English
English version He avoids sentient beings who cause unpleasantness, and abandons all bedding. The place where he dwells is inhabited only by non-humans, or he dwells in an empty place or under a tree, sits in the lotus position, straightens his body, abandons all clinging, dwells in mindfulness of the present moment, his mind is constantly focused, away from greed, hatred, drowsiness, sleep, restlessness, remorse, doubt, hesitation, and all the secondary afflictions (minor afflictions that arise along with the fundamental afflictions), which hinder wholesome qualities, weaken the power of wisdom, and prevent the attainment of Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death), causing him to remain in the cycle of birth and death. Therefore, by abandoning desire, evil deeds, and unwholesome dharmas, he is able to abide in the fourth Dhyana (a state of meditative absorption in Buddhism). He, through such superior concentration, pure and without defilement, free from secondary afflictions, gentle and capable, is able to abide in a state of immovability. His mind inclines towards the clear awareness that can realize the wisdom and vision of the exhaustion of outflows (the wisdom and insight that eradicates all afflictions), and is able to truly know and see, 'This is the Noble Truth of Suffering', 'This is the Noble Truth of the Origin of Suffering', 'This is the Noble Truth of the Cessation of Suffering', 'This is the Noble Truth of the Path to the Cessation of Suffering'. Because of such true knowledge and vision, his mind is liberated from the outflow of desire, the outflow of existence, and the outflow of ignorance. Having been liberated, he truly knows and sees, 'My birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence', this is called a Pugala (person) who is neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others. Question: Why is such a Pugala called neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others? Answer: Because he does not torment himself, nor does he torment others to sustain his life, therefore he is called a Pugala who is neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others. 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 9 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 10 Spoken by Venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) Tripiṭaka Master Xuanzang (a famous monk and translator of the Tang Dynasty) translated under imperial decree Chapter 5, Section 5 of the Four Dharmas The four verbal evil actions are: 1. False speech (lying); 2. Divisive speech (sowing discord); 3. Harsh speech (rude and malicious language); 4. Frivolous speech (obscene and vulgar language). What is the evil action of false speech? Answer: As the World Honored One (the Buddha) said: 'Bhikkhus (monks) should know that there are those who speak falsely, either before witnesses, or in the assembly, or in the royal court, or in the house of justice.' --------------------------------------------------------------------------------
Chinese
