請觀音經疏闡義鈔 2.42

2.42

「皆成」下，釋皆悉成就也。「約四種」等者，謂四菩薩果雖未滿，因行已圓，故言成就。藏初緣生滅四諦發誓名大智，行六度名本行，相業成名悉成就。通緣無生起誓名大智，檀三事空乃至般若名本行，十地如佛名成就。別緣無量生解名大智，行無量波羅密名本行，等覺名悉成就。圓緣無作發心名大智，一心萬行名本行，等覺智滿名悉成就。是則解行俱成就，故云皆悉。

From "all achieve" downward explains "all fully achieve." "In terms of the four kinds," and so forth, means that although the fruits of the four bodhisattvas are not yet full, their causal practices are already complete; therefore, it says "achieve." In the Tripiṭaka [teaching], initially conditioning oneself on the arising and ceasing of the four noble truths to make vows is called great wisdom; practicing the six degrees is called fundamental practice; when the karma of the marks is completed, it is called full achievement. In the shared [teaching], conditioning oneself on non-arising to produce vows is called great wisdom; the threefold emptiness of dāna up to prajñā is called fundamental practice; the tenth stage being like a Buddha is called achievement. In the distinct [teaching], conditioning oneself on the immeasurable to generate understanding is called great wisdom; practicing the immeasurable pāramitās is called fundamental practice; equal enlightenment is called full achievement. In the perfect [teaching], conditioning oneself on the unconstructed to arouse the mind [for bodhi] is called great wisdom; the single mind with the myriad practices is called fundamental practice; equal enlightenment with wisdom fully perfected is called full achievement. Thus, both understanding and practice are achieved, which is why it says "all fully [achieve]."