大般涅槃經疏 28.11

28.11

「善男子如來世尊」下，第二明廣略不定，為三：初列四章門、次「云何」下釋出、三結。釋中云世諦為第一義者，阿之言無，若之言智，謂其得無生智，此即約世諦說第一義諦。餘可意推。三「是故隨人」下結，又二：先結不定；次「我若當於」下，結知根力，又二：初明佛知，「有智人」下，明非淺識所知。次「何以故」下，明為人不定。不為五人說五種法者，不用對治，但用為人。只教慳人戒忍禪慧，自能行施；破戒之人令禪慧等，自能持戒。「是故我先」下，第二引證。「廣略說法」下，第三結非二乘所知。

From "Good sons, the Tathāgata, the World-Honoured One..." below, second is explaining the indeterminacy of broad and abridged, which has three parts: first, listing the four headings; next, from "What is..." below, explaining them; third, concluding. In the explanation, in stating that conventional truth is paramārthasatya: *a* means non-, and *jña* means wisdom, meaning he attained unproduced wisdom; this is preaching paramārthasatya with respect to conventional truth. The rest can be inferred by meaning. Third, from "Therefore, according to the person..." below, the conclusion has two parts: first, concluding indeterminacy; next, from "If I, with respect to..." below, concluding the power of knowing faculties, which also has two parts: first, explaining that the Buddha knows; from "a person of wisdom..." below, explaining that it is not what shallow consciousness can know. Next, from "Why is that?" below, explaining indeterminacy for individual persons. Not preaching the five kinds of dharmas for the five kinds of persons means not using the antidotal [siddhānta], but only using the individual [siddhānta]. Merely teaching a stingy person precepts, forbearance, dhyāna, and wisdom, they will naturally be able to practice charity; causing a person who breaks precepts to cultivate dhyāna and wisdom, they will naturally be able to uphold precepts. From "Therefore, I previously..." below, second is citing proof. From "Preaching the Dharma broadly and abridged..." below, third is concluding that it is not what is known by the two vehicles.