..續本文上一頁 that the commitment to truth has a significance transcending the domain of ethics and even mental purification, taking us to the domains of knowledge and being. Truthful speech provides, in the sphere of interpersonal communication, a parallel to wisdom in the sphere of private understanding. The two are respectively the outward and inward modalities of the same commitment to what is real. Wisdom consists in the realization of truth, and truth (sacca) is not just a verbal proposition but the nature of things as they are. To realize truth our whole being has to be brought into accord with actuality, with things as they are, which requires that in communications with others we respect things as they are by speaking the truth. Truthful speech establishes a correspondence between our own inner being and the real nature of phenomena, allowing wisdom to rise up and fathom their real nature. Thus, much more than an ethical principle, devotion to truthful speech is a matter of taking our stand on reality rather than illusion, on the truth grasped by wisdom rather than the fantasies woven by desire.
據說，在多生長期修行以便獲得覺悟的過程中，一位菩薩可以打破許多戒條，除了說實語的誓言，這是有甚深道理的。同時，揭示了：致力于真實有其超越道德，甚至心靈淨化的重要性，能帶領我們走向智識與存在的領域。誠實的談話，在人與人的溝通中，其重要性如同智慧之于個人覺知的重要。二者同樣是信守真實，只是內在與外在的不同形式。智慧包含了對真理的了解，真實不只是口頭上的論述，且是事物的原貌。要了解實相，我們整個人必須朝向依據事實、符合事件的原貌，即是在與他人的相互溝通中，我們說誠實語表示對事物原貌的尊重。真實的言語在我們內在與現象的真實性間，建立起對應關系，使智慧升起並洞徹現象的真實性。因此，不只是持守戒律時，致力于真實語，關乎吾人立于真實性上，而非幻象中；站在智慧獲取的真相上，亦是如此，而非欲望織就的幻象中。
(2) Abstaining from slanderous speech (pisunaya vacaya veramani)
不兩舌
He avoids slanderous speech and abstains from it. What he has heard here he does not repeat there, so as to cause dissension there; and what he has heard there he does not repeat here, so as to cause dissension here. Thus he unites those that are pided; and those that are united he encourages. Concord gladdens him, he delights and rejoices in concord; and it is concord that he spreads by his words.23
人們不兩舌，避免兩舌。不在他地重複在此處聽到的言語，以致于在他處製造意見的分歧；也不會在此處重複在他處所聽聞的話語，以致于在此處製造分歧。因而，他整合分歧並鼓勵團結一致。和諧令他高興，他對和諧感到欣喜和愉悅；同時，自己也會散播和諧性的話語。(《增支部》 10：176；《佛陀的話》，頁 50)
Slanderous speech is speech intended to create enmity and pision, to alienate one person or group from another. The motive behind such speech is generally aversion, resentment of a rival”s success or virtues, the intention to tear down others by verbal denigrations. Other motives may enter the picture as well: the cruel intention of causing hurt to others, the evil desire to win affection for oneself, the perverse delight in seeing friends pided.
兩舌的言語，是意圖製造敵意和分歧的話語，以在個人或團體中挑撥離間；隱藏在這些語言背後的動機，往往是厭惡或憎恨對手的成功或善行，意圖用汙蔑的言語來摧毀他人。也可能有其他動機隱于其中︰傷害他者的殘酷意圖；爲贏得他人仰慕的邪惡動機；看到朋友彼此的間隙，所産生的不合情理的喜悅。
Slanderous speech is one of the most serious moral transgressions. The root of hate makes the unwholesome kamma already heavy enough, but since the action usually occurs after deliberation, the negative force becomes even stronger because premeditation adds to its gravity. When the slanderous statement is false, the two wrongs of falsehood and slander combine to produce an extremely powerful unwholesome kamma. The canonical texts record several cases in which the calumny ofan innocent party led to an immediate rebirth in the plane of misery.
兩舌的言語，是道德逾越最嚴重的其中一項。憤恨的根，已使不善業夠深重了。但經過思量後所采取的行動，負面力量甚至更強，因爲事前的思量增強其力道。當兩舌的言語是虛妄的，妄語和兩舌雙重的錯誤結合在一起，會製造出極強而有力的不善業。聖典記載了一些例子：毀謗清淨團體會導致立即墮到惡趣的結果。
The opposite of slander, as the Buddha indicates, is speech that promotes friendship and harmony. Such speech originates from a mind of loving-kindness and sympathy. It wins the trust and affection of others, who feel they can confide in one without fear that their disclosures will be used against them. Beyond the obvious benefits that such speech brings in this present life, it is said that abstaining from slander has as its kammi…
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