續集古今佛道論衡 1.24

1.24

褚信問曰。未審。五者其義云何。帝曰。一者小乘初果。須陀洹果斯陀含果阿那含果。各受人天報盡得生初禪。或生二禪。或生三禪。是名隨分涅槃。二者小乘極果阿羅漢。善蔽六根證七識空智。得生四禪。或生空處。是名有餘涅槃。三者中乘辟支佛果。觀十二因緣證滅盡樂。得生識處乃至非想非非想處。是名覺滅涅槃。四者大乘。初地已上菩薩常居六道。出入生死不捨眾生。隨類受形而教化之。清淨願行不退菩提。是名方便涅槃。五者菩薩。於無量劫世常在生死海中。歷諸勤苦修行善本。成就萬行得證無上正真正道。是名究竟涅槃。

Zhu [Shan]xin asked, 'I do not understand: what are the meanings of these five?' The Emperor said, 'First, the initial fruits of the Lesser Vehicle—the srotāpanna fruit, sakṛdāgāmin fruit, and anāgāmin fruit: after their respective human and heavenly retributions are exhausted, they are reborn in the first dhyāna, the second dhyāna, or the third dhyāna. This is called nirvāṇa according to portion. Second, the ultimate fruit of the Lesser Vehicle, the arhat: skillfully shutting off the six sense-faculties, they realize the wisdom of emptiness of the seventh consciousness and are reborn in the fourth dhyāna or the stage of space. This is called nirvāṇa with remainder. Third, the pratyekabuddha fruit of the Middle Vehicle: observing the twelve links of dependent origination, they realize the bliss of cessation and are reborn in the stage of consciousness up to the stage of neither perception nor non-perception. This is called nirvāṇa of awakening to cessation. Fourth, in the Great Vehicle, bodhisattvas from the first stage upward constantly dwell in the six realms of rebirth, entering and leaving birth-and-death without abandoning sentient beings; they assume physical forms according to species to teach and transform them, their pure vows and practices never retreating from bodhi. This is called expedient nirvāṇa. Fifth, a bodhisattva who, through immeasurable kalpas and lifetimes, constantly remains in the ocean of birth-and-death, undergoing all kinds of toil and suffering to cultivate the roots of goodness, completing the myriad practices, and realizing the supreme, correct, and true path. This is called ultimate nirvāṇa.'