大乘義章 18.9

18.9

次論真應二種涅槃。從緣修生、從緣修顯二種涅槃，體皆是真。應化涅槃，義有通局。通而論之，俱從涅槃所起作用，若凡若聖、若善若惡、若垢若淨，如是一切皆悉名為應化涅槃。如《涅槃》說「大般涅槃能建大義種種示現。」如是等也。分相論之，化具一切，於中分別有是涅槃、有非涅槃。應斷煩惱、應滅生死，趣入無為，名應涅槃。自餘一切，隨相別名，應為凡者名為應凡，應為聖者名為應聖，應為聲聞名應聲聞，應現緣覺名應緣覺，如是一切。二相如是。

Next, the two kinds of nirvāṇa, true and responsive, are discussed. The two kinds of nirvāṇa—that which is produced through cultivation in reliance on conditions and that which is revealed through cultivation in reliance on conditions—are both in their substance true. For responsive-transformation nirvāṇa, the meaning has a broad and a restricted sense. Speaking broadly, all of them are functions arising from nirvāṇa; whether ordinary or noble, good or evil, defiled or pure, all such things without exception are called responsive-transformation nirvāṇa. As the Nirvāṇa [Sūtra] says: "Great parinirvāṇa is able to establish great purposes and display various manifestations," and so forth. Speaking in terms of differentiated characteristics, transformations contain everything; among them, distinguishing [their features], some are nirvāṇa and some are not nirvāṇa. Responding by severing afflictions and responding by extinguishing birth-and-death so as to enter into the unconditioned is called responsive nirvāṇa. All the rest are distinctly named in accordance with their characteristics: responding by becoming an ordinary person is called responding as an ordinary person; responding by becoming a noble person is called responding as a noble person; responding by becoming a śrāvaka is called responding as a śrāvaka; responding by manifesting as a pratyekabuddha is called responding as a pratyekabuddha; and all others are likewise. The two characteristics are thus.