四諦論

Chapter 5: Discerning the Truth of Cessation

Why does the sutra speak of the cessation of suffering? From what cause does it arise? What dharma ceases?

What is its characteristic, its substance, its condition? What is the meaning of the name "cessation"? Cessation without remainder, departing from cessation, severance, relinquishment, casting away.

What is the difference among these seven meanings? Why is the exhaustion without remainder called the Truth of Cessation, while moment-to-moment cessation is not so called? If the cessation of craving is called the Truth of Cessation, then is Nirvāṇa without remainder not the Truth of Cessation?

The exhaustion of craving should be called the cessation of the origin (samudaya); why is it called the cessation of suffering? If suffering ceases because craving is exhausted, then one without craving should have no suffering; yet suffering is presently seen to exist—how can this be? Among the ten fetters, if only the cessation of craving is called the Truth of Cessation, then how can the four fruits be established?

Among the twelve links of dependent origination, cessation is said to have twelve kinds; why is only the exhaustion of craving called cessation? The verse of upholding and praise says:

Which section, and the prior meanings,

The seven meanings together with moment-cessation,

Cessation by realm and stage, the Arhat,

The ten fetters, the twelve cessations.

You ask: Why does the sutra speak of the cessation of suffering? From what cause does it arise?

Answer: Because that dharma arises, that dharma exists; because that dharma ceases, that dharma does not exist—just like the flame of a lamp.

Furthermore, having already stated that, in the Truth of Suffering, craving is the cause, now it is said that because craving is exhausted, the cessation of suffering is made clear. Just as, when the condition of illness ceases, sickness and disease do not arise.

Furthermore, this craving flows pervasively throughout the three forms of existence; from time without beginning it has arisen, and desire counteracts existence. Therefore the Arhat has no craving to be ceased. To refute this wrong attachment of the heretics, the cessation of suffering is spoken of.

You ask: What dharma ceases? What is its characteristic, its substance, its condition?

Answer: Cessation is of many kinds: 1. Intermediate cessation. 2. Moment-to-moment cessation. 3.

Cessation by mutual contradiction. 4. Cessation by non-arising, and so forth. Intermediate cessation is, for example, giving (dāna), morality (śīla), concentration (samādhi), and samāpatti, which can cause the three forms of existence to cease.

Thereby giving and the rest, according to circumstances, attain release from the dharmas they counteract; that is to say, greed, hatred, and so forth temporarily not arising is called intermediate cessation. Moment-to-moment cessation is that all conditioned things wither and fade according to each kṣaṇa (instant); this is called moment-to-moment cessation. Cessation by mutual contradiction is that what contradicts this conditioned dharma, because its nature is mutually opposed, ceases continuously; therefore it is called cessation by contradiction.

These three dharmas are called approximate cessation. Cessation by non-arising is that, the cause of existence having been exhausted, the five aggregates that would arise can arise no more. This is called true cessation.

Again, other masters say that, the cause and the craving that is the cause of subsequent existence not arising, this is called cessation.

Furthermore, when together with craving the karma of love and the afflictions are removed, and suffering does not arise, this is called cessation.

Furthermore, it is true function, pervading non-possession, departing from existence and departing from non-existence; this Parinirvāṇa is called the Truth of Cessation, as the Gautama tradition says.

Furthermore, cessation is of two kinds: 1. Non-analytical cessation (apratisaṃkhyā-nirodha). 2. Analytical cessation (pratisaṃkhyā-nirodha). Non-analytical cessation is that conditioned dharmas, by their own nature, fall to ruin; this is called non-analytical cessation, like a stone falling through the air. Analytical cessation is that, by the fire of wisdom, the firewood of delusion is burned away; this is called analytical cessation, just as by fire the firewood is exhausted.

Furthermore, cessation is of three kinds: 1. Not-yet-existing cessation. 2. Cessation by subduing and departing. 3.

