by Vasubandhu | 33,119 words
Abhidharmakośa, the famous fundamental treatise of 5th century by Vasubandhu, explaining the fundaments of system of knowledge according to Vaibhasika tradition of Buddhism is here. The main points of study here are the theory of dharma or elements of existence, perception of reality through indriyas (faculties), the notion of karma in the light of...
dvividho bhāvanāmārgo darśanākhyastvanāsravaḥ||1||
It has been said that the defilements are abandoned through Seeing the Truths and through Meditation. The Path of Meditation is of two types; the Path of Seeing is pure.
satyānyuktāni catvāri duḥkhaṃ samudayastathā|
nirodhamārga iti eṣāṃ yathā'bhisamayaṃ kramaḥ||2||
The Four Truths have been mentioned. Namely suffering, origin, extinction, and path. Their order is that in which they are understood.
manāpā amanāpāśca tadanye caiva sāsravāḥ||3||
Impure dharmas, whether they are agreeable, disagreeable, or otherwise, are, without exception, suffering, by reason of the three types of suffering, each according to its type.
yatra bhinnena tadbuddhiranyāpohe dhiyā ca tat|
The idea of a jug ends when the jug is broken; the idea of water ends when, in the mind, one analyzes the water. The jug and the water, and all that resembles them, exist relatively. The rest exist absolutely.
vṛttasthaḥ śrutacintāvānbhāvanāyāṃ prayujyate|
nāmobhayārthaviṣayā śrutamayyādikā dhiyaḥ||5||
Firm in his cultivation, endowed with teaching and reflection, he will be capable of giving himself up to meditation. The wisdoms arisen from the teaching, etc., have respectively for their sphere name, name and the thing, and the thing.
labdhe bhūyaḥspṛhā'tuṣṭiralabdhecchā mahecchatā||6||
These are produced within one who is endowed with the two separations. Not for one discontented and with many desires. Discontent is desire for more than one now possesses; many desires is desire with regard to that which one does not possess.
viparyāsāttadvipakṣau tridhātvāptāmalau ca tau|
alobhaḥ āryavaṃśāśca teṣāṃ tuṣṭayātmakāstrayaḥ||7||
Their opposites are their oppositions. They are of the three spheres or pure. Non-desire. The lineages of the Āryans. Among them, three are contentment.
karmāntena tribhirvṛttiḥ tṛṣṇotpādavipakṣataḥ|
By three is taught the regimen; by the last, activity. In order to create an obstacle to the arising of desire. 8c-d. In order to momentarily or definitively arrest the desire of the object of the idea of self and of things pertaining to self.
tatrāvatāro'śubhayā cānāpānasmṛtena ca|
adhirāgavitarkāṇām śaṃkalā sarvārāgiṇām||9||
He enters therein, through visualization on the loathsome and through mindfulness of breathing (ānāpānasmṛta). Those in whom desire and imagination are predominant (adhirāgavitarkāṇām). The skeleton for all the categories of craving.
pādāsthna ākapālārdhatyāgāt kṛtajayaḥ smṛtaḥ||10|
The beginner, by enlarging the visualization of the bones up to the sea, and by reducing it. The “master” by removing the toe, etc., until half of the skull.
atikrāntamanaskāro bhrūmadhye cittadhāraṇāt|
alobho daśabhūḥ kāmadṛśyālambā nṛjā'śubhā||11||
Holding his thought between his two eyebrows, he is “an absolute master in the act of attention”. The loathsome is non-desire; it is in ten spheres; it has the visible of Kāmadhātu for its object; it is generated by humans.
ānāpānasmṛtiḥ prajñā pañcabhūrvāyurgīcarā|
kāmāśrayā na bāhyānām ṣaḍ vidhā gaṇanādibhiḥ||12||
Mindfulness of breathing (ānāpānasmṛti) is prajñā belonging to the five spheres, having wind for its object, and it is cultivated by beings in Kāmadhātu. Not to outsiders. It has six aspects, counting, etc.
