金剛經纂要刊定記 2.227

2.227

覺滿者。以前二覺有解有證，先後勝劣，存自他之相，未得稱滿。今此圓備不立自他，故稱之滿。若準《涅槃經》說：「自覺者，覺自身有佛性。覺他者，覺一切眾生悉有佛性。覺滿者，若自若他無二佛性故。」然常途所說，自覺揀凡夫，覺他揀二乘，覺滿揀菩薩。此中說者，自覺便揀二乘、權教菩薩，豈唯凡夫。故《華嚴》云：「一切諸法性，無生亦無滅，奇哉大導師，自覺能覺他。」

"Complete awakening": because the previous two awakenings involve understanding and realization, sequence and degree, and retain the marks of self and other, they cannot be called complete. Here, being fully equipped without establishing self and other, it is called complete. Following the Nirvāṇa Sūtra, it says: "Self-awakening is awakening to one's own body having Buddha-nature. Awakening others is awakening to all sentient beings having Buddha-nature. Complete awakening is because whether self or other, there are no two Buddha-natures." Yet in common parlance, self-awakening distinguishes from ordinary beings, awakening others distinguishes from the two vehicles, and complete awakening distinguishes from bodhisattvas. What is spoken of here is that self-awakening already distinguishes from the two vehicles and provisional-teaching bodhisattvas, let alone ordinary beings. Thus the Avataṃsaka says: "The nature of all phenomena / neither arises nor ceases; / marvelous is the Great Guide, / who, self-awakened, can awaken others."