請觀音經疏闡義鈔 2.57

2.57

「如是」下，總示向文正顯眼根六度也。「八相」，謂下兜率、託胎、降生、逾城、降魔、成道、說法、涅槃。以諸佛垂應，皆示此八而成佛道也。「威儀」者，《左傳》云「有威可畏謂之威，有儀可則謂之儀。」「論四」下，明四教俱有佛威儀也。謂三藏後心，通十地，別初地已上，圓初住已上，此四種智慧覺了，俱能八相成道，名佛威儀，而非具也。何者？別教妙覺但圓第二行，藏通極果唯齊六根，故並非具。然前三教果上無人，今之所論且約權說。「但名」下，具佛威儀但名其圓教等覺耳。問：等覺未極，何得言具？答：果雖未滿，因行已圓，故得云具。

From "such" downward generally demonstrates that the preceding text directly reveals the six pāramitās of the eye faculty. "Eight phases" refers to descending from Tuṣita, entering the womb, being born, leaving the city, defeating Māra, attaining enlightenment, turning the wheel of the Dharma, and entering nirvāṇa. Because when the various Buddhas manifest responses, they all display these eight to accomplish the Buddha Path. As for "majestic deportment," the Zuo zhuan says: "Possessing majesty to be revered is called majestic; possessing deportment that can serve as a rule is called deportment." From "discussing the four" downward clarifies that all four teachings possess the Buddha's majestic deportment. That is, the final mind of the Tripiṭaka, the tenth stage of the shared, the first bhūmi and above of the distinct, and the first abiding stage and above of the perfect—these four kinds of wisdom and awakening can all accomplish the path through the eight phases, which is called the Buddha's majestic deportment, yet it is not complete. Why? The wonderful enlightenment of the distinct teaching only perfects the second practice, while the ultimate fruits of the Tripiṭaka and shared only equal the six faculties; therefore, neither is complete. However, on the fruit of the previous three teachings there is no actual person; what is discussed now is spoken provisionally. From "merely named" downward: possessing the Buddha's majestic deportment is only applied to equal enlightenment of the perfect teaching. Question: Equal enlightenment is not yet the ultimate; how can it be called complete? Answer: Although the fruit is not yet full, the causal practices are already complete; therefore, it can be called complete.