Chinese
。观心明彻。不杂诸漏。故言清净无染。遍涉六道达皆空寂。故言不着三界。是止凡夫之恶。是明不住凡圣戒相。即是上言不住戒相。是名出世尸波罗密。 经曰。修空断结不依诸有寂静三业不住身心是羼提波罗密。 论曰。上二句者安空理离有结。下二句者静三业泯身心。皆是无生法忍之义。即是上言清净无念。 经曰。远离名数断空有见深入阴空是毗梨耶波罗密。 论曰。上二句者离粗精义。入空者是进义。即是上言无摄无放。此是出世精进度也。 经曰。具离空寂不住诸空心处无在大空是禅波罗密。 论曰。具离空寂者。应化受生遍三有故。不住诸空者。不滞五空恒化十方故。此明教化众生禅也。心处无者。虽身涉于三有心常处于理无。理无者。理绝三有之相也。在大空者。虽恒化于十方而心在于大空。大空者。十方大相之空也。此显成就佛法禅也。身虽起作心寂不动。即是上言性等金刚。然大空义略有五种。一者人法二空名为大空。如杂阿含大空经说。瑜伽论中亦同是说。二者般若波罗密空名为大空。如大涅槃经说。楞伽经中亦同是说。三者器世界空名为大空。如解深密经说。中边论中亦同是说。四者阿梨耶识空名为大空。如十地论说。五者十方相空名为大空。如智度 现代汉语译本： 观照内心，明澈透亮，不夹杂各种烦恼（诸漏），所以说清净无染。普遍经历六道轮回，通达一切皆是空性寂灭（空寂），所以说不执着于三界（不着三界）。这是止息凡夫的恶行，表明不住于凡夫和圣人的戒律表相（戒相）。这也就是前面所说的‘不住戒相’，这叫做超出世间的持戒波罗蜜（尸波罗蜜，Śīla-pāramitā）。 经文说：‘修习空性，断除烦恼结缚，不依赖于任何存在（诸有），身口意三业寂静，不执着于身心，这是忍辱波罗蜜（羼提波罗蜜，Kṣānti-pāramitā）。’ 论述说：上面两句是安住于空性的道理，远离有相的束缚。下面两句是使身口意三业寂静，泯灭身心的执着。都是无生法忍的含义，也就是前面所说的‘清净无念’。 经文说：‘远离名相概念（名数），断除空有二见的执着，深入五阴（阴）的空性，这是精进波罗蜜（毗梨耶波罗蜜，Vīrya-pāramitā）。’ 论述说：上面两句是远离粗浅和精微的意义。深入空性是精进的意义，也就是前面所说的‘无摄无放’。这是出世间的精进度。 经文说：‘完全脱离空和寂静，不执着于各种空性的境界（诸空），心中没有广大的空（大空），这是禅定波罗蜜（禅波罗蜜，Dhyāna-pāramitā）。’ 论述说：‘完全脱离空和寂静’，是指应化身受生，普遍存在于三界之中。‘不执着于各种空性’，是指不滞留于五种空性，恒常教化十方众生。这是说明教化众生的禅定。‘心中没有’，是指虽然身处三界，心却常处于真理之中。‘真理’，是指真理超越三界的表相。‘在大空’，是指虽然恒常教化十方众生，而心却安住于大空之中。‘大空’，是指十方广大之相的空性。这是显示成就佛法的禅定。身虽有所作为，心却寂静不动，也就是前面所说的‘性等金刚’。然而大空的含义略有五种：第一种是人空和法空，称为大空。如《杂阿含经·大空经》所说，《瑜伽师地论》中也是同样的说法。第二种是般若波罗蜜的空性，称为大空。如《大涅槃经》所说，《楞伽经》中也是同样的说法。第三种是器世界（器世界）的空性，称为大空。如《解深密经》所说，《中边分别论》中也是同样的说法。第四种是阿梨耶识（阿梨耶识，Ālaya-vijñāna）的空性，称为大空。如《十地经论》所说。第五种是十方之相的空性，如《智度论》所说。
English
English version: Observing the mind with clarity and thoroughness, without mixing in any defilements (诸漏, zhū lòu), hence it is said to be pure and unblemished. Universally traversing the six realms of existence, understanding that all is emptiness and tranquility (空寂, kōng jì), hence it is said to be unattached to the three realms (不着三界, bù zhuó sān jiè). This is to stop the evil deeds of ordinary beings, and it clarifies not dwelling on the appearances of precepts (戒相, jiè xiàng) of ordinary beings and sages. This is what was mentioned earlier as 'not dwelling on the appearances of precepts,' and it is called the transcendence of the world's Śīla-pāramitā (尸波罗蜜, Śīla-pāramitā). The sutra says: 'Cultivating emptiness, severing the bonds of affliction, not relying on any existence (诸有, zhū yǒu), the three karmas of body, speech, and mind are tranquil, not attached to body and mind, this is Kṣānti-pāramitā (羼提波罗蜜, Kṣānti-pāramitā).' The commentary says: The first two lines are about dwelling in the principle of emptiness, away from the bonds of existence. The last two lines are about quieting the three karmas and obliterating the attachment to body and mind. All are the meaning of the forbearance of non-origination (无生法忍, wú shēng fǎ rěn), which is what was mentioned earlier as 'pure and without thought'. The sutra says: 'Away from names and concepts (名数, míng shù), severing the attachment to the views