Chinese
无边故。若体一者初道已得。修后诸道便应无用。若言初证少分非全。即一灭体应有多分。一体多分与理相违。随有漏法有尔所量择灭无为应知亦尔。此说为善。应正理故。此随道别立八十九。随断遍知立有九种。若随五部立有五种。又随果别总立为四。谓预流等。由断离灭界别立三。由断苦集及有余依无余依别总立二种。约生死断总立为一。如是择灭有多异名。谓名尽离灭涅槃等。如人经说。苾刍当知。四无色蕴及眼色等总名为人。于中假想说名有情。亦名意生。亦名为人摩纳婆等。此中自谓我眼等见色等。发起种种世俗言论。谓此具寿有如是名如是族姓。乃至广说。苾刍当知。此唯有想唯有言说。如是诸法皆是无常。有为缘生由此故苦。谓生时苦住等亦苦。于此众苦永断无余。除弃变吐尽离染灭寂静隐没。余不续起名永不生。此极静妙。谓一切依除弃爱尽离灭涅槃。所言一切依除弃者。谓此灭中永舍一切五取蕴苦。言爱尽者。谓此灭中现尽诸爱。得此灭已永离染法故名为离。获此灭已众苦皆息故名为灭。证此灭已一切灾患烦恼火灭故名涅槃。 非择灭者。谓有别法毕竟障碍未来法生。但由阙缘非由择得。如眼与意专一色时。余色声香味触等谢。缘彼境界五识身等。由得此灭能永障故。住未来世毕竟不生。缘 现代汉语译本 无边故：如果‘体’（dharma-kaya）是一个，那么初道（first path）已经获得，修习后面的道就应该没有用处。如果说初证（initial realization）只是少部分而非全部，那么一个‘灭体’（cessation body）就应该有很多部分。一个‘体’（dharma-kaya）有多个部分，这与道理相违背。随有漏法（conditioned dharmas）有多少量，择灭无为（Nirvana attained through wisdom）也应该知道也是如此。这种说法是正确的，因为它符合正理。这种‘择灭’（cessation through wisdom）随着道的不同而建立八十九种，随着断除遍知（universal knowledge of cessation）而建立九种。如果随着五部（five categories of defilements）而建立，则有五种。又随着果位的不同，总共建立为四种，即预流（Srotapanna）等。由于断离灭界（cessation realm through separation）的区别，建立三种。由于断除苦集（suffering and its origin）以及有余依（with remainder）和无余依（without remainder）的区别，总共建立两种。约生死断（cessation of samsara）总共建立为一种。像这样，‘择灭’（cessation through wisdom）有很多不同的名称，即名为尽（extinction）、离（separation）、灭（cessation）、涅槃（Nirvana）等。正如人经（Manava Sutra）所说：‘苾刍（Bhikkhus），当知，四无色蕴（four formless aggregates）以及眼色（eye and form）等总称为人（person）。于其中假想说名为有情（sentient being），也名意生（mind-born），也名为人摩纳婆（Manava）等。’在此中，自己认为‘我眼（my eye）’等见‘色（form）’等，发起种种世俗言论，说‘这位具寿（Ayushman）有如此名，如此族姓’，乃至广说。‘苾刍（Bhikkhus），当知，这唯有想（thought），唯有言说（speech）。’像这样，诸法（dharmas）都是无常（impermanent），有为（conditioned）缘生（arising from causes），因此是苦（suffering），即生时苦（suffering of birth），住等也苦（suffering of abiding）。对于这些众苦（suffering），永远断除没有剩余，除弃（abandoning）、变吐（changing）、尽（extinction）、离（separation）、染灭（cessation of defilement）、寂静（peace）、隐没（disappearance），其余不继续生起，名为永不生（eternal non-arising）。这是极其寂静微妙的，即一切依（all attachments）除弃（abandoning），爱尽（extinction of craving），离（separation），灭（cessation），涅槃（Nirvana）。所说的一切依除弃（abandoning all attachments）是指，在此灭（cessation）中永远舍弃一切五取蕴苦（suffering of the five aggregates of grasping）。所说的爱尽（extinction of craving）是指，在此灭（cessation）中现在断尽诸爱（all cravings）。得到此灭（cessation）后，永远脱离染法（defiled dharmas），所以名为离（separation）。获得此灭（cessation）后，众苦（suffering）都止息，所以名为灭（cessation）。证得此灭（cessation）后，一切灾患（calamities）烦恼火（fire of afflictions）都熄灭，所以名为涅槃（Nirvana）。 非择灭者（cessation through lack of conditions）：是指有别的法（dharma）毕竟障碍未来法（future dharma）的生起，但由于缺少因缘（conditions），不是由于智慧的选择（through wisdom）。如眼（eye）与意（mind）专一于色（form）时，其余的色声香味触（form, sound, smell, taste, touch）等消失。缘彼境界（object）的五识身（five consciousnesses）等，由于得到此灭（cessation），能够永远障碍，住在未来世（future life）毕竟不生（not arising）。
English
English version Because it is boundless: If the 'essence' (dharma-kaya) were one, then the initial path (first path) would have already been attained, and practicing the subsequent paths would be useless. If it is said that the initial realization (initial realization) is only a small part and not the whole, then one 'cessation body' (cessation body) should have many parts. One 'essence' (dharma-kaya) with multiple parts contradicts reason. As much as there are conditioned dharmas (conditioned dharmas), so too should it be known for Nirvana attained through wisdom (Nirvana attained through wisdom). This statement is correct because it aligns with right reason. This 'cessation through wisdom' (cessation through wisdom) is established in eighty-nine ways according to the difference in paths, and nine ways according to the universal knowledge of