大方廣佛華嚴經隨疏演義鈔 2.39

2.39

第二顯示心觀不俟參禪者，以經雖通詮三學，正詮於定，皆是如來定心所演。故經云「汝所說者，文語非義。我所說者，義語非文。」況華嚴性海不離覺場說佛所證，海印三昧親所發揮，諸大菩薩定心所受。昔人不詳至理、不參善友，但尚尋文、不貴宗通，唯攻言說，不能以聖教為明鏡照見自心、不能以自心為智燈照經幽旨，玄言理說並謂雷同、虛己求宗詺為臆斷，不知萬行令了自心，一生驅驅但數他寶，或年事衰邁方欲廢教求禪。豈唯抑乎佛心，實乃翻誤後學。今皆反此，故製茲疏，使造解成觀、即事即行，口談其言、心詣其理，用以心傳心之旨、開示諸佛所證之門，會南北二宗之禪門、撮台衡三觀之玄趣，使教合亡言之旨、心同諸佛之心，無違教理之規、暗蹈忘心之域，不假更看他面，謂別有忘機之門；使彰乎大理之言，疏文懸解更無所隱。難可具陳。

Second, "revealing mind-contemplation without waiting to participate in Chan": although the sūtra broadly explains the three trainings, it primarily explains concentration (samādhi), all of which was expounded from the Tathāgata's concentrated mind. Thus the sūtra says: "What you have spoken are textual words and not the meaning. What I have spoken are words of meaning and not text." How much more so for the nature-ocean of the Avataṃsaka, which expounds what the Buddha realized without departing from the place of awakening, personally demonstrated from the ocean-seal samādhi (sāgara-mudrā-samādhi) and received by the concentrated minds of the great bodhisattvas! People of the past did not examine the ultimate principle and did not attend upon good spiritual friends; they merely valued searching the text and did not esteem penetrating the tenets, exclusively laboring over verbal explanations. They could not use the sacred teaching as a bright mirror to reflect their own minds, nor could they use their own minds as a lamp of wisdom to illuminate the subtle intent of the sūtra. They regarded profound words and principled explanations alike as mere echoings, and termed emptying oneself to seek the tenets as arbitrary judgment, not knowing that the myriad practices are meant to bring realization of one's own mind. In one lifetime of restless toil, they merely counted others' treasures, or only when their years declined and grew frail did they seek to discard the teachings and pursue Chan. Not only did this stifle the Buddha's mind, but it truly led later students astray. Now, countering all of this, I have composed this commentary to cause understanding to become contemplation, and phenomena to be practice, so that while the mouth speaks its words, the mind penetrates its principle; using the tenet of transmitting mind with mind, I disclose the gate realized by all Buddhas, harmonize the Chan gates of the Northern and Southern schools, and summarize the profound import of the Tiantai three contemplations, causing the teaching to unite with the tenet that transcends words, and the mind to be identical to the mind of all Buddhas, without violating the norms of teaching and principle, secretly stepping into the realm of the forgotten mind, without needing to look at another's face again, thinking there is a separate gate of forgetting mental contrivance; causing the words of the great principle to be revealed, and the commentary's text to resolve doubts spontaneously with nothing left concealed. It is difficult to recount this in full.