四諦論

I.5 The Chapter on Discerning the Truth of Cessation (Chapter Five)

The sūtra speaks of the cessation of suffering. Why is this said? Through what cause does it arise?

What dharma brings about cessation? What is its characteristic? What is its activity?

What is its condition, and why is it called Cessation? What is the meaning that pertains to cessation-without-remainder? How are detachment, cessation, relinquishment, and severance to be understood?

What different meanings do these seven hold? Why is exhaustion-without-remainder called the Truth of Cessation, and not called moment-to-moment cessation? If the cessation of craving is called the Truth of Cessation, then Nirvāṇa-without-remainder would not be the Truth of Cessation.

Because craving is exhausted, it is called the cessation of Origination. Why then is it called the cessation of suffering? If, because craving is exhausted, it is called the cessation of suffering, then one who is free of craving would have no suffering.

Yet suffering is presently seen to exist—what is the principle here? Among the ten fetters it is constantly said that the cessation of craving is the Truth of Cessation, abiding at the Four Fruits. How is this accomplished?

Among the twelve links of dependent arising, cessation is said to be of twelve kinds—why then is it said only that the exhaustion of craving is Cessation? There is a verse that says:

The detailed meaning set forth before,

The seven meanings together with moment-to-moment cessation,

The realm that is the Chinese "cessation,"

The ten fetters, the twelve cessations.

Question: How is the sūtra's statement on the cessation of suffering to be understood by these words, and through what causes and conditions does it arise?

Answer: Because this is a dharma that arises, it is therefore a dharma that exists. When this dharma ceases, this dharma is then absent—just as with a lamp. It has already been said of the Truth of Suffering that craving is its cause. Now it is said that because craving is exhausted, the cessation of suffering is made manifest—just as when the conditions of illness are exhausted, sickness does not arise. Moreover, this craving flows pervasively through the three realms. From beginningless time desire arises in opposition to existence as its counteragent; thus the Arhat has no craving and has ceased. In order to break the heretics' wrong attachment, it is therefore said to be the cessation of suffering.

Why do you ask: what dharma ceases? What is its characteristic? What is its matter? What is its condition?

Answer: Cessation is of many kinds. The first is intermediate cessation. The second is moment-to-moment cessation, the third is contrary cessation, and the fourth is non-arising cessation.

Intermediate cessation means that, as with giving, the precepts, concentration, and samāpatti, one is able to cease the three realms. By means of this giving, one accordingly attains separation from the dharmas to be counteracted. That is, greed and hatred gradually do not arise—this is called intermediate cessation.

Moment-to-moment cessation means that all conditioned things, accordingly with each instant, are bound up, and so it is called moment-to-moment cessation. Contrary cessation means that this conditioned dharma, together with the differentiation of its causes and the mutual opposition of its nature and characteristics, then gradually ceases; hence it is called contrary cessation. These three have a cessation that is alike.

As for non-arising cessation, it means that the cause is utterly exhausted. The five aggregates, though they would arise, are unable to arise. This is called true cessation.

Furthermore there is a view that says: the cause, together with that which has the cause—craving—thereafter does not arise, and so it is called cessation. Again, in the true and correct sūtra there is no possessing—free of existence and free of non-existence. This is precisely Nirvāṇa, called the Truth of Cessation; as the account speaks of Gautama.

Furthermore, cessation is of two kinds. The first is non-analytical cessation; the second is analytical cessation. Non-analytical cessation means that conditioned dharmas, by their own nature, perish—this is called non-analytical cessation, as empty space is called fallen analytical cessation; because the fire of wisdom burns up the defilements, this is named analytical cessation, just as the cause of fire burns up the straw completely.

Furthermore, cessation is of three kinds. The first is not-yet-fully-ceased; the second is cessation-by-subduing-and-separating; and the third is cessation-by-eternal-separation. If a defilement has not yet arisen and has not yet obtained the conditioned ground, this is called not-yet-existent cessation (not yet fully ceased).

