{"id":653,"date":"2024-11-05T10:47:46","date_gmt":"2024-11-05T07:47:46","guid":{"rendered":"https:\/\/samatha-vipassana.com\/?p=653"},"modified":"2025-12-01T11:50:27","modified_gmt":"2025-12-01T08:50:27","slug":"upasamanussati-recollection-of-the-peace-of-nibbana","status":"publish","type":"post","link":"https:\/\/samatha-vipassana.com\/en\/article\/bhavana-the-art-of-the-mind-en\/upasamanussati-recollection-of-the-peace-of-nibbana\/","title":{"rendered":"Upasam\u0101nussati: Recollection of The Peace of Nibb\u0101na"},"content":{"rendered":"

Here, \u0100nanda, a bhikkhu thinks thus: \u201cThis is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibb\u0101na.\u201d In this way, \u0100nanda, a bhikkhu could obtain such a state of concentration that he would have no I-making, mine-making, and underlying tendency to conceit in regard to this conscious body; he would have no I-making, mine-making, and underlying tendency to conceit in regard to all external objects; and he would enter and dwell in that liberation of mind, liberation by wisdom, through which there is no more I-making, mine-making, and underlying tendency to conceit for one who enters and dwells in it.<\/em><\/p>\n\n\n\n

\u0100nandasutta: \u0100nanda (AN 3.32), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
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Our topic today is Nibb\u0101na<\/em>.<\/p>\n\n\n\n

We have the concepts of sa\u1e43s\u0101ra<\/em> and Nibb\u0101na<\/em>. How does the Buddha describe Nibb\u0101na<\/em>:<\/p>\n\n\n\n
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Eta\u1e41 santa\u1e41 eta\u1e41 pa\u1e47\u012bta\u1e41 yadida\u1e41 sabbasa\u1e45kh\u0101rasamatho sabb\u016bpadhipa\u1e6dinissaggo ta\u1e47h\u0101kkhayo vir\u0101go nirodho nibb\u0101nan<\/strong><\/p>\n\n\n\n

This is peaceful; this is sublime \u2014 that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.<\/em><\/p>\n\n\n\n

Sa\u00f1\u00f1\u0101sutta: Percipient (AN 11.7), translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
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Eta\u1e43 santa\u1e43<\/em>: this is peace.<\/p>\n\n\n\n

Eta\u1e43 pa\u1e47\u012bta\u1e43<\/em>: this is the highest, this is the most pleasant.<\/p>\n\n\n\n

Sabb\u016bpadhipa\u1e6dinissaggo<\/em>: \u016bpadhi<\/em> means kilesa<\/em>, defilements of the mind \u2014 when all defilements leave.<\/p>\n\n\n\n

Sabba sa\u1e45kh\u0101ra samatho<\/em>: the calming of all sa\u1e45kh\u0101r\u0101<\/em>. Sa\u1e45kh\u0101r\u0101<\/em> are everything that arises due to causes, or another meaning is volitional formations of the mind \u2014 all our mental work. The calming of all sa\u1e45kh\u0101r\u0101<\/em>, when they leave \u2014 that is Nibb\u0101na<\/em>.<\/p>\n\n\n\n

And the most important explanation of Nibb\u0101na<\/em> is ta\u1e47hakkhayo<\/em>, ragakkhayo<\/em>, dosakkhayo<\/em>, mohakkhayo<\/em>.<\/p>\n\n\n\n

Ta\u1e47h\u0101<\/em> is craving; raga<\/em> is passion. When we passionately want or do not want something, or our desire to be, to exist \u2014 all this is ta\u1e47h\u0101<\/em>. Ta\u1e47hakkhayo<\/em>: where there is no ta\u1e47h\u0101<\/em> \u2014 that is Nibb\u0101na<\/em>.<\/p>\n\n\n\n

Dosa<\/em> is anger, aversion, hatred. Dosakkhayo<\/em>: where there is no and cannot arise even the slightest anger or aversion \u2014 that is Nibb\u0101na<\/em>.<\/p>\n\n\n\n

Moha<\/em> is delusion, ignorance. Due to ignorance, we do not know what reality truly is. If a person completely loses ignorance (mohakkhayo<\/em>) \u2014 what remains is Nibb\u0101na<\/em>.<\/p>\n\n\n\n
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Vir\u0101ga<\/em> is dispassion, nirodha<\/em> is cessation, and Nibb\u0101na<\/em> is extinction. This is the description of Nibb\u0101na<\/em>.<\/p>\n\n\n\n

