Visuddhimagga XVI-73

 561. Yathāvuttayuttisabbhāvato pana idameva niccaṃ, rūpasabhāvātikkamato arūpaṃ. 

依照上述的道理的自性，故只有涅盘是常；因为超越于色的自性，故涅盘非色。

Ñ(XVI,73): The aforesaid logical reasoning proves that only this [that is, nibbana] is permanent [precisely because it is uncreated]; and it is immaterial because it transcends the individual essence of matter.

Buddhādīnaṃ niṭṭhāya visesābhāvato ekāva niṭṭhā. 

诸佛等的究竟涅盘无有差别，故究竟是一。

Ñ: The Buddhas' goal is one and has no plurality. 

Yena bhāvanāya pattaṃ, tassa kilesavūpasamaṃ, upādisesañca upādāya paññāpanīyattā saha upādisesena paññāpiyatīti saupādisesaṃ. 

由于人的修习而得涅盘时，他的烦恼业已寂静尚有余依（即身体的诸蕴）在故，与余依共同命名为「有余依（涅盘）」。

Ñ: But this [single goal, nibbana,] is firstly called with result of past clinging left since it is made known together with the [aggregates resulting from past] clinging still remaining [during the Arahant's life], being thus made known in terms of the stilling of defilement and the remaining [result of past] clinging that are present in one who has reached it by means of development. 

Yo cassa samudayappahānena upahatāyatikammaphalassa carimacittato ca uddhaṃ pavattikhandhānaṃ anuppādanato, uppannānañca antaradhānato upādisesābhāvo, taṃ upādāya paññāpanīyato natthi ettha upādisesoti anupādisesaṃ.

由于他除去集因，舍断业果，于最后心以后便不再生起诸蕴，并且已生的诸蕴亦灭之故，无有余依；这里是依照无有余依之故而命名为「无余依（涅盘）」。

Ñ: But [secondly, it is called without result of past clinging left] since after the last consciousness of the Arahant, who has abandoned arousing [future aggregates] and so prevented kamma from giving result in a future [existence], there is no further arising of aggregates of existence, and those already arisen have disappeared. So the [result of past] clinging that remained is non-existent; and it is in terms of this non-existence, in the sense that 'there is no [result of past] clinging here' that that [same goal is called] without result of past clinging left (see Iti. 38).