PART IV: PAÑÑĀ

Topic 19: Crucial Content of the Dhammacakkappavattana Sutta

(343 words)

The Dhammacakkappavattana Sutta is the first discourse given by the Buddha. He preached it to the group of Five Ascetics in the Dear Park in Isipitana near Bārānasi on the full moon day of Wāso, 103 Mahā Era. This Sutta contains the Four Noble Truths which form the nuclear of all his later teachings.

At the beginning of the Sutta, the Buddha expounded two extremes: indulgence in sensual pleasures, which is low, common, ordinary, unworthy and unprofitable. Then he went on to explain the Four Noble Truths.

(1) The Noble Truth of Suffering (Dukkha Ariya Sacca)

Birth is suffering; decay is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair  are suffering; association with the undesirable things and unloved ones is suffering; separation from the desirable things and beloved ones is suffering; not to get what one desires is suffering; in short, the five aggregates of existence are suffering.

(2) The Noble Truth of the Origin of Suffering (Samudaya Ariya Sacca).

It is craving (taṅhā) which rises to rebirth, and bound up with pleasures and lusts now here and there, finds ever fresh delight. This craving is of three kinds:

            (i) Craving for sense pleasures (kāma-taṅhā)

            (ii) Craving for existence (bhāva-taṅhā)

            (iii) Craving for non-existence (vibhava-taṅhā).

(3) The Noble Truth of the Cessation of Suffering (Dukkha Nirodha Ariya Sacca)

It is complete cessation of the very craving, giving up, renouncing it, emancipating oneself from it, and detaching oneself from it.

(4) The Noble Truth of the Path leading to the Cessation of Suffering (Dukkha Nirodha Gāminipaṭipadā Ariya Sacca).

It is simply the Noble Eightfold Path, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

In brief, one must understand the first Noble Truth, abandon the Second Noble Truth, realise the third Noble Truth and develop the fourth Noble Truth which is simply the Eightfold Noble Path. If one treads along the Middle Path steadfastly, one can develop morality, concentration and Insight knowledges, through which one can attain maggañāṇa, phalañāṇa and Nibbāna.

Topic 20: The Four Noble Truths

 (386 words)

All the Buddha’s teachings are based on the Four Noble Truths. Because we fail to understand them, we have continued to go round in the cycle of birth and death. The Four Noble Truth consists of:

_ The Noble Truth of Suffering (Dukkha-sacca).

_ The Noble Truth of the Cause of Suffering (Samudaya-sacca).

_The Noble Truth of the Cessation of Suffering (Nirodha-sacca).

_ The Noble Truth of the Path leading to the Cessation of Suffering (Magga sacca).

They are truth because they are real and form an evident fact of life. Whether the Buddha appears or not, they even exist in the world. It is the Buddha revealed them to mankind. They are called Noble because they were discovered by the great Noble Being or Enlightened One.

Dukkha includes physical and mental sufferings: birth, old age, illness, death, association with the dislike ones, separating from the beloved ones and not to get desirable things are suffering, dukkha contains the whole of existence, in our happiness and sorrow, in every aspect of our lives. There are three kinds of suffering:

Dukkha-dukkha: physical and mental pain.

Saṅkhara-dukkha: The pain due to the physical and mental changes.

Vipārinama-dukkha: The pain due to dissolution and arising of nāma and rūpa.

The second of Noble Truth is taṇha or craving. We are attached not only to sensual pleasures, wealth, powers but also to ideas, views, opinions, concepts and belief. Craving is linked to ignorance: “not knowing things as they really are”. There are three kinds of craving: craving for sensual pleasures, craving for existence, and craving for non-existence.

Nibbāna, the third Noble Truth, the state of cessation of suffering or the state of extinction of all cravings that leads to repeated births in the cycle of existence. The Fourth Noble Truth is the Noble Eightfold Path which is the way of life consisting of eight factors: right view (sammā diṭṭhī), right thought (sammā saṅkappa), right speech (sammā vācā), right action (sammā kammanta), right livelihood (sammā ājīva), right effort (sammā vāyāma), right mindfulness (sammā sati) and right concentration (sammā samādhi). 

The Buddha shows the world suffering caused by craving, and the absence of suffering thanks to the power of the eightfold Path. Among them, the first Noble Truth should be known; the second Noble Truth should be eradicated; the third Noble Truth should be gained; and the fourth Noble Truth should be developed. By treading along this way, we will attain Nibbāna sooner or later.

