Practical Vipassana Meditational Exercises

Practical Vipassana
Meditational Exercises

By Ven. Mahasi Sayadaw
​

practice of Vipassana or Insight Meditation is the effort made by the meditation to understand correctly the nature of the psycho-physical phenomena taking place in his own body. Physical phenomena are the things or objects which one clearly perceives around one. The whole of one's body that one clearly perceives constitutes a group of material qualities [rupa]. Psychical or mental phenomena are acts of consciousness or awareness [nama]. These [nama-rupas] are clearly perceived to be happening whenever they are seen, heard smelt, tasted, touched, or thought of. We must make ourselves aware of them by observing, hearing, hearing, "smelling, smelling, tasting, tasting" touching, touching, 'or thinking, thinking'.

Every time one sees, hears, smells, tastes, touches, or thinks, one should make a note of the fact. But in the beginning of one's practice one cannot make a note of every one of these happenings. One should, therefore, begin with noting those happening which are conspicuous and easily perceivable.

With every act of breathing, the abdomen rise and fall, which is always evident. This is the material quality known as vayodhatu [the element of motion]. One should begin by noting this movements, which may be done by intently observing the abdomen in mind. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as rising, and the falling as falling. If the movement is not evident by just nothing it mentally, touch the abdomen with the palm of your hand. Do not alter the manner of your breathing, Neither slow it down, nor make it faster. Do not breathing too vigorously, either. You will tire if you change the manner of your breathing, Breathe steadily as usual and note the rising and falling of the abdomen as they occur, Note it mentally, not verbally.

In Vipassana meditation, what's your name or say doesn't matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hitting the same goes for the target. The falling movement.

Your mind may wander else where while you are noting the abdominal movements. This must also be noted by mentally saying wandering, wandering. When this has been noted once or twice, the mind stops wandering, in which case you go back to noting the rising and falling of

the abdomen, if the mind reaches somewhere, note it as 'reaching, reaching'. Then go back to the rising and falling of the abdomen. If you imagine meeting somebody, note it as meeting, meeting'. Then back to the sing and falling. If you imagine meeting and talking to somebody, note it as 'talking, talking'.

In short, whatever thought or reflection occurs should be noted. If you imagine, note it as 'imagine. If you think, 'thinking'. if you plan, 'planning'. If you perceive, 'perceiving'. If you reflect, 'reflecting'. If you feel happy, 'happy'. If you feel bored, bored'. If you feel glad, 'glad'. If you feel disheartened, 'disheartened'. Noting all these acts off consciousness is called Cittanupassana. Because we fail to note these acts of consciousness, we tend to identify whit a person or individual. We tend to think that it is ""I" who is imagining, thinking, planning, knowing (or perceiving). We think that there is a person who from childhood onwards has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. That is why we have to note each and every act of consciousness as it arises. When so noted, they tends to disappear. We then go back to noting the rising and falling of the abdomen.

When you have sat meditating for long, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and tiredness. All of these sensations are dukkhavedana (feeling of unsatisfactoriness) and noting them is vedananupassana. Failure or omission to note these sensations makes you think, "I am stiff, I am feeling hot, I am in pain. I was all right a moment ago. Now I am uneasy with these unpleasant sensations." The identification of these sensations with the ego is mistaken. There is really no "I" involved, only a succession of one new unpleasant Sensation after another. It is just like a continuous succession of new electrical impulses that light up electric lamps. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations, of heat or of pain. In the beginning of the yogis meditational practice, these sensation may tend to increase and lead to a desire to change his posture. This desire should be noted, after which the yogi should go back to noting the sensations of stiffness, heat, etc. patience leads to Nibbana,' as the saying goes. This saying is most relevant in meditation effort. One must be patient in meditation. If one shifts or changes one's posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi [good concentration] cannot develop. if samadhi cannot develop, Insight cannot result and there can be no attainment of magga [the path that leads to Nibbana], phala [the fruit of that part] and Nibbana. That is why patience is needed in meditation. It is mostly patience with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one's meditation on the appearance of such sensations and change one's meditational posture. One should go on patiently, just noting them as stiffness, stiffness' or 'hot, hot'. Moderate sensations of these kinds will disappear if one goes on nothing them patiently. When concentration is good and strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.

