大般涅槃經義記 6.64

6.64

其五是何？一約教義以別四種，「知一切教及法名字」名法無礙。知二諦義名義無礙。知諸世論名辭無礙。「隨字論」者，廣辯字相；「正音論」者，辯定語音；「闡陀論」者，巧妙言辭，如似此方詩頌之流；「世辯論」者，廣辯世事。依前三種起說自在，隨人心欲，名樂說無礙。「凡所演說無障礙」者，言辭流滑，無有忽滯，不可動轉，言辭楷正。「無所畏省」，所說決定，不畏他人有已得失名「無畏省，難可摧伏」。「是名」下結。

What are those five? First, distinguishing the four kinds according to teaching and meaning: "knowing all teachings and names of dharmas" is called unobstructed knowledge of dharmas. Knowing the meaning of the two truths is called unobstructed knowledge of meaning. Knowing all worldly treatises is called unobstructed knowledge of phrasing. The "Treatise on Following Characters" extensively explains the marks of characters; the "Treatise on Correct Sounds" determines spoken sounds; the "Treatise on Meters" [chandas] treats skillful words and expressions, resembling the poetry and verse of this land; the "Treatise on Worldly Dialectics" extensively explains worldly affairs. Arising to speak with sovereignty based on the preceding three kinds according to people's desires is called unobstructed knowledge of delightful discourse. "Whatever is expounded is free from obstruction" means the wording is fluent, free from negligence or hesitation, unshakeable, and a correct model in phrasing. "Free from fear and reflection" means what is spoken is definitive, not fearing that others will find faults in oneself; this is called "free from fear and reflection, and difficult to defeat." From "this is named" downward is the conclusion.