大般涅槃經義記 9.161

9.161

下廣辨之。「云何一名說無量名」牒問初門。於中具就涅槃辨之，餘法類爾。「云何一義說無量名」牒問第二。於中具就帝釋辨之。「帝釋」胡語，此翻名為能作天主。「憍尸迦」者是其本姓。過去世時波羅㮈國有婆羅門，姓憍尸迦，好修福業，與其同友三十二人共為邑義。憍尸命終為忉利王，餘為輔臣，佛依本姓呼為憍尸。於中或有從寶、從幢，種種名之。「云何無量義說無量名」牒問第三具就佛論。具八智者，佛知生死無常與苦無我不淨，知涅槃法常樂我淨，名為八智。亦可更有，文中不列。義不盡者下重論之。「復有一義說無量名」重牒前門。「如陰」一義。「亦名陰」者，當義施名，餘皆傍立。「亦名倒」者，能生倒心故名為倒，如五塵境生欲。「亦名諦」者，有漏五陰是苦集諦，無漏五陰是其道諦。「名四念」者，色陰身念，受陰受念，識陰心念，想行法念。「名四食」者，段食是色，故色陰中有其段食；識陰識食；行中具有思食、觸食。受想不論。「四識住」者，有漏陰中除識一種，自餘四陰為識所依，名四識住。「亦名有」者，所謂三有、二十五有。「亦名道」者，所謂六道。「亦名時」者，現生後時，亦可是其生住滅時。「名眾生」者，因中說果亦名為世。「第一義」者，相名世諦，體名第一。「名三修」者，色名身戒，餘四名心。「名因果」者，善惡五陰說為集因，報陰名果。「名煩惱」者，有漏五陰從煩惱生，能生煩惱故名煩惱。「名解脫」者，無漏五陰。三世轉輪，名「十二因緣」。集成假人，名「聲聞」等。三世分異，名「過去」等。「是名」結之。此初類竟。

Below, it explains this broadly. "Why speak of immeasurable names within one name?" cites and queries the first category. Therein, it fully examines it with respect to nirvāṇa, and other dharmas are analogous to this. "Why speak of immeasurable names within one meaning?" cites and queries the second. Therein, it fully examines it with respect to Śakra. "Śakra" is a barbarian [Sanskrit] word, translated here as "able to act as lord of the devas." "Kauśika" is his original clan name. In a past life, there was a brāhmaṇa in the country of Vārāṇasī whose clan name was Kauśika, who took pleasure in cultivating merit, and together with thirty-two companions formed a community. When Kauśika's life ended, he became the king of Trāyastriṃśa, and the others became his assisting ministers; the Buddha calls him Kauśika according to his original clan name. Therein, he is variously named after jewels, after banners, and so forth. "Why speak of immeasurable names within immeasurable meanings?" cites and queries the third, fully treating it with respect to the Buddha. "Possessing the eight knowledges": the Buddha knows that saṃsāra is impermanent, suffering, non-self, and impure, and knows that the dharma of nirvāṇa is permanent, joyful, self, and pure; these are called the eight knowledges. There may also be others, which are not enumerated in the text. Meanings that are not exhausted are discussed again below. "Furthermore, within one meaning speak of immeasurable names" repeats the preceding category. Taking "aggregates" as one meaning: "Also named aggregates" applies the name to its proper meaning, while all the others are established correlatively. "Also named inversions": because they are able to give rise to inverted minds they are called inversions, just as the realms of the five sense-objects give rise to desire. "Also named truths": the defiled five aggregates are the truths of suffering and origination, and the undefiled five aggregates are the truth of the path. "Named the four applications of mindfulness": the form aggregate is mindfulness of the body; the sensation aggregate is mindfulness of feelings; the consciousness aggregate is mindfulness of the mind; and the perception and volition aggregates are mindfulness of dharmas. "Named the four nutriments": morsel food is form, so morsel food is found within the form aggregate; consciousness food is the consciousness aggregate; within volition are fully present volitional food and contact food; sensation and perception are not discussed. "Four stations of consciousness": within the defiled aggregates, setting aside consciousness itself, the remaining four aggregates serve as the support for consciousness, hence called the four stations of consciousness. "Also named existences": namely, the three realms of existence and the twenty-five existences. "Also named destinies": namely, the six destinies. "Also named times": the present, future, and subsequent times, or alternatively, the times of arising, abiding, and cessation. "Named sentient beings": speaking of the fruit from the cause; they are also called the world. "Ultimate truth": their marks are named conventional truth, their essence is named ultimate truth. "Named the three cultivations": form is called bodily morality; the other four are called mind. "Named cause and fruit": wholesome and unwholesome five aggregates are spoken of as the cause of accumulation; the aggregate of retribution is called the fruit. "Named defilements": the defiled five aggregates arise from defilements, and because they can generate defilements they are called defilements. "Named liberation": the undefiled five aggregates. Revolving through the three times, they are called "the twelve links of dependent origination." Aggregating to form a provisional person, they are called "śrāvakas" and so forth. Differentiated across the three times, they are called "past" and so forth. "These are named..." concludes it. This concludes the first category.