{"id":49610,"date":"2020-09-02T16:17:00","date_gmt":"2020-09-02T16:17:00","guid":{"rendered":"https:\/\/websitedesigns.com.au\/elankanew\/?p=49610"},"modified":"2021-12-22T14:40:30","modified_gmt":"2021-12-22T14:40:30","slug":"nibbana-by-sahan-weerasooriya","status":"publish","type":"post","link":"https:\/\/websitedesigns.com.au\/elankanew\/nibbana-by-sahan-weerasooriya\/","title":{"rendered":"Nibbana \u2013 By Sahan Weerasooriya"},"content":{"rendered":"

Nibbana<\/span>\u00a0\u2013 By Sahan Weerasooriya<\/span><\/span><\/u><\/u><\/h1>\n

\"Nibbana\"<\/p>\n

Source:<\/span>Island – Sahan Weerasooriya<\/a><\/span><\/p>\n

(From Ven. Narada Mahathera\u2019s \u2018Buddha and His Teachings\u2019)<\/span><\/p>\n

Nibb\u0101na is the\u00a0summum bonum<\/em>\u00a0of Buddhism. However clearly and descriptively one may write on this profound subject, however glowing may be the terms in which one attempts to describe its utter serenity, comprehension of Nibbana is impossible by mere perusal of books. Nibbana is not something to be set down in print, nor is it a subject to be grasped by intellect alone; it is a supramundane state\u00a0(Lokuttara Dhamma)\u00a0to be realized only by intuitive wisdom.<\/span><\/p>\n

A purely intellectual comprehension of Nibbana is impossible because it is not\u00a0a matter to be arrived at by logical reasoning\u00a0(atakkavacara).\u00a0The words of the\u00a0Buddha are perfectly logical, but Nibbana, the ultimate Goal of Buddhism, is beyond the scope of logic. Nevertheless, by reflecting on the positive and negative aspects of life, the logical conclusion emerges that in contradistinction to a conditioned phenomenal existence, there must exist a sorrowless, deathless, non-conditioned State.<\/span><\/p>\n

The Jataka Commentary relates that the Bodhisatta himself in his birth as the ascetic Sumedha contemplated thus:<\/span><\/p>\n

\u201cEven as, although Misery is,<\/span><\/p>\n

Yet Happiness is also found,<\/span><\/p>\n

So, though indeed Existence is,<\/span><\/p>\n

Non-existence should be sought.<\/span><\/p>\n

Even as, although there may be Heat,<\/span><\/p>\n

Yet grateful Cold is also found,<\/span><\/p>\n

So, though the threefold Fire exists,<\/span><\/p>\n

Likewise Nirvana should be sought.<\/span><\/p>\n

\u2018Even as, although there Evil is,<\/span><\/p>\n

That which is Good is also found,<\/span><\/p>\n

So, though \u2019tis true that birth exists.<\/span><\/p>\n

That which is not birth should be sought. \u201c<\/span><\/p>\n

 <\/p>\n

<\/p>\n

Definition<\/span><\/p>\n

The Pali word\u00a0Nibbana\u00a0(Samskrit\u2013Nirvana) is composed of\u00a0\u201cNi\u201d\u00a0and\u00a0\u201cVana\u201d. Ni\u00a0is a negative particle.\u00a0Vana\u00a0means weaving or craving. This craving serves as a cord to connect one life with another.<\/span><\/p>\n

\u201cIt is called Nibbana in that it is a departure\u00a0(Ni)\u00a0from that craving which is called\u00a0Vana,\u00a0lusting. \u201c<\/span><\/p>\n

As long as one is bound up by craving or attachment one accumulates fresh Kammic activities which must materialise in one form or other in the eternal cycle of birth and death. When all forms of craving are eradicated, reproductive Kammic forces cease to operate, and one attains Nibbana, escaping the cycle of birth and death. The Buddhist conception of Deliverance is escape from the ever-recurring cycle of life and death and not merely an escape from sin and hell.<\/span><\/p>\n

