瑜伽師地論略纂 12.159

12.159

論云「又此菩薩自如大雲，未現等覺無上菩提；若現等覺無上菩提」者，第十地有三心：一、入；二、位；三、滿。此滿心中名等覺菩薩，如來名妙覺，其入、住不名等覺。若在入、住二心，名未現等覺；若在滿心，名已現等覺。又等覺是佛，未必是等覺菩薩。言此菩薩在當地未成等覺，亦能化生，如雲雨說法；若成等覺佛已，亦能化生，雨雲說法。言與佛相似，如等覺菩薩，名等覺。

Regarding the treatise's statement, "Furthermore, this bodhisattva is themselves like a great cloud, not yet manifesting equal awakening of unexcelled bodhi; if manifesting equal awakening of unexcelled bodhi": The tenth bhūmi has three minds: first, entry; second, abiding; third, culmination. In this mind of culmination, one is called an equally awakened bodhisattva; the Tathāgata is called wonderfully awakened, while entry and abiding are not called equal awakening. If in the two minds of entry and abiding, one is said not to have yet manifested equal awakening; if in the mind of culmination, one is said to have already manifested equal awakening. Furthermore, equal awakening refers to the Buddha, not necessarily the equally awakened bodhisattva. This means that while this bodhisattva is in this bhūmi and has not yet become equally awakened, they can also transform sentient beings, like a cloud raining down the expounding of the Dharma; once they have become an equally awakened Buddha, they can also transform sentient beings, raining clouds of Dharma expounding. This means resembling the Buddha, like an equally awakened bodhisattva, and is called equal awakening.