Fourteen Names for the Unconditioned

Thus analytical cessation is also called nirvāṇa; it is also called not of the same kind; it is also called non-aggregate; it is also called non-manifest; it is also called supreme; it is also called penetration; it is also called arhat; it is also called not to be approached; it is also called not to be cultivated; it is also called what is beloved; it is also called near; it is also called wondrous; it is also called emancipation. One asks: why is analytical cessation also called nirvāṇa? The answer: "vāna" means destiny, and "nir" means emergence — because it permanently emerges from every destiny, it is called nirvāṇa. Further, "vāna" means foulness, and "nir" means absence — because it is permanently free of the foulness of every affliction and karma, it is called nirvāṇa. Further, "vāna" means a dense thicket, and "nir" means permanent departure — because it permanently departs from the three fires, the three characteristics, and the dense thicket of the aggregates, it is called nirvāṇa. Further, "vāna" means weaving, and "nir" means not — because it is permanently without the thread of affliction and karma,

weaving no silken cloth of the ripened fruit of birth and death, it is called nirvāṇa. The rest is as stated above. One asks: why is analytical cessation also called "not of the same kind"?

The answer: because it possesses no homogeneous cause, and because it is not itself a homogeneous cause. The rest is as stated above. One asks: why is analytical cessation also called "non-aggregate"?

The answer: because it is free of every aggregation — that is, those who hold that conditioned dharmas possess no characteristic of abiding maintain that a conditioned dharma is necessarily an aggregation of four categories together, namely its own substance together with the three characteristics; those who hold that conditioned dharmas do possess a characteristic of abiding maintain that a conditioned dharma is necessarily an aggregation of five categories together, namely its own substance together with the four characteristics. Further, every realm, every destiny, every birth, every aggregate, every era, and every suffering is called an aggregation; analytical cessation differs from all of these, and it is for this reason that it is called "non-aggregate." One asks: why is analytical cessation also called "non-manifest"? The answer: "manifest" means that the virtues of nirvāṇa are praised and acclaimed, fully established among the wise; since it does not depend on being so praised and acclaimed, it is called "non-manifest." Further, the virtues of nirvāṇa are boundless and cannot be exhaustively praised — just as one might say, "this person's skill is boundless and cannot be exhaustively praised" — and it is for this reason that it is called "non-manifest." Further, "manifest" means to disparage — the virtues of nirvāṇa are ultimately and perfectly complete, just as a maṇi jewel, perfectly round, radiant, and pure, cannot be disparaged, and it is for this reason that it is called "non-manifest." Further, the virtues of nirvāṇa abide ultimately and unchangingly — just as a maṇi jewel's own substance neither increases nor decreases, and, wherever it is placed, at once abides securely there, unable to be disparaged, and it is for this reason that it is called "non-manifest." Further, "manifest" means to demonstrate through exposition — nirvāṇa is realized only through the noble ones' own direct perception, and cannot be demonstrated through exposition, and it is for this reason that it is called "non-manifest." Further, every conditioned dharma possesses a cause and a fruit, and one may demonstrate its fruit through its cause, or demonstrate its cause through its fruit; nirvāṇa, being unconditioned, possesses neither cause nor fruit, and cannot be demonstrated in this way, and it is for this reason that it is called "non-manifest." Further, "manifest" means to display — nirvāṇa's own quiescence admits of no distinction of brahmin, kṣatriya, or other lineage that could be displayed, nor any characteristic of blue, yellow, red, or white that could be displayed, and it is for this reason that it is called "non-manifest." Further, "manifest" means to appear visibly — every conditioned dharma either has visible form as its own substance, its characteristic thereby appearing visibly, or, though not itself visible form, operates in dependence on visible form and may thereby likewise appear; nirvāṇa is not so, and it is for this reason that it is called "non-manifest." One asks: why is analytical cessation also called "supreme"? The answer: because it is superior and wondrous — just as the world's own superior and wondrous clothing, food and drink, and ornaments are called "supreme," so too is nirvāṇa. The Venerable Ghoṣa states as follows: analytical cessation, nirvāṇa, is, among all dharmas, the supreme dharma; among all meanings, the supreme meaning; among all matters, the supreme matter; among all principles, the supreme principle; among all fruits, the supreme fruit — and it is for this reason that it is called "supreme." One asks: why is analytical cessation also called "penetration"? The answer: "penetration" refers to wisdom; nirvāṇa is the fruit of wisdom, and it is for this reason that it, too, is called "penetration" — just as the nine kinds of full understanding, being the fruit of knowledge, are likewise called "full understanding," and just as the six sense-fields, being the fruit of karma, are spoken of as "former karma." Further, analytical cessation, nirvāṇa, is the fruit of penetration, and it is for this reason that it is called "penetration" — just as the divine eye and divine ear, being the fruit of supernormal penetration, are likewise called "penetration." One asks: why is analytical cessation also called "arhat"? The answer: because it is worthy of receiving offerings — that is, "arhat" broadly signifies "worthy," and there exists no supreme worldly offering that analytical cessation, nirvāṇa, is not worthy to receive. Further, "arhat" means "worthy," and the "a" signifies negation — analytical cessation, nirvāṇa, does not flow on through any realm or destiny, and it is for this reason that it is called "not-worthy-of-flowing-on." Further, "arhat" also means "thief," and also "enemy"; the "a" signifies "without" — within nirvāṇa there exists no thieving enemy of affliction, and it is for this reason that analytical cessation is called "arhat." One asks: why is analytical cessation also called "not to be approached"? The answer: because it is free of the very root of approach — that is, one who approaches a conditioned dharma does so out of greed for its fruit, just as one approaches a tree out of greed for its shade, its flowers, its leaves, and its fruit; nirvāṇa possesses no fruit that could occasion such greed, and it is for this reason that it is called "not to be approached." One asks: why, then, does it say that the wise ought to approach nirvāṇa? The answer: "the wise" refers to the Buddha and the Buddha's disciples; they ought to understand it fully and give rise to its realization, and it is for this reason that this is called "approach" — it is not out of greed for any fruit, and it is for this reason that it is also called "not to be approached." One asks: why is analytical cessation also called "not to be cultivated"? The answer: because it does not exist within a continuum — if something exists within a continuum, manifesting again and again, gradually growing and advancing, it is called "able to be cultivated"; nirvāṇa is not so, and it is for this reason that it, too, is called "not to be cultivated." One asks: if so, then how is the verse to be reconciled?

