'Four kinds of Nirvāna.' In the teachings of the Yogācāra school, nirvāna is divided into four types. The first is the nirvāna of the originally pure self-nature, the original thusness of all existence. The second refers to the thusness expressed in the extinction of the hindrances due to defilement, and is called "nirvāna with remainder." The third is "nirvāna without remainder"; in this nirvāna the hindrances due to defilement in the mind are cut off, and the body in which the five skandhas was united is extinguished. In the fourth, both the hindrances due to defilement and the hindrances of knowing are cut off, and a deep wisdom is attained wherein saṃsāra and nirvāna are not distinguished. Not abiding in nirvāna nor disliking saṃsāra, one teaches sentient beings yet does not become attached to the world. This condition of complete separation from delusion is called "nirvāna with no abode."

法相宗所立。一、本來自性清淨涅槃，即雖有種種的煩惱，但其自性清淨，湛如虛空，離諸一切分別之相，言語道斷，心行處滅，唯聖者能親證，其性原是寂靜。二、有餘依涅槃，即生死之因與惑業雖盡，但猶餘有漏依身之苦果。三、無餘依涅槃，即不但生死之因與惑業已盡，同時連依身之苦果亦滅，使之畢竟不生。四、無住處涅槃，是斷所知障所顯的真如，所知障為智之障，二乘人因有所知障，不明白生死涅槃無差別的道理，所以固執生死為可厭，涅槃為可欣，佛斷所知障得菩提之真智時，對生死與涅槃無厭欣之情，因有大智，故住於生死，因有大悲，故不住於涅槃，以利樂盡未來際之有情，故謂之為無住處，利樂之用雖常起，而亦常寂，故稱為涅槃。

四種涅槃===﹝出成唯識論

〔一、本來自性清淨涅槃〕，謂真如理隨緣變造一切諸法，雖有煩惱垢染，而本性清淨，具足無量微妙功德，無生無滅，湛若虛空，一切眾生平等共有，與一切法不一不異，離一切相無有分別，故名本來自性清淨涅槃。（梵語涅槃，華言滅度。）

〔二、有餘依涅槃〕，謂煩惱之障雖滅，尚餘欲界五陰之身，而為所依，故名有餘依涅槃。（五陰者，色陰、受陰、想陰、行陰、識陰也。）

〔三、無餘依涅槃〕，謂煩惱既盡，所餘五陰之身亦滅，故名無餘依涅槃。

〔四、無住處涅槃〕，謂不住生死，不住涅槃，窮未來際，利樂有情，故名無住處涅槃。

四種涅槃===（名數）【參見: 涅槃】