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Nibbana
(From Ven. Narada Mahathera’s ‘Buddha and His Teachings’)
Nibbāna is the summum bonum of 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 (Lokuttara Dhamma) to be realized only by intuitive wisdom.
A purely intellectual comprehension of Nibbana is impossible because it is not a matter to be arrived at by logical reasoning (atakkavacara). The words of the Buddha 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.
The Jataka Commentary relates that the Bodhisatta himself in his birth as the ascetic Sumedha contemplated thus:
“Even as, although Misery is,
Yet Happiness is also found,
So, though indeed Existence is,
Non-existence should be sought.
Even as, although there may be Heat,
Yet grateful Cold is also found,
So, though the threefold Fire exists,
Likewise Nirvana should be sought.
‘Even as, although there Evil is,
That which is Good is also found,
So, though ’tis true that birth exists.
That which is not birth should be sought. “
Definition
The Pali word Nibbana (Samskrit–Nirvana) is composed of “Ni” and “Vana”. Ni is a negative particle. Vana means weaving or craving. This craving serves as a cord to connect one life with another.
“It is called Nibbana in that it is a departure (Ni) from that craving which is called Vana, lusting. “
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.
Nibbana is also explained as the extinction of the fire of lust (lobha), hatred (dosa), and delusion (moha).
“The whole world is in flames,” says the Buddha. “By 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.”
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. The means should be differentiated from the end. Here the extinction of the flames is the means of attaining Nibbana.
Is Nibbana Nothingness?
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 “No” to all his queries.
“Once upon a time there was a fish. And 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.”
“Good day, Mr. Turtle!” said the fish. “I have not seen you for a long time. Where have you been?”
“Oh”, said the turtle, “I have just been for a trip on dry land.”
“On dry land!” exclaimed the fish. “What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing.”
“Well,” said the turtle good-naturedly. “If you want to think so, of course you may; there is no one who can hinder you. But that’s where I’ve been, all the same.”
“Oh, come,” said the fish. “Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?”
“No, it is not wet,” said the turtle.
“Is it nice and fresh and cool?” asked the fish.
“No, it is not nice and fresh and cool,” the turtle replied.
“Is it clear so that light can come through it?”
“No, it is not clear. Light cannot come through it.”
“Is it soft and yielding, so that I could move my fins about in it and push my nose through it?”
“No, it is not soft and yielding, You could not swim in it.”
“Does it move or flow in streams?”
“No, it neither moves nor flows in streams?”
“Does it ever rise up into waves then, with white foams in them?” asked the fish, impatient at this string of Noes.
“No!” replied the turtle, truthfully, “It never rises up into waves that I have seen.”
“There now,” exclaimed the fish triumphantly. “Didn’t 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’t a single one of these things what else is it but nothing? Don’t tell me.”
“Well, well”, said the turtle, “If you 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.”
“And 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. “
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.
If Nibbana is nothingness, then it necessarily must coincide with space (akasa). Both 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 is not, but Nibbāna is.
The Buddha, speaking of the different planes of existence, makes special reference to a “Realm of Nothingness”
The fact that Nibbana is realized as one of the mental objects (vatthudhamma), decidedly 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 “Infinite” (Ananta), “Non-conditioned” (Asamkhata), “Incomparable” (Anupa-meya), “Supreme” (Anuttara), “Highest” (Para), “Bey-ond” (Para), “Highest Refuge” (Parayana), “Safety” (Tana), “Security” (Khema), “Happiness” (Siva), “Unique” (Kevala), “Abodeless” (Analaya), “Imperishable” (Akkhara), “Absolute Purity” (Visuddha), “Supramundane” (Lokuttara), “Immortality” (Amata), “Emancipation” (Mutti), “Pe-ace” (Santi), etc.
