大乘義章 11.87

11.87

第一釋名。四無礙者，起說智也。說智不同，一門說四。四名是何？一法無礙、二義無礙、三辭無礙、四樂說無礙。所言法者，汎釋有二：一軌則名法、二自體名法。知法無滯，名法無礙。義無礙者，汎釋有四：一所以名義、二義用名義、三義利名義、四德義名義。知義無滯，名義無礙。辨法之言，目之為辭，於辭自在名辭無礙。語稱物情，名為樂說，於樂自在名樂說無礙。此四經中亦名四辨。若別分之，無礙是智、辨是口業，智於諸法知無滯礙，故名無礙。言辭辨了，故稱為辨。通即心口俱名無礙，齊稱為辨。智於諸法知無滯礙故名無礙，知法辨了故復名辨。口於諸法說無障礙名為無礙，言辭辨了故復稱辨。名義如是（此一門竟）。

First is the explanation of the names. The four unimpeded knowledges are the wisdom that gives rise to exposition. Because the wisdom of exposition differs, four are explained in one section. What are the four names? 1. Unimpeded knowledge of dharmas; 2. Unimpeded knowledge of meaning; 3. Unimpeded knowledge of phrasing; 4. Unimpeded knowledge of eloquence. As for the term "dharmas," in general exposition there are two kinds: 1. standard or rule is called dharma; 2. inherent substance is called dharma. Knowing dharmas without obstruction is called unimpeded knowledge of dharmas. As for "meaning," in general exposition there are four kinds: 1. the rationale is called meaning; 2. the functional application is called meaning; 3. the benefit is called meaning; 4. the virtuous significance is called meaning. Knowing meaning without obstruction is called unimpeded knowledge of meaning. The words that express dharmas are referred to as phrasing; being sovereign regarding phrasing is called unimpeded knowledge of phrasing. Speech matching the dispositions of beings is called eloquence; being sovereign regarding eloquence is called unimpeded knowledge of eloquence. In the sūtras, these four are also called the four analytical knowledges. If distinguished separately, unimpededness is wisdom, and analytical knowledge is vocal action: because wisdom knows all dharmas without stagnation or hindrance, it is called unimpeded; because the phrasing is clear and discriminating, it is called analytical knowledge. Broadly, both mind and mouth are called unimpeded, and equally called analytical knowledge: because wisdom knows all dharmas without stagnation or hindrance, it is called unimpeded, and because it knows dharmas clearly and distinctly, it is also called analytical knowledge; because the mouth expounds all dharmas without obstacle, it is called unimpeded, and because the phrasing is clear and discriminating, it is also called analytical knowledge. Such are the names and meanings (this concludes the first section).