瑜伽師地論略纂 12.18

12.18

論解四無礙解中，法以能詮之教故，論言於一切法一切異門，異門即能詮之差別門也。如理之智、如事之智，此皆所緣境，依緣此故，得修所成之慧。此能詮慧是法無礙體。其義無礙解，即前法下所詮之義。故能詮法中有異門之言，所詮義中有異相之談，別也。即於能詮得智，名法無解；於所詮得自在，名義無礙解。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。

In the treatise's explanation of the four unobstructed knowledges: as for the Dharma, because it is the teaching that can express, the treatise says "with regard to all dharmas and all distinct approaches," where "distinct approaches" are the distinct approaches of what can express. The wisdom of how things are and the wisdom of the extent of things—these are all the objective domains that are cognized; relying on cognizing these, one obtains the wisdom resulting from cultivation. This wisdom that can express is the substance of the unobstructed knowledge of dharmas. The unobstructed knowledge of meaning is the meaning expressed by the preceding dharma. Therefore, in the dharma that can express, there is the phrase "distinct approaches," while in the meaning that is expressed, there is discussion of "distinct characteristics"; they are distinct. Thus, obtaining wisdom regarding what can express is called the unobstructed knowledge of dharmas; obtaining mastery regarding what is expressed is called the unobstructed knowledge of meaning. As the fourteenth fascicle of the Samuccaya says: Unobstructed knowledge of dharmas is [unobstructed] regarding all distinctions of names—that is, relying on ignorance and the like, unobstructed wisdom regarding distinct names such as unknowing, unseeing, non-clear-observation, and so forth. Unobstructed wisdom of meaning is characteristics and purport. "Characteristics" refers to specific and general characteristics. "Purport" refers to distinct meanings and so forth.