△四曰不妄語
Fourth: Do Not Speak Falsely
心口相違。故曰妄語。
What you say does not match what you think. That is why it is called lying.
解曰。妄語有四。一者妄言。謂以是為非。以非為是。見言不見。不見言見。虗妄不實等。
The commentary explains: False speech has four types.
First, deceptive words. This means calling right wrong and wrong right, saying you didn't see what you saw, or claiming to have seen what you didn't. It is all false and untrue.
以是為非。故見言不見。以非為是。故不見言見。由虗妄故。是以不實。然見屬眼識。等者。謂聞觸知也。聞屬耳識。觸是鼻舌身三識。知是意識。所以妄語總有八種。謂不見言見。不聞言聞。不觸言觸。不知言知。見言不見。聞言不聞。觸言不觸。知言不知。若欲惑彼。隨作其一。即名妄語。若見聞觸知。則言見聞觸知。若不見聞觸知。則言不見聞觸知。是名四聖言。言行雖善。而無實心。終非聖人之徒也。
They take what is right as wrong, so they claim not to have seen what they actually saw. They take what is wrong as right, so they claim to have seen what they did not see. Because it is false, it is therefore untrue.
Now, "seeing" belongs to the eye consciousness, and so on—meaning hearing, touching, and knowing. "Hearing" belongs to the ear consciousness. "Touching" refers to the three consciousnesses of nose, tongue, and body. "Knowing" belongs to the mind consciousness.
Therefore, false speech has eight types in total: 1. Claiming to have seen what was not seen. 2. Claiming to have heard what was not heard. 3. Claiming to have touched what was not touched. 4. Claiming to know what is not known. 5. Claiming not to have seen what was seen. 6. Claiming not to have heard what was heard. 7. Claiming not to have touched what was touched. 8. Claiming not to know what is known.
If one intends to deceive others by committing any one of these, it is called false speech.
If one has seen, heard, touched, or known, then one says one has seen, heard, touched, or known. If one has not seen, heard, touched, or known, then one says one has not seen, heard, touched, or known. This is called the Four Noble Truths of Speech.
Even if one's words and actions appear good, if they lack a sincere heart, one is not truly a follower of the Noble Ones.
二者綺語。謂粧飾浮言靡語。艶曲情詞。導欲增悲。蕩人心志等。
The second is frivolous speech. This refers to using flowery, embellished, or seductive language, such as romantic songs and sentimental verses, which stir up desires, intensify sorrow, and unsettle the mind.
綺。錦綺也。靡。美麗也。謂其粧飾虗浮不實言語。如織錦綺。以眩人心目。艶曲情詞。皆能引導人之愛欲。增長人之悲哀。又艶曲。是惑人心聽之歌曲。所謂靡靡陽阿之曲者也。情詞。是誘人情欲之文言。等者。乃至喜怒哀樂感慨之言。皆能改人常性。喪人正念。故曰蕩人心志。昔法雲秀禪師。謂魯直曰。公作艶歌。蕩人婬心。使逾禮越禁。其罪非止墮惡道而已。魯直自此不復作矣。
Embellishment refers to brocade and ornate silk. Extravagance means beautiful and splendid. It refers to empty, superficial, and insincere speech, like weaving brocade to dazzle people's eyes and minds. Seductive songs and amorous lyrics can both stir people's desires and deepen their sorrows. Furthermore, seductive songs are tunes that confuse people's hearts and ears—the so-called decadent and enchanting melodies. Amorous lyrics are literary words that entice people's passions. And so on—even words expressing joy, anger, sorrow, or lamentation can alter people's inherent nature and cause them to lose their proper mindfulness. Hence, it is said that they "unsettle people's hearts and minds."
In the past, Zen Master Fayunxiu said to Huang Tingjian: "Your seductive songs unsettle people's lustful hearts, leading them to transgress propriety and violate prohibitions. The sin of this is not merely falling into the evil paths of rebirth." From then on, Huang Tingjian never wrote such songs again.
三者惡口。謂麤惡罵詈人等。
Three kinds of harsh speech: using coarse, abusive, or insulting words toward others.
