[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 35.12 # 大方廣佛華嚴經疏 35.12 大方廣佛華嚴經疏 35.12 - **Language:** Classical Chinese ### [35.12](https://indike.org/pramana/in.bauddha.taisho.1735.35.12) 第五言不乖離，名離兩舌。兩舌事成，能令離間。別中亦二：初對治離、後「未破」下果行離。對治離者，即不破壞行，此唯約心。果行離者，通心及事，即是差別。今初。心者，謂傳說者必於心中憶持惡言，欲將破壞，方成離間，故文云無離間心，論經云無破壞心及為破彼故等。而論云二種，明心受。憶持者，謂詐現親朋，如野干詐親師子等。又狎密成疎曰離間，親舊成冤曰惱害。二果行離，差別有三，謂身、心、業各有二義。身壞二義者，謂已破未破是離間體，故名為身。二「不喜」下明心壞二義：一隨喜他、二自心樂。三「不作」下業壞二義，謂若細、若麁。細則實有惡言，麁則不實虛搆。正傳離間之言，故名為業。今菩薩並離，故皆云不。 > Fifth, speech that does not alienate is called abstaining from malicious speech. When the matter of malicious speech is accomplished, it can bring about alienation. Under the particulars, there are also two: first, abandoning through the antidote; second, from "not broken" onward, abandoning in fruition and act. Abandoning through the antidote refers to non-disruptive conduct, which pertains solely to the mind. Abandoning in fruition and act applies to both mind and matter, which is the distinction. First, as for the mind: meaning one who repeats tales must keep evil words in mind, desiring to cause disruption, only then accomplishing alienation; hence the text says having no alienating mind, and the Śāstra Sūtra says having no disruptive mind or for the sake of disrupting them, and so forth. And the treatise speaks of two kinds, clarifying mental acceptance. Keeping in mind means feigning intimacy and friendship, like a jackal feigning intimacy with a lion and the like. Furthermore, turning intimacy into estrangement is called alienation; turning old friends into enemies is called affliction. Second, in abandoning in fruition and act, the distinction has three aspects: body, mind, and karma each have two meanings. The two meanings of bodily disruption: already disrupted and not yet disrupted are the substance of alienation, and so are called the body. Second, from "not rejoicing" onward explains the two meanings of mental disruption: first, rejoicing in another's \[disruption\]; second, one's own mind taking pleasure in it. Third, from "not making" onward explains the two meanings of karmic disruption, whether subtle or coarse. The subtle is having real evil words; the coarse is unreal fabrication. Actively transmitting alienating words is therefore called karma. The bodhisattva now abandons both, and so all say "not." > — English (machine translation) (machine translation) - [Previous: 35.11](https://indike.org/pramana/in.bauddha.taisho.1735.35.11) - [Next: 35.13](https://indike.org/pramana/in.bauddha.taisho.1735.35.13) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.12) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.12](https://indike.org/pramana/in.bauddha.taisho.1735.35.12) · Pramāṇa