華嚴經探玄記 11.67

11.67

第五離兩舌中，新翻名離間語。言無破壞心者，是對治離，以破壞兩頭是所治故。「於鬪諍」下明果行離，有二：一細心中憶持其事、二麁身往異處說。論云此二種明者，謂於兩頭各詐現為明，此由成於兩舌故。如野干詐親師子及虎，破其兩處等。又云此聞不向彼說此壞故者，此明舉經顯離也，謂懼彼前人聞此語已，於此人所起惱壞事，是故不說。又釋：恐彼人於此人所和合心壞，是故不說；彼聞亦爾。餘如論說。

Fifth, in "abstaining from divisive speech", the new translation calls it "alienating speech". The phrase "having no mind to cause ruin" is abandonment through antidote, since ruining both sides is what is to be countered. "In conflicts…" and below clarifies abandonment of the fruit-actions, which has two aspects: 1. subtle: holding the matter in mind; 2. coarse: physically going to another place and speaking it. The treatise says that these two kinds are evident, meaning deceptively showing oneself as lucid to both sides, which constitutes divisive speech; like a jackal deceitfully acting friendly toward both a lion and a tiger to ruin both sides, and so forth. Furthermore, it says that "hearing this, one does not speak it to that person to cause ruin": this clearly cites the sūtra to show abandonment, meaning fearing that the other person, upon hearing these words, would give rise to afflictive and ruinous actions toward this person, and therefore one does not speak them. Another explanation: fearing that that person's harmonious mind toward this person would be ruined, one therefore does not speak them; hearing that side, it is likewise. The rest is as stated in the treatise.