Nibbana in Early Buddhist Teachings

Image by Bhikkhu Samahita on http://what-buddha-said.net

Elucidate the different implications involved in early Buddhist teachings on the concept of Nibbana.

Most significantly, the Buddhist concept of nibbana is a definite break from earlier and contemporary religious thought which was based around an eternal heaven as a reward for the soul who had lived an upright life.

What is achieved by reaching nibbana?

The individual sees the world as it really is - impermanent, unsatisfactory and non-self.

The false notion of an enduring self is eliminated, as are both suffering (dukkha) and the causes of suffering (desire, hatred and illusion). In earlier texts, at least, kamma no longer operates now. The two extremes of self-mortification and self-indulgence are avoided.

Forms, sensations, perceptions, mental activities and consciousness are all abandoned.

Who can reach nibbana?

According to the Upanishads, only the educated elite or Brahman priests could reach eternal bliss. The Buddha, however, taught that nibbana is a goal which can be reached by anyone, regardless of status. Additionally, it is not just for Buddhists but for all who follow the right Path.

When does one reach nibbana?

Again, unlike other religions, the Buddha taught that, under the right conditions, it can be reached in this present lifetime. Otherwise it can be realised after death.

How does one realise nibbana?

Nibbana is reached through successfully following the Noble Eightfold Path, seeing the world as it really is. For this reason, it represents the highest moral ideal and goal. Since this achievement depends entirely on individual effort, there is no need to rely on the benevolence or whims of a distant God who needs to be appeased.

What is nibbana like?

In answer to questions about the nature of nibbana, the Buddha stated that it was very difficult to understand. “Profound is this doctrine, recondite and difficult to comprehend”. We have some ideas about it, but it cannot be fully appreciated by one still in samsara. One reason is that no words can describe it, since language is created and used to express the experiences of our senses and our mind.

Some aspects we know about are that it is unconditioned, therefore permanent. It is beyond the sphere of logic where cause and effect, duality and relativity operate. It is also beyond good and evil, right and wrong, existence and non-existence. Those who reach nibbana in this life remain unaffected by the phenomenal world, their actions are no longer motivated or coloured by self-interest, yet they remain conscious of sights and sounds, and sensitive to pleasure and pain.

In general terms, the experience is one of tranquillity, with unlimited vision, freedom and attitude. There is happiness and mental well-being, but no fear or fiery passions. There is neither attraction nor repulsion, excitement nor worry. Thus it is a psychological experience rather than a metaphysical one.

What is it not?

Finally, knowing what nibbana is not also helps to understand it. It is not eternal as there is no eternal soul, but rather it is the annihilation of the ego-illusion. For the same reason, it is not self-annihilation. Although not being outside the five aggregates (khandhas), it is neither attached to nor identified with them. It is not located in a separate world, nor does it represent union with God. Additionally, it is not the result of anything – it just is.

(Written by Gregory Quinlivan for a course entitled 'Early Buddhism Basic Doctrines' in 2009 through the International Buddhist College, Thailand.)

'Anicca' or 'Impermanence'

Image by Bhikkhu Samahita on http://what-buddha-said.net

Give an account of the word “impermanent”.

The word “impermanent” is not, of itself, difficult to understand. For example, it may be defined in the dictionary as “not lasting or durable; inconstant; not permanent; not indefinitely remaining unchanged”.

Our commonsense experience of the world illustrates this phenomenon regularly - we age, we get sick, objects we purchase breakdown, food turns rotten, friends move, jobs are lost, and so on. Nothing we seem to experience remains unchanged or permanent. This is often the source of our dissatisfaction with the world, as we try desperately to hold on to something permanent, something giving lasting pleasure, or we catch a glimpse of the possibility that we ourselves are also impermanent.

However, it is in Buddhist teaching that the word “impermanent” (anicca) takes on a deeper, more significant meaning. Here it represents one of the three features of existence, or the world of experience. In Buddhism, anicca is basic to all conditioned phenomena, a natural law. It does not involve metaphysics or mysticism, but is an empirical theory which can be investigated and analysed in an unbiased way. Anicca is the basis of the whole of Buddhist philosophy and ethics.

