大方廣佛華嚴經隨疏演義鈔 29.33

29.33

疏「前但名諦別遍」等者，如〈名號品〉如來於此名悉達等，在密訓等名則不同。十方例然，諦名亦耳，此是一重別遍。二者名遍而非是諦遍、諦遍而不是名遍，故云名諦別遍。言「今此一會即遍法界」者，經云「如於此處見佛世尊，坐蓮華藏師子之座，彼盡虛空遍法界一切世界閻浮提中，亦如是座。」此是總遍相也。對上二別亦有二總：一總遍諸處、二主伴時處等總皆遍也。言「同時」者，無前後也。言「同處」者，此有二處：一者約主，同在普光明殿；二者約伴，同居金色世界等。言「同眾」者，亦有二眾：一約主佛，十剎塵數菩薩圍繞；二約伴眾，謂文殊等諸來菩薩，亦各領十佛剎塵故。言「同說」者，一切處文殊同時發聲而說頌故，法界皆同說十信故。言「同遍」者，結上諸同，謂主伴時處皆悉遍也。

Regarding the commentary's statement, "Previously, names and truths were only distinctively pervasive," and so forth: as in the "Chapter on the Names [of the Tathāgata]", the Tathāgata here is named Siddhārtha and so forth, while in Secret Instructions and other worlds the names are not the same. The ten directions are all like this, and the names of the truths are also so; this is one level of distinctive pervasiveness. Second, names may pervade while truths do not, or truths may pervade while names do not; hence it says "names and truths are distinctively pervasive." Regarding the phrase "Now, this single assembly immediately pervades the dharmadhātu": the sūtra says, "Just as in this place one sees the Buddha, the World-Honoured One, sitting on the lion throne of the Lotus Store, so too in all worlds and Jambudvīpas throughout empty space and the entire dharmadhātu, he sits in just such a manner." This is the characteristic of universal pervasiveness. Corresponding to the two distincts above, there are also two universals: first, universally pervading all places; second, universally pervading all primaries, companions, times, and places. Regarding "simultaneous": there is no before or after. Regarding "in the same place": this has two places: first, in terms of the primary, together in the Hall of Universal Light; second, in terms of the companions, together residing in the Golden World and so on. Regarding "with the same assembly": this also has two assemblies: first, in terms of the primary Buddha, surrounded by bodhisattvas numbering as the dust motes of ten kṣetras; second, in terms of the companion assemblies, referring to Mañjuśrī and the other arriving bodhisattvas, each also leading [assemblies numbering as] the dust motes of ten Buddha-kṣetras. Regarding "speaking the same teaching": in all places, Mañjuśrī simultaneously raises his voice and speaks verses, because the entire dharmadhātu simultaneously speaks the ten faiths. Regarding "universally pervading in the same way": this concludes the various identities above, meaning that primaries, companions, times, and places are all entirely pervasive.