One will of course have to change one's posture if the sensations do not disappear even

After one has noted them for a long time, and if on the other have they become unbearable. One should then begin noting them as 'wishing to change, wishing to change'. If the arm rises, note it as 'rising, rising'. If it moves, note it as 'moving, moving.' This change should be made gently and noted as 'rising, rising,' 'moving, moving' and 'touching'. If the body sways, 'swaying, swaying'. If the foot rises, 'rising, rising'. If it moves, 'moving, moving' If it drops, 'dropping, dropping'. If there is no change, but only static rest, go back to noting the rising and falling of the abdomen. There must be no intermission in between, only continuity between a preceding act of noting and a succeeding one, between a preceding samasdhi [state of concentration] and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the yogi's state of intelligence. Megga and mala nana [knowledge of the path and its fruition] are attained only when there is this kind of gathering momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat [and the flame arises].
In the same way, the noting in Vipassana meditation should be continual and unremitting, without any resting interval between acts of noting whatever phenomena may arise, for instance, if a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.

If one goes on perservingly noting thus, the itchiness generally disappears, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not in fact disappear, one has to ofcourse eliminate it by scratching. But first, the desire to do so should be noted. All the movements involved in the process of eliminating this sensation should be noted, especially the touching, pulling and pushing,and scratching movements, with and eventual reversion to noting the rising and falling of the abdomen.

Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go onto noting every movement closely, such as rising from the sitting posture, raising the arm moving and stretching it, you should make the change at the same time as noting the movements involved. As your body sways forward, note it. As you rise, the body become light and rises, concentrating your mind on this you should gently note it as 'rising, rising'. The yogi should behave as if he were a weak invalid. People of normal health rise easily and quickly or abruptly, not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from 'back-ache' who rise gently so their back hurts less ( lest the back hurt and cause pain.)
So also with meditating yogis. They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin therefore with gentle and gradual movements. When rising, the yoga must do so gently like an invalid, at the same time noting it as rising, rising. Not only this; though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi's concern is only to note. What he sees and hears are or his concern. So whatever strange or striking things he may see or hear. He must behave as if he does not see or hear them, merely noting carefully.

When making bodily movements, the yoga should do so gradually as if he were a weak invalid, gently moving his arms and legs, bending or stretching them, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting it as "rising, rising" When straightening up and standing, noting it as "standing, standing". When looking here and there, noting as "looking, seeing". When walking noting the steps, whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.

If will be enough if you note thus when walking fast and walking some distance. When walk slowly or doing the cankama walk [waling up and down], three movements should be noted in each step; when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be properly aware of the raising of the foot, similarly, when the foot is dropped, one should be properly aware of the 'heavy' falling of the foot.

One must walk, noting it as raising, dropping' with each step. This noting will become easier after above, as 'raising, pushing forward, dropping,. In the beginning, it will suffice to note one or two movements only, thus'right step, left step' when walking fast and 'raising, dropping'when walking slowly. If when walking thus, you want to sit down, note as wanting to sit down, wanting to sit down'. When actually sitting down, concentratedly note the heavy' falling of your body. When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements, but just a stillness (staticrest) of the body, note the rising and falling of the abdomen. While noting thus and if stiffness of your limbs and sensations of heat in any part of your body arise, go on to note them. Then back to "rising, falling". While noting thus and if a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm., the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted.

the path and its fruition). When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single "bend" of the arm or in a single "stretch of the arm. Thus it was that the Venerable Ananda became an arahat.
The Ven.Ananda was trying strenuously to attain Arahatship over night on the eve

Of the first Buddhist council.He was practising the whole night a form of Vipassana meditation

Known as kayagatasati, noting his steps,right and left,raising,pyshing forward and dropping of the feet;noting,happening by happening by happening,the mental desire to walk and the physical movement involved in walking. Although this went on till it was nearly dawn,he had mot yet succeeded in attaining Arahatship. Realizing that he has practiced the walking meditation to excess and that, in order to balance samadhi(concentration)and viriya (effort), He should practice meditation in the lying posture for a while, he entered his chamber. He sat on the couch and then lay himself down. While doing so and noting 'lying, lying' he attained Arahatship in an instant.