If a defilement has already arisen, and has then obtained the conditioned ground, then because the mundane and supramundane paths do not avert it in the present, it is called cessation-by-subduing-and-separating. If a defilement that has already been subdued-and-separated is a cause ceased without remainder, and in the future will definitely not arise, this is called cessation-by-eternal-separation. As the sūtra says: the desire that has not yet arisen, the future desire, definitely cannot arise; thus the clear meaning of this cessation is likewise so.

The Vibhajyavāda school says: cessation is of three kinds. The first is moment-to-moment cessation; the second is contrary cessation; the third is cessation-without-remainder, like the extinguishing of a lamp's flame.

Again there is also a view that says: cessation is of four kinds. The first is cessation-by-intrinsic-nature; the second is non-arising cessation; the third is intermediate cessation; the fourth is cessation-by-eternal-separation. Not by any cause is there cessation, hence cessation-by-intrinsic-nature. As the verse says:

All formations are indeed impermanent,

Arising and ceasing belong to this dharma;

When that which has arisen perishes and ceases,

This tranquil cessation is bliss.

The sūtra further says: If a dharma has arising, then the dharma has cessation. Not through the exertion of effort—as a heavy or light object naturally sinks or floats. This is called cessation-by-intrinsic-nature.

When the causes and conditions are absent, the fruit cannot arise; this is called non-arising cessation. As the sūtra says: because ignorance ceases, the three formations do not arise, as among the seven streams there is the seed-germ. When the soil is ruined, the seed cannot arise.

This is called non-arising cessation. By the power of concentration it is called intermediate cessation. As the sūtra says: If one is separated from the mind or what lies above it, this is called the time when the mind attains liberation.

The nine kinds successively cease. As the bhikṣu Nandika, having the condition of making a lamp, is called intermediate cessation. By the cessation through the Noble Eightfold Path it is called cessation-by-eternal-separation.

As the sūtra says: If a person cultivates the perception of impermanence, able to cease all that is bound up and that has fallen into the place of delusion, then when brightness arises, ignorance is at once eternally lost. This is called cessation-by-eternal-separation. It is like a vessel and a furnace. This reasoning is precisely the elucidation of cessation-by-eternal-separation. What is its characteristic? What is its matter, what is its condition? It has no place where the characteristic of the conditioned is lost; the mind's not being scorched is its matter; the penetration of reality is its condition. The Great Virtuous One says: tranquil quiescence is its characteristic, the mind's coming to rest is its matter. Supreme liberation-knowledge-and-vision is its condition.

Question: What is the meaning of "cessation"?

Answer: This cessation is called Nirodha. "Ni" means it speaks of having no place of anxiety and worried thinking; "dha" means obscuring obstruction. Craving is a dharma that can obstruct. Within this there is none whatsoever; hence it is called Nirodha. Being contrary, it breaks arising; craving passes away and eternally does not arise again, just as with a fired vessel: when the red color is born, the original blue color can eternally never be born again.

Question: Cessation-without-remainder, separation-cessation, relinquishment, severance, abandoning. How do these seven meanings differ from one another?

Answer: These are all separate names for Nirvāṇa. These are seven designations that rely upon objects to be named. Just as Nirvāṇa has sixty-six different ways of being named.

Furthermore, when the mind comes to rest and the latent delusions are all exhausted, like a tree cut at the root, it is called cessation-without-remainder, and then successively ceasing utterly, as in the parable of the axe (Pharasu), hence it is called cessation. Formerly bound and tied to one place, and because of the power of the path therefore having no bondage or attached clinging—like a wealthy person not being addicted to or covetous—this is called separation.

Because evil is utterly ceased, it is called cessation; again, as in the previous meaning it is called Nirodha. This is called cessation. If a dharma, together with its characteristic, is separated—as when one casts away an object—then this is called relinquishment in the present life.

This, together with the future, eternally never continuing again, like an inner faculty (the inner root)—this is called severance-cessation; further, not retaining anything, like a vessel of water—this is called abandoning (the forgetting away).