Nibbana is also explained as the extinction of the fire of lust\u00a0(lobha),\u00a0hatred\u00a0(dosa),\u00a0and delusion\u00a0(moha).<\/span><\/p>\n

\u201cThe whole world is in flames,\u201d\u00a0says the Buddha. \u201cBy what fire is it kindled? By the fire of lust, hatred and delusion, by the fire of birth, old age, death, sorrow, lamentation, pain, grief and despair is it kindled.\u201d<\/span><\/p>\n

Nibbana, in one sense, may be interpreted as the extinction of these flames. One must not thereby infer that Nibbana is nothing but the extinction of these flames.\u00a0The\u00a0means\u00a0should be differentiated from the\u00a0end. Here the extinction of the flames is the means of attaining Nibbana.<\/span><\/p>\n

Is Nibbana Nothingness?<\/span><\/p>\n

 <\/p>\n

To say that Nibbana is nothingness simply because one cannot perceive it with the five senses is as illogical as to conclude that light does not exist simply because the blind do not see it. In a well-known fable the fish, who was acquainted only with water, arguing with the turtle, triumphantly concluded that there existed no land, because he received \u201cNo\u201d to all his queries.<\/span><\/p>\n

\u201cOnce upon a time there was a fish.\u00a0And just because it was a fish, it had lived all its life in the water and knew nothing whatever about anything else but water. And one day as it swam about in the pond where all its days had been spent, it happened to meet a turtle of its acquaintance who had just come back from a little excursion on the land.\u201d<\/span><\/p>\n

\u201cGood day, Mr. Turtle!\u201d said the fish. \u201cI have not seen you for a long time. Where have you been?\u201d<\/span><\/p>\n

\u201cOh\u201d,\u00a0said the turtle, \u201cI have just been for a trip on dry land.\u201d<\/span><\/p>\n

\u201cOn dry land!\u201d exclaimed the fish. \u201cWhat do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing.\u201d<\/span><\/p>\n

 <\/p>\n

\u201cWell,\u201d said the turtle good-naturedly. \u201cIf you want to think so, of course you may; there is no one who can\u00a0hinder you. But that\u2019s where I\u2019ve been, all the same.\u201d<\/span><\/p>\n

\u201cOh, come,\u201d said the fish. \u201cTry to talk sense. Just tell me now what is this land of yours like? Is it all wet?\u201d<\/span><\/p>\n

\u201cNo, it is not wet,\u201d said the turtle.<\/span><\/p>\n

\u201cIs it nice and fresh and cool?\u201d asked the fish.<\/span><\/p>\n

\u201cNo, it is not nice and fresh and cool,\u201d the turtle replied.<\/span><\/p>\n

\u201cIs it clear so that light can come through it?\u201d<\/span><\/p>\n

\u201cNo, it is not clear. Light cannot come through it.\u201d<\/span><\/p>\n

\u201cIs it soft and yielding, so that I could move my fins about in it and push my nose through it?\u201d<\/span><\/p>\n

\u201cNo, it is not soft and yielding, You could not swim in it.\u201d<\/span><\/p>\n

\u201cDoes it move or flow in streams?\u201d<\/span><\/p>\n

\u201cNo, it neither moves nor flows in streams?\u201d<\/span><\/p>\n

\u201cDoes it ever rise up into waves then, with white foams in them?\u201d asked the fish, impatient at this string of Noes.<\/span><\/p>\n

\u201cNo!\u201d replied the turtle, truthfully, \u201cIt never rises up into waves that I have seen.\u201d<\/span><\/p>\n

\u201cThere now,\u201d exclaimed the fish triumphantly. \u201cDidn\u2019t I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn\u2019t a single one of these\u00a0things what else is it but nothing? Don\u2019t tell me.\u201d<\/span><\/p>\n

 <\/p>\n

\u201cWell, well\u201d, said the turtle, \u201cIf\u00a0you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But anyone who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it.\u201d<\/span><\/p>\n

\u201cAnd with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing. \u201c<\/span><\/p>\n

