Nibbna

Antithesis of Nibbna is Sasra

It designates all in this universe, both
physical & psychological

There is no discernible beginning:
Anamataggoya bhikkhave sasro
pubbkoi na payati
(SN: II. Assu-sutta)

Nibba is a compound of the prefix
ni (ni, nis, nih) which means "out,
away from, without", and the root
va] (Pali. vti) which can be
translated as "blowing" as in "blowing
of the wind", and also as "smelling,
etc".

The Abhidharma-mahavibhsa-sstra,
a Sarvastivdin commentary, gives the
complete context of the possible meanings
from its Sanskrit roots:
Vna, implying the path of rebirth, + nir,
meaning leaving off' or "being away from
the path of rebirth."
Vna, meaning 'stench', + nir, meaning
"freedom": "freedom from the stench of
distressing karma."

Vna, meaning "dense forests", + nir,
meaning "to get rid of" = "to be
permanently rid of the dense forest of the
five aggregates" (panca skandha), or the
"three roots of greed, hate and delusion"
(raga, dvesa,avidya) or "three
characteristics of existence"
(impermanence, anitya; unsatisfactoriness,
dukkha, soullessness, antman).
Vna, meaning "weaving", + nir, meaning
"knot" = "freedom from the knot of the
distressful thread of karma."

Why?
The Buddha:
Not seeing the Four Noble Truths as they are
having long traversed the round from life to life
These being seen, becoming supports pulled up
Sorrows root cut off, rebirth is done
(DN: Mahparinibbna Sutta)

What could be known
Saddhindriya dahabba
faculty of convfaculty
Vriyindriya dahabba
faculty of exertion
Satindriya dahabba:
faculty of mindfulness
Samdhindriya dahabba -
faculty of concentration
Paindriya dahabba -
faculty of discernment
What could be cultivated
So Dighavu established that these factors that
entered the stream, you should furthermore develop
six other things that share the true knowledge.
impermanence in all formations conditioned,
the perception of suffering in what is impermanent,
the perception of not-self in what is suffering,
the perception of abandonment,
the perception of detachment,
the perception of cessation.
What could be cultivated
Buddha was neither traditionalist no
rationalist, was a experientialist
The Buddhas way of preaching the
Dhamma
His great disciples (They have done their
mission as the Buddha wished)
Assistance of the kings, milliners,
householders, etc.

Where the nibba is existed?
Imasmi eva bymatte kalebare sasaimhi
samanake lok ca papemi, loka
samudaya ca, loka nirodha ca, loka
nirodhagmini ca paipada (SN: Rohotassa
Sutta)
(Yet it is just within this fathom-long body, with its
perception & intellect, that I declare that there is the
cosmos, the origination of the cosmos, the cessation
of the cosmos, and the path of practice leading to the
cessation of the cosmos.)

Nature
There is no fire like lust - No crime like hatred
There is no misery like the constituents of existence
No happiness higher than the peace of nibba

Hunger is worst of diseases
Component existence is the worst of distress
Knowing this as it really is
Nirva the highest bliss

Health is the highest gain Contentment is greatest wealth
A trusty friend is the best of kinsmen Nirva is the supreme bliss
(Dhammapada 202-204)

Acch yath vtavegena khitto
attha paleti na upeti sakha
eva muni nmaky vimutto
attha paleti na upeta sakha (Sn. 1074)
(Even as aflame quenched by the force of a
wind flees to its setting and reaches no
reckoning, even so the sage, liberated from the
mind-group flees to his setting and reaches no
reckoning)


That which is selfless, hard it is to see
Not easy is it to perceive the truth
But who has ended craving utterly
Has naught to cling to, he alone can see
(Udna VIII. Paligma)

Nirva is in this very moment
When one has attained the first jhna, speech has ceased. the
second jhna, directed thought & evaluation have
ceasedthird jhna, rapture has ceased... the fourth jhna, in-
and-out breathing has ceased the dimension of the
infinitude of space, the perception of forms has ceased... the
dimension of the infinitude of consciousness, the perception
of the dimension of the infinitude of space has ceasedthe
dimension of nothingness, the perception of the dimension of
the infinitude of consciousness has ceased the dimension of
neither-perception nor non-perception, the perception of the
dimension of nothingness has ceased the cessation of
perception & feeling, perception & feeling have ceased. When
a monk's effluents have ended, passion has ceased, aversion
has ceased, delusion has ceased.

