大方廣佛華嚴經隨疏演義鈔 1.6

1.6

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.