肇論新疏 3.332

3.332

十演之八也。法身已上行行合真、即相無相，焉有動而不寂、寂而不動耶？今標動靜不云寂動者，以問中但譏其動，意謂動則違寂，不知動時全寂故云動寂。然稟實教之行者悟理起行，不揀凡夫，況七地乎。演此顯無住之因，方契無住之果矣。

This is the eighth of the ten expositions. From the Dharma-body onward, every practice accords with truth, and identity with characteristics is animitta; how could there be movement without quiescence, or quiescence without movement? Now, heading it as “Movement and Quiescence” rather than “Quiescence and Movement” is because the question merely ridiculed movement, intending that movement contradicts quiescence, unaware that the very moment of movement is completely quiescent; hence it is called “Movement and Quiescence.” Moreover, practitioners who receive the real teaching awaken to principle and give rise to practice without distinguishing ordinary beings, how much less so on the seventh bhūmi! Expounding this reveals the cause of non-abiding, which only then accords with the fruit of non-abiding.