of emptiness and existence, deeply entering the emptiness of the five skandhas (阴, yīn), this is Vīrya-pāramitā (毗梨耶波罗蜜, Vīrya-pāramitā).' The commentary says: The first two lines are about being away from the coarse and subtle meanings. Entering emptiness is the meaning of diligence, which is what was mentioned earlier as 'without grasping or releasing' (无摄无放, wú shè wú fàng). This is the diligence of transcending the world. The sutra says: 'Completely detached from emptiness and tranquility, not attached to various states of emptiness (诸空, zhū kōng), without a vast emptiness (大空, dà kōng) in the mind, this is Dhyāna-pāramitā (禅波罗蜜, Dhyāna-pāramitā).' The commentary says: 'Completely detached from emptiness and tranquility' refers to the manifested body taking birth and universally existing in the three realms. 'Not attached to various emptinesses' refers to not being stuck in the five emptinesses, constantly teaching beings in the ten directions. This clarifies the Dhyāna of teaching beings. 'Without a place in the mind' means that although the body is involved in the three realms, the mind is always in the principle of non-being. 'The principle of non-being' means that the principle transcends the appearances of the three realms. 'In the great emptiness' means that although constantly teaching beings in the ten directions, the mind dwells in the great emptiness. 'Great emptiness' is the emptiness of the vast appearances of the ten directions. This reveals the Dhyāna of accomplishing the Buddha Dharma. Although the body is active, the mind is still and unmoving, which is what was mentioned earlier as 'nature equal to diamond' (性等金刚, xìng děng jīn gāng). However, the meaning of great emptiness has roughly five types: The first is the emptiness of person and dharma, called great emptiness. As said in the *Mahā-śūnyatā-sūtra* of the *Saṃyukta-āgama*, and the *Yogācārabhūmi-śāstra* says the same. The second is the emptiness of Prajñā-pāramitā, called great emptiness. As said in the *Mahāparinirvāṇa-sūtra*, and the *Laṅkāvatāra-sūtra* says the same. The third is the emptiness of the container world (器世界, qì shì jiè), called great emptiness. As said in the *Saṃdhinirmocana-sūtra*, and the *Madhyāntavibhāga-kārikā* says the same. The fourth is the emptiness of Ālaya-vijñāna (阿梨耶识, Ālaya-vijñāna), called great emptiness. As said in the *Daśabhūmika-sūtra*. The fifth is the emptiness of the appearances of the ten directions, as said in the *Mahāprajñāpāramitopadeśa*. --------------------------------------------------------------------------------
Chinese
