即有餘涅槃與無餘涅槃。又稱有餘依與無餘依。依者，有漏之依身。煩惱永盡，已斷生死之因，然猶餘有漏依身而色心相續，稱為有餘涅槃；更滅依身無所餘者，稱為無餘涅槃。此二種涅槃，同為一體，然無餘涅槃之現，在於命終之時。〔大智度論卷三十一、勝鬘寶窟卷下本〕

Two nirvanas: (1) 有餘涅槃 also 有餘依 That with a remnant; the cause 因 has been annihilated, but the remnant of the effect 果 still remains, so that a saint may enter this nirvana during life, but have to continue to live in this mortal realm till the death of his body. (2) 無餘涅槃 or 無餘依 Remnantless nirvāṇa, without cause and effect, the connection with the chain of mortal life being ended, so that the saint enters upon perfect nirvāṇa on the death of the body; cf. 智度論 31. Another definition is that Hīnayāna has further transmigration, while Mahāyāna maintains final nirvana. "Nothing remnaining" is differently interpreted in different schools, by some literally, but in Mahāyāna generally, as meaning no further mortal suffering, i.e. final nirvāṇa.

有餘涅槃和無餘涅槃。如阿羅漢惑業已盡，生死已了，但其身體還在，名有餘涅槃，或有餘依涅槃，言其生死之因雖盡，但猶餘有漏的依身；待其依身亦亡了，才名無餘涅槃，或無餘依涅槃。