大方廣佛華嚴經疏 51.19

51.19

三普別者，謂一行相必遍一切，然恒不雜。不雜故，別義殊分。必遍故，普義該攝。猶如錦文，眾色成文，常普常別縷縷交徹，非如繡成；行法亦爾，即普是別，即別成普，皆無障礙。若爾，此則普別具足，何以獨名普賢行耶？非謂守普而不能別，亦非作別而失於普，實謂能別而不壞普，故名普賢行也。又普必有別，但語一別未必有普，如一縷非錦，非是錦中縷故。

Third, the universal and the distinct: a single characteristic of practice necessarily pervades all, yet is constantly unmixed. Because it is unmixed, the distinct meaning is distinctly separated. Because it necessarily pervades, the universal meaning embraces all. It is like the pattern of brocade: numerous colors form the pattern, constantly universal and constantly distinct, thread by thread interpenetrating, unlike an embroidery; the dharmas of practice are also like this: the universal is precisely the distinct, and the distinct constitutes the universal, all unobstructed. If so, since the universal and the distinct are fully complete here, why is it solely named the practice of Samantabhadra? It does not mean holding to the universal and being unable to be distinct, nor does it mean acting distinctly and losing the universal; it truly means being able to be distinct without destroying the universal, hence it is called the practice of Samantabhadra. Furthermore, the universal necessarily possesses the distinct, but speaking merely of a single distinct does not necessarily possess the universal, just as a single thread is not brocade, because it is not a thread within brocade.