Cessation by permanent departure. If the affliction-karma has not yet arisen and has not yet obtained its condition, this is called not-yet-existing cessation. If the affliction-karma has already arisen and has obtained its condition, but because the mundane or supramundane path manifests it does not arise, this is called cessation by subduing and departing.

If the affliction has already been subdued and made to depart, and because of cessation without remainder it is determined not to arise in the future, this is called cessation by permanent departure, as the sutra says: "Desire not yet arisen, wishing that in the future it permanently not arise again"—know also this cessation.

Again, the Vibhajyavāda school says cessation is of three kinds: 1. Moment-to-moment cessation. 2. Cessation by mutual opposition. 3. Cessation without remainder—just like a lamp going out.

Again, other masters say cessation is of four kinds: 1. Cessation by intrinsic nature. 2. Cessation by non-arising. 3. Intermediate cessation. 4. Cessation by permanent departure. That which ceases not through a cause is called cessation by intrinsic nature. As the verse says:

Again the sutra says: If a dharma has arising, then that dharma must necessarily cease, without the exertion of effort—just as light and heavy objects naturally float or sink. This is called cessation by intrinsic nature. Because the cause does not exist, the fruit does not arise; this is called cessation by non-arising.

As the sutra says: Because ignorance ceases, the three formations do not arise, like sowing seed amid the seven currents. Because the fruit is spoiled, it does not arise; this is called cessation by non-arising. By the power of concentration, it is called intermediate cessation.

As the sutra says: Subduing and departing from the higher mental afflictions is called the timely liberation of mind. The nine kinds ceasing in sequence, as the bhikṣu Nandika realized through the matter of conditions, is called intermediate cessation. By the cessation through the Eightfold Noble Path, it is called cessation by permanent departure.

As the sutra says: If a person cultivates the perception of impermanence, he can cease all fetters and latent dispositions (anuśaya). Because clarity arises, ignorance is permanently ceased; this is called cessation by permanent departure—like a vessel turned upside down and a torch that has burned out. This treatise speaks precisely of cessation by permanent departure.

As for what is its characteristic, its substance, its condition: non-possession is the characteristic of cessation; the mind not being scorched is its substance; penetrating reality (bhūtakoṭi) is its condition. The Elder (Bhadanta) says: tranquil quiescence is its characteristic; the mind being at peace, settled, and abiding is its substance; the utmost knowledge and vision of liberation is its condition.

You ask: What is the meaning of the name "cessation"?

Answer: This cessation is named Nirodha. "Ni" means "without"; "rodha" means "obstruction." The dharmas of craving and the like, which can obstruct, are here permanently absent; therefore it is called Nirodha. Because the mutually opposing dharma arises, the stream of craving permanently does not arise again. Just as firing molded clay produces a red color, so that its original blue-green color permanently does not arise again.

You ask: Cessation without remainder, departing, cessation, relinquishment, severance, casting away—what is the difference among these seven meanings?

Answer: They are all alternative names for Nirvāṇa. These seven names are spoken with reference to the vessel. Just as Nirvāṇa has sixty-six different names.

Furthermore, the higher mind and the latent dispositions are both exhausted, like a tree uprooted; this is called cessation without remainder. Ceasing one by one in succession, like the metaphor of the axe-handle, is therefore called cessation. Formerly that which was bound, now by the power of the path is no longer bound.

Just as the rich and noble are no longer poor and lowly, this is called departing. Differing from former regression, just as the noble one departs entirely from evil, it is therefore called cessation. Again, as in the former meaning, called Nirodha, it is called cessation.

If a dharma departs from the affliction, like discarding some object, it is called relinquishment. Present life and future life permanently not continuing, like the inner faculties, this is called severance—not taking it up again, like a water vessel turned upside down, is called casting away.

Furthermore, because all classes and kinds of craving are entirely cleansed away, it is called "without remainder." Decaying gradually is called "cessation." Because, contemplating the past, one does not give rise to a mind of attachment, it is called "going far." When the fetters are severed and the conditioned arising is also absent, it is called "cessation." Liberation from the afflictions—this is "relinquishment." When the wisdom-condition and the initial affliction are permanently ceased, this is called "severance." Formerly grasping at the attachment to self, now relinquishing it, it is called "casting away."

