金光明最勝王經疏 2.419

2.419

贊曰：第三、有餘無餘分別門明三涅槃。即為三段。此初，明有餘涅槃。四涅槃中，除自性清淨涅槃，不由斷證一切同有，故不約此明。有餘涅槃，應云有餘依所顯之涅槃、無餘依所顯之涅槃，今略依字。准《瑜伽》五十，有餘依地有三施設：一地施設、二寂靜施設、三依施設。地即約十七地。寂靜有四。依施設有八種依：一施設依；二攝受依；三住持依；四流轉依，即四識住；五障礙依，謂天魔；六苦惱依，一切欲界；七適悅依，謂依靜慮；八後邊依，依謂所依。初施設依，我法是施設，世間聖教假所施設。此依取蘊，即取蘊為所依。餘義准知。問：言有餘依涅槃，有幾餘依？答：准《瑜伽》五十云「當言與一種依一向相應，謂後邊依。」論意有餘即後邊依。後邊依者，謂阿羅漢相續諸蘊。云此後邊依與六攝受事不共相應，與流轉依與障礙依一向全不相應，所餘非相應非不相應，以攝受依中有七攝受：一謂自己父母、二妻子、三奴婢、四作使、五僮僕、六朋友、七眷屬。謂阿羅漢果於父母所猶攝受故，如如來身手扶父棺，昇忉利天報母恩等。以依佛身有能攝受，故餘不攝受，以得還滅除流轉故、能降魔故，無此二依。施設依、住持依等，非一向依於取蘊，聖教亦施設預流等。我名相應，無執心取我有情等名不相應。餘准此知。有後邊等依，名有餘依。餘依所得涅槃，名有餘依涅槃。云涅槃者，是圓寂義。以寂有多，皆能具故，名為圓寂。寂靜有四：一苦寂靜；二煩惱寂靜；三不損惱有情寂靜，不造作諸惡行修習諸善；四捨寂靜，謂住六恒捨。具此四寂，名為圓寂。然應化身，約示現說後邊依等，非佛實有後邊之蘊，若佛應身亦現生滅。由此即證，所說應身非自受用，自受用身無後邊故。又若四智亦應身收，依何法身得無餘依，令應化不同二乘？但是現有似苦依身，或無漏依在名為有餘，如《成唯識》說「雖無實依而現似有」。或苦依盡說無餘依，非苦依在說有餘依，故依二身所得涅槃名有餘依。

Commentary: Third, the section distinguishing with residue and without residue clarifies the three nirvāṇas. It is divided into three parts. This is the first, clarifying nirvāṇa with residue. Among the four nirvāṇas, leaving aside the naturally pure nirvāṇa—which is shared alike by all without depending on abandonment and realization, and thus is not clarified here. Nirvāṇa with residue should properly be called nirvāṇa revealed by the presence of a residue of support, and nirvāṇa without residue is nirvāṇa revealed by the absence of a residue of support; here the character "support" (āśraya) is omitted. According to chapter 50 of the Yogācārabhūmi, the ground with a residue of support has three designations: first, designation of grounds; second, designation of pacification; third, designation of supports. "Grounds" refers to the seventeen grounds. "Pacification" has four types. The designation of supports has eight kinds of supports: 1. designation support; 2. appropriation support; 3. maintenance support; 4. saṃsāric support, which is the four stations of consciousness; 5. obstruction support, referring to the heavenly Māra; 6. affliction support, all of the desire realm; 7. gratification support, referring to relying on dhyāna; 8. final limit support—support meaning basis (āśraya). First, as for designation support, self and phenomena are designations, which are nominal designations made in the world and in the noble teachings. This relies on the aggregates of grasping; that is, the aggregates of grasping serve as the basis. The remaining meanings may be understood accordingly. Question: Speaking of nirvāṇa with residue of support, how many remaining supports are there? Answer: According to chapter 50 of the Yogācārabhūmi, it says: "It should be said that it is definitively associated with one kind of support, namely, the final limit support." The treatise's intent is that the remaining residue is precisely the final limit support. As for the final limit support, it refers to the aggregates of the arhat's continuum. It says that this final limit support is incommensurably associated with the six objects of appropriation, and definitively completely unassociated with the saṃsāric support and the obstruction support, while with the remainder it is neither associated nor unassociated, because within the appropriation support there are seven appropriations: 1. one's own parents; 2. wife and children; 3. male and female slaves; 4. hired laborers; 5. servants; 6. friends; 7. relatives. This means that the arhat fruition still appropriates toward parents, just as the Tathāgata personally held his father's coffin, ascended to Trāyastriṃśa Heaven to repay his mother's kindness, and so forth. Because there is that which can be appropriated relying on the Buddha's body, the others are not appropriated; and because of attaining cessation and removing saṃsāra, and being able to subdue Māra, these two supports are absent. The designation support, maintenance support, and so forth do not definitively rely on the aggregates of grasping; the noble teachings also designate stream-enterers and so forth. Being called associated with the self means without the grasping mind that takes a self, sentient being, and so forth, it is called unassociated. The rest may be understood accordingly. Possessing the final limit support and other supports is called "with a residue of support." The nirvāṇa attained through the remaining support is called "nirvāṇa with a residue of support." Calling it nirvāṇa carries the sense of complete quiescence (parinirvāṇa). Because quiescences are many and it can fully possess them all, it is called complete quiescence. There are four types of pacification: 1. pacification of suffering; 2. pacification of defilements; 3. pacification of non-harming of sentient beings, not creating evil deeds and cultivating various goods; 4. pacification of equanimity, meaning abiding in the six constant equanimities. Endowed with these four pacifications, it is called complete quiescence. However, as for the response and transformation bodies, the final limit support and so forth are spoken of in terms of provisional manifestation; the Buddha does not truly possess the aggregates of the final limit, even if the Buddha's response body also manifests arising and ceasing. From this it is proven that the response body spoken of is not the self-enjoyment [body], because the self-enjoyment body has no final limit. Furthermore, if the four wisdoms are also subsumed under the response body, relying on which dharmakāya would one attain the absence of residue of support, so that the response and transformation bodies differ from the two vehicles? It is simply manifesting the existence of a body resembling a support of suffering, or that the untainted support remains, which is termed "with residue," as the Cheng weishi lun says: "Although there is no real support, it manifests as resembling one." Or, when the support of suffering is exhausted, it is spoken of as without residue; when the support of suffering remains, it is spoken of as with residue; hence, the nirvāṇa attained relying on the two bodies is called with residue.