俱舍論疏 14.209

14.209

「論曰至能防後犯」，釋頌文也。如文可解。《婆沙》一百二十三云「有作是說：離虛誑語易可訪護，非離餘三。謂處在家御僮僕等，難可遠離離間等三。復有說者，作虛誑語業道最重，餘三少輕，是故不立。有餘師說：唯虛誑語能破壞僧，故立學處，餘三不爾。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、嗔所生，是故不立。」更釋，如此論。

"The treatise says: [...] it is able to guard against subsequent transgressions." This explains the text of the verse and can be understood from the text. The *Vibhāṣā*, fascicle 123, says: "Some say: abstaining from false speech is easy to guard, but not the remaining three. Namely, dwelling at home and managing servants and the like, it is difficult to abstain from the three such as malicious speech. Others say: committing the path of karma of false speech is the gravest, while the remaining three are slightly lighter, and therefore they are not established [as separate precepts]. Other masters say: only false speech can cause a schism in the Saṅgha, therefore this training rule is established, while the other three do not do so. Others again say: what noble ones do not violate across rebirths is established as a lay precept. Noble ones across rebirths definitely abstain from the karma of false speech, but not the other verbal karmas. Why is this? The other verbal [karmas] are three, namely born from greed, hatred, and delusion. Although noble ones across rebirths do not commit what is born from delusion—because delusion is subsumed under views, and noble ones have already eradicated it—yet they may commit what is born from greed and hatred; therefore they are not established." Further explanations are as in this treatise.