大般涅槃經義記 1.146

1.146

上來因請略開常法。自下第二因純陀設難，廣解常義。純陀先難無差之言乖昔所聞，是以難之。「如佛所說二施果報無差不然」，牒以總非。「何以故」下廣顯不然。先自徵責我以何故道佛不然，下舉五事難破無差成前不然：一就田為難、第二就人、第三就身、第四就因、第五就緣。受施是田，故先就田；田者是人，故次就人；人必有體，故次約身；身必有本，故次就因；身有假藉，故次就緣。

The foregoing took occasion from the request to briefly disclose the permanent Dharma. From here down is the second [section], in which, taking occasion from Cunda raising objections, the meaning of permanence is extensively explained. Cunda first objected that the words "no difference" contradicted what had been heard in the past, and on this basis raised his objection. "As the Buddha has said, that the fruit and retribution of the two givings are without difference is not so": he quotes this to negate it in general. From "why is that?" down extensively shows how it is not so. First he questions and challenges himself as to why he says the Buddha is not correct; below he adduces five matters in his objection to refute "no difference" and establish the preceding "not so": first, raising an objection with respect to the field; second, with respect to the person; third, with respect to the body; fourth, with respect to the cause; and fifth, with respect to conditions. The recipient of the giving is the field, and therefore he first deals with the field; the field is the person, and therefore next he deals with the person; the person must have an entity, and therefore next he addresses the body; the body must have an origin, and therefore next he deals with the cause; the body has provisional reliance, and therefore next he deals with conditions.