法苑珠林 76.60

76.60

又薩婆多論云。口中四過互歷各作四句。一或有兩舌非妄語非惡口。如有一人傳此人語向彼人說。當實說故非妄語。軟語說故非惡口。以分離心故名兩舌。第二或有兩舌是妄語非惡口。如有一人傳此人語向彼人說。以別離心故是兩舌。以妄說故是妄語。以軟語說故非惡口。第三或有兩舌是惡口非妄語。如有一人傳此人語向彼人說。以別離心故是兩舌以麁語說故是惡口。當實說故非妄語。第四或有兩舌是妄語是惡口。如有一人傳此人語向彼人說。以別離心故是兩舌。以妄說故是妄語。以惡聲說故是惡口。自外妄語惡口各作四句亦如是。綺語一種各不相離。故不別說。故成實論云。餘口三業。或合或離。綺語一種。必不相離。

Furthermore, the Sarvāstivāda-śāstra states: 'The four verbal faults are permuted, each forming a catuṣkoṭi. First, there may be malicious speech that is neither false speech nor harsh speech: as when a person transmits this person's words to that person; because he speaks truthfully, it is not false speech; because he speaks with gentle words, it is not harsh speech; yet because of the mind to separate them, it is called malicious speech. Second, there may be malicious speech that is false speech but not harsh speech: as when a person transmits this person's words to that person; because of the mind to separate, it is malicious speech; because he speaks falsely, it is false speech; because he speaks with gentle words, it is not harsh speech. Third, there may be malicious speech that is harsh speech but not false speech: as when a person transmits this person's words to that person; because of the mind to separate, it is malicious speech; because he speaks with coarse words, it is harsh speech; because he speaks truthfully, it is not false speech. Fourth, there may be malicious speech that is both false speech and harsh speech: as when a person transmits this person's words to that person; because of the mind to separate, it is malicious speech; because he speaks falsely, it is false speech; because he speaks with an evil voice, it is harsh speech. Apart from this, false speech and harsh speech each likewise form a catuṣkoṭi. Frivolous speech alone is never separate from each of them, and so is not stated separately.' Therefore the Tattvasiddhi-śāstra says: 'The other three verbal karmas may be combined or separate; the one category of frivolous speech is necessarily inseparable.'