大方廣佛華嚴經隨疏演義鈔 26.34

26.34

疏「又起具」下，更以別理揀於二門，則具緣是通、此處則局，故前疏云「唯約淨也。」對於莊嚴則多少不同，如多藥和合從疆得名，定中有慧但資於定，慧中有定但名般若等，故云彼多約果、此多約因。從前多修善者，亦從多少，前則以因對果論其多少，此則唯就因中自有多少。前云「菩薩無邊功德海」及「普賢願行諸佛子，等眾生劫勤修習」，此多修善也。今乃文云「淨修廣大諸勝解，成就方便清淨力」，即治惡多。文顯可知。

Regarding the Commentary's statement 'Furthermore, generating conditions' and what follows, further distinguishing the two approaches by a distinct principle: the requisite conditions are general, whereas this place is specific; hence the earlier Commentary said, 'it is solely with respect to purity.' Compared to adornment, there are differences in quantity: just as a compounding of many medicines takes its name from the strongest, or when there is wisdom within samādhi it merely aids samādhi, while when there is samādhi within wisdom it is solely named prajñā, and so on; hence it says that that text mostly concerns the fruit, whereas this text mostly concerns the cause. 'Those who previously practiced mostly good' also follows quantity: previously, quantity was discussed by contrasting cause against fruit; here, quantity is solely within the cause itself. Earlier it said, 'the oceans of boundless merits of bodhisattvas,' and 'all Buddha-sons of Samantabhadra's vows and deeds / diligently cultivate for kalpas equal to sentient beings'—this is practicing mostly good. Here, the text says: 'Purely cultivating vast and superior understandings, / accomplishing the pure power of upāya'—this is eradicating mostly evil. The text is clear and readily understood.