大方廣佛華嚴經疏 35.14

35.14

Seventh: because the words and expressions are improper, it is called 'frivolous talk' (saṃbhinna-pralāpa). It is like patterned embroidery (qi); that it is abandoned on the whole is understood. Within the particular treatment, there are also two parts: first the antidotes, and afterwards the practice of the result. In the former part there are eight phrases. The first is general; hence the text concludes below, 'even in jest he constantly reflects and examines.' Therefore, the bodhisattva is ever joyful. 'Deliberating thrice before speaking,' there will be no distraction. Below, the seven phrases are particular. The single word 'timely' is both general and particular. As for the general, the above statement 'reflects and examines' means reflecting so as to accord with the proper time, hitting the mean between speaking and silence. What is the time? It means the time when there is no harm to either party and benefit is accomplished for both self and other. Thus the Treatise says: 'Skillfully knowing the time of speech, by relying on the words of both.' How many types of timely speech are there? Briefly spoken, there are three: First, speech at the time of teaching and transforming—meaning when seeing beings who are not good, exhorting and inspiring them to generate faith, causing them to abandon evil and approach goodness; this is the particular meaning of the word 'timely.' Next are two phrases on speech at the time of instructing—causing them to be mindful of truthful speech, because it is not inversed. This means that learning has an authoritative transmission as its root, instructing and teaching one another in turn. The subsequent two phrases explain why the above is not inversed: because the words contain meaning and accord with the Dharma of practice. The last three phrases are speech at the time of admonishing—causing them to practice. In the Bodhisattvabhūmi, admonition has five distinctions: 1. prohibiting, 2. permitting, 3. pointing out faults, 4. subduing, and 5. causing to rejoice. Here, three phrases subsume them: First, prohibiting those who have faults and permitting those who are faultless, so as to accord with reason. Second, when there is deficiency regarding prohibition and permission, pointing it out according to the Dharma, and for those who repeatedly transgress, subduing them and granting mindfulness; this is called 'skillful taming.' Third, praising those with actual virtue so as to make them rejoice; hence it says 'decisive.' Moreover, this single phrase generally concludes the above four, meaning that whether prohibiting or permitting, pointing out or subduing, all must be suited to the proper time. Second, in 'This bodhisattva...' below, which concerns abandonment through the practice of the result, it also takes the minor to illustrate the major.