The Buddha gives us this explanation: “Impermanent indeed are the compounded things; they are of the nature of arising and passing away. Having come into being, they cease to exist. Hence their pacification is tranquillity.”

This law indicates that it is the nature of all compounded things to arise (come into existence), decay or change constantly, and to pass away (dissolve or cease). Further, behind the arising and ceasing there is no unchanging substance. This shows a link with anatta (no-self) previously discussed. Since there is no satisfaction to be had in clinging to impermanent things, there is a further link to dukkha (suffering), the third mark of existence. If you're seeking a dependable basis for long-term happiness and ease, anything inconstant will obviously be stressful - like trying to relax in an unstable chair whose legs could break at any time.

Before we conclude that anicca simply provides further evidence of a pessimistic approach to life by Buddhism, there are three additional aspects which should be considered.

Firstly, our goal for emancipation, nibbana, is actually unconditioned, unlike all compounded things. This means that it is beyond both permanency and impermanency.

Secondly, we can meditate on anicca as part of the process of changing and perfecting ourselves and our actions. If we were incapable of change, we would have no way to improve or reach nibbana. By carefully examining our desires and cravings in light of the three characteristics - to see exactly how they're inconstant, stressful, and not-self - we become less inclined to keep on producing and consuming them.

Finally, change can be a positive thing. It can promote growth, progress and creativity. Knowing that life is impermanent provides the opportunity to make peace and remove pride; knowing poverty is impermanent makes us rich; and knowing sickness and all other difficulties are impermanent means there will be recovery.

(Written by Gregory Quinlivan for a course entitled 'Early Buddhism Basic Doctrines' in 2009 through the International Buddhist College, Thailand.)

Two Strands in Meditation Practice

By concentrating on a single object, samatha meditation aims at developing calmness, serenity and tranquillity. Other forms, usually called vipassanâ meditation, aim at gaining insight into the nature of existence. All of these developments result from a balanced meditation practice, since tranquil concentration is indispensable to the penetrative understanding of “the impermanency, unsatisfactoriness and impersonality of all material and mental phenomena of existence” (by Ven. Nyanatiloka).

The mental states (jhânas) which arise from samatha meditation offer a joyful path to the meditator. The initial technique will involve mindfulness of breathing (anapanasati) which builds greater calm and serenity. Then we move to cultivating the brahmaviharas (sublime abiding) of loving-kindness, compassion, appreciative joy, and equanimity using a series of inter-related techniques which are also part of the samatha grouping.

Seen as uniquely Buddhist, vipassanâ gives one the ability, through one’s own efforts, to see that all things are impermanent (anicca), basically unsatisfactory (dukkha) and not-Self (anatta). This insight means we no longer need to rely on others or scriptures, but know for ourselves. Two techniques will be explored. The first is clearly seeing the arising and ceasing of feelings through bodily observation, and the other is bringing the same clarity and mindfulness to all phenomena of which we become aware.

The Pali Canon notes “when one practices samatha followed by vipassanâ, the path arises”. This means that it is valuable to work with both approaches, as the Buddha’s own example shows.

Finally, one should not let meditation work end on the cushion. The benefits of the practice should flow into our lives and relationships. Our actions will become more informed by kindness, respect and compassion, and our daily activities will become more balanced and appropriate to the reality of our situation.

Who was Buddhadasa? Why is he Influential?

I would have to say Ajahn Buddhadasa (1906-1993) is one of my favourite Buddhist writers. 

Buddhadasa Bhikkhu ("Slave of the Buddha") remains perhaps the most influential Buddhist teacher in the history of Thailand.

