金剛般若波羅蜜經註解 1.277

1.277

此下明離我、法二見：初離我見。夫我見者，有真我之見、有妄我之見。妄我見者，虛妄分別眾生見也；真我見者，遠離執著如來見也。既離執著，示有我見、人見、眾生見、壽者見，此不見而見也。在迷眾生以為如來實有四見，故云不解如來所說義也。善現既解如來所說之義，即知四見皆非，虛妄分別，是真我之見，故云是名我見、人見、眾生見、壽者見也。

Below this, it clarifies being free from the two views of self and dharmas: first, being free from the view of a self. As for the view of a self, there is the view of a true self, and there is the view of a false self. The view of a false self is the false discriminative view of sentient beings; the view of a true self is the Tathāgata's view that is far removed from grasping. Having left behind grasping, he provisionally shows having the view of a self, the view of a person, the view of a sentient being, and the view of a life-span; this is seeing without seeing. Deluded sentient beings consider the Tathāgata to truly possess the four views; hence it is said that they "do not understand the meaning of what the Tathāgata has spoken." Subhūti, having understood the meaning of what the Tathāgata has spoken, knew that the four views are all non-existent, being false discriminations, and that it is the view of a true self; hence he said: "it is named the view of a self, the view of a person, the view of a sentient being, and the view of a life-span."