ānāpānau yataḥ kāyaḥ sattvākhyau anupāttakau|
naiḥṣyandikau nādhareṇa lakṣyete manasā ca tau||13||
In-breathing and out-breathing are like the body. It belongs to living beings. It is not taken up. It is an outflowing. It is not observed by an inferior mind.
niṣprannaśamathaḥ kuryāt smṛtyupasthānabhāvanām|
Having realized stilling, he will cultivate the foundations of mindfulness (smuṛtyupasthānas). By considering the twofold characteristics of the body, sensation, the mind, and the dharmas.
prajñā śrutādimayī anye saṃsargālambanāḥ kramaḥ|
yathotpatti catuṣkaṃ tu viparyāsavipakṣataḥ||15|
Prajñā. Proceeding from hearing, etc. The others, through connection and as object. The order is that of their production. Four, oppositions to errors.
sa dharmasmṛtyupasthāne samastālambane sthitaḥ|
Placed in the foundation of mindfulness having the dharmas as its universal object, he sees that the dharmas are impermanent, suffering, empty, and not-self.
tata ūṣmagatotpattiḥ taccatuḥsatyagocaram|
ṣoḍaśākāram ūṣmabhyo mūrdhānaḥ te'pi tādṛśāḥ||17||
From this there arises the Heat. Which has the Four Truths for its object. Which has sixteen aspects. From Heat, the Summits. Which are similar to it.
ubhayākaraṇaṃ dharmeṇa anyairapi tu vardhanam|
tebhyaḥ kṣāntiḥ dvidhā tadvat kṣāntyā dharmeṇa vardhanam||18||
It is through dharma that these two imprint. They grow through the others also. From that, Patience. Two are as above. Three grow totally through the dharmas.
kāmāptaduḥkhaviṣayā tvadhimātrā kṣaṇaṃ ca sā|
tathāgradharmāḥ sarve tu pañcaskandhāḥ vināptibhiḥ||19||
Strong, it has the suffering of Kāmadhātu for its object. It is of a moment. So too, the Supreme Dharmas. All include the five skandhas. With the exclusion of the possessions.
iti nirvedhabhāgīyaṃ caturdhā bhāvanāmayam|
anāgamyā ntaradhyānabhūmikam dve tvadho'pi vā||20||
This is the fourfold nirvedhabhāgīya. Arise from absorption. Their sphere is anāgāmya, the intermediate state, and the Dhyānas. Or rather, two are also of the lower sphere.
kāmāśrayāṇi agradharmān dvayāśrayān labhate'ṅganā|
bhūmityāgāttyajatyāryastāni anāryastu mṛtyunā||21||
Belong to the beings of Kāmadhātu. Women obtain the Supreme Worldly Dharmas destined to be found in female and male bodies. The Āryan loses them by losing the sphere. The non-Āryans, through death.
ādye dve parihāṇyā ca maulestatraiva satyadṛk|
apūrvāptirvihīneṣu hānī dve asamanvitiḥ||22||
He also loses the first two through falling away. When they belong to the fundamental Dhyāna, the Seeing of the Truths arises from this seeing. Lost, they are acquired anew. The two losses are non-possession.
mūrdhalābhī na mūlacchit kṣāntilābhyanapāyagaḥ|
śiṣyagotrā nnivartya dve buddhaḥ syāt trīṇyapītaraḥ||23||
He who has attained the Summits does not cut off the roots. He who obtains the Patience does not go to the painful realms of rebirth. One can attain two nirvedhabhāgīyas of the Śrāvaka family, and become a Buddha. One can attain three, and become the other.
ābodheḥ sarvamekatra dhyānāntye śāstṛkhaḍgayoḥ|
prāktebhyo mokṣabhāgīyaṃ kṣipraṃ mokṣastribhirbhavaiḥ||24||
The Master and the Rhinoceros go as far as Bodhi in one sitting, by relying on the last Dhyāna. First, the mokṣabhāgīyas. The most rapid obtains deliverance in three existences.
śrutacintāmayaṃ trīṇi karmāṇi ākṣipyate nṛṣu|
Arise from hearing and reflection. The three actions. Projected among humans. From out of the Supreme Worldly Dharmas there proceeds one Patience, a Patience having the dharmas for its object, which is pure.
kāmaduḥkhe tato'traiva dharmajñānaṃ tathā punaḥ|
śeṣe duḥkhe'nvayakṣāntijñāne satyatraye tathā||26||
Bearing on the suffering of Kāmadhātu. From this, a Dharma Knowledge having the same object. In the same way, relating to the rest of suffering, one consecutive Patience and a Knowledge. In that same way, relating to the three other Truths.
iti ṣoḍaśacitto'yaṃ satyābhisamayaḥ tridhā|
In this way, the comprehension of the Truths consists of sixteen mental states. It is threefold: insight, application, and result. It is of the same sphere as the Supreme Worldly Dharmas.
