大方廣佛華嚴經隨疏演義鈔 54.16

54.16

疏「四心調伏淨」，空有自在名心調伏。言「善斷」等者，不著有故斷麁煩惱，不住無故斷微細習，無住而斷故稱善斷。言「故云修治」者，以論會經。無住是菩薩本業，即是修治，故論經云「善修本業」。本業即今經所作，亦是以無住心修前證助，以為本業。言「此即斷德」者，初是智德，則顯助道是其恩德。已配三德，下配三道，故有亦言。

Regarding the Commentary's phrase 'Fourth, purity of mental subdual': sovereignty in both emptiness and existence is called 'mental subdual.' As for 'well severing, etc.': because of not clinging to existence, coarse afflictions are severed; because of not abiding in non-existence, subtle habitual tendencies are severed; severing without abiding is thus termed 'well severing.' As for 'therefore it is called cultivating and refining': this harmonizes the treatise with the sūtra. Non-abiding is the fundamental undertaking (mūlakarma) of the bodhisattva, which is cultivating and refining; hence the treatise-sūtra says, 'well cultivating fundamental undertakings.' 'Fundamental undertakings' is what is performed in the present sūtra, and it also means using the non-abiding mind to cultivate the previous realization and aids, taking this as one's fundamental undertaking. As for 'this is the virtue of severance (prahāṇa-guṇa)': the first was the virtue of wisdom, which reveals that the supportive path is the virtue of grace. Having already correlated them with the three virtues, below they are correlated with the three paths, hence the word 'also' is used.