Furthermore, when all craving, of every category, is purely and utterly ceased, this is called without-remainder; gradually decaying is called cessation. Because, contemplating the past, the mind does not give rise to attachment, this is therefore the practice of distancing-and-separation. When the fetters are utterly severed and the conditioned arising is again absent, it is therefore said to be cessation. Liberation from the afflictions is called relinquishment. Relying on wisdom to make clear that the defilements at the outset are eternally ceased, this is named severance. Formerly one held the clinging to self, and now one immediately casts it away. Therefore it is said to be abandoning.

Question: Why is exhaustion-without-remainder called the Truth of Cessation, and not called moment-to-moment cessation?

Answer: Because cessation is without remainder, the suffering of the future does not arise again. It is not because of moment-to-moment cessation that without-remainder is said to be suffering. It is cessation, yet it is not called moment-to-moment cessation.

If one contemplates cessation-without-remainder, the characteristic of tranquil quiescence, then one is able to cease the defilements; moment-to-moment cessation is not like this. Furthermore, it accords with the Path. The remaining victorious dharma is the truly real wholesome matter.

It is not attained together; hence the afflictions cannot be ruined. It is said without error that the mind at peace relies upon it; therefore it is said that without-remainder is the cessation of suffering, and it is not called moment-to-moment cessation.

Question: If the cessation of craving is called the Truth of Cessation, then is Nirvāṇa-without-remainder therefore not the Truth of Cessation?

Answer: There is a treatise-master who says: Pure holy conduct is the fruit; therefore the cessation of the afflictions is called the Truth of Cessation. When all that is merely nominal is lost, it is called Nirvāṇa-without-remainder. This treatise says that Nirvāṇa-without-remainder is the realm of the true Truth of Cessation.

Why is this? Because attaining this cessation is through the cultivation of holy conduct, as in the Pūrṇa Sūtra's parable of the seven chariots: the Arhats, though they may have utterly exhausted without remainder, yet aging, sickness, death, cold, heat, hunger, thirst, calamity, and the suffering of bondage—these are as if not yet averted; therefore Nirvāṇa-without-remainder is the realm of the True Truth of Cessation.

This True Truth of Cessation, because its cause is already exhausted—therefore it is said that the cessation of craving is the True Truth of Cessation.

As in the Upa treatise and other treatise-reasonings, it is held that one can reach Nirvāṇa-without-remainder when craving is exhausted, and then it will be called the Truth of Cessation. However, there are two kinds of Nirvāṇa, namely With-Remainder and Without-Remainder. All are called the Truth of Cessation. Why is the cessation of the cause called With-Remainder, while the cessation of the fruit is called Without-Remainder? Because the cause ceases, that which has the cause ceases, as when the lamp is exhausted the light remains no more. Therefore the two kinds of cessation are both called the Truth of Cessation.

Question: Because craving is exhausted, it is called the cessation of Origination. Why then is it said to be the cessation of Suffering?

Answer: The suffering of the fire of craving is like straw. If there is no craving, then the suffering of the straw and of the fire is at once lost. As when the straw is no more, the fire too is extinguished along with it. Furthermore, the Truth of Suffering takes the nourishment of craving in order to continue surviving. Because the nourishment of craving is severed, the Truth of Suffering is exhausted; therefore it is said to be the cessation of Suffering.

Furthermore, the veteran masters say: Not separated from the past and from present suffering, with regard to the World-Honored One's cultivation of pure holy conduct—why is it that the past, having ceased of its own nature, and the present, definitely wishing to be distanced, the future suffering is then made not to arise. With regard to the World-Honored One, the one who cultivates pure holy conduct, this is suffering that does not arise; and because craving is exhausted, the final suffering is exhausted, and it is said to be the severance of craving and the exhaustion of suffering.

Question: If, because craving is exhausted, it is said to be the cessation of suffering, then there would be those without craving who therefore have no suffering; yet suffering is presently seen to exist—what is this principle?

Answer: Anxiety and remorse over suffering, in order to attain tranquil quiescence, as the Householder Hasta Sūtra says: Again, as one eternally distances the mind's sickness, having already cut down this mind, one again seeks to be free of suffering, as with the full complement of the six dusts. Because craving ceases, the Arhats eternally separate from the mind of suffering, and therefore there is no error with the principle. Furthermore, the suffering that is neither past, present, nor future is called the Truth of Suffering.

