大方廣佛華嚴經隨疏演義鈔 73.42

73.42

疏「今經欲顯開合無礙」下，第三決斷有無。言「故存其義」者，即六堅固法，已是有文，有義定矣。下第十三昧廣說等覺之相，云「此菩薩住此三昧，得十種法，同去來今一切諸佛。何等為十？所謂得諸相好同於諸佛等。」普眼問云：「若此菩薩得如來法同諸如來法，何故不名佛？何故不名十力？何故不名一切智」等，亦有十句。普賢具答云：「佛子！此菩薩摩訶薩，已能修習去來今世一切菩薩種種行願，入智境界，則名為佛。於如來所修菩薩行無有休息，說名菩薩。如來諸力皆悉已入，則名十力。雖成十力，行普賢行無有休息，說名菩薩。知一切法而能演說，名一切智。雖能演說一切諸法，於一一法善巧思惟未嘗止息，說名菩薩。知一切法無有二相，是則說名悟一切法。於二不二一切諸法差別之道，善巧觀察展轉增勝無有休息，說名菩薩」等。下引伊羅鉢那象王，為供帝釋化身上天，或捨象身現作天身，無能分別是象是天，象之與天更互相似。此等覺義豈不昭然？更有餘文，恐繁不引。

Regarding the Commentary's statement starting with "The present sūtra wishes to manifest the unobstructedness of expanding and collapsing": third, deciding on existence or non-existence. As for "hence its meaning is preserved," this means that for the six firm dharmas, there is already text, so the meaning is definitively established. Below, in the tenth samādhi, it extensively explains the characteristics of equal enlightenment, saying: "This bodhisattva, abiding in this samādhi, attains ten dharmas, identical to all Buddhas of the past, future, and present. What are the ten? Namely, attaining marks and signs identical to all Buddhas, etc." Universal Eye asks: "If this bodhisattva attains the Tathāgata's dharmas identical to the dharmas of all Tathāgatas, why is he not named a Buddha? Why is he not named the ten powers? Why is he not named omniscience?" and so forth, which also contains ten phrases. Samantabhadra completely answers, saying: "Son of the Buddha! This bodhisattva-mahāsattva has already been able to cultivate the various practices and vows of all bodhisattvas of the past, future, and present, and entered the realm of cognition; therefore he is named a Buddha. Because he cultivates bodhisattva practices in the presence of the Tathāgata without resting, he is named a bodhisattva. Having fully entered all the powers of the Tathāgata, he is named the ten powers. Although he has accomplished the ten powers, because he practices Samantabhadra's practices without resting, he is named a bodhisattva. Knowing all dharmas and being able to expound them, he is named omniscience. Although able to expound all dharmas, because he skillfully reflects upon each and every dharma without ever ceasing, he is named a bodhisattva. Knowing that all dharmas have no duality of marks is named awakening to all dharmas. Because he skillfully contemplates the distinct paths of all dharmas, whether dual or non-dual, continuously excelling without resting, he is named a bodhisattva," and so forth. Below, it adduces Airāvaṇa, the elephant king, who, in order to make offerings to Śakra, transformed his body to ascend to heaven, or shed his elephant body to manifest a deva's body, such that no one could distinguish whether it was an elephant or a deva, the elephant and the deva mutually resembling each other. Is this meaning of equal enlightenment not brilliantly clear? There are further texts, but for fear of prolixity they are not cited.