The Two Nirvanadhatus According to the Vibhasa
By Louis de La Vallée Poussin
Summary
The Vibhāṣā text outlines two types of Nirvāṇadhātu (cessation): *Apratisamkhyānirodha* (infinite cessation of rebirth in specific realms) and *Pratisamkhyānirodha* (detachment from objects of attachment). Both are *asamskṛta* (unproduced by causes), eternal, and transcendent. An individual attains *Apratisamkhyānirodha* through moral acts (e.g., charity), preventing rebirth in specific realms (e.g., hell). *Pratisamkhyānirodha* arises from severing attachment to impure things (*sasrava dharmas*), enabling detachment from desires or passions. Saints may achieve *Pratisamkhyānirodha* for all attachments but might still lack *Apratisamkhyānirodha*, risking relapse. The Arhat (perfect saint) possesses both *Nirvāṇadhātu* and universal detachment. During life, they experience *sopadhiṣeṣanirvāṇa* (Nirvāṇa with residual elements like body and thought), but upon death, they attain *nirupadhiṣeṣanirvāṇa* (Nirvāṇa without residues). Nirvāṇa is described as the cessation of all afflictions (*saṃskāras*) and perfect bliss (*sukha*), though not conscious of itself. The idealistic school (Yogācāra) posits Nirvāṇa as the immanent
Conclusion
The Vibhasā's analysis of the two Nirvāṇadhatus—Apratisamkhyānirvāṇa (cessation of rebirth) and Pratisamkhyānirvāṇa (disconnection from attachments)—reveals a nuanced understanding of liberation. While Apratisamkhyānirvāṇa ensures freedom from specific rebirths, Pratisamkhyānirvāṇa signifies the eradication of all mental afflictions, though not necessarily all karmic obstacles. The Arhat, having attained both, achieves universal detachment and "touches Nirvāṇa" during life but only fully realizes nirupadhi-sopadhi-nirvāṇa (Nirvāṇa without residual existence) upon death. This framework distinguishes between provisional and absolute liberation, emphasizing that complete liberation transcends even the subtlest traces of suffering (saṃskāra-dukkha). The text underscores the distinction between Hī