五戒の細則
Section Four: The Fourth Precept — False Speech
Original text: 佛告诸比丘。吾以种种呵妄语。赞叹不妄语者。乃至戏笑尚不应妄语。何况故妄语。是中犯者。若优婆塞不知不见。过人圣法。自言我是罗汉向罗汉者。犯不可悔。若言我是阿那含。斯陀含。若须陀洹乃至向须陀洹。若得初禅。第二禅。第三禅。第四禅。
Explanation: The Buddha told the bhikṣus: I have used various words and similes to reproach those who speak falsely and to praise those who do not speak falsely and are honest. Every sentient being should not speak falsely even when joking with one another, let alone speak falsely deliberately—this must not be transgressed even more so. As for one who transgresses the precept against false speech: if an upāsaka (or upāsikā) who has received the five precepts does not know and has not seen that he has manifested saintly states surpassing ordinary people, such as those of an arhat, yet tells others that he is an arhat-to-be or an arhat, he commits an unpardonable offense. Likewise, if an upāsaka says that he is an anāgāmin, a sakṛdāgāmin, a srotāpanna, or a srotāpanna-to-be, he commits an unpardonable offense. If an upāsaka says that he has attained the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna, he commits the unpardonable offense of great false speech.
Original text: 若得慈悲喜舍无量心。若得无色定。虚空定。识处定。无所有处定。非想非非想处定。若得不净观。阿那般那念。诸天来到我所。诸龙夜叉。薜荔毗舍阇。鸠槃荼罗刹来到我所。彼问我。我答彼。我问彼。彼答我。皆犯不可悔。若本欲言罗汉。误言阿那含者。犯中可悔。余亦如是犯。
Explanation: If an upāsaka says that he has attained the four boundless minds of loving-kindness, compassion, joy, and equanimity, or says that he has attained the formless concentrations, has attained the concentration on infinite space, has attained the concentration on the realm of infinite consciousness, has attained the concentration on the realm of nothingness, or has attained the concentration on the realm of neither perception nor non-perception, when in fact none of this is true, he commits an unpardonable offense in each case. If he says that he has accomplished the contemplation of impurity or the mindfulness of ānāpānasati, when in fact he has not, he commits an unpardonable offense.
If he says that heavenly beings have come to my dwelling, that dragons, yakṣas, gandharvas, piśācas, kumbhāṇḍas, and rākṣasas have come to my dwelling and conversed with me—they asked me questions and I answered them, or I asked them questions and they answered me—all such false speech constitutes an unpardonable offense. If he originally intended to say that he is an arhat but mistakenly said that he is an anāgāmin, he commits a middling pardonable offense. If he mistakenly says he is a sakṛdāgāmin of the second fruit or a srotāpanna of the first fruit, likewise he commits either an unpardonable offense of false speech or a middling pardonable offense of false speech.
Deliberate great false speech constitutes an unpardonable offense; non-deliberate great false speech constitutes a pardonable offense, and sincere repentance can eliminate the offense of great false speech. The offense of great false speech is divided into three degrees: superior, middling, and inferior. The superior degree is an unpardonable offense; the middling and inferior degrees are pardonable offenses. The inferior degree, with sincere repentance, can be completely eliminated; the middling degree, even with repentance, may not necessarily be completely eliminated; for the superior degree, repentance is of no use—the offense of false speech cannot be eliminated.
Original text: 若优婆塞。人问言。汝得道耶。若默然。若以相示者。皆犯中可悔。乃至言。旋风土鬼来至我所者。犯中可悔。
若优婆塞实闻而言不闻。实见而言不见。疑有而言无。无而言有。如是等妄语。皆犯可悔。若发心欲妄语。未言者犯下可悔。言而不尽意者。犯中可悔。若向人自言得道者。便犯不可悔。若狂若心乱。不觉语者。无犯。
Explanation: If an upāsaka is asked by someone: "Have you attained the Path?" and the upāsaka, who clearly has not attained the Path, remains silent without explaining, or indicates through signs that he has attained the Path, he commits a middling pardonable offense in both cases. Even falsely saying that whirlwind earth spirits have come to my dwelling constitutes a middling pardonable offense.
If an upāsaka has actually heard something but says he has not heard it, has actually seen something but says he has not seen it, clearly doubts that something exists but says it does not, or suspects that something does not exist but says it does—all such false speech constitutes a pardonable offense.
If one forms the intention to speak falsely but has not yet said it aloud, one commits an inferior pardonable offense; after saying it aloud but not having finished expressing the full meaning, one commits a middling pardonable offense. If one tells others that one has attained the Path when in fact one has not, one commits an unpardonable offense. If one is insane or mentally deranged and is not aware of what one is saying, one does not commit the offense of false speech.
