華嚴經探玄記 11.69

11.69

第七離無義語，亦名離綺語，亦名離雜穢語。初對治離中，論經九句，此中有五。於中，初二教化語，化令生信故。言常自護者，言合理不令失故。言應作不應作者，顯不失之相，謂若見在不善眾生，令捨不善安住善法，彼時教化成利益故方始語故，故云知時語。次一名教授語，教令起行故。論中依展轉等者，謂互相策勵修勝行時，說義說法故，名利益語也。次一名教誡語，誡令止惡故。論中展轉舉等者，互相舉罪令懺悔時，及有諍事令殄滅時，作如法語及阿含語，故云順法語也。後一名攝受語，謂說法攝受眾生，令修行時如威儀住而發語故，名籌量語也。二果行離中，戲咲是細、故作是麁，二俱離也。餘如論辨。

Seventh, "abstaining from meaningless speech", also called "abstaining from frivolous talk", and also called "abstaining from mixed and defiled speech". First, in abandonment through antidote, the sūtra text of the treatise has nine phrases; here there are five. Among them, the first two are "speech of transformation", because they transform beings to generate faith. "Always protecting oneself" means words accord with reason and are not allowed to go astray. "What should and should not be done" displays the mark of not going astray; that is, if one sees unwholesome sentient beings in the present, one causes them to abandon the unwholesome and abide securely in wholesome dharmas, and only then begins to speak when teaching and transforming them at that time yields benefit; hence it is called "timely speech". The next one is called "speech of instruction", because it instructs them to give rise to practice. In the treatise, "relying on mutual…" and so forth means that when mutually urging each other to cultivate superior practices, expounding the meaning and expounding the Dharma; hence it is called "beneficial speech". The next one is called "speech of admonition", because it admonishes them to cease unwholesome actions. In the treatise, "mutually citing…" and so forth means that when mutually citing offenses to cause repentance, and when there are disputes to cause them to be eliminated, uttering words in accordance with the Dharma and words of the āgamas; hence it is called "speech according with the Dharma". The last one is called "speech of gathering and accepting", meaning speaking the Dharma to gather and accept sentient beings, causing them when practicing to abide in deportment and utter words; hence it is called "deliberated speech". Second, in abandonment of the fruit-actions, playful laughing is subtle, and intentional action is coarse; both are abandoned. The rest is as discerned in the treatise.