首楞嚴義疏注經 8.141

8.141

問：准《華嚴經》，初住菩薩即能成佛，教化眾生，何故至第十住方名陳列灌頂表成佛耶？答：圓融之教二經頗同，以行布不礙圓融故。華嚴初住便能成佛，圓融不礙行布故。今十住方列灌頂，故彼經云「菩薩住處廣大與虛空等。」又云「初發心時便成正覺，了達諸法真實之相，所有聞法不由他悟，具修十種智力，究竟離虛妄，無染如虛空，清淨妙法身，湛然應一切。」亦同《大品》云「從初發心時即坐道場，轉法輪，度眾生，當知此菩薩為如佛。」今經云「十用涉入，圓成一心。」又云「十身靈相一時具足。」此上皆明一位具諸位，即行布不礙圓融也。又《華嚴》明第十地菩薩方論受職，此經第十住明陳列灌頂，即圓融不礙行布也。圓融即橫論，行布即竪說，二無障礙，二經頗同，故無疑也。言陳列灌頂者，《華嚴經》云「轉輪聖王所生太子，母是正后，身相具足，坐白象寶妙金之座，張大網縵，奏諸音樂，取四大海水置金瓶內。王執此瓶灌太子頂，是時即名受王職位。菩薩受職亦復如是，諸佛智水灌其頂故，名為受大智職菩薩。」彼明第十地方是受職，今此十住既名灌頂，故說受職，彼約究竟，此約分得。又無生忍中一位具諸位，故得互說。

Question: According to the Avataṃsaka Sūtra, a bodhisattva at the first abode is already able to attain Buddhahood and teach and transform sentient beings; why is it that only upon reaching the tenth abode is it called arranging the anointing of the crown to signify the attainment of Buddhahood?
Answer: The perfect and interfused teachings of the two sūtras are quite the same. Because gradual progression does not obstruct perfect interfusion, in the Avataṃsaka [the bodhisattva] can attain Buddhahood at the first abode; because perfect interfusion does not obstruct gradual progression, here the anointing of the crown is arranged only at the tenth abode. Thus that sūtra states: 'The abode of the bodhisattva is vast and equal to empty space.' It also states: 'At the time of first giving rise to the mind [for bodhi], one immediately attains correct awakening, fully penetrates the true nature of all dharmas, and attains all heard dharmas without relying on others' awakening; one fully cultivates the ten powers of wisdom, definitively departs from delusion, is undefiled like empty space, and has a pure and wondrous Dharma body that serenely responds to all.' This is also like the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra saying: 'From the time of first giving rise to the mind, one immediately sits in the place of awakening, turns the wheel of the Dharma, and delivers sentient beings; one should know that this bodhisattva is like a Buddha.' The present sūtra states: 'The ten applications interpenetrate, consummating the single mind.' It also states: 'The spiritual marks of the ten bodies are simultaneously perfected.' All of the above clarifies that a single stage encompasses all stages; that is, gradual progression does not obstruct perfect interfusion. Furthermore, the Avataṃsaka explains that only a bodhisattva of the tenth ground enters into the conferral of office, whereas the present sūtra explains the arrangement of the anointing of the crown at the tenth abode; this is precisely perfect interfusion not obstructing gradual progression. Perfect interfusion is horizontal discourse, while gradual progression is vertical exposition; the two are without impediment, and the two sūtras are quite the same, so there is no doubt. As for 'arranging the anointing of the crown,' the Avataṃsaka Sūtra states: 'The crown prince born to a wheel-turning sage king, whose mother is the primary queen, is fully endowed with bodily marks. Sitting on an exquisite golden throne adorned with white elephant jewels, with great netting spread above and all kinds of music playing, the waters of the four great oceans are taken and placed in a golden vessel. The king takes hold of this vessel and anoints the crown of the prince's head; at that time, he is named as receiving the rank of royalty. The bodhisattva's reception of office is also like this: because the wisdom water of all Buddhas is poured upon his crown, he is named a bodhisattva receiving the office of great wisdom.' That [sūtra] explains the reception of office only at the tenth ground, whereas here the tenth abode is already named anointing of the crown, and so speaks of the reception of office. That [explanation] is in terms of the ultimate, while this is in terms of partial attainment. Furthermore, within the forbearance of non-arising dharmas, a single stage contains all stages, and so they can be spoken of interchangeably.