kṣāntijñānānyanantarya muktimārgā yathākramam|
adṛṣṭadṛṣṭerdṛṅgmārgastatra pañcadaśa kṣaṇāḥ||28||
The Patiences and Knowledges are, in this order, the Irresistible Path and the Path of Deliverance. Because they are produced within anyone who sees that which has not been seen, fifteen moments are the Path of Seeing.
mṛdutīkṣṇendriyau teṣu śraddhādharmānusāriṇau|
In these moments, the ascetics of weak and sharp faculties are respectively Śraddhānusārin and Dharmānusārin. If they have not abandoned the defilements to be abandoned through Meditation, they are candidates for the first result.
yāvat pañcaprakāraghnau dvītīye'rvāṅnavakṣayāt|
kāmādviraktāvūrdhvaṃ vā tṛtīyapratipannakau||30||
Up to the abandoning of the five categories. Candidates for the second, until the abandoning of the ninth category. Candidates for the third, through detachment either with respect to Kāmadhātu, or with respect to higher sphere.
ṣoḍaśe tu phalasthau tau yatra yaḥ pratipannakaḥ|
śraddhādhimuktadṛṣṭyāptau mṛdutīkṣṇendriyau tadā||31||
In the sixteenth moment, the ascetic becomes an abider in the state for which he was a candidate. At this moment, the ascetics with weak and sharp faculties become respectively Śraddhādhimukta or Dṛṣṭiprāpta.
phale phalaviśiṣṭasya lābho mārgasya nāstyataḥ|
nāprayukto viśeṣāya phalasthaḥ pratipannakaḥ||32||
At the moment of the acquisition of a result, the ascetic does not acquire the path of a higher result; consequently the abider in a result does not exert himself with a view to a higher progress, and he is not a candidate for a result.
navaprakārā doṣā hi bhūmau bhūmau tathā guṇāḥ|
Each sphere has nine categories of vices. So too there are nine categories of qualities. By distinguishing weak, etc., in the categories of weak, medium, and strong.
akṣīṇabhāvanāheyaḥ phalasthaḥ saptakṛtparaḥ|
tricaturvidhamuktastu dvitrijanmā kulaṃkulaḥ||34||
The abider in a result who has not destroyed that which one should abandon through meditation is a Saptakṛtparamaḥ. Delivered from three or four categories, destined for two or three rebirths, he is a Kulaṃkula.
kṣīṇaṣaṣṭhaprakārastu sakṛdāgāmyasau punaḥ||35||
Who has conquered up to five categories, is a candidate for the second. Having destroyed the sixth category, he is a Sakṛdāgāmin.
tṛtīyapratipannaśca so'nāgāmi navakṣayāt||36||
Having destroyed seven or eight categories, and destined for one rebirth, is an Ekavīcika; he is also a candidate for the third state. He is an Anāgāmin by the destruction of the ninth category.
ūrdhvastrotāśca sa dhyāne vyavakīrṇo'kaniṣṭhagaḥ||37||
He is a saint who “obtains Nirvāṇa in the interval”, “by arising”, “with effort”, “without effort”, and “by going higher”. When he combines his Dhyāna, he is an Akaniṣṭhaga.
sa pluto'rdhaplutaḥ sarvacyutaśca anyo bhavāgragaḥ|
ārūpyagaścaturdhānyaḥ iha nirvāpako'paraḥ||38||
The Akaniṣṭhaga is either a Jumper, a Half-Jumper, or One who Dies Everywhere. The other is a Bhavāgraga. Another, who goes to Ārūpyadhātu, is of four types. Another, who obtains Nirvāṇa here.
punastrīṃstrividhān kṛtvā nava rūpopagāḥ smṛtāḥ|
tadviśeṣaḥ punaḥ karmakleśendriyaviśeṣataḥ||39||
It is said that there are nine saints going to Rūpadhātu, by making a threefold distinction among the three. Their differences are due to the difference of actions, faculties, and defilements.
