[39] Bhikkhus, there are some ascetics and brahmins who are endless equivocators (amarāvikkhepikā). When asked a question on this or that point, they resort to verbal equivocation, to endless equivocation, on four grounds. And owing to what, on account of what, do those honorable ascetics and brahmins, being endless equivocators, when asked a question on this or that point, resort to verbal equivocation, to endless equivocation, on four grounds?
13. (1) Bhikkhus, here some ascetic or brahmin does not understand as it really is (yathābhūta): 'This is skillful (kusala)'; does not understand as it really is: 'This is unskillful (akusala).' The thought occurs to him: 'I do not understand as it really is that this is skillful; I do not understand as it really is that this is unskillful. If, not understanding as it really is that this is skillful, not understanding as it really is that this is unskillful, I were to declare "This is skillful" or were to declare "This is unskillful," that would be false speech on my part; what would be false speech on my part would be vexation for me; what would be vexation for me would be an obstacle for me.' Thus, from fear of false speech, from loathing of false speech, he neither declares 'This is skillful' nor declares 'This is unskillful,' but when asked a question on this or that point, he resorts to verbal equivocation, to endless equivocation: 'I do not take it thus. I do not take it so. I do not take it otherwise. I do not take it that it is not. I do not take it that it is not not.' This, bhikkhus, is the first ground, owing to which, on account of which, some ascetics and brahmins, being endless equivocators, when asked a question on this or that point, resort to verbal equivocation, to endless equivocation.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.