[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 3.31 # 大方廣佛華嚴經隨疏演義鈔 3.31 大方廣佛華嚴經隨疏演義鈔 3.31 - **Language:** Classical Chinese ### [3.31](https://indike.org/pramana/in.bauddha.taisho.1736.3.31) 疏「此亦二種」下，二開章別釋也。於中三：一正釋、二會融、三引證。初中，先釋行布。言行布者，行位分布、階降淺深，如第二會明信、三明住、四明行、五明向、六明地、七明等妙，前非是後、後非是前，故言行布。後釋圓融。言圓融者，圓滿融通。疏釋有二：初正釋、二引證。前中自有二義：一者疏云「一位即攝一切位故」者，此總辯相攝。謂四十二位之中，隨舉一位即攝一切，如初發心住即攝餘九住及攝行向地等。二者疏云「一一位滿即至佛故」者，此別明五位互攝。如初住攝於初行、初迴向、初地，第二住攝第二行、第二迴向、第二地等故，第十住滿，則十行滿、十向滿、十地滿故。十住滿稱灌頂位，第十地滿時亦稱灌頂，而成佛故，十行智度圓、十地智度滿。海幢比丘頂出諸佛說法，灌頂住後即明佛者，即其事也。前唯約理行圓融，此兼明行證相似。 > Regarding the commentary's "These also are of two kinds" onward: second is opening the sections to explain them individually. Within this there are three parts: 1. the primary explanation, 2. the integration and interfusion, 3. citing scriptural testimony. In the first, it first explains the gradual progression. As for "gradual progression," it refers to the distribution of practices and stages, with gradients of shallow and deep, as the second assembly explains faith, the third explains the abodes, the fourth explains practices, the fifth explains pariṇāmanā, the sixth explains the grounds, and the seventh explains virtual and subtle \[enlightenment\]—the preceding is not the succeeding, and the succeeding is not the preceding; hence it is called gradual progression. Next, it explains perfect interfusion. As for "perfect interfusion," it is complete and interfused without obstruction. The commentary's explanation has two points: first, the primary explanation; second, citing scriptural testimony. In the former, there are inherently two meanings: first, the commentary says "because a single stage immediately subsumes all stages"—this generally distinguishes mutual subsumption. That is to say, among the forty-two stages, whichever single stage is taken up immediately subsumes all, as the abode of initial aspiration immediately subsumes the other nine abodes and subsumes practices, pariṇāmanā, grounds, and so forth. Second, the commentary says "because as each and every stage is fulfilled, one immediately reaches Buddhahood"—this specifically explains the mutual subsumption of the five stages. For example, the first abode subsumes the first practice, the first pariṇāmanā, and the first ground; the second abode subsumes the second practice, the second pariṇāmanā, and the second ground, and so forth; thus when the tenth abode is fulfilled, then the ten practices are fulfilled, the ten pariṇāmanās are fulfilled, and the ten grounds are fulfilled. The fulfillment of the ten abodes is called the consecration stage; when the tenth ground is fulfilled, it is also called consecration, and one attains Buddhahood; thus the pāramitā of wisdom of the ten practices is perfected, and the pāramitā of wisdom of the ten grounds is fulfilled. The monk Sāgaradhvaja emitting Buddhas from the crown of his head to preach the Dharma, and the explanation of the Buddha immediately following the consecration abode, are precisely such matters. The former was solely in terms of the perfect interfusion of principle and practice; this additionally clarifies the similarity between practice and realization. > — English (machine translation) (machine translation) - [Previous: 3.30](https://indike.org/pramana/in.bauddha.taisho.1736.3.30) - [Next: 3.32](https://indike.org/pramana/in.bauddha.taisho.1736.3.32) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1736.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.3.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.3.31](https://indike.org/pramana/in.bauddha.taisho.1736.3.31) · Pramāṇa