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Nibbana

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(From Ven. Narada Mahathera’s ‘Buddha and His Teachings’)

Nibbāna is the summum bonum of Buddhism. However clearly and descriptively one may write on this profound subject, however glowing may be the terms in which one attempts to describe its utter serenity, comprehension of Nibbana is impossible by mere perusal of books. Nibbana is not something to be set down in print, nor is it a subject to be grasped by intellect alone; it is a supramundane state (Lokuttara Dhamma) to be realized only by intuitive wisdom.

A purely intellectual comprehension of Nibbana is impossible because it is not a matter to be arrived at by logical reasoning (atakkavacara). The words of the Buddha are perfectly logical, but Nibbana, the ultimate Goal of Buddhism, is beyond the scope of logic. Nevertheless, by reflecting on the positive and negative aspects of life, the logical conclusion emerges that in contradistinction to a conditioned phenomenal existence, there must exist a sorrowless, deathless, non-conditioned State.

The Jataka Commentary relates that the Bodhisatta himself in his birth as the ascetic Sumedha contemplated thus:

“Even as, although Misery is,

Yet Happiness is also found,

So, though indeed Existence is,

Non-existence should be sought.

Even as, although there may be Heat,

Yet grateful Cold is also found,

So, though the threefold Fire exists,

Likewise Nirvana should be sought.

‘Even as, although there Evil is,

That which is Good is also found,

So, though ’tis true that birth exists.

That which is not birth should be sought. “

 

Definition

The Pali word Nibbana (Samskrit–Nirvana) is composed of “Ni” and “Vana”. Ni is a negative particle. Vana means weaving or craving. This craving serves as a cord to connect one life with another.

“It is called Nibbana in that it is a departure (Ni) from that craving which is called Vana, lusting. “

As long as one is bound up by craving or attachment one accumulates fresh Kammic activities which must materialise in one form or other in the eternal cycle of birth and death. When all forms of craving are eradicated, reproductive Kammic forces cease to operate, and one attains Nibbana, escaping the cycle of birth and death. The Buddhist conception of Deliverance is escape from the ever-recurring cycle of life and death and not merely an escape from sin and hell.

Nibbana is also explained as the extinction of the fire of lust (lobha), hatred (dosa), and delusion (moha).

“The whole world is in flames,” says the Buddha. “By what fire is it kindled? By the fire of lust, hatred and delusion, by the fire of birth, old age, death, sorrow, lamentation, pain, grief and despair is it kindled.”

Nibbana, in one sense, may be interpreted as the extinction of these flames. One must not thereby infer that Nibbana is nothing but the extinction of these flames. The means should be differentiated from the end. Here the extinction of the flames is the means of attaining Nibbana.

 

Is Nibbana Nothingness?

To say that Nibbana is nothingness simply because one cannot perceive it with the five senses is as illogical as to conclude that light does not exist simply because the blind do not see it. In a well-known fable the fish, who was acquainted only with water, arguing with the turtle, triumphantly concluded that there existed no land, because he received “No” to all his queries.

“Once upon a time there was a fish. And just because it was a fish, it had lived all its life in the water and knew nothing whatever about anything else but water. And one day as it swam about in the pond where all its days had been spent, it happened to meet a turtle of its acquaintance who had just come back from a little excursion on the land.”

“Good day, Mr. Turtle!” said the fish. “I have not seen you for a long time. Where have you been?”

“Oh”, said the turtle, “I have just been for a trip on dry land.”

“On dry land!” exclaimed the fish. “What do you mean by on dry land? There is no dry land. I had never seen such a thing. Dry land is nothing.”

“Well,” said the turtle good-naturedly. “If you want to think so, of course you may; there is no one who can hinder you. But that’s where I’ve been, all the same.”

“Oh, come,” said the fish. “Try to talk sense. Just tell me now what is this land of yours like? Is it all wet?”

“No, it is not wet,” said the turtle.

“Is it nice and fresh and cool?” asked the fish.

“No, it is not nice and fresh and cool,” the turtle replied.

“Is it clear so that light can come through it?”

“No, it is not clear. Light cannot come through it.”

“Is it soft and yielding, so that I could move my fins about in it and push my nose through it?”

“No, it is not soft and yielding, You could not swim in it.”

“Does it move or flow in streams?”

“No, it neither moves nor flows in streams?”

“Does it ever rise up into waves then, with white foams in them?” asked the fish, impatient at this string of Noes.

“No!” replied the turtle, truthfully, “It never rises up into waves that I have seen.”

“There now,” exclaimed the fish triumphantly. “Didn’t I tell you that this land of yours was just nothing? I have just asked, and you have answered me that it is neither wet nor cool, not clear nor soft and that it does not flow in streams nor rise up into waves. And if it isn’t a single one of these things what else is it but nothing? Don’t tell me.”

