大方廣佛華嚴經隨疏演義鈔 90.5

90.5

Regarding the Commentary's statement, 'The one real wisdom, empty and congealed, is quiescent together with yin': these words originally derive from Chapter Five, 'The Way of Heaven', in the 'Outer Chapters' of the Zhuangzi, where it says: 'Therefore it is said: As for heavenly joy, his living is the operation of Heaven, and his dying is the transformation of things. In stillness, he shares virtue with yin; in motion, he shares waves with yang. Therefore, he who knows heavenly joy has no resentment from Heaven, no censure from humans, no entanglement with things, and no rebuke from ghosts. Therefore it is said: In his movement, he is Heaven; in his stillness, he is Earth. With one mind settled, he rules the world: his ghosts do not haunt, and his soul is not fatigued. With one mind settled, all things submit. This means extending emptiness and stillness to Heaven and Earth, and penetrating all things. This is called heavenly joy.' Now these words are borrowed to analogize the model of parents as yin and yang. Therefore, the Yijing says: 'First there are Heaven and Earth, and afterwards there are parents.' The Commentary first reveals that the real retribution and so forth pervade the dharmadhātu, which is also identical to the immeasurable three wheels in the 'Chapter on the Manifestation [of the Tathāgata]'.