諸經要集 15.3

15.3

夫生老病死。無自出之期。菩提涅槃。有修入之路。諸佛所以得道。由行四攝。故凡聖歸依。菩薩所以成聖。由行六度。故黑白欽仰。今見流俗之徒。乃專構屏辭。惡傳彼此。令他眷屬分離。朋友分散。樂種不和之業。感得生離之苦。縱使善心教離惡人。亦是破壞。有益無罪。故成實論云。若善心教化。雖為別離而不得罪。若以惡心。令他鬪亂則是兩舌。得罪最深。謂墮地獄畜生餓鬼。若生人中被他誹謗。唯得弊惡破壞眷屬。當如上說妄語過中。為乖彼此而妄語者。據此義邊即是兩舌。若說此罪三世招苦。如上已說不須重述。

Now, birth, old age, sickness, and death offer no time for spontaneous escape; bodhi and nirvāṇa possess a path of practice and entry. The reason why all Buddhas attained the Way was through practicing the four means of embracing, and so both commoners and sages take refuge [in them]. The reason why bodhisattvas achieve sagehood is through practicing the six pāramitās, and so both black and white admire and look up to them. Nowadays, we see worldly persons specifically fabricating covert words, evilly transmitting [them] between parties, causing others' relatives to separate and friends to scatter, taking pleasure in planting the karma of discord and bringing about the suffering of living separation. Even when one instructs with a good intention to separate from an evil person, it is still a disruption, yet having benefit, it is without guilt. Hence the Tattvasiddhi-śāstra says: "If one instructs and transforms with a good intention, though it causes separation, one incurs no guilt. If with an evil intention one causes others to fight and become confused, that is malicious speech and incurs the deepest guilt, namely falling into the hells, animal realm, and hungry ghosts. If born among humans, one is slandered by others, obtaining only wretched and ruined relatives." As stated above regarding the fault of false speech, that which is spoken falsely in order to alienate parties from one another is, according to this definition, malicious speech. As for the suffering incurred in the three times for this fault, it has already been explained above and need not be repeated.