is already here; no one is any more or less valuable than others. Also, in the largest view, there is nothing outside the Buddha way, so the way even includes unskillful behavior. Ultimately there is nothing wrong so it's not necessary to speak of it.
And yet -- what if something is really going wrong in the sangha? Do we ignore it or cover it up so as not to talk of the faults of others? This is a very real situation when we encounter abusive teachers, harassment or bullying from practitioners, or inept temple management. Speaking of the faults of others could be seen as breaking this precept, but pretending everything is OK could be seen as breaking the precept about not speaking falsehood, because everything is really not OK. What do we do?
We have to look at the motivation behind our desire to say something. Are we griping and sniping about others because the small self feels threatened? Are we envious of their situation, their relative power in the sangha, their seemingly close relationship to the teacher? We may be tempted to put them down to make ourselves better because we're attached to own way.
Recall from the fourth precept on not speaking falsehood the Four Evils: lying, idle or frivolous speech, harsh or abusive speech and divisive speech, backbiting or malicious gossip. Simply not doing these things constitutes Right Speech in the Eightfold Path. Speaking of the faults of others could be any or all of these Four Evils. Here we have another precept related to what we say, and again, speech is one of the three places we create karma, so it’s really an important part of our practice. Right Speech tells us what not to do, but what about what we should actually do?
The clear mind version of this precept says: Speaking kindly and creating wisdom from ignorance. We can ask ourselves: is what we’re about to say true, kind and well-timed? Is it skillful? Is it going to help anybody and result in wholesomeness? Or is it just nya=nya=nya to make my small self feel better?
Speaking kindly and dispelling delusion does not necessarily mean not making someone uncomfortable or not speaking directly or forcefully when necessary. It means we’re doing it for a larger good that has nothing to do with our own ego. This is very, very difficult; few human actions are not tainted by grasping. We’ve got to be really careful and see the situation very clearly. For that, we have to keep sitting and keep practicing.
Sanghas are human communities. People act out and make mistakes. Practice is incomplete. The key thing about this precept is building and maintaining trust in the sangha. Members have to be able to feel safe in the sangha, because nowhere are we more vulnerable than in a spiritual community doing practice that allows us to drop off body and mind. We have to be able to believe that whatever is said is coming from a place of kindness and wisdom, not ego.
That brings us to direction and correction and the role of hierarchy. There’s a lot to learn when you join a sangha: forms, foreign words, cultural stuff that may be different from that of the West, not to mention all the teachings. The traditional hierarchy in a senmon sodo, or training temple, is a system that makes you responsible to all those ahead of you and for all those behind you. This kind of hierarchy is compassionate; you know where to go for help and you know who you need to look out for.
Practitioners need to understand that correction is not personal; it’s about helping them understand and fold into what's happening. At the same time, leaders need to be skillful so folks don’t feel singled out for criticism. That doesn’t mean correction shouldn't happen; we just need to speak kindly and create wisdom from ignorance. Traditionally, correction is done in public so all can learn at the same time from everyone's mistakes, but Westerns often feel surprise and shame with this approach and want corrections to be done in private. It's good chance to set aside ego and see how this is done in another culture. When you receive some direction and correction, it's because someone cares enough about your practice to show you, and has confidence that you can do it properly. Everyone hears the same information at the same time, and that correction doesn't have to be repeated over and over to each individual. It's an opportunity for everyone. Correction is not about criticizing, or about protecting the practice from ignorant, bumbling newcomers. It’s about inclusion. You’re not outside our community and your presence here is important. You're one of us.
Of course, this precept applies outside of the dharma center as well. We’re all part of a larger sangha of all beings who may be doing all kinds of things we don’t like. Probably, griping and sniping is not helpful, but simply spills our ill will onto others. It's better to take positive action if possible, to speak up effectively and take skillful action. Above all, we need to be intentional. Don’t fall into running people down by habit; habits of speech, like sarcasm and put-downs, are hard to break. If you’re going to say something about what someone is doing, think about the outcome and best way to do it.
