法華義疏 2.409

2.409

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.