In the Udana and Itivuttaka the Buddha refers to Nibbana as follows:-
“There 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. “
The Itivuttaka states:
“The born, become, produced, compounded, made,
And thus not lasting, but of birth and death
An aggregate, a nest of sickness, brittle,
A thing by food supported, come to be, —
‘Twere no fit thing to take delight in such.
Th’escape therefrom, the real, beyond the sphere
Of reason, lasting, unborn, unproduced,
The sorrowless, the stainless path that ends
The things of woe, the peace from worries, — bliss. “
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 (paccattam veditabbo).
Sopadisesa and Anupadisesa Nibbana Dhatu.
References are frequently made in the books to Nibbana as Sopadisesa and Anupadisesa Nibbana Dhātu.
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.
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.
When Nibbana is realized in the body, it is called Sopadisesa Nibbana Dhatu. When an Arahant attains Pari-Nibbana after the dissolution of the body, without any remainder of any physical existence, it is called Anupadisesa Nibbana Dhatu.
In the Itivuttaka the Buddha savs:
“There are, O Bhikkhus, two elements of Nibbana. What two? “The element of Nibbana with the basis (upadi) still remaining and that without basis.
“Herein, 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 ‘Element of Nibbana with the basis still remaining.’
“What O Bhikkus, is ‘the Element of Nibbana without the basis’?
“Herein, O Bhikkhus, a Bhikkhu is an Arahant … is delivered. In this very life all his sensations will have no delight for him, they will be cooled. This is called ‘the Element of Nibbana without a basis. [8]”
“These two Nibbana-states are shown by Him
Who seeth, who is such and unattached.
One state is that in this same life possessed
With base remaining, tho’ becoming’s stream
Be cut off. While the state without a base
Belongeth to the future, wherein all
Becomings utterly do come to cease.
They who, by knowing this state uncompounded
Have heart’s release, by cutting off the
stream, They who have reached the core of dhamma, glad To end, such have abandoned all becomings. ”
Author
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Author
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There’s an ill more dangerous and pervasive than the Coronavirus that’s currently sweeping Sri Lanka. That is the fear to express one’s convictions. Across the public sector of the country in particular many persons holding high office are stringently regulating and controlling the voices of their consciences and this bodes ill for all and the country.
The corrupting impact of fear was discussed in this column a couple of weeks ago when dealing with the military coup in Myanmar. It stands to the enduring credit of ousted Myanmarese Head of Government Aung San Suu Kyi that she, perhaps for the first time in the history of modern political thought, singled out fear, and not power, as the principal cause of corruption within the individual; powerful or otherwise.
To be sure, power corrupts but the corrupting impact of fear is graver and more devastating. For instance, the fear in a person holding ministerial office or in a senior public sector official, that he would lose position and power as a result of speaking out his convictions and sincere beliefs on matters of the first importance, would lead to a country’s ills going unaddressed and uncorrected.
Besides, the individual concerned would be devaluing himself in the eyes of all irrevocably and revealing himself to be a person who would be willing to compromise his moral integrity for petty worldly gain or a ‘mess of pottage’. This happens all the while in Lankan public life. Some of those who have wielded and are wielding immense power in Sri Lanka leave very much to be desired from these standards.
It could be said that fear has prevented Sri Lanka from growing in every vital respect over the decades and has earned for itself the notoriety of being a directionless country.
All these ills and more are contained in the current controversy in Sri Lanka over the disposal of the bodies of Covid victims, for example. The Sri Lankan polity has no choice but to abide by scientific advice on this question. Since authorities of the standing of even the WHO have declared that the burial of the bodies of those dying of Covid could not prove to be injurious to the wider public, the Sri Lankan health authorities could go ahead and sanction the burying of the bodies concerned. What’s preventing the local authorities from taking this course since they claim to be on the side of science? Who or what are they fearing? This is the issue that’s crying out to be probed and answered.
Considering the need for absolute truthfulness and honesty on the part of all relevant persons and quarters in matters such as these, the latter have no choice but to resign from their positions if they are prevented from following the dictates of their consciences. If they are firmly convinced that burials could bring no harm, they are obliged to take up the position that burials should be allowed.