 

Topic 21: Buddhist Viewpoint of Dukkha

(479 words)

A prominent aspect of the Buddha’s teachings is the Four Noble Truths. If we fail to understand these truths, then we keep going round in the cycle of birth and death (saṃsāra). No one is free from this suffering without completely understanding the Four Noble Truths. They are:

The Noble Truth of Suffering (Dukkha-Sacca)

The Noble Truth of the Cause of Suffering (Samudaya-Sacca)

The Noble Truth of the End of Suffering (Nirodha-Sacca)

The Noble Truth of the Path leading to the End of Suffering (Magga-Sacca).

The Pāḷi word “Dukkha” has generally been translated as suffering, misery or unsatisfactoriness, but the term “dukkha” as used in the Four Noble Truths has a deeper and wider meaning. It contains not only the ordinary meaning as mentioned above, but also includes imperfection, pain, impermanence, disharmony, discomfort or irritation. By all means, Dukkha includes physical and mental suffering: birth, decay, disease, death, to be united with the unpleasant, to be separated from the pleasant, and not to get what one desires, even the existence of the five aggregates. Even during the moments of joy and happiness, there is dukkha because these states of happiness are conditioned by other factors and are impermanent. Therefore, the truth of dukkha encompasses the whole of existence, in our happiness and sorrow, in every aspect of our lives. As long as we live, we are very profoundly subjected to this truth.

Some people might have supposed that the life in Buddhist point of view is dukkha is rather pessimistic. This is in fact not a pessimistic but a realistic way of living. If one is suffering from a disease and refuses to recognise the fact that one is ill, and refuses to seek for treatment then he definitely will be die sooner or later. Some say that the life is joyful, delighted and full of happiness so they try to indulgence as much as he can. But in Buddhist viewpoint, by being either optimistic or pessimistic, one does not really understand the nature of life, and is therefore unable to tackle life’s problems in the right perspective.

There are three kinds of Dukkha:

- Dukkha-Dukkha: physical and mental pain.

- Saṇkhāra-Dukkha: The pain of constant physical and mental changes.

- Viparināma-Dukkha: The pain of dissolution and arising of nāma and rūpa.

While there is every reason to feel glad when one experiences happiness, one should not cling to these happy states or be side-tracked and forget about working one’s way to complete liberation .

The Buddha teaches that the Noble Eightfold Path is the way of living which makes one free from dukkha and attains the final goal – Nibbāna. Although Dukkha is the truth, and birth, old age and death cannot be avoided, it does not mean that there is no happiness, enjoyment and pleasure in life if we practise the Noble Eightfold Path in our life rationally.

 

Topic 22: The Eightfold Noble Path

(299 words)

An outstanding aspect of the Buddha’s teaching is the adoption of the Eight-fold Noble Path as the way of living. Another name for the Eightfold Noble Path is the Middle Path. The Buddha advised his followers to follow this path so as to avoid the extreme of sensual pleasures and self-mortification. A person, who practises this way, chooses this self-imposed discipline for a definite end in view: self-purification. The Eightfold path consists of the following eight factors:

Right Understanding (Sammā-diṭṭhi)           

Right Thought (Sammā-saṅkappa)

Right Speech (Sammā-vācā)          

Right Action (Sammā-kammanta)

Right Livelihood (Sammā-ājīva)

Right Effort (Sammā-vāyāma)        

Right Mindfulness (Sammā-sati)

Right Concentration (Sammā-samādhi)

- Right Understanding is explained as having the knowledge of the Four Noble Truths. In other words, it is the understanding of things as they really are. He understands the three Characteristics of life and the Law of Dependent Origination.

 - Right Thought serves a double purpose of eliminating evil thoughts and developing pure thoughts. This means that he is free from sensuous desire, ill-will, and cruelty in thought.

- Right Speech: abstaining from lying, slandering, harsh language, and vain talk.

- Right Action: abstaining from killing, stealing, and unlawful sexual intercourse.

- Right Livelihood: abstaining from a livelihood that brings harm to other beings such as trading in arms, in living beings, intoxicating drinks and poison, or killing, slaughtering, fishing, deceit, treachery, soothsaying trickery, usury, etc.

- Right Effort: the effort of avoiding or overcoming evil and unwholesome deeds, and of developing and maintaining wholesome deeds.

