瑜伽論記 18.34

18.34

下辨十二教導中，言不了義教者，謂契經應誦記等者，此約法廣言略門辨了不了。世俗諦教者，謂相名分別。勝諦義教者，謂四聖諦及真如者，基云：此中不論正智，以是有為故可為世俗，是無漏如境故名勝義，故不論之。今解：正智，即是道諦中攝，故不更說。亦可等字通攝正智，升攝波者，樹名也。即舊曰戒林者訛也，是此方胡相樹，佛在胡相樹林說法取一葉為喻。若阿難我所說法如一葉，所知之法如餘樹葉。

Below, in differentiating the twelve instructions: regarding 'teachings of provisional meaning', which refers to sūtras, verses to be chanted, vyākaraṇa, and so on: this differentiates the provisional and the definitive in terms of extensive dharmas and succinct words. 'Teachings on conventional truth' refers to characteristics, names, and conceptual discrimination. 'Teachings on ultimate truth' refers to the four noble truths and tathatā. Ji says: Here, right knowledge is not discussed; because it is conditioned, it can be conventional, and because it is undefiled and conforms to the object, it is called ultimate; therefore it is not discussed. Now it is explained: right knowledge is subsumed under the truth of the path, so it is not spoken of again. It is also possible that the word 'etc.' broadly includes right knowledge. Śiṃśapā is the name of a tree. The old translation 'Jielin' (Forest of Precepts) is an error; it is the huxiang tree of this land. The Buddha was preaching the Dharma in a grove of śiṃśapā trees, and took up a single leaf as a metaphor: 'O Ānanda, the Dharma that I have preached is like a single leaf; the dharmas to be known are like the rest of the leaves on the trees.'