大方廣佛華嚴經隨疏演義鈔 3.2

3.2

第三扶昔大義不欲掩人者，謂晉譯微言，幽旨包博。玄義全盛，賢首方周，故講得五雲凝空、六種震地。而《刊定記》主師承在茲，雖入先生之門，不曉亡羊之路；徒過善友之舍，猶迷衣內之珠。故大義屢乖、微言將隱，破五教而立四教，雜以邪宗，使權實不分，漸頓安辨？析十玄之妙旨分成兩重，徒益繁多、別無異轍，使德相而無相即相入即用之體，不成德相、不通染門，交徹之旨寧就？出玄門之所以，但就如明，却令相用二門無由成異。以緣起相由之玄旨，同理性融通之一門，遂令法界大緣起之法門一多交徹而微隱。如斯等類，其途實繁。非是重古輕今，不欲欺誣亡歿。今申上古之義，新疏翻多有同《刊定》之文，皆是古義今同用耳。

Third, "upholding the great tenets of old without wishing to eclipse others": the subtle words of the Jin translation were profound and broad in their hidden intent. When the profound doctrine was in full flourish, Xianshou brought it to completion; hence when he lectured, five-colored clouds gathered in the sky and the earth quaked in six ways. Yet the master of the *Kanding ji*, though his lineage inheritance was here, although he entered the teacher's gate, did not understand the road of the lost sheep; in vain did he pass by the house of the good friend, still deluded about the jewel inside his robe. Thus he repeatedly went against the great tenets, and the subtle words were on the verge of obscurity: he dismantled the five teachings and established four teachings, mingling them with heterodox schools, so that provisional and real were indistinguishable, and how could gradual and sudden be discerned? He split the marvelous tenets of the Ten Mysteries into two layers, merely increasing complexity with no distinct course, causing the essence of virtue-characteristics that are mutually identical and mutually penetrating, functioning directly, to be stripped away, so that virtue-characteristics were not formed and defiled states were not admitted—how then could the tenet of interpenetration be accomplished? In presenting the reason for the mysterious gates, he merely explained it in terms of suchness, yet this caused the two gates of characteristics and function to have no basis for being distinct. By treating the mysterious tenet of dependent origination through mutual conditionality as identical to the single gate of the harmonious interpenetration of rational nature, he consequently caused the Dharma gate of the great dependent origination of the dharmadhātu—the interpenetration of the one and the many—to become obscured. Such instances are truly numerous. It is not that I value the ancient and despise the present, but that I do not wish to deceive or misrepresent the deceased. Now in setting forth the ancient tenets, many passages in the new commentary conversely agree with the *Kanding*; this is because ancient meanings are shared in common today.