Having had no sport, monk seeking alms, Having
none today, just seeking alms, Why not get your fill,
monk, then seek alms, Lest your fleeting hour
should slip away?

I, friend, do not reject the present moment to
pursue what time will bring. I reject what time will
bring to pursue the present moment. Time's
pleasures, friend, as the Blessed One has said, are
fraught with pain, fraught with tribulation, leading
to greater danger. This Dhamma is here-present,
out of time, inviting inspection, leading onward, to
be realized by the wise each for himself.
SN.I. Samiddhi Sutta
Na cetasika dukkha domanassa
paisamvedeti, eva kho brhmaa
sandihika nibba hoti. (AN. I.
Sandhihikanibbasutta)
((He) does not feel the mental suffering,
grief. Thus, Brahmin, is the nibba here
& now)
He calls them immediately visible
nibbana, final nibbana, a factor of
nibbana, and nibbana here and now.
(sanditthikanibbana, parinibbana,
tadaganibbana, ditthadhamma

When you know for yourselves that,
"These qualities are skillful; these qualities
are blameless; these qualities are praised
by the wise; these qualities, when adopted
& carried out, lead to welfare & to
happiness" then you should enter &
remain in them.' Thus was it said. And in
reference to this was it said.
Two status
Anupdhisesanibba
khandhaparinibba

Sopadhisesanibba
kilesaparinibba

In Mahyna Buddhism, nirvana
and samsara are said to be not-different in
the sense that there is no metaphysical
barrier between the two. An individual can
attain nirvana by following the Buddhist
path. If they were ultimately different this
would be impossible. Thus, the duality
between nirvana and samsara is only
accurate on the conventional level.
Na sasrasya nirvt kicid asti visesata
Na nirvasya sasrt kicid asti visesata

Of Sasra, there exists no feature that
distinguishes from Nirvna
Of Nirva, there exists no feature that
distinguishes from Sasra (Ngrjuna)

Action and misery having ceased, there is nirvana.
Action and misery come from conceptual thought.
This comes from mental fabrication.
Fabrication ceases through emptiness.

That which comes and goes
Is dependent and changing.
That, when it is not dependent and changing,
Is taught to be nirvana.
Na nirodho na cotpattir na baddho na sadakah
Na mumuksur na vai mukt eti es paramrthat

There is neither cessation nor origination, no
one in bondage, no one aspiring, no one
desirous of liberation, no one who is
emancipated. This is the highest truth.
(Ngrjuna)

Nirva in Mahyna:
It is becoming conscious of the absolute
nature, the blossoming of the Buddhahood
which is always within oneself
(Tathgatagarbha).

Satori: Zen Buddhism
A state of sudden spiritual enlightenment
Zen: Introduced by Bodhidharma, a Indian
Monk in 527 and was firmly established in
713 during the 6
th
Patriarchy, Eno.
Zen (Zenna) is the transliterated form of
the Sanskrit word dhyna
Dhyna is not quietism, nor is it
tranquillization, it is rather acting, moving,
performing deeds, seeing, hearing,
thinking, remembering (Zen Buddhism:
D.T. Suzuki)

Satori is said to be present both in and out
meditation.
Zen proposes is not to make us realize the
absorptions but to bring abut awakening
of a higher spiritual power so as to come
directly in contact with reality itself. This
power is called wisdom, through this we
can attain supreme enlightenment..