大方廣佛華嚴經隨疏演義鈔 30.32

30.32

疏「初知解脫智」者，摽也。此偈第四句，結歎。疏總不別釋，四句交絡相合而釋。謂初句身字，合次句外字。初句心字，合次句內字。應云外身內心。平等二字是身心理，解脫二字通上身心內外，而解脫不同外身脫業繫苦相。即以解脫字上取外身，下取第四句中無所繫字。內心脫執取等相，即以解脫字上取內心，下取第四句中無著二字。心無取著即為能證，契上平等名為正念，是第三句四句圓矣。從「又內脫二障」，更為異解。上解脫字別配身心，皆離障解脫。今釋內解脫者，離障解脫。外解脫者，作用解脫。如《淨名》「有解脫名不可思議」等。

Regarding the commentary's: "First, the cognition knowing liberation": this is the heading. The fourth line of this stanza concludes with praise. The commentary does not explain each line separately, but weaves the four lines together to explain them. That is, the word "body" in the first line joins with the word "external" in the second line. The word "mind" in the first line joins with the word "internal" in the second line. It should be read as "external body and internal mind." The two words "equality" are the principle of body and mind. The two words "liberation" apply both to body and mind, internal and external, yet liberation differs: the external body is freed from the suffering marks of karmic fetters—thus the word "liberation" above takes "external body," and below takes the words "nothing to which it is bound" in the fourth line. The internal mind is freed from marks such as clinging and grasping—thus the word "liberation" above takes "internal mind," and below takes the two words "without attachment" in the fourth line. When the mind is free from grasping and attachment, it becomes the realizational subject; tallying with the equality above is called "right mindfulness"; thus the third and fourth lines are complete. From "moreover, internally freed from the two hindrances," a different explanation is given. Above, the word "liberation" was separately matched to body and mind, both being liberation through detachment from hindrances. Here, internal liberation is explained as liberation through detachment from hindrances; external liberation is liberation of function, as in the Vimalakīrtinirdeśa: "There is a liberation called inconceivable," and so forth.