廣弘明集 8.79

8.79

答曰。釋典洸洸幽顯並蘊。玄章浩浩廣略俱通。大智度曰。為利人略說。為解義故。為利人廣說。為誦持故。為鈍人略說。為誦持故。為鈍人廣說。為解義故。（如般若一座敷玄鷲嶽。及其階益乃）數十周。智典既然餘經皆爾。通言博在其鈍。何誣之甚。香城金簡龍宮玉牒天上人間釋典何量。八音部帙其數無邊。十二該之罄無不盡。可謂詩篇三百。蔽者一言。以此例之。廣略可見。詳其道經三十六部廣則定廣無略可收。即是純鈍何利之有。廣而可略則非定廣。略而可廣則非定略。釋典之深。於是乎在。

Answer: The Buddhist scriptures are vast and profound, encompassing both the subtle and the manifest; the abstruse texts are grand, penetrating both the broad and the concise. The Da zhidu lun states: "For sharp people, [it is] taught concisely for the sake of understanding the meaning; for sharp people, [it is] taught broadly for the sake of reciting and upholding; for dull people, [it is] taught concisely for the sake of reciting and upholding; for dull people, [it is] taught broadly for the sake of understanding the meaning." (Just as the Prajñāpāramitā was expounded in a single assembly on Vulture Peak, when it came to its stages of benefit, there were) several tens of cycles. If the scriptures of wisdom are like this, all other scriptures are the same. To make a blanket statement that breadth is for the dull—how could slander be greater than this? The golden slips of Fragrant City, the jade registers of the Dragon Palace, in the heavens and among humans—how can the Buddhist scriptures be measured? The volumes of the eight tones are boundless in number; the twelve divisions subsume them all without omission. One may say: "The Poems are three hundred, covered by a single phrase." Comparing by this analogy, the broad and concise can be seen. Examining the thirty-six divisions of the Daoist scriptures: being broad, they are rigidly broad with no conciseness that can encapsulate them; that is purely dull, so what sharpness is there? If what is broad can be concise, it is not rigidly broad; if what is concise can be broad, it is not rigidly concise. The depth of the Buddhist scriptures lies precisely in this.