The Origin of Nirvana without Remainder

Regardless of the state of consciousness, the manas (mind root) is always active, engaged in thought and deliberation. When consciousness is indecisive, one may choose to stare blankly or become dazed; at some unexpected moment, a good idea might suddenly come to mind. The mental activities of the manas are extremely difficult to still. Do not assume that if consciousness is still, the manas is also still. The thought processes of the manas are presumably beyond our observation, being far too profound. The temporary stillness of the manas does not necessarily lead to entry into Nirvana without residue (anupadhiśeṣa-nirvāṇa). We must hold a correct understanding of Nirvana without residue. Only when the manas completely severs attachment to the self of the five aggregates (pañca-skandha) and eradicates all craving for the three realms (traidhātuka) of existence, abandoning any hope for the mundane world, can one enter Nirvana without residue at life's end. Attaining Nirvana without residue is a process that requires realization of the first, second, third, and fourth fruits of enlightenment (śrota-āpanna, sakṛd-āgāmin, anāgāmin, arhat), attainment of meditative absorption (dhyāna) at the first level or higher, the complete eradication of all afflictions (kleśa), followed by a gradual reduction in the mental activities of the manas, leading to very easy and rapid entry into meditative absorption. At the moment of death, as the four great elements (mahābhūta) of the physical body disintegrate, the five universal mental factors (pañca-sarvatraga) of the manas diminish. There is no mental engagement with the three realms, no reception, no grasping of appearances, no discrimination, no decision-making, and no desire for any kind of volitional action. Consequently, the Tathāgatagarbha (Buddha-nature) ceases to produce any phenomena. Thus, the five aggregates cease, there is no intermediate state (antarābhava), and this is the state of Nirvana without residue.