俱舍論記 14.167

14.167

「亦由前說至得不作故」者，答。由前三因唯制虛誑。第一因如前釋。又《婆沙》一百二十三釋第二因云「有作是說：離虛誑語易可防護，非離餘三。謂處居家御僮僕等，難可遠離離間等三，及身業中捶撻等事。」又《婆沙》釋第三因云「有餘復說：若諸聖者經生不犯立近事戒。聖者經生必定遠離虛誑語業，非餘語業。所以者何？餘語有三，謂從貪、嗔、癡生。經生聖者雖不犯從癡所生，癡見品攝故，聖者已斷；而犯貪、瞋所生，是故不立。」

[On the phrase,] "Also by virtue of the reasons previously stated [...] able to not do it": This is the answer. Due to the previous three causes, only false speech is prohibited. The first cause is as explained before. Furthermore, Mahāvibhāṣā 123 explains the second cause, stating: "Some say: Abstaining from false speech is easy to safeguard, but not abstaining from the other three. That is, living as a householder and directing servants and the like, it is difficult to avoid the three including malicious speech, as well as actions of the body such as beating and flogging." Furthermore, the Mahāvibhāṣā explains the third cause, stating: "Others say: If noble ones across lifetimes do not commit an offense, it is established as a lay discipline. A noble one across lifetimes must invariably abstain from the verbal karma of false speech, but not from the other verbal karmas. Why is this? The other types of speech are threefold, namely, born of greed, anger, and delusion. Although a noble one across lifetimes does not commit that which is born of delusion—because delusion is subsumed under view-category and has already been severed by the noble one—they may still commit what is born of greed and anger; therefore, they are not established [as precepts for laypersons]."