法華玄論 6.199

6.199

答：肇師云「逾寂逾動」，何失動耶？若由來所辨常定之義，不復能動耳。又車但取歡娛快樂自在無尋，不皆取動義為喻。又小車義具為無為二文，有為眾德無動而動，無為眾德動而無動。是有二文，幸應雙用。大乘中因乘不動而動，果乘動而不動。又應身眾德不動而動，故駕之而遊五道；法身眾德動而不動也。

Answer: Master Zhao said, "The more quiescent, the more in motion"; what motion has been lost? Only if one relies on the previously defined sense of eternal stillness would it no longer be capable of motion. Furthermore, the carriage merely takes [the meaning of] delight, joy, ease, and freedom from discursive search; it does not entirely take the meaning of motion as the metaphor. Moreover, the meaning of the small carriage is fully equipped with both texts on the conditioned and unconditioned: conditioned myriad virtues move without moving, and unconditioned myriad virtues are in motion yet without motion. Because there are these two passages, both should ideally be employed together. In the Mahāyāna, the causal vehicle moves without moving, and the fruition vehicle is in motion yet unmoved. Furthermore, the myriad virtues of the response body move without moving, and thus, mounted upon it, one roams the five destinies; the myriad virtues of the dharmakāya are in motion yet unmoved.