The Origin of Nirvāṇa without Remainder

Regardless of which state the mind consciousness is in, the manas is always active, always deliberating and pondering. When the mind consciousness cannot make up its mind, it can choose to space out and stare blankly, and perhaps at some point a good idea will pop up. The mental activities of the manas are extremely difficult to still; do not assume that when the mind consciousness is still, the manas is still too. The mental activities of the manas are probably something none of us can observe—they are too deep. The temporary stillness of the manas does not necessarily mean one can enter Nirvāṇa without remainder; we must have a correct understanding of Nirvāṇa without remainder. Only when the manas has completely eradicated its attachment to its own five-aggregate body, completely eradicated its craving for the world of the three realms, and holds no hope whatsoever for the world, can one enter Nirvāṇa without remainder at the end of life. Entering Nirvāṇa without remainder requires a process: one must realize the first, second, third, and fourth fruits, possess meditative concentration of the first dhyāna or above, and have severed all afflictions. Then the mental activities of the manas become fewer and fewer, and entering samādhi becomes very easy and very quick. At the time of death, the four great elements of the physical body disintegrate, the five universal mental factors of the manas diminish, and the manas no longer directs attention toward the three realms, no longer receives or experiences them, no longer grasps at their marks, no longer discriminates, no longer makes choices, and no longer wishes to engage in any activity. Then the tathāgatagarbha no longer gives rise to any dharma, and the five-aggregate body ceases. With no neutrino-body (antarā-bhava), this is the state of Nirvāṇa without remainder.