正斥曰罵。傍及曰詈。謂口出麤惡不善之言。罵辱毀謗於他。所以瞋火一起。衝口燒心。傷害前人。痛逾刃割。實乖菩薩之慈念。有違出家之善心。身死魂逝。墜墮三途。如經所說。若墮地獄。割舌令自啗食。若墮餓鬼。口中蛆膿流出。若生禽獸。食啗糞穢。人怪其聲。罪畢為人。面貌醜陋。口臭唇齒皆缺。佛言。寧以利刀割其舌。積劫受苦。不可以一言罵謗持戒比丘。惡報難盡。有二種人。一向入地獄。若非梵行。自稱梵行。若真梵行。而以非梵行謗之。
To scold someone directly is called "chiding." To insult someone indirectly is called "reviling." This means uttering coarse, harsh, and unwholesome words, verbally abusing, insulting, and slandering others. Once the fire of anger ignites, it rushes out through the mouth and burns the heart, wounding the other person, causing pain sharper than a blade. Such behavior truly contradicts the compassionate intent of a bodhisattva and violates the wholesome mind of one who has left the household life. After death, the spirit descends and falls into the three wretched paths. As the sutra states: if one falls into hell, their tongue will be cut out and forced to eat itself; if one falls into the realm of hungry ghosts, maggots and pus will flow from their mouth; if reborn as an animal, they will feed on filth and excrement, and their cries will be strange and repulsive to others. When the retribution is exhausted and they are reborn as a human, they will have an ugly appearance, foul breath, and missing or broken lips and teeth. The Buddha said: "Better to have your tongue cut with a sharp knife and suffer for countless eons than to utter a single word of slander against a precept-observing monk. The evil retribution is difficult to exhaust." There are two kinds of people who are certain to fall into hell: one who, lacking pure conduct, claims to have pure conduct; and one who, seeing another with true pure conduct, slanders them as impure.
四者兩舌。謂向此說彼。向彼說此。離間恩義。挑唆鬬爭等。
Fourth, duplicitous speech. This means speaking to one person about another, and to the other about the first, sowing discord between those who share affection and loyalty, inciting quarrels and conflicts, and so on.
離。別也。間。隔也。君父惠澤曰恩。兄弟朋友善益曰義。向此說彼者。謂傳彼人之言。向此人說。向彼說此者。謂傳此人之言。向彼人說。令生鬬亂。致使君臣父子兄弟朋友之恩義離間。若不傳彼此之言。但於二邊說令離散者。亦是兩舌。管子云。析交離親。謂之賊。是也。挑唆者。謂挑發唆起彼此之言。令生鬬諍也。成實論云。善心教化。雖為別離。亦不得罪。若以惡心令他鬬亂。即是兩舌。得罪最深。墮三惡道中。世世得敝惡破壞眷屬。以今離間破壞他故也。
Separation means parting ways. Division means creating distance. The kindness and grace from rulers and parents is called "benevolence." The goodwill and support among siblings and friends is called "righteousness." Speaking of one person to another means conveying that person's words to someone else. Speaking of this person to that person means relaying this person's words to another. This stirs up conflict and discord, causing the bonds of benevolence and righteousness between rulers and subjects, parents and children, siblings, and friends to break apart. Even if one does not directly pass on words between parties, but still sows discord and causes separation between them, it is still considered "two-tongued speech." As Guanzi said, "To sever friendships and estrange relatives is called treachery."
Instigation refers to provoking and inciting words between parties, leading to disputes and arguments. The *Satyasiddhi Śāstra* states: "If one guides others with a good heart, even if it leads to separation, it is not an offense. But if one harbors ill intent and causes others to quarrel and conflict, that is two-tongued speech, and the offense is grave. Such a person will fall into the three evil realms and, life after life, suffer from broken and discordant relationships, as a consequence of having sown division and destroyed harmony among others."
乃至前譽後毀。面是背非。
They may praise you to your face, only to slander you behind your back.