It is evident from this significant story that neither can the turtle, who is acquainted with both land and sea, explain to the fish the real nature of land, nor can the fish grasp what is land since it is acquainted only with water. In the same way, Arahants who are acquainted with both the mundane and the supramundane cannot explain to a worldling what exactly the supramundane is in mundane terms, nor can a worldling understand the supramundane merely by mundane knowledge.<\/span><\/p>\n

If Nibbana is nothingness, then it necessarily must coincide with space\u00a0(akasa).\u00a0Both space and Nibbana are eternal and unchanging. The former is eternal because it is nothing in itself. The latter is spaceless and timeless. With regard to the difference between space and Nibbana, it may briefly be said that space\u00a0is not,\u00a0but Nibb\u0101na\u00a0is.<\/span><\/p>\n

The Buddha, speaking of the different planes of existence, makes special reference to a \u201cRealm of Nothingness\u201d\u00a0<\/span><\/p>\n

The fact that Nibbana is realized as one of the mental objects\u00a0(vatthudhamma),\u00a0decidedly proves that it is not a state of nothingness. If it were so, the Buddha would not have described its state in such terms as \u201cInfinite\u201d\u00a0(Ananta),\u00a0\u201cNon-conditioned\u201d (Asamkhata),\u00a0\u201cIncomparable\u201d\u00a0(Anupa-meya),\u00a0\u201cSupreme\u201d (Anuttara),\u00a0\u201cHighest\u201d\u00a0(Para),\u00a0\u201cBey-ond\u201d\u00a0(Para), \u201cHighest Refuge\u201d (Parayana),\u00a0\u201cSafety\u201d\u00a0(Tana), \u201cSecurity\u201d\u00a0(Khema), \u201cHappiness\u201d\u00a0(Siva),\u00a0\u201cUnique\u201d\u00a0(Kevala),\u00a0\u201cAbodeless\u201d\u00a0 (Analaya),\u00a0\u201cImperishable\u201d\u00a0(Akkhara),\u00a0\u201cAbsolute Purity\u201d\u00a0(Visuddha),\u00a0\u201cSupramundane\u201d\u00a0(Lokuttara),\u00a0\u201cImmortality\u201d\u00a0(Amata),\u00a0\u201cEmancipation\u201d\u00a0(Mutti),\u00a0\u201cPe-ace\u201d\u00a0(Santi),\u00a0etc.<\/span><\/p>\n

 <\/p>\n

In the Udana and Itivuttaka the Buddha refers to Nibbana as follows:-<\/span><\/p>\n

\u201cThere is, O Bhikkhus, an unborn (ajata), unoriginated (abhata), unmade (akata) and non-conditioned state (asamkhata). If, O Bhikkhus, there were not this unborn, unoriginated, unmade and non-conditioned, an escape for the born, originated, made, and conditioned, would not be, possible here. As there is an unborn, unoriginated, unmade, and non-conditioned state, an escape for the born, originated, made, conditioned is possible. \u201c<\/span><\/p>\n

The Itivuttaka states:<\/span><\/p>\n

\u201cThe born, become, produced, compounded,\u00a0made,<\/span><\/p>\n

And thus not lasting, but of birth and death<\/span><\/p>\n

An aggregate, a nest of sickness, brittle,<\/span><\/p>\n

A thing by food supported, come to be,\u00a0\u2014<\/span><\/p>\n

\u2018Twere no fit thing to take delight in such.<\/span><\/p>\n

Th\u2019escape therefrom, the real, beyond the sphere<\/span><\/p>\n

Of reason, lasting, unborn, unproduced,<\/span><\/p>\n

 <\/p>\n

The sorrowless, the stainless path that ends<\/span><\/p>\n

The things of woe, the peace from worries,\u00a0\u2014 bliss. \u201c<\/span><\/p>\n

The Nibbana of Buddhists is, therefore, neither a state of nothingness nor a mere cessation. What it is not, one can definitely say. What precisely it is, one cannot adequately express in conventional terms as it is unique. It is for self-realization\u00a0(paccattam veditabbo).<\/span><\/p>\n

