大方廣佛華嚴經疏 35.13

35.13

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.