法華經義記 1.87

1.87

又就此四段歎中各開為二。歎德中有二者：第一言「皆得陀羅尼、樂說辯才」，此兩句先歎內德，後一句名為外化。「陀羅尼」是外國語，此間譯為總持，十方諸佛所說妙法皆能總持也。「樂說辯才」者，有人解言是外化德，正言樂為人說也。今一家所習猶是內德。何以知然？有二義故，一理、二教。理者本言四辯是智門非是功德，智慧門中本無外化，今言樂說辯才，即是四辯中之一，云何是化耶？教者即《大品經》云：解法智慧名為法辯，解義智慧名為義辯，解辭智慧名為辭辯，緣樂說智慧名樂說辯，緣樂說者只是前人機也。如聲聞之機樂聞四諦，緣覺之人樂聞因緣，只知前人所樂之法，法是前境，今舉境目智，故言樂說辯也。

Furthermore, each of these four sections of praise is divided into two. Within the praise of virtue there are two parts: first, the statement "all had attained dhāraṇī and eloquence of pleasant discourse"—these two phrases first praise internal virtue, while the latter phrase is named external transformation. "Dhāraṇī" is a foreign word, translated here as "total retention" (zongchi): they are able to retain totally the sublime dharmas spoken by the buddhas of the ten directions. As for "eloquence of pleasant discourse" (le shuo biancai), some explain it as a virtue of external transformation, meaning specifically delight in speaking for others. Now, what our school transmits is that it is still an internal virtue. How is this known? Because there are two reasons: first, principle; second, teaching. In terms of principle, the four analytical knowledges were originally said to be gateways of wisdom and not merits; within the gateway of wisdom there is originally no external transformation. Now, the statement "eloquence of pleasant discourse" is one among the four analytical knowledges; how could it be transformation? In terms of teaching, the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: wisdom that understands dharmas is named analytical knowledge of dharmas; wisdom that understands meaning is named analytical knowledge of meaning; wisdom that understands phrasing is named analytical knowledge of phrasing; wisdom that takes pleasant discourse as its object is named analytical knowledge of pleasant discourse. Taking pleasant discourse as its object simply means the capacity of the person before one. For instance, the capacity of a śrāvaka delights in hearing the four truths, while a pratyekabuddha delights in hearing causes and conditions; it only means knowing the dharma delighted in by the person before one. The dharma is the objective sphere before them; now the sphere is cited to designate the wisdom; hence it is called eloquence of pleasant discourse.