華嚴經內章門等雜孔目章 2.67

2.67

無礙辯者，謂法無礙、義無礙、辭無礙、樂說無礙。知名字智名法無礙，知義之智名義無礙，言音辯略名辭無礙，令他樂說無礙。通達無滯，故名無礙。以後得智為體。若約小乘，四無礙辯，是其實慧。大乘初教，其慧即空。若至終教，其慧即如。若至圓教，即四十無礙，如下經第九地中說。四無礙智，依十種差別：一依自相、二依同相、三依行相、四依說相、五依智相、六依無我慢相、七依小乘大乘相、八依菩薩地相、九依如來地相、十依作住持相，後五是淨相。此據教辨。若據實德，即普賢門中無盡辯也。餘義如別章。

The unhindered eloquences (pratisaṃvid) are the unhinderedness in dharma, unhinderedness in meaning, unhinderedness in phrasing, and unhinderedness in delightful speech. The cognition of names is called unhinderedness in dharma; the cognition of meaning is called unhinderedness in meaning; the eloquence in speech and expression is called unhinderedness in phrasing; causing others to take joy in speech is unhinderedness [in delightful speech]. Penetrating completely without obstruction, it is therefore called unhindered. They take post-attainment cognition as their essence. According to the Hīnayāna, the four unhindered eloquences are its real wisdom. In the Mahāyāna initial teaching, their wisdom is empty. Coming to the final teaching, their wisdom is thusness. Coming to the perfect teaching, they are the forty unhinderednesses, as explained below in the sutra's ninth bhūmi. The four unhindered cognitions are based on ten kinds of distinction: first, based on particular characteristics; second, based on common characteristics; third, based on active characteristics; fourth, based on expounded characteristics; fifth, based on cognitive characteristics; sixth, based on non-arrogant characteristics; seventh, based on Hīnayāna and Mahāyāna characteristics; eighth, based on the characteristics of the bodhisattva grounds; ninth, based on the characteristics of the Tathāgata ground; tenth, based on the characteristics of exercising maintenance. The last five are pure characteristics. This is distinguished based on the teachings. If based on real virtues, it is the inexhaustible eloquence within Samantabhadra's portal. The remaining meanings are as in a separate essay.