金剛經纂要刊定記 4.139

4.139

不唯等者。又恐聞相即非相是如來，將謂只約佛身相說，除佛身外相非如來，故云一切相皆無也。此釋經中諸字也。譬如鏡中現一人像兼現餘物，不唯人像空處是鏡，餘物空處亦皆是鏡，合法可知。如是了者，則知見與見緣似現前境，元我覺明。

Regarding "not only, etc.": fearing further that when people hear that marks are identical to non-marks and this is the Tathāgata, they might suppose this is said only regarding the marks of the Buddha's body and that marks outside the Buddha's body are not the Tathāgata, it therefore states that all marks are without [marks]. This explains the word "all" (諸) in the sūtra. Just as when a mirror reflects a human image along with other objects, not only is the empty locus of the human image the mirror, but the empty loci of the other objects are also all the mirror; applying this to the Dharma can be known accordingly. If one understands in this manner, one will know that the seeing and the conditions for seeing, which appear as the object before us, are originally our luminous awakening.