And what is complete understanding? The ending of greed, hate, and delusion. This is called complete understanding.<\/em><\/p>\n\n\n\n

And what is the person who has completely understood? It should be said: a perfected one, the venerable of such and such name and clan. This is called the person who has completely understood.<\/em><\/p>\n\n\n\n

Pari\u00f1\u00f1eyyasutta: Should Be Completely Understood (SN 22.106),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
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We say that we want to achieve Nibb\u0101na<\/em>, or when someone says, \u201cI have seen Nibb\u0101na<\/em>\u201d \u2014 what does this mean? Many strive to see Nibb\u0101na<\/em> in meditation and think that Nibb\u0101na<\/em> is like some place or something material. They don\u2019t think in such terms, but in their minds, they actually have such an understanding. As if we can go there and exist there, or that Nibb\u0101na<\/em> can be seen and after that, we will understand it \u2014 such an understanding exists among people.<\/p>\n\n\n\n

But such an understanding is not described in the Teaching. Once, Venerable Sariputta, one of the two chief disciples of the Buddha, was asked what Nibb\u0101na<\/em> is. Venerable Sariputta said that Nibb\u0101na<\/em> is r\u0101gakkhayo<\/em>, dosakkhayo<\/em>, mohakkhayo<\/em>. Nibb\u0101na<\/em> is where there is no craving, aversion, and ignorance. Therefore, first of all, we must understand that Nibb\u0101na<\/em> is not a place.<\/p>\n\n\n\n
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\u201cReverend S\u0101riputta, they speak of this thing called \u2018extinguishment\u2019. What is extinguishment?\u201d<\/em><\/p>\n\n\n\n

\u201cReverend, the ending of greed, hate, and delusion is called extinguishment.\u201d<\/em><\/p>\n\n\n\n

\u201cYo kho, \u0101vuso, r\u0101gakkhayo dosakkhayo mohakkhayo \u2014 ida\u1e41 vuccati nibb\u0101nan\u201dti.<\/strong><\/p>\n\n\n\n

Nibb\u0101napa\u00f1h\u0101sutta: A Question About Extinguishment (SN 38.1),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
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There is the attainment of Nibb\u0101na<\/em> during life (sa-up\u0101disesa-nibb\u0101na<\/em>, i.e., \u201cNibb\u0101na<\/em> with residual groups of existence\u201d or simply \u201cNibb\u0101na<\/em> with residue\u201d), when a person attains Nibb\u0101na<\/em> during life and continues to live. Then this person knows two realities \u2014 there is sa\u1e43s\u0101ra<\/em>, our life, and there is another reality \u2014 Nibb\u0101na<\/em>. The question arises: how and through what can we know Nibb\u0101na<\/em>? Nibb\u0101na<\/em> is an object of the mind: with the mind, with wisdom, we know Nibb\u0101na<\/em>. This is called Nibb\u0101na<\/em> with residue.<\/p>\n\n\n\n

If a person has completely overcome their craving, hatred, and ignorance \u2014 they live as a saint in this life, with no evil remaining. Only goodness, compassion, and wholesome qualities remain. And after death, such a person fully attains Nibb\u0101na<\/em> (an-up\u0101disesa-nibb\u0101na<\/em>, i.e., \u201cNibb\u0101na<\/em> without residual groups of existence\u201d), and for them, there will be no sa\u1e43s\u0101ra<\/em>.<\/p>\n\n\n\n

What does it mean that there will be no sa\u1e43s\u0101ra<\/em> for them? No sa\u1e43s\u0101ra<\/em> means no suffering, and the absence of suffering is Nibb\u0101na<\/em>. After their death, after the death of an arahant, a conqueror of all defilements, they attain Nibb\u0101na<\/em>, and this is called Nibb\u0101na<\/em> without residue.<\/p>\n\n\n\n
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There are, mendicants, these two elements of extinguishment. What two? The element of extinguishment with residue, and the element of extinguishment with no residue.<\/em><\/p>\n\n\n\n

And what is the element of extinguishment with residue? It\u2019s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. Their five sense faculties still remain. So long as their senses have not gone they continue to experience the agreeable and disagreeable, to feel pleasure and pain. The ending of greed, hate, and delusion in them is called the element of extinguishment with residue.<\/em><\/p>\n\n\n\n

And what is the element of extinguishment with no residue? It\u2019s when a mendicant is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment. For them, everything that\u2019s felt, being no longer relished, will become cool right here. This is called the element of extinguishment with no residue. These are the two elements of extinguishment.<\/em><\/p>\n\n\n\n