- Right Mindfulness: Mindfulness and awareness in contemplating body, feelings, mind, and Dhammas.

- Right concentration: concentration of mind associated with wholesome (kusala) consciousness, which eventually may reach the Absorptions (Jhāna).

If we tread consistently along the Eightfold Noble Path (sīla, samādhi, paññā), we definitely attain Nibbāna sooner or later.

 

Topic 23: The Buddha’s Perspective on the Two Extremes in Life

(221 words)

By avoiding the two extremes and following the Middle Path, the Buddha eradicated all his defilements and gained the super-knowledge. Thanks to that, he could understand completely the four Noble Truths, attained Arahattaship and supreme Omniscience and finally became a Fully Enlightened One. So what are the two extremes?

One extreme is indulgence in sensual pleasures (kamasukhallika-nuyoga), which is low, vulgar, unprofitable, practised by worldlings, but not by noble persons. The other extreme is self-mortification (attakilamathanuyoga) which is painful, ignoble and unprofitable.

The Bodhisatta had enjoyed the best sensual pleasures as a prince until he renounced the world at the age of 29, and he knew that indulgence in sense pleasures was low, vulgar, practised by many, and that it would never lead to higher knowledge.

He also practised the severest form of self-mortification called “Dukkharācariya” for six years long. Again he discovered that this practise was just painful, ignoble and unprofitable and this did not lead to his final goal - Nibbāna. Then he gave up these extremes and followed the Middle Path (Majjhima-pātipada). To restore his health, he accepted the milky cakes offered by Sujāta and sat cross-legged under the big Boddhi Tree. He decided not to rise from his meditation until he gained wisdom. After that, he attained the freedom of mind; freedom of wisdom and became the Buddha.

 

Topic 24: The Three Universal Characteristics

 (379 words)

           According to Theravāda Buddhist perspective, there are three universal characteristics of phenomena, namely, impermanence, suffering, and non-self.

1. The Characteristic of Impermanence (Anicca):

“Impermanence of things is the rising, passing and changing of things or the disappearance of thing that have become or arisen. The meaning is these things never persist in the same way, but they are vanishing and dissolving from moment to moment.” (Visuddhimagga, VI, 3).

Impermanence is a basic feature of all conditioned phenomena, be they material or mental, coarse or subtle, one’s own or external “All conditioned things are impermanent” (sabbe saṅkha anicca). The totality of existence is impermanent is also often stated in terms of the five aggregates (khandha), the twelve personal and external sense bases (āyatana)… Only Nibbāna which is unconditioned and not a formation (asankhatu), is permanent (nicca, dhuva).

2. The Characteristic of Suffering (Dukkha)

            Dukkha contains not only the ordinary meaning of suffering but also includes deeper ideas such as imperfection, pain, impermanence, disharmony, discomfort, irritation, or awareness of incompleteness and in sufficiency. By all means, Dukkha includes physical and mental suffering: birth, decay, disease, death, to be united with the unpleasant, to be separated from the pleasant, not to get what one desires. There are three kinds of Dukkha:

(1)  Dukkha- dukkha: physical and mental pain.

(2) Saṇkhāra- dukkha: constant pain of physical and mental changes

(3) Viparimāna-dukkha: dissolution and arising of nāma and rupa

3. The Characteristic of Non-self:  

The Buddha taught in the Visuddhimagga:

“Mere suffering exists, no sufferer is found;

 The deeds are, but not doer of the deeds is there;

             Nirvana is, but not the man that enters it;

The path is, but no traveller on it is seen.”

           Really, there is no doer apart from doing, there is no suffer apart from suffering. There is no being called: “I”, “he”, “she”. Being is just a combination of the states of mind (nāma) and material (rūpa) or five aggregates-corporality: feeling (vedanā), perception (saññā), mental formation (saṅkhāra) and consciousness (viññāṇa) which are in a state of constant flux, not remaining for consecutive moment. No solution of corporeal and mental phenomena under control. No thing permanent or substantial is there in a being, apart from this incessant arising and dissolution of corporeal and mental phenomena (sabbe dhamma anattā).

 

Topic 25:  Theory of Kamma in Buddhism

(526 words)

Kamma is a Pāḷi word meaning “action”. It is also called “Karma” in Sanskrit. In general sense, kamma means all good and bad actions. It covers all kinds of intentional actions whether mental, verbal or physical. In its ultimate sense, Kamma means all moral and immoral volitions. The Buddha says: “Mental volition, O Bhikkhus, is what I call action (kamma). Having volition one acts by body, speech and though” (Aṅguttara Nikāya, III. 415).

