..续本文上一页 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.
据说，在多生长期修行以便获得觉悟的过程中，一位菩萨可以打破许多戒条，除了说实语的誓言，这是有甚深道理的。同时，揭示了：致力于真实有其超越道德，甚至心灵净化的重要性，能带领我们走向智识与存在的领域。诚实的谈话，在人与人的沟通中，其重要性如同智慧之于个人觉知的重要。二者同样是信守真实，只是内在与外在的不同形式。智慧包含了对真理的了解，真实不只是口头上的论述，且是事物的原貌。要了解实相，我们整个人必须朝向依据事实、符合事件的原貌，即是在与他人的相互沟通中，我们说诚实语表示对事物原貌的尊重。真实的言语在我们内在与现象的真实性间，建立起对应关系，使智慧升起并洞彻现象的真实性。因此，不只是持守戒律时，致力于真实语，关乎吾人立于真实性上，而非幻象中；站在智慧获取的真相上，亦是如此，而非欲望织就的幻象中。
(2) Abstaining from slanderous speech (pisunaya vacaya veramani)
不两舌
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
人们不两舌，避免两舌。不在他地重复在此处听到的言语，以致于在他处制造意见的分歧；也不会在此处重复在他处所听闻的话语，以致于在此处制造分歧。因而，他整合分歧并鼓励团结一致。和谐令他高兴，他对和谐感到欣喜和愉悦；同时，自己也会散播和谐性的话语。(《增支部》 10：176；《佛陀的话》，页 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.
两舌的言语，是意图制造敌意和分歧的话语，以在个人或团体中挑拨离间；隐藏在这些语言背后的动机，往往是厌恶或憎恨对手的成功或善行，意图用污蔑的言语来摧毁他人。也可能有其他动机隐于其中︰伤害他者的残酷意图；为赢得他人仰慕的邪恶动机；看到朋友彼此的间隙，所产生的不合情理的喜悦。
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.
两舌的言语，是道德逾越最严重的其中一项。愤恨的根，已使不善业够深重了。但经过思量后所采取的行动，负面力量甚至更强，因为事前的思量增强其力道。当两舌的言语是虚妄的，妄语和两舌双重的错误结合在一起，会制造出极强而有力的不善业。圣典记载了一些例子：毁谤清净团体会导致立即堕到恶趣的结果。
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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