Nibb\u0101nadh\u0101tusutta: Elements of Extinguishment (Iti 2.17),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
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To overcome defilements, we practice the Path to Nibb\u0101na<\/em>, the Noble Eightfold Path. To achieve this, all sa\u1e45kh\u0101r\u0101<\/em> must be overcome. Sabba sa\u1e45kh\u0101ra samatho<\/em> \u2014 calming of all sankh\u0101r\u0101<\/em> \u2014 is Nibb\u0101na<\/em>. There are three types of sankh\u0101r\u0101<\/em>: punnabhisa\u1e45kh\u0101ra<\/em> \u2014 wholesome thoughts, apunnabhisankh\u0101ra<\/em> \u2014 unwholesome thoughts, anenjabhisankh\u0101ra<\/em> \u2014 sankh\u0101r\u0101<\/em> of higher levels of sam\u0101dhi<\/em>, jh\u0101nas<\/em>. All of them keep a person in existence. When all sankh\u0101r\u0101<\/em> disappear, this is sabba sa\u1e45kh\u0101ra samatho<\/em>. However, a person still retains kindness, compassion, and wholesome qualities of the mind.<\/p>\n\n\n\n

Many people think that a person will become like a stone, feeling nothing. But in reality, this is not the case, because when we purify our mind from defilements \u2014 only the qualities that are naturally present in it remain. By nature, the mind is kind. These qualities arise when we remove defilements. Otherwise, it would be dangerous to meditate \u2014 we would become bad beings, but this is not the case. In reality, the nature of our mind is radiant and kind.<\/p>\n\n\n\n

After we were born, we began to deteriorate: craving, pride, anger, envy \u2014 all of this came later. In fact, we started to deteriorate already in our mother\u2019s womb. Therefore, we have the understanding that a child can be educated even when they are still in the womb: practicing kindness, morality, and developing wholesome qualities of the mind \u2014 all of this will be education for the child. But in the very beginning, before the child develops all the other sense organs, their mind is the purest, the brightest, without defilements. Then, with the development of the other sense organs, their mind becomes defiled.<\/p>\n\n\n\n

The same goes for a person who is freed from all defilements: they return to a pure mind. But the difference between a child and an arahant is that an arahant has wisdom, while a child simply has not yet manifested ignorance.<\/p>\n\n\n\n
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For a young tender infant lying prone does not even have the notion \u201cidentity,\u201d so how could identity view arise in him? Yet the underlying tendency to identity view lies within him. A young tender infant lying prone does not even have the notion \u201cteachings,\u201d so how could doubt about the teachings arise in him? Yet the underlying tendency to doubt lies within him. A young tender infant lying prone does not even have the notion \u201crules,\u201d so how could adherence to rules and observances arise in him? Yet the underlying tendency to adhere to rules and observances lies within him. A young tender infant lying prone does not even have the notion \u201csensual pleasures,\u201d so how could sensual desire arise in him? Yet the underlying tendency to sensual lust lies within him. A young tender infant lying prone does not even have the notion \u201cbeings,\u201d so how could ill will towards beings arise in him? Yet the underlying tendency to ill will lies within him.<\/em><\/p>\n\n\n\n

Mah\u0101m\u0101lukyasutta: The Greater Discourse to M\u0101lunky\u0101putta (MN 64),
translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
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There is a meditation called upasam\u0101nussati<\/em>, upasama<\/em> means tranquility, peace, Nibb\u0101na<\/em>. If a person thinks about Nibb\u0101na<\/em>, this is one of the 40 types of meditation described in the Teaching. But if a person has not attained Nibb\u0101na<\/em>, how can they contemplate this? Even those who have attained Nibb\u0101na<\/em> describe it very briefly: there are no words, no feelings, sensations, or emotions. The Buddha says: eta\u1e43 santa\u1e43, eta\u1e43 pa\u1e47\u012bta\u1e43<\/em>. It is very peaceful, it is very pleasant, there are no sa\u1e45kh\u0101r\u0101<\/em>, no defilements, no craving, hatred, or ignorance.<\/p>\n\n\n\n
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At one time Venerable S\u0101riputta was staying near R\u0101jagaha, in the Bamboo Grove, the squirrels\u2019 feeding ground.<\/em><\/p>\n\n\n\n

There he addressed the mendicants: \u201cReverends, extinguishment is bliss! Extinguishment is bliss!\u201d When he said this, Venerable Ud\u0101y\u012b said to him, \u201cBut Reverend S\u0101riputta, what\u2019s blissful about it, since nothing is felt?\u201d<\/em><\/p>\n\n\n\n

