仁王經疏 1.82

1.82

言四辨者，釋第八德，亦名四無礙解，謂法、義、詞、辨。於所詮法、於所詮義，諸方言詞，於正道理一一法中通達無滯，如次名為法、義、詞、辨四種無礙。廣如《婆沙》、《俱舍論》等。若依大乘，《瑜伽》四十五「於諸法中，一切異門、一切異相、一切釋詞、一切品別，一一法中盡所有性、如所有性，依脩所成無所滯礙無退轉智，如次名為四種。」《攝大乘論》無性釋曰「由法無礙，自在了知一切法句。由義無礙，自在通達一切義理。由詞無礙，自在分別一切言詞。由辨無礙，遍於十方隨其所宜自在辨說。」廣如《雜集》第十四等。若出體性，薩婆多宗，四辨皆用慧為自性，如《婆沙》等。今依大乘，通用定慧及彼相應心心所法以為自性，如《雜集》等。

"Four analytical knowledges" explains the eighth virtue, also named the four unobstructed comprehensions, namely: dharma, meaning, phrasing, and eloquence. With respect to the signified dharma, with respect to the signified meaning, the words and phrasing of various regions, and within each and every phenomenon in right principle, they penetrate without obstruction; in this order they are named the four kinds of unobstructedness: of dharma, meaning, phrasing, and eloquence. This is fully explained in the *Vibhāṣā*, the *Abhidharmakośa-bhāṣya*, and so on. If relying on the Mahāyāna, the *Yogācārabhūmi*, fascicle forty-five, says: "Among all phenomena, with respect to all diverse approaches, all diverse characteristics, all explanations of phrasing, all classifications, and within each and every phenomenon, regarding the exhaustiveness of nature and the actual state of nature, the unhindered and non-retrogressing wisdom born of cultivation is, in this order, named the four kinds." Asavabhāva's commentary on the *Mahāyānasaṃgraha* states: "Through unobstructedness of dharma, one freely knows all dharma phrases. Through unobstructedness of meaning, one freely penetrates all meanings and principles. Through unobstructedness of phrasing, one freely distinguishes all expressions. Through unobstructedness of eloquence, throughout the ten directions, one preaches eloquently and freely according to what is appropriate." This is fully explained in fascicle fourteen of the *Abhidharmasamuccaya-vyākhyā* and elsewhere. If setting forth their essential nature: in the Sarvāstivāda school, all four analytical knowledges take wisdom as their self-nature, as in the *Vibhāṣā* and so on. Now, relying on the Mahāyāna, they generally take concentration, wisdom, and their associated mental factors as their self-nature, as in the *Abhidharmasamuccaya-vyākhyā* and so on.