大方廣佛華嚴經隨疏演義鈔 80.43

80.43

疏「二釋中先總釋等」者，此有三意：一云「同一無性故得現成」者，謂既無二性，佛證一性得成佛故，生隨一性皆成佛矣。二云「妄性本虛生元是佛」者，生自有妄，見生非佛；佛了妄虛，生何非佛？三真「性叵得非今始成」者，若有可得，今得成佛。證性叵得，佛非始成。佛非始成，佛本是佛。佛之本佛，何異生佛？是故一成一切皆成。亦可說言若一不成，一切不成，同一性故。今是成佛門故，故一切皆成佛也。

On the Commentary's passage "Within the second explanation, first it generally explains, etc.": here there are three senses. 1. When it says, "Sharing the identical absence of nature, therefore it is presently realized," it means that since there are no two natures, when the Buddha realizes the one nature and attains Buddhahood, sentient beings, following the one nature, all attain Buddhahood. 2. When it says, "The nature of delusion is fundamentally insubstantial, sentient beings are originally the Buddha," it means that sentient beings themselves have delusions and see sentient beings as non-Buddhas; when the Buddha completely realizes that delusion is insubstantial, how could sentient beings not be the Buddha? 3. When it says, "The true nature cannot be obtained, it is not newly realized now," if there were something that could be obtained, one would now attain Buddhahood; but realizing that the nature cannot be obtained, the Buddha is not newly realized. Because the Buddha is not newly realized, the Buddha is fundamentally the Buddha. How does the fundamental Buddha of the Buddha differ from the Buddha of sentient beings? Therefore, when one realizes, all realize. One might also say that if one does not realize, none realizes, because they share the identical nature. Because this is now the approach of realizing Buddhahood, all realize Buddhahood.