大毘盧遮那成佛經疏 18.5

18.5

次持不妄語戒。盡形存活因妄語，持不妄語戒當盡形壽（迴文向上）。設為活命因故，不應妄語，即成欺誑佛菩提。祕密主！是名菩薩住最上大乘。若妄語者，越佛菩提。是故祕密主！此法門應如是知。捨妄語業所不應為，是名欺誑諸佛菩提。祕密主！菩薩最上大乘，若妄語者，越失佛菩提。祕密主！法門應如是知，不捨實語。此第四戒也。活命因者，即是種種名利事等。或因餘飲食衣服囚禁苦厄如是等，如作妄語即身命存，不作即有待之形將不存立，故名活命緣也。菩薩有如是因緣，爾時尚不生一念欲誑他心，況起方便耶？然略說有八非聖語、八賢聖語，謂不見言見、不聞觸知而言聞觸知、見言不見，及聞觸知而言不聞不觸不知，是八非聖語也。反此即名八賢聖語。謂見言見。餘三亦爾。不見言不見、餘三亦爾，如毘尼說也。五分大妄語戒有，若菩薩如是犯者，即是謗佛菩提。何以故？菩提者即是一向實義，而今此乃妄誑之因，正與彼相背，故名破菩提也。復次如來無量劫修諦誠故，所可言說人皆信受，乃至說不可思議法，非彼心量所行難信難解，以佛無量劫誠實故，人亦信之。今菩薩而誑眾生，即是生彼誑法因緣，亦是破菩提也。是故菩薩住此最上大乘地真言之行，不得生一念誑他之心及彼種種緣，具如律說其相。若違犯，即是越佛菩薩也。此亦合有隨類方便語，文無略也。如菩薩戒大本中說：有一女人殺害父母。作此無間業已，自念：「我此惡業決定入無間獄。極惡已成，更有何等善法來近我耶？」以此因緣故，更不改過修善，但靜然而住拱手待罪。菩薩種種勸之令懺悔修善，乃至告語：「大乘法中有方便可滅此罪。」終不信受。菩薩生大悲心，又化作婦人投彼止宿，因自說：「我亦作如是業。」彼婦人自念：「餘人亦有作此事耶？我今得伴，可共同止。」如是多時，彼化人漸以方便，欲共改悔行善。而不從彼說，謂言：「汝必欲作，便可作之。然我自念終無益也。」彼化人即於彼同住中，示行善事漸獲法利，具大神通而示見之。告言：「我今行善，先罪已滅，今得此法。若法罪不滅，何由能獲如是事耶？」彼生希有心，言：「彼與我同犯。彼尚能除，我何不作？」因與同行。菩薩方便化之，罪垢得除，漸入佛法。此即是菩薩慧方便故，能如是持戒，非二乘世人共也。又《僧伽吒經》說：有一大夫，其妻艶麗婉美尤相愛重。後時命過，情不能捨，恒負之而行，乃至枯朽而不肯棄。菩薩化之不得，因化作一婦人，亦負一夫，云：「此人我所愛念。而命終盡，情不能割，故恒負之。」彼念言：「此則我伴，與我同事。」因共止住。後時菩薩伺彼方便，即棄彼二屍於恒河水。婦人及彼覓屍，欻皆不得，便歎怨云：「我等負之乃至枯朽。今見異伴，遂相與結愛而棄我等，當知其情不可保也。鬼尚如此，況生存乎。」彼見此事，戀心頓息，即發心厭欲修道。菩薩有此慧方便故欺狂，非是惡心而作也。

