金剛三昧經論 1.127

1.127

論曰：是第二明解脫即是涅槃。於中有二：先明解脫、後即涅槃。初中言皆無相行者，六度之行皆同本覺，本覺之相離相離性，故曰無相。六度之行離修離行，故曰無行。行相俱絕，故言皆無相行。解脫法相既其如是，何有離縛之解？何有不解之縛？故言亦無解不解。何以故者，何故六度之行而言無相行耶？答此意言：如是六度非但即是解脫，亦乃即是涅槃，是故說言無相行也。解脫之相無相無行者，牒前解脫。無動無亂寂靜涅槃者，明即涅槃。欲明如前所說六度之行皆無起動亦無散亂，即是本來寂靜涅槃。既即是涅槃，何有相行耶？離動亂相故曰寂靜，亦離寂靜性，故亦不取涅槃相也。此中六度解脫涅槃，始從初地乃至佛地。言涅槃者，四種之中即是本來清淨涅槃，正是不可思議解脫。依其自在無障礙義，是故說名無礙解脫。問：解脫之義乃有眾多，有雙道中解脫、有三點中解脫、五分法身之中解脫、十種解脫門中解脫，是諸門內為在何門？答：是三事中解脫，解脫即是涅槃故。欲顯六度之行三事之德，剋實而言初地已得，乃至妙覺位究竟圓滿。如經中說「若有菩薩住大涅槃能建大義」乃至廣說故。

The treatise says: This is the second [part], explaining that liberation is precisely nirvāṇa. Within it there are two: first, explaining liberation; next, [showing that it is] precisely nirvāṇa. In the first, as for 'are all signless practice', the practices of the six perfections are all identical with innate awakening. The characteristics of innate awakening are free from signs and free from natures, hence it is said 'signless'. The practices of the six perfections are free from cultivation and free from practice, hence it is said 'without practice'. Both practice and signs are extinguished, hence it is said 'are all signless practice'. Since the marks of liberation are like this, how could there be a liberation that departs from bondage? How could there be a bondage of non-liberation? Therefore it says, 'there is neither liberation nor non-liberation'. As for 'Why is this?', why are the practices of the six perfections spoken of as signless practice? In response to this intended meaning, it says: Such six perfections are not only liberation itself, but are also precisely nirvāṇa; therefore they are said to be signless practice. 'The sign of liberation is without signs and without practice' repeats the preceding [mention of] liberation. 'It is without motion and without disturbance, quiescent nirvāṇa' explains that it is precisely nirvāṇa. It intends to clarify that, as previously explained, the practices of the six perfections are all without stirring and without distraction, which is originally quiescent nirvāṇa. Since it is precisely nirvāṇa, how could there be signs or practice? Departing from signs of motion and disturbance, it is called 'quiescent'; it is also free from a nature of quiescence, and therefore 'it also does not grasp at the sign of nirvāṇa'. Herein, the liberation and nirvāṇa of the six perfections start from the first ground up to the Buddha ground. As for the term 'nirvāṇa', among the four kinds, it is precisely the originally pure nirvāṇa, which is genuinely the inconceivable liberation. Relying on its meaning of sovereignty and absence of obstruction, it is therefore called unhindered liberation. Question: The meanings of liberation are indeed numerous—there is liberation within the dual paths, liberation within the three dots, liberation within the fivefold dharma-body, and liberation within the ten gates of liberation; among these various gates, in which gate does this reside? Answer: This is liberation among the three things, because liberation is precisely nirvāṇa. It intends to reveal the virtues of the three things in the practices of the six perfections. Strictly speaking, it is already attained at the first ground, and is thoroughly perfected up to the stage of wondrous awakening. As the sūtra says, 'If there is a bodhisattva who abides in great nirvāṇa, he can establish great meaning', and so forth at length.