The Ven.Ananda was only a sotapanna (that is ,a stream winner or one who has attained the first stage on the path to Nibbana)before he thus lay homself down. From sotapannahood, he continued to meditate and reached sakadagamihood(that is, the condition of the once-retuner or one who has attained the third stage on the path)and arahatship (that is the condition of the noble one who has attained the last stage on the path.) Reaching these three successive stages of the higher path took only a little while. just think of this example of the Ven.ananda's attainment of arahatship. Such attainment can come at any moment and need not take long. That is why the yogi should note with diligenceall the time. He should not relax in his noting, thinking "this little lapse should not matter much." All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, but only stillness(of the body),go back to noting the rising and falling of the abdomen. Even when it is getting late and time to sleep, the yoga should not go to sleep yet, dropping his noting. A really serious and energetic yogi should practise mindfulness as if he were forgoing his sleep altogether. He should go on meditating till he falls asleep. If the meditation is good and has the upper hand, drowsiness has the upper hand he will not fall asleep. If, on the other hand, he will fall asleep. When he feels sleepy, he should note it as 'sleepy, sleepy'. If his eyelids drop, 'dropping' if they become heavy or leaden 'heavy', if the eyes become smarting, 'smarting' Nothing thus, the drowsiness may pass and the eyes become clear again.

The yoga should then note that as "clear, clear" and go on to note the rising and falling of the abdomen. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. It is not difficult to fall asleep; in fact. It is easy if you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why the beginner in meditation should not meditate too much in the lying posture. He should meditate much in the lying posture. He should meditate much more in the sitting posture and walking But as it grows late and becomes time to sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen He will then a naturally (automatically) fall asleep.

The time he is asleep is the resting time for the yogi. But for the really serious yogi, he should limit his sleeping time to about four hours. This is the midnight time permitted by the Buddha. Four hours sleep is quite enough. If the beginner in meditation thinks that four hours'sleep is not though for his health, he may extend it to five or six hours. Six hours'sleep is clearly enough for one's health. When the yogi awakens, he should at once resume noting. The yoga who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep. At other times, in his waking moments, he should be noting contnuously and without rest, That is why, as soon as he awakens, he should note the awakining state of his mind as'awakening, awakening'. If he cannot yer make himself aware of this, he should begin noting the rising and galling of the abdomen. If he intends to get up from bed, he should note it as 'intending to get up, intending to get up'. He should then go on to note the changing movements he makes as he arrages his arms and legs. When he raises his head and rises, noting it as 'rising, rising'. When he is seated,noting as,sitting,sitting.


If he makes any changing movement as he arranges his arms and legs, all of these movements should also be noted.If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen.

One should also note when one washes one's face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as closely as possible. When the yoga has his meal and looks at the meal-table, he should note it as "looking, seeing." When he extends his arm towards the food, touches it, collects and arranges it, handles it and brings it to his mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)

When he chews the food. He should note it as 'chewing, chewing.' When he comes to know the taste of the food. He should note it as 'knowing knowing.' As he relishes the food and swallows it, as the food goes down his throat, he should note all these happenings. This is how the yogi should note as he takes one morsel after another of his food. As he takes his soup, all the movements involved such as extending of the arm, handling of the spoon and scooping with it and so on, all these should be noted. To note thus at meal-time is rather difficult as there are so many things to observe and note. The beginning yoga is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to not closely all these happenings. Well, I have mentioned so many things for the yogi to note. But to summarize, there are only a few things to note. When walking fast, note as 'right step,' left step.' And as raising, dropping' When walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same When you are lying , if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then back to the rising and falling of the abdomen note also the sensations of stiffness pain and ache, and itchiness as they arise. Then back to the rising and falling of the abdomen. Note also, as they arise, the bending and stretching and moving of the limbs, bending and raising of the head, swaying and straightening of the body. Then back to the rising and falling of the abdomen. Beginner in meditation encounters the same difficulty, but as he becomes more practiced, he becomes aware of every act of mind-wandering till eventually the mind does not wander any more. The mind is then riveted on the ofject of its attention, the act of mindfulness becoming almost simulaneous with the object of its attention such as the rising and falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of nothing it, and similarly with the falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.)

The physical object of attention and the mental act of noting are occurring as a pair. There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair. The yogi will in time actually and personally experience these and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting it as psychological phenomenon; sumultaneous occurrence in pairs of these psycho-physical phenomena.

