Samantabhadra's Answer
Eleven questions get eleven answers, each in the same two-part shape: an attainment already complete earns a buddha's title, and the same attainment continued without ever stopping earns the name "bodhisattva" — and the eleventh answer names Samantabhadra himself.
Buddha, Ten Powers, All-Knowing Wisdom
Samantabhadra's answer arrives in a single shape, repeated eleven times: a title, then the reason the same being is called something else instead.
爾時，普賢菩薩告普眼菩薩言：「善哉佛子！如汝所言，若此菩薩摩訶薩同一切佛，以何義故不名為：佛？乃至不能捨菩薩道？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，行普賢行而無休息，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。
At that time, Samantabhadra Bodhisattva said to Universal Eye Bodhisattva: "Excellent, sons of the Buddha! As you have said — if this bodhisattva-mahāsattva is equal to all buddhas, for what reason is he not called a buddha, down to why he cannot relinquish the bodhisattva path? Sons of the Buddha! This bodhisattva-mahāsattva has already been able to cultivate the manifold practices and vows of bodhisattvas of the past, future, and present, and enters the realm of wisdom — this is called 'buddha'; because he never ceases the very bodhisattva practices the tathāgatas themselves have cultivated, he is called 'bodhisattva.' He has already entered every one of the tathāgatas' own powers — this is called 'the ten powers'; though he has accomplished the ten powers, he practices Samantabhadra's own conduct without ever ceasing, so he is called 'bodhisattva.' He knows all dharmas and is able to expound them — this is called 'all-knowing wisdom'; though he is able to expound all dharmas, in each and every dharma his skillful contemplation never once rests, so he is called 'bodhisattva.'"
則名為：佛…說名：菩薩 — this is called "buddha"… he is called "bodhisattva." The same being earns both names from the same fact, read two ways: completion names the buddha, and the refusal to stop at completion names the bodhisattva. Nothing is withheld from him that a buddha has; what distinguishes him is only that he keeps going.
Universal Eye, Awakened to All Dharmas
Four more pairs follow the same shape, answering Universal Eye's own name among the rest.
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。已能明見普眼境界，說名：普眼；雖能證得普眼境界，念念增長未曾休息，說名：菩薩。於一切法悉能明照，離諸闇障，名：無礙見；常勤憶念無礙見者，說名：菩薩。已得諸佛智慧之眼，是則說名：覺一切法；觀諸如來正覺智眼而不放逸，說名：菩薩。
He knows that all dharmas are without dual characteristics — this is called "one who has awakened to all dharmas"; in the path of distinctions among all dharmas, dual and non-dual, he observes skillfully, advancing ever further in excellence without ceasing, so he is called "bodhisattva." He is already able to see clearly the realm of Universal Eye — this is called "Universal Eye"; though he is able to realize the realm of Universal Eye, in thought after thought he continues to grow and has never once rested, so he is called "bodhisattva." He is able to illuminate all dharmas entirely, free of every dark obstruction — this is called "one who sees without obstruction"; he constantly and diligently keeps one who sees without obstruction in mind, so he is called "bodhisattva." He has already attained the buddhas' own eye of wisdom — this is called "one who awakens to all dharmas"; he contemplates the tathāgatas' own eye of perfect awakening without ever growing negligent, so he is called "bodhisattva."
悟一切法…覺一切法 — "one who has awakened to all dharmas" and, three definitions later, "one who awakens to all dharmas." Two different titles, 悟一切法 and 覺一切法, arrive at nearly the same English phrase because they name nearly the same attainment reached by two different routes — the first through the non-duality of all dharmas, the second through the buddhas' own eye of wisdom. The repetition in translation is the text's own, not smoothed away.
Vows at Rest, and Samantabhadra Himself
The last four pairs close the whole eleven-part answer, and the final one turns out to name the very bodhisattva who has been speaking.
住佛所住，與佛無二，說名：與佛無二住者；為佛攝受，修諸智慧，說名：菩薩。常觀一切世間實際，是則說名：住實際者；雖常觀察諸法實際，而不證入亦不捨離，說名：菩薩。不來不去，無同無異，此等分別悉皆永息，是則說名：休息願者；廣大修習，圓滿不退，則名：未息普賢願者。了知法界無有邊際，一切諸法一相無相，是則說名：究竟法界捨菩薩道；雖知法界無有邊際，而知一切種種異相，起大悲心度諸眾生，盡未來際無有疲厭，是則說名：普賢菩薩。
He abides where the buddhas abide, without duality from the buddhas — this is called "one who abides without duality with the buddhas"; he is embraced and received by the buddhas, cultivating every wisdom, so he is called "bodhisattva." He constantly contemplates the ultimate reality of every world — this is called "one who abides in ultimate reality"; though he constantly contemplates the ultimate reality of all dharmas, he neither realizes and enters it nor abandons and departs from it, so he is called "bodhisattva." Not coming and not going, without sameness and without difference — every such distinction is forever put to rest — this is called "one whose vows are at rest"; because his vast cultivation remains perfect and never regresses, he is called "one whose vows of Samantabhadra are not yet at rest." He fully knows that the dharma-realm is without boundary, and that all dharmas share a single mark which is no mark at all — this is called "one who has reached the ultimate of the dharma-realm and relinquished the bodhisattva path"; though he knows the dharma-realm is without boundary, he also knows the manifold different marks of all things, gives rise to a mind of great compassion to deliver every being, and to the very end of the future feels no fatigue — this is called "Samantabhadra Bodhisattva."
是則說名：普賢菩薩 — this is called "Samantabhadra Bodhisattva." The eleventh and final answer, to Universal Eye's last question, names the speaker himself. What has looked throughout this part like an explanation of a hypothetical bodhisattva turns out, at its last line, to be Samantabhadra explaining his own name in the third person.
休息願者…未息普賢願者 — "one whose vows are at rest" and "one whose vows of Samantabhadra are not yet at rest." Unlike the other nine pairs, these two do not divide neatly into a buddha-title and a bodhisattva-title; both describe the same completed, unmoving state seen from two directions, immediately before the final pair breaks the symmetry entirely with a name instead of a description.
Part 544 Complete
This continues chapter twenty-seven, 十定品, The Ten Concentrations, in fascicle forty-three. Part 545 turns to a new simile: the elephant king Airāvaṇa, who dwells in a jeweled cave inside a mountain of gold, and who, when Śakra wishes to travel, conceals his own form and appears transformed among the gods of Trāyastriṃśa without their being able to tell elephant from god.