大方廣圓覺修多羅了義經略疏 1.855

1.855

然一切法唯依覺性生滅動轉。諸法既盡虛空皆不動故，則覺性不動也。如波不起水，則湛然不動。理齊故言平等，故《法華》云：「是法住法位，世間相常住。」《法句經》云：「諸法從本來，無是亦無非。是非相寂滅，本來無所動。」然諸法與覺性平等，未名理事無礙法界者，夫理事無礙，要須多事全同一理而寂然，一理全成多事而遷變。即動即靜、即靜即動，生滅廣陿一切皆爾，翻覆無礙。今但一向不動，但是攝色等事同真空理，故唯名真空觀。

However, all phenomena arise, cease, and undergo movement solely relying upon the nature of enlightenment. Since all phenomena to the exhaustion of empty space are unmoving, the nature of enlightenment is therefore unmoving. Just as when waves do not arise, the water is calm and motionless. Because their principle is uniform, it is called "equal." Therefore, the Lotus Sūtra states: "These phenomena abide in their phenomenal status, / and the worldly marks are eternally abiding." The Dharmapada states: "All phenomena from the beginning / are neither right nor wrong. / Marks of right and wrong are quiescent, / fundamentally without any movement." However, that all phenomena are equal with the nature of enlightenment is not yet called the dharmadhātu of the non-obstruction of principle and phenomena. For the non-obstruction of principle and phenomena requires that multiple phenomena be wholly identical to the one principle and quiescent, and that the one principle wholly constitute multiple phenomena and undergo change. Movement is quiescence, quiescence is movement; whether arising and ceasing or broad and narrow, all are like this, unobstructed in turning back and forth. Here it is only uniformly unmoving, merely subsuming phenomena such as form to be identical to the principle of true emptiness; therefore it is solely called the contemplation of true emptiness.