大方廣佛華嚴經隨疏演義鈔 3.31

3.31

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.