Thus, with every act of noting, the yogi will come to know for himself clearly that there are only the material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called namarupa-paricheda-nana. It is important to gain this knowledge corredtly. This will be succeeded, as the yogi goes on by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccayapariggaha-nana. As the yogi goes on noting, he will see for himself that wat arises passes away after a short while. Ordinary people assume that both material and mental phenomena go on lasting throughtut life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts forever. All phenomena arise and pass away so rapidly that they do not even last the twinkling of an eye. The yogi will come to know this for himself as he goes on nothing. He will then become convinced of the impermanence of all such phenomena. Such conviction is called anicca nupassan-nana.

This knowledge will be succeed by dukkhanupassana-nana which realizes that all this impermanence is suffering. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. This is also dukkhanupassana-nana. Next, the yogi will be come convinced that all these psycho-physical phenomena are occurring on their own accord, following nobody's will and nobody's will and subject to nobody's control. They constitute no individual or ego-entity. This realization is anatta nupassanna nana.

When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. All the former Buddhas, Arahats and Aryas realized Nibbana follwing this very path. All meditating yogis should recognize thatthey themselves are now on this satipatthana path, in fulfilment of their wish for attainment of magga-nana (knowledge of the path), phala-nana (knowledge of the fruition of the path) and Nibbana-dhamma, and following the ripening of their parami perfection of virtue. The should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquillity of mind brought abourt by concentration) and nana (supramundane knowledge or wisdom) experienced by the buddhas, Arahats and Aryas and which they themselves have never experience before.

It will bot be long before they will experience for themselves the magga-nana, Phata-nana and Nibbana dhamma experienced by the Buddhas, arahats and Aryas. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of their meditational practice Those whose parami is exceptional may experience these dhammas even within seven days. The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of askka ya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. He should go on with his meditational practice in this faith.

May you all be able to practice meditation well and quickly attain that nibbana wich the Buddhas, Arathats and arayas have experienced.


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The Promise of Nibbana

by Mahasi Sayadaw| August 8, 2023

According to the Buddha, final liberation is marked by an end of craving and, ultimately, all suffering. What does that look like and how is it achieved? The late Burmese meditation master Mahasi Sayadaw explains.

Journey of My Teacher. Tenzing Rigdol, 2011. Collage, silk brocade, and scripture.

Nibbana is not like a splendid palace, city, or country. It is not like a bright light or some kind of clear, calm element. All of these things are not unconditioned ultimate realities but concepts or conditioned realities.

In fact nibbana, as an unconditioned reality, has simply the nature of cessation called “the characteristic of peacefulness” (santilakkhana). It is the cessation of the defilements and the rounds of suffering. Or, it is the nonexistence of conditioned phenomena (visalikhara), the cessation of conditioned phenomena, and the opposite of what is conditioned. Thus the Patisambhidamagga defines it by contrasting it with conditioned phenomena in these ways:

[Mental and physical] arising is conditioned phenomena.
Non-arising is nibbana.
[Mental and physical] occurrence is conditioned phenomena.
Non-occurrence is nibbana.
[Mental and physical] sign is conditioned phenomena.
Nonsign is nibbana.
[Mental and physical] accumulation [of kamma] is conditioned phenomena.
Non-accumulation [of kamma] is nibbana.
[Mental and physical] rebirth is conditioned phenomena.
Non-rebirth is nibbana.
—Patisambhidamagga, “Path of Discrimination,” 1.22

This Pali quote shows that the nature of nibbana is the complete cessation of conditioned phenomena, expressed in terms of the cessation of arising, occurrence, sign, accumulation, and rebirth.

Grammatically the word nibbana can be considered a “verbal noun” and could be interpreted as having any of the following three senses:

Nibbana: where the cycle of suffering ceases
Nibbana: through which the cycle of suffering ceases
Nibbana: the cessation of the cycle of suffering
—Sumangalavilasini, Buddhagosa’s commentary on the Digha Nikaya

This definition of nibbana does not mean that it is simply some kind of empty state that can be understood through everyday ideas. Nibbana is described as being beyond logic, too profound and difficult to be understood through common knowledge, and experienced only by the wise with empirical knowledge. Moreover, since it is beyond the reach of craving, it is also beyond entanglement (vana), which is another term for craving. When nibbana is experienced by a meditator through path knowledge, that person’s mind is freed from craving. Thus the commentaries also define it as follows:

Nibbana: liberation from entanglement
Nibbana: where there is no entanglement
Nibbana: through which entanglement is eradicated
—Sumangalavilasini

Nibbana is simply the cessation of mental and physical phenomena that becomes manifest as the signless (animittapaccupanhanam) to a noble one. So although one has experienced it, one cannot describe it in terms of color or form or say what it is like. It can only be experienced or described as the cessation or end of all conditioned mental and physical phenomena. In the Milindapanha of the Khuddaka Nikaya, it is shown in this way:

O Great King [Milinda], nibbana is incomparable. It cannot be described in its color, shape, size, dimension, likeness, remote cause, immediate cause, or any other logical way of thinking.

