[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 35.11 # 大方廣佛華嚴經疏 35.11 大方廣佛華嚴經疏 35.11 - **Language:** Classical Chinese ### [35.11](https://indike.org/pramana/in.bauddha.taisho.1735.35.11) 第四離妄語。違想背心，名之為妄。別中分二：初對治離、後「乃至」下果行離。今初對治，即是因離。不別明因，何者？有二義故。一無外事故，謂無刀杖妻財之外事，故無受畜因。二無異因故，謂但用誑他，思心即妄語因，無別貪等以為異因。異因即起因，故離彼誑心即成實語，實語即是誑心對治故。對治離即是因離，不同身三故。身三各具三離，口四唯二，意三唯一。文中言實語者，隨心想故，謂縱實不見，而心謂見而言見者，亦名實語。真語者，審善思量如事真故，謂由心思與事相似，稱此而言。若唯稱事而不稱心，亦名妄語，故加善思量。言時語者，論云「知時語，不起自身他身衰惱事故。」謂心事雖實，而迴改見時，或令自他而有衰惱。今菩薩朝見言朝、暮見言暮，故曰知時。晉經名隨，亦順時義。二果行離中，亦以細況麁，夢中是細，故犯是麁。此言覆藏之語者，論經云不起覆見、忍見。《婆沙》云「覆相妄語名為覆見，覆心妄語名為忍見。」謂實見事，心謂見，言不見，此謂覆己所見事相，此翻真語。若實不見，心生見想，誑言不見，於事雖實、於見有違，名為忍見，忍却己所見故，此翻實語。夢中眼見，但是智見。 > Fourth, abstaining from false speech. Violating what one conceives and going against one's own mind is termed false. Under the particulars, it is divided into two: first, abandoning through the antidote; second, from "even down to" onward, abandoning in fruition and act. Now, the first, the antidote, is itself abandoning the cause. Why is the cause not explained separately? Because of two senses. First, because of the absence of external objects: meaning there are no external objects such as knives, staves, wives, and wealth, and thus there is no cause of receiving and accumulating. Second, because of the absence of a distinct cause: meaning merely using deception of others, the intending thought is itself the cause of false speech, and there is no separate greed and so forth to serve as a distinct cause. A distinct cause is an arising cause; therefore, abandoning that deceiving mind itself constitutes true speech, and true speech is precisely the antidote to the deceiving mind. Hence abandoning through the antidote is itself abandoning the cause, unlike the three \[actions\] of the body. The three bodily actions each possess the three abandonments; the four vocal actions have only two, and the three mental actions have only one. In the text, to speak of "true speech" is because it conforms to the mental conception; meaning even if one genuinely did not see, yet the mind conceives seeing and one says one saw, this is also called true speech. "Genuine speech" means thoroughly and well reflecting in accord with the reality of the matter, meaning that because thought and the matter are similar, one speaks to match it. If one only matches the matter but does not match the mind, it is also called false speech; hence "well reflecting" is added. Speaking of "timely speech," the treatise says: "Speaking knowing the time, without giving rise to matters of decline and affliction for one's own body or another's body." Meaning although the mind and the matter are real, yet altering the time of seeing might cause decline and affliction to oneself or another. Now the bodhisattva, seeing in the morning, says morning; seeing in the evening, says evening; hence it is called knowing the time. The Jin sūtra calls it "conforming," which also carries the meaning of following the time. Second, in abandoning in fruition and act, the subtle is also used to illustrate the coarse: \[falsehood\] in a dream is subtle, and an intentional violation is coarse. Here, "concealing words" refers to what the Śāstra Sūtra calls not giving rise to concealing views or withstanding views. The Vibhāṣā says: "False speech that conceals the appearance is called concealing view; false speech that conceals the mind is called withstanding view." Meaning having actually seen the matter, the mind conceives seeing it, but says one did not see it; this is concealing the appearance of the matter one saw, and is the opposite of genuine speech. If one did not actually see it, but a conception of seeing arises in the mind, and one deceitfully says one did not see it, though true to the matter, it contradicts what was seen; this is called withstanding view, because one withstands and rejects what one saw; this is the opposite of true speech. Seeing with the eye in a dream is only a vision of cognitive awareness. > — English (machine translation) (machine translation) - [Previous: 35.10](https://indike.org/pramana/in.bauddha.taisho.1735.35.10) - [Next: 35.12](https://indike.org/pramana/in.bauddha.taisho.1735.35.12) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.11) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.11](https://indike.org/pramana/in.bauddha.taisho.1735.35.11) · Pramāṇa