Buddhist Philosophy in India and Ceylon c17.s5.4

c17.s5.4

The Dhammasaṅgaṇi almost ignores the term Nibbāna, but in the ancient supplementary exposition or comment (atthuddhāra) Nibbāna is invariably substituted for the term uncompounded element. Yet it is noteworthy that in the text itself the uncompounded element is never identified with the fruit of sainthood which is certainly one aspect of Nirvāṇa. This uncompounded element is described by a long series of negatives; it is not connected with thought in any form, nor with the fetters, the contagions, the ties, corruption, grasping, joy, ease, disinterestedness; it is, however, positively described as supra-mundane; it is invisible, non-impinging, without material form; uncaused; it cannot be affected by insight or culture; it is indeterminate and produces no result.¹