Nibbana is said to be the cessation, liberation, non-arising, or nonexistence of conditioned phenomena. It is also said that nibbana has no color, form, or size. It cannot be described by using a simile. Because of these points one might believe that nibbana is nothing, and think that it is the same as the concept of nonexistence (abhavapannatti). But it is absolutely not like the concept of nonexistence. It is obvious that it has the nature of cessation, liberation, non-arising, or nonexistence of conditioned phenomena. And because this nature is obvious, the phenomena of path and fruition can arise while directly experiencing the cessation of conditioned phenomena. The mental and physical processes of an arahant do not arise anymore after they have entered parinibbana; they have completely ceased. The following texts from the Khuddaka Nikaya show how the nature of nibbana is obvious when directly experienced.

There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a not-conditioned. If, bhikkhus, there were no not-born, not-brought-to-being, not-made, not-conditioned, no escape would be discerned from what is born, brought-to-being, made, conditioned. But since there is a not-born, a not-brought-to-being, a not-made, a not-conditioned, therefore an escape is discerned from what is born, brought-to-being, made, conditioned.
—Itivuttaka

Because there is no arising in the nibbana element [which is the cessation of conditioned phenomena through their non-arising], it is called not-born (ajata) and not-brought-to-being (abhhuta). Because it is not made by a cause, it is called not-made (akata). Because it is not made dependent on causes and conditions, it is called not-conditioned. If the nibbana element does not exist, then the cessation of the mental and physical processes or the aggregates could not happen. Thus it is not true that the nibbana element is nothing, like the concept of nonexistence. Being the object of path and fruition, it is obvious in an ultimate sense. And because it is so obvious, the constantly arising mental and physical processes or aggregates in a person who practices correctly do not arise anymore after that person’s parinibbana. Then, they are able to cease forever. It means that the cessation is something that can be obvious. May you believe this!

There is, bhikkhus, that base where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-nonperception; neither this world nor another world nor both; neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering.
—Udana

The nonexistence of the four elements shows the nonexistence of the derived material phenomena (upadardupa), and the nonexistence of the mental phenomena that arise in the sense desire and fine-material existences based on physical phenomena.

There are no sense objects connected with the immaterial existence.

“Neither this world nor another world” refers to the nonexistence of any phenomena concerning these worlds. Therefore, at the moment of path and fruition that takes nibbana as its object, one knows no objects concerning this or another world.

“Neither sun nor moon” means that because there are no material phenomena, there is no darkness. Thus no light is needed to dispel darkness. Thus it is shown that the sun, moon, other planets, and stars do not exist.

“There is no coming, no going, no staying, no deceasing, and no uprising” means that while one can come and go to another realm from the human or the celestial realm, one cannot come to nibbana, and from nibbana one cannot go somewhere else. Unlike the human and celestial realms, there are no persons or beings in nibbana.

“Nothing new arises in nibbana” means that it can only be known and taken as an object by path, fruition, and reviewing knowledges.

“It has no support” means that because it is not a material phenomenon, it is not located anywhere and it is not based on any other phenomena. Even though it is a mental phenomenon, it is not a result or an effect. This means that it is not based on any conditions.

 

(cont.)
“Just this is the end of suffering” means that there is no occurrence in nibbana. Nibbana is the opposite of the constantly arising process of mental and physical phenomena. Although it is a mental phenomenon, it does not have the characteristic of being aware of an object as consciousness and the mental factors do. Because it is the object of path and fruition, when one experiences nibbana there is no suffering at all, and so it is the end of suffering.

Because nibbana is the opposite of all conditioned phenomena [such as fire and water, heat and cold, light and dark], there is no nibbana in conditioned phenomena, and there are also no conditioned phenomena in nibbana. The conditioned and the unconditioned never coexist.
—Udana-atthakatha

In accordance with this commentary from the Udana, as long as there are still conditioned phenomena, nibbana cannot yet be reached. While experiencing nibbana, no conditioned phenomena arise. When entering parinibbana, conditioned phenomena no longer arise; they cease to exist.