“Well, well”, said the turtle, “If you are determined to think that dry land is nothing, I suppose you must just go on thinking so. But anyone who knows what is water and what is land would say you were just a silly fish, for you think that anything you have never known is nothing just because you have never known it.”

“And with that the turtle turned away and, leaving the fish behind in its little pond of water, set out on another excursion over the dry land that was nothing. “

It is evident from this significant story that neither can the turtle, who is acquainted with both land and sea, explain to the fish the real nature of land, nor can the fish grasp what is land since it is acquainted only with water. In the same way, Arahants who are acquainted with both the mundane and the supramundane cannot explain to a worldling what exactly the supramundane is in mundane terms, nor can a worldling understand the supramundane merely by mundane knowledge.

If Nibbana is nothingness, then it necessarily must coincide with space (akasa). Both space and Nibbana are eternal and unchanging. The former is eternal because it is nothing in itself. The latter is spaceless and timeless. With regard to the difference between space and Nibbana, it may briefly be said that space is not, but Nibbāna is.

The Buddha, speaking of the different planes of existence, makes special reference to a “Realm of Nothingness” 

The fact that Nibbana is realized as one of the mental objects (vatthudhamma), decidedly proves that it is not a state of nothingness. If it were so, the Buddha would not have described its state in such terms as “Infinite” (Ananta), “Non-conditioned” (Asamkhata), “Incomparable” (Anupa-meya), “Supreme” (Anuttara), “Highest” (Para), “Bey-ond” (Para), “Highest Refuge” (Parayana), “Safety” (Tana), “Security” (Khema), “Happiness” (Siva), “Unique” (Kevala), “Abodeless”  (Analaya), “Imperishable” (Akkhara), “Absolute Purity” (Visuddha), “Supramundane” (Lokuttara), “Immortality” (Amata), “Emancipation” (Mutti), “Pe-ace” (Santi), etc.

In the Udana and Itivuttaka the Buddha refers to Nibbana as follows:-

“There is, O Bhikkhus, an unborn (ajata), unoriginated (abhata), unmade (akata) and non-conditioned state (asamkhata). If, O Bhikkhus, there were not this unborn, unoriginated, unmade and non-conditioned, an escape for the born, originated, made, and conditioned, would not be, possible here. As there is an unborn, unoriginated, unmade, and non-conditioned state, an escape for the born, originated, made, conditioned is possible. “

The Itivuttaka states:

“The born, become, produced, compounded, made,

And thus not lasting, but of birth and death

An aggregate, a nest of sickness, brittle,

A thing by food supported, come to be, —

‘Twere no fit thing to take delight in such.

Th’escape therefrom, the real, beyond the sphere

Of reason, lasting, unborn, unproduced,

The sorrowless, the stainless path that ends

The things of woe, the peace from worries, — bliss. “

The Nibbana of Buddhists is, therefore, neither a state of nothingness nor a mere cessation. What it is not, one can definitely say. What precisely it is, one cannot adequately express in conventional terms as it is unique. It is for self-realization (paccattam veditabbo).

 

Sopadisesa and Anupadisesa Nibbana Dhatu.

References are frequently made in the books to Nibbana as Sopadisesa and Anupadisesa Nibbana Dhātu.

These in fact are not two kinds of Nibbana, but the one single Nibbana receiving its name according to experience of it before and after death.

Nibbana is attainable in this present life itself if the seeker fits himself for it. Buddhism nowhere states that its ultimate goal can be reached only in a life beyond. Here lies the difference between the Buddhist conception of Nibbana and the non-Buddhist conception of an eternal heaven which is attainable only after death.

When Nibbana is realized in the body, it is called Sopadisesa Nibbana Dhatu. When an Arahant attains Pari-Nibbana after the dissolution of the body, without any remainder of any physical existence, it is called Anupadisesa Nibbana Dhatu.

In the Itivuttaka the Buddha savs:

“There are, O Bhikkhus, two elements of Nibbana. What two? “The element of Nibbana with the basis (upadi) still remaining and that without basis.

“Herein, O Bhikkhus, a Bhikkhu is an Arahant, one who has destroyed the Defilements, who has lived the life, done what was to be done, laid aside the burden, who has attained his goal, who has destroyed the fetters of existence, who, rightly understanding, is delivered. His five sense-organs still remain, and as he is not devoid of them he undergoes the pleasant and the unpleasant experiences. That destruction of his attachment, hatred and delusion is called the ‘Element of Nibbana with the basis still remaining.’

“What O Bhikkus, is ‘the Element of Nibbana without the basis’?

