大方廣佛華嚴經隨疏演義鈔 37.28

37.28

疏「下半顯得離於鬼見方成見木」者，謂離於定性執見，則見圓成之實，方為見木。疏「依他二義」者，三性各二義。依他二者：一幻有、二無性。「從分別生」，釋依他義，依他因緣而得有故。分別即他，故《唯識》云「依他起自性，分別緣所生。」今言世間語言法，即所起之法；眾生妄分別，即是能生。且順三性義釋。亦可諸世間法各無定性，但是眾生妄心分別謂有實耳。

Regarding the Commentary's 'The lower half shows that only by being able to separate from the view of the ghost does it constitute seeing the tree': meaning that separating from the grasping view of a fixed nature, one then sees the reality of the consummate, which only then constitutes seeing the tree. Regarding the Commentary's 'The two meanings of the other-dependent': each of the three natures has two meanings. The two of the other-dependent are: first, illusory existence; second, naturelessness. 'Born from conceptual discrimination' explains the meaning of other-dependent, because it comes to exist depending on other causes and conditions. Conceptual discrimination is 'the other', hence the Vijñaptimātra [treatise] says: 'The other-dependent intrinsic nature is born from conditions of conceptual discrimination.' Now saying the verbal conventions of the world are the dharmas arisen; the delusive discriminations of sentient beings are that which can give rise to them. This provisionally explains it conforming to the meaning of the three natures. It may also be that worldly dharmas each have no fixed nature, but are merely the delusive mind of sentient beings discriminating and deeming there to be reality.