Commentary on the Sūtra of the Collection of the Father and Son (218)

The Four Kinds of Nirvāṇa

A bodhisattva should realize nirvāṇa oneself and then enable others to realize it. After attaining nirvāṇa oneself, one then guides sentient beings to attain nirvāṇa. Nirvāṇa is a state of tranquility and stillness reached through cultivation and realization—neither arising nor ceasing. Nirvāṇa is divided into four kinds.

First, the intrinsically pure nirvāṇa of the tathāgatagarbha. The tathāgatagarbha itself is of the nature of nirvāṇa—neither arising nor ceasing, neither increasing nor decreasing, tranquil and undefiled, attached to no dharma. When a bodhisattva sees one's true mind and attains enlightenment, this originally existing nirvāṇa nature is realized—the nirvāṇa of the intrinsically pure mind of self-nature.

Second, nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa). "With remainder" means that a physical body still exists, or a mind still exists. When body and mind exist, there is suffering. While an arhat is alive in the world, the physical body and five aggregates exist; the physical body has feelings and sensations, and therefore there is a certain degree of suffering. Suffering with remainder can arise depending on the physical body—feeling cold in the wind, feeling hot under the sun, feeling itchy from mosquito bites. This state in which slight suffering must still be endured is called nirvāṇa with remainder. Nirvāṇa with remainder is the nirvāṇa state realized by those of the third and fourth fruits of the Small Vehicle, and bodhisattvas after the first bhūmi likewise also realize it.

Third, nirvāṇa without remainder (anupadhiśeṣa-nirvāṇa). When an arhat's lifespan comes to an end, the five aggregates are extinguished, and the arhat enters the state of nirvāṇa without remainder. In this state, there is no physical body, no mind, and no five aggregates; therefore no suffering of any kind can arise—no body to suffer, no mind to suffer, no body and mind to feel suffering. There is no feeling, no thought or discrimination, and no arhat anymore; one abides in the tranquil state of nirvāṇa, with only the indestructible intrinsically pure mind remaining, abiding in a state of utter nothingness. This is called nirvāṇa without remainder. This nirvāṇa is realized by fourth-fruit arhats after their passing; those of the third fruit with profound merit of liberation can also realize it after death. Bodhisattvas at the consummation of the first bhūmi have the capacity to realize it but do not, in order to retain a residue of affliction to moisten rebirth, benefiting themselves and benefiting others.

Fourth, non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa). This is the nirvāṇa state realized by a Buddha; other bodhisattvas, śrāvakas, and pratyekabuddhas are incapable of realizing it. After a Buddha has ultimately accomplished the wisdom of all aspects (sarvākārajñatā), with His profound great wisdom His mind does not abide in any state, does not abide in any dharma—abiding neither in emptiness nor in existence, abiding neither in nirvāṇa without remainder nor in the three realms. Yet, with His immeasurable great compassion, the Buddha does not leave the three realms, does not leave worldly dharmas, does not leave the body of the five aggregates, does not leave the body adorned with the thirty-two marks, and uses the liberated body and five aggregates to teach sentient beings to realize nirvāṇa and attain liberation. A Buddha can, in accordance with conditions, accomplish the eight aspects of appearing in the world within one world, manifesting as a Buddha. When the conditions in that world come to an end, He will arise in other Buddha-lands with which there are karmic connections, manifesting another body of the five aggregates and appearing as a Buddha to deliver sentient beings. In this way, sentient beings in countless worlds can all be benefited and gladdened, realizing nirvāṇa and attaining liberation. This is the Buddha's non-abiding nirvāṇa state of never abandoning sentient beings.