Furthermore, it is not that which the Noble Path breaks. Why is this? Because the past has already passed, the future does not yet exist, and the present is definitely distanced, ever through the penetration of reality. The exhaustion of craving's cessation is through separation from craving. Because the later suffering does not arise, one therefore cultivates the Noble Eightfold Path. By this meaning it is said that the Arhat has no more suffering, just as with the sickness of thirst for water.

Question: Among the ten fetters and defilements it is often said that the cessation of craving is the Truth of Cessation and is established at the Four Fruits—how is this accomplished?

Answer: Craving is of four kinds. The fruit-path of Srotāpanna is what breaks it; because of this cessation, the other fetters arise at the same time and are exhausted together. Therefore it is said to be the Truth of Cessation, and thus the establishment of the Four Fruits, with regard to the principle, is not lost—again as with one and the same characteristic and one and the same flavor.

If one says the exhaustion of craving, this is to say that all fetters are exhausted. As when one speaks of the Noble Eightfold Path, this is to speak of the whole Path, the second part being that which is shared in common, together accomplishing one matter. Furthermore there are the remaining defilements, which again can establish the characteristic of the Truth of Origination, while craving precisely can lead to future birth and can produce subsequent existence.

This indeed is that meaning. Speaking separately, craving is the Truth of Origination; thus the exhaustion of all defilements all enters into the characteristic of the Truth of Cessation, ever having the cause of cessation's exhaustion. When this craving ceases, it is called the Truth of Cessation.

Question: Among the twelve links of dependent arising it is said that cessation is of twelve kinds—why is it said that the exhaustion of craving is cessation?

Answer: As the difficulty was asked before, it has already directed itself. Again, as with cutting off the road, the exhaustion of craving, the cessation of desire, and Nirvāṇa—here there are five meanings: the first is that they are able to continue one another in succession, therefore it is said that because craving is exhausted, this is to say the twelve main roads. Again, the exhaustion of craving, because it is the pervasive cessation, while the cessation of the twelve roads is named the particular cessation.

Question: Nirvāṇa is a separate name yet has as many as sixty-six kinds—how is this meaning to be understood?

Answer: The unconditioned, together with all things, the praising of its appearance, the establishment of counteragents according to causes, the differences, and so forth—therefore it is spoken of and explained broadly; for what cause is it thus? This Nirvāṇa is without arising-and-growth and without cessation:

1) Having no causes and conditions of fabrication, differing from the conditioned, it is therefore said to be unconditioned.

2) Going beyond the three realms, separated from the low and base, incomparable to anything at all, it is therefore said to be without-inferior.

3) Eternally distancing flowing-and-floating and not arising, no longer retaining any trace, it is therefore said to be the True Truth.

4) Not doubting the various realms of venomous serpents and dread, ultimately within the three realms casting away all functions, crossing beyond the sea of birth-and-death, it is therefore said to be the Other Shore.

5) Knowing clearly all things, it is therefore said to be clearly heard.

6) Like the Udumbara flower, hard to encounter in the world, it is therefore said to be hard to see.

7) Not aging and not breaking, it is therefore said to be without harm.

8) Not stirring the root, it is therefore said to be that which can abide, without contention.

9) Counteracting and removing dharmas, its substance not deficient, it is therefore said to be without loss.

10) Going beyond the realm of the eye, with no dharma to match it, it is therefore said to be that which cannot be compared by example.

11) Having no craving and no clinging to self, it is therefore without frivolous discourse.

12) The fire of defilement utterly ceased, it is therefore said to be tranquil quiescence.

13) Going beyond the death of the king, it is therefore said to be ambrosia.

14) This is truly beautiful, tranquil, lovely, it is therefore said to be the supremely sublime.

15) Tranquil and without suffering, it is therefore said to be coming-to-rest.

16) The truly real wholesome dharma, it is therefore said to be peace and security.

