俱舍論疏 27.91

27.91

論「緣應正理至立為第四」，《正理論》云「即於文、義能正宣揚，無滯言詞，說名為辨。及諸所有已得功德，不由加行任運現前自在功能，亦名為辨。此能起辨，立以辨名。了辨及因智，名辨無礙解。即前所說能正宣揚，善應物機不違勝義。所有言說名應正理，即前所說無滯言詞。不待處、時及有情等，辨析自在名無滯礙。即上所言已得功德，不由加行任運現前名為自在定、惠二道（已上論文）。」

On the Śāstra's statement: "Taking that which accords with proper principle ... it is established as the fourth": the Nyāyānusāra says: "Namely, being able to correctly expound upon syllables and meanings with unobstructed speech is called eloquence (pratibhāna). Moreover, all attainments already acquired that spontaneously present themselves without preparatory effort, functioning with mastery, are also called eloquence. Because this [knowledge] can generate eloquence, it is designated with the name 'eloquence.' Knowledge that comprehends eloquence and its causes is called the unimpeded comprehension of eloquence. Namely, what was stated before as being able to correctly expound, skillfully responding to the capacities of beings without contradicting the ultimate truth: whatever discourse there is, it is called 'according with proper principle.' This is what was referred to before as unobstructed speech. Not depending on place, time, sentient beings, and so forth, discerning with mastery is called 'unobstructed.' What was mentioned above as attainments already acquired presenting themselves spontaneously without preparatory effort refers to the two paths of concentration and wisdom characterized by mastery (End of the Śāstra text)."