[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 59.89 # 大方廣佛華嚴經隨疏演義鈔 59.89 大方廣佛華嚴經隨疏演義鈔 59.89 - **Language:** Classical Chinese ### [59.89](https://indike.org/pramana/in.bauddha.taisho.1736.59.89) 疏「令他違戒」者，令犯瞋戒。以憶持不樂，遂生怨結。前人求悔善言懺謝，猶瞋不解，便犯重戒。疏「潤澤」者，語必益他，名為潤澤。故翻苦他令瞋二語謂柔軟者，柔謂柔和，軟謂善軟。言為戒攝故為柔軟，柔和即無毒害，善軟即無麁獷。獷謂獷戾，易傷折故。害謂損害，如劍戟故。今柔軟故，無損無害。論釋不獷云「受行不斷」。遠公云：「常說非暫，故云不獷。」故上釋獷云易傷折。是故菩薩言必順道，盡未來際常行善言，斯亦天下之至柔，馳騁天下至堅也。疏「和悅意中而發言」者，《易．繫辭》云「安其身而後動，易其心而後言。」注釋云「易，和易也。」翻上瞋忿，理必然也。疏「說順人天」者，世報適情，故云悅樂。 > Regarding the Commentary's statement, "Causing others to violate precepts": this causes them to violate the precept against anger. Due to bearing \[the offense\] in mind with displeasure, resentment and animosity are engendered. Even if the other person seeks repentance with gentle words of apology, if one's anger still does not abate, one incurs a grave offense. Regarding the Commentary's "nourishing/soothing": words that necessarily benefit others are called "nourishing." Therefore, overturning the two kinds of speech that cause suffering to others and arouse anger is called "gentle and soft": "gentle" means harmonious, and "soft" means beneficially mild. Because the speech is governed by precepts, it is gentle and soft; harmonious means free of venomous harm, and beneficially mild means free of harshness. Harshness refers to stubborn roughness, easily wounding and fracturing. Harm refers to inflicting damage, like swords and halberds. Being gentle and soft now, it is without damage and harm. The treatise explains "not harsh" as "received and practiced uninterruptedly." Master Huiyuan says: "Spoken constantly and not temporarily, hence called 'not harsh'." Thus, the above explains "harsh" as being easily fractured and broken. Therefore, the bodhisattva's words must accord with the Path, constantly practicing wholesome words to the end of future time; this is also what is softest under heaven riding roughshod over what is hardest under heaven. Regarding the Commentary's statement, "Uttering words with a tranquil and pleasant mind": the \*Xici\* commentary to the \*Yijing\* states: "First make the body secure, and then act; make the mind easy, and then speak." The commentary glosses: "\*Yi\* \[easy\] means harmonious and easy." Overturning the aforementioned anger and rage is naturally so. Regarding the Commentary's "Speaking in accordance with gods and humans": worldly retributions suit the mind's desires, hence it says "delightful." > — English (machine translation) (machine translation) - [Previous: 59.88](https://indike.org/pramana/in.bauddha.taisho.1736.59.88) - [Next: 59.90](https://indike.org/pramana/in.bauddha.taisho.1736.59.90) - [Up: 59](https://indike.org/pramana/in.bauddha.taisho.1736.59) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.59.89) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.59.89](https://indike.org/pramana/in.bauddha.taisho.1736.59.89) · Pramāṇa