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What is 狈颈产产腻苍补, the cessation of suffering? When the Unconditioned Element (asankhata-诲丑腻迟耻), the unique Ultimate Reality, which has the characteristics of peace, is realised with the four-fold knowledge of the Path, all the defilements, numbering one thousand and five hundred, are completely eradicated, never will they rise again. In any existence, when the arahatta-magga is attained, the suffering, in the form of the five aggregates, ceases once and for all immediately after death, just as a heap of fire has been extinguished. There is no more rebirth in any realms of existence. That Unconditioned Element, the unique Ultimate Reality, which has the characteristics of peace and all the unique attributes described above is called 鈥槺肪辈�产腻苍补鈥�.

The worldlings do not know full well the nature of 狈颈产产腻苍补 as the Noble Ones do. If they, without knowing it, say or write to let others understand it as the Noble Ones do, they could go wrong. Let alone speaking of 狈颈产产腻苍补, when they speak even of a mundane object which they know only from books, as though they have seen it with their own eyes, they are likely to make mistakes. The common worldlings not being able to see every aspect of it like the Noble Ones do, should speak of 狈颈产产腻苍补 only in the aforesaid manner.

When 狈颈产产腻苍补 is considered as to what it is like, those who have not understood what it really is, are likely to regard 狈颈产产腻苍补 as a kind of indestructible country or city. When 狈颈产产腻苍补 is mentioned as a secure city in a discourse at a water-pouring ceremony, it is just a figurative usage. 狈颈产产腻苍补 is not a city, nor is it a country. Yet there are some who believe and say that 狈颈产产腻苍补 is a city where those who have passed into it live happily with mind and body free of old age, sickness and death. The truth is that passing of Buddhas, Paccekabuddhas and arahats into 狈颈产产腻苍补 means complete cessation of the five aggregates, material and mental, of an arahat at his death in his last existence; they will no longer appear in any realm of existence. (狈颈产产腻苍补 is the Ultimate Reality which is the object of the Path and Fruition. 笔补谤颈苍颈产产腻苍补 is complete cessation of the material and mental aggregates which will never come into being again.) Their passing into 狈颈产产腻苍补 is not going into the city of 狈颈产产腻苍补. There is no such thing as the city of 狈颈产产腻苍补.

The Myanmar word 鈥�狈颈产产腻苍鈥� is a 笔腻濒颈 derivative. When people perform meritorious deeds, their teachers will admonish them to pray for 狈颈产产腻苍. Though they do so accordingly, they generally do not know well what 狈颈产产腻苍 means. So they are not very enthusiastic about it. The teachers, therefore, should ask them to pray for the extinction of all suffering and sorrow because the words are pure Myanmar and the devotees will understand thoroughly and pray enthusiastically and seriously.

Two Kinds of 狈颈产产腻苍补

Suppose there is a very costly garment. When its owner is still alive, you say: 鈥淚t is an excellent garment with a user.鈥� When he dies, you say: 鈥淚t is an excellent garment with no user.鈥� (The same garment is spoken of in accordance with the time in which the user is alive or in which the user is no longer alive.) Similarly, the Unconditioned Element, the Ultimate Reality of 狈颈产产腻苍补, which has the characteristic of peace and which is the object the Venerable Ones such as 厂腻谤颈辫耻迟迟补, who contemplate by means of the Path and Fruition, is called Sa-耻辫腻诲颈蝉别蝉补 狈颈产产腻苍补 (狈颈产产腻苍补 with the five aggregates of 耻辫腻诲颈蝉别蝉补 contemplating) before his death; after his death, however, since there are no longer the five aggregates that contemplate 狈颈产产腻苍补, it is called An耻辫腻诲颈蝉别蝉补 狈颈产产腻苍补 (狈颈产产腻苍补 without the five aggregates of 耻辫腻诲颈蝉别蝉补 contemplating it.)

The peace of 狈颈产产腻苍补 is aspired for, only when it is pondered after overcoming craving by wisdom. That the peace of 狈颈产产腻苍补 is something which should really be aspired for, will not be understood if craving is foremost in one鈥檚 thinking and not overcome by wisdom.

Three Kinds of 狈颈产产腻苍补

狈颈产产腻苍补 is also of three kinds according to its attributes which are clearly manifest in it:

(1) 厂耻帽帽补迟补 狈颈产产腻苍补,
(2) Animitta 狈颈产产腻苍补 and
(3) 础辫辫补峁噄丑颈迟补 狈颈产产腻苍补.

(1) 厂耻帽帽补迟补 狈颈产产腻苍补:

The first attribute is that 狈颈产产腻苍补 is devoid of all distractions (palibodha);hence 厂耻帽帽补迟补 狈颈产产腻苍补. (鈥湷С苊泵辈钩俨光�� means 鈥渧oid鈥�.)

(2) Animitta 狈颈产产腻苍补:

The second attribute is that it is devoid of consciousness (citta), mental concomitants (cetasika) and matter (谤奴辫补) which, as conditioned things, are the cause of defilements. Conditioned things, whether mental or material, cannot only arise individually and without combining with one another. Material things arise only when at least eight of them form a combination. (That is why they are called atthakalapa, unit of eight.) Mental things also arise only when at least eight elements make a combination. (By this is meant 辫补帽肠补-惫颈帽帽腻峁嘺, the fivefold consciousness.) When such combinations of mental and material components brought together to form an aggregate are wrongly taken to be 鈥榤yself鈥�, 鈥榤y body鈥�, 鈥榓 thing of substance鈥�, they give rise to mental defilements, such as craving, etc. Conditioned things are thus known as nimitta, ground or cause. In particular, mundane consciousness, mental concomitants and matter are called nimitta. In 狈颈产产腻苍补, however, there are no such things of substance as 鈥榤yself鈥�, 鈥榤y body鈥�, which cause the emergence of defilements. Hence the name Animitta 狈颈产产腻苍补.

(3) 础辫辫补峁噄丑颈迟补 狈颈产产腻苍补:

The third attribute is that 狈颈产产腻苍补 is devoid of craving which is 迟补峁噃腻. As has been said before, 狈颈产产腻苍补 has nothing to crave for. 狈颈产产腻苍补 is not to be craved. Therefore, it is also called 础辫辫补峁噄丑颈迟补 狈颈产产腻苍补. In this way there are three kinds of 狈颈产产腻苍补 according to its attributes.

This Truth of Cessation of Suffering is in short called the Truth of Cessation. This Truth of Cessation is the Unconditioned (础蝉补峁卥丑补迟补) Element. (It is not conditioned by any factor.) Therefore, this Truth of Cessation, the Unconditioned Element, the Ultimate Reality of 狈颈产产腻苍补, is named 鈥�Appaccaya-Dhamma鈥� (Uncaused Phenomenon), or 鈥槾〔醪贯箙k丑补迟补-Dhamma鈥� (Unconditioned Phenomenon), in the Dhammasangani.