大方廣佛華嚴經隨疏演義鈔 1.6

1.6

二「動靜一源」者，法界體也。對上三義約迷悟者，動即往也，靜即復也。動靜迷悟雖有二門，所迷真性一源莫二，莫二之源即是體也。二對唯妄者，動即往復，有去來故；靜即體虛，相待寂故。不釋動以求靜，必求靜於諸動。必求靜於諸動，故雖動而常靜。則動靜名殊，其源莫二，莫二之源即一體也。三對返本還源說，自利靜也、利他動也。二利相導化而無化，則不失一源，為法界體也。若對上二種無際者，廣多無際，動也；際即無際，靜也。動寂無礙，為一源也。際與無際，當體寂也。

Second, 'movement and quiescence sharing a single source' is the essence of the dharmadhātu. Contrasting with the three meanings above: in terms of delusion and awakening, movement is going and quiescence is returning. Although movement and quiescence, delusion and awakening, are two approaches, the true nature about which one is deluded is a single source that is not two; the source that is not two is precisely the essence. Second, contrasting with that which pertains solely to delusion: movement is going and returning, because there is departing and coming; quiescence is the vacuity of essence, because it is relatively serene. One does not set aside movement to seek quiescence; one must seek quiescence within movements. Because one must seek quiescence within movements, although moving, it is constantly quiescent. Thus, the names of movement and quiescence are distinct, but their source is not two; the source that is not two is precisely the single essence. Third, contrasting with returning to the origin and reverting to the source: self-benefit is quiescence; benefiting others is movement. The two benefits guide each other, transforming without transformation, thereby not straying from the single source, which is the essence of the dharmadhātu. If contrasted with the two kinds of boundlessness above: the boundlessness of vast multiplicity is movement; the boundary being itself boundless is quiescence. The non-obstruction of movement and quiescence constitutes the single source. Boundaries and boundlessness are intrinsically quiescent in their very essence.