Visuddhimagga XVI-69

 559. ‘‘Yo kho, āvuso, rāgakkhayo’’tiādivacanato (saṃ. ni. 4.315) ‘‘khayo nibbāna’’nti ce.

（问）依照「朋友，那是贪等的尽」等的句子，则（贪等的）尽应是涅盘？

Ñ(XVI,69): [Q.5.] But is not nibbana destruction, because of the passage beginning 'That, friend, which is the destruction of greed ... [of hate ... of delusion ... is nibbana]' (S.iv,251)?

Na, arahattassāpi khayamattāpajjanato.

（答）不然，阿罗汉也只是（贪等的）尽，

Ñ: [A.] That is not so, because it would follow that Arahantship also was mere destruction.

Tampi hi ‘‘yo kho, āvuso, rāgakkhayo’’tiādinā (sa. ni. 4.315) nayena niddiṭṭhaṃ.

因为曾以同样的句子说：「朋友，那是贪等的尽」等。

Ñ: For that too is described in the [same] way beginning 'That, friend, which is the destruction of greed ... of hate ... of delusion ... is Arahantship]' (S.iv,252).

Kiñca bhiyyo nibbānassa ittarakālādippattidosato.

并且（如果说尽是涅盘）涅盘会成为暂时的过失之故（因为尽是暂时的）。

Ñ: And what is more, the fallacy then follows that nibbana would be temporary, etc.;

Evañhi sati nibbānaṃ ittarakālaṃ, saṅkhatalakkhaṇaṃ, sammāvāyāmanirapekkhādhigamanīyabhāvañca āpajjati.

如果这样（尽是涅盘），则涅盘等于暂时的有为相，那又何必依正精进去证得它；

Ñ: for if it were so, it would follow that nibbana would be temporary, have the characteristic of being formed, and be obtainable regardless of right effort;

Saṅkhatalakkhaṇattāyeva ca saṅkhatapariyāpannaṃ, saṅkhatapariyāpannattā rāgādīhi aggīhi ādittaṃ, ādittattā dukkhañcātipi āpajjati.

因为有为相故则（涅盘）包摄于有为中，包摄于有为之故为贪等之火所烧，烧故成为苦了！

Ñ: and precisely because of its having formed characteristics it would be included in the formed, and it would be burning with the fires of greed, etc., and because of its burning it would follow that it was suffering.

Yasmā khayā paṭṭhāya na bhiyyo pavatti nāma hoti, tassa nibbānabhāvato na dosoti ce.

（问）因为尽了（烦恼）以后便不再起之故，此（尽）为涅盘应无过失？

Ñ: [Q.6.] Is there no fallacy if nibbana is that kind of destruction subsequent to which there is no more occurrence?

Na, tādisassa khayassa abhāvato. Bhāvepi cassa vuttappakāradosānativattanato, ariyamaggassa ca nibbānabhāvāpajjanato. Ariyamaggo hi dose khīṇeti, tasmā khayoti vuccati. Tato ca paṭṭhāya na bhiyyo dosānaṃ pavattīti.

（答）不然，因为没有这样的尽之故，纵使有，也未免有如前面所说的过失之故；并且圣道亦可认为涅盘的状态，因为圣道而尽诸烦恼，故名为尽，圣道以后便不再起过失故。

Ñ: [A.] That is not so. Because there is no such kind of destruction. And even if there were, the aforesaid fallacies would not be avoided. Also because it would follow that the noble path was nibbana. For the noble path causes the destruction of defects, and that is why it is called 'destruction'; and subsequent to that there is no more occurrence of the defects.