Kamma is neither fatalism nor predetermination. The past influences the present but does not dominate it, for kamma lie in the past as well as the present. The past and present kamma influence the future. However, only the present moment exists, and therefore using the present moment for good or for bad lies with each individual.

Every action produces an effect and it is a cause first and effect afterwards. We therefore speak of kamma as “the law of cause and effect”.

There is no end to the result of action, no end to kamma, so we should be very careful about our action, so that their effect will be good. It is therefore necessary for us to do good, helpful action which will return to us in good kamma and make us strong enough to start a better kamma.

 When anything pleasant comes to us and makes us happy, we may be sure that our kamma has come to show us what we have done is right. When anything unpleasant comes to us, hurts us, or makes us unhappy, our kamma has come to show us our mistakes. We must never forget that kamma is always fair. It neither loves nor hates, neither rewards nor punishes. It is never angry, never pleased. It is simply the law of cause and effect.

Kamma knows nothing about us. Does fire know us when it burns us? No. It is the nature of fire to burn, to give out heat. If we use it properly it gives us light, cooks our food or burns anything we wish to get rid of, but if we use it wrongly it burns us and our property. Its work is to burn and our affair is to use it in the right way. We are foolish if we grow angry and blame it when it burns us because we get made a mistake.

What is the cause of the inequalities that exist in the world? Buddhists cannot believe that this variation is the result of blind chance. Science itself is indeed all against the theory of “chance”, in the world of the scientist all works in accordance with the laws of cause and effect. Neither can Buddhists believe that this unevenness of the world is due to a God-Creator.

According to Buddhism the inequalities that exist in the world are due, to some extent, to heredity, environment and to a greater extent, to a cause or cause which is not only present but proximate or remotely past. Man himself is responsible for his own happiness and misery. He creates his own heaven and hell. He is master of his own destiny, child of his past and parents of his future.

Topic 26: The Role of Cetanā in Kamma

  (331 words)

Generally speaking, Buddhists believe in kamma, which means all kinds of intentional actions whether they are mental (manokamma), verbal (vacikamma) or physical (kāyakamma). Every action produces its corresponding effect. Therefore, we believe that we will get bad results if we do evil actions and will get good results if we do good deeds.

We are assured that we will have due effect of what we have done now and hereafter whether good or bad.

Kamma is called the law of cause and effect. Without a cause, there is no any effect. It is also called the law of moral causation. Moral causation works in the moral field as the physical law of action and reaction in the physical field. This is the natural law of the universe. Therefore, the Buddha said: “there is no place to hide in order to escape from kamma results (Dhammapada, verse 127).

We do everything ourselves with a volition (cetanā). Volition is the main source of kamma. Nothing can be established without cetanā. Cetanā is also the motivating force for the mind. The kamma arises depending on the driving force of cetanā. So the Buddha said “cetanā is what I call kamma.” The intensity of kamma depends on the force of cetanā.

In Buddhism, the mind is the chief of all good and bad states. If you speak or act with good or bad mind, then happiness or unhappiness follows you just as the wheel follows the foot of the ox or your shadow which never leaves you. Similarly, purity or impurity is dependent on ourselves, no one purifies another, “by oneself doing evil, one defiles oneself, by oneself doing good, one purify oneself”. Understanding kamma, we can choose what we want to do. After that we act carefully about physical, verbal and mental. Not to do evil, do what is good, to purify our mind through the Eightfold Noble Path. By treading this noble way, we can be free from all sufferings and attain Nibbāna sooner or later.

 

Topic 27: Rebirth in Buddhism

(298 words)

As Buddhists, we certainly believe in the law of kamma or theory of rebirth preached by the Buddha. However, there are some scientists who has claimed that the individual comes into being at conception due to natural causes, so when we are dead there is nothing left. Buddhism dose not totally accept this point of view.

Buddhism offers more satisfactory explanation of how man comes and where he is going after death. According to Abhidhamma, having passing away, the person’s death-consciousness (patisandhi-viññāṇa) immediately follows the person to be reborn in the coming body.

These are several realms in which one can be reborn. Some people are reborn in heaven, some are reborn in hell, some reborn as hungry ghosts in woeful spheres, and so on.