cessation (universal knowledge of cessation). If it is established according to the five categories of defilements (five categories of defilements), then there are five types. Furthermore, according to the difference in fruition, it is established in a total of four types, namely Stream-enterer (Srotapanna) and so on. Due to the distinction of the cessation realm through separation (cessation realm through separation), three types are established. Due to the distinction of ceasing suffering and its origin (suffering and its origin) and with remainder (with remainder) and without remainder (without remainder), a total of two types are established. Regarding the cessation of samsara (cessation of samsara), a total of one type is established. In this way, 'cessation through wisdom' (cessation through wisdom) has many different names, namely extinction (extinction), separation (separation), cessation (cessation), Nirvana (Nirvana), and so on. Just as the Manava Sutra (Manava Sutra) says: 'Bhikkhus (Bhikkhus), know that the four formless aggregates (four formless aggregates) and eye and form (eye and form), etc., are collectively called a person (person). Within them, it is conventionally said to be a sentient being (sentient being), also called mind-born (mind-born), also called Manava (Manava), etc.' In this, one thinks 'my eye (my eye)' etc. sees 'form (form)' etc., and initiates various worldly discussions, saying 'This Ayushman (Ayushman) has such a name, such a lineage,' and so on. 'Bhikkhus (Bhikkhus), know that this is only thought (thought), only speech (speech).' In this way, all dharmas (dharmas) are impermanent (impermanent), conditioned (conditioned), arising from causes (arising from causes), and therefore suffering (suffering), namely the suffering of birth (suffering of birth), abiding and so on are also suffering (suffering of abiding). For these sufferings (suffering), there is eternal cessation without remainder, abandoning (abandoning), changing (changing), extinction (extinction), separation (separation), cessation of defilement (cessation of defilement), peace (peace), disappearance (disappearance), and the rest do not continue to arise, called eternal non-arising (eternal non-arising). This is extremely peaceful and subtle, namely all attachments (all attachments) are abandoned (abandoning), craving is extinguished (extinction of craving), separation (separation), cessation (cessation), Nirvana (Nirvana). What is meant by abandoning all attachments (abandoning all attachments) is that in this cessation (cessation), all suffering of the five aggregates of grasping (suffering of the five aggregates of grasping) is eternally abandoned. What is meant by the extinction of craving (extinction of craving) is that in this cessation (cessation), all cravings (all cravings) are presently extinguished. After obtaining this cessation (cessation), one is eternally free from defiled dharmas (defiled dharmas), so it is called separation (separation). After obtaining this cessation (cessation), all suffering (suffering) ceases, so it is called cessation (cessation). After realizing this cessation (cessation), all calamities (calamities) and the fire of afflictions (fire of afflictions) are extinguished, so it is called Nirvana (Nirvana). Cessation through lack of conditions (cessation through lack of conditions): refers to a separate dharma (dharma) that ultimately obstructs the arising