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§ 7.

狈颈产产腻苍补m pana lokuttara-sankh膩tam catumagga帽膩nena sacchik膩tabbam magga-phal膩nam 膩lambanabh奴tam v膩na-sankh膩t膩ya tanh膩ya nikkhantatt膩 nibb膩nanti pavuccati.

Tad'etam sabh膩vato ekavidham pi; saup膩disesanibb膩nadh膩tu 补苍耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补诲丑腻迟耻 c'膩ti duvidham hoti 办腻谤补苍补辫补谤颈测腻测别苍补. Tath膩 su帽帽atam animittam appanihitam c'膩ti tividham hoti 膩k膩rabhedena.

Padamaccutamaccantam asankh膩tamanuttaram
狈颈产产腻苍补m iti bh膩santi v膩namutt膩 mahesayo.
Iti cittam cetasik膩m r奴pam nibb膩nam iccapi
Paramattham pak膩senti catudh膩 va tath膩gat膩

Iti Abhidhammatthasangahe r奴pa-sangahavibh膩go n膩ma Chattho Paricchedo.

 

(translation)

§ 7.

狈颈产产腻苍补 however is termed supramundane, and is to be realized by the wisdom of the Four Paths. It becomes an object to the Paths and Fruits, and is called 狈颈产产腻苍补 because it is a departure (ni) from cord-like, (惫腻苍补) craving.

狈颈产产腻苍补 is onefold according to its intrinsic nature.

According to the way (it is experienced) it is twofold - namely, the element of 狈颈产产腻苍补 with the substrata remaining, and the element of 狈颈产产腻苍补 without the substrata remaining.

It is threefold according to its different aspects, namely, Void (60), Signless (61), and Longing-free (62).

Great seers who are free from craving declare that 狈颈产产腻苍补 is an objective state (63) which is deathless, absolutely endless, non-conditioned (64), and incomparable.

Thus, as fourfold the Tath膩gatas reveal the Ultimate Entities-consciousness mental states, matter, and 狈颈产产腻苍补.

In the Abhidhamma Compendium this is the sixth chapter, which deals with the analysis of matter.

 

Notes:

59. 狈颈产产腻苍补, Sanskrit Nirv膩na, is composed of ni and 惫腻苍补. Ni + v膩na = Niv膩na = Nib膩na = 狈颈产产腻苍补. Ni is a particle implying negation. 痴腻苍补 means weaving or craving. It is this craving which acts as a cord to connect the series of lives of any particular individual in the course of his wanderings in Sams膩ra.

As long as one is entangled by craving or attachment, one accumulates fresh Karmic forces which must materialize in one form or other in the eternal cycle of birth and death. When all forms of craving are extirpated, Karmic forces cease to operate, and one, in conventional terms, attains 狈颈产产腻苍补, escaping the cycle of birth and death. The Buddhist conception of Deliverance is this escape from the ever-recurring cycle of birth and death, and is not merely an escape from 'sin and hell'.

Etymologically, 狈颈产产腻苍补, derived from ni + 脰 vu, to weave, means non-craving or non-attachment , or 'departure from craving'. Strictly speaking, 狈颈产产腻苍补 is that Dhamma which is gained by the complete destruction of all forms of craving.

狈颈产产腻苍补 is also derived from ni + 脰 惫腻, to blow. In that case 狈颈产产腻苍补 means the blowing out, the extinction, or the annihilation of the flames of lust, hatred, and ignorance. It should be understood that the mere destruction of passions is not 狈颈产产腻苍补 (khayamattam eva na nibb膩nanti vattabbam). It is only the means to gain 狈颈产产腻苍补, and is not an end in itself.

狈颈产产腻苍补 is an ultimate reality (vatthu-dhamma) which is supramundane (lokuttara), that is, beyond the world of mind and body or the five 'aggregates'.

狈颈产产腻苍补 is to be understood by intuitive knowledge and inferential knowledge (paccakkha or pativedha 帽膩na and anum膩na or anubodha 帽膩na). To express both ideas it is stated that 狈颈产产腻苍补 is to be realized by means of the wisdom pertaining to the four Paths of Sainthood and that it becomes an object to the Paths and Fruits.

Intrinsically (蝉补产丑腻惫补迟辞) 狈颈产产腻苍补 is peaceful (santi). As such it is unique (kevala). This single 狈颈产产腻苍补 is viewed as twofold according to the way it is experienced before and after death. The text uses a simple but recondite P膩li phrase - 办腻谤补苍补辫补谤颈测腻测别苍补. The Ceylon Commentary explains the cause for naming it as such with respect to its having or not having the aggregates as the remainder (sa-up膩dises膩divasena pa帽帽膩pane k膩ranabh奴tassa up膩dises膩bh膩v膩bh膩vassa lesena). Adding a note on this term S. Z. Aung writes: "The Ceylon Commentaries explain it by pa帽帽膩pane k膩ranassa lesena - by way of device of the means (of knowing) in the matter of language." - Compendium, p. 168, n. 6.

厂补耻辫腻诲颈蝉别蝉补 - Sa = with; upadi = aggregates (mind and body); sesa = remaining. 鲍辫腻诲颈, derived from upa + 膩 + 脰 诲腻, to take, means the five aggregates as they are firmly grasped by craving and false views. It also signifies passions (kilesas). According to the text and the Commentarial interpretations, 狈颈产产腻苍补, experienced by Sot膩pannas, Sakad膩g膩mis, and An膩g膩mis, is 蝉补耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补诲丑腻迟耻 as they have the body and some passions still remaining. 狈颈产产腻苍补 of the Arahats is also 蝉补耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补诲丑腻迟耻 as they have the body still remaining. It is only the 狈颈产产腻苍补 of the Arahats after their death that is termed 补苍耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补诲丑腻迟耻 because the aggregates and the passions are discarded by them.

Itivuttaka refers to these two kinds of 狈颈产产腻苍补, but mention is made only of 狈颈产产腻苍补 comprehended by Arahats. It states:

"These two 狈颈产产腻苍补-states are shown by Him
Who seeth, who is such and unattached.
One state is that in this same life possessed
With base remaining, tho' becoming's stream
Be cut off. While the state without a base
Belongeth to the future, wherein all
Becomings utterly do come to cease."

Itivuttaka p. 38.

Woodward - As it was said p. 143.

(See the Buddha and His Teachings)

 

60. 厂耻帽帽补迟补 - Devoid of lust, hatred, and ignorance or of all conditioned things. Void here does not mean that 狈颈产产腻苍补 is 'nothingness'.

61. Animitta - Free from the signs of lust, etc., or from the signs of all conditioned things.

62. Appanihita - Free from the hankerings of lust, etc., or because it is not longed for with any feelings of craving.

63. Padam - Here the term is used in the sense of an objective reality (vatthu-dhamma). 'State' does not exactly convey the meaning of the P膩li term. It may be argued whether 狈颈产产腻苍补 could strictly be called either a state or a process. In P膩li it is designated as a 'Dhamma'.

64. Asankhata - 狈颈产产腻苍补 is the only Dhamma which is not conditioned by any cause. Hence it is eternal and is neither a cause nor an effect.