大般涅槃經義記 5.279

5.279

就初義中，生緣法緣辯釋可解。就無緣中，「緣於如來是名無緣」略以標舉，下廣釋之。慈者，多緣貧窮眾生，如來大師永離貧窮，受第一樂，若緣眾生則不緣佛，約眾生緣以顯無緣，眾生緣中不緣如來故曰無緣。法亦如是，約對法緣以顯無緣，法緣之時欲與眾生，不欲與佛，故曰「如是」。以法緣中不緣佛故，名曰無緣。「以是」下結，以前二中不緣如來，故曰無緣，當相應名如來緣矣。

In the first meaning, the analysis and explanation of having sentient beings as conditions and having dharmas as conditions can be understood. In having no conditions, "Taking the Tathāgata as conditions is called having no conditions" briefly indicates it, and below it is explained extensively. Loving-kindness mostly takes impoverished sentient beings as conditions; the Great Master, the Tathāgata, is forever separated from poverty and experiences the supreme bliss. If one takes sentient beings as conditions, one does not take the Buddha as conditions; with reference to having sentient beings as conditions, having no conditions is revealed: because one does not take the Tathāgata as conditions within having sentient beings as conditions, it is called having no conditions. Dharmas are also like this: with reference to having dharmas as conditions, having no conditions is revealed; at the time of having dharmas as conditions, one wishes to give to sentient beings and does not wish to give to the Buddha, hence it says "like this." Because one does not take the Buddha as conditions within having dharmas as conditions, it is called having no conditions. "Therefore" downward concludes: because in the preceding two one does not take the Tathāgata as conditions, it is called having no conditions; in terms of its actual characteristic, it should be named taking the Tathāgata as conditions.