大方廣佛華嚴經疏 50.25

50.25

第三「佛子諸佛如來」下出沒常湛。謂涅槃無為而無所不為，無不為故能建大事，不礙出沒；以無為故住淨法界，體常湛然。不礙出沒故，顯迹為生，即是有餘；息迹為滅，即是無餘，故餘無餘乃應物之假號耳。體性常湛，故存不為有、亡不為無，是知寂然不動未甞無為、應迹無方未甞有為，豈可隨於見聞以滯殊應之迹。

Third, from "Bodhisattvas, all Buddha-Tathāgatas..." onward, appearance and disappearance are eternally serene. This means that nirvāṇa is unconditioned yet leaves nothing undone; leaving nothing undone, it can establish great affairs without obstructing appearance and disappearance; being unconditioned, it abides in the pure dharmadhātu, its essence eternally serene. Not obstructing appearance and disappearance, revealing traces is birth, which is [nirvāṇa] with remainder; bringing traces to rest is cessation, which is [nirvāṇa] without remainder; therefore, with remainder and without remainder are merely conventional titles for responding to beings. Its essential nature is eternally serene; therefore presence does not constitute being, and absence does not constitute non-being. From this we know that being quiescent and unmoving has never been unconditioned [in an inert sense], and responding with traces without fixed direction has never been conditioned; how could one follow what is seen and heard so as to stagnate in the traces of distinct responses?