大般涅槃經義記 9.250

9.250

自下第四約就七語辨明宣說佛性所為，為令眾生不放逸故。先辨七語，後約論性。前中，「如來說有七語」總以標舉。次列七名，因中說果名為「因語」，果中說因名為「果語」，說現在法望前為果望後為因名「因果語」，立喻顯法名為「喻語」，假舉世間不應有事而顯諸法名「不應語」，隨世流布說男女等名「世流布語」，有所宣說令他眾生從己化意名「如意語」。雖舉七語，為約後一明己為生說性之意。

From here below, fourth, with reference to the seven kinds of speech, it explains the purpose of expounding the buddha-nature, which is to cause sentient beings not to be heedless. It first distinguishes the seven kinds of speech, and afterwards discusses the nature with reference to them. In the former, "the Tathāgata taught that there are seven kinds of speech" presents the general heading. Next, it lists the seven names: speaking of the fruit within the cause is called "causal speech"; speaking of the cause within the fruit is called "fruitional speech"; speaking of present dharmas as fruits with respect to what came before and as causes with respect to what comes after is called "cause-and-fruit speech"; establishing an analogy to reveal a dharma is called "analogical speech"; hypothetically citing an impossible worldly matter to reveal dharmas is called "inconceivable speech"; following worldly conventions to speak of men, women, and so on is called "conventional speech"; speaking in a manner that causes other sentient beings to follow one's intention to transform them is called "speech conforming to intent". Although seven kinds of speech are raised, it is to use the last one to clarify his own intent in expounding the nature for sentient beings.