大方廣佛華嚴經隨疏演義鈔 29.34

29.34

疏「七顯圓遍故」者，問：此與第六有何異耶？第六亦名諦別遍，今亦云差別方能遍。第六云一會即遍，今此亦云無差別一切遍。二相難分。答曰：細尋方別。前是總別對，此是圓別對。二處別則大同，而圓總則異前。言總別者，別則此界他界各各不同，總則處處皆同此一。今圓別者，別則要有差別方能遍故，若不差別不能遍也。圓則不要差別而能周遍，能周遍之法一一圓融，故云無差別。一別一切別，即圓融遍一切。上一切字是主伴處眾，是能遍之一切；下一切字，但是所遍一切處耳。而言圓融者，一會即是彼一切會，亦非此會處處到也。即此即彼、即一即多，故云圓融。又第六約所遍處以論總別，東名非西名，所遍別也。此會即彼會，所遍處總也。七約能遍以論圓別，要將差別之法方能普遍，是身名別也。今是圓融無差別之法，即能遍故，名為圓也。前之別如列宿遍九天，此之別如一月落百川，故前云別則二處大同。大同者，有小異故。前之總如一雲之滿宇宙，此之圓如和香之遍一室，故云總圓誠有異也。

Regarding the commentary's statement, "Seventh, to reveal consummate pervasiveness": Question: How is this different from the sixth? The sixth is also called distinctively pervasive in names and truths, and now it also says that only through distinction can there be pervasiveness. The sixth says that a single assembly immediately pervades, and now this also says that without distinction it pervades all. These two characteristics are difficult to distinguish. Answer: Only through careful examination can they be distinguished. The former is a contrast of universal and distinct; this one is a contrast of consummate and distinct. In both places, "distinct" is largely the same, but "consummate" and "universal" differ from before. Regarding "universal and distinct": "distinct" means that this realm and other realms are each different; "universal" means that everywhere is identical to this one. Now regarding "consummate and distinct": "distinct" means that there must be distinction in order to pervade, for without distinction it cannot pervade. "Consummate" means that it pervades everywhere without needing distinction; the dharmas that are capable of pervasive presence are each consummately interfused, hence it is said to be "without distinction." One distinction is all distinctions, which immediately consummately interfuses and pervades all. The upper word "all" refers to primaries, companions, places, and assemblies—that is, the "all" that is capable of pervading; the lower word "all" refers merely to all the places that are pervaded. And as for saying "consummately interfused": a single assembly is precisely all those assemblies, yet it is not that this assembly goes to every place. It is both this and that, both one and many; therefore it is said to be consummately interfused. Furthermore, the sixth discusses universal and distinct in terms of the places pervaded: an eastern name is not a western name, so the places pervaded are distinct; this assembly is precisely that assembly, so the places pervaded are universal. The seventh discusses consummate and distinct in terms of what is capable of pervading: having to use distinct dharmas in order to universally pervade is distinction in bodies and names; now, this consummately interfused, non-distinct dharma is itself capable of pervading, and is therefore called consummate. The former distinctness is like the array of stars pervading the nine heavens; this distinctness is like a single moon descending upon a hundred rivers. Therefore it was said earlier that the distinctness in the two places is largely the same. Being "largely the same" implies there is a minor difference. The former universality is like a single cloud filling the cosmos; this consummateness is like blended incense pervading a single room. Therefore, it is said that universal and consummate truly differ.