大方廣佛華嚴經疏 1.14

1.14

六彰地位者，為顯菩薩修行佛因，一道至果有階差故。夫聖人之大寶曰位，若無此位，行無成故。此亦二種：一行布門，立位差別故；二圓融門，一位即攝一切位故、一一位滿即至佛故。初地云「一地之中具攝一切諸地功德，信該果海，初發心時便成正覺」等。然此二無礙，以行布是教相施設、圓融是理性德用。相是即性之相，故行布不礙圓融；性是即相之性，故圓融不礙行布。圓融不礙行布，故一為無量；行布不礙圓融，故無量為一。無量為一，故融通隱隱；一為無量，故涉入重重。故世親以六相圓融。上下之文非一。

Sixth, revealing the stations: this is to demonstrate that when bodhisattvas cultivate the cause of Buddhahood, there are graduated distinctions across the one path leading to the fruit. Now, the great treasure of the sage is called 'station'; without these stations, practice could not be accomplished. These are also of two kinds: first, the gateway of sequential arrangement, because distinct stations are established; second, the gateway of perfect interpenetration, because a single station subsumes all stations, and when each individual station is completed, one reaches Buddhahood. The first stage states: 'Within a single stage, the merits of all stages are fully subsumed; faith encompasses the ocean of the fruit, and at the first arousal of the mind, one immediately achieves sambodhi,' and so forth. Yet these two are unobstructed, because the sequential arrangement is an establishment of doctrinal marks, while perfect interpenetration is the virtuous function of the noumenal nature. Since marks are the marks of the very nature, sequential arrangement does not obstruct perfect interpenetration; since nature is the nature of the very marks, perfect interpenetration does not obstruct sequential arrangement. Because perfect interpenetration does not obstruct sequential arrangement, the one becomes the immeasurable; because sequential arrangement does not obstruct perfect interpenetration, the immeasurable becomes the one. Because the immeasurable becomes the one, harmonious interpenetration is subtly hidden; because the one becomes the immeasurable, mutual penetration occurs layer upon layer. Thus Vasubandhu [expounded] the perfect interpenetration of the six marks. The passages throughout the text confirming this are not single.