大毘盧遮那成佛經疏 18.7

18.7

次不兩舌。復次祕密主！菩薩應持不兩舌戒，離離間語、離惱害語，若犯非名菩薩。菩薩不生離間眾生心，或餘異方便，見有眾生隨所見處而生執著，隨彼像類作離間語，令彼住一道故，所謂住一切智道者。菩薩無離間語、無惱亂語，犯者非菩薩行。於諸眾生不生離折心，或有情隨見處而著眾生見，彼隨類作離間語，如令眾生住一道，謂一切智道住。此第六戒也。兩舌之相如毘尼中具說，乃至野干師子因緣云云。然菩薩常修無惱害行，隨上中下類皆令歡喜和合，不作彼別異因緣。然見有種種異見眾生，各著所宗不能自出，以此因緣方受大苦。菩薩爾時為引彼令捨惡知識故，而作離間之語。如過去有外道師，領徒千人說邪道法。菩薩觀彼有堪化因緣，入彼祕法中而作弟子，不久學法皆盡其奧，慧悟絕倫。彼師歎尚此人傳我法已畢，乃分徒五百令彼領之。爾時菩薩漸以方便，入彼見中而稍化之。經久知彼於己深生信伏，漸示深法。爾時五百弟子見心漸正而成慧性。時彼師聞其法異，來觀聞之，彼因種種開示，師亦悟解，即時五百人亦師菩薩而受新法，於是千人皆入正法。如是等類，即是方便破彼和合也。菩薩行甚廣不可具說。舉一例諸其隨類可知也。

Next is not engaging in malicious speech: [The sūtra says,] "Furthermore, Lord of Secrets! A bodhisattva should keep the precept against malicious speech, / Apart from divisive speech and apart from harmful speech; / If one violates it, one is not called a bodhisattva. / The bodhisattva does not generate a mind to divide sentient beings; / Or by other unique skillful means, / Seeing that there are sentient beings who give rise to attachments according to whatever views they hold, / One engages in divisive speech according to their kind, / In order to cause them to abide in the single path, / Namely, abiding in the path of all-knowledge." [The verse says:] "The bodhisattva is without divisive speech and without disturbing speech; / One who violates this does not practice the bodhisattva path. / Toward sentient beings, one does not give rise to a mind of separation; / Or if sentient beings cling to views according to their perspective, / One engages in divisive speech according to their kind, / In order to cause sentient beings to abide in the single path, / Namely, abiding in the path of all-knowledge." This is the sixth precept. The characteristics of malicious speech are fully explained in the Vinaya, including the cause-and-effect story of the jackal and the lion, and so forth. A bodhisattva always cultivates non-injurious conduct, causing all superior, middling, and inferior classes to be joyful and harmonious, without creating causes and conditions for discord. Yet seeing that there are sentient beings with various deviant views, each attached to their own doctrine and unable to escape by themselves, experiencing great suffering on this account, the bodhisattva at that time speaks divisive words in order to lead them to abandon evil spiritual friends. For example, in the past there was a non-Buddhist master who led a thousand disciples and taught deviant path teachings. Observing that they possessed the conditions to be converted, the bodhisattva entered into his esoteric doctrines as a disciple; before long, he mastered all their profundities, his wisdom and discernment being incomparable. That master praised him, saying, "This person has fully received my teachings," and divided his five hundred disciples to be led by him. At that time, the bodhisattva gradually used skillful means, entering into their views and gently converting them. After a long time, knowing that they had generated deep faith and submission toward him, he gradually revealed the profound Dharma. At that time, the minds and views of the five hundred disciples gradually became upright and attained the nature of wisdom. When that master heard that the teachings were different, he came to observe and listen. Because the bodhisattva gave various demonstrations and explanations, the master also awoke and understood. Immediately, the five hundred people also took the bodhisattva as their master and received the new Dharma; thereupon, all thousand people entered the true Dharma. Instances such as this are skillful means for breaking up their harmony. The bodhisattva's practice is exceedingly vast and cannot be described in full. Citing one example illustrates the rest, and they can be understood accordingly.