大方廣佛華嚴經隨疏演義鈔 52.59

52.59

疏「何要同名加」下，第二別釋第四段。先問意云：若顯多佛，何不說一切異名佛加，豈不更多？故論有二答。初意中二：先舉論。然論文有三：初標本願、二「何故如來」下釋願所以、三「本行菩薩時」下出願相。從「此中論意」下，疏釋論。於中，先順文釋、後以義釋。前中二：先釋論第三願相、後「所以同者」下釋論第二出願所以。然上論文顯示多佛，故此三昧是法體者，此言稍略，合云顯示多佛同依此三昧法體故。此明佛得三昧同於菩薩故。疏云「為顯菩薩所得法體同於多佛」，反釋論文。從「人異道同」下，結成同意，故諸佛菩薩從地門顯，皆名金剛藏；從迴向顯，皆名金剛幢等。

Regarding the Commentary's statement: 'From "Why must they empower with the same name?" downward,' this is the second part, which separately explains the fourth section. First, the meaning of the question is: if it is to manifest multiple Buddhas, why not say that Buddhas with all different names bestow empowerment, which would be even more numerous? Therefore, the Śāstra provides two answers. In the first meaning, there are two parts: first, citing the Śāstra. The text of the Śāstra has three parts: first, indicating the original vow; second, explaining the reason for the vow from 'Why did the Tathāgata' downward; and third, presenting the characteristics of the vow from 'When originally practicing as a bodhisattva' downward. From 'Here, the intent of the Śāstra' downward, the Commentary explains the Śāstra. Therein, it first explains according to the text, and afterwards explains by way of the meaning. In the former part, there are two: first, explaining the Śāstra's third part on the characteristics of the vow; afterwards, explaining the Śāstra's second part on the reason for presenting the vow from 'The reason they are identical is' downward. However, the above text of the Śāstra states: 'Because it displays multiple Buddhas, this samādhi is the essence of the Dharma'—this statement is somewhat abbreviated; it properly ought to state: 'because it displays multiple Buddhas as equally relying on the Dharma-essence of this samādhi.' This clarifies that the Buddha's attainment of the samādhi is identical to that of the bodhisattva. The Commentary states: 'in order to manifest that the Dharma-essence attained by the bodhisattva is identical to that of multiple Buddhas,' which explains the Śāstra text in converse fashion. From 'The persons differ but the path is identical' downward, it concludes by establishing the shared meaning; therefore, when Buddhas and bodhisattvas are manifested from the portal of the stages, they are all named Vajragarbha; when manifested from pariṇāmanā, they are all named Vajradhvaja, and so forth.