大方廣佛華嚴經隨疏演義鈔 24.54

24.54

疏「言本性者」下，釋本性。言「本覺現量」者，本覺即是所證本性，唯真現量方能證故。「與佛等」者，《起信論》云「所言覺者，謂心體離念。離念相者，等虛空界無所不遍，即是如來平等法身，說名本覺。」故以等佛而釋大也。言「新新生」者，上約本淨，今約隨緣。言「染淨苦樂所不能動」者，上約隨緣，此明不變。又上約生滅，此約真如故。約生滅，隨緣常生；約真如，不變常息。

Regarding the commentary's statement below “As for the phrase ‘original nature’”: It explains the original nature. As for the phrase “direct perception of original awakening”: Original awakening is precisely the original nature that is realised, for only true direct perception can realise it. As for “equal to the Buddhas”: The Awakening of Faith says: “What is called awakening means the essence of the mind is free from thought. The characteristic of being free from thought is equal to the realm of empty space, pervading everywhere; it is precisely the Tathāgata's equal dharmakāya, called original awakening.” Hence it explains “great” by being equal to the Buddhas. As for “newly and continually arising”: Above it was treated in terms of original purity; here it is treated in terms of concordance with conditions. As for “incapable of being moved by defilement, purity, suffering, or pleasure”: Above it was treated in terms of concordance with conditions; here it illuminates being unchanging. Furthermore, above was in terms of arising and ceasing, while here is in terms of tathatā. In terms of arising and ceasing, it continually arises in concordance with conditions; in terms of tathatā, it continually ceases unchangingly.