大方廣佛華嚴經疏 35.13

35.13

第六言不麁鄙，名離惡口。別中分二：初果行離、後「常作」下對治離。前後諸業治望果行，非全次第，故先顯治，後能離果。今此歷別相對，先舉果行一時彰離、後說能治，次第翻前，文義便故先明果行。今果行中，先列所離、後明能離。今初，有十七語，句各一義，而其論意展轉相釋。於中有二：前四一重總顯惡言體用、後十三語重顯前四。今初四語次第相釋：初一總明語體。次云何獨害？以麁惡獷戾故。云何麁獷？苦他故。如何苦他？令他瞋恨故。此之四語，義一名異。後重顯中，初有四語總釋前四，於中初二明其語時，謂前四有對面不對面故；後二明前語體不出二類：一鄙惡，謂不遜故；二庸賤，常無教訓故。後九別釋上苦他令瞋，為損之相。於中復二：初二明說前麁鄙之言自違於戒。何以違戒？以能苦他，令他瞋故。云何苦他？不喜聞故。云何令瞋？聞不悅故。餘七語明自瞋忿心中發言，令他違戒，起瞋生苦。初瞋忿語是自瞋語體，下能令他瞋。他瞋有二無饒益事：一初五語翻喜生瞋，謂聞而不愛，如火燒心，憶時不樂，故生怨結。熱惱者，令心胸閉塞。二末後句違樂致苦，謂己有同意樂事自身失壞，令他失壞，失壞相知之樂故。後「如是」下明能離，可知。第二對治中，有十種語，翻前諸語而小不次。謂潤澤翻苦他令瞋二語，柔軟翻毒害麁獷，其現前不現前無別體故不翻。悅意語翻上瞋忿，謂和悅意中而發言故。樂聞喜悅翻不樂不悅，上說麁鄙故不悅樂，今說順人天故生悅樂。又「悅意」下三語展轉相釋，善入人心，翻如火燒、心熱惱、怨結。上以忿心發言，故如火燒等。今以言順涅槃故，令善入人心。風雅典則却翻上鄙惡庸賤，前則街巷陋音，今則言含經史故愛樂。悅樂翻不可愛樂，生三昧故。身心踊悅翻壞自身他身，生親善故。

Sixth, speech that is not coarse and vile is called abstaining from harsh speech. Under the particulars, it is divided into two: first, abandoning in fruition and act; second, from "constantly speaking" onward, abandoning through the antidote. Across the various karmas before and after, antidote relative to fruition and act is not in a fixed order; thus the antidote is shown first, and the fruit that can be abandoned comes later. Here, by individual contrast, the fruition and act are first cited to manifest abandonment all at once, and the antidote that can [remedy it] is explained later, sequentially reversing what came before; because the flow of the text is convenient, fruition and act are clarified first. Now, within fruition and act, the abandoned is listed first, and what can abandon it is explained later. First, there are seventeen terms, each phrase bearing one meaning, and the treatise's meaning explains them sequentially. There are two parts within this: the first four form one layer generally manifesting the essence and function of harsh speech; the latter thirteen phrases further manifest the first four. Now the first four phrases explain one another in sequence: the first one generally clarifies the essence of the speech. Next, why is it virulent? Because it is coarse, evil, intractable, and fierce. Why is it coarse and intractable? Because it causes suffering to others. How does it cause suffering to others? Because it makes others resentful and angry. These four phrases have one meaning with different names. In the subsequent further exposition, the first four phrases generally explain the prior four; therein, the first two clarify the time of the speech, meaning the prior four occur either face-to-face or not face-to-face; the latter two clarify that the prior speech's substance does not go beyond two kinds: first, base and evil, meaning impudent; second, vulgar and lowly, meaning always without instruction. The latter nine separately explain the aforementioned causing suffering to others and making them resentful as marks of harm. Therein are also two: the first two clarify that speaking the aforementioned coarse and base words violates the precepts for oneself. Why does it violate the precepts? Because it can cause suffering to others and make them resentful. How does it cause suffering? Because they do not like to hear it. How does it make them resentful? Because hearing it brings no joy. The remaining seven phrases clarify that giving rise to speech from one's own resentful and angry mind makes others violate the precepts, giving rise to anger and producing suffering. The initial resentful and angry speech is the essence of one's own angry speech; what follows can make others angry. Another's anger has two unbeneficial matters: first, the initial five phrases reverse joy and produce anger, meaning hearing without liking, like fire burning the mind, feeling unhappy when remembering it, thus giving rise to enmity and grudges. Fevers and vexations means causing the chest and mind to feel suffocated. Second, the final phrase opposes joy and brings about suffering, meaning that if one has an agreeable matter, one damages oneself and causes the other to be damaged, because of damaging the joy of mutual understanding. Later, from "such" onward clarifies what can abandon it, which is understandable. Second, in the antidote, there are ten kinds of speech, which reverse the previous phrases with a slight change of order. That is, moist speech reverses the two phrases of causing suffering to others and making them resentful; soft speech reverses poisonous, harmful, coarse, and intractable; present and not present have no separate substance and thus are not reversed. Pleasing speech reverses the aforementioned resentful and angry, meaning speaking from a harmonious and pleasing mind. Joyful to hear and delightful reverse not joyful and not delightful: previously speaking coarse and vile speech caused unpleasantness, whereas now speaking in accord with humans and devas produces delight. Furthermore, from "pleasing" onward, three phrases explain one another in sequence; well-entering people's minds reverses like fire burning, fevered mind, and enmity and grudges. Previously speech was uttered with an angry mind, and thus was like fire burning and so forth. Now, because the words accord with nirvāṇa, they cause [the speech] to well enter people's minds. Elegant and standard reverses the aforementioned base, evil, vulgar, and lowly: previously it was the crude tones of alleys and lanes, but now the words contain classics and histories, so they are loved and enjoyed. Delighting reverses unlovely and unenjoyable, because it produces samādhi. Exhilarating body and mind reverses ruining one's own body and another's body, because it produces intimacy and goodness.