謂在彼前。則稱譽其德。在後則謗毀其過。當彼人面。則言其所說是。背後則言其所為非。報恩經云。佛告阿難。人生世間。禍從口出。當護於口。甚於猛火。猛火熾然。燒世間財。惡口熾然。燒七聖財。
When someone is present, you praise their virtues; when they are gone, you slander their faults. To their face, you say their words are right; behind their back, you claim their actions are wrong.
The Sutra on Repaying Kindness states: The Buddha told Ananda, "In human life, disaster arises from the mouth. Guard your speech more carefully than you would a raging fire. A fierce fire burns the wealth of the world, but harsh speech burns the seven treasures of the sages."
證入人罪。發宣人短。
Accusing others of wrongdoing. Spreading rumors about people's faults.
無問前人有罪無罪。但以惡心證之言有。即自得罪矣。發宣人短者。掩其之善。揚彼之過。孔子曰。匿人之善。所謂蔽賢。揚人之惡。斯為小人。太公曰。欲量他人。先須自量。傷人之語還是自傷。含血噴人。先污自口。漢。新息侯馬援。以書誡其兄子曰。吾欲汝曹聞人之過失。如聞父母之名。耳可得聞。口不得言也。好議人長短。妄是非政法。此吾所大惡也。寧死不願聞子孫有此行也。輪轉五道經。佛言。為人喜傳人惡。死入地獄。烊銅灌口。拔出其舌。以牛犁之。後墮惡鳥。人聞其聲。莫不驚怖。呪令其死。
Do not ask whether the person has faults or not. If you harbor ill will and testify that they do, you yourself incur the offense. Those who expose others' shortcomings conceal their good deeds and broadcast their faults. Confucius said: "To hide another's goodness is to obscure the worthy; to spread another's faults—this is the conduct of a petty person." Grand Duke Jiang said: "If you wish to measure others, first you must measure yourself. Words that wound others in the end wound yourself. To spit blood at another first stains your own mouth."
In the Han dynasty, Marquis Xīnxi, Ma Yuan, wrote a letter admonishing his nephews, saying: "I wish that when you hear of others' faults, it would be as if you heard your parents' names—your ears may hear them, but your mouth must not speak them. To delight in discussing others' strengths and weaknesses, or to recklessly judge laws and governance—these are what I most detest. I would rather die than hear that my descendants engage in such conduct."
In the *Sutra on Revolving Through the Five Realms*, the Buddha said: "Those who take pleasure in spreading others' wrongdoings, after death will fall into hell, where molten copper will be poured into their mouths, their tongues will be pulled out and plowed by oxen. Afterwards, they will be reborn as vicious birds—when people hear their cries, none are not terrified, and they curse them to die."
皆妄語之類也。
These are all forms of false speech.
謂前譽後毀。乃至發宣人短。皆是妄語之屬也。
Praising someone to their face, then criticizing them behind their back—or even publicly exposing others’ faults—all fall under the category of false speech.
若凡夫自言證聖。如言已得須陀洹果。斯陀含果等。名大妄語。其罪極重。
If an ordinary person claims to have attained sainthood—for example, saying they have reached the stage of Stream-Enterer or Once-Returner—this is called a grave falsehood, and the offense is extremely serious.
凡夫者。是未入賢聖位人。自言證聖者。謂自知實無所悟。而故妄言。謂我已證得聖人之法。須陀洹。此云入流。謂已斷三界見惑盡。即預入聖道法流。此是小乘初果聖人也。斯陀含。此云一來。謂欲界九品思惑。已斷前六品盡。後三品尚在。猶須更來欲界一受生。此二果聖人也。等者。謂餘三果四果。乃至或言得禪。得定。得三昧正受。天龍鬼神來歸依我。以此誑惑世間。而邀名利供養。罪不可悔。墮大地獄。長劫受苦。佛言。寧啗灰炭。吞食糞土。利刀破腹。不以虗妄稱得聖法。而得供養。是最大賊。以盜人飲食故。故言其罪極重。未曾有經云。妄語有二。一重。二輕。為供養故。外現精進。內行邪濁。向人妄說得禪境界。或言見佛。見龍鬼等。名大妄語。墮阿鼻獄。復有妄語。能令殺人。破壞人家。或違失期契。令他瞋恨。名下妄語。墮小地獄。其餘戲笑。及諸理匿禁事。有言無。無言有。不犯。
An ordinary person is one who has not yet entered the stage of the noble sages. Those who falsely claim to have attained sagehood are those who know full well they have not realized anything, yet deliberately lie and say, "I have attained the methods of a sage."