When nibbana is realized by means of the four path knowledges, there is no room left for any form of craving, either those that lead to lower rebirths, gross forms of sense desire, subtle forms of sense desire, or fine material and immaterial forms; all these forms of craving are totally destroyed. All these forms of craving have been discarded, destroyed; their bondage has been severed, and the tangle has been untangled. That is why the Buddha also spoke with these words about nibbana:

And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering.
—Samyutta Nikaya, 5.13

And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana.
—Majjhima Nikaya, 26.19

Two Types of Nibbana
In terms of being the cessation of all mental and physical suffering that has the characteristic of peacefulness, there is only one kind of nibbana. However, in another sense, nibbana may be further divided into two types as follows: with residue remaining (sa-upadisesa)—this is the nibbana of an arahant, one who has completely extinguished all mental defilements but still experiences the “residue” of the aggregates as a result of past craving, clinging, and volitional actions; and without residue remaining (anupadisesa)—this is the nibbana of an arahant who has passed away, that is, after entering parinibbana, and refers to the complete cessation of all conditioned phenomena.

The Buddha explained these two types of nibbana as follows:

Bhikkhus, there are these two Nibbana-elements. What are the two? The Nibbana-element with residue left and the Nibbana-element with no residue left. 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.
—Udana

Note that in the first section of this passage that describes nibbana with residue left, a living arahant is said to have “laid down the burden” of the five aggregates, even though one still possesses a mind and body. This is because they are one’s last aggregates, and no more will arise, so we can say that they have effectively set down the burden of the five aggregates.

Note that in the second section of this passage that describes nibbana with no residue left, the feeling that is mentioned refers to the particular type of feeling that is experienced only by arahants. This is kammically indeterminate (abyakata) feeling, that cannot be said to be wholesome or unwholesome and produces no kammic results. Also, although only feeling is mentioned explicitly, it should be taken to include all five aggregates. The arahant has no involvement with any of the aggregates that might lead to rebirth. None of the phenomena that one experiences while still alive are associated with desire, pride, or wrong view. Thus they all arise and pass away completely, without leaving any kammic residue that might create the potential for another life.

A fire that does not get any more fuel cannot continue to burn but simply dies down and becomes extinguished. Likewise, an arahant’s aggregates that have been caused through previous kamma do not arise as a new life or new aggregates but, after having arisen, simply cease and become extinguished. After the cessation of the aggregates, the aggregates no longer arise. As a result, the aggregates that constantly arise in an arahant due to the momentum of previous kamma do not continue to arise in a new life but are extinguished in this very life.

Nibbana without residue remaining is synonymous with the cessation of the aggregates (khandhaparinibbana). Once the path has been attained, and after having entered parinibbana, there is no longer any opportunity for the arising of mental and physical phenomena that would come into existence if the path were not attained. In addition, cessation of the five aggregates is accomplished with the realization of the path knowledge of arahantship.

However, this cessation is not something that actually arises, so it cannot be described in terms of time. Prior to the development of the path, the defilements and their resultant phenomena (new life, aggregates) may arise at any time when the conditions are favorable. However, such potential defilements and phenomena cannot be said to actually exist in the past, present, or future. Thus they are considered to be “independent of time” (kalavimutta). Thus both kinds of nibbana—nibbana with residue and nibbana without residue—are independent of time. They cannot be said to exist in the past, present, or future.

Therefore, one should not ask questions such as “Did the nibbana that was experienced at the moment of knowledge of change-of-lineage occur in the past, present, or future?”

These two Nibbana-elements were made known
By the Seeing One, stable and unattached:
One is the element seen here and now
With residue, but with the cord of being destroyed;
The other, having no residue for the future,
Is that wherein all modes of being utterly cease.
Having understood the unconditioned state,
Released in mind with the cord of being destroyed,
They have attained to the Dhamma-essence.
Delighting in the destruction (of craving),
Those stable ones have abandoned all being.
—Itivuttaka

In these verses, the cessation of the defilements or the aggregates—that is, nibbana either with or without residue remaining—is called the unconditioned. Just as the opposites of fire and water, heat and cold, dark and light, or jungle and open space, so is it the opposite of conditioned phenomena and therefore called the unconditioned. Nibbana is also called a “state” (pada) because it can be attained and experienced through the path knowledge and fruition knowledge. Based on this, it can be concluded that the nibbana that is experienced through path and fruition is the same as the two types of nibbana with and without residue remaining. If this were not the case, then the Abhidhamma would be incorrect in saying this:

Though nibbana is onefold according to is intrinsic nature, by reference to a basis (for distinction), it is twofold, namely, the element of nibbana with the residue remaining, and the element of nibbana without the residue remaining.
—Abhidhammattha Sangaha, 6.31

The unique characteristic of nibbana is the peacefulness associated with the cessation [of conditioned phenomena]. Or, in other words, this unique characteristic must necessarily belong to any type of nibbana. In this sense there is only one type of nibbana, even though it may be divided into two types, one with and one without residue remaining.

Even though it is clearly stated that nibbana is twofold, if nibbana either with or without residue remaining and nibbana that is experienced through path and fruition were divided, it would also contradict the Abhidhammattha Sangaha. If nibbana were divided in such a way, then we would have to say that the nibbana that is experienced through path and fruition is real, being an ultimate reality, while the nibbana that is with or without residue remaining is imaginary, being simply a concept. But if this were the case, then nibbana would have to be classified into three types, rather than two: one real nibbana, having its unique characteristic of peace, and two [other conceptual types of nibbana], one with and one without residue remaining.

 

(cont.)
Some even claim that nibbana is conceptual nonexistence (abhavapannatti), and that in an ultimate sense it does not exist. Then one would also have to say that cessation of the defilements and aggregates is just a concept like the concept of a self [based on wrong view]. This would mean that there is no cessation of potential defilements and aggregates. In that case the defilements would continue to arise in an arahant’s mind continuum, and after having entered parinibbana, the aggregates would also continue to arise. There would be no possibility of escape from the round of suffering.

We must conclude, therefore, that the nibbana that is experienced by means of path and fruition is general nibbana (samannanibbana). The two types of nibbana—with and without residue remaining—that are specific nibbana (visesanibbana) are included within general nibbana. This is why the nibbana that is experienced by means of path and fruition is not identified as being with or without residue remaining, or as the cessation of desire, aversion, delusion, material phenomena, or feeling, or as present, past, or future, or as the cessation of defilements or phenomena. In reality nibbana is simply experienced and known as the cessation of conditioned phenomena that perceive or are perceived. Because all mental and physical phenomena are extinguished in nibbana, it also includes nibbana with residue remaining and nibbana without residue remaining.

Experiencing Nibbana
Because you do not yet rightly understand the cessation of the defilements and aggregates, you may think that it is just the concept of nonexistence, that it is not profound, or that it is so profound that you will be unable to rightly understand it. So if you are not yet satisfied, you should resolve to practice in order to forever extinguish not only the defilements but also the arising of the aggregates in a new life. Only then will you be able to comprehend that the cessation of the defilements and aggregates is not a concept of nonexistence but an ultimately and obviously existing unconditioned phenomenon, profound, difficult to see, and beyond the reach of logical thought.

Before you have realized nibbana by means of the four paths, you must develop diligence and mindfulness in order to protect your mind from yielding to temptation.

Therefore, bhikkhus, that base should be understood where the eye ceases and perception of forms fades away. That base should be understood where the ear ceases and perception of sounds fades away. That base should be understood where the nose ceases and perception of smells fades away. That base should be understood where the tongue ceases and perception of tastes fades away. That base should be understood where the body ceases and perception of touch fades away. That base should be understood where the mind ceases and perception of mental phenomena fades away. That base should be understood.
—Samyutta Nikaya, 35.117

A meditator may arrive at the realization of nibbana by primarily observing the eye and perception of forms, or any of the other pairs of phenomena mentioned above. If cessation of the eye and perception of forms is obvious, then cessation and awareness of their physical and mental constituents will also be obvious. The same applies to the other pairs of phenomena. In fact, the cessation of all conditioned phenomena is obvious when one experiences nibbana. This is why the perception of conditioned phenomena completely ceases the moment one experiences nibbana.

