金剛般若經旨贊 1.45

1.45

既能觀相皆是非相。即是共見正行對治。非相相見相皆遠離故。亦是不失所修中道。離虛妄相。見真佛故。亦是廣大甚深二行。觀相非相。見如來故。亦是顯現離相觀佛。現量顯了。見真理故。由如是義故。諸菩薩應修無相相應定慧。離一切相而觀法身。若心散亂執相復生還。應如是降伏其心。亦拘執相而為真佛。若能如是見真如來法身。既成色果。亦備依體起相。理恒數故。問。諸佛身相。悲智所成。豈得為說虛妄相也。答。佛之色相。圓智所成。既遍十方。亦無分限。隨其根性。所見不同。然非是佛本真實體。若執為實。自為虛妄。豈於佛相。有虛妄耶。但除其病。非除法故。

Since one is able to contemplate marks as all being non-marks, this is the antidote of common correct practice, because the seeing of non-marks, of marks, and of seeing are all kept far away. It is also not losing the cultivated middle way, because by leaving false marks behind one sees the true Buddha. It is also the two practices of the vast and the profound, because by contemplating marks as non-marks one sees the Tathāgata. It is also the manifest contemplation of the Buddha free from marks, because through direct perception it clearly reveals and sees the true principle.
By virtue of such meanings, bodhisattvas should cultivate the concentration and wisdom that correspond to the signless, contemplating the Dharma-body while being free from all marks. If the mind is scattered and clinging to marks arises again, one should subdue one's mind in this way, and not be bound by clinging to marks as the true Buddha. If one can see the true Tathāgata's Dharma-body in this way, once the material fruit is accomplished, it will also be fully equipped with marks arising based on the substance, for the principle is constant and numerous.
Question: The bodily marks of all Buddhas are accomplished by compassion and wisdom; how can they be said to be false marks?
Answer: The Buddha's physical marks are accomplished by perfect wisdom; since they pervade the ten directions, they also have no limitation. In accordance with their capacities, what is seen differs; however, they are not the Buddha's original, real substance. If one clings to them as real, it itself becomes false—how could there be falsehood in the Buddha's marks? It is merely removing the sickness, not removing the Dharma.