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Re: [Pali] nibbaana

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  • Lennart Lopin
    Dear Yufen,I got these passages from Ven. K. Nananandas works, which are very enlightening when it comes to such difficult terms. Hope these quotes are not
    Message 1 of 6 , Sep 3, 2002
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      Dear Yufen,

      I got these passages from Ven. K. Nananandas works, which are very
      enlightening when it comes to such difficult terms. Hope these quotes are
      not too long for your short question:




      Now there is this term SA - UPAADISESA NIBBAANA DHAATU. Tak­ing the
      term at its face value, some might think that the clinging is not yet over
      for the arahants - that there is still a little bit left. The ara­hant,
      though he has attained release and realized Nib­bàna, so long as he is
      living in the world, has to relate to the ex­ternal objects in the world
      somehow through his five senses, making use of them. Seeing it, some might
      conclude that it is because of some residual clinging. But we have to
      un­derstand this in the light of the simile of the worn-out skin. In the
      case of the arahant, too, the sloughed off skin is still hanging on.

      As a sidelight we may cite a remark of Venerable Sàriputta: Iminà påtikàyena
      aññiyàmi haràyàmi jigucchàmi. "I am har­assed and repelled by this body, I
      am ashamed of it". This is be­cause the body is for him something already
      abandoned. All this goes to show that the arahant has an unattached,
      unclinging at­titude.

      Linguistic usage, which is a special feature of existence, is enli­vened by
      the cravings, conceits, and views with which it is grasped. Worldlings
      thrive on it, whereas the arahants are free from it. This is the upshot of
      the above discussion on the terms anusaya and nis­saya.





      ON THE STREAM-ENTERER:



      Though it may be so in the case of the Arahant, what about the
      stream-winner, the sotàpanna, one may ask. There is a gen­eral belief that
      in the case of a sotàpanna the vision of Nibbàna is like a glimpse of a
      distant lamp on a road with many bends and the sotà­panna has just
      negotiated the first bend.

      But in accordance with the Dhamma it may be said that the norm of immediacy
      is applicable even to the knowledge of the first path. One who attains to
      the fruit of stream-winning may be a beggar, an illiterate person, or a
      seven year old child. It may be that he has heard the Dhamma for the first
      time. All the same, a long line of epithets is used with reference to him in
      the suttas as his qualifications: Diñ­ñhadhammo pattadhammo viditadhammo
      pariyogàëhadhammo tiõõa­vicikiccho vigatakathaükatho vesàraj­jap­patto
      aparappaccayo sat­thusàsane.

      Diññhadhammo, he is one who has seen the Dhamma, the truth of Nibbàna. It is
      said in the Ratanasutta that along with the vision of the first path, three
      fetters are abandoned, namely sak­kàyadiññhi, the self-hood view,
      vicikicchà, sceptical doubt, and sãlabbataparàmàsa, attachment to holy vows
      and ascetic prac­tices. Some might argue that only these fetters are
      abandoned at this stage, because it is a glimpse of Nibbàna from a distance.
      But then there is this second epithet, pattadhammo, which means that he has
      reached the Dham­ma, that he has arrived at Nibbàna. Not only that, he is
      vidi­ta­dham­mo, he is one who has understood the Dhamma, which is

      Nibbàna. He is pariyogàëha­dhammo, he has plunged into the Dhamma, he has
      dived into the Dhamma, which is Nibbàna. He is tiõõavicikiccho, he has
      crossed over doubts. Vigatakathaükatho, his waverings are gone.
      Vesàrajjappatto, he has attained to proficiency. Aparappac­cayo
      sat­thusàsane, in regard to the dispensation of the teacher he is not
      de­pendent on others. And that is to say that he could at­tain to Nib­bàna
      even without another's help, though of course with the teacher's help he
      would attain it sooner.

      So this string of epithets testifies to the efficacy of the realiza­tion by
      the first path. It is not a mere glimpse of Nibbàna from a distance. It is a
      reaching, an arrival or a plunge into Nibbàna. For purposes of illustration
      we may bring in a legend connected with the history of Sri Lanka. It is said
      that when King Gajabàhu invaded India, one of his soldiers, Nãla, who had
      Herculean strength, parted the seawater with a huge iron bar in order to
      make way for the king and the army. Now when the supramun­dane path arises
      in the mind the power of thought is as mighty as the blow of Nãla with his
      iron bar. Even with the first blow the sea-water parted, so that one could
      see the bot­tom. Similarly the sweeping influxes are parted for a moment
      when the transcen­dental path arises in a mind, enabling one to see the very
      bot­tom - Nibbàna. In other words, all preparations (saïkhàras) are sti­lled
      for a moment, enabling one to see the cessation of prepara­tions.


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    • frank kuan
      ... Wow, that s a brain twister. Does that mean: 1) resembling metta, but not really metta? 2) real metta delivered through cyberspace medium? 3) a play on the
      Message 2 of 6 , Sep 4, 2002
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        --- Yufen Shih <shih@...> wrote:
        > Virtually with real metta,
        > yufen

        Wow, that's a brain twister. Does that mean:
        1) resembling metta, but not really metta?
        2) real metta delivered through cyberspace medium?
        3) a play on the ultimate empty nature of metta?
        4) ostensibly signed with metta? but unspecified citta
        and sankhara motives?


        mo betta metta via dialup internetta,
        -fk


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