Description of Nibbàna
“Is it possible, Nàgasena, to point out the size, shape or
duration of nibbàna by a simile?”
“No it is not possible; there is no other thing like it.”
“Is there then any attribute of nibbàna found in other
things that can be demonstrated by a simile?”
“Yes that can be done.
“As a lotus is unwetted by water, nibbàna is unsullied
by the defilements.
“Like water, it cools the fever of defilements and
quenches the thirst of craving.
“Like medicine, it protects beings who are poisoned
by the defilements, cures the disease of suffering, and nourishes like nectar.
“As the ocean is empty of corpses, nibbàna is empty of
all defilements; as the ocean is not increased by all the
rivers that flow into it, so nibbàna is not increased by all the beings who attain it; it is the abode of great beings [the arahants], and it is decorated with the waves of knowledge and freedom.
“Like food, which sustains life, nibbàna drives away
old age and death; it increases the spiritual strength of
beings; it gives the beauty of virtue, it removes the distress of the defilements, it relieves the exhaustion of all suffering.
“Like space, it is not born, does not decay or perish, it
does not pass away here and arise elsewhere, it is invin-
cible, thieves cannot steal it, it is not attached to anything, it is the sphere of ariyans who are like birds in space, it is unobstructed and it is infinite.
“Like a wish-fulfilling gem, it fulfils all desires, causes
delight and is lustrous.
“Like red sandalwood, it is hard to get, its fragrance
is incomparable and it is praised by good men.
“As ghee is recognisable by its special attributes, so
nibbàna has special attributes; as ghee has a sweet fragrance, nibbàna has the sweet fragrance of virtue; as ghee has a delicious taste, nibbàna has the delicious taste of freedom.
“Like a mountain peak, it is very high, immovable, in-
accessible to the defilements, it has no place where defilements can grow, and it is without favouritism or prejudice.”
The Realisation of Nibbàna
“You say, Nàgasena, that nibbàna is neither past, nor
present nor future, neither arisen, nor not arisen, nor pro-
ducible.219 In that case does the man who realises nibbàna realise something already produced, or does he himself produce it first and then realise it?”
“Neither of these, O king, yet nibbàna does exist.”
“Do not, Nàgasena, answer this question by making it
obscure! Make it clear and elucidate it. It is a point on which people are bewildered and lost in doubt. Break this dart of uncertainty.”
“The element of nibbàna does exist, O king, and he
who practises rightly and who rightly comprehends the
formations according to the teachings of the Conqueror, he, by his wisdom, realises nibbàna.
“How is nibbàna to be shown? By freedom from dis-
tress and danger, by purity and by coolness. As a man,
afraid and terrified at having fallen among enemies, would be relieved and blissful when he had escaped to a safe place; or as one fallen into a pit of filth would be at ease and glad when he had got out of the pit and cleaned up; or as one trapped in a forest fire would be calm and cool when he had reached a safe spot. As fearful and terrifying should you regard the anxiety that arises again and again on account of birth, old age, disease and death; as filth should you regard gain, honours and fame; as hot and searing should you regard the three-fold fire of desire, hatred and delusion.
“How does he who is practising rightly realise
nibbàna? He rightly grasps the cyclic nature of formations and therein he sees only birth, old age, disease and death; he sees nothing pleasant or agreeable in any part of it.
Seeing nothing there to be taken hold of, as on a red-hot
iron ball, his mind overflows with discontent and a fever
takes hold of his body; hopeless and without a refuge he
becomes disgusted with repeated lives. To him who sees
the terror of the treadmill of life the thought arises, ‘On fire and blazing is this wheel of life, full of suffering and
despair. If only there could be an end to it, that would be
peaceful, that would be excellent; the cessation of all mental formations,’ the renunciation of grasping, the destruction of craving, dispassion, cessation, nibbàna!’
“Therewith his mind leaps forward into the state
where there is no becoming. Then has he found peace, then does he exult and rejoice at the thought, ‘A refuge has been found at last!’ He strives along the path for the cessation of formations, searches it out, develops it, and makes much of it. To that end he stirs up his mindfulness, energy and joy; and from attending again and again to that thought [of disgust with mental formations], having transcended the treadmill of life, he brings the cycle to a halt. One who stops the treadmill is said to have realised nibbàna.”
Where is Nibbàna?
“Is there a place, Nàgasena, where nibbàna is stored up?”
“No there is not, yet it does exist. As there is no place
where fire is stored up yet it may be produced by rubbing
two dry sticks together.’
“But is there any place on which a man might stand
and realise nibbàna?”
“Yes there is; virtue is the place; standing on that,
and with reasoning, wherever he might be, whether in the
land of the Scythians or the Bactrians, whether in China or Tibet, in Kashmir or Gandhàra, on a mountain top or in
the highest heavens; the one who practises rightly realises nibbàna. “
“Very good, Nàgasena, you have taught about nibbàna,
you have explained about the realisation of nibbàna, you
have praised the qualities of virtue, shown the right way of practice, raised aloft the banner of the Dhamma, established the Dhamma as a leading principle; not barren nor without fruit are the efforts of those with right aims!”
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