\u201cThe fact that nothing is felt is precisely what\u2019s blissful about it.\u201d<\/em><\/p>\n\n\n\n

Nibb\u0101nasukhasutta: Extinguishment is Bliss (AN 9.34),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
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This is how Nibb\u0101na<\/em> is described. But how can we contemplate this?<\/p>\n\n\n\n

I think about it this way: we discussed that Nibb\u0101na<\/em> is the opposite of sa\u1e43s\u0101ra<\/em>; what exists in sa\u1e43s\u0101ra<\/em> does not exist in Nibb\u0101na<\/em>. Therefore, if a person understands what is in sa\u1e43s\u0101ra<\/em> and its absence, then they can somewhat understand (but not attain) what Nibb\u0101na<\/em> is. If we think correctly about Nibb\u0101na<\/em>, it will not be frightening: the mind will be happy and calm.<\/p>\n\n\n\n

I remember my teacher conducted a three-day retreat, and I was helping him. During those days, I had a severe headache, I could hardly do anything, I couldn\u2019t sit, I couldn\u2019t meditate. I thought about the headache and then thought about Nibb\u0101na<\/em>: in Nibb\u0101na<\/em>, there is no head, which means there is no headache, and there never will be. And not only is there no head, but there is also no body. So let\u2019s imagine: in Nibb\u0101na<\/em>, there is no body. What does this mean? It means there is no need to get up in the morning, no need to brush your teeth, go to the toilet, or have breakfast. If you don\u2019t need to have breakfast, it means no need to cook, no need to wash dishes. If you truly look at it this way, we don\u2019t need to carry our body around! We don\u2019t need a bed, table, or chairs. And that means we don\u2019t need a house. If we don\u2019t need a house, then there\u2019s no need to pay utilities, take out loans, pay a mortgage. No need to sweep, clean, maintain, or repair it \u2014 all of this requires effort. Even when a person goes far away on vacation, they take their home with them. They have thoughts, and each thought about the house requires effort \u2014 this is sa\u1e45kh\u0101ra<\/em>. If a person has no sa\u1e45kh\u0101r\u0101<\/em> at all, then we can say that their sa\u1e45kh\u0101ra samatho<\/em>: they have no arising sa\u1e45kh\u0101r\u0101<\/em>. This is true happiness.<\/p>\n\n\n\n

There is no body, so we don\u2019t need to change our posture. Why do we change our posture? Otherwise, the body hurts, and we suffer from it. Since there is no body, this won\u2019t happen there. And without a body, there will be no diseases. We are always sick, our organs get sick, our bones ache, all sorts of viruses and disorders affect us. If a person thinks, \u201cI am not sick and will never get sick\u201d, it means they simply do not know what diseases are. The Buddha says that when we want to drink, eat, go to the toilet \u2014 these are all diseases. The body\u2019s states change, and we need to do something about it. We are used to this, but in reality, these are diseases of the body, and all of this is suffering; every moment we suffer.<\/p>\n\n\n\n

But when there is no body, the suffering from the body also does not exist. This means you will never have a headache, a toothache, you will never feel cold, never feel hot, never have back pain. In reality \u2014 this is happiness. And this is the absolute attainment of Nibb\u0101na<\/em>.<\/p>\n\n\n\n

If we look at how many problems and limitations there are in the world \u2014 none of this exists there. There are countries in the world. So many cultures, languages, religions. It seems to us that this is good, but it is only good when there are problems to solve. But if there are no problems, we don\u2019t need any of this.<\/p>\n\n\n\n

It seems to us that money, houses, possessions \u2014 these are all happiness, but we need all of this only to solve some of our issues. But if there is no issue, we don\u2019t need any of it.<\/p>\n\n\n\n

Every time we think like this, for example, that there is no school, we need to imagine what a school is. How children go there, how they study, whether they want to go there, and why they do it. These are not complex doctrinal reflections, quite the opposite. Otherwise, we can very quickly explain: in Nibb\u0101na<\/em>, there is no mind and matter, no n\u0101mar\u016bpa<\/em>, and that\u2019s the end of the discussion. But this does not give the mind any understanding, does not help us in any way, and it will not be meditation. Therefore, we think very simply and consistently, explaining to the mind.<\/p>\n\n\n\n

