大方廣佛華嚴經隨疏演義鈔 26.33

26.33

疏「然望莊嚴」下，第二對前文揀也。如莊嚴中云「或以說一切菩薩功德莊嚴」，與此「增長廣大功德雲遍法界故」文同。又彼偈中多舉因顯果，與此長行同。此云「慈悲廣大遍眾生，以此莊嚴諸剎海。」與莊嚴同。起具因緣諸淨剎因，與此長行修淨因同。故為此揀。疏文有二：一明門別，謂所用雖一，用處不同。猶如說法在布施門名為法施，在智慧門名為方便等。

Regarding the Commentary's statement 'However, with respect to adornment' and what follows, this is the second part: distinguishing by comparison with the preceding text. For example, under 'adornment' it states, 'or by expounding the adornments of all bodhisattvas' merits,' which agrees in text with here, 'because clouds of vast merits increase and pervade the dharmadhātu.' Moreover, in those verses many causes are adduced to reveal fruits, which agrees with the prose here. Here it says: 'Vast benevolence and compassion pervade sentient beings, / and with this adorn the oceans of lands.' This agrees with adornment. The causes of all pure lands being generated with requisite conditions agree with cultivating pure causes in this prose. Therefore this distinction is made. The Commentary's text has two parts: first, explaining the difference between the approaches, meaning that although what is employed is one, where it is employed differs. It is like preaching the Dharma: under the approach of giving it is called the gift of Dharma, while under the approach of wisdom it is called upāya, and so on.