大方廣佛華嚴經隨疏演義鈔 73.52

73.52

第八定。「是知菩薩之定常入常起」者，結成難思。若以定門觀則常入定，以用門觀則常出定，實則動寂必俱，故常雙入出矣。然動靜唯物，據其體極動靜斯亡，故常無入起。又入即起故無入，起即入故無起。若然，何以經云「麁細入起」等？故下釋云：為顯自在故，寄諸境界交絡而明。若云一入多起，即云自在。若云無入無起，何名自在？常入常起，自在之相亦然。廣如〈賢首品〉辨。

In the eighth samādhi: "Thus we know that the bodhisattva's samādhi is constantly entered and constantly emerged from" concludes its incomprehensibility. If viewed through the door of samādhi, one is constantly entering samādhi; if viewed through the door of function, one is constantly emerging from samādhi. In truth, movement and quiescence must be concurrent; thus there is constant simultaneous entering and emerging. Yet movement and quiescence pertain only to things: in terms of their ultimate essence, movement and quiescence both perish, so there is constantly neither entering nor emerging. Furthermore, entering is precisely emerging, so there is no entering; emerging is precisely entering, so there is no emerging. If that is so, why does the sūtra say "coarse and subtle entering and emerging" and so forth? Therefore the explanation below says: in order to reveal mastery, it is explained by lodging it within the interlacing of various realms. If one says that from one [state] one enters and from many one emerges, that is called mastery. If one says there is no entering and no emerging, how could that be called mastery? Constantly entering and constantly emerging—the characteristic of mastery is also like this. It is differentiated in detail as in the "Xianshou Chapter."