說無垢稱經疏 4.19

4.19

贊曰：此明無為無相出家。空理義云：夫出家者，本欲滅除世俗有相，希趣勝義無為性空。性空之中何有德利？應理義云：一切聖人皆無為而有差別，無為即是涅槃解脫、真如理滅，涅槃解脫生死縛故，真如湛寂離妄倒故，擇滅性離二勝障故。為求此故而作出家，諸德本故。不為有為，非德本故。故於無為，無德無利。無為本中無有差別，性相功德亦無差別，作用勝利非無凝然功德勝利。又出家者，離分別執；有德有利是有分別，非真出家。故真出家，破分別執，無德無利。

The Commentary says: This explains the unconditioned and characteristicless leaving of home. According to the meaning of the principle of emptiness: one who leaves home originally desires to extinguish conventional phenomena that have characteristics, aspiring toward the unconditioned emptiness of nature of the ultimate truth. Within the emptiness of nature, how could there be merit or advantage? According to the meaning of proper reason: all noble ones are distinguished by the unconditioned. The unconditioned is simply nirvāṇa, liberation, and the cessation through the principle of tathatā. Nirvāṇa and liberation are free from the bonds of saṃsāra; tathatā is serene and tranquil, free from false inversions; and the nature of analytical cessation (pratisaṃkhyā-nirodha) is free from the two superior hindrances. Leaving home is undertaken to seek this, because it is the root of all virtues. It is not for the sake of the conditioned, which is not the root of virtue. Therefore, in the unconditioned, there is neither merit nor advantage. In the root of the unconditioned there is no differentiation; the merits of nature and characteristics likewise have no differentiation; and although the supreme advantages of function are not absent, they are the unmoving merits and supreme advantages. Furthermore, one who leaves home is free from conceptual discrimination and clinging; having merit and having advantage involve conceptual discrimination, which is not true leaving of home. Therefore, true leaving of home destroys conceptual discrimination and clinging, having neither merit nor advantage.