论说。今此经文在于第五。且随意便作是说耳。 经曰。心无心相不取虚空诸行不生不证寂灭心无出入性常平等诸法实际皆决定性不依诸地不住智慧是般若波罗密。 论曰。心无心相者。不存自内观心相故。不取虚空者。不取心虚之空性故。此是证道慧也。诸行不生者。达一切行本来不生故。不证寂灭者。不着无生而恒外化故。此是教道慧也。心无出入性常平等者。前之二道恒不相离。动而常寂寂而恒动。故无出入。动寂恒并不滞一边。故性常平等。诸法实际皆决定性者。演证道之常寂之相。相同真际等法性故。不依诸地不住智慧者。演教道之恒动之由不依著于十重法界。不住滞于寂照慧故。此中即具觉照。可轨。绝诤之义。即是上言不坏三宝。是名出世般若波罗密也。上来别释六度文竟。 经曰。善男子是六波罗密者皆获本利入决定性超然出世无碍解脱。 论曰。此下第二总明。于中有二。先明六度同一解脱。后显解脱即是涅槃。初中言皆获本利入决定性者。六度始修皆同本觉。本觉显成本利行故。入如来藏性本寂静无始无终无改转故。如是六度得本利故远离妄念流转之相。故曰超然出世入法性故。周遍法界无相无为无缚无脱。故曰无碍解脱。 经曰。善男子如是解脱法相皆无相行 亦无解不解是名解脱何以故解脱之相无相无行无动无乱寂静涅槃亦不取涅槃相。 论曰。是第二明解脱即是涅槃。于中有二。先明解脱。后即涅槃。初中言皆无相行者。六度之行皆同本觉。本觉之相离相离性。故曰无相。六度之行离修离行。故曰无行。行相俱绝故言皆无相行。解脱法相既其如是。何有离缚之解。何有不解之缚。故言亦无解不解。何以故者。何故六度之行而言无相行耶。答此意言。如是六度非但即是解脱。亦乃即是涅槃。是故说言无相行也。解脱之相无相无行者。牒前解脱。无动无乱寂静涅槃者。明即涅槃。欲明如前所说六度之行皆无起动亦无散乱即是本来寂静涅槃。既即是涅槃。何有相行耶。离动乱相故曰寂静。亦离寂静性故亦不取涅槃相也。此中六度解脱涅槃。始从初地乃至佛地。言涅槃者。四种之中即是本来清净涅槃。正是不可思议解脱。依其自在无障碍义。是故说名无碍解脱。 问。解脱之义乃有众多。有双道中解脱。有三点中解脱。五分法身之中解脱。十种解脱门中解脱。是诸门内为在何门。 答。是三事中解脱。解脱即是涅槃故。欲显六度之行三事之德克实而言。初地已得乃至妙觉位究竟圆满。如经中说。若有菩萨住大涅槃能建大义。乃至广说故。 经曰。解脱 现代汉语译本：也没有解脱和不解脱的分别，这才能称作解脱。为什么这样说呢？因为解脱的真谛是没有表象、没有造作、没有动摇、没有散乱的，是寂静涅槃的境界，也不执着于涅槃的表象。 论中说：这是第二点，阐明解脱就是涅槃。其中包含两层意思：先阐明解脱，后阐明涅槃。首先，说到一切都没有表象和造作，意思是说，六度（dana paramita 布施, sīla paramita 持戒, ksānti paramita 忍辱, vīrya paramita 精进, dhyāna paramita 禅定, prajñā paramita 般若）的修行都与本觉（prakrti-prajna）相同。本觉的真谛是远离表象和自性的，所以说是没有表象。六度的修行是远离修饰和造作的，所以说是没有造作。表象和造作都断绝了，所以说一切都没有表象和造作。解脱的法相既然是这样，哪里还有脱离束缚的解脱，哪里还有不解脱的束缚呢？所以说也没有解脱和不解脱的分别。为什么这样说呢？为什么说六度的修行是没有表象和造作的呢？回答是：这个意思是说，这样的六度不仅仅是解脱，而且就是涅槃。所以才说没有表象和造作。解脱的真谛是没有表象和造作，这是呼应前面的解脱。没有动摇、没有散乱，是寂静涅槃，这是阐明就是涅槃。想要说明像前面所说的六度的修行，既没有生起和动摇，也没有散乱，这就是本来寂静的涅槃。既然就是涅槃，哪里还有表象和造作呢？远离动摇和散乱的表象，所以说是寂静。也远离寂静的自性，所以也不执着于涅槃的表象。这里所说的六度、解脱、涅槃，是从初地（pramudita）到佛地（buddhabhumi）的境界。说到涅槃，在四种涅槃（自性清净涅槃、有余依涅槃、无余依涅槃、无住处涅槃）中，就是本来清净涅槃。这正是不可思议的解脱，依靠它的自在无碍的意义，所以才称作无碍解脱。 问：解脱的含义有很多种，有双道中的解脱，有三点中的解脱，有五分法身（sila-skandha 戒蕴, dhyana-skandha 定蕴, prajna-skandha 慧蕴, vimukti-skandha 解脱蕴, vimukti-jnana-darsana-skandha 解脱知见蕴）中的解脱，有十种解脱门中的解脱。这些门中说的是哪一种呢？ 答：是三事中的解脱。解脱就是涅槃。想要彰显六度的修行和三事的功德是真实不虚的。从初地已经获得，直到妙觉位究竟圆满。如经中所说：如果有菩萨安住于大涅槃，能够建立大义，乃至广说。 经中说：解脱
English
English version: There is also no distinction between liberation and non-liberation; this is called liberation. Why is that? Because the true nature of liberation is without characteristics, without actions, without movement, without disturbance, it is the state of serene Nirvana, and it does not cling to the appearance of Nirvana. The treatise says: This is the second point, clarifying that liberation is Nirvana. It contains two layers of meaning: first clarifying liberation, then clarifying Nirvana. First, saying that everything is without characteristics and actions means that the practice of the Six Perfections (dana paramita - giving, sīla paramita - morality, ksānti paramita - patience, vīrya paramita - diligence, dhyāna paramita - meditation, prajñā paramita - wisdom) is the same as the original enlightenment (prakrti-prajna). The true nature of original enlightenment is to be away from characteristics and self-nature, so it is said to be without characteristics. The practice of the Six Perfections is to be away from adornment and action, so it is said to be without action. Since