You ask: Why is the exhaustion without remainder called the Truth of Cessation, while moment-to-moment cessation is not so called?

Answer: Because, through cessation without remainder, future suffering does not arise again—not because of moment-to-moment cessation—therefore it is said that "without remainder" is the cessation of suffering. It is not said that moment-to-moment cessation, and so forth, is. If one contemplates the characteristic of cessation without remainder, quiescence, and so forth, one can cease the afflictions. Moment-to-moment cessation is not so.

Furthermore, because it accords with the path, it surpasses other dharmas; because it is truly wholesome; because it cannot be obtained in common; because the afflictions cannot destroy it; because it is not spoken of wrongly; because the mind can settle upon it as condition. Therefore it is said that "without remainder" is called the cessation of suffering, and moment-to-moment cessation is not so called.

You ask: If the cessation of craving is called the Truth of Cessation, then is Nirvāṇa without remainder not the Truth of Cessation?

Answer: Other treatise-masters say that because it is the fruit of pure conduct (brahmacarya), the cessation of the afflictions is called the Truth of Cessation. The cessation of all designations (prajñapti) is Nirvāṇa without remainder. This treatise says that the realm of Nirvāṇa without remainder is the true Truth of Cessation.

Why? Because, to attain this cessation, one cultivates pure conduct. As the Pūrṇa Saptaratha-dāna Sutra says: The Arhats have exhausted the afflictions without remainder, yet still have not escaped the bondage and harassment of the various sufferings—such as old age, sickness, death, heat, cold, hunger, and thirst.

Therefore the realm of Nirvāṇa without remainder is the true Truth of Cessation. This true Truth of Cessation is attained through the exhaustion of the cause; therefore it is said that the exhaustion of craving is the true Truth of Cessation. Upagupta's Nyāya-anusāra Treatise (Dào-lǐ-zú Treatise) says: Because it can bring one to the realm of Nirvāṇa without remainder, the exhaustion of greedy craving is therefore called the Truth of Cessation.

Nevertheless, both realms of Nirvāṇa—with remainder and without remainder—are called the Truth of Cessation. Why? The cessation of the cause is called "with remainder." The cessation of the fruit is called "without remainder." Because the cause ceases, there is cessation of the cause—just as when the lamp is exhausted, the light is exhausted.

Therefore both cessations are called the Truth of Cessation.

You ask: The exhaustion of craving should be called the cessation of the origin; why is it called the cessation of suffering?

Answer: The fire of suffering takes craving as its firewood. If there is no craving, then the firewood of suffering and the fire of suffering immediately cease—just as when the firewood is exhausted, the fire goes out.

Furthermore, the Truth of Suffering abides through the nourishment of love. Because the nourishment of love is severed, the Truth of Suffering immediately ends; therefore it is called the cessation of suffering.

Furthermore, the senior masters say: It is not for departing from past and present suffering that one cultivates pure conduct under the World-Honored One. Why? The past, by its own nature, has already ceased, and the present must necessarily depart of itself. It is because there is future suffering that, to cause it not to arise, one purely cultivates pure conduct under the World-Honored One. This suffering does not arise because craving is exhausted. Generally speaking, because the suffering of future lives is exhausted, it is said that, love being severed, suffering ceases.

You ask: If suffering ceases because craving is exhausted, then one without craving has no suffering; yet suffering is presently seen to exist. How can this be?

Answer: Because the suffering of worry, grief, regret, and anxious fever has become quiescent, as the Gṛhapati Hasta Sutra says.

Furthermore, because the mind's sickness is permanently departed, like having pulled out the sharp thorn piercing the heart.

Furthermore, because one wishes to seek the ending of suffering, like being richly endowed with the six sense-objects yet, through the cessation of craving—the Arhats permanently depart from the suffering of mind, and so this does not contradict the principle.

