This book of dhamma concerning Nibbæna namely, “On the Nature of Nibbæna” embraces the basic method of practical vipassanæ meditation and also how nibbænic peace is achieved while practising insight-meditation. Where Pæ¹i and Commentaries are difficult of understanding the Venerable Mahæsø Sayædaw, who is the author, has given precise and clear explanation. It offers lucid instructions to those yogøs following a wrong path with erroneous views to enable them to tread on the Right Path. To cite an example, the Sayædaw has clearly instructed that if at the beginning of the exercise in meditation when every phenomenon that takes place at the six sense-doors cannot possibly be noted, one of the more obvious bodily behaviorous should be noted first, e.g. while walking, the act of walking and manoeuvering of limbs should first be observed and noted; as also in respect of other bodily actions. The most obvious phenomenon of rþpa. namely, the rising and falling of the abdomen is, therefore, emphasized for the yogø, to note. Only when samædhi gains momentum then all other phenomena that occur at the six sense-doors may be noted. In this dhamma, the concept of nibbæna has been fully elucidated commencing from the attainment of the stage of sa-upædisesa nibbæna up to the final destination of anupædisesa nibbæna arrived at by death called ‘parinibbæna’. Further explanation given is; “Buddha has preached that with the achievement of an arahat stage when kilesas, defilements, have ceased to exist, the remnant of rþpakkhandhæ, still remains and that this state of condition is known as sa-upadisesa. After the demise or ‘parinibbæna’ of an arahat, both the remnant of rþpakkhandhæ and kilesas totally cease to exist and all matter, mind and mental formations become extinct. This complete cessation and extinction is known as anupædisesa.” In this book as in all his sermons or written texts on dhamma, the Venerable Mahæsø Sayædaw makes a dual exposition of the theoretical aspect of the dhamma based upon scriptures, i.e pariyatti, and the practical aspect of insight-meditation exercises, patipatt, thereby affording yogøs a comprehensive knowledge of the dhamma. Mention has also been made of the burden of the Five Aggregates of clinging and of the burden of akusala dhamma, abi-sa³khæra, and the method of throwing down the burdens so as to escape all sufferings arising from kilesa, cravings, with rebirth, ensuing. The Venerable Sayædaw has made it convincingly clear in plain language that new existence is the resultant effect of kusala and akusala dhamma, merits and demerits. Past actions or previous activities are known as kamma; their results are called Vipæka in Buddhism. The new existence that has arisen causes the formation of næma-rþpakkhandæ which brings forth kilesas. Kileasa cravings of all forms, generate kamma. The kamma of the past has created the conditions of the present, while the kamma of the present is creating the conditions that will exist in the future. As long as this kammic force exists there is rebirth. To get rid of kilesas, kamma and the resultant effect, vipæka, endeavour should be made to indulge in dæna (charitableness), søla (morality) and bhævanæ (developing meditation) with special emphasis on vipassanæ type of meditation exercise to eventually gain maggaphala ñæ¼a, nibbæna. On attaining arahatta magga and its fruition, all kamma with its vipæka would cease. In so far as the doctrine of Nirvana (Nibbæna) is concerned, Buddha has taught us that Nirvana is a state which is the natural and inevitable result of the extinction of cravings. And among the forms of craving which must be rooted out, is the longing for continued separate existence in this life and hereafter. There are a number of current views according to different schools of thought concerning Nibbæna. Some probably think that Nibbæna is a celestial palace or a palatial mansion; an abode of tremendous dimension, a big city or a radiance of a spectacular dazzling light. Some hold the view that it is a state in which the individual soul is completely absorbed in the universal soul, etc. These are all wishful thinking arising out of ignorance. Nægasena, the great Buddhist philosopher compares Nirvana to the lotus flower and concludes by saying: “And if you ask, how Nirvana is to be known, I say it is won by freedom from distress and danger, by confidence, by peace, by calm, by bliss, by happiness, by delicacy, by purity by freshness.” (Milindapañæ). “Sire, Nirvana is. It is cognisable by mind thus purified, lofty, straight, without obstructions, without temporal desires. There is Nirvana; but it is not possible to show by colour or configuration.” Nirvana, after all, aims at making our life serene by extinguishing all forms of craving. The very idea of Nirvana is the state of mind-coexistent with this serenity. And it is in the Buddhist conception of Nirvana that we have the most complete analysis of the Universe. No real peace and happiness is possible unless a man is free from the selfish desire and egoism caused by the threefold craving. It is the way out of this craving the attainment of eternal peace that is taught by the Buddhist doctrine of Nirvana as the supreme destiny awaiting all humanity. The first and the last word on Nirvana was said by Nægasena in one phrase: “Nirvana is!” for no discussion with the finite mind will enable one to cognize the Infinite. It cannot be conceived; it can only be experienced. It is hoped that after going through this book thoroughly, one will find what Nibbæna means without any ambiguity. The Venerable Mahæsø Sayædaw has explained it in unequivocal terms which may be summarised as: Nibbæna is eternal peace. it is brought about by the attainment of arahatta magga that can be acquired by following the right Path through the actual practice of vipassanæ insight-meditation. All traces of kilesas, kamma and vipæka, bad effects of kamma are completely obliterated and eradicated when one attains Nibbæna. With this accomplishment a state of consciousness is reached whereby all cravings or ta¼hæ passes into parinibbæna. This is the end of all sufferings. May you all happy and enlightened. MIN SWE
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