Hello all,
in CMA (chart of pg 288 and said on pg 290) it states that nibbāna is included in dhammāyatana and dhammadhātū .
Shouldn't nibbāna be excluded from any bases (āyatana) and elements(dhātū) because they are conditioned, but nibbāna is unconditioned?
Any ideas?
Thanks,
Alex
Why is Nibbāna included in mental object base/element?
Re: Why is Nibbāna included in mental object base/element?
Nibbana is not conditioned - the attainment of nibbana is conditioned.
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
Re: Why is Nibbāna included in mental object base/element?
daverupa wrote:Nibbana is not conditioned - the attainment of nibbana is conditioned.
But why something that is not conditioned be included in conditioned thing (such as āyatana or one of 18 elements, dhātū )
IMHO, Nibbāna should not be classified as any of 12 sphere or 18 elements.
Re: Why is Nibbāna included in mental object base/element?
Majjhima Nikaya Sutta 115 summaries all elements into two, namely, conditioned elements (sankhata dhatu) and the unconditioned element (asankhata dhatu). Thus, naturally, NIbbana is a dhammadhātū.
As for being a dhammāyatana, Nibbana is known by the mind. It is a sense object. But unlike other sense objects, it is a permanent unconditioned element rather than an impermanent conditioned element.
What is the sense organ (the mind) and the sense consciousness (mano vinnana) is impermanent. But this sense object itself, namely, Nibbana, is permanent because it is the asankhata dhatu.
Please keep in mind: "All sankhara (conditioned things) are impermanent; all sankhara are unsatisfactory but all dhamma are not-self".
Best wishes
As for being a dhammāyatana, Nibbana is known by the mind. It is a sense object. But unlike other sense objects, it is a permanent unconditioned element rather than an impermanent conditioned element.
What is the sense organ (the mind) and the sense consciousness (mano vinnana) is impermanent. But this sense object itself, namely, Nibbana, is permanent because it is the asankhata dhatu.
Please keep in mind: "All sankhara (conditioned things) are impermanent; all sankhara are unsatisfactory but all dhamma are not-self".
Best wishes
Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā’’ti?
Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu
But venerable sir, might there be another way in which a monk can be called skilled in the elements?
There might be, Ananda. There are, Ananda, these two elements: the conditioned element and the unconditioned element.
When he knows and sees these two elements, a monk can be called skilled in the elements.
MN 115
Re: Why is Nibbāna included in mental object base/element?
Hello Vossaga,
Thank you very much for your reply,
Also, another question then: What is the difference between "experience of" Nibbāna that is known by the mind, and Nibbāna that is attained when Arhat dies?
As I understand it, Nibbāna is cessation of everything. It is not something that can be directly experienced because there is nothing to experience.
With metta,
Alex
Thank you very much for your reply,
Word dhātū was used in many contexts, not just 18 elements (dhātū) . So I am not sure that asaṅkhatādhātu (of 2 elements classification) has to correlate with dhammadhātū of 18 elements classification.Vossaga wrote:Majjhima Nikaya Sutta 115 summaries all elements into two, namely, conditioned elements (sankhata dhatu) and the unconditioned element (asankhata dhatu). Thus, naturally, NIbbana is a dhammadhātū.
I though that Nibbāna was not a sense object?As for being a dhammāyatana, Nibbana is known by the mind. It is a sense object. But unlike other sense objects, it is a permanent unconditioned element rather than an impermanent conditioned element.
Also, another question then: What is the difference between "experience of" Nibbāna that is known by the mind, and Nibbāna that is attained when Arhat dies?
As I understand it, Nibbāna is cessation of everything. It is not something that can be directly experienced because there is nothing to experience.
With metta,
Alex
Re: Why is Nibbāna included in mental object base/element?
Sure. Your understanding is common. However, where such views fall under 'Dhamma' I do not know because Nibbana in the suttas is something experienced. Of his Dhamma, the Buddha said: "Opanayiko paccattaṃ veditabbo viññūhi: to be experienced by the wise for themselves". Are you aware the 15th stage of Anapanasati is: "He trains himself, I will breathe in experiencing cessation. 'I will breathe out experiencing cessation."?Alex123 wrote:As I understand it, Nibbāna is cessation of everything. It is not something that can be directly experienced because there is nothing to experience.
Tell me, what exact benefit do you expect to obtain by holding such a view that is discordant with the suttas?
Also, there is no need to refer to the common yet inaccurate translation of AN 10.58. AN 10.58 actually states:"Nibbānapariyosānā sabbe dhammā’ti: all dhamma qualities culminate in Nibbana".
The term "pariyosānā" here is the same as in MN 30,which states: "Yā ca kho ayaṃ , brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosāna’’nti: Brahmin, this holy is led not for, gain honour and fame, not for endowment of virtues, not for endowment of concentration, and not for the endowment of knowledge and vision. Brahmin, it is for the unshakeable release of mind. This is the essence of the holy life, it is the heartwood and the end [fulfilment; completion] of the holy life."
With metta
Re: Why is Nibbāna included in mental object base/element?
It is "experienced" like saññāvedayitanirodhaṃ is "experienced".Vossaga wrote: Sure. Your understanding is common. However, where such views fall under 'Dhamma' I do not know because Nibbana in the suttas is something experienced. Of his Dhamma, the Buddha said: "Opanayiko paccattaṃ veditabbo viññūhi: to be experienced by the wise for themselves". Are you aware the 15th stage of Anapanasati is: "He trains himself, I will breathe in experiencing cessation. 'I will breathe out experiencing cessation."
