大方廣佛華嚴經隨疏演義鈔 24.31

24.31

疏「此即無礙慧身不依一切」者，上以無住本釋無依，無依是理，故無住即實相之異名。今以智慧釋無依，故〈出現品〉云「一切佛法依慈悲，慈悲復依方便立，方便依智智依慧，無礙慧身無所依」故。疏「離諸分別是無差別」者，上釋無差別，約理無二。今釋無差，但心無分別耳。故無差別與無分別，有通有局，局則無差別是理、無分別約智，通則理亦得名無分別。故〈問明品〉云「佛剎無分別，無憎亦無愛。」智亦得名無有差別，謂無差智為能證故。今用通義，以無分別釋無差別。

Regarding the commentary's statement, "This is the unobstructed wisdom-body relying on nothing whatsoever": above, non-reliance was explained in terms of the non-abiding root; non-reliance is principle, and therefore non-abiding is simply another name for the real mark. Here, non-reliance is explained in terms of wisdom, and therefore the "Manifestation Chapter" states: "All Buddha-dharmas rely on loving-kindness and compassion; loving-kindness and compassion furthermore rely on upāya to be established; upāya relies on jñāna, and jñāna relies on prajñā; the unobstructed wisdom-body relies on nothing whatsoever." Regarding the commentary's statement, "Being free from all conceptual discrimination is non-differentiation": above, non-differentiation was explained in terms of the non-duality of principle; here, non-differentiation is explained simply as the mind being free from conceptual discrimination. Thus, 'non-differentiation' and 'freedom from conceptual discrimination' have both general and specific usages: specifically, non-differentiation pertains to principle, and freedom from conceptual discrimination pertains to wisdom; generally, principle may also be termed free from conceptual discrimination. Hence the "Questions on Clarity Chapter" says: "Buddha-realms are free from conceptual discrimination, with neither hatred nor love." Wisdom may also be termed devoid of differentiation, meaning that non-differentiating wisdom is the cognitive subject that realizes [principle]. Here, the general meaning is adopted, explaining non-differentiation by means of freedom from conceptual discrimination.