"Stream-enterer" refers to having completely severed all delusions of views within the three realms, thereby entering the stream of the noble path. This is the first fruition of a sage in the Hinayana tradition.
"Once-returner" refers to having severed the first six grades of delusions of thought within the desire realm, with the remaining three still present, requiring one more rebirth in the desire realm. This is the second fruition of a sage.
"Et cetera" refers to the remaining third and fourth fruitions, or even claims of attaining meditation, concentration, samadhi, or absorption, or that celestial beings, dragons, ghosts, and spirits come to take refuge in them. Using such claims to deceive the world and seek fame, profit, and offerings constitutes an unforgivable offense, leading to rebirth in the great hells and enduring suffering for countless eons.
The Buddha said, "Better to swallow burning coals, consume filth and dirt, or have your belly pierced by a sharp blade than to falsely claim attainment of sagehood to receive offerings. This is the greatest of thieves, for they steal the food and drink of others." Thus, it is said that their offense is extremely grave.
The *Sutra of Unprecedented Events* states: "False speech is of two kinds: grave and minor. For the sake of offerings, outwardly displaying diligence while inwardly practicing depravity, falsely telling others of attaining meditative states, or claiming to have seen the Buddha, dragons, ghosts, and the like—this is grave false speech, leading to the Avici Hell. There is also false speech that leads to killing, destroying families, or breaking promises, causing others anger and hatred—this is minor false speech, leading to lesser hells. As for jesting, concealing secrets, saying 'yes' when it is 'no,' or 'no' when it is 'yes'—these are not offenses."
餘妄語。為救他急難。方便權巧。慈悲利濟者。不犯。
If one speaks falsely to save another from urgent difficulty, as a skillful means of compassion and benefit, it is not a transgression.
如有諸禽獸。為獵人所逐入寺。獵人問言。賢者見某禽獻否。爾時若是寒時。應語言。長壽。可暫入少時向火。若是熱時。應言。可暫入飲水。少時停息。若獵者云。我不疲倦。我問走獸。時即應先自觀指甲。報言。我見指甲。彼若復言。我不問指甲。我問可殺眾生。於此過否。即應遍觀四方。作如是念。勝義諦中。一切諸行。本無眾生。即報彼言。我不見眾生。又如波斯匿王。敕殺厨監。末利夫人令人留藏。待王酒醒悔恨。送至王所。王大歡喜。夫人雖受八戒。為救他難。而不犯妄語。是名方便權巧利濟者也。
If any wild animals, being chased by a hunter, enter the monastery, and the hunter asks, "Venerable one, have you seen such-and-such animal pass by?" If it is cold at that time, one should say, "Long life to you. Please come in for a moment and warm yourself by the fire." If it is hot, one should say, "Please come in for a moment to drink water and rest briefly." If the hunter says, "I am not tired. I am asking about the fleeing animal," then one should first look at one's own fingernails and reply, "I see fingernails." If he then says, "I am not asking about fingernails. I am asking whether any living being that can be killed has passed by here," one should then look all around and think in this way: In the ultimate truth, all conditioned phenomena are originally without sentient beings. Then one should reply to him, "I do not see any sentient beings."
Again, as when King Prasenajit ordered the execution of the kitchen supervisor, Queen Mallikā had someone hide him. She waited until the king sobered up and felt regret, then sent the man to the king. The king was greatly delighted. Although the queen observed the eight precepts, she did not violate the precept against false speech in order to save another from harm. This is called skillful means and expedient methods that benefit and aid others.
古人。謂行己之要。自不妄語始。況學出世之道乎。
The ancients taught that the foundation of personal conduct begins with truthful speech. How much more so for those who follow the path beyond this world?
