大般涅槃經義記 4.109

4.109

第五段中，先舉上中下人之喻，下約顯法，句別有四：一舉「二乘齊知自地」合前中人唯知中下，不知於上；二「如來不爾」合前上人能知於上及知中、下，「悉知自地」合知上也，「及以他地」合知中、下，「是故如來名無礙智」嘆以顯勝，一切悉知故曰無礙，示現隨世顯無礙相；三「凡夫」下舉凡不知，合前下人能知下法，不知中、上，文中偏合不能知上，餘略不合；四「有愁無愁唯佛能知」重合上人能知於上。上來廣辨我共無我，「以是」下結，先結其法，後以喻帖。

In the fifth section, it first presents the simile of superior, middling, and inferior persons, and below applies it to reveal the doctrine, wherein there are four distinct clauses: 1. presenting "the two vehicles equally know their own stage" corresponds to the aforementioned middling person knowing only the middling and inferior and not knowing the superior; 2. "the Tathāgata is not like this" corresponds to the aforementioned superior person being able to know the superior and know the middling and inferior—"fully knowing his own stage" corresponds to knowing the superior, "as well as other stages" corresponds to knowing the middling and inferior; "therefore the Tathāgata is named unimpeded knowledge" praises to show superiority; knowing all, it is called unimpeded, and manifesting in accordance with the world demonstrates the mark of unimpededness; 3. from "Ordinary persons" onward presents ordinary persons not knowing, corresponding to the aforementioned inferior person being able to know inferior dharmas and not knowing the middling and superior—the text specifically corresponds to being unable to know the superior, while the rest is abbreviated and not mapped; 4. "having sorrow and lacking sorrow is known only by the Buddha" corresponds again to the superior person being able to know the superior. The above extensively explains self being together with non-self; from "Therefore" onward concludes it, first concluding its doctrine, and subsequently attaching it to the similes.