大方廣佛華嚴經隨疏演義鈔 34.39

34.39

疏「是則約佛即同能隨異」下，第二結成同異。上直指因果同異之相，今此融通會釋。然有五句，此句唯約佛。既將同因迴成異因，故即同果能為異果。二「約機同處而見異」者，唯約生說，心自異故。三「以生就佛」者，猶如四心同觀一境，一境不差，成本同義。四「以佛就生」者，如雖一境，令四心見殊，成能異義。五「以佛望佛」者，佛佛皆能隨機見異，即是同義。結云「猶如錦窠常同常異」者，融上五句不離同異無礙。

Regarding the Commentary's statement starting with "Thus, in terms of the Buddha, being identical, he can accord with difference": second, it concludes the identity and difference. Above, it directly pointed to the characteristics of the identity and difference of causes and fruits; here, it integrates and reconciles them. There are five statements; this statement is solely in terms of the Buddha. Since the identical cause is turned into different causes, the identical fruit is able to become different fruits. Second, "in terms of faculties, seeing differences in the identical place" speaks solely in terms of sentient beings, because their minds are inherently different. Third, "taking sentient beings with respect to the Buddha" is like four minds contemplating the single object together: the single object does not vary, accomplishing the fundamental sense of identity. Fourth, "taking the Buddha with respect to sentient beings": although it is a single object, it causes four minds to see differently, accomplishing the sense of ability to differ. Fifth, "looking at Buddhas in relation to Buddhas": all Buddhas are able to manifest differences in accordance with faculties, which is itself the sense of identity. The conclusion says: "Just like brocade patterns, always identical and always different," which harmonizes the above five statements as not departing from the non-obstruction of identity and difference.