大般涅槃經集解 53.44

53.44

案僧亮曰：多聞本使息苦，不必文廣事多，唯在理深除惑耳。寶亮曰：第五具足多聞者，若隨言而取，唯是聞慧，不通思脩。然此中釋意，恐備合三慧。今辯多聞，便有六階，從淺之深，靡所不收。第一就小乘十二部明多聞。第二重置於十一部，唯取方廣經，亦名具足多聞。第三除《法華》以前經，十二部唯受持，今《涅槃經》為多聞也。第四就一四句偈，如雪山菩薩中說。第五直據常住二字。第六偏談法性妙體如如，常不說法、絕於言相，以為多聞。若能如此冥至理，最為第一多聞。

Sengliang states: Broad learning originally serves to quench suffering; it does not necessarily depend on wide text and many matters, but lies solely in deep principle eliminating delusion. Baoliang states: As for the fifth, being endowed with broad learning: if one takes it according to the words, it is only wisdom derived from hearing (śrutamayī prajñā), and does not extend to reflection and cultivation. However, the explanatory intention here probably integrates all three wisdoms. In distinguishing broad learning now, there are six stages, from shallow to deep, leaving nothing unincluded. First, broad learning is explained in terms of the Hīnayāna twelve divisions. Second, setting aside eleven divisions, taking only the vaipulya sūtras is also called being endowed with broad learning. Third, excluding the sūtras prior to the Saddharmapuṇḍarīka Sūtra, upholding only the twelve divisions of the present Nirvāṇa Sūtra is broad learning. Fourth, in terms of a single four-line gāthā, as spoken regarding the Bodhisattva of the Snowy Mountains (Himavat). Fifth, directly relying on the two characters 'permanent' and 'abiding'. Sixth, exclusively discussing the marvelous essence of dharmatā as Suchness (tathatā), which eternally does not preach the Dharma and transcends words and characteristics, as broad learning. If one can thus commune with the ultimate principle, this is the foremost, supreme broad learning.