Furthermore, it is not that past, future, and present suffering is called the Truth of Suffering, nor that it is destroyed by the Noble Path. Why? The past has already ended, the future does not yet exist, and the present must certainly depart of itself. Therefore it is only through penetrating reality that craving is wholly ceased. Because of departing from craving, in order that the suffering of future lives not arise, one cultivates the Eightfold Noble Path. For this reason it is said that the Arhat has no suffering, as in the metaphor of the sickness of thirst.

You ask: Among the ten fetters, if only the cessation of craving is called the Truth of Cessation, then how can the four fruits be established?

Answer: Greedy craving is of four kinds. The fruit of the Srotāpanna path and the rest destroy it; because of this cessation, the other fetters that arise together all cease at once, and this is called the Truth of Cessation. Therefore the establishment of the four fruits does not lose its principle.

Furthermore, because they share one characteristic and one flavor, to speak of the exhaustion of craving is to speak of the exhaustion of all fetters. Just as speaking of the Eightfold Noble Path is to speak of all the limbs of the path, because, sharing a common characteristic, they together accomplish one thing.

Furthermore, there are other afflictions that can also establish the characteristic of the Truth of the Origin; yet it is craving precisely that can continue arising into future lives and can bring about subsequent existence. For this reason, craving alone is specifically called the Truth of the Origin. Thus, the exhaustion of all afflictions all enters into the characteristic of the Truth of Cessation. It is just that the cause of existence being exhausted—the cessation of craving—is called the Truth of Cessation.

You ask: Among the twelve links of dependent origination, cessation is said to have twelve kinds; why is only the exhaustion of craving called cessation?

Answer: As with the previous question, this question is dispelled by it.

Furthermore, the path, the exhaustion of love, the cessation of desire, and Nirvāṇa—these five meanings can each display one another. Therefore, by speaking of the exhaustion of craving, one speaks of the severance of the twelve links of the path.

Furthermore, the exhaustion of craving is the general cessation; the cessation of the twelve links of the path is the particular cessation.

Question: The alternative names of Nirvāṇa have sixty-six phrases. What is their meaning?

Answer: "Unconditioned" and all the phrases—their appearance, their praise, their basis of establishment, their counteracting, their opposition, and so forth—need to be explained extensively. On what account is it so? Nirvāṇa is non-arising, non-growing, non-ceasing, not formed through conditions; being opposite to the conditioned, it is therefore called the unconditioned.

1. High, transcending the three realms, departing from all that is low, with nothing comparable to it, it is therefore called "without inferior"—that is, beneath nothing whatsoever.

2. Ever departing from the currents, not arising amid the currents, leaving no trace of the currents, it is therefore called "without flow"—that is, having none of the currents.

3. Not false, not inverted, not mutually opposed, it is therefore called the true reality.

4. Without doubt of the realms of poison-snakes, without dread, ending the three forms of existence, abandoning the place of exertion, crossing the sea of birth-and-death, it is therefore called "the other shore."

5. Reaching the utmost of knowing wisdom, it is therefore called "the subtle and fine."

6. Like the Uḍumbara flower rarely encountered in the world, it is therefore called "hard to see."

7. Not aging, not breaking apart, it is therefore called "indestructible."

8. Unmoving, originally existent, it is therefore called "ever-existing, free of contention."

9. Counteracting and removing dharmas, its essence not diminished, it is therefore called "without loss."

10. Beyond the realm of the eye, with no dharma comparable to it, it is therefore called "without comparison."

11. Having no greedy craving, no views, conceit, or attachment, it is therefore "free of frivolous discourse."

12. The fire of the afflictions being wholly ceased, it is therefore called "tranquil quiescence."

13. Beyond the realm of the king of death, it is therefore called "ambrosia (amṛta)."

14. Being the utmost sublime flavor, quiescent and lovable, it is therefore called "supremely wondrous."

15. Quiescent and without suffering, it is therefore called "the ceasing."

16. The truly wholesome dharma, it is therefore called "peace."

17. Having no thirsting that burns, it is therefore called "the exhaustion of love."

18. Causing others to be astonished and full of admiration, it is called "the rare."

19. Within birth-and-death this virtue has not yet been reached, therefore it is called "never before attained."

20. Old age and the rest, the various misfortunes, cannot harm it, therefore it is called "without fault."

21. Within, it lacks nothing; without, it has no evil obstruction, therefore it is called "without calamity."

22. Having no suffering of arising of subsequent existence, ultimately peaceful and blissful, it is therefore called "Nirvāṇa."

