四分律行事鈔資持記 2.67

2.67

三中。律文前後列七聚名，第六或異，乃華梵互舉耳。下指廣者，《戒疏》云：惡作惡說，從具標目；故《母論》云身名惡作，口名惡說；作義是長，通名身口；故律下文（即六聚中），不問身口，皆突吉羅；如《善見》解惡作是也。（疏文）故知突吉羅名，在六通含身口，在七唯局於身。又復七中惡作，名通體局；惡說，名體俱局。

In the third [part]: the vinaya text lists the names of the seven classes earlier and later, and the sixth sometimes differs, which is merely alternating between Chinese and Sanskrit. Below, where it points to the extensive [exposition], the Precept Commentary states: "Wrongdoing and wrong speech are designated based on the instruments; hence the Mātṛkā states that bodily is named wrongdoing and verbal is named wrong speech; the meaning of 'action' is broad and generally designates both body and speech; hence the text below in the vinaya (namely within the six classes) calls both duṣkṛta without asking whether it is bodily or verbal, as the Samantapāsādikā explains wrongdoing." (Text of the commentary.) Thus we know that the name duṣkṛta, within the six classes, generally includes both body and speech, while within the seven classes it is confined strictly to the body. Furthermore, among the seven, the name of wrongdoing is general while its essence is restricted; both the name and essence of wrong speech are restricted.