華嚴經探玄記 4.37

4.37

第四重照千世界。偈中分三：初二明法身、次四辨解脫、後四明般若。法身中，初一明理應緣起，謂初句標深。下釋無所取相，亦無有能取智，然不住此，故應機現也。後一明現即不現，故離諸塵也。二明解脫中三：初一何者解脫？謂初句明脫體、下三句明脫用，謂機感相應名和合起。次二偈半辨何處解脫？謂初一離苦縛離，分段故不在世間，離變易故號人師子。次一離業縛，謂根境本空，虛妄業盡，故俱脫也。次一句離煩惱縛。次一句通結永盡，故長流不轉也。下半偈明由何解脫？謂由二利圓滿故，如文。三明般若中三：初一照真、次二了俗、後一雙結真俗融無礙也。

The fourth layer illuminates a thousand worlds. The verses are divided into three parts: the first two explain the dharmakāya, the next four distinguish liberation, and the final four explain prajñā. In the dharmakāya, the first [verse] explains the response of principle to conditioned arising: the first line designates its depth, and what follows explains that there are no marks to be grasped, nor is there any grasping wisdom; yet, not abiding in this, it appears in response to capacities. The second [verse] explains that appearing is itself non-appearing, and thus it is free from all defilements. In the second part, explaining liberation, there are three sections: First, one [verse on] what liberation is: the first line explains the essence of liberation, and the following three lines explain the function of liberation, meaning that the concordance of capacity and response is called arising in conjunction. The next two and a half verses distinguish where one is liberated from: the first one is freedom from the bond of suffering—being free from [samsaric existence of] delineated portions, one does not dwell in the world, and being free from inconceivable transformation, one is called the lion among humans. The next verse is freedom from the bond of karma: sense faculties and objects being fundamentally empty, deluded karma is exhausted, and thus both are liberated. The next line is freedom from the bond of afflictions. The line after that collectively concludes their everlasting exhaustion, so the long stream does not turn. The following half verse explains by means of what one is liberated: by the fulfillment of the two benefits, as in the text. In the third part, explaining prajñā, there are three sections: the first one illuminates the real, the next two comprehend the conventional, and the last one jointly concludes that real and conventional interpenetrate without obstruction.