梵網經菩薩戒本疏 3.25

3.25

第十、釋文者，三分同前。初、舉過正制中有三：一、能作犯，謂自作、教人俱重。言方便者，謂假託異事令他別解，謂如上云我今日不入世定等。二、「妄語因」下明所用妄法，自作為因、教他為緣，方便名法、事成為業。又釋：一、內起誑心，二、外為所規，三、巧說妄法，四、常作為業。此四各別犯。釋此四合成一犯，可知。三、「乃至」下所成妄語，於中有三業。初語業中，但六識於六境各有成妄語，今但論眼見，略餘，云「乃至」。身妄語者，如律中有問：誰得羅漢果者，起著脫僧伽梨。有非羅漢，應言著脫。雖不發言，身成妄語。又如《善生經》身作口業者是也。心妄語者，謂虛誑心，亦如上覆見等。二、「而菩薩」下辨所行，菩薩理應自作十種正語，謂如事如想，故云「正語正見」。無損有益，故復云「正」也。及勸他人，亦為此業。三、「而反」下，違制結犯。謂理宜正語，反起邪見、語、業、言，違害至深，故結重罪。又亦教他妄語，他謂為是，是故云「邪見」。恒作此顛倒行，故云「邪見業」。上來四戒，大小乘同犯，名為共戒。自下六種，小乘非重，名不共戒。

Tenth, explaining the text: the three divisions are the same as before. First, in pointing out the fault to establish the formal prohibition, there are three: 1. Capable of committing the offense, meaning that doing it oneself and instructing others are both major. 'Expedient means' refers to relying on a different matter to make another understand otherwise, as mentioned above: 'Today I did not enter mundane samādhi,' and so on. 2. From 'the causes of false speech' onward clarifies the methods of falsehood employed: doing it oneself is the cause, instructing another is the condition, the expedient means is called the method, and the completion of the act is the deed (karma). Another explanation: first, internally giving rise to the mind of deceit; second, externally taking it as what is intended; third, skillfully uttering the methods of falsehood; fourth, habitually practicing it as a deed. These four are distinct offenses. The explanation that these four combine into a single offense may also be known. 3. From 'even' onward refers to the resulting false speech, in which there are three karmas. First, in vocal karma, although the six consciousnesses regarding the six objects each have their own false speech, here only eye-seeing is discussed and the rest are omitted, hence saying 'even.' Bodily false speech: as in the Vinaya, someone asks, 'Who has attained arhatship?' and one gets up to put on or take off the saṃghāṭī robe; if one is not an arhat, responding by putting it on or taking it off constitutes bodily false speech, although no words are spoken. Furthermore, as the Sujāta Sūtra describes, the body performing the action of speech is of this type. Mental false speech refers to the deceptive mind, also like the concealed views mentioned above. Second, from 'yet a bodhisattva' onward distinguishes what should be practiced: a bodhisattva logically ought to personally perform the ten kinds of correct speech, that is, conforming to fact and conforming to conception, hence called 'correct speech and correct view.' Because it brings no harm and provides benefit, it is further called 'correct.' And one also encourages others to engage in this karma. Third, from 'yet on the contrary' onward, violating the prohibition constitutes the offense: although one ought logically to speak correct speech, on the contrary one gives rise to wrong views, speech, karma, and words; because the violation and harm are profound, it is adjudicated as a major offense. Furthermore, one also teaches others false speech, and they consider it correct; therefore it is called 'wrong views.' Constantly practicing this inverted conduct is why it is called 'the karma of wrong views.' The preceding four precepts are committed equally in Mahāyāna and Hīnayāna, and are called common precepts (sādhāraṇa-śīla). The following six are not major offenses in Hīnayāna, and are called uncommon precepts (asādhāraṇa-śīla).