大般涅槃經義記 7.410

7.410

上來廣明心中有貪，下二復次明緣有貪，前一復次正明緣有，後一復次約人明有。前中先喻，「譬如鑽木而生於火」喻明緣有，「然是火性眾緣無」下破無成有。下合顯法，「貪亦如是」合鑽生火，「色中無」下合向後句，破無成有。後復次中，「若緣無貪」舉他無義，「云何」已下破無成有。破之云何？色等緣中有貪性故，凡近生貪，聖遠不生，道理應然。「若眾緣中無貪性」者，凡夫近之亦應不生，云何眾生偏獨生貪，佛等不生？眾生近緣偏獨生貪，明緣有貪。

The preceding text has broadly clarified that there is greed in the mind; the two points below clarify that there is greed in conditions. The former point directly clarifies existence in conditions, and the latter point clarifies existence with reference to persons. In the former, the analogy comes first: "Just as drilling wood produces fire" analogously clarifies existence in conditions; from "Yet this nature of fire does not exist in the various conditions" onward refutes nonexistence to establish existence. The match below reveals the dharma: "Greed is also like this" matches drilling to produce fire; from "In form there is no" onward matches the latter sentence above, refuting nonexistence to establish existence. In the latter point: "If conditions lacked greed" cites the opponent's view of nonexistence; from "why" onward refutes nonexistence to establish existence. How does it refute it? Because there is the nature of greed in conditions such as form, the ordinary person approaches it and generates greed, while the noble one stays distant from it and does not generate it; the principle should be like this. "If in the various conditions there were no nature of greed," the ordinary person approaching it should likewise not generate it; why do sentient beings alone generate greed, while the buddhas and others do not? That sentient beings approach conditions and alone generate greed clarifies that there is greed in conditions.