大方廣佛華嚴經隨疏演義鈔 24.36

24.36

疏「先一偈顯真佛」者，此約法報無礙之身為真佛也。「第一義常」者，本有常也，智符於理。「湛然常照」者，即是修成，合本有也。若依法相，後常是相續常。今依法性宗，冥符於理同理常也。故生公《涅槃疏》云「夫真理自然悟，亦冥符真，則同無差，悟豈容易？不易之體，為湛然常照。」即其義也。「顯者離二障」者，亦有二意。若別說者，離煩惱障故法身顯，離所知障故智身成。合則二障俱障二身，離於二障俱顯二身，智性本有，非照今有故。

Regarding the commentary's statement, "First, one verse reveals the true Buddha": this refers to the unhindered body of dharma and reward as the true Buddha. "Permanence of the ultimate truth" is fundamentally existent permanence, where wisdom tallies with principle. "Quiescent and constantly illuminating" is that which is cultivated and accomplished, unifying with what is fundamentally existent. If according to the Dharma-Characteristics school, the latter permanence is the permanence of continuity. Here, according to the Dharma-Nature school, it obscurely tallies with principle, sharing the permanence of principle. Therefore, Master Sengzhao's *Commentary on the Nirvāṇa-sūtra* states: "True principle is naturally awakened to; when one also obscurely tallies with the true, then one is unified with it without differentiation. How could awakening be easy? Its unalterable essence is quiescent and constantly illuminating." This is precisely its meaning. "Those that are revealed are freed from the two hindrances": this also has two senses. If explained separately: because of being freed from the affliction hindrance, the dharmakāya is revealed; because of being freed from the cognitive hindrance, the wisdom body is accomplished. Taken together: the two hindrances both obstruct both bodies, and being freed from the two hindrances mutually reveals both bodies, for the nature of wisdom is fundamentally existent and does not only now exist due to illumination.