"Beneath the tree of Gautama, in meditation, undistracted, not long treading the path, nirvāṇa dwells within the mind" — the answer: it is because nirvāṇa's own attainment arises in dependence on mind that it is said to "dwell within the mind" — it does not mean that nirvāṇa possesses the character of being cultivated. One asks: why is analytical cessation also called "beloved"? The answer: because the noble ones hold it beloved — that is, the noble ones dread every kind of suffering, and, since nirvāṇa is free of suffering, the noble ones hold it beloved. Further, the noble ones are weary of birth and death, and, since nirvāṇa is free of birth and death, the noble ones hold it beloved — that is, within nirvāṇa, every affair of transmigration is permanently absent. Further, the noble ones are weary of breaking the precepts, and, since nirvāṇa is free of any breaking of the precepts, the noble ones hold it beloved — that is, within nirvāṇa, every affair of precept-breaking is permanently absent. It is on account of nirvāṇa that the Buddha speaks of the uncontaminated precepts, calling them "the precepts the noble ones hold beloved," since these precepts are able to bring about the realization of the cessation of precept-breaking.

It is for this reason that they are also called "the timed liberation that awaits its time, beloved and longed for, through which nirvāṇa is attained." One asks: why is analytical cessation also called "near"? The answer: because one who attains the noble path directly realizes it before him — as the sūtra states, one who accomplishes the fifteen dharmas of diligence is called one who treads the path of the learner and draws near to nirvāṇa. Further, it is because it is realized without regard to any particular continuum that analytical cessation is called "near" — that is, kṣatriyas, brahmins, and the rest, whoever is able to cultivate the path, all alike realize nirvāṇa. Further, it is because it is realized without regard to any particular place that analytical cessation is called "near" — that is, whether in a city or town, or in the forest wilderness, cultivating the noble path, one alike attains nirvāṇa. Further, it is on account of resolute conviction that analytical cessation is called "near" — that is, when the noble ones' own forbearance and knowledge with respect to cessation manifest before them, through the power of resolute conviction, they observe it clearly, as though it stood directly before their eyes. Further, it is because it is like a matter close at hand that analytical cessation is called "near" — that is, it may be realized wherever one happens to be, exactly as the Prakaraṇapāda states: what is meant by "distant dharmas"? It refers to past and future dharmas. What is meant by "near dharmas"?

It refers to present dharmas and every unconditioned dharma. Further, it is on account of being obtained through a nearby attainment that analytical cessation is called "near" — that is, the present time is spoken of as "near," and it is in dependence on this present time that the acquisition of freedom from bondage arises, through which analytical cessation is realized, and it is for this reason that it is called "near."

Further, it is on account of relinquishing what is near in order to enter it that analytical cessation is called "near" — that is, the present time is spoken of as "the near dharma"; one relinquishes this near dharma and enters nirvāṇa, and it is for this reason that nirvāṇa, too, is called "near." The Venerable Pārśva says: one who diligently cultivates the path proceeds directly toward nirvāṇa, and it is for this reason that it is called "near." Further, the supports of the noble path each differ from one another, while nirvāṇa possesses no such fixed determination, and it is for this reason that it is called "near," since whoever is able to cultivate the path may alike realize it. One asks: the noble path, too, is wondrous, as the Prakaraṇapāda states: what is meant by "wondrous dharmas"? It refers to the dharmas of a learner and of one beyond training, together with the unconditioned analytical cessation — why, then, is nirvāṇa alone called "wondrous"? The answer: it is because nirvāṇa is the wondrous among the wondrous. Further, although the noble path is wondrous, it is nonetheless mixed with impermanence; nirvāṇa is not so, and it is for this reason that it alone is called "wondrous." Further, although the noble path is wondrous, it possesses an antidote capable of opposing it — namely, the wholesome dharma that grows weary of it, such as the concentration on emptiness applied even to emptiness itself, and the like; nirvāṇa is not so, and it is for this reason that it alone is called "wondrous." One asks: the noble path, too, is a dharma of emancipation, as the Prakaraṇapāda states:

what is meant by "dharmas of emancipation"? It refers to the wholesome precepts of the desire realm, together with the wholesome concentrations of the form and formless realms that emerge from birth, together with the unconditioned analytical cessation belonging to a learner and to one beyond training. Why, then, is nirvāṇa alone called "emancipation"? The answer: nirvāṇa is itself emancipation, yet possesses no further emancipation of its own; the noble path is itself emancipation, yet also possesses a further emancipation — since, at the time of complete nirvāṇa, one becomes emancipated from the path itself as well. Further, it is because nirvāṇa is the true dharma of emancipation that it is so called — that is, a contaminated dharma admits of two kinds of relinquishment: first, relinquishment through cutting-off; second, relinquishment through casting-aside. An uncontaminated conditioned dharma, though it admits of no relinquishment through cutting-off, does admit of relinquishment through casting-aside; analytical cessation alone admits of neither of these two kinds of relinquishment, and it is for this reason that it alone is called "true emancipation." Further, it is because nirvāṇa is the ultimate virtue of emancipation that it is so called, exactly as the sūtra states:

it is through visible form that one is emancipated from desire; it is through the formless that one is emancipated from visible form; it is through the noble path that one is emancipated from the formless; and it is through nirvāṇa that one is emancipated from every conditioned dharma whatsoever.

One asks: it is already known that the substance of non-analytical cessation is not freedom from bondage — one ought now to explain why it is called "non-analytical cessation." The answer: it is not through analytical wisdom that this cessation is attained, and it is for this reason that it is called "non-analytical cessation," since it is not the fruit of analysis. Further, this cessation is not attained through unremitting toil, unremitting preparatory effort, and unremitting exertion in the analytical discernment of dharmas, and it is for this reason that it is called "non-analytical cessation." Further, this cessation is not attained through the repeated, analytical discernment of suffering and the rest, and it is for this reason

that it is called "non-analytical cessation." One asks: if so, then through what is this cessation attained? The answer: it is attained through the absence of a condition — just as, when one attends to a single direction, the objects of visible form, sound, smell, taste, and touch belonging to every other direction thereby cease with respect to it, and the mind and mental factors capable of taking them as their object, lacking any condition, are thereby permanently prevented from arising, and it is through this very non-arising that non-analytical cessation is attained. One asks: with respect to dharmas of which time-period is non-analytical cessation attained? There are those who say: non-analytical cessation is attained with respect to dharmas of all three time-periods, since they are all conditioned. One asks: if so, then with respect to what is this cessation not attained, and what distinction is there between attaining it and not attaining it? There are other masters who say: non-analytical cessation is attained only with respect to past and future dharmas, not with respect to the present, since a present dharma is actually in operation within the body. One asks: if so, then this cessation ought to be obtained and relinquished moment by moment — that is, when a future dharma enters the present, its non-analytical cessation, once obtained, would then be relinquished, and, when a present dharma enters the past, its non-analytical cessation, once relinquished, would then be obtained anew — yet non-analytical cessation possesses no such character. There are yet others who say: non-analytical cessation is attained only with respect to future dharmas, not with respect to the past or the present.

