止觀輔行傳弘決 7.40

7.40

次攝四無礙者，諸佛於此四法智慧自在，捷疾無礙了了通達，故名無礙。《法界次第》中判為菩薩法者，法身菩薩皆具此四。此亦是通途大概判之，即如十力義通因故。此之四法，初二是識藥、第三是知病、第四是授藥。故釋第一即約四教，第二同入一實咸是法藥，釋第三法即約十界病相，釋第四法還約四教以明授藥，故知授四法藥。被十界生用樂說辯，令他知名說前第一，令他知義說前第二，故用第四說於前二授與第三。次重釋云「辭約四種苦諦」，不云十法界者，據機緣說，應委悉約十法界中四機不同。故初略釋、次對四諦、次總結樂說。故樂說中令他聞說一切字一切義等，用前二也。赴一切音辭，即是赴於第三十界音辭。又為對諦，是故重釋，與前少異。

Next is subsuming the four unhindered knowledges: the Buddhas are sovereign in wisdom regarding these four dharmas, swift, unobstructed, and clearly penetrating; therefore, they are named "unhindered". Where the Fajie cidi classifies them as bodhisattva dharmas, it is because Dharma-body bodhisattvas all possess these four. This is also a general classification along ordinary lines, just as the ten powers in meaning also extend to the causal stage. Among these four dharmas, the first two are discerning the medicine, the third is knowing the disease, and the fourth is administering the medicine. Therefore, explaining the first is in terms of the four teachings; the second is entering together into the one reality, all being Dharma medicines; explaining the third dharma is in terms of the marks of disease in the ten realms; explaining the fourth dharma is again in terms of the four teachings to clarify administering the medicine; thus we know it is administering the four Dharma medicines. Appealing to the sentient beings of the ten realms, one uses the eloquence of delight in speech: causing others to know the names is expounding the aforementioned first; causing others to know the meanings is expounding the aforementioned second; therefore, one uses the fourth to expound the preceding two and bestow them on the third. Next, in the re-explanation, it states "phrasing refers to the four kinds of truth of suffering" and does not mention the ten dharma-dhātus because it speaks on the basis of capacities and conditions; one should thoroughly analyze the differences among the four types of capacities within the ten dharma-dhātus. Therefore, first it explains briefly, next it correlates with the four truths, and next it universally concludes with delight in speech. Thus within delight in speech, causing others to hear the exposition of all characters, all meanings, and so forth uses the first two. Responding to all vocal expressions is precisely responding to the vocal expressions of the ten realms of the third. Furthermore, in order to correlate with the truths, it is therefore re-explained, being slightly different from the preceding.