大方廣佛華嚴經隨疏演義鈔 63.51

63.51

疏「前地治解法慢」，對前揀濫。雖與前地同皆治慢，前是世間所治則劣，今治出世身淨之慢則勝於前，故名勝慢。安得濫哉？言「得出世智不染身故」者，前創出世，成念處觀。不染於身，即是身淨。取此不染，所以為慢。淨無淨相，慢何由生？

The Commentary says: "The preceding stage treats the conceit regarding the understanding of phenomena," differentiating and precluding conflation with the preceding. Although like the preceding stage it likewise remedies conceit, what was remedied in the preceding was worldly and thus inferior; what is remedied now is the conceit of supramundane bodily purity and is thus superior to the preceding, and therefore it is called "superior conceit." How could there be any conflation? As for saying, "Obtaining supramundane wisdom, one is not defiled by the body": previously, upon first transcending the world, one perfected the contemplation of the stations of mindfulness. Not being defiled by the body is precisely bodily purity. Grasping this non-defilement is therefore conceit. When purity is free of the characteristic of purity, how could conceit arise?