Next is keeping the precept against false speech: [The sūtra says,] "Through false speech for the purpose of maintaining life throughout one's days, / One should keep the precept against false speech throughout one's entire lifespan (reading the syntax in reverse order). / Even for the sake of preserving one's life, one should not engage in false speech; / To do so is to deceive the bodhi of the buddhas. / Lord of Secrets! This is called the bodhisattva abiding in the supreme Great Vehicle. / If one speaks falsely, one transgresses the bodhi of the buddhas. / Therefore, Lord of Secrets! / This Dharma gateway should be understood in this manner: / Abandoning deeds of false speech which ought not to be done; / This is called not deceiving the bodhi of all buddhas. / Lord of Secrets! For the bodhisattva in the supreme Great Vehicle, / If one speaks falsely, one transgresses and loses the bodhi of the buddhas. / Lord of Secrets! This Dharma gateway should be understood in this manner: / Not abandoning truthful speech." This is the fourth precept. "For the purpose of maintaining life" refers to matters such as various types of fame and gain, or on account of food and drink, clothing, imprisonment, distress, and hardship of such kinds. If one were to speak falsely, one's physical life would be preserved; if one were not to do so, one's contingent body would not survive. Hence it is called "reasons for maintaining life." Even if a bodhisattva faces such circumstances, at that time they do not give rise to a single thought of wanting to deceive another, much less apply skillful means to do so. Generally speaking, there are eight unnoble expressions and eight noble expressions: namely, saying one has seen when one has not seen; saying one has heard, felt, or known when one has not heard, felt, or known; saying one has not seen when one has seen; and saying one has not heard, felt, or known when one has heard, felt, or known. These are the eight unnoble expressions. The reverse of these are called the eight noble expressions: namely, saying one has seen when one has seen (and the other three likewise), and saying one has not seen when one has not seen (and the other three likewise), as explained in the Vinaya. As for the major precept against false speech in the fivefold division [of precepts], if a bodhisattva violates it in this way, it constitutes slandering the bodhi of the buddhas. Why is this? Bodhi is strictly the real meaning, whereas this is the cause of deceit and falsehood, running directly counter to it; therefore it is called "destroying bodhi." Furthermore, because the Tathāgata has cultivated truthfulness and sincerity for immeasurable kalpas, whatever he speaks is accepted with faith by all people. Even when he expounds inconceivable dharmas that are beyond the reach of their ordinary minds, hard to believe and hard to understand, because of the Buddha's truthfulness for immeasurable kalpas, people also believe them. Now, if a bodhisattva deceives sentient beings, that constitutes producing the conditions for their deceiving the Dharma, which also destroys bodhi. Therefore, a bodhisattva who abides in this supreme Great Vehicle stage of mantra practice must not give rise to a single thought of deceiving another or produce its various conditions. The marks are fully explained in the Vinaya; if one transgresses, one falls away from the Buddhas and Bodhisattvas. Here too there should be skillful-means speech adapted to their category, which is omitted in the text. As expounded in the Great Text on Bodhisattva Precepts: There was a woman who killed her father and mother. Having committed this unpardonable karma, she thought to herself, "Because of this evil karma of mine, I will definitely enter the unpardonable hell. Since this ultimate evil has already been committed, what wholesome Dharma could ever approach me?" For this reason, she would no longer reform her faults and cultivate the good, but merely sat silently with folded hands awaiting punishment. The bodhisattva used various means to encourage her to repent and cultivate goodness, even telling her, "In the Mahāyāna teachings there are skillful means capable of extinguishing this sin." Yet she never accepted it with faith. The bodhisattva generated great compassion and miraculously transformed himself into a woman who went to lodge with her, saying of her own accord, "I too have committed such deeds." That woman thought to herself, "Have others committed this deed as well? Now that I have a companion, we can dwell together." After a long time passed in this manner, that transformed person gradually used skillful means, wishing to repent and cultivate goodness together with her. But she would not follow her words, saying, "If you definitely wish to do so, then go ahead; but I think to myself that in the end it will be of no benefit." Thereupon, that transformed person, while dwelling together with her, showed herself performing wholesome deeds, gradually obtaining the benefits of the Dharma, and displaying great spiritual penetrations for her to see, telling her, "Now that I cultivate goodness, my former sins have been extinguished and I have now attained this Dharma. If the sinful karma could not be extinguished through the Dharma, how could I have achieved such things?" The woman gave rise to a feeling of wonder, saying, "She committed the same offense as I did. Since she was able to eliminate it, why should I not do so?" Consequently, she practiced together with her. The bodhisattva used skillful means to transform her; the defilement of her sins was eliminated, and she gradually entered the Buddha-Dharma. This is how, by virtue of wisdom and skillful means, a bodhisattva can uphold the precepts in this way, which is not shared by the two vehicles or worldly people. Furthermore, the Saṃghāṭa-sūtra explains: There was a gentleman whose wife was charming, graceful, and exceptionally beloved by him. Later, when she passed away, his affection could not let go, and he continually carried her corpse as he walked, even when it dried up and decayed, refusing to discard it. The bodhisattva, unable to convert him, transformed himself into a woman who also carried a man's corpse, saying, "This person was my beloved. Although his life has ended, my affection cannot be severed, and so I continually carry him." The man thought to himself, "This person is my companion, doing the same thing as I am." Consequently, they lived together. Later, the bodhisattva watched for a skillful opportunity and threw both corpses into the Gaṅgā River. When the woman and the man searched for the corpses, they suddenly could find neither, and she lamented resentfully, "We carried them even until they dried up and decayed. Now that they have encountered another partner, they have formed an attachment to each other and abandoned us. One must understand that affection cannot be relied upon! If even ghosts are like this, how much more so the living?" Seeing this matter, the man's longing immediately ceased, and he gave rise to the aspiration to revile desire and cultivate the path. Because the bodhisattva possesses such wisdom and skillful means, he practiced deceit; it was not done with an evil mind.