of a future dharma (future dharma), but due to the lack of conditions (conditions), not due to the choice of wisdom (through wisdom). For example, when the eye (eye) and mind (mind) are focused on form (form), the remaining form, sound, smell, taste, touch (form, sound, smell, taste, touch), etc., disappear. The five consciousnesses (five consciousnesses), etc., that arise from that object (object), due to obtaining this cessation (cessation), are able to eternally obstruct, and residing in the future life (future life) ultimately do not arise (not arising). --------------------------------------------------------------------------------
Chinese
阙亦由此灭势力。故非择灭决定实有。如世尊说。若于尔时乐受现前二受便灭。彼言灭者。除此是何。定非无常及择灭故。又契经说。苾刍当知。若得预流。已尽地狱。已尽鬼界。已尽傍生。此言尽者是非择灭。尔时异熟法未得择灭故。为初业者爱乐勤学。离诸问答略制斯论。诸未遍知阿毗达磨深密相者。随自意集诸戏论聚置于现前。妄构邪难欲相诽毁。彼即谤佛所说至教。如世尊说。有二种人谤佛至教。一者不信生于憎嫉。二者虽信而恶受持。 说一切有部入阿毗达磨论卷下 现代汉语译本： 因此，（烦恼的）灭除也由此（智慧）而失去势力。所以，非择灭（apratisaṃkhyā-nirodha，不通过智慧选择而自然灭除）是决定真实存在的。正如世尊所说：‘如果在那个时候乐受（sukha-vedanā，快乐的感受）现前，那么另外两种感受（苦受和不苦不乐受）便会灭除。’这里所说的‘灭除’，除了非择灭之外，还能是什么呢？肯定不是无常（anitya，事物变化的本性）和择灭（pratisaṃkhyā-nirodha，通过智慧选择而灭除）。 此外，契经（sūtra，佛经）中说：‘苾刍（bhikṣu，比丘），应当知道，如果证得了预流果（srota-āpanna，入流果），就已经断尽了地狱（naraka）、鬼界（preta-loka）和傍生（tiryagyoni，畜生道）。’这里所说的‘断尽’，不是非择灭，因为那时异熟法（vipāka-dharma，果报之法）还没有得到择灭的缘故。为了那些初学者喜爱并勤奋学习，所以略微地制定了这个论述，避免过多的问答。 那些没有完全通达阿毗达磨（Abhidharma，论藏）深奥秘密相的人，随意地聚集各种戏论（prapañca，虚妄分别），摆在眼前，妄加构造邪恶的诘难，想要互相诽谤诋毁。他们就是在诽谤佛陀所说的至高教法。正如世尊所说：‘有两种人诽谤佛陀的至高教法：一种是不相信而产生憎恨嫉妒，另一种是虽然相信却恶劣地接受和执持。’ 说一切有部入阿毗达磨论卷下
English
English version: Therefore, the cessation (of afflictions) also loses its power due to this (wisdom). Hence, apratisaṃkhyā-nirodha (cessation through non-discrimination, cessation that occurs naturally without the application of wisdom) is definitely and truly existent. As the Blessed One said, 'If at that time sukha-vedanā (pleasant feeling) is present, then the other two feelings (painful and neutral feelings) cease.' What else could this 'cessation' be other than apratisaṃkhyā-nirodha? It is certainly not impermanence (anitya, the nature of things to change) or pratisaṃkhyā-nirodha (cessation through discrimination, cessation achieved through the application of wisdom). Furthermore, the sūtra (scripture) says, 'Bhikkhus (monks), you should know that if one attains srota-āpanna (stream-enterer), one has already exhausted hell (naraka), the realm of ghosts (preta-loka), and the animal realm (tiryagyoni).' This 'exhaustion' is not apratisaṃkhyā-nirodha, because at that time the vipāka-dharma (resultant dharma, the law of karmic retribution) has not yet been attained through pratisaṃkhyā-nirodha. For those beginners who love and diligently study, this treatise is briefly formulated, avoiding excessive questions and answers. Those who have not fully understood the profound and secret aspects of the Abhidharma (doctrinal commentaries), arbitrarily gather various prapañca (conceptual proliferation), place them before themselves, and falsely construct evil challenges, intending to slander and defame each other. They are slandering the supreme teachings spoken by the Buddha. As the Blessed One said, 'There are two types of people who slander the supreme teachings of the Buddha: one is those who do not believe and generate hatred and jealousy, and the other is those who believe but poorly accept and hold onto them.' Sarvāstivāda Abhidharma-avatāra-śāstra, Volume 2 --------------------------------------------------------------------------------