大般涅槃經義記 6.63

6.63

第三廣中，五義分別。依如《地經》，說四無礙有十一種：一總就二諦觀入論四、二就自相、三就同相、四就行相、五就說相、六就智相、七無我慢相、八大乘小乘相、九菩薩地相、十如來地相、十一作住持相。廣釋如彼。《地持論》中別有一門，通前十二。彼《地持》中說知教法名法無礙，知諸法相名義無礙，此名二諦。為諸法相知法名字為辭無礙，隨音異說名樂說無礙。今此且以五義辯之，於中初番不與《地持》十地說同，後四麁同《地經》所說。

In the third, the extensive explanation, there is distinction according to five meanings. According to the Daśabhūmika Sūtra, eleven kinds are explained for the four unobstructed knowledges: first, discussing the four generally with regard to contemplation and entry into the two truths; second, with regard to particular marks; third, with regard to common marks; fourth, with regard to marks of practice; fifth, with regard to marks of explanation; sixth, with regard to marks of knowledge; seventh, with regard to the mark of absence of conceit; eighth, with regard to marks of the Mahāyāna and Hīnayāna; ninth, with regard to marks of the bodhisattva grounds; tenth, with regard to marks of the Tathāgata ground; eleventh, with regard to marks of maintaining and sustaining. Extensive explanations are as given there. In the Bodhisattvabhūmi there is a separate gate, which makes twelve including the previous ones. In that Bodhisattvabhūmi it explains that knowing the teaching of the Dharma is called unobstructed knowledge of dharmas; knowing the marks of all dharmas is called unobstructed knowledge of meaning—these are called the two truths. Knowing the names of dharmas for all dharma marks is unobstructed knowledge of phrasing; expounding variously according to different sounds is unobstructed knowledge of delightful discourse. Here, we briefly analyze them according to five meanings; therein, the first round is not the same as what is taught in the Bodhisattvabhūmi and the Daśabhūmika Sūtra, but the latter four are roughly the same as what is taught in the Daśabhūmika Sūtra.