大方廣佛華嚴經隨疏演義鈔 37.31

37.31

疏「下半見等無生名真見」者，以經文言若見等無異，謂見等所見，同無生故。能所兩忘，名真見者。疏「初句體有」者，圓成有二義：一體有、二相無。法性本清淨，故是體有；如空無相，故是相無。體有即是相無、相無即是體有，本自相融，何能說之？欲言其有，即相無故；欲言其無，即性有故。

Regarding the Commentary's 'The lower half [states that] when seeing and [the seen] are equal in non-origination, it is called true seeing': because the sūtra text says 'if seeing and so forth are not different', meaning that seeing and what is seen are equal in being unproduced. Both subject and object forgotten is called true seeing. Regarding the Commentary's 'The first line [concerns] the existence of the essence': the consummate has two meanings: first, existence of the essence; second, absence of characteristics. The dharmatā is fundamentally pure, hence it is the existence of the essence; like space, it is devoid of characteristics, hence it is the absence of characteristics. The existence of the essence is itself the absence of characteristics; the absence of characteristics is itself the existence of the essence; they are fundamentally interfused, so how could one express it? If one wishes to speak of its existence, it lacks characteristics; if one wishes to speak of its non-existence, the nature exists.