Вопросы пропаданцам

The Abhidharma, [in the ultimate sense (pāramārthika),] is stainless understanding
with its following, [i.e., the five pure aggregates].24
Understanding (prajñā),25 which will be defined below (ii. 24; vii. 1), is the discernment of factors
[dharmapravicaya].26
Stainless (amala) understanding27 is pure understanding [or understanding without a [positive]
relationship with the fluxes (anāsravaprajñā; vi. 25c, etc.)].28
That which is called the following (anucara) of understanding is its retinue (parivāra), namely, the
five pure aggregates (skandha; i. 7a) that coexist with understanding.29 <4>
Such, in the ultimate sense [pāramārthika],30 is the Abhidharma.
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What are the impure factors [sāsrava]?
4bd. The conditioned factors, with the exception of the (noble) path, are impure; they are
impure because the fluxes adhere to or grow concordantly in them [sam-anuśerate].61
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[Question: – What are the two cessations (nirodha)?]
[Answer:] – They are the cessation due to deliberation (pratisaṃkhyānirodha)71 and the cessation not
due to deliberation (apratisaṃkhyānirodha).72
The three unconditioned factors and [the factors constituting] the truth of the (noble) path are the pure
(anāsrava) factors because the fluxes do not adhere to them.
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[Question:] – Should we understand that all consciousness is the elementary substance consciousness?
[Answer: – No.]
28cd. The elementary substance consciousness is an impure consciousness, because it is the
basis [niśraya] of the arising [of the thought at conception and of all existence until
the mind at death].431
The impure (sāsrava) consciousness, i.e., the mind that does not form part of the (noble) path.
The six elementary substances are presented in the Sūtra (F 49, note) as basis [sādhāraṇa], as the
raison d’être of the arising, i.e., of the thought at conception (pratisaṃdhicitta) and all of existence
until the thought at death (maraṇacitta; cyuticitta). <51>
The pure (nirāsrava) factors are opposed to arising, to existence. Thus the five sensory
consciousnesses, which are always impure, and the mental consciousness, when it is impure, give us
the elementary substance consciousness (Vibhāṣā, 75, 11).
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18. Abandoned by insight (darśanaheya) and by cultivation (bhāvanāheya), and not
to be abandoned (aheya) & the eighteen elements;619 F 78–80
How many elements can be abandoned (hā, prahā; v. 28; vi. 1) by insight into the truths, in other
words, by the path of insight (darśanamārga) or by insight (darśana; vi. 25b)? How many can be
abandoned by cultivation or repeated consideration (bhāvanā) of the truths, in other words, by the
path of cultivation (bhavanāmārga) or by cultivation (bhavanā)? [13 b] How many elements are not to
be abandoned, cannot be abandoned [aheya]?620
BCR.1. The first fifteen elements and the last three elements;621 F 78–80
40ab. (1) The ten [material elements] and the five [sensory consciousnesses] are abandoned
by cultivation. (2) The last three [elements] are, [from the point of view of
abandoning them,] of three kinds, [i.e., abandoned by insight, abandoned by
cultivation, not abandoned].622 <79>
1. The ten material elements, i.e., the sense-faculties and object-fields, and the five sensory
consciousnesses are abandoned by cultivation [bhāvanāheya].
2. The last three [of the eighteen] elements, i.e., the mental faculty [manodhātu], the mental object
[dharmadhātu], and the mental consciousness [manovijñāna], from the point of view of abandoning
them, involve factors of three kinds:
i. (a) eighty-eight [of the ninety-eight] proclivities (anuśaya; v. 4);
(b) with the coexisting (sahabhū) factors – whether these coexisting factors are of the associated
(saṃprayukta) class or of the dissociated (viprayukta) class (ii. 46; conditioning
characteristics [lakṣaṇa] and secondary characteristics [anulakṣaṇa]);
(c) with the possessions (prāpti; ii. 36) of the said proclivities and the said coexisting factors;
(c) with the following (i.e., secondary possessions [anuprāpti] and conditioning characteristics
[lakṣaṇa]) of the said possessions,
are abandoned by insight [darśanaheya];
ii. the other impure [sāsrava] factors:
(a) ten proclivities (v. 5) with the coexisting factors, possessions, etc.;
(b) the wholesome-impure (kuśalasāsrava) and unobscured-non-defined (anivṛtāvyākṛta) (ii. 66)
formations (saṃskāra); 623
(c) the impure non-informative (avijñapti) with its following (iv. 13),
are abandoned by cultivation [bhāvanaheya];

iii. the pure [anāsrava] factors:
(a) the unconditioned factors and
(b) the factors that are part of the (noble) path,
cannot be abandoned [apraheya].

Противоречия между пропаданцами и анти-пропаданцами легко снимаются, если принять что каждый такой достигший с нирваной сможет получить что хочет. Пропаданцы хотят "ничто"? Будет им "ничто" и они никогда не будут ничего больше воспринимать. Анти-пропаданцы хотят чистые скандхи? Будут им чистые скандхи.

Всё, что имеет природу возникновения - имеет природу прекращения.