御注金剛般若波羅蜜經宣演 2.218

2.218

釋云。是故如來說彼我見即是不見。以其無實。無實者即是無物。以是義故說我見即是虛妄見。演曰。准彼釋。經說我見等者。說虛妄見。即非等者。非實見也。是名等者。結虛妄見。上依此論以彼我見是人無我。即我見體虛妄不實。是法無我。一我見言具含二義。今者非之明二我見。一切都妄令息分別。即是如所不分別破能見心。然論說此名入方便。因觀二妄能證真理故名方便。以證如時不作我無我解故。彼論上來唯破人我見。下破法我見。

The explanation states: 'Therefore the Tathāgata says that the view of self is simply not seeing, because it lacks reality. Lacking reality means there is no entity. For this reason he says that the view of self is a false view.' The Exposition states: Following that explanation, when the sūtra speaks of 'the view of self', etc., it speaks of a false view; 'is not', etc., means it is not a real view; 'is called', etc., concludes it as a false view. Above, relying on this treatise, because that view of self is the selflessness of persons, the very substance of the view of self is false and unreal, which is the selflessness of dharmas. The single phrase 'view of self' fully contains both meanings. Now, negating it clarifies that both views of self are entirely false, causing conceptualization to cease; this is non-conceptualization as it is, refuting the apprehending mind. However, the treatise calls this the skillful means for entry: through contemplating the two falsities one can realize the true principle, hence it is called skillful means, because when realizing tathatā one does not make understandings of self or selflessness. Above, that treatise solely refuted the view of personal self; below, it refutes the view of dharma-self.