大乘義章 11.82

11.82

次辨緣處。無量緣於眾生而起，依如《毘曇》，四無量心唯依欲界眾生而起，非上二界。以欲界中有苦須釋，故偏緣之；上界無苦，所以不說。成實法中通緣三界，故彼論言「有論師說：無量但緣欲界眾生。是事云何？答曰：何為不緣餘者？佛說慈心普覆一切，豈獨欲界？又色無色諸眾生等，亦有退沒墮惡道等，何為不緣？」然《成實》中雖說無量通緣三界，止一三千，不論十方。諸佛菩薩無量寬廣，盡眾生界悉皆普緣（此二門竟）。

Next, the objective sphere is analyzed. The immeasurables arise conditioned by sentient beings. According to the *Abhidharma*, the four immeasurable minds arise relying solely on sentient beings of the desire realm, not the upper two realms. Because in the desire realm there is suffering that must be relieved, one exclusively takes them as condition; in the upper realms there is no suffering, which is why they are not mentioned. In the teachings of the *Tattvasiddhi*, they take the three realms universally as condition. Therefore that treatise states: 'A treatise master says: The immeasurables take only sentient beings of the desire realm as condition. How is this? Answer: Why should they not take others as condition? The Buddha said that the benevolent mind universally covers all; how could it be solely the desire realm? Furthermore, all sentient beings of the form and formless realms also fall back, perish, and fall into evil destinies; why should they not be taken as condition?' However, although in the *Tattvasiddhi* it is said that the immeasurables universally take the three realms as condition, it is limited to a single trichiliocosm and does not discuss the ten directions. The immeasurables of the Buddhas and bodhisattvas are vastly extensive, universally taking the entirety of the realm of sentient beings as condition (this concludes two sections).