華嚴經義海百門 1.26

1.26

六、無分別者，謂見塵圓小之相好惡飛颺者，是自心分別也。即此分別之心緣塵而起，尋起無體，名相自亡，是無分別。但分別情破，說為無分別，非如木石，經云「法從分別生，還從分別滅。」又云「無分別智分別無窮，無窮之相性分別滅。」由分別無體，即分別無分別；由無體不礙緣，即無分別恒分別。

Sixth, non-conceptualization: this means that seeing the dust mote's characteristics of roundness and smallness, its beauty and ugliness, its flying and fluttering, is the conceptualization of one's own mind. This very conceptualizing mind arises in dependence on the dust mote; when sought, its arising lacks essence, and names and marks naturally perish—this is non-conceptualization. It is merely that the sentiment of conceptualization is broken, which is called non-conceptualization; it is not like [inert] wood or stone. The sūtra says: "Phenomena arise from conceptualization, and again cease through conceptualization." It also says: "Non-conceptual wisdom conceptualizes inexhaustibly; the inexhaustible marks and natures of conceptualization cease." Because conceptualization has no essence, conceptualization is non-conceptualization; because having no essence does not obstruct conditions, non-conceptualization constantly conceptualizes.