17) Without scorching, heat, or thirst, it is therefore said to be the exhaustion of craving.

18) Giving rise to fiery embers of doubt, it is therefore said to be hard to attain.

19) With regard to birth-and-death not yet reached, this virtue is therefore said to be that which has never been attained.

20) Aging and adversities cannot harm it, it is therefore said to be without crookedness (not bent).

21) Within there is no scarcity, without there is no evil obstruction, it is therefore said to be without calamity.

22) Afterward there arises no suffering, ultimate peace and bliss, it is therefore said to be Nirvāṇa.

23) Craving has the characteristic of signlessness, it is therefore said to be hard to conceive.

24) Together with separation, arising is not lost, joy corresponds with it, it is therefore said to be non-arising.

25) The four Māras do not reach it, it is therefore said to be without trace.

26) Not accomplished through any cause, it is therefore said to be non-fabricated.

27) There is nowhere where it does not practice the mind of loving-kindness, it is therefore said to be without sorrow.

28) Once attained, it does not regress, it is therefore said to be the abiding designation.

29) There is no dharma that can resemble it, it is therefore said to be incomparable.

30) Eternally distancing the grasping of desire, it is therefore said to be without seeking.

31) Having no before or after, it is therefore said to be without boundary.

32) Hard to know clearly, it is therefore called subtle.

33) Unable to be oppressed and harmed, it is therefore said to be without injury.

34) Not deluded by or stained with attachment, it is therefore said to be free of desire.

35) Having no errors, it is therefore said to be pure.

36) The bonds all severed, it is therefore said to be liberation.

37) Separated from reliance, it is therefore said to be non-abiding.

38) Having no two dharmas, it is therefore said to be without error.

39) Unable to be matched, it is therefore said to be equal.

40) Entering all places without sinking, it is therefore said to be unharmed.

41) Outsiders cannot attain it, it is therefore said to be exceedingly profound.

42) Apart from the Buddha's correct teaching, it is therefore said to be unable to be known clearly.

43) Contemplating this merit makes one reach the other shore, it is therefore said to be that which can be crossed over.

44) The dharma highest and supreme, it is therefore said to have nothing above it.

45) The sea of dharma wholly gathered (accumulated), broadly pervasive and truly real, only the supreme one attains it, it is therefore said to be surpassing all.

46) The myriad practices all attain the supreme height, hard to match, it is therefore said to be the Holy Fruit.

47) Separated from the causes of dread, it is therefore said to be fearless.

48) Holy love firm and solid, it is therefore said to be that which is not cast away.

49) Both the ordinary and the holy possess it, it is therefore said to be all-pervading.

50) Its merit hard to measure, it is therefore said to be Immeasurable.

51) Not following the six paths, it is therefore said to be without number.

52) Its substance utterly chaste and firm, it is therefore said to be unbreakable.

53) The dharmas have no beginning-thread, it is therefore said to be honored and noble.

54) It can be said to be the most pure, it is therefore said to be that which should be praised.

55) It is the dwelling place of the holy assembly, it is therefore said to be the home.

56) Able to save suffering beings, it is therefore said to be the refuge.

57) Doing battle in a pure manner, it is therefore said to be silence.

58) Fundamentally non-fabricating, it is therefore said to be non-false.

59) Separated from desire, hatred, and delusion, it is therefore said to be without defilement.

60) Removing the darkness of ignorance, it is therefore said to be the lamp.

61) The feelings tranquil and quiescent, it is therefore said to be bliss.

62) Not falling into the lower destinies, it is therefore said to be non-falling.

63) The four floods do not carry it away, it is therefore called the island.

64) The scattered mind cannot realize it, it is therefore said to be unmoving.

65) Broadly pervading the ten characteristics, it is therefore said to be without-possession.

66) Having no place to rely upon, it is therefore said to be without attachment.

In the sūtra-piṭaka it is asked: What dharma is called analytical cessation?

Answer: Separation from attachment—this is analytical cessation.

Question: What dharma is separation from attachment?

Answer: It is analytical cessation. These two are mutually chosen. In the end, the two dharmas cannot be made manifest as substance-and-characteristic; therefore, as a skillful means, one may speak broadly of this substance-and-characteristic.

