大般涅槃經義記 5.278

5.278

第二段中，迦葉先問。問中有四，前之兩番執三難四，第三一番執二難四，末後一番執一難四。就前二中，初番約就治門設難，慈悲同治應三非四。後番約就三緣設難，於中有四：一略辯三緣，先舉，次列，後類悲等。二就之結難，若從是義，應三非四。三廣辯三緣，於中先就慈行分三，後類悲等汎辯三緣乃有三義：第一直就化益分別，如此經說，緣諸眾生欲與其樂名眾生緣，緣諸眾生所須三物而施與之是名法緣，緣如來者名曰無緣，義如經辯；第二化益、觀入分別，前二化益，後一觀入，如《地經》說，緣諸眾生欲與其樂名眾生緣，緣其一切化眾生法名曰法緣，緣法空寂名為無緣；第三亦就化益、觀入以分三緣，初一化益，後二觀入，如《地持論》及此經說，緣生與樂名眾生緣，緣生無我但是因緣五陰法數名曰法緣，觀彼陰空名曰無緣。此等具釋，廣如別章，今此文中且依初後兩義辯釋。

In the second section, Kāśyapa questions first. In his questioning there are four parts: the first two rounds adhere to three and challenge four; the third round adheres to two and challenges four; the final round adheres to one and challenges four. Within the first two rounds, the first round raises a challenge with reference to the remedies: since loving-kindness and compassion have the same remedy, there should be three, not four. The second round raises a challenge with reference to the three conditions, within which there are four parts: 1. Briefly analyzing the three conditions—first presenting them, next enumerating them, and then analogizing compassion and the others. 2. Concluding the challenge based on this: if according to this meaning, there should be three, not four. 3. Extensively analyzing the three conditions, within which it first divides the practice of loving-kindness into three, and then analogizes compassion and the others. In general, analyzing the three conditions yields three meanings: First, distinguishing them straightforwardly in terms of the benefit of transformation: as this sūtra explains, taking sentient beings as conditions and wishing to give them bliss is called having sentient beings as conditions; taking the three items needed by sentient beings as conditions and bestowing them is called having dharmas as conditions; taking the Tathāgata as conditions is called having no conditions, the meaning of which is as analyzed in the sūtra. Second, distinguishing them in terms of the benefit of transformation and contemplative entry: the first two are the benefit of transformation, and the latter one is contemplative entry. As the Daśabhūmika Sūtra explains, taking sentient beings as conditions and wishing to give them bliss is called having sentient beings as conditions; taking all dharmas that transform sentient beings as conditions is called having dharmas as conditions; taking the emptiness and quiescence of dharmas as conditions is called having no conditions. Third, also dividing the three conditions in terms of the benefit of transformation and contemplative entry: the first one is the benefit of transformation, and the latter two are contemplative entry. As the Bodhisattvabhūmi and this sūtra explain, taking sentient beings as conditions and giving them bliss is called having sentient beings as conditions; taking as conditions that sentient beings are selfless and are merely the conditioned dharmic elements of the five aggregates is called having dharmas as conditions; contemplating the emptiness of those aggregates is called having no conditions. Full explanations of these are extensive, as in the separate chapter; in this present text, they are analyzed and explained provisionally according to the first and last of these meanings.