23. Differing from the characteristics of existence and non-existence, it is therefore called "hard to contemplate."

24. Bliss conjoined with departing from the faults of arising, it is therefore called "non-arising."

25. The four māras do not reach it, therefore it is called "without trace."

26. Not formed through a cause, therefore it is called "not made by action."

27. Not a place to which the mind of compassion proceeds, therefore it is called "without anxiety."

28. Once attained, it does not regress, therefore it is called "abiding."

29. There is no single dharma resembling it, therefore it is called "without equal."

30. Permanently departing from grasping and desire, therefore it is called "without seeking."

31. Having no boundary, before or after, therefore it is called "boundless."

32. Hard to penetrate through, therefore it is called "subtle."

33. Nothing can oppress or harm it, therefore it is called "without injury."

34. No afflicted defilement clings to it, therefore it is called "free of desire."

35. Without the faults of action, therefore it is called "pure."

36. All bonds being severed, therefore it is called "liberation."

37. Departing from all support, therefore it is called "non-abiding."

38. Having no dual dharmas, therefore it is called "without opposite."

39. Equal to that which has no equal, therefore it is called "the equal."

40. The place where the sense-entrances sink, therefore it is called "without harm."

41. Outsiders cannot attain it, therefore it is called "very deep."

42. Apart from the right teaching of the Buddha it cannot be understood, therefore it is called "hard to understand."

43. Contemplating this merit brings one to the far shore, therefore it is called "able to ferry across."

44. The supreme concentration of the supreme dharma, therefore it is called "unsurpassed."

45. Gathering and seeking through the sea of dharma, one attains the true dharma; it is attained by the superior person, therefore it is called "the surpassing."

46. The myriad practices attain the priceless and supreme, therefore it is called "the holy fruit."

47. The cause of departing from terror, therefore it is called "fearless."

48. The noble love being firm, therefore it is called "not abandoned."

49. Common folk and noble ones all possess it alike, therefore it is called "all-pervading."

50. Its merit hard to measure, therefore it is called "immeasurable."

51. Not belonging to the six paths of rebirth, therefore it is called "innumerable."

52. Its substance extremely firm, therefore it is called "unbreakable."

53. Among dharmas there is no dharma that stands foremost, therefore it is called "the honored."

54. It can be praised as utterly pure, therefore it is called "worthy of praise."

55. The dwelling place of the noble ones, therefore it is called "the home."

56. It can rescue from all sufferings, therefore it is called "the refuge."

57. Silencing the battle, therefore it is called "free of contention."

58. Originally existent, not made by action, therefore it is called "not false."

59. Departing from desire, hatred, and delusion, therefore it is called "without taint."

60. Removing the darkness of ignorance, therefore it is called "the lamp."

61. Quieting all feelings, therefore it is called "bliss."

62. Free of the degeneration of form and the rest, therefore it is called "without falling."

63. The four currents do not sink it, therefore it is called "the island."

64. Scattered minds cannot realize it, therefore it is called "unmoving."

65. Removing entirely the ten characteristics, therefore it is called "non-possession."

66. Having no place to rely upon, therefore it is called "without clinging."

The Sautrāntika asks: What dharma is called analytical cessation (pratisaṃkhyā-nirodha)?

Answer: The departing of the fetters is called analytical cessation.

Question: From what dharma do the fetters depart?

Answer: It is analytical cessation.