The Holy One does not discriminate, hence the wisdom that obstructs and the knowable object. This substance-and-characteristic is thus, and it is spoken of as differing from the wholesome matter in many other things; or it is called the separation of the fetters (separation from binding); or it is called analytical cessation. The masters also say, in the various sūtras, that all unconditioned things are not existent things.

Why is this? Because they are not like form and feeling that exist. Among other things, that which no one can touch is called empty space.

As the sūtra says: In darkness it does not obstruct, it does not cover, therefore it is called empty space. By the power of prajñā, together with the present according to the delusions—when their substance, nature, and characteristic, being differentiated, thereafter do not arise, this is called analytical cessation. Separated from the causes and conditions of this analysis, not being complete, unable to arise—this is called non-analytical cessation, just as when, during one period, there is an untimely death, and the remaining fruits do not continue.

The masters of the other schools say: When the latent afflictions thereafter cannot arise, by the power of this analysis, this is called analytical cessation. Because the conditions are not complete and the later suffering does not arise—within this, analytical cessation has no strength—it is called non-analytical cessation.

The treatise says: This meaning is not correct. If one were separated from this analytical cessation it would not be accomplished, but one must know that it belongs to analytical cessation. The other schools also say: If a dharma has arisen, and after arising then ceases of itself—being cessation by intrinsic nature, it is said to be non-analytical cessation. If such grasping is non-analytical cessation, then one should know it is impermanent. Why is this? Because while the dharma has not yet been ruined, it has not yet ceased. One asks oneself: If so, then analytical cessation too would be impermanent. Why is this? Because analytical cessation, before and after, still ceases, does it not?

Answer: This cessation is not the analysis that comes before. Why is this? Because the dharma has not yet arisen, it therefore does not arise.

If it were the analysis that comes after, then it would not fit the meaning. Why is this? Because when there has not yet been analysis (choosing), it has not yet arisen; thus the dharma does not arise, yet from the very origin it already exists.

This dharma would arise, but the analysis arising right thereafter—it cannot arise, because by the power of analysis this defilement, from of old to the future, has no arising; rather it is now that one severs the arising by the power of analysis. Moreover, it is said that if that concentration does not arise, this is precisely Nirvāṇa. In the Sūtra of Penetrating Explanation, the national parable, what is said?

The sūtra says: Cultivation is what makes the nature-and-conduct and the five faculties able to cease; past, present, and future suffering all cease. This is called the non-arising Nirvāṇa. Although it belongs to the future, is it not the present or the past?

Answer: There is the form of such a meaning, though not as in the literal text. Why is this? Because one can take as condition the cessation of the ruinous suffering of the three times, and so it is said to be the cessation of suffering.

Moreover the sūtra says: You should cast away this form, feeling, and desire. Because craving and desire cease, your form-aggregate is at once separated and ceased, on down to the consciousness-aggregate, which is likewise so. With regard to this meaning of cessation, it is the suffering of the three times.

This meaning too is likewise. Moreover it is said: If one speaks of the cessation of suffering, then this meaning can be correct. Again, in the National-Parable Sūtra it is said: Cultivating the five faculties is able to cease the defilements in the past, present, and future times.

Why then is it not different from this form?

Answer: As explained before, there is again a separate explanation that says: the past defilements are precisely what is subsumed in the prior life. The present defilements mean what is subsumed in this life. These are the defilements of the two times, and when they have followed one another in succession, they become a seed that can give rise to the sprout of the future defilements.

Because this sprout ceases, it is therefore said to be the cessation of the defilements of the three times, as when the fruit-retribution is exhausted it is said that the karmic cause is exhausted. The suffering and defilements of the future, because the seed is absent, eternally can never arise again. Therefore the sūtra says: The defilements of the three times cease.

If there were no past and present, then where would there be cessation? Why is this? With regard to the dharma already ceased, and directed toward the function of which ceased dharma, what is there to compare?

