大毘盧遮那成佛經疏 18.6

18.6

次麁語戒。菩薩軟細心信受攝眾生。復次祕密主！持不麁惡罵戒，應當以柔軟心攝受諸眾生等，隨彼像類語言（迴文向上，謂隨順言也）。祕密主！菩薩初行，所謂義利眾生（此行最先也）。或餘菩薩住惡趣，因眾生而作麁語等隨類形語言。何以故？此是菩薩初行，為眾生故，或菩薩惡趣因眾生住麁惡語。此第五戒也。麁者，謂有所言說，能令彼心不順，令生不善之心或高聲現相，所謂麁獷等，皆是如毘尼說相也。菩薩常當柔和善順而不卒暴，所可宣說悅可前人心，以此因緣，能漸漸攝彼令入佛道。而今作違惱之因，即是乖背四攝方便，故犯罪也。然亦有方便而作麁語。如菩薩戒大本有一人常行麁語以為常性，一切無能化者。菩薩化作一人，所行嶮暴躁惡，更過於彼無量倍數。彼見已歡喜：「此人所行皆勝於我，我當自謂無與等者，而今彼所作事堪為我師。」因請言：「為汝弟子。」同事已久，菩薩漸示厭離，稍歎柔順行呵麁暴事，後自改已勸彼令改，而猶未從。菩薩後時以示捨惡行故，稍自修道得大法利，現示神道。彼發希有心：「此人所行先過於我，尚能自改而獲此法。我何不為？」又以彼為師而入法利。即是菩薩以慧方便而示麁惡也。

Next is the precept against harsh speech: [The sūtra says,] "The bodhisattva with a gentle mind receives with faith and gathers in sentient beings. / Furthermore, Lord of Secrets! Keeping the precept against harsh, abusive speech, / One should gather in all sentient beings with a gentle and pliable mind, / Speaking in language that accords with their kinds (reading the syntax in reverse order, meaning words that comply with them). / Lord of Secrets! The foremost practice of a bodhisattva is what is called benefiting sentient beings (this practice comes first). / Or another bodhisattva abiding in evil destinies / Speaks harsh words on account of sentient beings, / Using language that accords with their forms and classes. / Why is this? This is the bodhisattva's foremost practice for the sake of sentient beings; / Or a bodhisattva in evil destinies, on account of sentient beings, / Abides in harsh and evil speech." This is the fifth precept. "Harsh" refers to making statements that can cause another's mind not to comply, provoking unwholesome thoughts in them, or manifesting coarse traits with a loud voice; so-called rough, coarse speech and the like are all described as such in the Vinaya. A bodhisattva should always be gentle, kind, and compliant rather than abrupt and violent, proclaiming what delights the minds of others; by this means, one can gradually gather them in and cause them to enter the Buddha Path. But to cause offense and distress runs contrary to the skillful means of the four ways of gathering [sentient beings]; hence it is an offense. However, there are also skillful means for employing harsh speech. As told in the Great Text on Bodhisattva Precepts, there was a man who habitually engaged in harsh speech by nature, and none could convert him. The bodhisattva transformed himself into a man whose conduct was precipitous, violent, and wicked, exceeding the other's by immeasurable multiples. Seeing him, the man was delighted: "This person's conduct surpasses mine in all respects; I used to think none could equal me, yet now what he does is worthy of being my teacher." He then requested, saying, "Let me be your disciple." Having shared tasks for a long time, the bodhisattva gradually showed revulsion, gently praising gentle and compliant conduct and reprimanding harsh and violent deeds. Later, having reformed himself, he urged the other to reform, but the man had not yet complied. Later, having demonstrated the abandonment of evil conduct, the bodhisattva gradually cultivated the path by himself, attained great benefits of the Dharma, and manifested spiritual penetrations. The man gave rise to a feeling of wonder: "In the past, this person's conduct exceeded mine, yet he was able to reform himself and attain this Dharma. Why should I not do so?" He took him as his teacher once again and entered into the benefits of the Dharma. This is how a bodhisattva displays harshness and evil through wisdom and skillful means.