Why is this so? A past dharma has already operated within the body, while a present dharma is actually operating within the body. One asks: if so, then this cessation, once obtained, ought to be relinquished — that is, when a future dharma enters the present, its non-analytical cessation, once obtained, would thereby be relinquished — yet non-analytical cessation possesses no such character. The verdict: this non-analytical cessation is obtained only with respect to a future dharma that will never arise. Why is this so? This cessation is fundamentally intended to prevent a conditioned dharma from ever arising at all; if a dharma does arise, this acquisition thereby ceases to operate — just as, with a dharma bound to the fetter of desire, a sentient being's present actual operation, past operation, and future operation to come, all alike carry the sense of arising, and it is for this reason that this cessation is not obtained with respect to such dharmas. One asks: which is more numerous, analytical cessation or non-analytical cessation? There are those who say: analytical cessation is more numerous, and non-analytical cessation less so. Why is this so? Analytical cessation is obtained with respect to dharmas throughout the three time-periods, while non-analytical cessation is obtained only with respect to future dharmas that will never arise. There are other masters who say: non-analytical cessation is more numerous, and analytical cessation less so. Why is this so? Non-analytical cessation is obtained with respect to both contaminated and uncontaminated dharmas, while analytical cessation is obtained only with respect to contaminated dharmas. The verdict: it ought to be said that non-analytical cessation is more numerous, and analytical cessation less so. Why is this so? Non-analytical cessation exists in a number corresponding to conditioned dharmas generally, while

analytical cessation exists only in a number corresponding to contaminated dharmas. Were it not so, then, for any dharma capable of arising, if it should attain non-arising, it ought not to attain non-analytical cessation. Although the relative quantity of the two cessations' own inherent natures is as just stated, with respect to their acquisitions, four alternatives ought to be formed: there is a dharma with respect to which analytical cessation, but not non-analytical cessation, is attained — namely, a contaminated dharma capable of arising, belonging to the past, present, or future; there is a dharma with respect to which non-analytical cessation, but not analytical cessation, is attained — namely, an uncontaminated dharma of the future that will never arise; there is a dharma with respect to which both analytical cessation and non-analytical cessation are attained — namely, a contaminated dharma of the future that will never arise; there is a dharma with respect to which neither analytical cessation nor non-analytical cessation is attained — namely, an uncontaminated dharma, belonging to the past, present, or future, capable of arising.

One asks: with respect to non-analytical cessation, do sentient beings all attain it in common, or does each attain it separately? The answer: this is not fixed — with respect to a dharma held in common, non-analytical cessation is attained in common; with respect to a dharma not held in common, non-analytical cessation is attained separately by each. Every ordinary being, while abiding within one destiny, attains, moment by moment, non-analytical cessation with respect to the dharmas of every other destiny, since, as visible form and the other objects cease moment by moment, the eye-consciousness and the rest that would take them as their object are thereby permanently prevented from arising. Exactly as with abiding in one destiny, so too with abiding in one realm, one stage, or one place.

One asks: through what wholesome dharma do practitioners attain non-analytical cessation with respect to the evil destinies? The answer: it may be through giving, or through upholding the precepts,

or through the wisdom of hearing, or through the wisdom of reflection, or through the wisdom of cultivation, that practitioners attain non-analytical cessation with respect to the evil destinies. Through giving: there is one who, though he opens his gate for twelve years and gives generously, nonetheless does not attain non-analytical cessation with respect to the evil destinies — as with Vairāmatya-kruḍara and the like, since they were unable to become weary of birth and death. There is one who, though he gives but a single meal, a single ball of food, nonetheless attains non-analytical cessation with respect to the evil destinies, since he is able to become profoundly weary of birth and death. Through upholding the precepts: there is one who, though he upholds the prātimokṣa precepts for the whole of his life, nonetheless does not attain non-analytical cessation with respect to the evil destinies, exactly as stated above; there is one who, though he upholds the precepts for but a single day and night, nonetheless attains non-analytical cessation with respect to the evil destinies, exactly as stated above.

Through the wisdom of hearing: there is one who, though he fully understands the wording and meaning of the three collections of scripture, nonetheless does not attain non-analytical cessation with respect to the evil destinies, exactly as stated above;

there is one who, though he understands but a single four-line verse, nonetheless attains non-analytical cessation with respect to the evil destinies, exactly as stated above. Through the wisdom of reflection: there is one who, though he reflects upon the treatises both within and outside the teaching, nonetheless does not attain non-analytical cessation with respect to the evil destinies, exactly as stated above; there is one who, though he reflects upon but a small portion of contemplative practice, nonetheless attains non-analytical cessation with respect to the evil destinies, exactly as stated above — namely, the contemplation of impurity, mindfulness of breathing, and the establishments of mindfulness. Through the wisdom of cultivation: there is one who, though he fully attains the eight stages of mundane concentration, nonetheless does not attain non-analytical cessation with respect to the evil destinies, exactly as stated above — namely, the heretical teacher Udraka Rāmaputra and the like; there is one who, though he cultivates but a small portion of contemplative practice, nonetheless attains non-analytical cessation with respect to the evil destinies, exactly as stated above — namely, one of the very dullest faculties at the stages of warmth, summit, and forbearance, who, upon attaining the lower grade of forbearance, attains non-analytical cessation with respect to every evil destiny. The Great Virtuous One says: it is only through uncontaminated wisdom, awakened to dependent origination, that one attains non-analytical cessation with respect to the evil destinies, since, apart from the noble path, one is unable to transcend the evil destinies. The verdict: that position ought not to be maintained — the Bodhisattva, across ninety-one eons, never fell into an evil destiny, yet was this on account of uncontaminated wisdom awakened to dependent origination? It ought rather to be said that giving, precepts, and so on, up through the lower grade of forbearance, all alike yield non-analytical cessation with respect to the evil destinies. One asks: is non-analytical cessation with respect to the three evil destinies attained all at once, or attained separately? There are those who say: it is necessarily attained all at once. One asks: if so, then how is it that Devadatta had already attained non-analytical cessation with respect to two evil destinies but not with respect to the hells? The answer: with respect to the hells, only a single birth was excepted for him; in every other birth, he attained non-analytical cessation with respect to both evil destinies all at once. One asks: given that a single birth was excepted, is this not, then, a case of separate attainment? There are other masters who say:

with respect to giving, precepts, hearing, and the rest, if non-analytical cessation is attained with respect to the evil destinies, it may be attained either partially or totally; what is attained at the stage of the aids to penetration is necessarily attained totally. One asks: did Devadatta, then, not attain the aids to penetration? The verdict: it ought to be said that, at the stage of forbearance, it is attained totally; at earlier stages, it is not fixed. Non-analytical cessation with respect to the evil destinies has now been explained; non-analytical cessation with respect to the wholesome destinies shall next be explained. At the stage of superior forbearance, excepting only the seven remaining births of gods and humans in the desire realm, and one birth each in every single place of the form and formless realms, non-analytical cessation is attained with respect to every remaining birth. When a stream-enterer advances toward the fruit of a once-returner, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to six births in the desire realm; one who does give rise to concentration must reach the sixth uninterrupted path before attaining non-analytical cessation with respect to six births in the desire realm. When a once-returner advances toward the fruit of a non-returner, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to one birth in the desire realm; one who does give rise to concentration must reach the ninth uninterrupted path before attaining non-analytical cessation with respect to one birth in the desire realm, at which point he attains analytical cessation with respect to every birth in the desire realm. For one of the non-retrogressing kind, at the time of departing from the affliction of the first dhyāna, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to two births in the first dhyāna; one who does give rise to concentration must reach the ninth uninterrupted path before attaining non-analytical cessation with respect to two births in the first dhyāna, at which point he attains analytical cessation with respect to every birth in the first dhyāna. For one of the retrogressing kind, at the time of departing from the affliction of the first dhyāna, whether or not he gives rise to concentration, it is only upon reaching the ninth uninterrupted path that he attains analytical cessation with respect to every birth in the first dhyāna, without attaining non-analytical cessation, since a retrogressible birth remains — and so it should be understood, in the same way, up through departing from the affliction of the sphere of nothing-whatsoever. For one of the non-retrogressing kind, at the time of departing from the affliction of the sphere of neither-perception-nor-non-perception, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to one birth in the sphere of neither-perception-nor-non-perception; one who does give rise to concentration must reach the ninth uninterrupted path before attaining non-analytical cessation with respect to one birth there, at which point he attains analytical cessation with respect to every birth. For one of the retrogressing kind, at the time of departing from the affliction of the sphere of neither-perception-nor-non-perception, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to birth in the eight stages; one who does give rise to concentration must reach the ninth uninterrupted path before attaining non-analytical cessation with respect to birth in the eight stages, at which point he attains analytical cessation with respect to every birth.

Non-analytical cessation with respect to the places of rebirth has now been explained; non-analytical cessation with respect to affliction shall next be explained. At the stage of superior forbearance, one attains non-analytical cessation with respect to the affliction abandoned by seeing across the three realms; upon reaching the path of seeing, one attains its analytical cessation stage by stage through each uninterrupted path. For a noble one of the non-retrogressing kind within the path of cultivation,

at the time of departing from the affliction of the desire realm, one who does not give rise to concentration attains, at the stage of the preparatory path, non-analytical cessation with respect to the affliction of the desire realm abandoned by cultivation; one who does give rise to concentration attains it, stage by stage, upon reaching each successive uninterrupted path, at which point he attains analytical cessation with respect to that same affliction. For one of the retrogressing kind, at the time of departing from the affliction of the desire realm, whether or not he gives rise to concentration, it is only upon reaching each successive uninterrupted path that he attains analytical cessation with respect to that affliction,

without attaining its non-analytical cessation — and this holds in the same way up through departing from the affliction of the sphere of neither-perception-nor-non-perception, as is appropriate. One asks: at what point does one of the retrogressing kind attain non-analytical cessation with respect to the affliction abandoned by cultivation? There are those who say: it is when one whose faculties are refined through resolute conviction based on faith attains the state of one who has arrived through vision, or when one whose faculties are refined through timed liberation attains the unshakable state, that non-analytical cessation is attained with respect to the affliction already cut off, abandoned by cultivation. The verdict: it ought to be said that, once one attains a determined state from which one no longer retrogresses, then, at the moment that affliction would otherwise arise, non-analytical cessation is attained with respect to it. One asks: at the very moment one attains non-analytical cessation with respect to a given affliction, does one also attain its analytical cessation? The answer: this ought to be set out in four alternatives.

There is a dharma for which non-analytical cessation is attained first and analytical cessation only afterward — namely, the affliction abandoned by seeing across the three realms, and, for one of the non-retrogressing kind who does not give rise to concentration, the affliction abandoned by cultivation across the three realms, and the like. There is a dharma for which analytical cessation is attained first and non-analytical cessation only afterward — namely, the affliction abandoned by cultivation across the three realms belonging to one of the retrogressing kind, and the like. There is a dharma for which non-analytical cessation and analytical cessation are attained simultaneously — namely, the affliction abandoned by cultivation across the three realms belonging to one of the non-retrogressing kind who does give rise to concentration, and the like; and, for one of the retrogressing kind, at the moment each successive uninterrupted path pertaining to the first eight grades of affliction of the desire realm manifests before him,

the eye- and other five consciousnesses defiled by that grade, together with their associated dharmas, attain, with respect to their present object, both non-analytical cessation and their own analytical cessation; and, at the moment of the uninterrupted path departing from the ninth grade of affliction of the desire realm, the eye- and other five consciousnesses, whether defiled or wholesome-and-indeterminate belonging to that grade, together with their associated dharmas,

attain, with respect to their present object, both non-analytical cessation and their own analytical cessation. And, at the moment each successive uninterrupted path pertaining to the first eight grades of affliction of the first dhyāna manifests before him, the eye- and other three consciousnesses defiled by that grade, together with their associated dharmas, attain, with respect to their present object, both non-analytical cessation and their own analytical cessation; and, at the moment of the uninterrupted path departing from the ninth grade of affliction of the first dhyāna, the eye- and other three consciousnesses, whether defiled or wholesome-and-indeterminate belonging to that grade, together with their associated dharmas, attain, with respect to their present object, both non-analytical cessation and their own analytical cessation. There is a dharma for which, at certain times, neither of the two cessations is attained —

namely, whatever remains apart from the foregoing.

