大方廣佛華嚴經隨疏演義鈔 26.48

26.48

疏「謂前九辯諸世界約相不同至皆周遍故」，皆釋標名。於中有三：一約性相相對，相則有差、性則無差。二「又約權設」下約權實相對，實則無差。三「又皆是諸佛之所用故」下收差與無差皆歸果用。前之二對性相權實二不相即，今則融即。言「無差之差」者，是圓融上之行布也。「差之無差」者，是行布上之圓融也。若離圓融則無可差別也，若離差別無可圓融。如攬別成總，非離別外而有此總。引《法華經》但明二不相離。「由依此義」下，顯十八圓滿由此而成。

Regarding the commentary's statement, "This means that the preceding nine distinguish the various worlds in terms of differences in characteristics ... up to 'because they all pervade'," all of these explain the assigned name. Within this, there are three points: First, in terms of the correlation between nature and characteristics: characteristics differ, while the nature does not differ. Second, from "Furthermore, in terms of provisional establishment" onward, in terms of the correlation between the provisional and the real: the real does not differ. Third, from "Furthermore, because all are the functions of the buddhas" onward, differences and non-difference are both subsumed into the fruit's function. The previous two pairs—nature and characteristic, provisional and real—were not mutually identical; now they are interfused and identical. As for the statement "the difference within non-difference," this is sequential arrangement (xingbu) within perfect interfusion (yuanrong). "The non-difference within difference" is perfect interfusion within sequential arrangement. If separated from perfect interfusion, there would be no differences to speak of; if separated from differences, there would be nothing to perfectly interfuse. Just as grasping the particular constitutes the universal, this universal does not exist apart from the particular. Citing the Saddharmapuṇḍarīka-sūtra merely clarifies that the two are inseparable. From "By relying on this principle" onward, it shows that the eighteen fulfillments are thereby accomplished.