大方廣佛華嚴經隨疏演義鈔 28.49

28.49

疏「雖復多種」下，二以義統收，不出四悉檀義。一世界悉檀，但令歡喜，如來立名少從於此，多約後三。今言隨宜，此為總句。然四悉檀皆是隨物宜故，此一句亦攝世界悉檀。二生善者，即是為人。三滅惡者，即對治。四見理者，即第一義。又四悉檀亦名四隨，〈問明品〉中更當廣說。言「海印頓現」者，無盡之名皆我本師海印頓現。即攝十方三世佛號，皆屬一佛隨宜之號，非約多佛。

From the commentary's "Although there are multiple kinds" onward: second, integrating them in terms of their meaning, they do not go beyond the meaning of the four siddhāntas. First, the worldly siddhānta merely causes delight; the names established for the Tathāgata rarely follow this, mostly deriving from the latter three. When it now says "according to what is appropriate," this is the overarching statement. Yet because all four siddhāntas accord with what is appropriate for beings, this single phrase also subsumes the worldly siddhānta. Second, producing goodness is for the sake of persons. Third, eliminating evil is the antidotal. Fourth, seeing the principle is the supreme meaning. Furthermore, the four siddhāntas are also called the four accordances, which will be expounded more extensively in the chapter "Inquiry on the Clear." As for the statement "manifesting simultaneously in the ocean-seal," the endless names are all manifested simultaneously in our fundamental teacher's ocean-seal. That is, subsuming the names of the Buddhas of the ten directions and the three times, they all belong to the titles of a single Buddha according to what is appropriate, not in terms of multiple Buddhas.