If so, these two dharmas explain each other, and one is utterly unable to clarify the essential characteristic of either. Therefore one must use other expedient means to state their essential characteristics. The non-discriminating realizing-wisdom of the noble ones knows it. Thus this essential characteristic may be said to be quite different from other things, or said to be the departing of the fetters, or said to be analytical cessation.

The Sautrāntika masters say that all unconditioned dharmas are not existent things. Why? They are not like form and feeling which exist; with regard to another thing, that which merely takes the absence of contact is called space. As the sutra says: In darkness, that which is unobstructed and uncovered is called space. Through the power of prajñā, when the present latent dispositions and afflictions are opposed in their essential nature, and the rest thereafter do not arise, this is called analytical cessation. Apart from this analytical cessation, when the causes and conditions are insufficient, those other dharmas cannot arise; this is called non-analytical cessation. For example, within a single span, if death comes suddenly midway, the remaining fruit does not continue.

The masters of other schools say: That the latent afflictions thereafter cannot arise is by the power of analysis, therefore it is called analytical cessation. Because the conditions are insufficient, the later suffering does not arise; in this there is no power of analysis, therefore it is called non-analytical cessation.

The treatise says: That meaning is incorrect. For if one departs from analysis, then this cessation is not accomplished; therefore one knows it belongs to analytical cessation.

Again the schools say: If a dharma has arisen, having arisen it ceases of itself; because it ceases by its own nature, it is therefore called non-analytical cessation. If thus one holds it to be non-analytical cessation, then it must be impermanent. Why? Because while the dharma has not yet perished, there is as yet no cessation.

Question: If so, then analytical cessation must also be impermanent. Why? Because analysis precedes and afterward cessation is attained.

Answer: This cessation does not take analysis as prior. Why? A dharma not yet arisen does not arise. With regard to analysis being afterward, there is no such meaning. Why is this? When there is not yet analysis, a dharma not yet arisen and not arising has existed from the very beginning, and that dharma must arise. It is precisely after analysis that it cannot arise—this is by the power of analysis. This affliction, from of old, has had no obstruction to arising; now it is severed, and the arising-power is the power of analysis.

The outsider says: If one firmly takes non-arising to be Nirvāṇa, then how does one explain the common Rāṣṭra-dāna (National Almsgiving) Sutra? The sutra says: Cultivating abundantly the practice of faith and the rest, the five faculties can cause cessation. Past, present, and future suffering ceases—if it is called the non-arising of Nirvāṇa, this belongs only to the future and not to the present and past?

Answer: There is a sutra like this, but the meaning is not as the words. Why? Because it can take the three times as condition, and suffering and the afflictions cease; therefore it speaks of the cessation of suffering. As other sutras say: You should relinquish this attachment to the love-desire of form. Because love-desire ceases, the aggregate of form for you immediately ceases and departs, and so on down to the aggregate of consciousness as well. It is precisely for this meaning that the cessation of suffering of the three times is likewise of this meaning.

The outsider says: If it is said to be the cessation of suffering, that meaning too is acceptable. But the Rāṣṭra-dāna Sutra says: Cultivating the five faculties can cause the cessation of past, present, and future afflictions—so how does this not contradict that sutra?

Answer: The explanation is as before. There is also another explanation: the past afflictions are subsumed within the prior life; the present afflictions are subsumed within this life. The afflictions of these two times, within the continuum, have already become seeds that can give rise to the sprout of future afflictions.

Because these seeds cease, it is said that the afflictions of the three times cease. Just as when the fruition-retribution is exhausted, it is said that the karmic cause is exhausted. This suffering and the future afflictions, because they have no seed, permanently do not arise again; therefore the sutra says that the afflictions of the three times cease.

If it were not so, then what would there be in the past and present to cease? Why? With regard to a dharma that has already ceased and a dharma that will cease, what function would be performed?

The outsider says: The Uttara-jaya (Supreme Victory) Sutra says: Among all conditioned and unconditioned dharmas, the cause of this dharma of departing from desire does not exist. Why is this non-existence superior to other non-existences?