ūrdhvastroturabhedena sapta sadgatayo matāḥ|
sadasadvṛttyavṛttibhyāṃ gatāpratyāgateśca tāḥ||40||
In not establishing any distinction among the Ūrdhvasrotas, there are seven realms of rebirth for the good. By reason of the cultivation of good and the non-cultivation of evil, and of the non-returning from whence they have come.
na parāvṛttajanmāryaḥ kāme dhātvantaropagaḥ|
sa cordhvajaśca naivākṣasaṃcāraparihāṇibhāk||41||
The Āryan who obtains the state of Anāgāmin after having been reborn in Kāmadhātu, does not go to another sphere. This Āryan and one who is born in a higher sphere, are incapable of modifying their faculties, and are incapable of falling away.
ākīryate caturtha prāk niṣpatti kṣaṇamiśraṇāt|
upapattivihārārtha kleśabhīrutayā'pi ca||42||
First, combination of the Fourth Dhyāna. The combination is achieved through the combining of moments. With a view to arising, to bliss and also through fear of the defilements.
nirodhalābhyanāgāmī kāyasākṣī punarmataḥ||43||
As it is fivefold, there are five births or types of existence among the Śuddhāvāsas. The Anāgāmin who has acquired extinction is considered a Kāyasākṣin.
navamasyāpyānantaryapathe vajropamaśca saḥ||44||
Up to the moment when he destroys the eighth part of Bhavāgra, he is a candidate for the quality of Arhat. Also in the ninth path of abandoning. This path is similar to a diamond.
tatkṣayāptyā kṣayajñānaṃ āśaikṣo'rhannasau tadā|
lokottareṇa vairāgyaṃ bhavāgrāt anyato dvidhā||45||
With the acquisition of the destruction of this category, there is the knowledge of destruction. Then the saint is a Aśaikṣa, an Arhat. Detachment from Bhavāgra is
through the trans-worldly path. There is detachment from the other spheres in two ways.
laukikenāryavairāgye visaṃyogāptayo dvidhā|
lokottareṇa cetyeke tyakte kleśāsamanvayāt||46||
For the Āryan who detaches himself through the worldly path, his acquisitions of the disconnections are of two types. According to other masters, he becomes detached through the transworldly path, in the same way. For, even when pure disconnection is lost, the Āryan is not filled with the defilements.
anāsraveṇa vairāgyamanāgāmyena sarvataḥ||47||
But, if he is not filled with these defilements, he is like a saint half delivered from Bhavāgra, like a person who is reborn above. One becomes detached from all the spheres by means of pure anāgamya.
dhyānātsāmantakādvā'ntyo mukti mārgastribhūjaye|
nordhvaṃ sāmantakāt āryairaṣṭābhiḥ svordhvabhūjayaḥ||48||
At the detachment from the Three Dhātus, the last Path of Deliverance arises either from the Dhyāna, or from a sāmantaka. Above, it does not arise from a sāmantaka. Through the eight pure paths, he triumphs over his sphere, and over a higher sphere.
vimuktyānantaryapathā laukikāstu yathākramam|
The worldly paths, paths of deliverance and paths of abandoning, have respectively the aspects of calm, etc.; coarse, etc. They have for their objects the higher sphere, and the lower sphere.
yadyakopyaḥ kṣayajñānādanutpādamatiḥ na cet|
kṣayajñānamaśaikṣo vā dṛṣṭiḥ sarvasya sā'rhataḥ||50||
When he is Immovable, after his Knowledge of Destruction, there is the consciousness of non-arising. In the contrary case, there is either the Knowledge of Destruction or the “seeing of the Aśaikṣas”. These Views belong to all the Arhats.
śrāmaṇyamamalo mārgaḥ saṃskṛtāsaṃskṛtaṃ phalam|
ekānnavatistāni muktimārgāḥ saha kṣayaiḥ||51||
Śrāmaṇya is the immaculate path. His result is both conditioned and unconditioned. There are eighty-nine. The paths of deliverance with their destructions.
catuṣphalavyavasthā tu pañcakāraṇasaṃbhavāt|
pūrvatyāgo'nyamārgāptiḥ kṣayasaṃkalanaṃ phale||52||
But four results are established for five reasons which are encountered therein. In a result, there is the abandoning of a previous path, the acquisition of another path, the addition of destructions, the acquisition of a group of eight knowledges, and the acquisition of sixteen aspects.
jñānāṣṭakasya lābho'tha ṣoḍaśākārabhāvanā|
laukikāptaṃ tu miśratvānāsravāptiḥ dhṛteḥ phalam||53||
(The abandoning) obtained by a worldly path is a result, because it is combined, and because it is supported by pure possession.