He went forth  as a monk in 1926, at the age of 20. After a few years of study in Bangkok, he was inspired to live close to nature to investigate the Buddha-Dhamma as the Buddha had done. He established Suan Mokkh ("The Garden of Liberation") in 1932 near his hometown in southern Thailand. At the time it was one of the few places dedicated to vipassana meditation and the only forest Dhamma centre in the region.

He worked painstakingly to establish and explain the correct and essential principles of pristine Buddhism based on extensive research of the Pali texts, especially the Buddha's discourses (sutta pitaka), followed by personal experiment and practice with these teachings. From this, he uncovered the Dhamma which truly quenches dukkha, and which he in turn shared with anyone interested. His goal was to produce a complete set of references for present and future research and practice and his approach was always scientific, straightforward, and practical.

Although his formal education was limited to seven years, plus some preliminary Pali studies, he has been given eight Honorary Doctorates by Thai universities, and numerous Doctoral theses have been written about his work. His books fill a room at the National Library and influence all serious Thai Buddhists.

He studied all schools of Buddhism and all major religious traditions. He had a practical rather than scholarly interest - to unite all genuinely religious people (those working to overcome selfishness) to work together for world peace. He drew friends and students worldwide, including Christians, Muslims, Hindus, and Sikhs.

His other projects included an International Dhamma Hermitage where foreigners could study and practice in English, retreats in Thai, a small training centre for foreign monks, and the Dhamma Mata project to raise the status of women through better opportunities and support in Buddhist monastic life and meditation practice.

Ajahn Buddhadasa died at Suan Mokkh on July 8, 1993. 

Handbook for Mankind - Tweeted Version

Tweets from “Handbook for Mankind” originally written by Ajahn Buddhadāsa Bhikkhu, the famous Thai Buddhist monk who belonged to the forest tradition and founded Suan Mokkh, an international meditation retreat centre. (Thai: พุทธทาสภิกขุ, May 27, 1906 - May 25, 1993)

Between September and December 2010 I sent just over 70 tweets summarising the main points from the book. I was both an experiment in reducing a text to bite-size pieces and a way of gaining a deeper understanding of this important document. Though I didn't tweet the whole book, I hope what I did send gave my readers some of the essence of its message.

1 Buddhism is a means of conquering birth, aging, pain and death, and destroying mental defilements.

2 The Buddha discovered how to conquer human fears, a practical method for eliminating suffering.

3 "Buddhism" means "the Teaching of the Enlightened One."