Non-analytical cessation with respect to affliction has now been explained; non-analytical cessation with respect to the noble path shall next be explained. A faith-follower attains non-analytical cessation with respect to the path of a dharma-follower; a dharma-follower attains non-analytical cessation with respect to the path of liberation belonging to one resolutely convicted through faith and to timed liberation. One resolutely convicted through faith, if he is determined to attain the fruit of one beyond training in dependence on the path of resolute conviction through faith, attains non-analytical cessation with respect to the path of one who has arrived through vision; one who has arrived through vision attains non-analytical cessation with respect to the path of liberation belonging to resolute conviction through faith and to timed liberation. One of timed liberation, if he is determined to reach the ultimate in dependence on the path of timed liberation, attains non-analytical cessation with respect to the path of unshakable, untimed liberation; one of unshakable, untimed liberation attains non-analytical cessation with respect to the path of timed liberation. One of the śrāvaka lineage, once determined with respect to the path of a śrāvaka, attains non-analytical cessation with respect to the path of a buddha and of a pratyekabuddha; one of the pratyekabuddha lineage, once determined with respect to the path of a pratyekabuddha, attains non-analytical cessation with respect to the path of a buddha and of a śrāvaka; one of the buddha lineage, once determined with respect to the path of a buddha, attains non-analytical cessation with respect to the path of a pratyekabuddha and of a śrāvaka. The fruit of arhatship comprises six kinds of disposition. For one of the retrogressing disposition, if he reaches the ultimate in dependence on the path of retrogression, he attains non-analytical cessation with respect to the five higher paths. For one of the reflective disposition, if he reaches the ultimate in dependence on the path of reflection, he attains non-analytical cessation with respect to the four higher paths and the one lower path,

and so on, up through: for one of the protective disposition, if he reaches the ultimate in dependence on the path of protection, he attains non-analytical cessation with respect to the one higher path and the four lower paths.

For one of the unshakable disposition, non-analytical cessation is attained with respect to the five lower paths. One asks: if non-analytical cessation is attained at the stage of special advancement, why is this cessation not called a fruit of the path? The answer: it is because one does not cultivate the path for the sake of this cessation — that is, one diligently cultivates the path for the sake of nirvāṇa and for the sake of departing from defilement, and it is through cultivating the path that one attains non-analytical cessation with respect to the evil destinies and the rest; were one to cultivate the path for the sake of this cessation itself, one would not attain this cessation with respect to the evil destinies and the rest, since it is not through failing to be profoundly weary of birth and death that one is able to attain non-analytical cessation with respect to the evil destinies — and it is for this reason that non-analytical cessation is not called a fruit of the path, exactly as the Prakaraṇapāda states: what is meant by "a fruit dharma"? It refers to every conditioned dharma, together with analytical cessation. What is meant by "a non-fruit dharma"? It refers to space and non-analytical cessation. One asks: of which mind's fruit is the acquisition of non-analytical cessation? There are those who say: this acquisition is the fruit of the mind that draws forth the class of homogeneous being. There are other masters who say: this acquisition is the fruit of the mind that continues rebirth. The verdict: it ought to be said that, whatever mind one abides in when non-analytical cessation is attained, this acquisition is said to be the fruit of that very mind. One asks: with respect to which dharmas is non-analytical cessation attained? The answer: it is attained with respect to dharmas bound to the three realms and with respect to unbound dharmas. One born in the desire realm attains it with respect to four kinds of dharma; one born in the form or formless realms should be understood in just the same way. The acquisition of non-analytical cessation, wherever it is born, is bound to that very stage; it is subsumed solely under the nature of the non-obstructive indeterminate, and is solely of the nature of natural outflow, arising through the power of whatever it depends upon. One asks: with respect to which dharmas does the acquisition of non-analytical cessation gradually grow and increase? The answer: if one is born in the desire realm, the acquisition of non-analytical cessation gradually grows and increases with respect to the five sense-consciousnesses and the like bound to the desire realm;

there also exists mental consciousness definitely taking the present as its object, and, with respect to such dharmas as these, the acquisition of non-analytical cessation likewise gradually grows, though, being difficult to discern, it is not separately indicated. With respect to the three consciousnesses and the like bound to the form realm, and with respect to the immeasurables, the liberations, the spheres of mastery, the spheres of totality, and the like, and with respect to the dharmas of totality belonging to the formless realm, the acquisition of non-analytical cessation gradually grows and increases. If one is born in the form realm, with respect to the five sense-consciousnesses and the like bound to the desire realm, the acquisition of non-analytical cessation gradually grows and increases; with respect to the three consciousnesses and the like bound to the form realm, and with respect to the immeasurables, the liberations, the spheres of mastery, the spheres of totality, and the like, and with respect to the dharmas of totality belonging to the formless realm, the acquisition of non-analytical cessation gradually grows and increases. If one is born in the formless realm, with respect to the five sense-consciousnesses and the like bound to the desire realm, with respect to the three consciousnesses and the like bound to the form realm, and with respect to the immeasurables, the liberations, the spheres of mastery, the spheres of totality, and the like, and with respect to the dharmas of totality belonging to the formless realm, the acquisition of non-analytical cessation gradually grows and increases. One asks: for a noble one born in the form realm, with respect to which dharmas of the desire and form realms is non-analytical cessation attained? The answer: if, having died out of the desire realm, one is born into the first dhyāna, then, excepting the class of transformative mind and the dharmas it gives rise to, depending on a higher stage while still bound to the desire realm,

