梵網經菩薩戒本疏 3.24

3.24

第九、對治行者，理實此中通離四過，但妄語為初，故偏舉耳。《十地經》中二地菩薩具離四失，故彼經云：「離於妄語，常作實語、諦語、時語。是菩薩乃至夢中不起覆見、忍見，無心欲作誑他語，何況故妄語？」又「離於兩舌，無破壞心、不恐怖心、不惱亂心。此聞不向彼說此壞故；彼聞不向此說彼壞故。不破同意者，己破者不令增長。不憙離別心，不樂離別心，不樂說離別語，不作離別語，若實若不實。」又「離於惡口，所有語言侵惱語、麁橫語、苦他語、令他瞋恨語、現前語、不現前語、不斷語、鄙惡語、不喜聞語、不悅語、嗔惱語、心火能燒語、心熱惱語、不愛語、不樂語、不善自壞身亦壞他人語，如是等語皆悉捨離。所有語言美妙悅耳，所謂潤益語、軟語、妙語、憙聞語、樂聞語、入心語、順理語、多人愛念語、多人憙樂語、和悅語、心遍憙語、能生自心他心歡喜敬信語，常說如是種種美妙語。」又「離於綺語，常善思語、時語、實語、義語、法語、順道理語、毘尼語、隨時籌量語、善知心所樂語。是菩薩乃至戲笑尚不綺語，何況故作綺語？」解云：具釋此文，如《十地論》第四卷中應知。又言覆見、忍見者，俱約心、約境。語有八種犯不犯。言四犯者，一、實有報言無，二、實無報言有，此二心境俱違。三、實有謂無報言有，四、實無謂有報言無，此二違心不違境，俱約違自見心，故云覆見等也。反此四種，則為非非犯。非犯四中，前二如想亦如事，後二如想不如事，竝可知。又《金剛般若功德論》四語中云云檢耳。

Ninth, counteractive practice: in truth, this broadly abstains from all four vocal faults, but because false speech is the primary one, it is singled out. In the Daśabhūmika Sūtra, bodhisattvas of the second ground are fully free from the four faults. Hence that sūtra states: 'Free from false speech, always speaking truthful words, factual words, timely words. This bodhisattva, even in dreams, does not give rise to concealed views or tolerant views, and has no intention to speak words deceiving others, much less deliberate false speech.' Furthermore: 'Free from divisive speech, having no intention to destroy, no intention to terrify, no intention to disturb. What is heard here is not spoken there to destroy this; what is heard there is not spoken here to destroy that. Not breaking up those who agree, and not causing further rift among those already broken up. Not delighting in separation, not enjoying separation, not fond of speaking words of separation, and not uttering words of separation, whether true or untrue.' Furthermore: 'Free from harsh speech, all words that are encroaching and disturbing, coarse and abusive, painful to others, arousing anger and hatred in others, spoken to their face, spoken behind their back, ceaseless words, base and evil words, unpleasant to hear, disagreeable, angry and vexing, words capable of burning like mental fire, words causing mental fever and distress, unlovely, joyless, unwholesome words that destroy oneself and also destroy others—all such words are completely abandoned. All words spoken are exquisite and pleasing to the ear, namely moistening and beneficial words, gentle words, wonderful words, delightful to hear, pleasing to hear, heart-penetrating words, reasonable words, words loved and cherished by many, words delightful to many, harmonious and pleasant words, words bringing joy throughout the mind, words capable of generating joy, reverence, and faith in one's own mind and others' minds—always speaking such various exquisite words.' Furthermore: 'Free from frivolous speech, always speaking well-considered words, timely words, truthful words, meaningful words, Dharma words, words conforming to reason, vinaya words, words weighed according to the time, words well knowing what the mind delights in. This bodhisattva does not speak frivolously even in jest, much less deliberately engage in frivolous speech.' Explanation: for a full explanation of this passage, one should consult the fourth fascicle of the Daśabhūmikasūtra-śāstra. Furthermore, regarding 'concealed views and tolerant views,' both are stated in terms of the mind and the object. In speech, there are eight kinds of offenses and non-offenses. The four offenses are: 1. It truly exists, yet one reports it as absent; 2. It is truly absent, yet one reports it as existing—these two run contrary to both mind and object. 3. It truly exists, but one thinks it is absent and reports it as existing; 4. It is truly absent, but one thinks it exists and reports it as absent—these two run contrary to the mind but not to the object. Both are based on contradicting one's own conceived view, hence called 'concealed views' and so forth. Contrary to these four kinds are the non-offenses. Among the four non-offenses, the first two correspond to both conception and fact, while the latter two correspond to conception but not fact; all can be known accordingly. Furthermore, one should examine the discussions under the four kinds of speech in the Vajracchedikā-prajñāpāramitopadeśa.