大方廣圓覺修多羅了義經略疏 1.805

1.805

智緣四境無拘礙故。一法，如說地、水、火、風等；二義，如堅、濕、煖、動等；三辭，謂得彼方言以說地等；四於三種智中樂說。上依《智論》，若約《華嚴》則初二異此：謂一知自相、二知別相。又一知自性、二知生滅。又一法智、二比智。又一知一相；二知蘊、界等。又一知一乘平等性、二知諸乘差別性。後二則同，謂辭則說於法義；樂說乃辭中別義。

Because wisdom is unimpeded when taking the four objects as conditions: First, [unimpeded knowledge of] dharmas, such as speaking of earth, water, fire, wind, and so forth; second, [unimpeded knowledge of] meanings, such as hardness, moisture, warmth, motility, and so forth; third, [unimpeded knowledge of] expressions, meaning obtaining the local dialects to speak of earth and so forth; fourth, delighting in preaching amidst the three kinds of wisdom. The above is based on the *Mahāprajñāpāramitopadeśa*; if explained according to the *Avataṃsaka*, then the first two differ from this: namely, the first is knowing self-characteristics, and the second is knowing particular characteristics. Furthermore, the first is knowing self-nature, and the second is knowing arising and ceasing. Furthermore, the first is knowledge of dharmas, and the second is inferential knowledge. Furthermore, the first is knowing the single characteristic; the second is knowing the aggregates, realms, and so forth. Furthermore, the first is knowing the equal nature of the One Vehicle; the second is knowing the differentiated natures of the various vehicles. The latter two are the same: expressions speak of dharmas and meanings, while delight in preaching is a distinct meaning within expressions.