般若波羅蜜多心經贊 1.73

1.73

第三種數分別者，略即二種，廣開為四。所言二者，一者、性淨，二者、方便淨。開為四者，自性清淨、有餘、無餘及無住處，如《成唯識》第十卷說。涅槃義別，略有四種，一、本來自性清淨涅槃，雖有客染，而本性淨，具無數量微妙功德，唯真聖者自內所證，其性本寂，故名涅槃。二、有餘依涅槃，謂即真如出煩惱障，雖有微苦所依未滅，而障永寂，故名涅槃。三、無餘涅槃，謂即真如出生死苦，煩惱既盡，餘依亦滅，眾苦永寂，故名涅槃。四、無住處涅槃，謂即真如出所知障，大悲、般若常所輔翼，由斯不住生死、涅槃，利樂有情窮未來際，用而常寂，故名涅槃。一切有情皆有初一，二乘無學容有前三，唯我世尊可言具四。

Third, the classification of types and numbers. In brief there are two kinds, and expanded there are four. As for the two: the first is the inherently pure, and the second is the purified through expedients. Expanding them into four: inherently pure, with residue, without residue, and non-abiding, as explained in the tenth fascicle of the Vijñaptimātratāsiddhi. The meanings of nirvāṇa differ, and there are briefly four kinds: 1. Inherently pure nirvāṇa from the beginning: although adventitiously defiled, its original nature is pure; it possesses immeasurable, sublime merits; it is only internally realized by true āryas; its nature is inherently tranquil, hence it is called nirvāṇa. 2. Nirvāṇa with residue: that is, tathatā freed from the affliction obstacle; although the substratum of subtle suffering has not yet ceased, the obstacle is eternally tranquil, hence it is called nirvāṇa. 3. Nirvāṇa without residue: that is, tathatā freed from the suffering of birth-and-death; the afflictions having ended, the remaining substratum has also ceased, and all suffering is eternally tranquil, hence it is called nirvāṇa. 4. Non-abiding nirvāṇa: that is, tathatā freed from the cognitive obstacle; constantly assisted by great compassion and prajñā, because of this it abides neither in birth-and-death nor in nirvāṇa, benefiting and gladdening sentient beings to the exhaustless reaches of the future; functioning yet ever tranquil, hence it is called nirvāṇa. All sentient beings possess the first one; the aśaikṣas of the two vehicles may possess the first three; only our Bhagavat can be said to possess all four.