法苑珠林 76.60

76.60

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.'