大方廣佛華嚴經隨疏演義鈔 1.28

1.28

疏「湛湛亡言，而教海之波爛浩瀚」者，二約無言不礙言也。則以無言為本，言即為末。湛湛者，即是海水澄凝之相，意明動依於靜，無言不礙於言。故下經云「雖復不依言語道，亦復不著無言說。」若礙於言則身子被呵，不礙於言則文殊攸讚。況文字性離即言亡言，故雖無言而教海之中波瀾浩瀚。大波曰瀾。是以佛證離言，流八音於聽表；法本非說，演大藏於龍宮。故知至趣非遠，心行得之則甚深；言象非近，虛懷體之而目擊。言絕之理而非絕，繁興玄籍而非興，故即言亡言也，融常心言無所遣矣。

Regarding the Commentary's statement, "Deeply serene, it forgets words, yet the waves of the ocean of teachings billow vast and wide": the second is based on wordlessness not obstructing words. Thus it takes wordlessness as the root, and words as the branches. "Deeply serene" refers to the clear and congealed aspect of seawater, intending to clarify that movement relies on quiescence, and wordlessness does not obstruct words. Therefore the sūtra below says: "Although not relying on the path of verbal speech, / Neither does one grasp at wordlessness." If one were obstructed by words, Śāriputra would be rebuked; if one is not obstructed by words, Mañjuśrī would praise it. How much more so since the nature of letters is detached, so that words themselves forget words; therefore, although there are no words, within the ocean of teachings the waves billow vast and wide. Great waves are called billows. Thus, the Buddha realized the transcendence of words, yet poured forth the eight voices beyond hearing; the Dharma is originally unexpounded, yet unfolds the great canon in the dragon palace. Therefore we know that the ultimate principle is not distant: when mental practice attains it, it is extremely profound; words and forms are not near: when an empty mind embodies it, it is encountered directly. The principle of the severance of words is not severed, and the numerous arising profound scriptures are not an arising; therefore, being identical to words, it forgets words, harmonizing the ordinary mind and words so that there is nothing to dismiss.