大乘義章 11.89

11.89

次隨門別具義論之。法無礙中具有五種：一知教法名法無礙，故《地經》中知修多羅名法無礙。如是一切。二知世諦名法無礙，故《地經》中知色等法名法無礙。三知第一義名法無礙，故《地經》中知法無性名法無礙。如是一切。四知因行名法無礙，故《地經》中知菩薩行名法無礙。五知果德名法無礙，故《地經》中知佛法身名法無礙。如是一切。義無礙中具亦有五：一知教中解釋所以名義無礙，故《地經》中知解釋相名義無礙。二知世諦名義無礙，故《地經》中知法生滅名義無礙。三知第一義名義無礙，故《地經》中知如實境名義無礙。四知因行名義無礙，故《地經》中善知十地義差別相名義無礙。五知果德名義無礙，故《地經》中知佛色身時事相等名義無礙。辭無礙中具義有五：一知名無盡起說自在名辭無礙。云何無盡？如《華嚴經．名號品》說，四諦名字，一世界中有四十億那由他別，一切世界差別例然。如來名字，一世界中有百億萬，一切世界差別類爾。以此類餘，諸法名字齊應無盡。二得解知一切眾生語言三昧。隨以何言起說自在，名辭無礙。三得無礙法䗍聲相起說自在，名辭無礙。四得聞持持一切教起說自在，名辭無礙。五得義持持一切義起說自在，名辭無礙。樂說無礙差別有五：一知義不同，稱情樂說。二知教不同，稱情樂說。三知諸法名字不同，稱情樂說。四知方言不同，稱情樂說。五以無礙法䗍圓音，稱情樂說。具義如是（此三門竟）。

Next is the full discussion of the meanings according to each distinct gate. Within unimpeded knowledge of dharmas, there are fully five kinds: 1. Knowing the Dharma of the teachings is called unimpeded knowledge of dharmas; thus in the Daśabhūmika Sūtra, knowing the sūtras is called unimpeded knowledge of dharmas; all are like this. 2. Knowing conventional truth is called unimpeded knowledge of dharmas; thus in the Daśabhūmika Sūtra, knowing dharmas such as form is called unimpeded knowledge of dharmas. 3. Knowing ultimate truth is called unimpeded knowledge of dharmas; thus in the Daśabhūmika Sūtra, knowing the absence of nature of dharmas is called unimpeded knowledge of dharmas; all are like this. 4. Knowing causal practices is called unimpeded knowledge of dharmas; thus in the Daśabhūmika Sūtra, knowing the bodhisattva practices is called unimpeded knowledge of dharmas. 5. Knowing resultant virtues is called unimpeded knowledge of dharmas; thus in the Daśabhūmika Sūtra, knowing the Buddha's dharmakāya is called unimpeded knowledge of dharmas; all are like this. Within unimpeded knowledge of meaning, there are also fully five kinds: 1. Knowing the explanations and rationales in the teachings is called unimpeded knowledge of meaning; thus in the Daśabhūmika Sūtra, knowing the characteristics of explanation is called unimpeded knowledge of meaning. 2. Knowing conventional truth is called unimpeded knowledge of meaning; thus in the Daśabhūmika Sūtra, knowing the arising and ceasing of dharmas is called unimpeded knowledge of meaning. 3. Knowing ultimate truth is called unimpeded knowledge of meaning; thus in the Daśabhūmika Sūtra, knowing the real object is called unimpeded knowledge of meaning. 4. Knowing causal practices is called unimpeded knowledge of meaning; thus in the Daśabhūmika Sūtra, skillfully knowing the distinct characteristics of the meaning of the ten stages is called unimpeded knowledge of meaning. 5. Knowing resultant virtues is called unimpeded knowledge of meaning; thus in the Daśabhūmika Sūtra, knowing the characteristics of time, activities, and forms of the Buddha's physical body is called unimpeded knowledge of meaning. Within unimpeded knowledge of phrasing, the meanings fully comprise five: 1. Knowing endless names and giving rise to exposition with sovereignty is called unimpeded knowledge of phrasing. How are they endless? As the "Chapter on Names" in the Avataṃsaka Sūtra says, regarding the names of the four noble truths, in a single world there are forty billion nayutas of distinctions, and the distinctions in all worlds are likewise by analogy. Regarding the names of the Tathāgata, in a single world there are a hundred billion, and the distinctions in all worlds are similarly of this kind. Analogizing other things from this, the names of all dharmas must equally be endless. 2. Attaining the samādhi of comprehending and knowing the languages of all sentient beings: giving rise to exposition with sovereignty in accordance with whatever language is called unimpeded knowledge of phrasing. 3. Attaining the vocal characteristic of the unimpeded Dharma conch and giving rise to exposition with sovereignty is called unimpeded knowledge of phrasing. 4. Attaining the retention of hearing to retain all teachings and giving rise to exposition with sovereignty is called unimpeded knowledge of phrasing. 5. Attaining the retention of meaning to retain all meanings and giving rise to exposition with sovereignty is called unimpeded knowledge of phrasing. For unimpeded knowledge of eloquence, there are five distinctions: 1. Knowing the differences in meaning, expounding with eloquence in accordance with dispositions; 2. Knowing the differences in teachings, expounding with eloquence in accordance with dispositions; 3. Knowing the differences in names of all dharmas, expounding with eloquence in accordance with dispositions; 4. Knowing the differences in regional languages, expounding with eloquence in accordance with dispositions; 5. Expounding with eloquence in accordance with dispositions with the complete sound of the unimpeded Dharma conch. Such are the complete meanings (this concludes the third section).