般若波羅蜜多心經贊 1.73

1.73

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.