If any ‘higher authority’ is preventing them from allowing burials, our ministers and officials are conscience-bound to renounce their positions in protest, rather than behave compromisingly and engage in ‘double think’ and ‘double talk’. By adopting the latter course they are helping none but keeping the country in a state of chronic uncertainty, which is a handy recipe for social instabiliy and division.
In the Sri Lankan context, the failure on the part of the quarters that matter to follow scientific advice on the burials question could result in the aggravation of Islamophobia, or hatred of the practitioners of Islam, in the country. Sri Lanka could do without this latter phobia and hatred on account of its implications for national stability and development. The 30 year war against separatist forces was all about the prevention by military means of ‘nation-breaking’. The disastrous results for Sri Lanka from this war are continuing to weigh it down and are part of the international offensive against Sri Lanka in the UNHCR.
However, Islamophobia is an almost world wide phenomenon. It was greatly strengthened during Donald Trump’s presidential tenure in the US. While in office Trump resorted to the divisive ruling strategy of quite a few populist authoritarian rulers of the South. Essentially, the manoeuvre is to divide and rule by pandering to the racial prejudices of majority communities.
It has happened continually in Sri Lanka. In the initial post-independence years and for several decades after, it was a case of some populist politicians of the South whipping-up anti-Tamil sentiments. Some Tamil politicians did likewise in respect of the majority community. No doubt, both such quarters have done Sri Lanka immeasurable harm. By failing to follow scientific advice on the burial question and by not doing what is right, Sri Lanka’s current authorities are opening themselves to the charge that they are pandering to religious extremists among the majority community.
The murderous, destructive course of action adopted by some extremist sections among Muslim communities world wide, including of course Sri Lanka, has not earned the condemnation it deserves from moderate Muslims who make-up the preponderant majority in the Muslim community. It is up to moderate opinion in the latter collectivity to come out more strongly and persuasively against religious extremists in their midst. It will prove to have a cementing and unifying impact among communities.
It is not sufficiently appreciated by governments in the global South in particular that by voicing for religious and racial unity and by working consistently towards it, they would be strengthening democratic development, which is an essential condition for a country’s growth in all senses.
A ‘divided house’ is doomed to fall; this is the lesson of history. ‘National security’ cannot be had without human security and peaceful living among communities is central to the latter. There cannot be any ‘double talk’ or ‘politically correct’ opinions on this question. Truth and falsehood are the only valid categories of thought and speech.
Those in authority everywhere claiming to be democratic need to adopt a scientific outlook on this issue as well. Studies conducted on plural societies in South Asia, for example, reveal that the promotion of friendly, cordial ties among communities invariably brings about healing among estranged groups and produces social peace. This is the truth that is waiting to be acted upon.
Author
By Sanjeewa Jayaweera
It was on 3rd January 1972 that our family arrived in Karachi from Moscow. Our departure from Moscow had been delayed for a few weeks due to the military confrontation between Pakistan and India. It ended on 16th December 1971. After that, international flights were not permitted for some time.
The contrast between Moscow and Karachi was unbelievable. First and foremost, Moscow’s temperature was near minus 40 degrees centigrade, while in Karachi, it was sunny and a warm 28 degrees centigrade. However, what struck us most was the extreme warmth with which the airport authorities greeted our family. As my father was a diplomat, we were quickly ushered to the airport’s VIP Lounge. We were in transit on our way to Rawalpindi, the airport serving the capital of Islamabad.
We quickly realized that the word “we are from Sri Lanka” opened all doors just as saying “open sesame” gained entry to Aladdin’s cave! The broad smile, extreme courtesy, and genuine warmth we received from the Pakistani people were unbelievable.
