558. Apica nibbānaṃ natthīti na vattabbaṃ, kasmā?
更不应说没有涅盘。何以故？
Ñ(XVI,68): Again, it should not be said that nibbana does not exist. Why not?
Paṭipattiyā vañjhabhāvāpajjanato.
终于不成为行道的徒然无益之故；[PTS 508]
Ñ: Because it then follows that the way would be futile. [508]
Asati hi nibbāne sammādiṭṭhipurejavāya sīlādikhandhattayasaṅgahāya sammāpaṭipattiyā vañjhabhāvo āpajjati.
即是说，若无涅盘，则导以正见而摄于戒等三学中的正当的行道终于成为徒然无益的了，
Ñ: For if nibbana were non-existent, then it would follow that the right way, which includes the three aggregates beginning with virtue and is headed by right understanding, would be futile.
Na cāyaṃ vañjhā, nibbānapāpanatoti.
然此行道，因得涅盘之故，不是徒然无益的。
Ñ: And it is not futile because it does reach nibbana.
Na paṭipattiyā vañjhabhāvāpatti, abhāvapāpakattāti ce.
（问）（能得涅盘故）行道终非徒然无益，是不是因得（五蕴）非有之故？
Ñ: [Q.2.] But futility of the way does not follow because what is reached is absence, [that is, absence of the five aggregates consequent upon the cutting off of the defilements].
Na, atītānāgatābhāvepi nibbānapattiyā abhāvato.
（答）不然，虽然过去未来的（五蕴）非有，但非证涅盘。
Ñ: [A.] That is not so. Because, though there is absence of past and future [aggregates], there is nevertheless no reaching of nibbana [simply because of that].
Vattamānānampi abhāvo nibbānanti ce.
（问）那么，彼等（现在的五蕴）非有应是涅盘？
Ñ: [Q.3.] Then is the absence of present [aggregates] as well nibbana?
Na, tesaṃ abhāvāsambhavato, abhāve ca avattamānabhāvāpajjanato, vattamānakkhandhanissitamaggakkhaṇe ca sopādisesanibbānadhātuppattiyā abhāvadosato.
（答）不然，现在的五蕴非有是不可能的，如果非有（诸蕴），则不成为现在的状态了；又（如果现在的五蕴非有是涅盘）未免有依止于现在的诸蕴的道的剎那而生起有余涅盘界的过失。
Ñ: [A.] That is not so. Because their absence is an impossibility, since if they are absent their non-presence follows. [Besides, if nibbana were absence of present aggregates too,] that would entail the fault of excluding the arising of the nibbana element with result of past clinging left, at the path moment, which has present aggregates as its support.
Tadā kilesānaṃ avattamānattā na dosoti ce.
（问）在那时（道的剎那），诸烦恼的不现在（现起）（说为涅盘）应无过失？
Ñ: [Q.4.] Then will there be no fault if it is non-presence of defilements [that is nibbana]?
Na, ariyamaggassa niratthakabhāvāpajjanato. Evañhi sati ariyamaggakkhaṇato pubbepi kilesā na santīti ariyamaggassa niratthakabhāvo āpajjati. Tasmā akāraṇametaṃ.
（答）不然（有过失的），因为圣道成为无用之故，如果这样（说烦恼不现起为涅盘），在圣道的剎那以前也有无烦恼的，圣道不是成为无用了吗？所以这是不合理的。
Ñ: [A.] That is not so. Because it would then follow that the noble path was meaningless. For if it were so, then, since defilements [can be] nonexistent also before the moment of the noble path, it follows that the noble path would be meaningless. Consequently that is no reason; [it is unreasonable to say that nibbana is unapprehendable, that it is nonexistence, and so on].
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