大方廣佛華嚴經隨疏演義鈔 19.33

19.33

疏「所證之藏平等要無分別方契」下，釋智無差別。於中分二：先正釋、後解妨。前中然有三釋，連成一義。第一智自無差，如以圓蓋稱於圓函，今但論蓋圓耳。謂所證平等，故須無差別智方證於理，若差別智即不能證此。二「即由上義」下，是第二義。「能所不殊」，云智無差，如魚符相合。三「又此能證」下，明一味無差，如水和乳。言「此復有二」者，前即真空一味，後即妙有一味。前即無相，後即法性。

Regarding the commentary from "The garbha that is realized is equal; only non-discrimination tallies with it" onward, it explains the non-differentiation of wisdom. Within this, there are two parts: first, the direct explanation; second, resolving an objection. In the former, there are three explanations that join to form a single meaning. First, wisdom itself is non-differentiated, like fitting a round lid to a round box; here it only discusses the roundness of the lid. That is to say, because what is realized is equal, non-differentiated wisdom is required to realize the principle; if it were differentiated wisdom, it could not realize this. Second, from "Precisely by virtue of the above meaning" onward is the second meaning: "the cognizer and the cognized are not distinct," stating that wisdom is non-differentiated, like the matching halves of a fish tally. Third, from "Moreover, this realizing [wisdom]" onward clarifies the non-differentiation of being of a single flavor, like water blended with milk. When it says "This again has two," the former is the single flavor of true emptiness, and the latter is the single flavor of marvelous existence. The former is signlessness, and the latter is dharmatā.