說無垢稱經疏 3.134

3.134

贊曰：第六非理。空理義云：二乘不能即縛為解，故斷縛已而捨生死，證涅槃已而有所住。應理解云：菩薩雖同凡夫不捨生死，由大智故而亦不同，故無煩惱；雖同二乘證於涅槃，由大悲故而亦不同，故無所住。二乘不爾，若捨生死即斷煩惱，若證涅槃而必住之。故說菩薩名真入寂。舊云「不斷煩惱而入涅槃」，今言無煩惱，其理甚乖。亦可言留惑故不斷煩惱，證無住處，名入涅槃。

Commentary: The sixth [point where sitting] is contrary to reason. According to the principle of emptiness: the two vehicles are unable to identify bondage with liberation, and therefore, having severed bondage, they abandon saṃsāra, and having realized Nirvāṇa, they dwell in it. According to the principle of the reasonable: although the Bodhisattva, like an ordinary person, does not abandon saṃsāra, on account of great wisdom they are also not the same, and thus have no afflictions; although they, like the two vehicles, realize Nirvāṇa, on account of great compassion they are also not the same, and thus have no dwelling. The two vehicles are not like this: if they abandon saṃsāra, they immediately sever afflictions; if they realize Nirvāṇa, they necessarily dwell in it. Therefore, it is said that the Bodhisattva truly enters quiescence. The older rendering says ‘entering Nirvāṇa without severing afflictions,’ whereas now it is said that they ‘have no afflictions’—their principle is very much at variance. One might also say that because afflictions are retained, afflictions are not severed, and realizing the non-abiding realm is called ‘entering Nirvāṇa.’