大方廣佛華嚴經隨疏演義鈔 18.22

18.22

疏「今初總辯，即菩提身」下，疏文有三：初當相以辯。即菩提身，總示所屬。「具無盡」下，釋世尊。次「座相現時」下，釋爾時。次「於一切」下牒釋餘文。於中二解：先當相解、後寄對明。言「開悟稱覺」者，二諦中道，理本湛然；妄惑所翳，久迷不見。今二障既寂，若雲卷長空，故名為開。了了分明，若晴天廓徹，故稱為悟。悟即覺悟，如睡夢覺。開即開發，如蓮華開矣。

Below the Commentary's statement, "Now, first, to discern generally, it is the bodhi-body," the commentary text has three parts: first, discerning it according to its characteristics. That is, the bodhi-body generally indicates what it belongs to. Below "endowed with inexhaustibility," it explains "the World-Honoured One". Next, below "when the characteristics of the seat appear," it explains "at that time". Next, below "in regard to all," it cites and explains the rest of the text. Within this there are two explanations: first, explaining according to its characteristics, and second, clarifying by way of comparison. As for the statement, "Unfolding into comprehension is called awakening": the middle way of the two truths is fundamentally serene and clear in its principle; screened by delusive defilement, one has been deluded for a long time and failed to see it. Now, both obstructions having become quiescent, it is like clouds rolling back across the vast sky, hence called "unfolding". It is thoroughly distinct and clear, like a clear sky opening wide, hence called "comprehension". Comprehension is awakening, like waking from a dream. Unfolding is blossoming, like a lotus flower blossoming.