大方廣佛華嚴經隨疏演義鈔 3.3

3.3

第四剪截浮詞直論至理者，且文華尚猶翳理，繁言豈不亂心。科文過碎已雜塵飛，重疊經句但盈紙墨。等閑會於梵語，無益經文；次第數於經文，更無理觀。如烟欝火，雲翳長空，今並剪而削之，若長風卷霧。然經多十句，若過半已上難者，則具而釋之，難則曲盡而非繁，易則略陳而不闕；若五六句已下難者，則摘句而釋之，易則不釋。若文義全易者，大科而已；若文易意難者，總相收束；文難意易者，但細消文；若文義俱難者，先出意而後釋。使質而不野、簡而必詣，是本心也。

Fourth, "clipping superficial verbiage and directly discussing the ultimate principle": literary flourish still obscures principle; how could proliferating words not bewilder the mind? When structural outlines are overly broken up, they already scatter like swirling dust; repeating sūtra phrases merely fills paper and ink. Casually matching Sanskrit words brings no benefit to the sūtra text; sequentially enumerating lines of the sūtra offers no contemplation of principle. Like smoke stifling fire, or clouds clouding the vast sky, I now clip and excise them all, like a long wind rolling up mist. However, where the sūtra often has ten lines, if more than half are difficult, I explain them completely: where difficult, I exhaust the subtleties without being verbose; where easy, I state them briefly without omissions. If five or six lines or fewer are difficult, I extract those lines and explain them, leaving the easy unelaborated. If the text and meaning are entirely easy, I provide only broad outlines; if the text is easy but the meaning difficult, I summarize and gather the general import; if the text is difficult but the meaning easy, I merely explain the text in detail; if text and meaning are both difficult, I first present the meaning and then explain the text. Making it substantive without being crude, concise yet necessarily thorough—this is my original intention.