The Saṃyuktāgama, Volume 12 (Sūtra 285), Part Four

（四）原文：又复思惟。何法无故有无。何法灭故有灭。即正思惟。生如实无间等观。取无故有无。取灭故有灭。又作是念。何法无故取无。何法灭故取灭。即正思惟。生如实无间等观。所取法无常生灭。离欲灭尽舍离。心不顾念。心不缚着。爱则灭。彼爱灭故取灭。取灭故有灭。有灭故生灭。生灭故老病死忧悲恼苦灭。如是如是纯大苦聚灭。

Explanation: The Buddha said: I contemplated further: with the cessation of what dharma does the existence of the three realms cease? With the cessation of what dharma does the existence of the three realms come to an end? After generating such a questioning thought, I immediately entered into right contemplation; after right contemplation, there arose the true, unbroken contemplative wisdom of uninterrupted observation, and I realized that when grasping ceases, the existence of the three realms ceases, and that once grasping has ceased, the existence of the three realms will cease.

I then generated another questioning thought: with the absence of what dharma does grasping cease? With the cessation of what dharma will grasping cease? I immediately entered into right contemplation; after right contemplation, there arose the true, unbroken contemplative wisdom of uninterrupted observation, and I realized that all dharmas that are grasped at are impermanent, arising and ceasing. Having no desire for impermanent, arising-and-ceasing dharmas, having extinguished desire completely, abandoning craving for dharmas and attachment to them, the mind no longer dwells upon the worldly dharmas of the five aggregates, and the mind is no longer bound by the worldly dharmas of the five aggregates; thus craving ceases. Once craving has ceased, grasping at worldly dharmas ceases; once grasping has ceased, the existence of the three realms ceases; once the existence of the three realms has ceased, birth ceases; once birth has ceased, old age, death, sorrow, grief, suffering, and distress (śoka-parideva-duḥkha-daurmanasyopāyāsa) cease. In this way, in this manner, the entire great mass of suffering ceases.

Why is it that when one no longer grasps at the worldly five aggregates, the existence of the three realms vanishes? Because the nature of grasping is the ignorance of the manas, that is, the imputed nature (parikalpita-svabhāva) of the manas. The world of the three realms is established precisely because of the ignorant clinging of the manas. When the manas has completely severed its clinging and no longer grasps at the worldly five aggregates, then the mind is empty and tranquil (praśama), no longer creating karmic actions of the three realms, or creating only a few, and the karmic seeds of the three realms will gradually disappear. During the continuation of a life, abiding in nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa), at the time of death, if the manas neither grasps nor clings to any dharma whatsoever, then the tathāgatagarbha can no longer give rise to any dharma, nor can it give rise to the seeds of consciousness of the manas; then the manas ceases, the body of the five aggregates disappears, and from then on the body of the five aggregates is no longer born, and the existence of the three realms belonging to oneself also ceases accordingly and is not reborn. Because there is no longer the existence of the three realms, the life of future rebirths has nothing to rest upon; and because there are no longer the karmic seeds of the three realms, the conditions and causes for the arising of life are incomplete, and no living being will appear again.

Why is it that when craving ceases, the nature of grasping ceases? Because craving causes the mind to sink deeply into the world of the five aggregates, unable to extricate itself, unable to separate from the five aggregates, and it will inevitably grasp at worldly dharmas. If there is no craving, and dharmas are regarded as dispensable, at ease according to conditions, then there is no longer any impetus for grasping. Therefore, the cycle of birth and death is brought forth by craving; if one does not crave the three realms, then nirvāṇa is certain, and there will be no more ceaseless birth and death.