Thus nibbana is described as the cessation of any of these pairs of phenomena. Taken as a whole, nibbana is the cessation of all twelve of these sense bases. Venerable Ananda once explained this, saying, “This was stated by the Blessed One, friends, with reference to the cessation of the six [internal and external] sense bases.” (SN 35.117)

The commentary to the Udana of the Khuddaka Nikaya also describes nibbana as the cessation of all twelve sense bases and refers to an explanation that the Buddha gave to Bahiya. According to scholars, the passage “Then, Bahiya, you will neither be here nor beyond nor in between the two” can be explained as follows:

[If one is no longer involved with defilements in what is seen, heard, experienced, or perceived, then, Bahiya,] one will no longer exist here in the internal [sense bases of the eye, ear, nose, tongue, body, and mind], nor there in the external [sense bases of visible form, sound, odor, flavor, touch and mental objects], nor anywhere else in the sense consciousnesses [of seeing, hearing, smelling, tasting, touching, and perceiving. This is the end of suffering].
—Udana-atthakatha

A meditator proceeds by observing the most obvious object from among these twelve sense bases, consciousnesses, and mental factors. But at the moment of path and fruition, the meditator stops perceiving the object and instead experiences the total cessation of all of these objects. This experience of cessation is nibbana. It is very important to understand this.

The sense bases actually represent all conditioned phenomena. So the cessation of the sense bases refers to the cessation of all conditioned phenomena. In the following discourse, nibbana is said to be that state that is the opposite of conditioned phenomena. According to the texts:

Where water, earth, fire, and air do not gain a footing:
It is from here that the streams [of phenomena] turn back,
Here that the round [of the defilements, kamma, and its
result] no longer revolves.
There, name-and-form ceases.
—Samyutta Nikaya, 1.27

Where consciousness is signless, boundless, all-luminous,
That’s where earth, water, fire, and air find no footing,
There both long and short, small and great, fair and foul—
There “name-and-form” [mental and physical phenomena] are wholly destroyed.
With the cessation of consciousness, this is all destroyed.
—Digha Nikaya, 11.85

The statement that nibbana is “all-luminous” in this passage means that it is completely cleansed of all defilements. Similar metaphors are used in such expressions as “the light of wisdom” (panna-aloka), “the luster of wisdom” (panna-obhasa), and “the torch of wisdom” (pannapajjota). It is in this same sense that the Buddha said, “Bhikkhus, the mind is luminous.” The sense here is that nibbana is always luminous. The mind and wisdom that possess an innate luminosity can be soiled by defiling phenomena. Nibbana, however, which is the cessation of defilements or conditioned phenomena, can never be connected with defiling phenomena. Therefore there is no way that any of these phenomena can soil or defile nibbana, just as the sky can never be painted. As a result, it is said that “nibbana is all-luminous.” To be straightforward, the meaning of the commentary and subcommentary is only that nibbana is absolutely not connected to the defilements or is completely cleansed of them.

So one should not misinterpret this statement to mean that nibbana is literally shining like the sun, moon, or stars, and that one sees this luminosity by means of path knowledge and fruition knowledge. This kind of interpretation would negate the previous statement that nibbana is signless, would be inconsistent with its unique “signless” manifestation (animittapaccupanhana), and would contradict Venerable Nagasena’s answer to King Milinda’s question about the nature of nibbana. In fact, this kind of literal interpretation would be in opposition to all the Pali texts and commentaries that say there is no materiality in nibbana. In any event, the cessation of potential defilements and aggregates is not something that is luminous and bright. If it were, the Pali texts and commentaries could easily have said that “nibbana is luminous and bright.” Otherwise they would not explain it with difficult names such as “destruction of lust” (ragakkhayo), “the peaceful ending of all conditioned phenomena” (sabbasankharasamatho), “nonarising” (anuppado), and so on, which are taken to be opposites of conditioned phenomena. One should reflect deeply about this!

That’s where earth, water, fire, and air find no footing,
There both long and short, small and great, fair and foul—
There “name-and-form” [mental and physical phenomena] are wholly destroyed.
With the cessation of consciousness this is all destroyed.
—Digha Nikaya, 11.85

These lines point out nibbana, or cessation. The last line points out the cause of this cessation. “Consciousness” here refers to both the death consciousness (cuticitta) and the volitional mind (abhisankharavinna) at the time of parinibbana. All presently existing conditioned phenomena come to an end due to the destruction of death consciousness at the time of parinibbana, and because there is no volitional mind that can produce results, new phenomena do not arise but cease to exist. Thus, with the cessation of these two kinds of consciousness, all conditioned phenomena cease. This is like the cessation of the emission of light from an oil lamp whose oil and wick have been completely consumed.
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