大般涅槃經義記 1.105

1.105

上來第一正辯供微，自下第二舉多顯少。佛德恩深，假以三千大千世界滿中供具而為供養，尚不足言，我等所設寧不微少？自下第三舉佛恩深，釋前供少。「何故」，問也。何故三千大千供養猶名不足？下對釋之。以佛為生，常於地獄、畜生、餓鬼受苦救拔，故以三千大千供養猶名不足。「地獄」，外國名曰泥犁。《地持》釋云「增上可厭，名為泥犁。」《雜心》釋言「不可樂故，名為地獄。」其義一也。此之二義，皆對厭心以彰其過，非是當相。當相正解，就處彰名，地下牢獄是其生處，故云地獄。言「餓鬼」者，《雜心》釋云「以從他求，故名餓鬼。」又常飢渴，故名為餓；恐怯多畏，故名為鬼。言「畜生」者，《雜心》釋云「以傍行故，名為畜生」，此乃辯相，非解名義。正解從主畜養作名。一切世人或為噉食、或為驅使，畜養此生，片從此義，故名畜生。「諸惡趣」者，謂修羅等。佛為眾生，常於此處受苦救拔，故合多供。自佛至此合為第二彰己供微。

The above was the first, which directly explained the slightness of the offering. From here on, the second brings forward the vast to make prominent the slight. The Buddha's virtue and kindness are deep: even if one made an offering filling the great trichiliocosm with offering implements, it would still not be worth mentioning; how could what we have prepared not be slight? From here on, the third brings forward the Buddha's deep kindness to explain the preceding slightness of the offering. 'Why is this?' is a question: why is an offering filling the great trichiliocosm still called insufficient? Below, it responds and explains it: because the Buddha, for the sake of sentient beings, constantly undergoes suffering and rescues them in the hells, animal realm, and hungry ghost realm, therefore an offering filling the great trichiliocosm is still called insufficient. 'Hell' is called *naraka* in foreign tongues. The *Bodhisattvabhūmi* explains: 'That which is exceptionally repulsive is called *naraka*.' The *Saṃyuktābhidharmahṛdaya* explains: 'Because it is not pleasurable, it is called hell.' Their meaning is one. Both of these two meanings manifest their faults in contrast to a mind of revulsion; they do not describe the phenomenon itself. The correct explanation according to the phenomenon itself manifests its name based on the place: an underground prison is its place of birth, hence it is called 'earth prison' (hell). As for 'hungry ghost', the *Saṃyuktābhidharmahṛdaya* explains: 'Because they beg from others, they are called hungry ghosts.' Moreover, they are constantly hungry and thirsty, hence called 'hungry'; they are fearful and full of dread, hence called 'ghosts'. As for 'animals', the *Saṃyuktābhidharmahṛdaya* explains: 'Because they move horizontally, they are called animals.' This distinguishes their physical characteristic, but does not explain the meaning of the name. The correct explanation takes its name from being domesticated and raised by a master: worldly people, either to eat them or to drive them to work, domesticate and raise these living beings; partly following this meaning, they are called 'domesticated animals'. 'All evil destinies' refers to *asura*s and so forth. Because the Buddha constantly undergoes suffering and rescues them in these places for the sake of sentient beings, he deserves abundant offerings. From 'the Buddha' down to this point, it is altogether the second [section], manifesting that his own offering is slight.