There is no police, no judges. There are no buses and cars. No friends. If there are no friends, then there are no enemies either. No relatives, which means no strangers either. There is no Sri Lanka, Russia, America, Europe, Buddhists, Christians, Muslims, Hindu.<\/p>\n\n\n\n

When we start thinking this way, we understand that there is freedom, there is liberation. And when we think this way, we think about the world, and we realize that it is not there, it is not in Nibb\u0101na<\/em>.<\/p>\n\n\n\n

Suppose there is no monastery. What does this mean? No need to go for alms in the morning, no need to clean it, no need to wash dishes. There are no c\u012bvara<\/em> (robes), so there is no need to mend or wash them. There is no sun, so there will be no discussions about whether it is hot or cold, just as there will be no heat or cold. There are no religions, which means there will be no my religion and others\u2019 religion, no right and wrong views. Even such subtle thoughts actually bring us suffering. Even when we think that our teaching is true and this is good, such thoughts bring us some suffering. We need to think this way, and then we can slightly imagine what the Buddha was trying to explain to us.<\/p>\n\n\n\n

For example, food is considered happiness. But if we look at it \u2014 why do we need food? Food is needed because there is hunger. I have a monk friend from Armenia, and he gave me this example. If a person was offered a choice: either the ability to instantly get any food they desire or the ability to never feel hunger again and not need food, what would people choose? Almost all people would choose the first option. People eat not only because of hunger but also because of taste, smell, and pleasure. But in reality, food is needed to sustain the body, and if this need disappears \u2014 that would be happiness. To eat, you need to cook; for this, you need to buy food; for this, you need to earn money; for this, you need to get an education. It all starts from kindergarten. Therefore, if you look at it realistically \u2014 the more craving (ta\u1e47h\u0101<\/em>) there is, the more suffering there is.<\/p>\n\n\n\n

There are two Buddhist concepts: mahicchat\u0101<\/em> (having many desires) and appicchat\u0101<\/em> (having few desires). A person practicing the Teaching should have few desires because when there are few desires, there are few problems. But we need to understand well that this does not necessarily correlate with what a person has in this life. There can be a person with very little money and possessions but with many cravings, and vice versa. We need to learn to be happy with what we have. Then it will always be enough for us, and it will be easy for us. It will be easy to provide for ourselves, and it will be easy to satisfy ourselves.<\/p>\n\n\n\n

How much money is needed to become rich? The Buddha says that even if it rains gold, people\u2019s craving will not disappear. A person is rich when they have enough and when they are happy with it. If a person is always thinking about what they don\u2019t have, then they are a poor person. In their world, there is always a lack, they always have too little, they are always missing something \u2014 so they cannot be happy.<\/p>\n\n\n\n

We are now discussing Nibb\u0101na<\/em> to at least understand it a little because even the smallest understanding of Nibb\u0101na<\/em> frees us from some level of our suffering. If a person approaches Nibb\u0101na<\/em>, their suffering decreases, their mental defilements decrease, and their wholesome, kind qualities of mind increase. Therefore, we need to understand where we are going and what it is.<\/p>\n\n\n\n

Let\u2019s take an example: the children have grown up and moved out of the house, and the mother misses them and suffers. We cannot tell the mother that she needs to free herself from attachment to her children to avoid suffering. This will not help her in any way; she cannot stop loving her children. As long as she thinks \u201cthese are my children\u201d, she cannot free herself from this. Every time we say \u201cthis is mine\u201d, it means we have some attachments. Therefore, if a person conquers themselves, completely overcomes their greed, they will have nothing of their own. What does this mean? Take a monk, for example: he has his own monastery, his teachers, his religion, his alms bowl, his robe, his country, his language \u2014 so many things. And he may remember his relatives, his parents \u2014 how much the monk has! What does it mean when we say that an arahant has nothing, owns nothing? It means he has no clinging. The things that, as we think, exist around us and our clinging to them are different things. Attachment is a defilement. If we look at it realistically, a person\u2019s needs are very small: clothing, shelter, food, and medicine. Everything else is connected to craving.<\/p>\n\n\n\n

Let\u2019s return to the example of the mother: how can she overcome her suffering? The only way for her not to love her children would be if she never had children, but they already exist. Attachment goes away only when a person gains wisdom, or in other words, when ignorance disappears. If there is ignorance, clinging cannot be overcome. Therefore, the Teaching explains how we can overcome our ignorance.<\/p>\n\n\n\n

Ignorance has two functions: it covers reality, and we see something else instead of reality; we see an illusion. It is like if a person is lost in the desert, tormented by thirst, and sees a mirage in the distance. Ignorance hides reality from them: they do not see that there is actually no water there. And it seems to them that there is water. Therefore, they strive towards it.<\/p>\n\n\n\n