夫道德之存。至誠為首。立身之要。言行是先。所以南容三復白圭。將以戒慎其言。是故古人戒始慎終。自不妄語始。古人者。司馬溫公也。公為人孝友忠信。恭儉正直。自少至老。語未甞妄。故其甞言。誠之道固難入。然當自不妄語始。又曰。吾無過人者。但平生所為。未甞有不可對人言者耳。時劉安世問公曰。一言可以終身行之者。公曰。其誠乎。問其所從入。公曰。自不妄語入。世儒立身。為一生名德尚爾。況釋子學出世道。修未來長舌相因。而不然乎。經云。不慎言者。非沙彌也。
The foundation of virtue and integrity lies in utmost sincerity. The essential way to establish oneself begins with words and actions. That is why Nangong repeatedly reflected on the White Jade, using it to caution himself to be careful with his words. Thus, the ancients warned about the importance of both the beginning and the end, starting with not speaking falsely. The ancient one referred to here is Sima Guang. He was a person of filial piety, friendship, loyalty, trustworthiness, respect, frugality, and integrity. From youth to old age, he never spoke falsely. Therefore, he once said, "The way of sincerity is indeed difficult to master, but one must start with not speaking falsely." He also said, "I have no extraordinary qualities, but throughout my life, I have never done anything that I could not speak of openly to others." Once, Liu Anshi asked him, "Is there one principle that can be followed for a lifetime?" He replied, "Sincerity." When asked how to begin, he said, "Start by not speaking falsely." Even worldly scholars, in establishing themselves and upholding their reputation and virtue throughout life, adhere to this principle. How much more should those who follow the Buddhist path, cultivating the causes for the future sign of a long tongue, do the same? The sutra says, "One who is not careful with words is not a true monastic."
經載沙彌。輕笑一老比丘讀經。聲如狗吠。而老比丘者。是阿羅漢。因教沙彌急懺。僅免地獄。猶墮狗身。惡言一句。為害至此。
The scriptures record a story of a novice monk who mocked an elderly monk for reciting scriptures, saying his voice sounded like a dog barking. The elderly monk was actually an arhat. He instructed the novice to urgently repent, which spared him from falling into hell, but he was still reborn as a dog. A single harsh remark can cause harm as severe as this.
經載非一。或言沙彌。或言年少比丘。按賢愚經。及報恩經。乃過去迦葉佛時。年少比丘。見一老比丘。常好讚誦。音聲鈍濁。自恃好聲。而言。汝今聲如狗吠。時老比丘語言。汝識我否。我今已得阿羅漢道矣。年少聞已。惶怖自責。即於其前懺悔。老比丘即聽悔過。雖免地獄。由其惡言。五百世中。常受狗身。時有商人五百。將一白狗。共詣他國。中路頓息。狗盜肉食。商人斷狗四脚。投之坑中而去。時舍利弗。以天眼遙見。狗身攣躃在地。饑餓困篤。命欲垂死。即持鉢飯飛至狗所。以慈愍心。施與狗食。活其餘命。食已歡喜。復為說法。七日後命終。即生舍衛國婆羅門家。字曰均提。年至七歲。舍利弗化令出家。為說妙法。便證羅漢。六通悉備。自見前身是餓狗。蒙師舍利弗恩。今得人身。并獲道果。自念當盡身供給師之所須。永作沙彌。不受大戒。由其前生出家持淨戒故。今值釋迦如來。得阿羅漢。故知若非淨戒。則解脫無期矣。
The scriptures record various versions. Some say it was a novice monk, others a young bhikkhu. According to the *Sutra of the Wise and Foolish* and the *Sutra of Repaying Kindness*, it happened during the time of the past Buddha Kāśyapa. A young bhikkhu saw an elder bhikkhu who often enjoyed chanting, but his voice was coarse and dull. The young monk, proud of his own pleasant voice, said, "Your voice now sounds like a dog barking." The elder bhikkhu then asked, "Do you know who I am? I have already attained the state of an arhat." Hearing this, the young monk was terrified and reproached himself, immediately repenting before the elder. The elder accepted his repentance. Although he avoided hell, due to his harsh words, he was reborn as a dog for five hundred lifetimes.
