肇論新疏 2.188

2.188

此約悲智相導以顯無住。初句文同老氏，彼云：「和其光，同其塵。」今借彼文以明權智涉有化生。周旋者，謂周遍迴旋也。往者，往五趣，故即靜而動也。來者，復涅槃，故即動而靜也。謂不出生死，恒復涅槃，了知生涅無二際故。寂然、怕爾、恬淡，義皆相似。意云：以悲導智而往五趣，周遍化生無所不為。然正方便時，智即導悲，見生界空，度無所度，故言怕爾而來、恬淡無為。此如宗中悲智相導，「一念之力權慧兩具」處說。

This explains non-abiding in terms of compassion and wisdom guiding each other. The first phrase shares its wording with Laozi, who says: "Harmonize its light, unify its dust." Here those words are borrowed to clarify upāya-jñāna engaging in being to transform sentient beings. "Wandering" means circling all around everywhere. "Departing" refers to going to the five destinies; hence, resting in stillness, he moves. "Returning" refers to returning to nirvāṇa; hence, resting in motion, he is still. This means he does not leave saṃsāra, yet constantly returns to nirvāṇa, because he completely understands that saṃsāra and nirvāṇa have no dual boundaries. "Tranquilly," "serenely," and "placid" are all similar in meaning. The point is: guiding wisdom with compassion, he goes to the five destinies, universally transforming sentient beings and leaving nothing undone. Yet at the very time of expedient means, wisdom guides compassion; seeing the realm of sentient beings as empty, he liberates where there is nothing to liberate; hence it is said, "serenely returning, placid in non-action." This is just as explained in our school's doctrine of compassion and wisdom guiding each other, where "the power of a single thought-moment is fully endowed with both expedient means and wisdom."