金剛經纂要刊定記 4.42

4.42

涅槃者。秦譯滅度。今經上梵下唐，故云而滅度之。若具足梵音，應云摩訶波利昵嚩喃，此云大圓寂。今經論中多言涅槃也。然準《唯識論》說，有四種涅槃。一、自性清淨涅槃，凡聖同有。二、有餘依，即出煩惱障有苦依身故。三、無餘依，身出生死苦無依故。然小乘以灰身滅智為無餘，無餘有三：一、煩惱餘、二、業餘、三、界報餘。大乘則以究竟寶所為無餘，故《智論》說：「四住地煩惱盡名有餘依，五住地煩惱盡名無餘依。」四、無住處，悲智相兼，不住生死涅槃故。

"Nirvāṇa": the Qin translation rendered this as 'extinction and deliverance' (miedu). In the present sūtra, Sanskrit is above and Chinese below, hence it says, 'and cause them to attain nirvāṇa (miedu)'. If the complete Sanskrit pronunciation were given, it should be mahāparinirvāṇa, which is translated here as 'great complete quiescence'. In the present sūtras and treatises, it is mostly called nirvāṇa. However, according to the Cheng weishi lun, there are four kinds of nirvāṇa: First, nirvāṇa of intrinsically pure nature, possessed equally by ordinary beings and nobles. Second, nirvāṇa with residue, which is leaving behind the affliction hindrance while still having the physical body as a basis of suffering. Third, nirvāṇa without residue, where the physical body has emerged from the suffering of saṃsāra and has no basis. However, the Hīnayāna takes the ash-like body and extinguished intellect as 'without residue', and their 'without residue' has three aspects: 1. residue of afflictions, 2. residue of karma, and 3. residue of retribution in the realms. The Mahāyāna, on the other hand, takes the ultimate jewel-realm as 'without residue'; hence the Dazhidulun states: 'The exhaustion of afflictions of the four ground-states is called having residue; the exhaustion of afflictions of the five ground-states is called without residue.' Fourth, non-abiding nirvāṇa, where compassion and wisdom complement each other, so that one abides neither in saṃsāra nor in nirvāṇa.