四分比丘戒本疏 1.29

1.29

第四、大妄語戒，文有七句：一、容犯人。二、「實無所知」者，於三慧中修慧所攝，無問世間及出世間、有漏無漏，各有加行無間解脫及勝進道，四道勝境皆謂所知。今無所知，顯有凡法、無勝法也。三、「自稱言我得上人法」者，對他人境妄稱勝法。文有三節：一總標，謂證勝法，故名上人法。二別開，如文。「我已入聖智」者，出世無漏法也。「勝法」者，世間有漏修慧所攝法也。三顯證，如文。「我知是」者，加行無間俱名為知也。「我見是」者，解脫勝進並名為見也。四、「彼於異時」已下，自言陳首，望欲自清也。妄語之後，異時之中有此首也。

Fourth, the precept against great false speech: the text has seven phrases. First, the person capable of committing the offence. Second, 'having no actual knowledge' pertains to the wisdom arisen from cultivation among the three kinds of wisdom. Whether mundane or supramundane, with outflows or without outflows, each has the paths of preparation, immediate application, liberation, and superior advancement; the superior objects of these four paths are all called 'what is known'. Now, 'having no knowledge' indicates that one possesses ordinary states and lacks superior states. Third, 'claiming oneself to have attained the state of a superior person' means falsely claiming superior states before another person. The text has three sections: (1) The general designation: realizing superior dharmas is called 'the state of a superior person'. (2) The specific enumeration, as in the text: 'I have entered noble knowledge' refers to supramundane dharmas without outflows. 'Superior dharmas' refers to mundane dharmas with outflows subsumed under the wisdom arisen from cultivation. (3) Showing realization, as in the text: 'I know this' refers to both the preparatory and the immediate paths, which are called 'knowing'. 'I see this' refers to both the liberation path and the path of superior advancement, which are called 'seeing'. Fourth, from 'he at a later time' onward, he confesses and repents on his own, hoping to purify himself. After the false speech, at a later time this confession occurs.