Clarifying the Nature of Cessation through Four Aspects of Practice

Volume 34 of the Yogācārabhūmi-śāstra Original Text:

Having correctly comprehended the characteristic of the truth of the origin, one further correctly comprehends that with the complete cessation and extinction of this truth of the origin, it is called 'Cessation' (nirodha). With the complete pacification of all suffering of the truth of suffering, it is called 'Pacification' (śānta). Since this cessation and pacification is the foremost, the supreme, the unsurpassed, it is spoken of as 'Sublime' (prāṇīta). Since it is eternal and permanently liberated, it is spoken of as 'Release' (niḥsaraṇa). Thus, the practitioner comprehends the characteristic of the truth of cessation through these four aspects.

Explanation:

The characteristic of the truth of cessation (nirodhasatya) is comprehended through the four aspects of cessation (nirodha), pacification (śānta), sublimity (prāṇīta), and release (niḥsaraṇa). After correctly and truly comprehending the characteristic of the truth of the origin (samudayasatya), one must further correctly and truly comprehend the four aspects of the truth of cessation. When the truth of the origin is completely extinguished and ceases, it is called 'Cessation' (nirodha); the origin no longer accumulates, and suffering ceases. When all suffering of the truth of suffering (duḥkhasatya) is extinguished without remainder, it becomes pacified; there is no more activity of the five aggregates (skandhas) nor suffering experienced by them, thus it is called 'Pacification' (śānta). Such cessation and pacification of suffering is foremost in the world, supreme, unsurpassed, and therefore spoken of as 'Sublime' (prāṇīta). After the suffering has ceased, there is no residual suffering, and suffering will not arise again; this state is eternal, permanently liberated from suffering, thus it is called 'Release' (niḥsaraṇa). In this way, the yogic practitioner comprehends the characteristic of the truth of cessation through the four aspects of cessation, pacification, sublimity, and release.

Suffering ceases because the origin ceases; suffering actions (duḥkha-karma) are no longer accumulated. The physical, verbal, and mental actions of the body of the five aggregates are all suffering actions, especially unwholesome and unskillful physical, verbal, and mental actions. When the mind does not cling to the phenomena of the world of the five aggregates, suffering is not accumulated, and pacification is attained. Once the mind attains pacification, there is liberation and autonomy. Within the world, this is marvelous, because the world is generally characterized by clinging and suffering, lacking peace, autonomy, or liberation; thus, life is not wonderful. The life of liberation and autonomy is foremost, supremely excellent, and most sublime within the world, hence it is wonderful. After the cessation of suffering and liberation, there will be no more experience of suffering. Liberation is eternal; one does not regress to the state of ignorance and afflictions (kleśa); suffering is permanently left behind, thus it is called 'Release' (niḥsaraṇa). In this way, the characteristic of the truth of cessation is clearly revealed through the four aspects of cessation, pacification, sublimity, and release.

Dedication:

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