律戒本疏 1.56

1.56

第三兩舌　兩舌之惡雖被和善。六群縱逸輕作無恥。虛講無端。鬪亂彼此。彼此惱亂。己亦喪業　勞形後思功言媚說。身口意業皆悉不善。鬪餘比丘令作二部。欲兩處賣思二邊異說。語前三姓出家人言。某名某姓某病某作某相。比丘言。汝等如是種。何用出家受戒。為解與不解。解已更一一語突。伎作亦如是。語下雜姓。若解已更說。解者一一語犯墮。不解突。伎作亦如是。以後犯病相惱罵五事作兩舌語。四姓比丘彼解。解已更說。解者一一語中犯墮。不解突。更以餘事離別大比丘突。以八事別餘一切人非人悉皆突吉羅。

Third: Malicious tale-bearing.
Although the evil of tale-bearing may affect the harmonious and good, the ṣaḍvargika monks acted unrestrainedly, flippantly, and without shame, talking vainly without cause to cause discord and disturbance between parties. When parties were troubled and disrupted, they themselves lost their holy work; toiling in body and scheming afterward, they used flattering words and seductive talk, and their actions of body, speech, and mind were entirely unwholesome. They caused discord among other monks, splitting them into two factions, wishing to sell favors on both sides by telling different stories to each. Saying to the renunciants of the former three classes: 'So-and-so of such a name, such a caste, such an illness, such an occupation, such a physical mark'—the monk saying: 'Why should people of your caste go forth and receive the precepts?'—whether understood or not understood, if already understood and spoken again, each utterance is a duṣkṛta. Skills and crafts are also like this. If spoken to the lower mixed lineages, if understood and spoken again, for one who understands, each utterance is an offense of pāyattika; if not understood, a duṣkṛta. Skills and crafts are also like this. If one uses the five matters of subsequent offenses, illnesses, physical marks, afflictions, and insults to engage in malicious tale-bearing: if the monks of the four classes understand, and having understood it is spoken again, for one who understands each utterance is an offense of pāyattika; if not understood, a duṣkṛta. Further, using other matters to cause schism among senior monks is a duṣkṛta. Using the eight matters to cause schism among any other persons or non-humans is in all cases a duṣkṛta.