天台菩薩戒疏 1.41

1.41

第四、大妄語戒。未得謂得，誷聖誑凡，惑動時俗，抂招名利，故得重罪。別具五緣：一、是眾生，二、對有情想，三、起欺誑心，四、說過人法，五、前人領解，便犯，關緣結輕。就文為三：初、標名制令止惡，次、制令行善，三、舉過結犯。初文亦三：初、明犯事，次、明成業，三、舉輕況重。初言自妄語者，若言得四果、八人、見地已上，乃至六根清淨初住已上，次位得重。若說得五停、念處、煖、頂、忍、世第一、乾慧地諸方便位，既是凡法，但犯輕垢。二、教人者，教人說得聖之法，名利屬他，但犯輕垢。若教他說已為聖，犯重。方便妄語者，假詑異事，令他生於聖人之解，如云「我今日不入初地定」等，故云方。次文中內起誑心為因，外希名利為緣，巧設方便為法，常懷此事為業。三、「乃至」下舉輕況重，即小妄語，如云「誰得不淨觀」，於眾中起，名身妄語。暗問不聲，名身妄語。明問無對，名心妄語。不說得聖，並結輕垢。次、制令行善中，言「正語正見」者，以中道心如事如想，知言見自行勸他，故云「常生」及「亦生」等。三、舉過結犯，非正名邪，通於大小妄語。今從大妄大邪，故結犯也。

Fourth, the precept against great false speech. Claiming to have attained what one has not attained, deceiving the sages and misleading ordinary people, deluding and unsettling worldly folk, and wrongfully seeking fame and gain—for these reasons it incurs a major offence. It specifically possesses five conditions: 1. It is a sentient being; 2. Having the thought of a sentient being; 3. Giving rise to a deceptive mind; 4. Speaking of superhuman dharmas; 5. The other person understands. When these are fulfilled, it constitutes an offence; when a condition is lacking, it is accounted a minor [offence]. Regarding the text, there are three parts: first, stating the title and enjoining the cessation of evil; next, enjoining the practice of good; third, presenting the fault and declaring the offence. The first part also has three aspects: first, explaining the matter of violation; next, explaining the completion of the karma; third, adducing the minor to illustrate the major. First, regarding 'himself engages in false speech': if one claims to have attained the four fruits, the eight persons, or the ground of seeing and above, up to the purity of the six faculties, or the first abodement and above, these stages incur a major offence. If one speaks of having attained the stages of the five stops, the stations of mindfulness, heat, summit, patience, supreme worldly dharma, the ground of dry wisdom, and other expedient stages, since these are ordinary dharmas, one incurs only a minor defilement. Second, regarding instructing others: instructing others to speak of having attained sagely dharmas, because the fame and gain belong to the other person, incurs only a minor defilement. If one instructs another to say that oneself is a sage, it constitutes a major offence. Expedient false speech refers to falsely relying on unusual matters to cause others to understand one as a sage, such as saying 'Today I will not enter the samādhi of the first ground' and so forth; hence it is called expedient. Next, in the text: inwardly generating a deceptive mind is the cause; outwardly seeking fame and gain is the condition; skillfully contriving expedients is the method; constantly harbouring this matter is the karma. Third, from 'and even' onward, adducing the minor to illustrate the major: that is, minor false speech. For example, asking 'Who has attained the contemplation of impurity?' and standing up in the assembly is called bodily false speech. Asking secretly without making a sound is called bodily false speech. Asking openly without receiving an answer is called mental false speech. As long as one does not speak of having attained sagehood, all are accounted minor defilements. Next, in enjoining the practice of good: regarding 'right speech and right view', using a Middle Way mind, in accord with facts and in accord with thought, knowing speech and view, one practices oneself and encourages others; hence it says 'always generate' and 'also generate' and so on. Third, in presenting the fault and declaring the offence: what is not right is termed wrong, which applies generally to both great and minor false speech. Here, following upon great false speech and great wrongness, the offence is concluded.