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[Full title: Distinctive Issues of the Five 狈颈办腻测补蝉 and some Important Buddhist Terms Relating the Study; (2): 狈颈产产腻苍补]

The term 苍颈产产腻苍补 (Skt, 苍颈谤惫腻苍补) has been used since the Vedic period. According to T.W. Rhys Davids and Stede (1993), the main reference of the word 苍颈产产腻苍补 is to the root 惫峁� 鈥榯o cover鈥�, and not to 惫腻 鈥榯o blow鈥� as often taken.

They demonstrate four meanings of 苍颈产产腻苍补; that is,

(i) going out of a lamp or fire (popular meaning);
(ii) heath, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness;
(iii) the dying out in the heart of the threefold fire of lust (谤腻驳补), ill will (dosa), and delusion (moha); and
(iv) the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss (Pali-English Dictionar: 362).

The word 苍颈产产腻苍补, in Buddhism, is commonly assumed to refer to the state ending cyclic existence in the round of births (蝉补峁僺腻谤补). Thus, 狈颈产产腻苍补 is the solution of 蝉补峁僺腻谤补. It is described as the end or absence of undesirable things, such as suffering (dukkha).

A comprehensive look at the notion, the Buddhist account is said to have two kinds of 苍颈产产腻苍补:

(i) 苍颈产产腻苍补 with remainder (sa-upadhisesa-苍颈产产腻苍补); and
(ii) 苍颈产产腻苍补 without remainder (补苍耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补) or final 苍颈产产腻苍补 (pari苍颈产产腻苍补).

The former is attained through the destruction or the extinction of the defilements (腻蝉补惫补), while the later is characterized by bringing to a halt for all time the dynamic activity of the psycho-physical factors, the 蝉补峁僺腻谤补 that composes the human individual. On the other hand, 补苍耻辫腻诲颈蝉别蝉补-苍颈产产腻苍补 鈥榬emainder鈥� occurs at death of an Arahant at which point rebirth ceases and personal existence comes to the end. Thus, an Arahant in this later condition is free from the effects of kamma 鈥榓ction鈥� while the Arahant in the former condition is not, although no more new kamma will be more produced (see Dictionary of Buddhism by Damien Keow: 195). There are various kinds of 苍颈产产腻苍补 which are mentioned in several Suttas in the Five 狈颈办腻测补蝉, such as Majjhima 狈颈办腻测补, Sutta number 103, 105, 106; 107.

狈颈产产腻苍补 is the ultimate reality which cannot be described. It is 鈥減rofound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning鈥� and can only be implied by partly equivalent negative words such as 鈥榰nborn鈥�, 鈥榰nageing鈥�, 鈥榰nailing鈥�, 鈥榙eathless鈥�, 鈥榮orrowless鈥�, 鈥榰ndefiled鈥� supreme security from bondage (Majjhima 狈颈办腻测补, Sutta number 26.18-9). The preeminent reality of 苍颈产产腻苍补 is affirmably declared by the Buddha as the supreme foundation of truth, which has an undeceptive nature (Majjhima 狈颈办腻测补, Sutta number 140.26). Such supreme noble truth can be experienced only by the wise who has destroyed all lust, hate, and ignorance and uprooted all taints in his own mind and could abide in the depths of meditation (Majjhima 狈颈办腻测补, Sutta number 64.9; 75.24).