English
English version To use some expedient means to make them reconcile and love each other more, this is called bringing those who are discordant into harmony. To make those who are already in harmony permanently firm means to go to those who are mutually harmonious, compliant, joyful, and without disputes, and say to them: 'Excellent, you are able to be together in harmony, compliant, joyful, and without disputes. Why? Because you have long praised each other, possessing pure faith, discipline, learning, generosity, and wisdom, and therefore there are no disputes, which is very good.' When these people hear this, they become even more mutually harmonious, compliant, joyful, and forever without disputes. This is called making those who are already in harmony permanently firm. To love harmony means to deeply love those who are mutually harmonious, compliant, joyful, and without disputes, without being weary or abandoning them. This is called loving harmony. To speak such words means to frequently proclaim, expound, and explain words that do not cause discord. To abstain from divisive speech means to abstain from divisive speech that arises from a kind heart and a gentle mind, and is encompassed by kind actions and gentle conduct, without leaving, without interrupting, without being weary, without ceasing. Such language, singing, commentary, speech sounds, speech paths, speech actions, and speech expressions are called the excellent conduct of abstaining from divisive speech. What is the excellent conduct of abstaining from harsh speech? The answer is: As the World Honored One (Bhagavan) said: 'Bhiksus (bhiksu, Buddhist monks), you should know that there are those who have abandoned harsh speech and abstain from harsh speech. The words they utter are faultless, pleasing to the ear, entering the heart, noble, superior, beautiful, clear, easy to understand, pleasant to hear, worthy of praise, without reliance, loved by beings, enjoyed by beings, delighted by beings, pleasing to beings, causing no disturbance to the mind, and able to accord with samadhi (samādhi, meditative absorption). Speaking such words is abstaining from harsh speech.' Here, 'those who have abandoned harsh speech and abstain from harsh speech' refers to those who abstain from harsh speech, abandon harsh speech, detest harsh speech, abide in abstaining from harsh speech, and accomplish abstaining from harsh speech. This is called 'those who have abandoned harsh speech and abstain from harsh speech.' 'The words they utter are faultless' means that the words uttered are not crooked, defiled, or turbid, nor are they rigid. This is called 'faultless.' 'Pleasing to the ear' means that the words uttered can bring benefit and happiness to the listener. This is called 'pleasing to the ear.' 'Entering the heart' means that the words uttered cause the mind to be free from coverings and secondary defilements, and to abide peacefully. This is called 'entering the heart.' 'Noble and superior' refers to palace speech, such as palace --------------------------------------------------------------------------------