This was all to do with Mrs Sirima Bandaranaike’s decision to allow Pakistani aircraft to land in Colombo to refuel on the way to Dhaka in East Pakistan during the military confrontation between Pakistan and India. It was a brave decision by Mrs Bandaranaike (Mrs B), and the successive governments and Sri Lanka people are still enjoying the fruits of it. Pakistan has been a steadfast and loyal supporter of our country. They have come to our assistance time and again in times of great need when many have turned their back on us. They have indeed been an “all-weather” friend of our country.
Getting back to 1972, I was an early beneficiary of Pakistani people’s love for Sri Lankans. I failed the entrance exam to gain entry to the only English medium school in Islamabad! However, when I met the Principal, along with my father, he said, “Sanjeewa, although you failed the entrance exam, I will this time make an exception as Sri Lankans are our dear friends.” After that, the joke around the family dinner table was that I owed my education in Pakistan to Mrs B!
At school, my brother and I were extended a warm welcome and always greeted “our good friends from Sri Lanka.” I felt when playing cricket for our college; our runs were cheered more loudly than of others.
One particular incident that I remember well was when the Embassy received a telex from the Foreign inistry. It requested that our High Commissioner seek an immediate meeting with the Prime Minister of Pakistan, Mr Zulifikar Ali Bhutto (ZB), and convey a message from Mrs B. The message requested that an urgent shipment of rice be dispatched to Sri Lanka as there would be an imminent rice shortage. As the Ambassador was not in the station, the responsibility devolved on my father.
It usually takes about a week or more to get an audience with the Prime Minister (PM) of a foreign country due to their busy schedule. However, given the urgency, my father spoke to the Foreign Ministry’s Permanent Sectary, who fortunately was our neighbour and sought an urgent appointment. My father received a call from the PM’s secretary around 10 P.M asking him to come over to the PM’s residence. My father met ZB around midnight. ZB was about to retire to bed and, as such, was in his pyjamas and gown enjoying a cigar! He had greeted my father and had asked, “Mr Jayaweera, what can we do for great friend Madam Bandaranaike?. My father conveyed the message from Colombo and quietly mentioned that there would be riots in the country if there is no rice!
ZB had immediately got the Food Commissioner of Pakistan on the line and said, “I want a shipload of rice to be in Colombo within the next 72 hours!” The Food Commissioner reverted within a few minutes, saying that nothing was available and the last export shipment had left the port only a few hours ago to another country. ZB had instructed to turn the ship around and send it to Colombo. This despite protests from the Food Commissioner about terms and conditions of the Letter of Credit prohibiting non-delivery. Sri Lanka got its delivery of rice!
The next was the visit of Mrs B to Pakistan. On arrival in Rawalpindi airport, she was given a hero’s welcome, which Pakistan had previously only offered to President Gaddafi of Libya, who financially backed Pakistan with his oil money. That day, I missed school and accompanied my parents to the airport. On our way, we witnessed thousands of people had gathered by the roadside to welcome Mrs B.
When we walked to the airport’s tarmac, thousands of people were standing in temporary stands waving Sri Lanka and Pakistan flags and chanting “Sri Lanka Pakistan Zindabad.” The noise emanating from the crowd was as loud and passionate as the cheering that the Pakistani cricket team received during a test match. It was electric!
I believe she was only the second head of state given the privilege of addressing both assemblies of Parliament. The other being Gaddafi. There was genuine affection from Mrs B amongst the people of Pakistan.
I always remember the indefatigable efforts of Mr Abdul Haffez Kardar, a cabinet minister and the President of the Pakistan Cricket Board. From around 1973 onwards, he passionately championed Sri Lanka’s cause to be admitted as a full member of the International Cricket Council (ICC) and granted test status. Every year, he would propose at the ICC’s annual meeting, but England and Australia’s veto kept us out until 1981.
I always felt that our Cricket Board made a mistake by not inviting Pakistan to play our inaugural test match. We should have appreciated Mr Kardar and Pakistan’s efforts. In 1974 the Pakistan board invited our team for a tour involving three test matches and a few first-class games. Most of those who played in our first test match was part of that tour, and no doubt gained significant exposure playing against a highly talented Pakistani team.
