大方廣佛華嚴經隨疏演義鈔 15.12

15.12

疏「三北齊劉謙之」等者，及與靈辯，並如《纂靈記》。下當重出，但今云「行道一載」，即是傳文。若準論序，不言年數。又但云於懸瓮山嵩巖寺，頂戴《華嚴經》，勇猛行道，足破血流，膝步殷勤，精微感悟。不言清涼，多是隨方之人欲美其處，故取太原當處明之。傳既云在清涼，必託勝境。況傳中所明，經歷數處，方終百軸。

Regarding the commentary's phrase “Third, Liu Qianzhi of the Northern Qi,” and so forth: as well as Lingbian, both are as recorded in the Zuanling ji. They will be treated again below, but the current statement that he “practiced the path for one year” is from the hagiographical text. If one relies on the treatise preface, it does not state the number of years. Moreover, it only says that at Songyan Monastery on Mount Xuanyong, carrying the Avataṃsaka Sūtra upon his head, he vigorously practiced the path until his feet cracked and bled, advancing on his knees with earnest devotion, subtly moved to awakening. It does not mention Qingliang; it is mostly that local people wished to glorify their own place, and so took Taiyuan as the place to elucidate it. Since the hagiography states it was at Qingliang, it must have relied on that auspicious site. Furthermore, as elucidated in the hagiography, it was only after passing through several places that he completed the hundred scrolls.