大方廣佛華嚴經隨疏演義鈔 10.17

10.17

疏「理遍事故一成一切成」下，第二明成佛不成佛義。謂理無二實，故該多事而皆成也；理如虛空，故事同理而無成矣。「經云譬如虛空」下，引證。亦〈出現品〉成正覺中，義引之耳。文云「佛子！譬如虛空，一切世界若成若壞常無增減。何以故？虛空無生故。諸佛菩提亦復如是，若成正覺不成正覺亦無增減。何以故？菩提無相無非相，無一無種種故。」即無所成義。由上二義，欲成則念念常成，欲不成則十方三際無成佛者，故成與不成自在無礙。

Regarding the commentary's "Because principle pervades phenomena, when one attains [buddhahood], all attain it..." onward, this is the second [part], clarifying the meaning of attaining buddhahood and not attaining buddhahood. That is to say, principle lacks two realities; therefore it encompasses multiple phenomena and all attain it. Principle is like empty space; therefore phenomena are identical with principle and there is no attainment. Regarding "The sūtra says: 'Just like empty space...'" onward, this adduces scriptural proof. It is also an implicit citation from the attainment of true awakening in the "Manifestation Chapter." The text says: "O Sons of the Buddha! Just as empty space, whether all worlds form or decay, is ever without increase or decrease. Why is this? Because empty space has no origination. The bodhi of all buddhas is also like this: whether they attain true awakening or do not attain true awakening, it is also without increase or decrease. Why is this? Because bodhi is without characteristics and without non-characteristics, without oneness and without variety." This is precisely the meaning of having nothing attained. Due to the two meanings above, if one wishes to attain, then moment to moment there is constant attainment; if one wishes not to attain, then across the ten directions and the three times there is no one who attains buddhahood. Therefore, attainment and non-attainment are sovereign and unobstructed.