“Herein, O Bhikkhus, a Bhikkhu is an Arahant … is delivered. In this very life all his sensations will have no delight for him, they will be cooled. This is called ‘the Element of Nibbana without a basis. [8]”

“These two Nibbana-states are shown by Him

Who seeth, who is such and unattached.

One state is that in this same life possessed

With base remaining, tho’ becoming’s stream

Be cut off. While the state without a base

Belongeth to the future, wherein all

Becomings utterly do come to cease.

They who, by knowing this state uncompounded

Have heart’s release, by cutting off the

stream, They who have reached the core of dhamma, glad To end, such have abandoned all becomings. ”

 

 



Features

BRICS’ pushback against dollar domination sparks global economic standoff

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BRICS leaders at the recent Summit in Brazil. /United Nations

If one were to look for a ‘rationale’ for the Trump administration’s current decision to significantly raise its tariffs on goods and services entering its shores from virtually the rest of the world, then, it is a recent statement by US Treasury Secretary Scott Bessent that one needs to scrutinize. He is quoted as saying that tariffs could return ‘to April levels, if countries fail to strike a deal with the US.’

In other words, countries are urged to negotiate better tariff rates with the US without further delay if they are not to be at the receiving end of the threatened new tariff regime and its disquieting conditions. An unemotional approach to the questions at hand is best.

It would be foolish on the part of the rest of the world to dismiss the Trump administration’s pronouncements on the tariff question as empty rhetoric. In this crisis there is what may be called a not so veiled invitation to the world to enter into discussions with the US urgently to iron out what the US sees as unfair trade terms. In the process perhaps mutually acceptable terms could be arrived at between the US and those countries with which it is presumably having costly trade deficits. The tariff crisis, therefore, should be approached as a situation that necessitates earnest, rational negotiations between the US and its trading partners for the resolving of outstanding issues.

Meanwhile, the crisis has brought more into the open simmering antagonisms between the US and predominantly Southern groupings, such as the BRICS. While the tariff matter figured with some urgency in the recent BRICS Summit in Brazil, it was all too clear that the biggest powers in the grouping were in an effort ‘to take the fight back to the US’ on trade, investment and connected issues that go to the heart of the struggle for global predominance between the East and the US. In this connection the term ‘West’ would need to be avoided currently because the US is no longer in complete agreement with its Western partners on issues of the first magnitude, such as the Middle East, trade tariffs and Ukraine.

Russian President Putin is in the forefront of the BRICS pushback against US dominance in the world economy. For instance, he is on record that intra-BRICS economic interactions should take place in national currencies increasingly. This applies in particular to trade and investment. Speaking up also for an ‘independent settlement and depository system’ within BRICS, Putin said that the creation of such a system would make ‘currency transactions faster, more efficient and safer’ among BRICS countries.

If the above and other intra-BRICS arrangements come to be implemented, the world’s dependence on the dollar would steadily shrink with a corresponding decrease in the power and influence of the US in world affairs.

The US’ current hurry to bring the world to the negotiating table on economic issues, such as the tariff question, is evidence that the US has been fully cognizant of emergent threats to its predominance. While it is in an effort to impress that it is ‘talking’ from a position of strength, it could very well be that it is fearful for its seemingly number one position on the world stage. Its present moves on the economic front suggest that it is in an all-out effort to keep its global dominance intact.

At this juncture it may be apt to observe that since ‘economics drives politics’, a less dollar dependent world could very well mark the beginning of the decline of the US as the world’s sole super power. One would not be exaggerating by stating that the tariff issue is a ‘pre-emptive’, strategic move of sorts by the US to remain in contention.

However, the ‘writing on the wall’ had been very manifest for the US and the West for quite a while. It is no longer revelatory that the global economic centre of gravity has been shifting from the West to the East.

Asian scholarship, in particular, has been profoundly cognizant of the trends. Just a few statistics on the Asian economic resurgence would prove the point. Parag Khanna in his notable work, ‘The Future is Asian’, for example, discloses the following: ‘Asia represents 50 percent of global GDP…It accounts for half of global economic growth. Asia produces and exports as well as imports and consumes more goods than any region.’

However, the US continues to be number one in the international power system currently and non-Western powers in particular would be erring badly if they presume that the economic health of the world and connected matters could be determined by them alone. Talks with the US would not only have to continue but would need to be conducted with the insight that neither the East nor the West would stand to gain by ignoring or glossing over the US presence.

To be sure, any US efforts to have only its way in the affairs of the world would need to be checked but as matters stand, the East and the South would need to enter into judicious negotiations with the US to meet their legitimate ends.

From the above viewpoint, it could be said that Indian Prime Minister Narendra Modi was one of the most perceptive of Southern leaders at the BRICS Summit. On assuming chairmanship of the BRICS grouping, Modi said, among other things: ‘…During our chairmanship of BRICS, we will take this forum forward in the spirit of people-centricity and humanity first.’