4 A Buddha is an enlightened individual who knows the truth about all things.

5 A Buddha knows "what is what" and behaves appropriately regarding all things.

6 Buddhism is based on intelligence, science & knowledge to destroy suffering & its source. A

7 Paying homage to sacred objects via rites & rituals, making offerings, praying is not Buddhism.

8 To attain liberation we first examine things closely to come to know & understand their true nature.

9 Buddhism sets no store by making libations of holy water, or any externals, spirits or celestial beings.

10 Rather, Buddhism depends on reason & insight; it doesn't demand conjecture or supposition.

11 Buddhism demands we act in line with our own insight, not take any other's word for anything.

12 Religion is a many-sided thing. Many look at it from the wrong angle, & Buddhism is no exception.

13 Buddhism: a practical method of liberating self from suffering by realising true nature of things.

14 Ceremonies like setting up trays of food as offerings don't fit with Buddhist principles.

15 The Dharma, now so overlaid by ceremony, has been obscured, falsified & changed.

16 Some are attracted to Buddhism for its moral teaching: harmony, honesty, gratitude, good, merit.

17 Some see Buddhism as truth: knowing emptiness, transience, non-self, dukkha, way to end of suffering.

18 Some see Buddhism as religion: practice morality, concentration, insight, release from suffering.

19 Some see Buddhism as psychology: describing the nature of the mind in remarkable detail.

20 Some see Buddhism as scientific: that is verifiable by clear experimental proof using introspection.

21 Some see Buddhism as culture, some aspects held in common, others better & higher than other cultures

22 Of these, the one a real Buddhist should take most interest in is Buddhism as religion.

23 Look at Buddhism as direct practical method to gain knowledge of true nature of things.

25 At very least see Buddhism as art of living – being a skilful and competent human being living well.

26 We need to develop “Three Lustres” - moral purity, tranquil & steady mind, wisdom & clear insight.

27 As our guide to living, Buddhism brings spiritual cheer & joy, disperses depression & disillusionment.

28 One who organises life in accordance with Buddhist Art of Living is victor over all things about them.

29 Victory over animals, people, possessions is genuine bliss.

30 Buddha Dhamma will enrapture & nourish a mind that has developed a taste for it.

31 Real Buddhism is not books, manuals, repetition of formulas, rites or rituals.

32 Real Buddhism is practice via body, speech & mind that destroys the defilements.

33 Morality stops short of eliminating craving, aversion & delusion, so can't do away with suffering.

34 Buddhism aims at eliminating various kinds of suffering attendant on birth, aging, pain & death.

35 Buddhism is system leading to organised practical understanding of true nature of things - “what is what”.

36 To know how things really are in all clarity is to attain the “Fruit of the Path”.

37 Knowing “what is what” means disenchantment with things takes the place of fascination.

38 When we know “what is what” deliverance from suffering comes about automatically.

39 Seeing all things as impermanent, unsatisfactory & not selves, there's nothing worth attaching ourselves to.

40 Realising nothing's worth attaching selves to, there's a slipping free from their controlling power.

41 Essentially the Buddha's teaching is nothing but knowledge of “what is what” i.e. true nature of things.

42 First Noble Truth which points out all things are suffering tells us precisely what things are like.

43 But we fail to realise all things are a source of suffering & so we desire them.

44 If we knew all as source of suffering, not worth desiring/grasping at, we'd be sure not to desire them.

45 Second Noble Truth points out that desire is the cause of suffering.

46 People desire this, that & the other simply because they don't understand nature of desire.

47 3rd Noble Truth points out freedom from suffering, Nirvana consists in complete extinguishing of desire.

48 People don't realise Nirvana can be attained at any time/place, soon as desire's completely extinguished.

49 Not knowing facts of life, people not interested in extinguishing desire, nor Nirvana.

50 4th Noble Truth is Path i.e. the method for extinguishing desire.

51 People don't recognise it as very point of support, their foothold to be reinforced.

52 People not interested in Noble Path which is a most horrifying piece of ignorance.

53 We can see 4 Noble Truths tell us clearly just “what is what” & Noble Path is the most precious thing.

54 All phenomena arise as result of causes; by eliminating causes, all phenomena may be brought to end.

55 Nil's permanent, just effects arising from causes, developing through them & ceasing with their cessation.

56 All phenomena are merely products of causes.

57 World's just perpetual flux of natural forces incessantly interacting & changing.

58 Buddhism points out all things are devoid of any self entity.

59 All just perpetual flux of change so inherently unsatisfactory as lacking freedom & subject to causality.

60 Unsatisfactoriness ends when process stops; this happens when the causes are eliminated.

61 Thus all things just appearances, so shouldn't be fooled into liking/disliking them.

62 Rendering mind truly free involves escaping completely from causal chain by eliminating causes.

63 Buddha became monk to answer what is suffering, its cause & what is freedom from it.

64 To attain perfect & right knowledge of “what is what” is ultimate in skill – and aim of Buddhism.

65 Another important teaching is 3 characteristics – impermanence, unsatisfactoriness, non-selfhood.

66 Saying all things r impermanent = all things change perpetually, nothing is unchanged even for an instant.

67 Saying all things r unsatisfactory = all inherently have property of conducing 2 suffering & torment.

68 That all r not selves = in nothing at all is an entity we might regard as its “self” or call “its own”.

69 If we grasp or cling to things the result is bound to be suffering.

70 Things r more dangerous than fire, since we can see fire & keep away, while things are fire we can't see.

71 Thus we go about voluntarily picking up handfuls of fire, which is inevitably painful.