Nibbana

[Gaminisri]

Can anyone explain to me what really the Nibbana Means?

[SarathW]

Nibbana means eradicating suffering. (Dukkha)
It is important to understand what Dukkha means. All three kinds of Dukkha should be fully comprehended.
That is DukkhaDukkha, Viparinama Dukka and Sankhara Dukka.

Suffering is the result of attachment, aversion, and ignorance.
When you attain Nibbana you eradicate all these three as well.

You experience Nibbana in this life itself.

[DooDoot]

Ordinarily, the mind is disturbed & tormented by the "fires" of greed/lust, hatred/anger & delusion/confusion/ignorance.

"Nibbana" means the "extinguishing" or "blowing out" of these "fires". Nibbana is "coolness" or "peacefulness". No sufferings at all, small or large.

This, bhikkhu, is a designation for the element of Nibbāna: the removal of lust, the removal of hatred, the removal of delusion.

https://suttacentral.net/sn45.7/en/bodhi

When lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibbāna is directly visible.

When hatred is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibbāna is directly visible.

When delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that nibbāna is directly visible.

When one experiences the remainderless destruction of lust, the remainderless destruction of hatred, and the remainderless destruction of delusion, it is in this way, too, that nibbāna is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.

https://suttacentral.net/an3.55/en/bodhi

Here a bhikkhu [monk] is an arahant [fully enlightened], one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, completely released through final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. It is the extinction of attachment, hate and delusion in him that is called the Nibbāna-element.

https://suttacentral.net/iti44/en/ireland

[SarathW]

It is important to note that the suffering has to be eliminated in three levels.
latency, Obsession, and transgression.
Many other religions teach us how to eliminate suffering in obsession and transgression.
Only Buddha taught how to eliminate suffering in all these three levels.

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Transgression (viitikkama) leading to evil bodily and verbal acts. This is checked by the practice of morality, observing the five precepts.

Obsession (pariyu.t.thaana) when the defilements come to the conscious level and threaten to lead to transgression if not restrained by the practice of mindfulness.
Latency (anusaya) where they remain as tendencies ready to surface through the impact of sensory stimuli. Security from the defilements can be obtained only by destroying the three roots — greed, hate and delusion — at the level of latency. This requires insight-wisdom (vipassanaa-paññaa), the decisive liberating factor in Buddhism.

https://www.accesstoinsight.org/lib/aut ... el322.html
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These are achieved by practicing Sila (transgression eliminated) , Samadhi (obsession eliminated and Panna (Latent desire is eliminated)
(ie. Following Noble Eightfold Path)

[sentinel]

What appear/happen to us (through 6 sense media) when grasping occurs are the source of suffering , once this clinging eliminated totally , that state of mind is called nibbana . I hope this help .

[equilibrium]

.....reaching the unconditioned.

[Pulsar]

Replying to

Can anyone explain to me what really the Nibbana Means?

Nibbana is essentially cooling of all things

At times one feels like one is on fire, trapped in a burning house.
There are other times one feels the sorrow and exhilaration of Beethoven's 9th symphony.
At times one feels a hunger when all things are abundant, inexplicably, an existential anguish?
that sense of disorientation, confusion, or dread in the face of an apparently
meaningless or absurd world.

Nibbana is essentially cooling of all above things, an ultimate peace prevails

An example from the scripture to describe the cooled person.

The sage at peace
is not born, 
does not age, does not die, 
she is not shaken and does not yearn. 
For there is nothing present in her
by which she might be born. Not being born
how could she age?
Not aging how could she
die? 
Not dying, how could she be 
shaken? not being shaken, why should she
yearn?

Regards

 

[Ceisiwr]

Can anyone explain to me what really the Nibbana Means?

Cessation.

This is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibbāna.’

https://suttacentral.net/an3.32/en/bodhi

Metta

[beanyan]

Can anyone explain to me what really the Nibbana Means?

"Nibbana here and now" means only the "final knowledge" of knowing "this is my last birth and last death." Or in other words knowing that you will achieve parinibbana this time around.

As for parinibbana, it means either ceasing to exist or an exalted afterlife beyond samsara depending on which interpretation one goes with.

[Ceisiwr]

beanyan

As for parinibbana, it means either ceasing to exist or an exalted afterlife beyond samsara depending on which interpretation one goes with.

Both of those are wrong views. One is of non-existence, the other of existence.

Metta

[beanyan]

beanyan

As for parinibbana, it means either ceasing to exist or an exalted afterlife beyond samsara depending on which interpretation one goes with.

Both of those are wrong views. One is of non-existence, the other of existence.

Metta

Practically everyone believes one or the other and has to. There is not really a third option no matter what the forgers of the suttas you are referring to wrote, who were tryrannical abbotts who imposed a lie to stop valid debate.

[Ceisiwr]

beanyan

As for parinibbana, it means either ceasing to exist or an exalted afterlife beyond samsara depending on which interpretation one goes with.

Both of those are wrong views. One is of non-existence, the other of existence.

Metta

Practically everyone believes one or the other and has to. There is not really a third option no matter what the forgers of the suttas you are referring to wrote, who were tryrannical abbotts who imposed a lie to stop valid debate.

There are suttas where the Buddha rebukes a monk for saying that Nibbana is ceasing to exist. Naturally he doesn’t accept that Nibbana is some eternal beinghood either.

There is not really a third option

Only those stuck in thinking in terms of existence or non-existence would say that. There is a 3rd option (and this sutta is referenced elsewhere in the canon so it’s unlikely to be a forgery):

This world, Kaccana, for the most part depends upon a duality—upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.

“This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. “‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness…. Such is the cessation of this whole mass of suffering.”

https://suttacentral.net/sn12.15/en/bodhi

no matter what the forgers of the suttas you are referring to wrote, who were tryrannical abbotts who imposed a lie to stop valid debate.

More unsubstantiated nonsense.

Metta

[beanyan]

Only those stuck in thinking in terms of existence or non-existence would say that. There is a 3rd option (and this sutta is referenced elsewhere in the canon so it’s unlikely to be a forgery):

Any sutta saying anything against existence and non-existence that both are wrong, is forged by a follower of Nagarjuna the arch-heretic.

[Ceisiwr]

Only those stuck in thinking in terms of existence or non-existence would say that. There is a 3rd option (and this sutta is referenced elsewhere in the canon so it’s unlikely to be a forgery):

Any sutta saying anything against existence and non-existence that both are wrong, is forged by a follower of Nagarjuna the arch-heretic.

Strange that it’s also found in the Sarvāstivāda canon, seeing as the Sarvāstivādadins were Ven. Nagarjuna’s prime target in terms of polemics. As I say, it’s also mentioned elsewhere in the cannon.

It seems a habit of yours is to label any sutta you don’t like as being a Mahāyāna forgery or as being a fake text from naughty abbots. This is a lousy way to approach the suttas.

“Everything I don’t like is Mahāyāna heresy”

Metta

[cappuccino]

Naturally he doesn’t accept that Nibbana is some eternal beinghood either.

on the contrary…

“There is that sphere where there is no earth, no water, no fire nor wind; no sphere of infinity of space, of infinity of consciousness, of nothingness or even of neither-perception-nornon-perception; there, there is neither this world nor the other world, neither moon nor sun; this sphere I call neither a coming nor a going nor a staying still, neither a dying nor a reappearance; it has no basis, no evolution and no support: this, just this, is the end of dukkha.”
~ Ud 8.1