大方廣佛華嚴經隨疏演義鈔 18.58

18.58

疏「亦無分別」者，然《唯識論》平等智中無有無分別言，今言亦無分別，乃有二意：一依唯識四智通緣真如境，故是無分別。二者約境無差，名無分別。今初，論云「大圓鏡智緣真如故，是無分別。緣餘境故，後得智攝。其體是一，隨用分二。了俗由證真，故說為後得。餘三分二，準此應知。」釋曰：準此論文，四智各通二智，並通緣真俗。今且約於增勝，而說增勝二喻各配二智。

Regarding the commentary's "also free from conceptual differentiation": however, in the *Vijñaptimātratā-śāstra*, within the equality cognition, there are no words stating "free from conceptual differentiation." The present statement that it is "also free from conceptual differentiation" carries two meanings: first, relying on the fact that all four cognitions in Vijñaptimātra universally take the realm of tathatā as objective support, it is therefore non-conceptual; second, it is called non-conceptual in terms of the objective realm being without distinction.\nAs for the first, the treatise says: "Because the great mirror cognition takes tathatā as its objective support, it is non-conceptual. Because it takes other objective realms [as its support], it is subsumed under subsequently attained cognition. Its essence is one; according to its function it is divided into two. Because understanding the conventional arises from realizing the ultimate, it is spoken of as subsequently attained. The remaining three divisions should be understood accordingly."\nExegesis: Conforming to this treatise text, each of the four cognitions extends across both cognitions, and both universally take the ultimate and the conventional as objective supports. For now, in terms of predominance, it states that the two predominant analogies are matched with two cognitions each.