大方廣佛華嚴經疏 35.12

35.12

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."