I'm a writer, and I tend to write parts of factual information, such as insights or impressions, mixed with other fictional aspects. Therefore, I am worried about what constitutes a lie, and what isn't. My intention is never to deceive, but I feel others may gather things in my writings that I didn't mean, or that are untrue. They could easily conclude stuff which isn't factual through them.

What are your thoughts? Thanks.

Edit: I make many claims in my writings, grandiose or vast claims, which I cannot be truly certain of. Yet, I don't mean them to be taken literally. I'm unsure what is considering lying, or pride, or boasting: is fiction really a realm wherein these things are considered, or is fiction free of judgment? Thanks.


As long as you do not make claim of function being non fiction then you are OK.

For something to be a lie the following conditions must be fulfilled.

i) The statement must be untrue.

ii) There must be an intention to deceive.

iii) An effort must be made to deceive.

iv) The other person must know the meaning of what is expressed.

Souce: FIVE PRECEPTS (PACASILA) at https://www.urbandharma.org

In writing non fiction, you would not be having the second condition as you would know and also making know this is fiction.


It's good that Eggman feels that such might be not good for one self and for others and it's always good to follow ones conscious and rejoice in ones sacrify less would do.

Precepts are simple and straight and not telling the truth rather suggesting lies, how could one feel comfortable a long time. To speak very straight forward: especially when written in words and people might fall into the pitfall.

Think when years later one might come to the insight "it's not good, it could cause others harm, it was not good that I used such to just earn this or that", how difficult to cover them all so that nobody would fall into.

Sometimes, and that is the reason why not often talked about, certain truth in regard of livelihood can make one troubled but also released if having found certain doubts by oneself. In this regard this Sutta about an actor in doubt might be useful, since it is not so far away in kind and way of livelihood:

Talaputa Sutta: To Talaputa the Actor

(Note: This is a gift of Dhamma and not meant for commercial purposes or other wordily gains)


The fourth precept on musavada (lying) in Buddha Dhamma includes all abuses done my speech, including harsh speech, slandering, and gossip which will harm oneself and others. Thus the fourth precept encompasses all four akusala kamma done with speech.

The Buddha said, “cetana ham Bhikkave kamman vadami“. Thus, what determines the type of kamma is the cetana. Cetana is translated sometimes as “intention” and other times as “volition”. “Intention” is one of the dasa akusala in the case of an akusala kamma. Intentions vary. For example, one may lie about something because of greed (lobha); another person may tell the same lie because of hate (dosa); the consequences are worse for the latter.

The greatest negative consequences that one will reap when writing on Dhamma is when one “explains not-Dhamma as ‘Dhamma’ … Dhamma as ‘not-Dhamma’ … not-Vinaya as ‘Vinaya’ … Vinaya as ‘not-Vinaya’ … Buddha has described in Sangha Bedha Sutta (AN – in the sixth book) that this is what is meant by Sangha Bedha – an Anantariya kamma that is one of the five heinous deeds which certainly bear results after death (as one is misleading another in this dhamma path).

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