with respect to every remaining dharma of the desire realm, and every dharma of the form realm arising in dependence on the desire realm, non-analytical cessation is attained in every case. If, having died out of the desire realm, one is born into the second dhyāna, then, excepting the desire realm and the first dhyāna, the classes of transformative mind belonging to the fruit of the upper three dhyānas arising in dependence on a higher stage, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like belonging to the first dhyāna arising in dependence on a higher stage, with respect to every remaining dharma of the desire realm and the first dhyāna, and every dharma of the higher stages of the form realm arising in dependence on the desire realm and the first dhyāna, non-analytical cessation is attained in every case. If, having died out of the first dhyāna, one is born into the second dhyāna, then, excepting the first dhyāna, the classes of transformative mind belonging to the fruit of the upper three dhyānas arising in dependence on a higher stage, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like belonging to the first dhyāna arising in dependence on a higher stage, with respect to every remaining dharma of the first dhyāna, and every dharma of the higher and lower stages arising in dependence on the first dhyāna, non-analytical cessation is attained in every case. If, having died out of the desire realm, one is born into the third dhyāna, then, excepting the desire realm and the first two dhyānas, the classes of transformative mind belonging to the fruit of the upper two dhyānas arising in dependence on a higher stage, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like of the first dhyāna arising in dependence on a higher stage, with respect to every remaining dharma of the desire realm and the first two dhyānas, and every dharma of the higher stages of the form realm arising in dependence on the desire realm and the first two dhyānas, non-analytical cessation is attained in every case. If, having died out of the first dhyāna, one is born into the third dhyāna, then, excepting the first two dhyānas, the classes of transformative mind belonging to the fruit of the upper two dhyānas arising in dependence on a higher stage, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like of the first dhyāna arising in dependence on a higher stage, with respect to every remaining dharma of the first two dhyānas, and every dharma of the higher and lower stages arising in dependence on the first two dhyānas, non-analytical cessation is attained in every case. If, having died out of the second dhyāna, one is born into the third dhyāna, then, excepting the second dhyāna, the classes of transformative mind belonging to the fruit of the upper two dhyānas arising in dependence on a higher stage, and the dharmas they give rise to, with respect to every remaining dharma of the second dhyāna, and every dharma of the higher and lower stages arising in dependence on the second dhyāna, non-analytical cessation is attained in every case. If, having died out of the desire realm, one is born into the fourth dhyāna, then, excepting the desire realm and the first three dhyānas, the classes of transformative mind belonging to the fruit of the fourth dhyāna arising in dependence on the fourth dhyāna, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like of the first dhyāna arising in dependence on the fourth dhyāna, with respect to every remaining dharma of the desire realm and the first three dhyānas, and every dharma of the fourth dhyāna arising in dependence on the desire realm and the first three dhyānas, non-analytical cessation is attained in every case.

If, having died out of the first dhyāna, one is born into the fourth dhyāna, then, excepting the first three dhyānas, the classes of transformative mind belonging to the fruit of the fourth dhyāna arising in dependence on the fourth dhyāna, and the dharmas they give rise to, together with the four sense-consciousness bodies and the like of the first dhyāna arising in dependence on the fourth dhyāna, with respect to every remaining dharma of the first three dhyānas, and every dharma of the higher and lower stages arising in dependence on the first three dhyānas, non-analytical cessation is attained in every case. If, having died out of the second dhyāna, one is born into the fourth dhyāna, then, excepting the second and third dhyānas, the classes of transformative mind belonging to the fruit of the fourth dhyāna arising in dependence on the fourth dhyāna, and the dharmas they give rise to,

with respect to every remaining dharma of the second and third dhyānas, and every dharma of the higher and lower stages arising in dependence on the second and third dhyānas, non-analytical cessation is attained in every case.

If, having died out of the third dhyāna, one is born into the fourth dhyāna, then, excepting the third dhyāna, the classes of transformative mind belonging to the fruit of the fourth dhyāna arising in dependence on the fourth dhyāna, and the dharmas they give rise to, with respect to every remaining dharma of the third dhyāna, and every dharma of the higher and lower stages arising in dependence on the third dhyāna,

non-analytical cessation is attained in every case. One asks: for a noble one born in the formless realm, with respect to which dharmas of the desire, form, and formless realms is non-analytical cessation attained? The answer: if, having died out of the desire realm, one is born into the sphere of boundless space, then, with respect to every dharma of the desire and form realms, and every dharma of the formless realm arising in dependence on the desire and form realms, non-analytical cessation is attained in every case. If, having died out of the first dhyāna, one is born into the sphere of boundless space, then, with respect to every dharma of the four dhyānas, and every dharma of the higher and lower realms arising in dependence on the four dhyānas, non-analytical cessation is attained in every case. If, having died out of the second dhyāna, one is born into the sphere of boundless space, then, with respect to every dharma of the latter three dhyānas, and every dharma of the higher and lower stages arising in dependence on the upper three dhyānas, non-analytical cessation is attained in every case. If, having died out of the third dhyāna, one is born into the sphere of boundless space, then, with respect to every dharma of the latter two dhyānas, and every dharma of the higher and lower stages arising in dependence on the upper two dhyānas, non-analytical cessation is attained in every case. If, having died out of the fourth dhyāna, one is born into the sphere of boundless space, then, with respect to every dharma of the fourth dhyāna, and every dharma of the higher and lower stages arising in dependence on the fourth dhyāna, non-analytical cessation is attained in every case. If, having died out of the desire realm, one is born, in turn, all the way up to the sphere of neither-perception-nor-non-perception, then, with respect to every dharma of the desire and form realms and the lower three formless spheres, and every dharma of the peak of existence arising in dependence on the desire and form realms and the lower three formless spheres, non-analytical cessation is attained in every case. If, having died out of the first dhyāna, one is born, in turn, all the way up to the sphere of neither-perception-nor-non-perception, then, with respect to every dharma of the lower three formless spheres belonging to the form realm, and every dharma of the higher and lower stages arising in dependence on the lower three formless spheres belonging to the form realm, non-analytical cessation is attained in every case — and so on, up through: if, having died out of the sphere of nothing-whatsoever, one is born into the sphere of neither-perception-nor-non-perception, then, with respect to every dharma of the sphere of nothing-whatsoever, and every dharma of the peak of existence arising in dependence on the sphere of nothing-whatsoever, non-analytical cessation is attained in every case. One asks: for a noble one already born in the formless realm, is non-analytical cessation with respect to the dharmas of the desire and form realms already attained? The answer: it is not attained anew, since it has already been attained previously. One asks: for a noble one born into a higher stage of the formless realm, is non-analytical cessation with respect to the dharmas of the lower stage already attained? The answer: it is not attained anew, since it has already been attained previously. One asks: is more non-analytical cessation attained by one who enters complete nirvāṇa earlier, or by one who enters complete nirvāṇa later? The answer: one who enters complete nirvāṇa earlier attains more non-analytical cessation; one who enters complete nirvāṇa later attains less — just as one who entered complete nirvāṇa in the time of the Buddha Kāśyapa attained more non-analytical cessation, while one who entered complete nirvāṇa in the time of the Buddha Śākyamuni attained less; and one who entered complete nirvāṇa in the time of the Buddha Śākyamuni attained more non-analytical cessation than one who will enter complete nirvāṇa in the time of the Buddha Maitreya, who will attain less. One asks: which arhat, at the moment of his very last mind, accomplishes the greatest amount of non-analytical cessation — one in the desire realm, one in the form realm, or one in the formless realm? The answer: it is the arhat in the formless realm who, at the moment of his very last mind, accomplishes the greatest amount of non-analytical cessation,

