法華義疏 2.409

2.409

「佛授記已」下，第三、正滅。言「無餘涅槃」者凡有三義：一、約小乘明餘無餘，煩惱盡為有餘，望後猶有餘身智在。約後別前，名前以為有餘涅槃，身智盡竟，望後更無餘身智在，故曰無餘。二、就大乘說餘無餘，五住因盡為有餘，二生死果盡為無餘。若小乘前得有餘後得無餘，大乘一時而得，但舉佛果望於二患，無因患邊說為有餘，無果患邊說為無餘。又依《攝大乘》、七卷《金光明》意，前得法身究竟名無餘，應化兩身非究竟為有餘。〈三身品〉又云「三身合論即是無住處涅槃，應化二身不住涅槃，法身亦不般涅槃。不般涅槃者，法身本來常寂滅故不入涅槃，即是法身不住生死名無住處涅槃也」。三者、明大小乘合辨餘無餘，以小乘為有餘，大乘明無餘。如《勝鬘經》說「生死有二：有為、無為。涅槃亦有二：有餘、無餘。凡夫生死名曰有為，聖人生死名曰無為。除分段生死名有餘，以前望後餘有生死在、餘有涅槃在故名有餘。無有生死之處所得涅槃名曰無餘，望後無餘生死故。又亦無其餘涅槃故名無餘也。」所言入者凡有三種：一、就實論入，入由證也，以證於三德涅槃故名為入。二、就應辨入，迹身在為有餘，滅迹已歸無餘，即捨有入無名之為入。三、真應合名入，謂息應歸真。三種入中，今是第三入也。

From "After the Buddha had conferred the prophecy" below is the third: the actual extinction. Stating "nirvāṇa without remainder" has three meanings in total: First, explaining remainder and without remainder in terms of the Hīnayāna: when afflictions are exhausted, it is with remainder, looking forward to the fact that the remaining body and wisdom still exist. Distinguishing the prior from the subsequent, what came before is named nirvāṇa with remainder; when body and wisdom are completely extinguished, looking forward there is no further remaining body and wisdom, hence it is called without remainder. Second, explaining remainder and without remainder in terms of the Mahāyāna: when the causes of the five dwellings [of defilement] are exhausted, it is with remainder; when the results of the two kinds of birth and death are exhausted, it is without remainder. While in the Hīnayāna one first attains with remainder and later attains without remainder, in the Mahāyāna they are attained at the same time; it merely cites the Buddha-fruit in contrast to the two afflictions: on the side of lacking the affliction of causes, it is expounded as with remainder; on the side of lacking the affliction of results, it is expounded as without remainder. Furthermore, relying on the intention of the *Mahāyānasaṃgraha* and the seven-fascicle *Suvarṇaprabhāsa*, the dharmakāya attained before is ultimate and named without remainder; the two bodies of response and transformation are non-ultimate and are with remainder. The "Three Bodies Chapter" also says: "Treating the three bodies together, it is precisely non-abiding nirvāṇa. The two bodies of response and transformation do not abide in nirvāṇa, and the dharmakāya also does not enter parinirvāṇa. Not entering parinirvāṇa means that because the dharmakāya is fundamentally and constantly quiescent and extinguished, it does not enter nirvāṇa; this is precisely the dharmakāya not abiding in birth and death, which is named non-abiding nirvāṇa." Third, clarifying remainder and without remainder by combining the Hīnayāna and Mahāyāna: taking Hīnayāna as with remainder, and Mahāyāna as without remainder. As the *Śrīmālā Sūtra* states: "Birth and death are of two kinds: conditioned and unconditioned. Nirvāṇa is also of two kinds: with remainder and without remainder. The birth and death of ordinary persons is called conditioned; the birth and death of noble ones is called unconditioned. Eliminating saṃsāra of delimited portions is called with remainder: looking from the prior to the subsequent, there still remains birth and death, and there still remains nirvāṇa, hence it is called with remainder. The nirvāṇa attained in the place where there is no birth and death is called without remainder: looking forward, there is no remaining birth and death; furthermore, there is no other nirvāṇa, hence it is named without remainder." What is called "entering" has three kinds in total: First, discussing entering in terms of the real: entering is by realization; because one realizes the nirvāṇa of the three virtues, it is called entering. Second, distinguishing entering in terms of the response: while the trace body remains, it is with remainder; having extinguished the trace, one returns to without remainder; that is, renouncing the existent and entering the non-existent is called entering. Third, combining the true and the responsive to designate entering: that is, bringing the response to rest and returning to the true. Among the three kinds of entering, this is now the third entering.