大方廣佛華嚴經隨疏演義鈔 59.95

59.95

疏「即時字別義」者，時即教化體也。「以言含於義」者，即經義，語義即義理，亦云義利。疏「有罪者制」，如殺盜等。「無罪者聽」，如畜長等。「舉」者，律云「不見不懺惡邪不捨，舉棄眾外」者，為除惡人。今此舉者，為除其罪。此是彰舉，非擯舉也。言「如法舉」者，具舉德故。謂一慈心，不以瞋恚；二利益，不以損減；三柔軟，不以麁獷；四真實，不以虛妄；五知時，不以非時。具此五德，名為如法。此「云巧調伏」，論云「毘尼釋以滅諍。毘尼云滅，亦調伏義。」

Regarding the Commentary's statement, "This is a distinct meaning of the character 'timely'": time is the substance of teaching and transforming. "Because the speech encompasses meaning": this is the meaning of the sūtra; "meaning of the speech" refers to principled meaning, and is also called benefit. The Commentary states: "Those with offenses are restrained," as in cases of killing, stealing, and the like. "Those without offenses are permitted," as in retaining extra robes, and so forth. Regarding "bringing forward [an offense]" (codanā): the Vinaya states: "If one does not see [one's transgression], does not confess, and does not renounce wrong views, they are brought forward and expelled from the saṅgha"; this is to remove evil persons. Here, bringing forward is to remove the fault. This is highlighting an offense, not banishment. As for "bringing forward according to the Dharma," it possesses the virtues of formal admonition. That is: first, with a mind of loving-kindness, not with anger; second, for benefit, not for detriment; third, with gentleness, not with harshness; fourth, with truth, not with falsehood; fifth, knowing the proper time, not at the improper time. Possessing these five virtues is called "according to the Dharma." This is called "skillful subjugation"; the treatise says: "Vinaya is interpreted as extinguishing disputes. Vinaya means extinguishing, and it also means subjugation."