大般涅槃經義記 6.71

6.71

第四約就修多羅說相辯四無礙，知字不忘名法無礙。於中初法，次舉六喻，下合顯法。知彼字義名義無礙，「雖知名字而不知義」舉劣顯勝，「得義無礙則知於義」辯勝過劣。「云何知」下正辯其相，於中先問，「謂地」下辨，先解向前法中六喻，後約顯法。自以言辭宣說前義名辭無礙，於中初明「以種種辭演說一義，亦無有義」名辭無礙，「猶如」已下即事以顯，此等世法假有實無故曰無義。「何故」已下釋無所以，初先徵問，「失義」已下舉有顯無，真實之義佛菩薩境，辭是凡境，所以無義。「以是義故得辭無礙」總以結之，說前辭義不可窮盡名為樂說。

Fourth, explaining the four unobstructed knowledges with reference to the characteristics taught in the sūtras: knowing syllables without forgetting them is called unobstructed knowledge of dharmas. Therein is first the doctrine, next the citing of six similes, and below the application revealing the doctrine. Knowing the meaning of those syllables is called unobstructed knowledge of meaning; "Although knowing names, yet not knowing meaning" cites the inferior to reveal the superior; "Attaining unobstructed knowledge of meaning, one then knows the meaning" distinguishes the superior as surpassing the inferior. From "How does one know?" onward, it directly explains its characteristics, wherein it first asks; from "It is called the earth" onward, it explains, first explaining the six similes in the doctrine above, and then revealing the doctrine with reference [to them]. Proclaiming the aforementioned meanings through one's own words and phrases is called unobstructed knowledge of phrasing. Therein, it first clarifies that "expounding a single meaning with various phrasings, yet there is also no meaning" is called unobstructed knowledge of phrasing; from "Just as" onward, it reveals this with reference to actual phenomena: these conventional dharmas exist provisionally but are non-existent in reality, and are therefore said to "have no meaning." From "Why?" onward, it explains the reason for this absence: first it queries; from "losing the meaning" onward, it cites what exists to reveal what is absent: true meaning is the realm of buddhas and bodhisattvas, while phrasing is the realm of ordinary persons, which is why there is no [true] meaning. "For this reason, one attains unobstructed knowledge of phrasing" summarizes and concludes it. Expounding the aforementioned phrasings and meanings inexhaustibly is called delightful discourse.