Chinese
城中人所发语，于余城邑人所发语为最为胜为尊为高为上为妙，故名高胜。离粗恶语亦复如是，于余语言为最为胜为尊为高为上为妙，是名高胜。美妙者，谓所发语不疏不密不隐不显，是名美妙。明了者，谓所发语不急不缓，是名明了。易解者，谓所发语易可了知，是名易解。乐闻者，谓所发语软滑调顺，是名乐闻。可尚者，谓所发语应可供养，是名可尚。无依者，谓所发语不希名利，是名无依。众生所爱、众生所乐、众生所喜、众生所悦者，谓所发语令多有情爱乐喜悦，是名众生所爱乃至所悦。令心无乱者，谓所发语令心安定无躁无动亦无扰浊，是名令心无乱。能顺等持者，谓所发语令他闻已其心安定，无躁无动亦无扰浊，是名能顺等持说。如是语者，谓数宣说演畅表示不粗恶语。离粗恶语者，谓于善心调柔心所起善行调柔行所摄离粗恶语，不离不断不厌不息，如是语言唱词评论语音语路语业语表，是名离粗恶语妙行。 云何离杂秽语妙行？答：如世尊说：苾刍当知，有断杂秽语离杂秽语者，彼有时语、实语、真语、法语、义语、寂语、静语、有喻有释、相应、相近、无杂乱、有法、能引义，说如是语离杂秽语。此中有断杂秽语离杂秽语者者，谓离杂秽语者、断杂秽语者、厌杂秽语者、安住离杂秽语者、成就 现代汉语译本： 城中人所说的话，相对于其他城邑之人所说的话，是最为殊胜、最为尊重、最为高尚、最为上乘、最为美妙的，所以叫做‘高胜’。远离粗恶之语也是如此，相对于其他语言，是最为殊胜、最为尊重、最为高尚、最为上乘、最为美妙的，这叫做‘高胜’。‘美妙’是指所说的话不疏远也不过分亲密，不隐晦也不过于直白，这叫做‘美妙’。‘明了’是指所说的话不急促也不缓慢，这叫做‘明了’。‘易解’是指所说的话容易被理解，这叫做‘易解’。‘乐闻’是指所说的话柔和流畅，音调顺畅，这叫做‘乐闻’。‘可尚’是指所说的话应该被尊重供养，这叫做‘可尚’。‘无依’是指所说的话不希求名利，这叫做‘无依’。‘众生所爱、众生所乐、众生所喜、众生所悦’是指所说的话能使众多有情众生喜爱、快乐、欢喜、愉悦，这叫做‘众生所爱乃至所悦’。‘令心无乱’是指所说的话能使人心安定，没有躁动，没有动摇，也没有扰乱浑浊，这叫做‘令心无乱’。‘能顺等持’是指所说的话能使他人听了之后内心安定，没有躁动，没有动摇，也没有扰乱浑浊，这叫做‘能顺等持说’。像这样的语言，是指经常宣说、演说、阐述、表达不粗恶的语言。远离粗恶之语，是指以善良的心、调柔的心所引发的善良行为、调柔行为所包含的远离粗恶之语，不离开、不间断、不厌恶、不停止，这样的语言、唱词、评论、语音、语路、语业、语表，这叫做远离粗恶之语的妙行。 什么是远离杂秽语的妙行？回答：正如世尊所说：‘比丘（Bhikkhu，佛教出家男子）应当知道，有断除杂秽语、远离杂秽语的人，他们有时说真实的话、诚实的话、真理的话、符合佛法的话、有意义的话、寂静的话、平静的话、用比喻来说明的话、相应的话、相近的话、没有杂乱的话、符合正法的话、能够引导正义的话，说这样的话就是远离杂秽语。’这里面所说的‘有断杂秽语离杂秽语者’，是指远离杂秽语的人、断除杂秽语的人、厌恶杂秽语的人、安住于远离杂秽语的人、成就远离杂秽语的人。
English
English version: The speech uttered by the people in the city, compared to the speech uttered by the people in other towns, is the most superior, the most respected, the most noble, the most supreme, and the most wonderful, hence it is called 'High Victory' (Gao Sheng). Likewise, abstaining from coarse and harsh speech, compared to other languages, is the most superior, the most respected, the most noble, the most supreme, and the most wonderful, this is called 'High Victory' (Gao Sheng). 'Wonderful' refers to speech that is neither distant nor overly intimate, neither obscure nor overly blunt, this is called 'Wonderful'. 'Clear' refers to speech that is neither hurried nor slow, this is called 'Clear'. 'Easy to Understand' refers to speech that is easily understood, this is called 'Easy to Understand'. 'Pleasing to Hear' refers to speech that is soft, smooth, and harmonious, this is called 'Pleasing to Hear'. 'Worthy of Esteem' refers to speech that should be respected and offered to, this is called 'Worthy of Esteem'. 'Without Dependence' refers to speech that does not seek fame or profit, this is called 'Without Dependence'. 'Loved by Sentient Beings, Enjoyed by Sentient Beings, Delighted in by Sentient Beings, Pleased by Sentient Beings' refers to speech that can make many sentient beings love, enjoy, delight, and be pleased, this is called 'Loved by Sentient Beings, up to Pleased by Sentient Beings'. 'Making the Mind Undisturbed' refers to speech that can make the mind stable, without agitation, without wavering, and without disturbance or turbidity, this is called 'Making the Mind Undisturbed'. 