大般涅槃經義記 5.282

5.282

問曰：無生，云何復言與生義樂？釋有兩義：一明菩薩雖不見有眾生定性，非不見有假名眾生，故得與樂，此義當前法緣之中與樂之義；二明菩薩見法空故，乃至假名眾生亦無，以此空義破一切法及眾生相，眾生聞之便捨有相，證諸法空，得空之時離本有相羈礙之苦，便說菩薩與生義樂，其實不見眾生可與。此義當後無緣之中與樂之義，下以此義類餘悲等。

Question: If there are no sentient beings, why does it further speak of granting the bliss of meaning to sentient beings? The explanation has two meanings: First, it clarifies that although the bodhisattva does not see an established nature in sentient beings, it is not that he does not see nominally designated sentient beings, and thus he can give bliss; this meaning corresponds to the meaning of giving bliss within the aforementioned having dharmas as conditions. Second, it clarifies that because the bodhisattva sees the emptiness of dharmas, even nominally designated sentient beings do not exist; using this meaning of emptiness to shatter all dharmas and the marks of sentient beings, when sentient beings hear this, they relinquish marks of existence and realize the emptiness of all dharmas; when they attain emptiness, they depart from the suffering of being hindered by their original marks of existence, and thus one says that the bodhisattva grants sentient beings the bliss of meaning, while in reality he sees no sentient beings to whom it can be granted. This meaning corresponds to the meaning of giving bliss within the subsequent having no conditions. Below, it uses this meaning to analogize the rest—compassion and so forth.