華嚴經探玄記 17.16

17.16

三顯普別者，謂一行相必遍一切，然恒不雜。不雜故，別義元分；必遍故，普義該收。猶如錦文，朱紫窠別故得成文，朱紫綖通織而非繡。當知此中行相亦爾，即普是別、即別為普，皆無障礙。思之可見。若爾，此則普別具足，何獨名為普賢行耶？釋：非謂守普而不能別，亦非作別而失於普，實謂能別而不壞普者是普賢也。

Third, revealing the universal and the distinct: this means that the mark of a single practice must pervade everything, yet is constantly unmixed. Because it is unmixed, the distinct meaning is originally distinguished; because it must pervade, the universal meaning covers and subsumes [all]. It is just like brocade patterns: because the vermilion and purple roundels are distinct, the pattern is formed; the vermilion and purple threads run continuously in the weave rather than being embroidered. One should know that the marks of practice here are also like this: the universal is precisely the distinct, and the distinct becomes the universal, all without obstruction. Reflecting on this, it can be seen. If so, then since both the universal and distinct are complete, why is it solely named the practice of Samantabhadra? Explanation: it does not mean adhering to the universal while being incapable of the distinct, nor does it mean producing the distinct while losing the universal; it truly means that being able to be distinct without destroying the universal is Samantabhadra.