At that time, there were five hundred merchants traveling to another country with a white dog. They stopped to rest along the way. The dog stole and ate some meat. The merchants cut off the dog's four legs and threw it into a pit before leaving. At that moment, Shariputra, with his divine eye, saw from afar the dog lying crippled on the ground, starving and in severe distress, on the verge of death. He took his alms bowl and flew to where the dog was. With a compassionate heart, he gave the dog food, saving its remaining life. After eating, the dog was filled with joy. Shariputra then taught it the Dharma. Seven days later, the dog passed away and was reborn into a Brahmin family in Śrāvastī, named Junti. At the age of seven, Shariputra guided him to renounce the household life. After teaching him the profound Dharma, Junti attained arhatship, fully endowed with the six supernatural powers. He saw his previous life as a starving dog and realized that through the kindness of his teacher Shariputra, he had obtained a human body and achieved the fruit of the path. He resolved to serve his teacher for the rest of his life, providing for all his needs, and to remain a novice monk forever, without taking full ordination. Because in his previous life he had renounced the household life and upheld pure precepts, he now encountered Śākyamuni Buddha and attained arhatship. Thus, it is clear that without pure precepts, liberation would be unattainable.
故經云。夫士處世。斧在口中。所以斬身。由其惡言。
As the scripture says: In this world, a person carries an axe in their mouth. It is with harsh words that they cut themselves down.
此文雖出本經。然法句。阿含。大律。皆同。斧譬自舌。惡言喻斧發也。如人擲斧斬天。斧墮還自傷身。世人欲以惡言害彼。反還自害。如大律云。昔調達罵舍利弗。為惡欲比丘。應時熱血從鼻孔出。即以生身。墮大地獄中。佛因而說偈曰。夫士處世。斧在口中。所以斬身。由其惡言。應毀反譽。應譽反毀。自受其殃。終無有樂。
Although this passage originates from the main scripture, the same teaching is found in the *Dhammapada*, the *Āgama*, and the *Great Vinaya*.
The axe is a metaphor for one’s own tongue, and harsh words are like the swing of that axe. Just as if a person were to throw an axe at the sky, the axe would fall back and wound them instead, so too when people try to harm others with harsh words, the harm rebounds upon themselves.
As the *Great Vinaya* records: Once, Devadatta insulted Shariputra, calling him “a monk of evil desire.” Immediately, hot blood gushed from his nostrils, and he fell—still in his living body—into the great hell. The Buddha then spoke this verse:
> A person living in the world > holds an axe within their mouth. > What cuts their own body > is their own harsh speech.
> Insulting where praise is due, > praising where blame is due— > they bring misfortune upon themselves, > and in the end find no joy.
噫。可不戒歟。
Alas, how can one not be cautious?
地持論云。妄語之罪。能令眾生墮三惡道。若生人中。得二種果報。一者多被誹謗。二者為人所誑。何故妄語墮三惡道。謂緣其妄語不實。使人虗生苦惱。是以死及地獄苦。以其欺妄乖人誠信故。受畜生報。緣其妄語。皆自貪欺。慳欺罪故。復為餓鬼。以其妄語。不誠實故。被人誹謗。以其妄語欺誑人故。為人所誑。既知妄語。有此四大苦報。可不戒歟。
The *Treatise on the Ground of Bodhisattvas* states: The offense of lying can cause beings to fall into the three lower realms. If born as a human, one receives two kinds of karmic results: first, being frequently slandered; second, being deceived by others.
Why does lying lead to falling into the three lower realms? Because lying is false and causes others to suffer needless distress, thus one meets death and the suffering of hell. Due to deceit and betrayal of others' trust, one receives the retribution of an animal. Because lying arises from greed and deception, and from the sin of miserly deceit, one becomes a hungry ghost.
Because lying is dishonest, one is slandered by others. Because lying deceives others, one is deceived by others.
Knowing that lying brings these four great sufferings, how can one not abstain from it?