金光明經文句 1.29

1.29

復次不見言見、見言不見，名事妄語。法門解者，未得謂得、未證謂證，名為妄語。妄語多種，諸欲求時苦、得時多怖畏、失時懷憂惱，諸欲無樂時。凡夫癡人於下苦中橫生樂想，竪我慢幢、打自大鼓，謂色即是我、我即是色，色中有我、我中有色，執有與無鬪、執無與有鬪，依止斷常，起六十二戲論，破慧眼，不見於真實，增見長諸非，吾我毒甚盛，備口四過，略標妄語爾。三十三天黃葉生死謂是真金，非想自地具細煩惱謬計涅槃，此非妄語，誰是妄語邪？二乘之人競執瓦礫歡喜持出，生滅度想，生實未盡，寧得滅度？生安隱想，所作未辦，寧得安隱？《淨名》云「佛為增上慢人，說離淫怒癡名為解脫，其實未得一切解脫。」未得謂得，豈非妄語邪？佛為別教人以四門說實相，執於一有隔礙三門，乃至執非有非無而隔有無。夫實相者，言語道斷、心行處滅，云何以字字於無字？云何以數數於無數？豈非妄語邪？圓人如實而觀、如實而說。如實觀者，非內觀得是解脫，非外觀、非內外觀、非離內外觀，亦不以無觀得是解脫。如實說者，一切實、一切不實、一切亦實亦不實、一切非實非不實，如是皆名諸法實相。經言「諸佛皆實語，佛語實不虛。能以一妙音，遍滿三千界，隨意之所至，隨諸眾生類，各各皆得解。」即是以佛道聲令一切聞也。圓人亦有妄語法門，無車說車誘戲童子，無樂說樂止彼啼兒。若有眾生因虛妄說得利益者，佛亦妄說。經言「我是貪欲尸利、我是瞋恚尸利、愚癡尸利，然實非也。我是天是人，實非天人。我是龍鬼，實非龍鬼。將虛以出虛，令有不虛爾。」前諸行淺近隘塞。圓行深遠，夷坦無礙，經異會同，故能如此，是名究竟持不妄語戒也。

Furthermore, saying one has seen what one has not seen, and saying one has not seen what one has seen, is called phenomenal false speech. Explained as a Dharma gateway: claiming to have attained what one has not attained, and claiming to have realised what one has not realised, is called false speech. There are many kinds of false speech. All desires bring suffering when sought, much dread when obtained, and grief and distress when lost; there is no time of joy in all desires. Deluded ordinary people groundlessly conceive notions of pleasure within base suffering, erecting the banner of arrogance and beating the drum of self-conceit, asserting that form is the self, the self is form, form is within the self, and the self is within form; clinging to existence to fight against non-existence, and clinging to non-existence to fight against existence; relying on annihilationism and eternalism, they give rise to the sixty-two kinds of conceptual proliferation, destroying the wisdom eye, not seeing the truth, increasing views and growing all errors, their poison of 'I' and 'mine' being exceedingly potent. Being replete with the four oral faults, this is briefly indicated here as false speech. In the Heaven of the Thirty-Three, regarding yellow leaves of birth-and-death as genuine gold, and in the stage of neither-perception, having subtle afflictions oneself yet erroneously reckoning it as nirvāṇa—if this is not false speech, what is false speech? People of the two vehicles vie to clutch tiles and gravel, joyfully carrying them out, conceiving the idea of extinction. When their births are not truly exhausted, how could they attain extinction? Conceiving the idea of security, when what was to be done is not yet accomplished, how could they attain security? The Vimalakīrti-nirdeśa says: 'For people of excessive pride, the Buddha spoke of freedom from desire, anger, and delusion as liberation, but in truth they have not yet attained total liberation.' Claiming to have attained what one has not attained—is this not false speech? The Buddha spoke of the true mark through four gates for people of the distinctive teaching: clinging to existence, they obstruct the three gates, up to clinging to neither existence nor non-existence, thereby obstructing existence and non-existence. Now, regarding the true mark: the path of speech is cut off, and the place of mental activity is extinguished; how could one character-by-character define what is characterless? How could one number-by-number calculate what is numberless? Is this not false speech? The person of the perfect teaching contemplates in accordance with reality and speaks in accordance with reality. Contemplating in accordance with reality: it is not by internal contemplation that one attains this liberation, nor by external contemplation, nor by internal-and-external contemplation, nor by contemplation separate from internal-and-external; nor is it by contemplation without contemplation that one attains this liberation. Speaking in accordance with reality: all is real, all is unreal, all is both real and unreal, and all is neither real nor unreal; all such are termed the true mark of all dharmas. A sūtra says: 'All Buddhas speak true words; the Buddha's words are truly not false. He can, with a single wondrous voice, permeate the three-thousandfold realm; wherever his intention reaches, according with each category of sentient beings, each attains understanding.' This is precisely making all hear through the sound of the Buddha path. The person of the perfect teaching also has the Dharma gateway of false speech: speaking of carts where there are no carts to entice playing children; speaking of joy where there is no joy to stop the crying babe. If there are sentient beings who gain benefit through false speech, the Buddha also speaks falsely. A sūtra says: 'I am the Śrī of lust, I am the Śrī of anger, and the Śrī of delusion, yet in reality I am not. I am deva and human, yet in reality I am neither deva nor human. I am nāga and ghost, yet in reality I am neither nāga nor ghost. Using the false to remove the false, so that the non-false may be attained.' The preceding practices were shallow, narrow, and obstructed. The perfect practice is profound and far-reaching, level and unobstructed, traversing different paths to arrive at the same destination, and therefore capable of this. This is called the ultimate observance of the precept of non-false speech.