大般涅槃經義記 9.165

9.165

就約利鈍舉類之中，初告舍利為利勿廣、為鈍莫略。問曰：利人堪受多法應為廣說，鈍人不能攝受多法應為略說，今以何故為利不廣、為鈍不略？釋言：廣略有其二種。一約法分別，辨宣多法名之為廣、說少稱略。若從是義，廣為利人，能多受故；略為鈍者，不堪受故。二就說分別。於一法中多言名廣、少語稱略。若從是義，略為利人，少言能解；廣為鈍人，多言方悟。舍利次答，後佛述成。

In adducing categories with reference to the sharp and dull, it first tells Śāriputra that for the sharp one should not be broad, and for the dull one should not be concise. Question: Sharp people can receive many dharmas and one should speak broadly to them; dull people cannot assimilate many dharmas and one should speak concisely to them; why is it that now, for the sharp one is not broad, and for the dull one is not concise? Explanation: Broad and concise are of two kinds. First, differentiated in terms of the dharmas: explaining and proclaiming many dharmas is called broad, while speaking of few is designated concise. If according to this meaning, the broad is for the sharp, because they can receive much; the concise is for the dull, because they cannot endure much. Second, differentiated in terms of the exposition: using many words for a single dharma is called broad, while using few words is designated concise. If according to this meaning, the concise is for the sharp, because they can understand through few words; the broad is for the dull, because they only awaken through many words. Śāriputra next replies, and then the Buddha approves and confirms it.