[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815) › 2.53 # 梵網經古迹記 2.53 梵網經古迹記 2.53 - **Language:** Classical Chinese ### [2.53](https://indike.org/pramana/in.bauddha.taisho.1815.2.53) 述曰：初制意者，《智論》十五云：「妄語之人，先自誑身，然後誑他，以實為虛，以虛為實，虛實顛倒，不受善法。譬如覆瓶，水不得入。」如世尊言：「妄語覆心，道水不入。」「又實語人，其心端直，易得出離。譬如稠林曳木，直者易出。」《瑜伽》云：「所犯學處，重修行支。」謂離妄語。妄語翻此。既障善法，顛墜惡趣，後生人間，常被誹謗，過失重故。次身業制。第二、釋文中，初犯相門者，如經「自妄語」至「方便妄語」。言方便者，假託餘事，令他異解。次犯性門者，如經「妄語因」至「妄語緣」。此中問答，如大論記。境界事門者，如經「乃至不見言見」至「身心妄語」。為簡聲聞唯大妄語，故言「乃至」。或見聞等四言說中，攝餘三故。身妄語者，無語動身。心妄語者，謂想倒等。如於不見而起見想，誑言不見，雖稱於事，以覆所知，此即名為以心妄語。又如《文殊問經．出世間戒品》言：「若起妄語心，犯波羅夷。」結成罪門者，如經「而菩薩」至「波羅夷罪」，菩薩應常自行正語，亦勸他人令生正語，為簡妄語故言「正語」，為簡覆想故言「正見」。而反自起妄語之時，眾生隨說故生「邪語」，他謂為實故言「邪見」，隨此心語有所作故言生「邪業」。若為救脫多有情故，覆想正知而說妄語，《瑜伽論》云：無所違犯生多功德，不爾妄語犯他勝處。 > The commentary states: First, as for the intention behind establishing \[this precept\]: The fifteenth fascicle of the \*Mahāprajñāpāramitopadeśa\* says: "A person who speaks falsely first deceives his own body and then deceives others; taking truth as falsehood and falsehood as truth, inverted regarding truth and falsehood, he does not receive wholesome Dharmas. He is like an upturned vessel: water cannot enter." As the World-Honoured One said: "False speech covers the mind; the water of the path cannot enter." "Moreover, for one who speaks truth, his mind is upright and straight, and it is easy to attain escape. He is like dragging a log through a dense forest: the straight one easily comes out." The \*Yogācārabhūmi\* says: "Among the training rules violated, the branch of cultivation that is grave" refers to abandoning false speech; false speech is the reverse of this. Since it obstructs wholesome Dharmas, causes one to plunge down into the evil destinies, and, when born later among humans, causes one to be constantly slandered, its fault is grave. Hence it is established next after physical karma. / Second, in explaining the text: First, as for the gateway of the characteristics of transgression: As the sūtra says, from "himself tells lies" to "expedient lies." "Expedient" means relying pretextually on another matter to cause someone to have a different understanding. / Next, as for the gateway of the nature of transgression: As the sūtra says, from "the cause of lying" to "the condition of lying." The questions and answers here are as in the notes to the \*Mahāprajñāpāramitopadeśa\*. / As for the gateway of the objects and matters: As the sūtra says, from "even saying one has seen what was not seen" to "physical and mental lies." It says "even" in order to distinguish \[this\] from the Śrāvaka \[vinaya\] where only the great lie \[is a major offense\]. Or it is because within the four modes of speech, such as seen and heard, the remaining three are subsumed. A physical lie is moving the body without speech. A mental lie refers to inversions of thought and so forth: such as giving rise to the thought of having seen regarding what was not seen, deceitfully saying one has not seen it; although it accords with the fact, because it conceals what one cognizes, this is called a lie with the mind. Also, as the "Chapter on Supramundane Precepts" in the \*Mañjuśrīparipṛcchā-sūtra\* says: "If one gives rise to the mind of lying, one commits a pārājika." / As for the gateway of concluding the offense: As the sūtra says, from "yet a bodhisattva" to "a pārājika offense": A bodhisattva should constantly practice right speech himself and also encourage others to give rise to right speech; to distinguish it from false speech, it says "right speech"; to distinguish it from concealed thought, it says "right view." Yet when, on the contrary, one gives rise to false speech oneself, because sentient beings follow what is spoken, "wrong speech" arises; because others consider it to be true, it says "wrong view"; and because actions are performed following this mind and speech, it says giving rise to "wrong karma." If, in order to rescue and liberate many sentient beings, one conceals one's thoughts while having correct knowledge and speaks falsely, the \*Yogācārabhūmi\* says: "There is no violation, and much merit is generated; otherwise, lying incurs a defeat (pārājika)." > — English (machine translation) (machine translation) - [Previous: 2.52](https://indike.org/pramana/in.bauddha.taisho.1815.2.52) - [Next: 2.54](https://indike.org/pramana/in.bauddha.taisho.1815.2.54) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1815.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1815~en-mt.2.53) — English, machine translation ## Linked texts (1) - [大智度論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.pancavimsatisahasrika!mahaprajnaparamitopadesa*zh-kumarajiva.13.174) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.2.53](https://indike.org/pramana/in.bauddha.taisho.1815.2.53) · Pramāṇa