華嚴經內章門等雜孔目章 4.39

4.39

涅槃者，有三種：一小乘涅槃，謂有餘、無餘。有餘者，有餘身智。無餘者，無餘身智。同數滅無為為體。二者三乘涅槃，有其五種：一無住處涅槃、二自性涅槃、三方便淨涅槃、四有餘涅槃、五無餘涅槃。無住者，智悲相導，無住著故。此義通因果。性淨者，本有故、寂滅故。方便淨者，藉緣修故。《涅槃》同前釋，有餘者，有餘應化，未窮盡故。無餘者，法身無餘，順寂滅故。三一乘涅槃者，如前所有義。若約別教言，即十種涅槃，如〈離世間品〉說。餘義如別章。

As for nirvāṇa, there are three kinds: First, Hīnayāna nirvāṇa, which refers to [nirvāṇa] with remainder and [nirvāṇa] without remainder. With remainder means having a remainder of body and cognition. Without remainder means having no remainder of body and cognition. They take the unconditioned [state] of cessation through deliberation (pratisaṃkhyā-nirodha) as their substance. Second, Triyāna nirvāṇa, which has five kinds: 1. non-abiding nirvāṇa; 2. nirvāṇa of self-nature; 3. nirvāṇa pure through expedient means; 4. nirvāṇa with remainder; 5. nirvāṇa without remainder. 'Non-abiding' means that wisdom and compassion guide each other, so that there is no abiding or attachment. This meaning applies across causes and effects. 'Pure in nature' is because it is originally possessed and because it is quiescent cessation. 'Pure through expedient means' is because it relies on conditions and cultivation. 'Nirvāṇa' is explained as before: 'with remainder' is because there is a remainder of response and transformation [bodies], which have not yet been exhausted; 'without remainder' is because the dharmakāya has no remainder, in accordance with quiescent cessation. Third, Ekayāna nirvāṇa, as in all the meanings described earlier. If spoken of according to the distinct teaching, there are ten kinds of nirvāṇa, as expounded in the 'Chapter on Transcending the World'. The remaining meanings are as in the separate chapter.