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of the rebirth-linking of those in the sense-sphere, form-sphere, and non-percipient realms. For the moment of arising is indeed exclusively called the moment of rebirth. "In the course of existence" means: starting from the moment of persistence of rebirth-linking, throughout the entire period of existence, nothing whatsoever is not obtained. The meaning is that it is indeed obtained. For there is no such thing as this form not being obtained in the course of existence, but being obtained only at rebirth-linking. [The Process of Material Existence] 161. Having thus made the compilation of consciousness, mental factors, and matter, now, as it is appropriate, making the compilation of Nibbāna, he says "Nibbāna, etc." The connection is: "Nibbāna, however, is called Nibbāna." As that which is called supramundane, it is said by the Blessed One to be supramundane, as he said: "Which phenomena are supramundane? The four noble paths, and the four fruits of recluseship, and the unconditioned element— these phenomena are supramundane." By this, the mere conceptual nature of Nibbāna is refuted. For a concept established by worldly convention cannot possibly be supramundane. "To be realized by the knowledge of the four paths" means: like the moon's disk by one with eyes, by noble persons who have obtained path-knowledge through the eye (of wisdom), by the four noble path-knowledges, it is to be seen directly. The meaning is that it is to be penetrated. There, by "by the knowledge of the four paths," by this, for those who are averse to the path of practice, for blind ordinary people, like the moon's disk for those born blind, its being beyond their scope is shown. And it is not that merely because it is not perceived by the eyes of those born blind, the moon's disk does not exist. By "to be realized," by this, its existence in the ultimate sense is shown. For whatever does not exist in the ultimate sense, how could it be directly perceived in its own nature by anyone? By both of these, however, for intelligent, virtuous ordinary people, its being established by inference is indicated, for there is no effort to realize that which is not established or not evident even by inference in one's own intellect. is not. By which realization is achieved. Thus, having shown the existence of Nibbāna in the ultimate sense, now it is not merely an existing thing. But rather, it is mighty and powerful, and to show this, it is said to be the object of the paths and fruits. By this, it shows the non-accomplishment of the paths and fruits without Nibbāna. Then it illuminates its great might and power. Just as there is a mighty king. In his kingdom, in a large village, there lives a village headman and a chief bandit with a large retinue. And they wander about seeking to kill each other. There, the village headman went to the city and attended upon the king. He soon became dear to the king. He obtained great authority from the king. Hearing that, the chief bandit thought, "Now, my life is not safe living here," and with his retinue, he entered the forest. And the village headman, not letting him escape even though he had entered the forest, captured and killed him. This illustration should be seen in the same way. Nibbāna is like the mighty king. Knowledge is like the village headman. Delusion is like the chief bandit. The remaining defilements are like the bandit's retinue. Before attending upon the king, the village headman is like the knowledge of an ordinary person. At the time of attendance, the village headman is like path-knowledge. Craving, when it arises, arises entwined in the internal and external aggregates and other phenomena. As it is said: Internal tangle, external tangle, the generation is entangled in tangles. Therefore, like a bamboo branch in a bamboo grove, by being entwined, by being intertwined, it obtains the name "vāna" (craving), so it is said, "by craving called vāna." "Having gone forth" means "having departed." The meaning is, "having transcended its sphere." By this, it shows the meaning that "Nibbāna is that which has gone forth from vāna." "By its nature" means "by the characteristic of peace." By the meaning of the extinguishing of the three kinds of suffering arising internally. The meaning is, "by their complete absence." "Even of one kind" means, just as the mind By nature, even though of one kind, being subject to birth, it becomes truly diverse in substance due to differences in birth, planes of existence, connections, and by differences in time, direction, place, and person. Not so is this Nibbāna. But this, by nature and by substance, being undifferentiated, is of one kind. For this, in beginningless saṃsāra, in the past, now, and in the future, for the Buddhas, Paccekabuddhas, and Buddha's disciples who have attained final Nibbāna, it is one and the same for all. Why? Because it is a phenomenon that cannot be pointed out. For it was said by the