大般涅槃經義記 6.66

6.66

第三約就無我慢相以辯四種，初先正辯，依如《地經》，於第二義心無取著名法無礙，了知世諦、心無取著名義無礙。今此經中於世諦法而不取著名法無礙，於第一義心無取著名義無礙，有此左右。於法名字知而不著名辭無礙，於說不著名樂說無礙。「何以」下辯，「若取著者不名菩薩」返以釋之，道言取著不名菩薩，即顯菩薩法不取著。

Third, distinguishing the four kinds with regard to the mark of absence of conceit: first, it directly explains: according to the Daśabhūmika Sūtra, having a mind without grasping toward the ultimate truth is called unobstructed knowledge of dharmas, and fully knowing conventional truth with a mind without grasping is called unobstructed knowledge of meaning. Now in this sūtra, not grasping at the dharmas of conventional truth is called unobstructed knowledge of dharmas, and having a mind without grasping toward the ultimate truth is called unobstructed knowledge of meaning; there is this alternate perspective. Knowing the names of dharmas without grasping is called unobstructed knowledge of phrasing; not grasping at expounding is called unobstructed knowledge of delightful discourse. From "why" downward is the explanation; "if one grasps, one is not called a bodhisattva" explains it by reversal: saying that grasping is not called being a bodhisattva reveals that the bodhisattva does not grasp at dharmas.