大方廣佛華嚴經隨疏演義鈔 37.19

37.19

疏「後偈拂前二見以成真見」者，疏文有三：初總明偈意；次「謂上半」下，別釋偈文，文並可知；後「智論云」下，引論通釋，謂第二十論。彼論偈云「若人見般若，是則為被縛。若不見般若，是亦為被縛。若人見般若，是則得解脫。若不見般若，是亦得解脫。」脫之與縛俱通見不見，今疏隨經之次，便以論偈隨義解釋。初言「下半意」者，謂下半真俗之見不忘，此是取著之見，故被縛也。言「上半意」者，是論第三句，是忘見之見，同無分別智，故得解脫。

Regarding the Commentary's 'The latter verse brushes away the preceding two views to establish true vision': the text of the Commentary has three parts: first, explaining the overall intention of the verse; next, from 'meaning the first half' below, separately explaining the text of the verse, all of which can be understood; finally, from 'The Treatise on Great [Wisdom] says' below, citing the treatise to provide a general explanation, meaning the twentieth fascicle of the treatise. A verse in that treatise says: 'If a person sees prajñā, / that person is bound. / If they do not see prajñā, / they are also bound. / If a person sees prajñā, / they attain liberation. / If they do not see prajñā, / they also attain liberation.' Liberation and bondage both apply to both seeing and not seeing. Now the Commentary follows the order of the sūtra, and directly uses the treatise's verse to explain according to the meaning. First, saying 'the meaning of the lower half' refers to the lower half's view of the ultimate and conventional not being forgotten; this is an attached view, and therefore one is bound. Saying 'the meaning of the upper half' is the third line of the treatise, which is the vision that forgets views, identical to non-conceptual wisdom, and therefore one attains liberation.