Moreover it is said in the Mutual-Victory Sūtra: All conditioned and unconditioned dharmas—this is the dharma free of desire, the cause of this again being absent—why then is it not left over, not existent?

Answer: I do not say that the unconditioned is definitely non-existent; as I said before, that which is thus, is existent—as people of the world speak of hearing as existent. Before it is absent, then there is hearing, and afterward it is absent. Again, because of this existence, one speaks and makes that no-thing become existent, and then knows clearly that the unconditioned—this meaning too is likewise.

Though equally non-existent, yet it exists. It cannot be praised further; it is unlike all the calamities that in the end do not arise. This non-existence is the existence most worthy of being praised.

Because that transformation-of-receiving gives rise to the prayer-aspiration in the mind, therefore the Buddha praises it. Moreover it is said: if the unconditioned is a non-dharma, then cessation would be the Holy Truth. Why is this?

Is it because it is without possession?

Answer: These are two dharmas that the Holy One contemplates as both having no inverted suffering—as the characteristic of suffering, the characteristic of emptiness, like the signless. Using this meaning to point to the Holy Truth, is it not so? Moreover it is said: Is there no thing that is the second truth?

Answer: The establishment of the Holy Truth is as said before. Relying on the second, one then afterward speaks of the third. Moreover it is said: if the unconditioned is only the absence of any superior dharma-of-wisdom, then are empty space and Nirvāṇa precisely without any realm?

Answer: I do not say that all-knowing-wisdom takes the conditioned dharma as its object. If it took the conditioned as condition, then there being no past or future times, there would still be a thing as object. If it took as condition the other dharmas, then there would be no dharma as object. Moreover it is said: You say that the unconditioned has some thing upon which it relies as that which exists?

Answer: If I were certain that the unconditioned has a thing as that which exists. Moreover, do you understand that the meaning of mine is grasped?

Answer: The devas should grasp it; if it could clearly be grasped, then your reckoning is not real. Why is this? Because the unconditioned dharma is not like form and feeling, whose nature can be realized; it is not like the eye, which can perform the work of seeing.

This thing too is lost. Why can it be known that the unconditioned and the conditioned are matters that do not correlate with one another? Why is this?

Because that correlation is not of cause-and-fruit, it is constantly incorrect, and contrary to craving—this is the principle. As it is said: that fundamental defilement is absent; hence the cause is called the unconditioned. Moreover it is said: If one establishes the unconditioned as existent, because this defilement reaches the place of severance, one can say that this cessation is the cessation of defilement.

If one says the unconditioned is a non-dharma, then by what cause can this non-existence definitely be reached?

The sūtra says: These bhikṣus have reached the Nirvāṇa of the present dharma. If Nirvāṇa is non-existent, then how can it be reached?

Answer: Because the counteragent arises in continuous succession and the later-born defilements in the end become differentiated; therefore it is said to have reached the Nirvāṇa of the present dharma. Furthermore, in the Āgama it is said: Although there is no dharma called Nirvāṇa at all. The sūtra says: When suffering ceases and one relinquishes utterly and exhausts, and is separated from the suffering of desire, not coming again so that it again does not arise—this wondrous purity, how is it to be relinquished? It is that all grasping-attachments and craving are exhausted; this is Nirvāṇa.

Moreover it is said: Why not understand that, among other things, there is no arising? To say that this non-arising is called Nirvāṇa?

Answer: I see that this grasping cannot prevail. That is, you say that among other things there is no arising—because there is existence, therefore among other things there is no arising; because there is attainment, therefore among other things there is no arising. If, because there is existence, among other things there is no arising, then Nirvāṇa would constantly exist within the three realms, and so would eternally not arise.

If through attainment one realizes it, then the aggregates would at once cease. If you grasp at this existence, it is greatly mistaken. Therefore know that to constantly not dread existence is precisely what is called Nirvāṇa.

As the verse says, it is like the light being exhausted; the mind's liberation is likewise so. As the light of a lamp, when exhausted, is then not an existent thing—so is the Buddha's mind of liberation, likewise just so.

Here ends the Chapter on Discerning the Truth of Cessation, scroll the third.