Sopadisesa and Anupadisesa Nibbana Dhatu.<\/span><\/p>\n

References are frequently made in the books to Nibbana as\u00a0Sopadisesa\u00a0and\u00a0Anupadisesa Nibbana Dh\u0101tu.<\/span><\/p>\n

These in fact are not two kinds of Nibbana, but the one single Nibbana receiving its name according to experience of it before and after death.<\/span><\/p>\n

Nibbana is attainable in this present life itself if the seeker fits himself for it. Buddhism nowhere states that its ultimate goal can be reached only in a life beyond. Here lies the difference between the Buddhist conception of Nibbana and the non-Buddhist conception of an eternal heaven which is attainable only after death.<\/span><\/p>\n

When Nibbana is realized in the body, it is called\u00a0Sopadisesa Nibbana Dhatu.\u00a0When an Arahant attains Pari-Nibbana after the dissolution of the body, without any remainder of any physical existence, it is called\u00a0Anupadisesa Nibbana Dhatu.<\/span><\/p>\n

In the Itivuttaka the Buddha savs:<\/span><\/p>\n

\u201cThere are, O Bhikkhus, two elements of Nibbana. What two? \u201cThe element of Nibbana with the basis (upadi) still remaining and that without basis.<\/span><\/p>\n

\u201cHerein, O Bhikkhus, a Bhikkhu is an Arahant, one who has destroyed the Defilements, who has lived the life, done what was to be done, laid aside the burden, who has attained his goal, who has destroyed the fetters of existence, who, rightly understanding, is delivered. His five sense-organs still remain, and as he is not devoid of them he undergoes the pleasant and the unpleasant experiences. That destruction of his attachment, hatred and delusion is called the \u2018Element of Nibbana with the basis still remaining.\u2019<\/span><\/p>\n

\u201cWhat O Bhikkus, is \u2018the Element of Nibbana without the basis\u2019?<\/span><\/p>\n

 <\/p>\n

\u201cHerein, O Bhikkhus, a Bhikkhu is an\u00a0Arahant \u2026 is delivered. In this very life all his sensations will have no delight for him, they will be cooled. This is called \u2018the Element of Nibbana without a basis.\u00a0[8]\u201d<\/span><\/p>\n

\u201cThese two Nibbana-states are shown by Him<\/span><\/p>\n

Who seeth, who is such and unattached.<\/span><\/p>\n

One state is that in this same life possessed<\/span><\/p>\n

With base remaining, tho\u2019 becoming\u2019s stream<\/span><\/p>\n

Be cut off.\u00a0While the state without a base<\/span><\/p>\n

Belongeth to the future, wherein all<\/span><\/p>\n

Becomings utterly do come to cease.<\/span><\/p>\n

They who, by knowing this state uncompounded<\/span><\/p>\n

Have heart\u2019s release, by cutting off the<\/span><\/p>\n

stream,\u00a0They who have reached the core of dhamma,\u00a0glad To end, such have abandoned all becomings. \u201d<\/em><\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Nibbana\u00a0\u2013 By Sahan Weerasooriya Source:Island – Sahan Weerasooriya (From Ven. Narada Mahathera\u2019s \u2018Buddha and His Teachings\u2019) Nibb\u0101na is the\u00a0summum bonum\u00a0of Buddhism. However clearly and descriptively one may write on this profound subject, however glowing may be the terms in which one attempts to describe its utter serenity, comprehension of Nibbana is impossible by mere perusal […]<\/p>\n","protected":false},"author":3,"featured_media":49611,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"aside","meta":{"footnotes":""},"categories":[20],"tags":[29334,29335],"class_list":{"0":"post-49610","1":"post","2":"type-post","3":"status-publish","4":"format-aside","5":"has-post-thumbnail","7":"category-articles","8":"tag-narada-mahathera","9":"tag-sopadisesa-nibbana-dhatu","10":"post_format-post-format-aside"},"yoast_head":"\nNibbana \u2013 By Sahan Weerasooriya<\/title>\n<meta name=\"description\" content=\"Nibb\u0101na is the\u00a0summum bonum\u00a0of Buddhism. 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