說無垢稱經疏 4.138

4.138

贊曰：下釋難由。空理義云：非一切有情當有證空而不涅槃，空無苦果即名涅槃，以佛觀見真如性空為涅槃故。應理義云：般涅槃，此云圓寂。涅槃有四：一自性清淨涅槃，謂一切法相真如理。二有餘依涅槃，謂苦因盡所顯真理。三無餘依涅槃，謂苦果盡所顯真理。四無住處涅槃，謂所知障盡，大悲般若所轉真理。今以性淨難餘三種。難意云：非一切有情不當般涅槃，佛說真如為性淨涅槃。性淨涅槃既本具有，餘三義顯，何當不有。舊云「佛知眾生畢竟寂滅」。現有性淨，即知當來有涅槃相。離此真如不須更滅，今已滅故。

The commentary says: The following explains the reason for the challenge. In terms of the principle of emptiness: It is not that all sentient beings will realize emptiness without attaining Nirvāṇa; the absence of the fruit of suffering in emptiness is precisely named Nirvāṇa, because the Buddha views the empty nature of tathatā as Nirvāṇa. In terms of the Yuktivāda principle: Parinirvāṇa is translated here as perfect quiescence. Nirvāṇa is fourfold: 1. Nirvāṇa of naturally pure nature, which is the principle of tathatā in the marks of all phenomena. 2. Nirvāṇa with remainder, which is the true principle revealed when the causes of suffering are exhausted. 3. Nirvāṇa without remainder, which is the true principle revealed when the fruits of suffering are exhausted. 4. Non-abiding Nirvāṇa, which is the true principle transformed by great compassion and prajñā when cognitive obscurations are exhausted. Here, by means of the naturally pure [Nirvāṇa], he challenges the other three kinds. The meaning of the challenge is: it is not that all sentient beings will not attain parinirvāṇa, for the Buddha has taught that tathatā is naturally pure Nirvāṇa. Since naturally pure Nirvāṇa is originally possessed, and the remaining three are clearly implied, how could they not have them? The older version said: 'The Buddha knows that sentient beings are ultimately extinguished.' By presently possessing the naturally pure, one knows that in the future they will have the mark of Nirvāṇa. Apart from this tathatā there is no need for further extinction, because they are already extinguished right now.