大般涅槃經義記 1.189

1.189

第四段中，「以是緣」者，以初段中離欲因緣證無戲邊，猶初段中善思證實。妄心分別名為戲論，得實除捨，故名為證無戲論邊。下約此義明佛常住，永斷纏縛，今入涅槃，離無常因。以前離欲，故斷纏縛。纏有十種，謂無慚、無愧、睡、悔、慳、愱、掉、眠、忿、覆，此是十也。通則諸結，斯名纏矣。縛如上辨。我無老病，壽命不盡，離無常果，由前證實，故命不盡。

In the fourth section, "by this condition" means that by the condition of departing from desire in the first section, he realizes the limit of non-proliferation—just like "skilfully contemplating and realizing the real" in the first section. Deluded conceptual discrimination of mind is called proliferation; attaining reality and discarding it is therefore called "realizing the limit of non-proliferation." Below, in reference to this meaning, the Buddha's eternal abidance is explained: by eternally severing entanglements and bonds, he now enters nirvāṇa, leaving behind the causes of impermanence. Because he previously departed from desire, he severs entanglements and bonds. There are ten kinds of entanglements: namely, shamelessness, unconscionableness, torpor, regret, stinginess, jealousy, restlessness, sleep, anger, and concealment—these are the ten. Generally speaking, all fetters are called entanglements. "Bonds" are as discriminated above. "I have no old age or sickness, and lifespan is inexhaustible" means leaving behind the fruit of impermanence: because of previously realizing the real, his lifespan is inexhaustible.