梵網經菩薩戒本疏 3.21

3.21

第六、輕重者，此過難護，人皆易犯。於中有二：先通、後別。通論有五：一、大妄語，二、小妄語，三、起妄語想。皆前重後輕。四、闕緣無犯。五、方便得福。二、別辨，亦五：一、約境，二、約事，三、約所為，四、約心，五、約言。初中有三：一、誑恩境尊人等，二、多人大眾等，三、於他極惱等。理應更重。二、約事者，亦三：一、約出世法，言得聖等。《多論》云：自言是佛，不成重，以他不信故。二、約淨法，言得禪等。三、約世事不見，言見等。皆前重後輕。三、約所為，有四：一、由妄語得聖名利，及見為功德，常行不息。二、得世名利，廣多無量。三、率爾誑他，於己無益。四、視避免苦，誑他等。皆前重後輕。四、約心者，謂三性心，單雙一合，輕重准前。就惡心中，亦三單、三雙、一合，輕重准之。五、約言者，《十誦》云，或云：我今日不入世定。前人問云：昨日云何？答言：亦不入，犯蘭。皆謂言近相故。或云：我是學人。前人急問：云何名學人？便答言：我是多聞利根禪誦慧者，犯蘭。若言無漏學者，重。或言：我是無學，乃至答言：懈怠不學，蘭。說聖無學，重。解云：依此宗，准輕重可知。又釋：依《十住論》第八卷〈調伏心品〉，以五種分別妄語輕重。彼論云：「以眾生分別故、事分別故、時分別故、五眾分別故、住處分別故，則有輕重。雖輕妄語，習久則重，重能失菩提心。一、眾生分別者，斷善根邪見者及餘深煩惱者，是則為重。二、事分別者，若說過人法及破僧是。三、時分別者，出家人妄語則重。四、五眾分別者，如波羅夷、僧伽婆尸沙罪則重。五、住處分別者，僧中妄語，若證則重。」解云：此亦文顯可知。餘戒亦准此五種應知。

Sixth, relative gravity. This fault is difficult to guard against, and people easily violate it. In this, there are two parts: first general, and then specific. Broadly speaking, there are five: first, great false speech; second, minor false speech; third, giving rise to the thought of false speech—all being major before and minor after; fourth, lacking conditions and thus committing no offense; fifth, gaining merit through the expedient means. Second, discerning specifically, there are also five: first, in terms of the object; second, in terms of the matter; third, in terms of the motive; fourth, in terms of the mind; fifth, in terms of the words. Under the first, there are three: first, deceiving objects of gratitude such as venerable persons; second, many people such as a great assembly; third, causing extreme distress to others and the like—logically these should be even graver. Second, in terms of the matter, there are also three: first, in terms of supramundane dharmas, claiming to have attained sagehood and the like. The Mahāvibhāṣā states: Claiming oneself to be a Buddha does not constitute a major [offense], because the other person will not believe it. Second, in terms of pure dharmas, claiming to have attained dhyāna and the like. Third, in terms of mundane matters, not having seen yet saying one saw, and the like. All are major before and minor after. Third, in terms of the motive, there are four: first, obtaining fame and gain of a sage through false speech, seeing it as virtuous, and practicing it constantly without stopping; second, obtaining mundane fame and gain in immeasurable abundance; third, deceiving others on impulse without personal benefit; fourth, deceiving others in order to escape suffering. All are major before and minor after. Fourth, in terms of the mind, that is, the minds of the three natures, taken singly, doubly, or all combined; their relative gravity is determined as before. Within the unwholesome mind, there are also three single, three double, and one combined; their relative gravity should be judged accordingly. Fifth, in terms of words: the Daśabhāṇavāra states, someone might say, 'Today I did not enter mundane samādhi.' The other person asks, 'What about yesterday?' They answer, 'Neither did I then'—this incurs a sthūlātyaya, all because the words closely resemble [the claim of attainment]. Or someone might say, 'I am a trainee (śaikṣa).' The other person urgently asks, 'What do you mean by trainee?' They then answer, 'I am of extensive learning, sharp faculties, reciting dhyāna, and possessed of wisdom'—this incurs a sthūlātyaya. If one claims to be a trainee of the undefiled [path], it is major. Or one says, 'I am an aśaikṣa,' even answering, 'I am lazy and do not learn (śaikṣa)'—sthūlātyaya. If one claims to be a noble aśaikṣa, it is major. Explanation: according to this tradition, the minor and major [gravity] can be known by inference. Another explanation: according to the 'Chapter on Taming the Mind' in the eighth fascicle of the Daśabhūmika-vibhāṣā, the gravity of false speech is distinguished by five kinds. That treatise states: 'Because of distinction of sentient beings, distinction of matters, distinction of time, distinction of the five assemblies, and distinction of dwelling place, there are minor and major [offenses]. Although it may be minor false speech, if practiced for a long time it becomes major, and when major it can cause the loss of bodhicitta. 1. Distinction of sentient beings: toward those who have severed roots of goodness, those with wrong views, and others with deep afflictions, it is major. 2. Distinction of matters: if speaking of dharmas exceeding human capacities and creating schism in the Sangha, it is [major]. 3. Distinction of time: false speech by a renunciant is major. 4. Distinction of the five assemblies: offenses such as pārājika and saṃghāvaśeṣa are major. 5. Distinction of dwelling place: false speech within the Sangha, if bearing witness, is major.' Explanation: this text is also clear and readily understood. The other precepts should also be known by reference to these five kinds.