"Furthermore, there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant."
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Just like there is no experience while in saññāvedayitanirodhaṃ, same with nibbāna. You know it only after you come out of attainment of it. But with parinibbāna, there is no coming out of it to review it.
As for anapanasati, I understand cessation to refer to cessation of hindrances or negative qualities. It is not yet nibbāna, and it is not the last step.
My view is fully consistent. I hope you do not subscribe to some kind of eternal unmanifest non-dual consciousness that survives parinibbāna.Tell me, what exact benefit do you expect to obtain by holding such as view that is discordant with the suttas?
Re: Why is Nibbāna included in mental object base/element?
AlexAlex123 wrote:"Furthermore, there is the case where a monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen [that] with discernment, his mental fermentations are completely ended. So by this line of reasoning it may be known how Unbinding is pleasant."
I can quote scores of suttas about experiencing Nibbana. In the sutta above, the question is simply asked: ""But what is the pleasure here, my friend, where there is nothing felt?" The questioner here appears to have asked Sariputta about anupadisesa nibbana rather than about sa-upadisesa nibbana.
As for your opinion there is no experience while in saññāvedayitanirodhaṃ, does this accord with the Mahavedalla Sutta?, which states:
With metta...in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrications have ceased & subsided, his verbal fabrications ... his mental fabrications have ceased & subsided, his vitality is not exhausted, his heat has not subsided & his faculties are exceptionally clear
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
"What, bhikkhus, is the Nibbana-element with residue left? Here a bhikkhu is an arahant, 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 Nibbana-element with residue left.
"Now what, bhikkhus, is the Nibbana-element with no residue left? Here a bhikkhu is an arahant... completely released through final knowledge. For him, here in this very life, all that is experienced, not being delighted in, will be extinguished. That, bhikkhus, is called the Nibbana-element with no residue left.
http://www.accesstoinsight.org/tipitaka ... ml#iti-044" onclick="window.open(this.href);return false;
Last edited by Vossaga (Element) on Sat Mar 05, 2011 1:36 am, edited 1 time in total.
Re: Why is Nibbāna included in mental object base/element?
I have never investigated this term but my sense of it is it is not a higher form of Nibbana. It simply means the death of an arahant.Alex123 wrote: parinibbāna.
Re: Why is Nibbāna included in mental object base/element?
"Here, ruler of gods, a bhikkhu has heard that nothing is worth clinging to. When a bhikkhu has heard that nothing is worth clinging to, he directly knows everything; having directly known everything, he fully understands everything; having directly known everything, he fully understood everything, whatever feeling he feels, whether pleasant or painful or neither pleasant or painful, he abides contemplating (observing) impermanence in those feelings, contemplating (observing) fading away, contemplating (observing) cessation, contemplating (observing) relinquishment (letting go). Contemplating (observing) thus, he does not cling to anything in the world. When he does not cling, he is not agitated, he personally attains Nibbana.
http://www.what-buddha-taught.net/Books ... _Sutta.htm" onclick="window.open(this.href);return false;
Re: Why is Nibbāna included in mental object base/element?
AlexAlex123 wrote:http://www.accesstoinsight.org/tipitaka ... .than.html
The Buddha did not explain core matters in obscure suttas, such as the sutta cited above (which was not spoken by the Buddha, anyway).
The standard definiton of Nibbana is it is the end of greed, hatred & delusion. This is the way Nibbana is intended to be understood.
Best wishes
Bhikkhu, this is a designation for the element of Nibbana: the removal of lust, the removal of hatred, the removal of delusion.
The destruction of the taints is spoken of in that way.
SN 45.7
Last edited by Vossaga (Element) on Sat Mar 05, 2011 1:53 am, edited 1 time in total.
Re: Why is Nibbāna included in mental object base/element?
Oops! It appears my posts are inappropriate for this forum. This is the Classical Mahavihara Theravada form. Sorry.Vossaga wrote:Also, there is no need to refer to the common yet inaccurate translation of AN 10.58. AN 10.58 actually states:"Nibbānapariyosānā sabbe dhammā’ti: all dhamma qualities culminate in Nibbana".
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Re: Why is Nibbāna included in mental object base/element?
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Why is Nibbāna included in mental object base/element?
Please keep in mind: "All sankhara (conditioned things) are impermanent; all sankhara are unsatisfactory but all dhamma are not-self".
Could you please explain why not "all sankhara" are not-self but "all dhamma" are not-self? What is the difference?
Thank you very much!
Could you please explain why not "all sankhara" are not-self but "all dhamma" are not-self? What is the difference?
Thank you very much!
With the arising of delight, there is the arising of suffering. With the cessation of delight, comes the cessation of suffering.
Nandisamudayā dukkhasamudayo, nandinirodhā dukkhanirodho.
Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhati.
Nandisamudayā dukkhasamudayo, nandinirodhā dukkhanirodho.
Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhati.
Re: Why is Nibbāna included in mental object base/element?
Take a look at this A.3.137 saṅkhārā - dhammādiligence wrote:Please keep in mind: "All sankhara (conditioned things) are impermanent; all sankhara are unsatisfactory but all dhamma are not-self".
Could you please explain why not "all sankhara" are not-self but "all dhamma" are not-self? What is the difference?
Thank you very much!
best wishes, acinteyyo
Last edited by acinteyyo on Sat Sep 17, 2011 9:39 am, edited 1 time in total.
Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.