When we have ignorance, we wander in this world, thinking: this body is mine, this house is mine, this is my country, my property, my children, and so on. We accumulate many things, many possessions. But if we look at it in reality, this body belongs to no one, it doesn\u2019t belong to anyone. The body is a piece of earth, and it will become earth again. The body arose in the mother\u2019s womb: a cell appeared, and it developed thanks to the nourishment it received from the mother. And then we began to nourish ourselves. This is all food, and food belongs to the earth; therefore, our body came from food, and the body is also earth, and one day we will become earth. If a person thinks correctly, they will have less suffering from the body. Because they understand that this body is not mine, not me, this body will have to be left behind. And this \u201cI\u201d itself appears in the mind, it appears where there is ignorance.<\/p>\n\n\n\n

How does ignorance arise? It arises from misunderstanding, from incorrect information. We do not understand what is actually happening right now. Because of this, each person has their own level of ignorance.<\/p>\n\n\n\n

How does ignorance arise? The eye actually perceives only colors. Without colors, the eye cannot exist. The eye, colors, and eye-consciousness arise together and disappear together. This is the reality of seeing. This means that when I say I see you, in reality, I see nothing in the world because seeing happens in my mind, not in the world. It is like looking at a screen and thinking that someone is there. But when we look at the screen, we understand that there are just some colors lit up, and from this, seeing occurs, but there is no one in the screen.<\/p>\n\n\n\n

I heard that in the very beginning, when cinemas first appeared, people were scared when they saw a train coming on the screen because they thought it would actually run them over. This was also a certain level of ignorance, but now we don\u2019t have this ignorance, and we are not afraid.<\/p>\n\n\n\n

Similarly, we need to understand that seeing occurs in the mind, so when I say that there is a person there, it is the mind telling me this, not the eye. Two organs are at work, two spheres of perception: one perceives colors, and the other perceives thoughts, concepts, objects, representations. When I say that there is a person there, it is already the work of the mind, not the work of the eye. When I touch something, what am I touching? The mind says: what you see is what you touch. For example, a cup. But what is in reality? In reality, I am only touching warmth, hardness, pressure \u2014 this is another reality: there are no colors, no cup, no beauty. This is what it means to live \u2014 our sense organs are at work: the eye, ear, nose, tongue, body, and mind. And it can be said that the mind is in the middle: it connects all the organs and wants to understand what the world is.<\/p>\n\n\n\n
\n\n\n\n

\u201cReverend, these five faculties have different scopes and different ranges, and don\u2019t experience each others\u2019 scope and range. That is, Again, apparently general questions are in fact laying the groundwork for a discussion on subtle sates of meditation.the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?\u201d<\/em><\/p>\n\n\n\n

\u201cThese five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.\u201d<\/em><\/p>\n\n\n\n

Mah\u0101vedallasutta: The Great Elaboration (MN 43),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
\n\n\n\n

Just like a child at the very beginning of their life: they cannot focus their vision on a specific object, so their world is scattered into colors. Then the child starts to focus their eyes on a particular shape. And then they touch, and think that what they see is what they touch \u2014 and external objects immediately appear, attachments appear. This is how ignorance manifests, the belief that such people, beings, things exist, and some of them are mine. This is how we learned, and this is how our craving and attachments began. And we do not know what reality truly is. Reality is the work of our sense organs. Besides our six sense organs and their objects, there is nothing else.<\/p>\n\n\n\n

The eye and objects of the eye, the ear and objects of the ear, the nose and objects of the nose, the tongue and objects of the tongue, the body and objects of the body, the mind and objects of the mind. What else is there? There may be two answers: Nibb\u0101na<\/em> exists, and nothing else exists. But actually, when we say that Nibb\u0101na<\/em> exists, Nibb\u0101na<\/em> is an object of the mind. But when a person has no craving, when they don\u2019t need to exist \u2014 they won\u2019t have sa\u1e43s\u0101ra<\/em>. What is sa\u1e43s\u0101ra<\/em>? It is precisely the \u0101yatan\u0101<\/em>, the spheres of perception.<\/p>\n\n\n\n

We need to deeply understand the Teaching. There is no need to imagine Nibb\u0101na<\/em> somewhere. Just think, as the Buddha said: Nibb\u0101na<\/em> is where there is no craving, no hatred, no ignorance, no defilements.<\/p>\n\n\n\n

