大方廣佛華嚴經隨疏演義鈔 34.39

34.39

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.