梵網經菩薩戒本疏 3.21

3.21

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.