If you need to imagine Nibb\u0101na<\/em>, you can simply imagine sa\u1e43s\u0101ra<\/em> and think that in Nibb\u0101na<\/em>, this doesn\u2019t exist. Then no fear arises in the mind due to craving: what is there, what will be there. When we ask \u201cwhat will be there?\u201d \u2014 this is our craving. When we think \u201cthat means I won\u2019t be there and why would I need that?\u201d \u2014 this is our craving speaking, our ignorance. Even now, there is no \u201cme\u201d, but there is ignorance, and through ignorance, the \u201cI\u201d appears.<\/p>\n\n\n\n

When we suffer, we can imagine this peace, this happiness. Here we suffer, and when a person suffers \u2014 they can see their clinging, and that when there is no clinging \u2014 there is peace. This peace needs to be seen.<\/p>\n\n\n\n

Many people think that sa\u1e43s\u0101ra<\/em> is bad, but somewhere else there is another place where we can exist eternally, live forever, and always be happy. But people do not understand that this is again our ta\u1e47h\u0101<\/em>, our craving, our ignorance, and it will not bring us happiness.<\/p>\n\n\n\n

The shortest description of Nibb\u0101na<\/em> is that it is where there is no craving, no ignorance, no anger, no hatred. Some things are difficult to understand, and in fact, Nibb\u0101na<\/em> cannot be explained otherwise, because it is another reality, there are no words, and words are insufficient to explain Nibb\u0101na<\/em>. If words are sa\u1e43s\u0101ra<\/em>, then Nibb\u0101na<\/em> is not words, there are no words, it is another reality. But we must understand that there is no sa\u1e43s\u0101ra<\/em> there.<\/p>\n\n\n\n

If a person understands how ignorance actually creates the world, then they can overcome ignorance. Ignorance can be overcome through understanding the spheres of perception (through understanding one\u2019s sense organs). For this, it is necessary to develop morality, concentration, calmness, mental composure, and wisdom. This is a long process, but if a person practices this Path, their suffering will inevitably decrease, because we are moving towards the absence of suffering. Where there is no suffering \u2014 that is Nibb\u0101na<\/em>.<\/p>\n\n\n\n
\n\n\n\n

\u201cThe straight way\u201d that path is called, and \u201cfearless\u201d is its destination.<\/em><\/p>\n\n\n\n

Acchar\u0101sutta: Nymphs (SN 1.46), translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
\n\n\n\n

I think that when a person becomes an arahant, all attachments disappear, both to themselves and to other beings, but compassion does not disappear because there is absolute reality and relative reality. Only fully enlightened beings see absolute reality, the reality we are discussing now. For them, there are no beings, no ignorance. But people live in relative reality, and there they see other beings. An arahant understands that others still have ignorance, and for them sa\u1e43s\u0101ra<\/em> continues, so compassion remains. These are just different kinds of understanding.<\/p>\n\n\n\n

For example, there are cats living in the monastery, but for the cats, there is no monastery \u2014 they don\u2019t have such concepts. But for the monks, the cats exist, and we take care of them. And again, these are human pure qualities: kindness, compassion \u2014 that is why they remain.<\/p>\n\n\n\n

We exist in sa\u1e43s\u0101ra<\/em> because of ignorance, and with ignorance, other defilements arise. Therefore, we have the desire to exist, the thirst to be \u2014 this is our thirst, we ourselves want it. If it completely goes away \u2014 what will remain? As long as the mind is active, we will live, but beyond that, existence cannot be. The Buddha explained that existence originates from ignorance.<\/p>\n\n\n\n
\n\n\n\n

Suppose an oil lamp depended on oil and a wick to burn. As the oil and the wick are used up, it would be extinguished due to lack of fuel. In the same way, feeling the end of the body approaching, they understand: \u201cI feel the end of the body approaching.\u201d Feeling the end of life approaching, they understand: \u201cI feel the end of life approaching.\u201d They understand: \u201cWhen my body breaks up and my life has come to an end, everything that\u2019s felt, since I no longer take pleasure in it, will become cool right here.\u201d<\/em><\/p>\n\n\n\n

Pad\u012bpopamasutta: The Simile of the Lamp (SN 54.8),
translation by Ven. Bhikkhu Sujato<\/a><\/p>\n\n\n\n
\n\n\n\n