Blessed One: "Consciousness is non-manifesting, endless, shining everywhere." There, "consciousness" is understood as having been established by the cessation and destruction of conditioned phenomena, and it should be known as being well manifested by that very nature. "Non-manifesting" means it is a signless phenomenon. It is not fit to be pointed out by any sign within the range of vision of foolish ordinary people. Nor is it fit to be pointed out as differentiated by differences in time, direction, place, personal continuity, or by differences such as inferior or superior. "Endless" means it is without a beginning or an end. "Shining everywhere" means it shines everywhere with infinite radiant qualities, established as the opposite of the suffering of the cycle of existence. And likewise, because it is a phenomenon that cannot be pointed out, it should not be said that in the beginningless saṃsāra, in any direction, at such and such a time, in such and such a place, it does not exist. Why? Because it is always and everywhere attainable, in the sense that it must be attained by one who cultivates the Noble Path, whenever and wherever. And this was said in the Vinaya, the Aṅguttara Nikāya, and the Udāna: Just as, monks, whatever rivers in the world flow into the great ocean. And whatever streams fall from the sky. By that, no decrease or increase in the great ocean is perceived. Even so, monks, even if many bhikkhus attain final Nibbāna in the element of Nibbāna without remainder, by that, no decrease or increase in the element of Nibbāna is perceived. And in the commentaries: "by that, no decrease or increase in the element of Nibbāna is perceived," even if countless great aeons... Even when Buddhas do not arise, not even one being can attain Nibbāna. Even then, it cannot be said the Nibbāna element is empty. But in the time of the Buddha, at each gathering, countless beings attain the Deathless. Even then, it cannot be said the Nibbāna element is full, it is said. And in the Brahmanimantana Sutta, consciousness is said to be non-manifesting, infinite, shining everywhere. And in the commentary, "shining everywhere" means endowed with light everywhere. Indeed, no other phenomenon than Nibbāna is more radiant, or more luminous, or purer, or whiter. It is indeed abundant everywhere. "It is not nowhere" means it is everywhere. Indeed, it is said one cannot say, "Nibbāna is not in such and such a direction, like the eastern direction." Even so, because it is understood by relying on phenomena that have ceased in the past, it is said it can be treated as differentiated by the distinction of ceased phenomena, hence "with residue" and so on. Therein, "upādi" (residue) means that which is strongly grasped by craving and views. The five aggregates that are grasped. That very thing, when the kamma and defilements are abandoned, either partially or completely, is the "residue" (seso), thus "upādiseso" (residue of grasping). "Saupādisesā" (with residue of grasping) is when there exists in that continuum a residue of grasping at the time of attainment. "Nibbānadhātu" (Nibbāna element) is the state of being extinguished. "Saupādisesā Nibbānadhātu" is the compound, meaning that Nibbāna element is with residue. "Anupādisesā" (without residue of grasping) is when there is no residue of grasping in that continuum at the time of attainment. "Anupādisesā Nibbānadhātu" is the analysis, meaning that Nibbāna element is without residue. And this is said in the Itivuttaka: "Monks, there are two Nibbāna elements. Which two? The Nibbāna element with residue, and the Nibbāna element without residue," and so on. Therein, the former is called Nibbāna of defilements. The latter is called Nibbāna of aggregates. Or, the former is called Nibbāna in this very life. The latter is called Nibbāna in the future life. As it is said: "Indeed, one element here, in this very life, is with residue, the cessation of the guide to becoming." "But the one without residue is for the future life." And in the Anguttara Nikaya, in the Book of Sevens, the one liberated in both ways, liberated by wisdom... For the two Arahants, by way of the remaining aggregates, and for the four trainees — the body-witness, one attained to view, faith-liberated, and Dhamma-follower — and for any ordinary person who is a noble practitioner who has begun insight, by way of the remaining defilements, the state of having residue (saupādisesa) and the state of having no residue (anupādisesa) are spoken of. In that very ninth section, for the five Non-returners — the one attaining Nibbāna in the interim, the one attaining Nibbāna by striking, the one attaining Nibbāna without exertion, the one attaining Nibbāna with exertion, and the one going upstream to the Akaniṭṭha realm — for the Once-returner, and for the three Stream-enterers, for these nine trainee individuals, the state of having residue (saupādisesa) is spoken of by way of the remaining defilements. In the Netti, however,