俱舍論記 16.159

16.159

「論曰至流至此中」者，釋初兩句，明離間語具四種緣方成業道：一染污心。二發壞他語，若他壞、不壞，但領解時即成離間語。故《正理》四十一云「發離間語，他領剎那表、無表業，名本業道。有餘師說：他壞方成。若爾，聖者深固難壞，應無壞聖離間語罪，然壞聖者獲罪既深。由此應知，前說為善。《婆沙》亦同《正理》。三解義。四不誤。於四緣中，前之二緣頌文俱有，後之二緣從前流來。

Regarding "The treatise says ... flows down to this [definition]": This explains the first two lines, elucidating that divisive speech must possess four conditions to constitute a course of karma: first, a defiled mind; second, uttering words that cause discord with another—whether the other is alienated or not alienated, as soon as they comprehend the meaning, it constitutes divisive speech. Therefore Nyāyānusāra 41 says: "When one utters divisive speech, the revelatory and non-revelatory karma of the moment the other comprehends is called the fundamental course of karma. Other masters say: It is established only when the other is alienated. If so, because noble ones are profound and solid, difficult to alienate, there would be no sin of divisive speech that alienates noble ones; yet alienating noble ones incurs extremely grave sin. From this one should know that the former explanation is superior." The Mahāvibhāṣā also agrees with the Nyāyānusāra. Third, comprehending the meaning; fourth, absence of error. Among these four conditions, the first two are both present in the verse text, while the latter two flow down from the preceding [explanation].