brāhmaṇyaṃ brahmacakraṃ ca tadeva brahmavartanāt|
dharmacakraṃ tu dṛṅmārgaḥ āśugatvādyarādibhiḥ||54||
Is brāhmaṇya; it is brahmacakra. Because it is set into motion by a Brahmā. The Wheel of the Dharma is the Path of Seeing. Because it goes quickly, etc.; because it has spokes, etc.
kāme trayāptiḥ antyasya triṣu nordhva hi dṛkpathaḥ|
asaṃvegādiha vidhā tatra niṣṭheti cāgamāt||55||
Three are acquired in Kāmadhātu. The last, in the three Dhātus. Higher, the Path of the Seeing of the Truths is absent. Disgust is absent there, because the Sūtra says, “Here one undertakes, and there one achieves”.
ṣaḍarhanto matāḥ teṣāṃ pañca śraddhādhimuktijāḥ|
vimuktiḥ sāmayikyeṣām akopyākopyadharmaṇaḥ||56||
Six types of Arhat are known. Five arise from the Śraddhādhimuktas (“those liberated through faith”). Their deliverance is occasional. For an Immovable One, is it immovable.
ato'samayamukto'sau dṛṣṭiprāptānvayaśca saḥ|
tadgotrā āditaḥ kecitkeciduttāpanāgatāḥ||57||
Thus he is not occasionally delivered. He proceeds from Dṛṣṭiprāpta. Some Arhats are of their present families from the very beginning; some become part of their present families through purification or perfectioning.
gotrāccaturṇāṃ pañcānāṃ phalāddhāniḥ na pūrvakāt|
śaikṣānāryāśca ṣaḍgotrāḥ saṃcāro nāsti darśane||58||
Four fall from their families, and five fall from their states. But one does not fall away from the first family nor from the first state. The Śaikṣas and the non-Āryans are also of six families. 58d. In the Path of Seeing, there is no perfecting.
parihāṇistridhā jñeyā prāptāprāptopabhogataḥ|
antyā śāsturakopyasya madhyā cānyasya tu tridhā||59||
There are three types of falling away: from that which is acquired, from that which has not yet been acquired, and from fruition. The last, with respect to the Master; the second also, with respect to an Immovable One; all three, with respect to others.
mriyate na phalabhraṣṭaḥ tadakārya karoti na|
vimuktyānantaryapathā navākopye atisevanāt||60||
He does not die having fallen away from his result. He does not do what should not be done. For the Immovable One, there are nine paths of two types. By reason of his intense cultivation.
dṛṣṭayāptatāyāmekaikaḥ anāsravāḥ nṛṣu vardhanam|
aśaikṣo nava niśritya bhūmīḥ śaikṣastu ṣaṭ yataḥ||61||
For the Dṛṣṭiprāpta, one of each type. Pure paths. There is transformation among humans. 61c. The Aśaikṣas in nine spheres. The Śaikṣa, in six.
saviśeṣaṃ phalaṃ tyaktvā phalamāpnoti vardhayan|
dvau buddhau śrāvakāḥ sapta navaite navadhendriyāḥ||62||
Because the Śaikṣa who increases his faculties by abandoning his state and his progress, obtains the state. Two Buddhas and seven Śrāvakas, the Arhats have nine classes of faculties.
pudgalāḥ sapta ṣaṭ tvete dvau dvau mārgatraye yataḥ||63||
Seven pudgalas, by reason of their cultivation, their faculties, absorption, deliverance, of two. They are six. Two exist in each of the three paths.
samāpattīndriyaphalaiḥ pūrṇaḥ śaikṣo'bhidhīyate||64||
He who possesses extinction is doubly delivered; the other is delivered through prajñā. It is from the point of view of absorption, of faculties, and of result that a Śaikṣa is said to be complete.
aśaikṣaparipūrṇatvaṃ dvābhyām mārgaḥ samāsataḥ|
The Aśaikṣa is complete from two points of view. In short, the path is of four types, Preparatory, Irresistible, Deliverance, and Excellence.
dhyāneṣu mārgaḥ pratipatsukhā duḥkhā'nyabhūmiṣu|
dhanyābhijñā mṛdumateḥ kṣiprābhijñetarasya tu||66||
The path belonging to the Dhyānas is the easy route. The difficult routes belong to other spheres. When intelligence is weak, a route for slow intelligence; in the contrary case, a route for a quick intelligence.
anutpādakṣayajñāne bodhiḥ tādanulomyataḥ|
saptatriṃśattu tatpakṣyāḥ nāmato dravyato daśa||67||
The Knowledge of Destruction with the Knowledge of Non-Arising is Bodhi. Because they are favorable to it, thirty-seven dharmas are its adjutants. Thirty-seven from the point of view of name, but ten substantial entities.
