大般涅槃經集解 53.44

53.44

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.