appearances and actions are both cut off, it is said that everything is without characteristics and actions. Since the Dharma-nature of liberation is like this, where is the liberation from bondage, and where is the bondage of non-liberation? Therefore, it is said that there is no distinction between liberation and non-liberation. Why is that? Why is it said that the practice of the Six Perfections is without characteristics and actions? The answer is: This means that such Six Perfections are not only liberation, but also Nirvana. That's why it is said to be without characteristics and actions. The true nature of liberation is without characteristics and actions, which echoes the previous liberation. Without movement, without disturbance, it is serene Nirvana, which clarifies that it is Nirvana. Wanting to explain that, as mentioned before, the practice of the Six Perfections has neither arising nor movement, nor disturbance, this is originally serene Nirvana. Since it is Nirvana, where are the characteristics and actions? Being away from the appearance of movement and disturbance, it is said to be serene. It is also away from the self-nature of serenity, so it does not cling to the appearance of Nirvana. The Six Perfections, liberation, and Nirvana mentioned here are the states from the first ground (pramudita) to the Buddha-ground (buddhabhumi). Speaking of Nirvana, among the four kinds of Nirvana (svabhavasunyata-nirvana - self-nature pure Nirvana, saupadisesa-nirvana - Nirvana with remainder, nirupadisesa-nirvana - Nirvana without remainder, apratisthita-nirvana - non-abiding Nirvana), it is originally pure Nirvana. This is precisely the inconceivable liberation, relying on its meaning of freedom and unobstructedness, so it is called unobstructed liberation. Question: There are many meanings of liberation, there is liberation in the dual path, there is liberation in the three points, there is liberation in the five aggregates of the Dharma-body (sila-skandha - aggregate of morality, dhyana-skandha - aggregate of meditation, prajna-skandha - aggregate of wisdom, vimukti-skandha - aggregate of liberation, vimukti-jnana-darsana-skandha - aggregate of the knowledge and vision of liberation), there is liberation in the ten gates of liberation. Which of these gates is being referred to? Answer: It is liberation in the three matters. Liberation is Nirvana. Wanting to show that the practice of the Six Perfections and the merits of the three matters are true and not false. From the first ground already obtained, until the ultimate perfection of the Wonderful Enlightenment position. As it is said in the sutra: If there is a Bodhisattva who abides in Great Nirvana, he can establish great righteousness, and so on. The sutra says: Liberation --------------------------------------------------------------------------------