梵網經菩薩戒本疏 3.23

3.23

第八、通局者，先局後通。局者，謂為自起念便犯。《文殊問經》：但起一念妄語想，犯波羅夷。二、通者，為他或有不犯。如《瑜伽戒》云：「又如菩薩為多有情解脫命難、囹圄縛難、刪手足難、劓鼻、刵耳、割眼等難。雖諸菩薩為自命難，亦不正知說於妄語，然為救脫彼有情故，知而思擇，故說妄語。以要言之，菩薩唯觀有情義利，非無義利，自無染心。唯為饒益諸有情故，覆想正知而異說語。是語說時，於菩薩戒無所違犯，生多功德。」

Eighth, scope and limits: first limits, then scope. Limits refers to the fact that merely giving rise to the thought for one's own sake incurs an offense. The Mañjuśrīparipṛcchā Sūtra states: merely giving rise to a single thought of false speech incurs a pārājika. Second, scope: when done for others' sake, there may be cases of no offense. As the Bodhisattvasaṃvara states: 'Furthermore, as when a bodhisattva acts for many sentient beings to liberate them from mortal danger, the danger of imprisonment and fetters, the danger of having hands and feet severed, the danger of noses being cut off, ears sliced, eyes gouged out, and so forth. Although bodhisattvas would not speak falsely with clear awareness even for their own mortal danger, yet in order to rescue and liberate those sentient beings, knowing and deliberating, they intentionally speak falsely. In brief, a bodhisattva only observes what is beneficial to sentient beings and not what is without benefit, being personally free of defiled thoughts. Solely to benefit sentient beings, with clear awareness of concealing conception, they speak words otherwise. When such words are spoken, there is no violation of the bodhisattva precepts, and much merit is generated.'