瑜伽論記 11.150

11.150

如雜集第十四云：法無礙於一切名差別，謂依無明等於無智無見不現觀等差別名中無礙智，義無礙智相及意趣，相謂自共相，意趣謂別義等，詞無礙，此但有訓釋法言詞。如雜集亦言：謂於諸方言音謂無量國邑眾生自想音詞，釋諸論言詞謂可破名世間等，以一音演說眾生隨類各得解等種種言音也。其辨無礙，此唯言於一切法一切品別。如雜集一切品別者，謂實有假有世俗勝義有等種種差別之辭辨也。

As the fourteenth fascicle of the Samuccaya says: Unobstructed knowledge of dharma is with respect to all distinctions of names; that is, with respect to ignorance and the like, unobstructed gnosis among distinctive names such as absence of gnosis, absence of vision, non-realization, and so forth. Unobstructed knowledge of meaning knows characteristics and intention: characteristics refers to specific and general characteristics; intention refers to special meanings, and so forth. Unobstructed knowledge of etymology only has the words that etymologically gloss dharmas. As the Samuccaya also says: It refers to sounds and dialects of various regions, meaning the words of spontaneous conceptions of sentient beings in immeasurable lands and villages; explaining the language of various treatises, such as calling what can be destroyed 'world' (loka); and various sounds such as preaching with a single sound which sentient beings understand according to their respective kinds. As for unobstructed knowledge of eloquence, here it only speaks of 'in all dharmas and all varieties'. As the Samuccaya says, 'all varieties' refers to eloquent speech of manifold distinctions such as real existence, nominal existence, conventional existence, ultimate existence, and so forth.