宋高僧傳 22.32

22.32

系曰：北齊內侍劉謙之隨王子入臺山焚身。謙之七日行道，感復丈夫相，冥悟華嚴義，乃造論六百卷，久亡。至李長者之化行晉土，神變無方，率由應以此身而為說法也。或曰「李論中加乎十會，經且闕焉。依梵字生解可非迷名耶？何長者說法之有？」通曰：「十會理有，宜俟後到之經。所解南無，言離中虛也——此配法觀心也。若知觸物皆心，方了心性。故經云：『知一切即心自性，則成就慧身，不由他悟。』此乃心境如，如則平等無礙也。觀李之判教該博，可不知華言義耶？甞聞幽州僧惠明鳩諸偽經并華嚴論同焚者，蓋法門不相入耳。偽經可爇，李論難焚，伊非小聖境界也。亦猶楊墨之說與儒相違，行方外者復憎孔孟，水火相惡，未始有極。苟問通人：分曹並進，無相奪倫哉。」

The appraisal says: Liu Qianzhi, an inner attendant of the Northern Qi, followed a prince to Mount Wutai to burn his body. As Qianzhi practiced the Way for seven days, he miraculously regained the form of a man and covertly comprehended the meaning of the Avataṃsaka, whereupon he composed a commentary in six hundred fascicles, which has long been lost. When Elder Li's transformation spread in the Jin lands, his divine transformations were limitless, completely stemming from manifesting in this body to preach the Dharma. Some say: 'Li's commentary adds the ten assemblies, which the scripture itself lacks. Does deriving understanding based on Sanskrit letters not mistake mere names? How could this be an Elder preaching the Dharma?' The answer is: 'The ten assemblies exist in principle; we should await scriptures that arrive later. His explanation of namo says that it represents the empty center of the hexagram li—this is matching the Dharma with mind-contemplation. Only when one knows that encountering anything is mind does one comprehend the mind-nature. Therefore the sūtra says: "Knowing that all things are of the self-nature of the mind, one then accomplishes the wisdom-body without relying on the enlightenment of others." This is the suchness of mind and objects; suchness is equal and unobstructed. Looking at Li's comprehensive classification of teachings, could he fail to know the meaning of the Chinese language? I once heard that the Youzhou monk Huiming collected various apocryphal scriptures together with the Avataṃsaka Treatise and burned them together, simply because their Dharma-doors were incompatible. Apocryphal scriptures can be burned, but Li's treatise was hard to incinerate; his is not the realm of lesser sages. This is just like the doctrines of Yang and Mo opposing Confucianism, while those who wander beyond the world in turn resent Confucius and Mencius; water and fire abhor each other, with no end. If you ask a man of thorough understanding, he will say: let each group advance side by side, without displacing the other's order.'