般若波羅蜜多心經幽贊 2.63

2.63

清淨順觀者，由先已集正見資糧，能於諸諦漸次獲得有學、無學清淨智見，能無餘斷無明及愛，諸無明觸為緣生受亦復隨斷，於現法中證慧解脫，受、相應心、貪愛煩惱得離繫故證心解脫。無明斷故，應生諸行、識乃至受皆不得生，是故經言，無明滅故行滅，乃至觸滅故受滅，彼受不生，無由起愛，由斯復說，受滅故愛滅，乃至愁歎憂惱皆滅，唯有識等清淨鮮白，住有餘依般涅槃界，名為證得現法涅槃；後有漏盡，住真常跡，名無餘依般涅槃界。

As for the direct contemplation of purification: through having previously accumulated the provisions of right view, one is able to gradually attain the pure knowledge and vision of the learner and non-learner regarding the truths, being able to eradicate without remainder ignorance and craving; feelings arisen with ignorance-contact as condition are also subsequently eradicated; in the present life one realizes liberation of wisdom, and because feeling, the associated mind, and the afflictions of greed and craving are freed from bondages, one realizes liberation of mind. Because ignorance is eradicated, formations, consciousness, down to feeling that should have arisen can none of them arise; therefore the sūtra says: "With the cessation of ignorance, formations cease... up to with the cessation of contact, feeling ceases." When that feeling does not arise, there is no cause for craving to arise; hence it further says: "With the cessation of feeling, craving ceases... up to sorrow, lamentation, pain, and grief all cease." Only consciousness and so forth remain purely radiant, abiding in the realm of nirvāṇa with remainder, which is called realizing present-life nirvāṇa; later, when outflows are exhausted, abiding in the true eternal trace, it is called the realm of nirvāṇa without remainder.