Answer: I do not say that the unconditioned is decidedly non-existent, as I have said before; thus, therefore, it exists. As worldly people say, the sound exists beforehand and not, the sound exists afterward and not. It is not that, by saying "exists," one causes a non-thing to become existent. Know that the meaning of this unconditioned is likewise so. Although it is equally "non-existent," yet it exists. The "non-existence" can be praised as superior to others. The non-existence, as in all calamities ultimately not arising—this non-existence is superior to all and can be praised; it is that toward which one who receives the teaching gives rise to a mind of vowing and seeking. Therefore the Buddha praises it.

The outsider says: If non-existence is merely a non-existent dharma, then this cessation thus becomes a Noble Truth? Why? Because of non-possession.

Answer: If so, what then is the meaning of "Truth"?

The outsider says: Being non-inverted is the meaning of "Truth"?

Answer: Both these dharmas, when the noble one contemplates them, are suffering and non-inverted. Like the characteristic of suffering, the characteristic of emptiness is as the characteristic of non-self. It is precisely for this meaning—how then could it contradict the Noble Truth?

The outsider says: Why is the non-thing not the third Truth?

Answer: The establishment of the Noble Truths is as stated before. Based upon the second, what follows after it is called the third.

The outsider says: If non-existence is merely the wisdom-condition of a non-existent dharma, then space together with Nirvāṇa would have no realm?

Answer: I do not say that omniscience takes existent dharmas as its object. If it takes the existent as condition—being not of the past or future—then there is a thing as its realm. If it takes other dharmas as condition, then the non-thing serves as its realm.

The outsider says: If you say non-existence is an existent thing, then what is it that exists?

Answer: If I accept that non-existence is an existent thing, then what of it?

The outsider says: If you accept it, then my meaning is preserved.

Answer: Let the devas preserve it. If acceptance can preserve it, then your contention is not true. Why? This non-existence is a dharma not like form and feeling, whose nature can be demonstrated; not like the eye and the rest, which are matters that can be seen. This thing is cessation—how can one separate the non-existence apart, as if it and the existent were unrelated to each other? Why? Because they are not cause and fruit of each other. It is only opposition to craving—that is the principle. As it is said, this affliction is originally non-existent; this is called the unconditioned.

The outsider says: If one establishes the unconditioned as existent, then because this affliction can be reached and severed, one can say that this cessation is the cessation of this affliction. If one says the unconditioned is a non-existent dharma, then by what can this unconditioned certainly be reached?

Answer: Through the arising of the counteracting agent, continuity is obtained. With the afflictions that would arise afterward there is utter contradiction; therefore it is said that one reaches the present-dharma Nirvāṇa.

Again, the Āgama sutras say: Taking only the non-existent dharma is called Nirvāṇa. The sutra says: This suffering ceases without remainder, casting away to utter exhaustion and departing from desire; suffering does not come to continue and does not arise—this is quiescence, this is the subtle and wondrous.

What is "casting away"? It is that all grasping and craving are wholly exhausted, and Parinirvāṇa.

The outsider says: Why do you not accept that within it there are other things that do not arise, and say that this non-arising is Nirvāṇa?

Answer: I see that this contention has nothing distinctive about it. You say that within it the other things do not arise—is that because they exist, and therefore the other things do not arise; or because of attainment, and therefore the other things do not arise? If it is because they exist, and therefore the other things do not arise, then Nirvāṇa ever has the three forms of existence, which must permanently not arise. If it is because of attainment that the other things do not arise, then when the Arhats realize it, at that moment the aggregates would immediately have to cease.

If one holds as you do, then there is this fault. Therefore know that only non-possession is called Nirvāṇa. As the verse says, the metaphor is precisely the principle. The verse says:

Just as the brightness of a lamp ceases,

The mind of liberation is likewise.

As the light of the lamp goes out and is not an existent thing, the Buddha's mind of liberation is likewise so.

Here ends the Chapter on Discerning the Truth of Cessation.

TREATISE ON THE FOUR NOBLE TRUTHS

(End of Fascicle 3)