śraddhā vīryaṃ smṛtiḥ prajñā samādhiḥ prītyupekṣaṇe|
praśrabdhiśīlasaṃkalpāḥ prajñā hi smṛtyupasthitiḥ||68||
Faith, energy, mindfulness, prajña, absorption, joy, indifference, resolution, morality, and aptitude.
vīryaṃ samyakprahāṇākhyamṛddhipādāḥ samādhayaḥ|
pradhānagrahaṇaṃ sarve guṇāḥ prāyogikāstu te||69||
Foundation of mindfulness is prajñā; energy receives the name of right exertion; the supernormal powers are samādhis. A definition according to their essentials; they are also all the qualities that arise from cultivation.
bhāvane darśane caiva sapta vargā yathākramam||70||
They form seven groups which are distributed, in order, between the beginning stage, the nirvedhabhāgīyas, Meditation, and Seeing.
anāsravāṇi bodhyaṅgamārgāṅgāni dvidhetare|
sakalāḥ prathame dhyāne anāgamye prītivarjitāḥ||71||
The parts of Bodhi and the parts of the Path are pure. The others are of two types. All exist in the First Dhyāna. In anāgamya, with the exception of joy.
dvitīye'nyatra saṃkalpāt dvayostaddvayavarjitāḥ|
dhyānāntare ca śīlāṅgaistābhyāṃ ca triṣvarūpiṣu||72||
In the Second, with the exception of thoughts. In two, with the exception of the one and the other. Also, in dhyānāntara. In three Ārūpyas, with the exception of the preceding and the parts of morality.
kāmadhātau bhavāgre ca bodhimārgāṅgavarjitāḥ|
In Kāmadhātu and in Bhavāgra, the parts of Bodhi and the parts of the Path are absent.
lābho mārgābhisamaye buddhatatsaṃghayorapi|
dharmaḥ satyatrayaṃ bodhisattvapratyekabuddhayoḥ||74||
When one sees three Truths, one obtains the morality and the avetyaprasāda relating to the Dharma: when one comprehends the Path, also the avetyaprasāda relating to the Buddha and his Saṃgha. The Dharma is the three Truths and the Path of the Pratyekabuddha and the Bodhisattva.
mārgaśca dravyatastu dve śraddhā śīlaṃ ca nirmalāḥ|
noktā vimuktiḥ śaikṣāṅgaṃ baddhatvāt sā punardvidhā||75||
From the point of view of substantial entities, these four are two things, faith and morality. Immaculate. Because he is bound, deliverance is not said to be a part of a Śaikṣa. Deliverance is twofold.
asaṃskṛtā kleśahānamadhimuktastu saṃskṛtā|
sāṅgaḥ saiva vimuktī dve jñānaṃ bodhiryathoditā||76||
Victory over the defilements is unconditioned deliverance; adhimokṣa is conditioned deliverance. This last is a part. It is two deliverances. Bodhi, as described above, is knowledge.
vimucyate jāyamānasaśaikṣaṃ cittamāvṛteḥ|
nirudhyamāno mārgastu prajahāti tadāvṛtim||77||
The Aśaikṣa mind, arising, is delivered from its obstacles. It is while perishing that the Path causes the abandoning of the obstacle.
asaṃskṛtaiva dhātvākhyā virāgo rāgasaṃkṣayaḥ|
prahāṇadhāturanyeṣāṃ nirodhākhyastu vastunaḥ||78||
Unconditioned deliverance receives the name of dhātu. The destruction of craving is detachment. The destruction of the others is abandoning. The destruction of the object is called nirodhadhātu, the sphere of extinction.
nirvidyate duḥkhahetukṣāntijñānaiḥ virajyate|
sarvairjahāti yaiḥ evaṃ catuṣkoṭikasaṃbhavaḥ||79||
Disgust arises by means of the Patiences and the Knowledges of Suffering and Origin. Detachment arises through all the dharmas by means of which there is abandoning. There are therefore four alternatives.
abhidharmakośe mārgapudgalanirdeśo nāma ṣaṣṭhaṃ kośasthānaṃ samāptamiti||