梵網經菩薩戒本疏 3.24

3.24

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.