法華經義記 1.84

1.84

「皆得陀羅尼」，此下是第四歎德段也。凡有十二句合作四重，又合四重以為兩雙。何者？初有三句歎德；第二從「供養無量」下有三句，詺為歎行；第三從「以慈修身」下有四句，名為歎體；第四從「名稱普聞」以下有兩句，詺為歎名也。所以為兩雙者，前二是德行，後二是體名。所以先歎德行後歎體名者，夫言體名則善惡通有、凡聖皆然，如來有體闡提不無，若言佛最善人便有體者，則闡提極惡應無有體，而今佛與闡提皆有體者，故知好惡不在體也。名亦如此，如來妙響流播共聞，闡提惡名天下皆知，故名體通漫凡聖皆有也。欲驗真偽未若有德有行，是故先歎德行後及體名。

"All had attained dhāraṇī": below this is the fourth section, praising their virtues. There are twelve phrases in all, combined into four tiers, and these four tiers are further combined into two pairs. What are they? The first three phrases praise virtue. Second, the three phrases from "made offerings to immeasurable [buddhas]" downwards are designated praising practice. Third, the four phrases from "cultivating their bodies with compassion" downwards are named praising the substance. Fourth, the two phrases from "their names universally heard" downwards are designated praising the name. The reason they form two pairs is that the former two are virtue and practice, and the latter two are substance and name. The reason for first praising virtue and practice and afterwards praising substance and name is that when speaking of substance and name, they are common to both good and evil, and both ordinary persons and sages are alike in this: the Tathāgata has a substance, and the icchantika is not without one. If one were to say that because the Buddha is the most wholesome person he has a substance, then the icchantika, being extremely evil, ought to have no substance; yet now both the Buddha and the icchantika have a substance, so we know that good and evil do not lie in the substance. The same is true of the name: the Tathāgata's sublime sound spreads abroad and is heard by all, and the icchantika's evil name is known throughout the world; hence name and substance are broad and diffuse, possessed by both ordinary persons and sages alike. If one wishes to verify the real and the false, nothing compares to having virtue and practice; for this reason, virtue and practice are praised first, and substance and name are touched on afterwards.