菩薩戒義疏 2.35

2.35

第十九、兩舌戒。遘扇彼此，乖和合故制。七眾同，大小俱制。序事兩階：一、舉所鬪遘人，謂持戒菩薩比丘。「手捉香爐」，即舉善行一事。二、不應。不應鬪遘兩頭。持此過向彼說，故言「兩頭」。謗欺賢人，道其無惡不造，兩舌之辭。實語兩舌亦犯此戒。舉虛遘為語，故言「謗欺」。「過」字或作「遇」字。文語以鬪言，值遇二邊，皆消文。或言應作「遘」字，文誤也。此戒名嫉善戒，直憎嫉善人，說其過惡，於兩頭之語小不便。今言嫉善，此戒兼制，由以鬪於彼此也。

Nineteenth: The precept against divisive speech. It is instituted because stirring up discord between both sides contradicts harmony. It is shared by all seven assemblies; it is instituted commonly for both the Great and Small [vehicles]. The narration of matters has two stages: first, citing the person who is set at odds, meaning a precept-holding bodhisattva bhikṣu. "Holding an incense burner in hand" precisely cites one matter of wholesome practice. Second, what should not be done: one should not stir up discord between both ends. Bringing this one's faults to speak to that one is why it says "both ends." Slandering and deceiving virtuous persons, speaking of them as leaving no evil undone, are words of divisive speech. Divisive speech with truthful words also violates this precept. Words that bring up false instigations are therefore called "slander and deception." The character guo (過, fault) is also written as yu (遇, meet). The phrasing of the text, whether speaking in terms of instigation or encountering the two sides, both resolve the text. Some say it should be the character gou (遘, incite); the text is an error. This precept is named the precept against envying the good; simply hating and envying good persons and speaking of their faults and vices is slightly awkward as words of "both ends." Here, stating envy of the good, this precept concurrently forbids it because it sets both sides against one another.