肇論新疏 3.322

3.322

九折之七也。譏，諷也，亦詰難之謂。前斷惑證理、損益等皆動，故論文雖別引經以辯，然意中含有前旨。如下云「既以取捨為心、損益為體，豈非盡惑證理之動也。」所以譏動者，欲明動而常寂、寂而恒動，無住之行事理雙修。不爾，奚證無住涅槃之果？

This is the seventh of the nine refutations. “To ridicule” means to satirize, and also means to cross-examine and challenge. Earlier, the severance of delusions, realization of principle, decrease and increase, and so on, were all movement; thus, although the text of the treatise separately quotes sūtras to argue, in its underlying intention it contains the former purport. As it says below: “Since taking and discarding are the mind, and decrease and increase are the essence, how is this not the movement of exhausting delusions and realizing principle?” The reason movement is ridiculed is to clarify that movement is constantly quiescent and quiescence is ever moving, and that non-abiding practice cultivates both phenomena and principle. If it were not so, how could the fruit of non-abiding nirvāṇa be realized?