金剛般若經贊述 1.144

1.144

述曰，此第三佛重印成也。「凡所有相，皆是虛妄」者，謂虛妄有三。一者、真如法身無生滅，故名為真實；諸餘事法，皆名虛妄，即此所說也。二者、諸無漏法皆名真實，諸有漏法皆名為虛妄。故《中邊分別論》云，三界虛妄，心、心所也。三者、依他、圓成名為真實，遍計所執名為虛妄，故此下文「我相即是非相」，乃至云「離一切諸相即名諸佛」也。今言虛妄者，即有為無漏皆名虛妄也。「若見諸相」者，謂三相，「非相」者，謂法身無相也。上來依世親釋竟。

The commentary says: This is the third [part], the Buddha's re-confirmation. As for "all that possesses signs is illusory and false," illusory and false has three meanings: First, because the tathatā dharmakāya has no arising or ceasing, it is called real; all other conditioned phenomena are called illusory and false, which is what is spoken of here. Second, all undefiled phenomena are called real, and all defiled phenomena are called illusory and false; thus the Madhyāntavibhāga says that the three realms are illusory and false mind and mental factors. Third, the dependent and consummate are called real, and the imagined is called illusory and false; thus the text below states "a self-sign is not a sign," up to saying "departing from all signs is called the Buddhas." Now saying "illusory and false" means that conditioned and undefiled are both called illusory and false. "If one sees all signs" refers to the three signs; "as non-signs" refers to the signlessness of the dharmakāya. The above concludes the explanation according to Vasubandhu.