金剛經纂要刊定記 2.154

2.154

涅槃等者。以翻波羅蜜為彼岸，即是涅槃，是故約轉依果，明彼岸義。然生死即分段、變易，煩惱即總該二障。圓寂者。義翻也。謂：德備塵沙曰圓，妙絕相累曰寂。滅度者。肇云：「涅槃者，秦言無為亦云滅度。」或但云滅，然滅與小乘不同，小乘以滅生死為滅，大乘以寂滅為滅。故《涅槃》云：「生滅滅已，寂滅為樂。」然滅唯據果，滅度乃兼因。今則約果標因故云滅度。所以經中上言涅槃、下云滅度，亦是唐梵雙彰也。涅槃種類下文具明。

As for "nirvāṇa" and so forth: because pāramitā is translated as the other shore, which is nirvāṇa, the meaning of the other shore is therefore clarified according to the fruit of the transformation of the basis. However, saṃsāra is fragmented [death and birth] and transformation [death and birth]; afflictions encompass both hindrances in general. "Perfect quiescence" (yuān jì) is a translation according to meaning. That is: virtues being complete like grains of sand is called "perfect" (yuán); being wondrously severed from the encumbrances of signs is called "quiescent" (jì). As for "extinction-deliverance" (miè dù): Sengzhao says: "Nirvāṇa is in Qin speech called unconditioned (asaṃskṛta), and also called extinction-deliverance." Or it is simply called extinction (miè); however, extinction differs from that of the Hīnayāna. The Hīnayāna takes the extinction of saṃsāra as extinction; the Mahāyāna takes quiescent extinction as extinction. Therefore the Nirvāṇa Sūtra says: "When arising and extinction have been extinguished, quiescent extinction is bliss." However, extinction applies solely to the fruit, whereas extinction-deliverance additionally includes the cause. Here, indicating the cause according to the fruit, it says extinction-deliverance. Therefore, in the sūtra, stating nirvāṇa above and extinction-deliverance below is also the joint display of Chinese and Sanskrit. The kinds of nirvāṇa will be fully clarified in the text below.