俱舍論記 16.160

16.160

「若以染心至業道方成」者，釋第三句，明麁惡語亦具四緣方成業道：一染污心。二發非愛語毀呰於他，名麁惡語。前離間第一句中，染心語三字流至麁惡語第三句中，應言染心非愛語說名麁惡語。三解義。四不誤。此後兩緣，應知亦與前離間同從前流來。謂本期心所欲罵者，解所說義業道方成，非要生惱，若他惱、不惱俱成麁惡語。故《正理》云「正發麁惡語，他領解剎那表、無表業，名本業道。有餘師說：他惱方成。若爾，聖人具忍力者既不可惱，罵應無過。然罵賢聖獲罪既深，由此應知前說為善。《婆沙》亦同《正理》。

Regarding "If with a defiled mind ... only then is the course of karma constituted": This explains the third line, elucidating that harsh speech also possesses four conditions to constitute a course of karma: first, a defiled mind; second, uttering unpleasing speech to insult another, called harsh speech. The three characters "defiled mind speech" from the first line of divisive speech above flow down into the third line of harsh speech, which should read: "speaking unpleasing speech with a defiled mind is called harsh speech"; third, comprehending the meaning; fourth, absence of error. These latter two conditions should be understood to also flow down from the preceding divisive speech, identical with before. That is to say, only when the one intended to be cursed comprehends the meaning spoken is the course of karma constituted; it is not required that distress be produced—whether the other is distressed or not distressed, both constitute harsh speech. Therefore the Nyāyānusāra says: "When directly uttering harsh 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 distressed. If so, since noble ones endowed with the power of forbearance cannot be distressed, cursing them would be without fault; yet cursing worthy ones and noble ones incurs extremely grave sin. From this one should know that the former explanation is superior." The Mahāvibhāṣā also agrees with the Nyāyānusāra.