、或在亲友家，为令证故作是问言：“汝善男子应自忆念，若知便说、不知勿说，若见便说、不见勿说。”彼得此问，不知言知或知言不知、不见言见或见言不见。彼或自为或复为他或为财利，正知而说虚诳语、不离虚诳语。此中有虚诳语者，谓不离虚诳语者、不断虚诳语者、不厌虚诳语者、安住虚诳语者、成就虚诳语者，是名有虚诳语者。或在质谅者前者，谓或村落质谅者、或城邑质谅者、或邦国质谅者，如是等质谅者，若会遇若和合若现前，是名或在质谅者前。或在大众中者，谓或刹帝利众、或婆罗门众、或长者众、或沙门众，如是等诸大众，若会遇若和合若现前，是名或在大众中。或在王家者，谓有国王辅臣围绕，若会遇若和合若现前，是名或在王家。或在执理家者，谓执理众聚集评议，若会遇若和合若现前，是名或在执理家。或在亲友家者，谓诸亲友聚集言论，若会遇若和合若现前，是名或在亲友家。为令证故作是问言者，谓劝请彼说诚谛言，欲决是非故共审问。汝善男子应自忆念，若知便说不知勿说、若见便说不见勿说者，谓令忆念先所受境依实而说，可为明证，此劝诫言。若于是事已见已闻已觉已知，便可宣说建立开示；若于是事不见不闻不觉不知，勿谬宣说建立开示，故作是言，汝善男子应自忆念，若 现代汉语译本 或者在亲友家中，为了让他人作证的缘故，这样问道：‘你这位善男子应该自己回忆，如果知道就说知道，不知道就说不知道；如果见到就说见到，没见到就说没见到。’那人被这样问，不知道却说知道，或者知道却说不知道；没见到却说见到，或者见到却说没见到。他或者为了自己，或者为了他人，或者为了财物利益，明明知道却说虚假的话，不离开虚假的话。这里面所说的‘有虚诳语者’，是指不离开虚诳语的人，不断绝虚诳语的人，不厌恶虚诳语的人，安住在虚诳语中的人，成就虚诳语的人，这样的人就叫做‘有虚诳语者’。 或者在质谅者（作为评判和证明的人）面前，这里所说的质谅者，或者指村落中的质谅者，或者指城邑中的质谅者，或者指邦国中的质谅者，像这样的质谅者，如果相遇、和合、出现在面前，就叫做‘或者在质谅者前’。 或者在大众中，这里所说的大众，或者指刹帝利（Kshatriya，古印度社会中的武士和统治者阶层）大众，或者指婆罗门（Brahmana，古印度社会中的祭司阶层）大众，或者指长者（Gṛhapati，古印度社会中的富裕的家庭主夫）大众，或者指沙门（Śrāmaṇa，古印度社会中出家的修行者）大众，像这样的各种大众，如果相遇、和合、出现在面前，就叫做‘或者在大众中’。 或者在王家，指的是有国王和辅臣围绕的场合，如果相遇、和合、出现在面前，就叫做‘或者在王家’。 或者在执理家，指的是执掌刑狱的官吏们聚集在一起评议案件的场合，如果相遇、和合、出现在面前，就叫做‘或者在执理家’。 或者在亲友家，指的是亲戚朋友们聚集在一起谈论事情的场合，如果相遇、和合、出现在面前，就叫做‘或者在亲友家’。 ‘为了让他人作证的缘故，这样问道’，指的是劝请那个人说诚实的话，想要判断是非曲直，所以共同审问。 ‘你这位善男子应该自己回忆，如果知道就说知道，不知道就说不知道；如果见到就说见到，没见到就说没见到’，指的是让他回忆先前所经历的事情，依据事实来说，可以作为明确的证据，这是劝诫的话。如果对于这件事已经见到、已经听到、已经觉察、已经知道，就可以宣说、建立、开示；如果对于这件事没有见到、没有听到、没有觉察、没有知道，就不要错误地宣说、建立、开示，所以才这样说，‘你这位善男子应该自己回忆’。
English
English version Or in the home of relatives and friends, for the sake of obtaining testimony, one asks: 'Good man, you should recall yourself. If you know, then speak; if you do not know, do not speak. If you have seen, then speak; if you have not seen, do not speak.' When asked in this way, he says he knows when he does not know, or says he does not know when he knows; says he has seen when he has not seen, or says he has not seen when he has seen. He, either for himself, or for others, or for the sake of material gain, knowingly speaks falsely, and does not abstain from false speech. Here, 'one who has false speech' refers to one who does not abstain from false speech, does not cease from false speech, does not abhor false speech, dwells in false speech, and accomplishes false speech. This is called 'one who has false speech'. Or before those who provide assurance (those who judge and testify), referring to those who provide assurance in a village, or those who provide assurance in a town, or those who provide assurance in a country. Such providers of assurance, if they meet, come together, or are present, this is called 'or before those who provide assurance'. Or in a great assembly, referring to an assembly of Kshatriyas (Kshatriya, the warrior and ruling class in ancient Indian society), or an assembly of Brahmanas (Brahmana, the priestly class in ancient Indian society), or an assembly of Gṛhapatis (Gṛhapati, wealthy householders in ancient Indian society), or an assembly of Śrāmaṇas (Śrāmaṇa, wandering ascetics in ancient Indian society). Such various assemblies, if they meet, come together, or are present, this is called 'or in a great assembly'. Or in the royal court, referring to a