大般涅槃經義記 10.141

10.141

第三番中從小向大以別九法。文亦可解。上來三番合為第三約修廣辨。下次類顯，約十二緣類顯九法。「欲名識」者，識心緣境，義說為欲。六入觸對六塵境界，義說為「觸」。受能領納，故名為「攝」。無明迷惑增長業行，故名為「增」。名無明心為無明識，名之與色是報體性，故說為「主」。愛能導生諸煩惱結，故名為「導」。愛中增強方名為取，故說為「勝」。有實得果，故說為「實」。生老病死因緣中極，名曰「畢竟」。此等皆就相似義說，不依次第。

In the third round, he distinguishes the nine dharmas in terms of proceeding from the small toward the great. The text is also understandable. The three rounds above combine to form the third [part], broadly distinguishing in terms of practice. Next, he demonstrates by analogy, demonstrating the nine dharmas by analogy with the twelve links of dependent origination. 'Desire is called consciousness': the mind of consciousness conditioning sense objects is explained in meaning as 'desire.' The six sense entrances contacting the spheres of the six sense objects is explained in meaning as 'contact.' Feeling is able to receive and accept, therefore it is called 'subsumption.' Ignorance and delusion increase karmic actions, therefore it is called 'increase.' The mind of ignorance is termed the consciousness of ignorance; name and form are the essence of the retribution body, therefore they are spoken of as 'master.' Craving can guide and produce all defilements and fetters, therefore it is called 'guide.' When strengthened within craving, it is only then called grasping, therefore it is spoken of as 'superior.' Becoming truly attains the fruit, therefore it is spoken of as 'real.' Birth, aging, sickness, and death are the culmination among causes and conditions, and are termed 'ultimate.' These are all stated in terms of analogous meanings, not following the sequence.