大方廣佛華嚴經隨疏演義鈔 14.11

14.11

疏「言有濫同」下，三揀濫顯邪。謂《易》云「寂然不動，感而遂通天下之故。」《禮》云「人生而靜，天之性也。感物而動，性之欲也。」《老子》云「杳兮冥兮，其中有精，其精甚真。」《莊子》云「有真君存焉。」如是等文，後儒皆以言詞小同，不觀前後本所建立，致欲混和三教。現如今時成英尊師作莊老疏，廣引釋教以參彼典。但見言有小同，豈知義有大異？後來淺識彌復惑焉。

Regarding the commentary's "As for words being confusedly identical..." and what follows: this is the third [part], sorting out confusion to reveal the heterodox. This refers to the Yijing saying, "Silent and unmoving; when stimulated, it immediately penetrates the affairs of all under heaven." The Liji says, "Human beings are quiet by birth; this is the nature of Heaven. Stimulated by things they move; this is the desire of their nature." Laozi says, "Vague and elusive, within it there is an essence; its essence is exceedingly real." Zhuangzi says, "A true ruler exists within." Regarding passages such as these, later Confucians, all because of minor verbal similarities, failed to examine what was originally established before and after, which led them to wish to conflate the three teachings. Now at the present time, Master Chengying has written commentaries on Zhuangzi and Laozi, extensively citing the Buddhist teachings to match those texts. Seeing only minor similarities in words, how could they know the great divergence in meaning? Shallow scholars of later times are all the more confused by this.