since no dharma of visible form is then manifestly operating. At that moment, although he attains no non-analytical cessation not already previously attained, he nonetheless possesses a boundless quantity of already-acquired non-analytical cessation still manifestly present before him, and it is for this reason that he is said to "accomplish the greatest amount." There are others who, on this point, pose the following question: is there a case in which aggregates, elements, or sense-fields, though permanently ceasing to continue, nonetheless fail to attain non-analytical cessation with respect to them? The answer: there is — namely, at the moment of an arhat of the formless realm's very last mind,

where, although countless aggregates, elements, and sense-fields permanently cease to continue, non-analytical cessation is nonetheless, in the end, not attained with respect to them. The verdict: that position ought not to be maintained. Why is this so? There exists no case whatsoever of aggregates, elements, or sense-fields permanently ceasing to continue with respect to which non-analytical cessation is not attained.

One asks: for an arhat of the formless realm, at the moment of his very last mind, are the aggregates, elements, and sense-fields that permanently cease to continue not, then, ones with respect to which non-analytical cessation is not attained? The answer: although it is not attained precisely at that moment, it is nonetheless said to be already accomplished, since it was already attained previously — that is, when an arhat of the formless realm is determined to enter complete nirvāṇa, then, excepting the very moment of the future about to arise, non-analytical cessation is attained with respect to every remaining aggregate, element, and sense-field. As the sūtra states: there are two nirvāṇa-realms — namely, the nirvāṇa-realm with residue, and the nirvāṇa-realm without residue, and so on, at length. One asks: why is this treatise composed? The answer: it is composed in order to fully discriminate the meaning of this sūtra passage. That is, the sūtra states that there are two nirvāṇa-realms — first, the nirvāṇa-realm with residue; second, the nirvāṇa-realm without residue — yet, having said this much, does not discriminate it fully:

what is the nirvāṇa-realm with residue, and what is the nirvāṇa-realm without residue? That sūtra is the fundamental basis upon which this treatise depends, and whatever it has left undiscriminated ought now to be discriminated fully.

Further, it was earlier stated: what is analytical cessation? Every cessation that constitutes freedom from bondage — and this freedom from bondage is nirvāṇa. Yet nirvāṇa is of two kinds: first, with residue; second, without residue — and this treatise now wishes to discriminate the distinction between these two. Further, it is composed in order to refute other schools and to reveal the correct meaning — that is, there are those who hold that the nirvāṇa-realm with residue possesses its own inherent nature,

while the nirvāṇa-realm without residue possesses no inherent nature of its own; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm equally possess their own inherent nature. Further, there are those who hold that the nirvāṇa-realm with residue is contaminated, while the nirvāṇa-realm without residue is uncontaminated; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally uncontaminated. Further, there are those who hold that the nirvāṇa-realm with residue is conditioned, while the nirvāṇa-realm without residue is unconditioned; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally unconditioned. Further, there are those who hold that the nirvāṇa-realm with residue is wholesome, while the nirvāṇa-realm without residue is indeterminate; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally of a wholesome nature.

Further, there are those who hold that the nirvāṇa-realm with residue is a path but not a fruit of the path, while the nirvāṇa-realm without residue is a fruit of the path but not itself a path;

this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally a fruit of the path. Further, there are those who hold that the nirvāṇa-realm with residue is a fruit of the path, while the nirvāṇa-realm without residue is not a fruit of the path; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally a fruit of the path. Further, there are those who hold that the nirvāṇa-realm with residue is subsumed under the truths, while the nirvāṇa-realm without residue is not subsumed under any truth; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm are equally subsumed under the truths. Further, there are those who hold that the nirvāṇa-realm with residue belongs to one beyond training, while the nirvāṇa-realm without residue belongs neither to a learner nor to one beyond training; this treatise, in order to refute that position, reveals that both kinds of nirvāṇa-realm equally belong neither to a learner nor to one beyond training. It is on account of these various causes and conditions thus stated that this treatise is composed. What is the nirvāṇa-realm with residue? The answer: if an arhat's every contaminant is permanently exhausted, his lifespan yet remains, the great elements and their derivative form continue their operation without interruption, and mind operates in continued dependence on the body possessing its five faculties, then, on account of this residue, the permanent exhaustion of every fetter, its full attainment realized and directly touched, is called the nirvāṇa-realm with residue. Here, "lifespan" refers to the life faculty. One asks: why does this passage not also mention the class of homogeneous being? The answer: this is simply because the author of the treatise intended it so, and so on, at length. Further, that it ought to be mentioned but is not mentioned here should be understood as a matter of surplus meaning left implicit. Further, since the life faculty and the class of homogeneous being are alike the fruit of the karma that draws forth rebirth, and the life faculty is invariably a ripened fruit,

this passage speaks of it alone in particular. It is in dependence on this residue that visible form, mind, and the rest continue their operation, and, among these, the great elements serve as their support, and it is for this reason that they are mentioned first; in dependence on these great elements, derivative form arises, and, in dependence on this derivative form, mind and mental factors arise, mind being the sovereign master, and it is for this reason that this passage speaks of it in particular. Here, "the great elements and their derivative form" broadly indicates the physical body; "mind operating in continued dependence on the body possessing its five faculties" indicates mind and its mental factors; there likewise exist the dissociated formations, such as birth and the rest, which, being difficult to discern fully and belonging to the category of what has already been mentioned, are not separately indicated. Such dharmas as these, their continuity uninterrupted, together with the attainment of the permanent exhaustion of every fetter, are called the nirvāṇa-realm with residue. There are those who say: the great elements and their derivative form are the body and its five faculties; these faculties are the very basis of awareness, mind's own continuity being this very awareness — this body, faculty, and awareness continuing uninterrupted, together with the permanent exhaustion of every fetter, is called the nirvāṇa-realm with residue, exactly as the sūtra states: while the body, faculty, and awareness remain uninterrupted, this is called the nirvāṇa-with-residue. As for "on account of this residue": "residue" is of two kinds — first, the residue of affliction; second, the residue of the bodily life one has been born into. This arhat, though free of the residue of affliction, still possesses the residue of the bodily life he was born into. Further, "residue" is again of two kinds: first, defiled residue; second, undefiled residue.