I have practiced upasam\u0101nussati<\/em> as I told you, and I practice vipassan\u0101<\/em>. I haven\u2019t actually read about this exact practice anywhere, but actually, the entire Teaching of the Buddha is about this. The Teaching tells us that everything that exists in the world does not exist in Nibb\u0101na<\/em>, and it can be attained here, in this very life. I want to overcome my craving and my ignorance, and I see my current level of craving and ignorance, and I practice. And when the craving gradually decreases, I understand where I am going.<\/p>\n\n\n\n
\n\n\n\n

(1) \u201cBrahmin, one excited by lust, overcome by lust, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when lust is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way that nibb\u0101na is directly visible.<\/em><\/p>\n\n\n\n

(2) \u201cOne full of hate, overcome by hatred \u2026<\/em><\/p>\n\n\n\n

(3) \u201cOne who is deluded, overcome by delusion, with mind obsessed by it, intends for his own affliction, for the affliction of others, or for the affliction of both, and he experiences mental suffering and dejection. But when delusion is abandoned, he does not intend for his own affliction, for the affliction of others, or for the affliction of both, and he does not experience mental suffering and dejection. It is in this way, too, that nibb\u0101na is directly visible.<\/em><\/p>\n\n\n\n

\u201cWhen, brahmin, one experiences the remainderless destruction of lust, the remainderless destruction of hatred, and the remainderless destruction of delusion, it is in this way, too, that nibb\u0101na is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.\u201d<\/em><\/p>\n\n\n\n

Nibbutasutta: Nibb\u0101na (AN 3.55),
translation by Ven. Bhikkhu Bodhi<\/a><\/p>\n\n\n\n
\n\n\n\n

People think that Nibb\u0101na<\/em> is some place, but in reality, we need to fight our ignorance and overcome it. We need to realize Nibb\u0101na<\/em>, but what we need to be aware of is not Nibb\u0101na<\/em>; we need to be aware of sa\u1e43s\u0101ra<\/em>, our suffering. If we understand that we have a problem, and understand the problem itself, then we can solve it. But if a person thinks that everything is fine with them, and they have no problems, then the Teaching will not be useful to such a person. The Teaching is only needed for those who see the problem, who see the suffering. This is how I think about Nibb\u0101na<\/em>, how I understand it.<\/p>\n\n\n\n

I wish you the development of your morality, generosity, and wisdom; may the merits from studying the Dhamma help you realize Nibb\u0101na<\/em>!<\/p>\n\n\n\n
\n\n\n\n

Bhikkhus, there are these four foremost kinds of confidence. What four?<\/em>(1)<\/em>To whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient or non-percipient, or neither percipient nor non-percipient, the Tath\u0101gata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em>(2)<\/em>To whatever extent there are phenomena that are conditioned, the Noble Eightfold Path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em>(3)<\/em>To whatever extent there are phenomena conditioned or unconditioned, dispassion is declared the foremost among them, that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion, cessation, nibb\u0101na. Those who have confidence in the Dhamma have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em>(4)<\/em>To whatever extent there are Sa\u1e45ghas or groups, the Sa\u1e45gha of the Tath\u0101gata\u2019s disciples is declared the foremost among them, that is, the four pairs of persons, the eight types of individuals \u2014 this Sa\u1e45gha of the Blessed One\u2019s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Sa\u1e45gha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost.<\/em><\/p>\n\n\n\n

These are the four foremost kinds of confidence.<\/em><\/p>\n\n\n\n

Aggappas\u0101dasutta: Confidence (AN 4.34), translation by Ven. Bhikkhu Bodhi<\/a><\/p>","protected":false},"excerpt":{"rendered":"

Here, \u0100nanda, a bhikkhu thinks thus: \u201cThis is peaceful, this is sublime, that is, the stilling of all activities, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, nibb\u0101na.\u201d In this way, \u0100nanda, a bhikkhu could obtain such a state of concentration that he would have no I-making,…<\/p>","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_bbp_topic_count":0,"_bbp_reply_count":0,"_bbp_total_topic_count":0,"_bbp_total_reply_count":0,"_bbp_voice_count":0,"_bbp_anonymous_reply_count":0,"_bbp_topic_count_hidden":0,"_bbp_reply_count_hidden":0,"_bbp_forum_subforum_count":0,"inline_featured_image":false,"footnotes":""},"categories":[10,1],"tags":[],"class_list":["post-653","post","type-post","status-publish","format-standard","hentry","category-bhavana-the-art-of-the-mind-en","category-article"],"yoast_head":"\nUpasam\u0101nussati: Recollection of The Peace of Nibb\u0101na - Samatha Vipassana<\/title>\n<meta name=\"description\" content=\"What is Nibbana? 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