Nibbāna is True Self

A discussion on all aspects of Theravāda Buddhism
circuit
Posts: 179
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Re: Nibbāna is True Self

Post by circuit »

mjaviem wrote: Tue Sep 14, 2021 1:32 am
circuit wrote: Tue Sep 14, 2021 12:38 am ...
Imho,
All beings are interconnected. Nibbāna is the All Pervading Reality.

Please give corrections again if these still wrong.
You seem to be still conceiving beings. If we get to know things directly we would not or should not conceive a self. We will see things just as they are or I believe so.
Thanks for the corrections.
dharmacorps
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Re: Nibbāna is True Self

Post by dharmacorps »

Nibbana is the unfabricated. The self (true or otherwise) is a fabrication.
form
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Re: Nibbāna is True Self

Post by form »

MN sutta 11: verse 6.

Please read that and comment again.
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salayatananirodha
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Re: Nibbāna is True Self

Post by salayatananirodha »

https://seeingthroughthenet.net/wp-content/uploads/2016/12/The-Law-of-Dependent-Arising_LE_Rev_1.0.pdf wrote:In an earlier sermon too we have mentioned to you in brief, some incident recorded in the annals of the history of Buddhism. After the Buddha’s demise, when the time came for the holding of the First Council, Venerable Mahā Kassapa Mahā thera was faced with a problem in selecting five hundred arahants for the recital of Dhamma and Vinaya. It was Venerable Ānanda who had committed to memory the entire Dhamma. But he had not attained arahanthood yet. Therefore 499 arahants were selected at first. They were in a dilemma whether to take in Venerable Ānanda or not.

However, at last they decided to take him on the ground that he is incapable of being influenced by prejudices. It is said that on the day before the Council the arahants reminded Venerable Ānanda of his obligation saying: “Friend, tomorrow is our Council. It does not behove you to attend it as a non-arahant. Be diligent.” 7 Those of you who have passed examinations would remember how much you have crammed when you are reminded that tomorrow is the exam. Similarly, Venerable Ānanda too made a firm determination to put forth his best efforts. It is said that he determined thorough mindfulness in regard to the body (kāyagatāsati) and spent the greater part of the night in the promenade pacing up and down mindfully. Probably due to tiredness, in the last watch of the night, he thought of taking some rest, and went and sat on his bed. He was going to lie down, his feet were raised from the floor and his head had not reached the pillow yet, and in the interim his mind was released from all influxes and he attained arahanthood.

Various explanations are given about this extraordinary illumination between two postures. The commentator says that Venerable Ānanda thought: “Now I am striving too hard. Let me balance my spiritual faculties.” That can’t be the reason. There is a subtle psychological norm involved here. Now for Venerable Ānanda, the concept ‘Nibbāna’ appeared as a ‘certificate’ to enter the Council. That is to say, for him ‘Nibbāna’ was something like a certificate. The word ‘Nibbāna’ which stands for ‘giving-up everything’ became a ‘thing’ to be grasped. “I must attain Nibbāna. It is beneath my dignity to attend the Council as a non- arahant.” There itself is conceit and restlessness due to over- exertion. He imagined Nibbāna to be a ‘thing’ and that implies ignorance as well. That is why he could not attain Nibbāna after all that striving. But then, what happened at that particular moment? He had already determined on strenuous effort in all four postures. So if he had lied down on bed he would have continued to put forth strenuous effort. But there is something called ‘posture-junctions’. Most probably he had reckoned without them. However, at that interim instance of bending his body to lie down, he suddenly became aware of an ‘interval’. In that INTERVAL it might have occurred to him: “Oh! I have made a ‘THING’ out of Nibbāna! Isn’t it a term for giving up everything? So why am I struggling?” In that moment of realization he realized Nibbāna and became an Arahant. That is our explanation.
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