大般涅槃經義記 3.85

3.85

問曰：若言麁義易知，初處得多，細義難精，後得少者，何故經言初地得百、二地得千，如是轉多？解言：辨義汎有兩門：一就攝義從詮門中辨得多少、二就捨詮證實門中明得多少。從詮門中分別有四：一約一詮始終別論，初得多義、後時得少，從詮之義具顯文中，初得聞持成就之處依文具解，故初得多，後設重思委審而已，無多異見故後得少，故此經中初依之人得八分義，第二依人更得四分，乃至第四但得兩分；二約一詮以終攝始，初時得少、後時得多，故此經中初依但得八分之義，乃至第四得十六分；三約多詮始終別論，初得義少聞教少故、終得義多聞教多故，故第十地能受諸佛雲雨說法，依其所聞亦知多義；四約多詮以終攝始，初得少義、後時得多，理在易知。就其捨詮證實門中別分有二：一約就地位始終別論，初時得少，封教心多見理昧故，終時得多，以能捨詮見理明故；二以終攝始，初少後多，理在可知。《地經》所說是其捨詮證實之義，故後得多，不同在斯。

Question: If it is said that coarse meanings are easy to know, so in the initial position one attains much, while subtle meanings are difficult to master, so later one attains little, why does the sūtra say that on the first ground one attains a hundred, on the second ground one attains a thousand, and so it increases progressively? Explanation: Generally speaking, there are two approaches to discerning the meaning: first, the approach of subsuming meaning under verbal explanation to discern the amount attained; second, the approach of relinquishing verbal explanation to realize the real to clarify the amount attained. In the approach of following verbal explanation, there are four distinctions: (1) In terms of discussing the beginning and end of a single verbal explanation separately, initially one attains many meanings and later one attains few; the meanings derived from verbal explanation are fully revealed in the text, and where one first accomplishes hearing and retention, one understands fully based on the text, so initially one attains much, whereas later, even if one reflects repeatedly, it is merely thorough examination without many different views, so later one attains little; thus in this sūtra the person of the first reliance attains eight parts of the meaning, the person of the second reliance attains four more parts, up to the fourth who attains only two parts. (2) In terms of using the end to subsume the beginning within a single verbal explanation, initially one attains little and later one attains much; thus in this sūtra the first reliance attains only eight parts of the meaning, up to the fourth who attains sixteen parts. (3) In terms of discussing the beginning and end of many verbal explanations separately, initially one attains few meanings because one hears few teachings, and in the end one attains many meanings because one hears many teachings; thus on the tenth ground one can receive the teachings expounded like clouds and rain by all Buddhas, and based on what is heard one also knows many meanings. (4) In terms of using the end to subsume the beginning across many verbal explanations, initially one attains few meanings and later one attains many, the principle of which is easy to understand. In the approach of relinquishing verbal explanation to realize the real, there are two distinctions: (1) In terms of discussing the beginning and end of stages separately, initially one attains little, because the mind attached to the teachings is strong and one's view of the principle is dim, whereas in the end one attains much, because being able to relinquish verbal explanation, one's view of the principle is clear. (2) Using the end to subsume the beginning, little at first and much later, the principle of which can be understood. What the Daśabhūmika Sūtra expounds is the meaning of relinquishing verbal explanation to realize the real, and therefore later one attains much; the difference lies in this.