Several Pakistani greats were part of the Pakistan and India team that played a match soon after the Central Bank bomb in Colombo to prove that it was safe to play cricket in Colombo. It was a magnificent gesture by both Pakistan and India. Our greatest cricket triumph was in Pakistan when we won the World Cup in 1996. I am sure the players and those who watched the match on TV will remember the passionate support our team received that night from the Pakistani crowd. It was like playing at home!
I also recall reading about how the Pakistani government air freighted several Multi Barrell artillery guns and ammunition to Sri Lanka when the A rmy camp in Jaffna was under severe threat from the LTTE. This was even more important than the shipload of rice that ZB sent. This was crucial as most other countries refused to sell arms to our country during the war.
Time and again, Pakistan has steadfastly supported our country’s cause at the UNHCR. No doubt this year, too, their diplomats will work tirelessly to assist our country.
We extend a warm welcome to Mr Imran Khan, the Prime Minister of Pakistan. He is a truly inspirational individual who was undoubtedly an excellent cricketer. Since retirement from cricket, he has decided to get involved in politics, and after several years of patiently building up his support base, he won the last parliamentary elections. I hope that just as much as he galvanized Sri Lankan cricketers, his political journey would act as a catalyst for people like Kumar Sangakkara and Mahela Jayawardene to get involved in politics. Cricket has been called a “gentleman’s game.” Whilst politics is far from it!.
Author
Believe me, seeing certain videos, on social media, depicting action, on the dance floor, at some of these entertainment venues, got me wondering whether this Coronavirus pandemic is REAL!
To those having a good time, at these particular venues, and, I guess, the management, as well, what the world is experiencing now doesn’t seem to be their concerned.
Obviously, such irresponsible behaviour could create more problems for those who are battling to halt the spread of Covid-19, and the new viriant of Covid, in our part of the world.
The videos, on display, on social media, show certain venues, packed to capacity – with hardly anyone wearing a mask, and social distancing…only a dream..
How can one think of social distancing while gyrating, on a dance floor, that is over crowded!
If this trend continues, it wouldn’t be a surprise if Coronavirus makes its presence felt…at such venues.
And, then, what happens to the entertainment scene, and those involved in this field, especially the musicians? No work, whatsoever!
Lots of countries have closed nightclubs, and venues, where people gather, in order to curtail the spread of this deadly virus that has already claimed the lives of thousands.
Thailand did it and the country is still having lots of restrictions, where entertainment is concerned, and that is probably the reason why Thailand has been able to control the spread of the Coronavirus.
With a population of over 69 million, they have had (so far), a little over 25,000 cases, and 83 deaths, while we, with a population of around 21 million, have over 80,000 cases, and more than 450 deaths.
I’m not saying we should do away with entertainment – totally – but we need to follow a format, connected with the ‘new normal,’ where masks and social distancing are mandatory requirements at these venues. And, dancing, I believe, should be banned, at least temporarily, as one can’t maintain the required social distance, while on the dance floor, especially after drinks.
Police spokesman DIG Ajith Rohana keeps emphasising, on TV, radio, and in the newspapers, the need to adhere to the health regulations, now in force, and that those who fail to do so would be penalised.
He has also stated that plainclothes officers would move around to apprehend such offenders.
Perhaps, he should instruct his officers to pay surprise visits to some of these entertainment venues.
He would certainly have more than a bus load of offenders to be whisked off for PCR/Rapid Antigen tests!
I need to quote what Dr. H.T. Wickremasinghe said in his article, published in The Island of Tuesday, February 16th, 2021:
“…let me conclude, while emphasising the need to continue our general public health measures, such as wearing masks, social distancing, and avoiding crowded gatherings, to reduce the risk of contact with an infected person.
“There is no science to beat common sense.”
But…do some of our folks have this thing called COMMON SENSE!
