諸經要集 15.27

15.27

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 says: "The four faults of the mouth, when interrelated, each form a tetralemma. First, there may be malicious speech that is neither false speech nor harsh speech. For example, a person transmits this person's words to that person: because they speak truthfully, it is not false speech; because they speak with gentle words, it is not harsh speech; because of a divisive intent, it is called malicious speech. Second, there may be malicious speech that is false speech but not harsh speech. For example, a person transmits this person's words to that person: because of a divisive intent, it is malicious speech; because it is spoken falsely, it is false speech; because it is spoken with gentle words, it is not harsh speech. Third, there may be malicious speech that is harsh speech but not false speech. For example, a person transmits this person's words to that person: because of a divisive intent, it is malicious speech; because of coarse words, it is harsh speech; because they speak truthfully, it is not false speech. Fourth, there may be malicious speech that is both false speech and harsh speech. For example, a person transmits words to that person: because of a divisive intent, it is malicious speech; because it is spoken falsely, it is false speech; because it is spoken with an evil tone, it is harsh speech. Outside of this, false speech and harsh speech each forming four lemmas are also like this. Frivolous speech alone is never separate from each of them, and so it is not stated separately. Thus the Tattvasiddhi-śāstra says: 'The other three verbal karmas may either combine or separate; frivolous speech alone is necessarily inseparable from them.'"