situation where there is a king surrounded by ministers. If they meet, come together, or are present, this is called 'or in the royal court'. Or in the court of justice, referring to a gathering of officials who administer justice and deliberate on cases. If they meet, come together, or are present, this is called 'or in the court of justice'. Or in the home of relatives and friends, referring to a gathering of relatives and friends who discuss matters. If they meet, come together, or are present, this is called 'or in the home of relatives and friends'. 'For the sake of obtaining testimony, one asks,' refers to urging that person to speak truthfully, wanting to determine right and wrong, and therefore jointly questioning. 'Good man, you should recall yourself. If you know, then speak; if you do not know, do not speak. If you have seen, then speak; if you have not seen, do not speak,' refers to having him recall what he previously experienced, and to speak according to the facts, which can serve as clear evidence. This is a word of exhortation. If regarding this matter, you have seen, heard, perceived, and known, then you may proclaim, establish, and reveal it. If regarding this matter, you have not seen, heard, perceived, and known, do not falsely proclaim, establish, and reveal it. Therefore, it is said, 'Good man, you should recall yourself.' --------------------------------------------------------------------------------
Chinese
知便说不知勿说、若见便说不见勿说。彼得此问不知言知或知言不知、不见言见或见言不见者，此中不知言知者，谓耳识所受耳识所了说为所闻，彼实耳识未闻未了，而隐覆此想此忍此见此质直事，言我已闻，此等名为不知言知。或知言不知者，谓彼耳识已受已了而隐覆此想此忍此见此质直事，言我不闻，此等名为或知言不知。不见言见者，谓眼识所受眼识所了说为所见，彼实眼识未受未了而隐覆此想此忍此见此质直事，言我已见，如是名为不见言见。或见言不见者，谓彼眼识已受已了而隐覆此想此忍此见此质直事，言我不见，如是名为或见言不见。彼或自为或复为他或为财利，正知而说虚诳语者，此中彼或自为者，如有一类自行劫盗被执送王，王亲检问：“咄哉男子！汝于他物实作贼耶？”彼作是念：“我若实答，王定瞋忿重加刑罚，或打或缚或驱出国、或夺资财或复断命。我当自覆自等覆、自藏自等藏、自护自等护作虚诳语可免刑罚。”作是念已便白王言：“我于他物曾不劫盗。愿王鉴照我实非贼。”如是名为彼或自为。或复为他者，如有一类亲友作贼被执送王，王亲检问不得情实，为作证故追检问言：“汝之亲友实作贼不？”彼作是念：“我若实答王定瞋忿，令我亲友重遭刑罚，或打或缚或驱出国、或夺资财或 复断命。我为亲友应覆等覆、应藏等藏、应护等护作虚诳语令免刑罚。”作是念已便白王言：“我之亲友于他财物曾不劫盗，愿王鉴照彼实非贼。”如是名为或复为他。或为财利者，如有一类心怀贪欲作是思惟：“我当施设虚诳妄语，方便求觅可爱色声香味触境、衣服饮食卧具医药及余资财。”作是念已即便追觅，由此因缘作虚诳语，如是名为或为财利。正知而说虚诳语者，谓审决已数数宣说、演畅表示虚诳语言，是名正知而说虚诳语。不离虚诳语者，谓于恶心不善心所起恶行不善行所摄虚诳语，不离不断、不厌不息，如是语言唱词评论语音语路语业语表，名虚诳语恶行。 云何离间语恶行？答：如世尊说：苾刍当知，有离间语者，闻此语向彼说为破此故、闻彼语向此说为破彼故，诸和合者令其乖离、已乖离者令永间隔，爱乐离间、说离间语、不离离间语。此中有离间语者者，谓不离离间语者、不断离间语者、不厌离间语者、安住离间语者、成就离间语者，是名有离间语者。闻此语向彼说为破此故者，谓闻此说顺破坏语、顺不坚语、顺不摄语、顺不喜语，向彼宣说，令彼闻已便于此处乖反背叛，是名闻此语向彼说为破此故。闻彼语向此说为破彼故者，谓闻彼说顺破坏语、顺不坚语、顺不摄语、顺不喜语，向此宣 现代汉语译本 复断命（再次断定）。我为了亲友，应该覆藏的就覆藏，应该隐瞒的就隐瞒，应该保护的就保护，而说了虚假不实的语言，让他们免受刑罚。’这样想了之后，就对国王说：‘我的亲友从未劫掠过他人的财物，希望国王明察，他们确实不是盗贼。’这叫做或者为了他人。或者为了财利，比如有一类人心怀贪欲，这样思惟：‘我应当施设虚假不实的妄语，方便地求取可爱的色、声、香、味、触等境界，以及衣服、饮食、卧具、医药和其他资财。’这样想了之后，就立即去追逐寻觅，因为这个原因而说了虚假不实的语言，这叫做或者为了财利。明知而说虚假不实的语言，是指审慎决定之后，多次宣说、详细阐述、明确表示虚假不实的语言，这叫做明知而说虚假不实的语言。不离虚假不实的语言，是指对于由恶心、不善心所引起的恶行、不善行所包含的虚假不实语言，不远离、不断绝、不厌恶、不停止，这样的语言、唱词、评论、语音、语路、语业、语表，叫做虚假不实的语言恶行。 云何离间语恶行？答：如世尊说：苾刍（bhiksu，比丘）当知，有离间语者，闻此语向彼说为破此故、闻彼语向此说为破彼故，诸和合者令其乖离、已乖离者令永间隔，爱乐离间、说离间语、不离离间语。此中有离间语者者，谓不离离间语者、不断离间语者、不厌离间语者、安住离间语者、成就离间语者，是名有离间语者。闻此语向彼说为破此故者，谓闻此说顺破坏语、顺不坚语、顺不摄语、顺不喜语，向彼宣说，令彼闻已便于此处乖反背叛，是名闻此语向彼说为破此故。闻彼语向此说为破彼故者，谓闻彼说顺破坏语、顺不坚语、顺不摄语、顺不喜语，向此宣