Though this arhat is free of defiled residue, he nonetheless possesses undefiled residue, and it is for this reason that, having attained the permanent exhaustion of every fetter, this is called the nirvāṇa-realm with residue. "Its full attainment realized and directly touched" — though the wording differs, both alike reveal one and the same meaning. What is the nirvāṇa-realm without residue?

The answer: it is precisely when an arhat's every contaminant is permanently exhausted, his lifespan has already ceased, and the great elements and their derivative form have already ceased their continuous operation, so that mind no longer operates in dependence on the body possessing its five faculties — then, on account of this absence of residue, the permanent exhaustion of every fetter is called the nirvāṇa-realm without residue. Here, "the lifespan has already ceased" indicates that both the life faculty and the class of homogeneous being have already ceased, since both are alike the fruit of the karma that draws forth rebirth — the life faculty alone is mentioned, and one should understand that the class of homogeneous being is thereby likewise indicated as well. "The great elements and their derivative form have already ceased their continuous operation" broadly indicates that the physical body's own continuity has ceased; "mind no longer operating in dependence on the body possessing its five faculties"

indicates that mind and its mental factors no longer continue. The matter of birth and the rest is not separately mentioned here, exactly as stated above. There are those who say: the great elements and their derivative form indicate the body; the body possessing five faculties indicates the faculties; mind's own continuity indicates awareness — this body, faculty, and awareness thus having ceased their continuity, the permanent exhaustion of every fetter is called the nirvāṇa-realm without residue. That is, when an arhat is about to enter complete nirvāṇa, the wind element stirs within his body, causing disharmony; through this disharmony, the internal fire grows feeble; through the fire's feebleness, what he has eaten fails to be digested; through this failure of digestion, no further desire for food arises; through the absence of any desire for food, he ceases to eat or drink; through this cessation of eating and drinking, the great elements diminish; through this diminishment of the great elements, the derivative form of the faculties likewise diminishes accordingly; through this diminishment of the faculties, mind and its mental factors, having lost their support, no longer continue; and, since mind and its mental factors no longer continue, the life faculty and the rest are thereby cut off; and, since the life faculty and the rest are cut off, this is called "entering nirvāṇa." As for "on account of this absence of residue": there exist no longer two kinds of residue — first, no residue of affliction; second, no residue of the bodily life one was born into. Further, there is, first, no defiled residue; second, no undefiled residue. On account of this absence of residue, the permanent exhaustion of every fetter is called the nirvāṇa-realm without residue. One asks: why does this passage not speak of the phrase "its full attainment realized and directly touched"? The answer: it is with reference to a present acquisition that the word "attainment" and the rest are spoken; here, the present acquisition has itself already ceased, and it is for this reason that this is not mentioned. Further, it is with reference to a person that "its full attainment realized and directly touched" is provisionally designated;

here, there exists no person whatsoever, but only the nature of dharmas themselves, and it is for this reason that this is not mentioned. One asks: is there any arhat who dwells neither within the nirvāṇa-realm with residue nor within the nirvāṇa-realm without residue? The answer: in principle, there is no such case, yet, with reference to what is stated in this passage, there may indeed be such a case — that is, this passage states that one who possesses all three of these conditions together is called one dwelling within the nirvāṇa-realm with residue, and one who possesses none of these three conditions at all is called one dwelling within the nirvāṇa-realm without residue. An arhat born in the formless realm, possessing no material body, does not dwell within the nirvāṇa-realm with residue; yet, since his mind continues to operate, he does not dwell within the nirvāṇa-realm without residue either. An arhat born in a realm possessing material form who has entered the attainment of cessation, his mind having already ceased to operate, does not dwell within the nirvāṇa-realm with residue;

yet, since he possesses a material body, he does not dwell within the nirvāṇa-realm without residue either. An arhat born in the desire realm whose faculties are incomplete, lacking the full complement of five faculties, does not dwell within the nirvāṇa-realm with residue; yet, since he possesses a material body, he does not dwell within the nirvāṇa-realm without residue either. There are those who say: this passage ought properly to be stated as follows — what is the nirvāṇa-realm with residue? The answer: if an arhat's lifespan yet remains, and every fetter is permanently exhausted, its full attainment realized and directly touched.

What is the nirvāṇa-realm without residue? The answer: it is precisely when an arhat's lifespan has already ceased and every fetter is permanently exhausted. Were this the position adopted, then an arhat born within the three realms, whether possessing a material body or not, whether his mind continues to operate or not, whether he possesses the full complement of five faculties or not, would, so long as his lifespan yet remains, in every case be called one dwelling within the nirvāṇa-realm with residue, and, once his lifespan has ceased, would in every case be called one dwelling within the nirvāṇa-realm without residue. This position ought indeed to be adopted; that it is not is because this treatise's own author, wishing to benefit the assembly of his disciples and to make the matter easier to understand, has spoken as he has instead. One asks: the freedom from bondage attained by an ordinary being or by a learner — under which nirvāṇa-realm is it subsumed? The answer: it is subsumed under neither of the two nirvāṇa-realms. That is, the freedom from bondage attained by ordinary beings ought properly to be called cutting-off, called dispassion, called cessation, called a truth; it is not called full understanding, nor called the fruit of a renunciant, nor called the nirvāṇa-realm with residue, nor called the nirvāṇa-realm without residue. The freedom from bondage attained by learners is called cutting-off, called dispassion, called cessation, called a truth; at certain stages it is called full understanding, and at certain stages it is not so called; at certain stages it is called the fruit of a renunciant, and at certain stages it is not so called; it is not called the nirvāṇa-realm with residue, nor called the nirvāṇa-realm without residue. The freedom from bondage attained by those beyond training is called cutting-off, called dispassion, called cessation, called a truth, called full understanding, and called the fruit of a renunciant; at certain times it is called the nirvāṇa-realm with residue, and at certain times it is called the nirvāṇa-realm without residue.