People-centricity should indeed be the focus of BRICS and other such formations of predominantly the South, that have taken upon themselves to usher the wellbeing of people, as opposed to that of power elites and ruling classes.

East and West need to balance each other’s power but it all should be geared towards the wellbeing of ordinary people everywhere. The Cold War years continue to be instructive for the sole reason that the so-called ordinary people in the Western and Soviet camps gained nothing almost from the power jousts of the big powers involved. It is hoped that BRICS would grow steadily but not at the cost of democratic development.

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Features

Familian Night of Elegance …

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The UK branch of the Past Pupils Association of Holy Family Convent Bambalapitiya went into action last month with their third grand event … ‘Familian Night of Elegance.’ And, according to reports coming my way, it was nothing short of a spectacular success.

This dazzling evening brought together over 350 guests who came to celebrate sisterhood, tradition, and the deep-rooted bonds shared by Familians around the world.

Describing the event to us, Inoka De Sliva, who was very much a part of the scene, said:

Inoka De Silva: With one of the exciting prizes – air ticket to Canada and back to the UK

“The highlight of the night was the performance by the legendary Corrine Almeida, specially flown in from Sri Lanka. Her soulful voice lit up the room, creating unforgettable memories for all who attended. She was backed by the sensational UK-based band Frontline, whose energy and musical excellence kept the crowd on their feet throughout the evening.”

Corrine
Almeida:
Created
unforgettable
memories

Inoka, who now resides in the UK, went on to say that the hosting duties were flawlessly handled by the ever popular DJ and compere Vasi Sachi, who brought his trademark style and charisma to the stage, while his curated DJ sets, during the breaks, added fun and a modern vibe to the atmosphere.

Mrs. Rajika Jesuthasan: President of the UK
branch of the Past Pupils Association of
Holy Family Convent Bambalapitiya
(Pix by Mishtré Photography’s Trevon Simon

The event also featured stunning dance performances that captivated the audience and elevated the celebration with vibrant cultural flair and energy.

One of the most appreciated gestures of the evening was the beautiful satin saree given to every lady upon arrival … a thoughtful and elegant gift that made all feel special.

Guests were also treated to an impressive raffle draw with 20 fantastic prizes, including air tickets.

The Past Pupils Association of Holy Family Convent Bambalapitiya, UK branch, was founded by Mrs. Rajika Jesuthasan née Rajakarier four years ago, with a clear mission: to bring Familians in the UK together under one roof, and to give back to their beloved alma mater.

As the curtain closed on another successful Familian celebration, guests left with hearts full, and spirits high, and already counting down the days until the next gathering.

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The perfect tone …

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We all want to have flawless skin, yet most people believe that the only way to achieve that aesthetic is by using costly skin care products.

Getting that perfect skin is not that difficult, even for the busiest of us, with the help of simple face beauty tips at home.

Well, here are some essential ways that will give you the perfect tone without having to go anywhere.

Ice Cubes to Tighten Skin:

Applying ice cubes to your skin is a fast and easy effective method that helps to reduce eye bags and pores, and makes the skin look fresh and beautiful. Using an ice cube on your face, as a remedy in the morning, helps to “revive” and prepare the skin.

*  Oil Cleansing for Skin:

Use natural oils, like coconut oil or olive oil, to cleanse your skin. Oils can clean the face thoroughly, yet moisturise its surface, for they remove dirt and excess oil without destroying the skin’s natural barriers. All one has to do is pick a specific oil, rub it softly over their face, and then wipe it off, using a warm soak (cloth soaked in warm water). It is a very simple method for cleaning the face.

* Sugar Scrub:

Mix a tablespoon of sugar with honey, or olive oil, to make a gentle scrub. Apply it in soft, circular motions, on your face and wash it off after a minute. This helps hydrate your skin by eliminating dead skin cells, which is the primary purpose of the scrub.

*  Rose Water Toner:

One natural toner that will soothe and hydrate your skin is rose water. Tightening pores, this water improves the general texture of your skin. This water may be applied gently to the face post-cleansing to provide a soothing and hydrating effect to your face.

* Aloe Vera:

It is well known that aloe vera does wonders for the skin. It will provide alleviation for the skin, because of its calming and moisturising effects. The application of aloe vera gel, in its pure form, to one’s skin is beneficial as it aids in moisturising each layer, prevents slight skin deformity, and also imparts a fresh and healthy look to the face. Before going to bed is the best time to apply aloe vera.

Water:

Staying hydrated, by drinking plenty of water (06 to 08 cups or glasses a day), helps to flush toxins and its functions in detoxification of the body, and maintenance the youthfulness of the skin in one’s appearance.

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