'Able to Accord with Samadhi' refers to speech that, when others hear it, makes their minds stable, without agitation, without wavering, and without disturbance or turbidity, this is called 'Able to Accord with Samadhi'. Such speech refers to frequently proclaiming, expounding, elucidating, and expressing speech that is not coarse or harsh. Abstaining from coarse and harsh speech refers to abstaining from coarse and harsh speech contained in good deeds and gentle actions arising from a kind heart and a gentle mind, without leaving, without ceasing, without disliking, without stopping, such language, songs, comments, voices, speech patterns, verbal actions, and verbal expressions, this is called the wonderful practice of abstaining from coarse and harsh speech. What is the wonderful practice of abstaining from frivolous speech? Answer: As the World Honored One (Shìzūn, an epithet for the Buddha) said: 'Bhikkhus (Bǐqiū, Buddhist monks), you should know that there are those who cut off frivolous speech and abstain from frivolous speech, they sometimes speak truthful words, honest words, words of truth, words in accordance with the Dharma (Fǎ, Buddhist teachings), meaningful words, silent words, peaceful words, words using metaphors and explanations, corresponding words, similar words, words without confusion, words in accordance with the Dharma, words that can lead to righteousness, speaking such words is abstaining from frivolous speech.' The 'those who cut off frivolous speech and abstain from frivolous speech' mentioned here refers to those who abstain from frivolous speech, those who cut off frivolous speech, those who dislike frivolous speech, those who abide in abstaining from frivolous speech, those who achieve abstaining from frivolous speech. --------------------------------------------------------------------------------
Chinese
离杂秽语者，是名有断杂秽语离杂秽语者。彼有时语者，谓所说语应时离非时、应节离非节、应分离非分，是名时语。实语者，谓所说语称实离非实，是名实语。真语者，谓所说语不虚妄不变异，是名真语。法语者，谓所说语宣说显了表示开发纯如法事，是名法语。义语者，谓所说语宣说显了表示开发纯有义事，是名义语。寂语者，谓所说语是诸智者先思而说非率尔说，是名寂语。静语者，谓所说语非数宣唱告示諠杂，是名静语。有喻有释者，谓所说语有譬喻有解释，是名有喻有释。相应者，谓所说语义应于文、文应于义，是名相应。相近者，谓所说语前后相续意趣无异，是名相近。无杂乱者，谓所说语纯一决定名无杂乱。若所说语不一不定，名为杂乱。有法者，谓所说语不越素呾缆及毗柰耶、阿毗达磨，是名有法。能引义者，谓所说语能引种种有饶益事，是名能引义。说如是语者，谓数宣说演畅表示不杂秽语。离杂秽语者，谓于善心调柔心所起善行调柔行所摄离杂秽语，不离不断不厌不息，如是语言唱词评论语音语路语业语表，名离杂秽语妙行。四非圣言者，一、不见言见；二、不闻言闻；三、不觉言觉；四、不知言知。云何不见言见非圣言？答：眼识所受眼识所了说为所见，有实眼识未受未了而隐覆此想此忍此见 现代汉语译本 远离杂秽语，这被称为断除了杂秽语。远离杂秽语的人，他们所说的话是适时的，即所说的话应该在适当的时候说，而不是不适当的时候说；应该有节制地说，而不是没有节制地说；应该分清场合地说，而不是不分场合地说，这被称为适时语。真实语，即所说的话符合事实，而不是不符合事实，这被称为真实语。真语，即所说的话不虚妄，不改变，这被称为真语。法语，即所说的话宣说、显明、表示、开发纯粹如法的事务，这被称为法语。义语，即所说的话宣说、显明、表示、开发纯粹有意义的事务，这被称为义语。寂语，即所说的话是智者们先思考而后说的，而不是轻率说的，这被称为寂语。静语，即所说的话不是频繁宣唱、告示，没有喧哗杂乱，这被称为静语。有譬喻有解释的，即所说的话有譬喻，有解释，这被称为有譬喻有解释。相应的，即所说的话意义与文字相应，文字与意义相应，这被称为相应。相近的，即所说的话前后相续，意趣没有差异，这被称为相近。没有杂乱的，即所说的话纯一决定，被称为没有杂乱。如果所说的话不纯一，不确定，就被称为杂乱。有法的，即所说的话不违越《素呾缆》（Sūtrānta，经藏）、《毗柰耶》（Vinaya，律藏）和《阿毗达磨》（Abhidharma，论藏），这被称为有法。能引义的，即所说的话能够引导种种有饶益的事情，这被称为能引义。说这样的话的人，即经常宣说、演畅、表示，不杂杂秽语。远离杂秽语的人，即对于善心、调柔心所生起的善行、调柔行所摄的远离杂秽语，不离弃、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，被称为远离杂秽语的妙行。 四种非圣言：一、不见说见；二、不闻说闻；三、不觉说觉；四、不知说知。 什么是不见说见的非圣言？回答：眼识所接受、眼识所了解的，被称为所见。有真实的眼识没有接受、没有了解，却隐瞒这个想法、这个忍受、这个见解。