The most important factor, but not the only one, influencing where we will reborn and what type of life we shall have, is kamma. The word “kamma” means “action” and refers to our actions, whether they are physical, verbal or mental. In other words, what we determine now is influenced by we acted and thought in the past. Likewise how we think and act in the present will be causes for the fruition in the future.

According to the Buddha, the gentle and loving people tend to be reborn in a heaven realm due to their goods deeds. Those are reborn as human beings because they almost performed both good and bad deeds. Extremely cruel person tends to be reborn in hell.

Due to this process of birth and death, beings are reborn continuously in saṃsāra. As long as the fuels of cravings (lobha) and ignorance (avijjā) are totally ceased, he will attain a state of perfect freedom called Nibbāna. This is the purpose of life and the ultimate goal of Buddhism.

 

Topic 28: Generosity (Dāna) in Buddhism 

 (320 words)

Dāna actually means to offer a suitable thing to a recipient or performing acts of charity not only with a pure volition and non-greed mind but also with loving-kindness and respect.

 Characteristic of dāna is the forsaking one’s property with a true faith in actions (kamma) and its results (kammavipāka) for the welfare of recipients. The donor at the same time acquires merit, delight, rejoicing, gladness and happiness in his mind.

Dāna is a fundamental practice of Buddhism. It is the first factor of the ten kinds of Meritorious Deeds, as well as the Ten Perfections (Paramī). Dāna indeed is a principle of the noble man’s virtue.

However, the charity given expecting something in return is not a true and perfect dāna, but aspiring only to the attainment of release from the cycle of death and rebirth (saṃsāra) is a true and perfect one.

Dāna and sīla are the real basis foundation for mental development (bhāvanā). Practicing a true dāna, he contemplates on three aspects: the donor himself, the recipient and the offering. When these three components are complete, it is said dāna has been perfected. Of them, the donor and his generous volition are the first and foremost factors. He keeps the generous volition during three periods of time: before the act of charity is performed (pubba), while the charity is being enacted (munca), and after the act of charity has been accomplished (para).

At the same time, the recipient has already done away with greed, anger and ignorance. The more the recipient’s morality, concentration and wisdom, the more the benefits that accrue to the donor.

Lastly, he always shares merit by reciting the formula: “I share these merit of mine with relative, friends and all beings. May all beings be happy sharing my merit.” This is how one realizes Nibbāna - extinction of all sufferings and sorrow even in this life, with dāna as the starting point.

 

Topic 29: Is Buddhism Pessimism or Realism ?

(309 words)

Because of the statement “all existences are nothing but suffering”, some people misunderstood and would like to designate Buddhism as “pessimism”. Pessimism is the belief that the evil is more powerful than the good and the evil will always triumph over the good.

In reality, Buddhism is neither “pessimism” nor “optimism” but “realism”, because it takes a realistic view of life and of the world. It looks at all things objectively. It tells you exactly and correctly what you are and what the world around you is. Then it shows you the way to attain freedom, tranquillity, peace and happiness.

The Four Noble Truths taught by the Buddha in the first sermon express all facets of life. In the first Noble Truth, he explained that life is suffering (Dukkha Sacca). Actually, to live with the life you are more or less suffering. It is impossible to live without experiencing some kinds of suffering. We have to endure physical suffering like sickness, injury, old age and eventually death and we have to endure psychological suffering like loneliness, fear, disappointment, anger, etc. The Buddha also showed correctly and profoundly what is the cause of suffering (Samudaya Sacca), the Path leading to the cessation of suffering (Magga Sacca). He is wise, benevolent and compassionate. He really wants all beings to be free from suffering.

The Buddhists, who understand the true nature of life and of the world, accept the really worst condition of life, and therefore, they are not frightened and shaken by the normal vicissitudes of life. They can serenely and calmly solve the problems of life and live happily without any worry and anxiety. The Noble persons who have fully understood the Four Noble Truths are the highest persons in the world. Through the Eightfold Noble Path, they attain real happiness – Nibbāna – free from all kinds of suffering sooner or later.

 

Topic 30: Crucial Content of the Maṅgala Sutta

(328 words)

The Maṅgala sutta is one of the most famous discourses of the Buddha. It is included in the Khuddhakapatha of the Khuddhaka Nikāya. It is not confined to religion only. It has an immense scope and covers the social, economic and political aspects of life. The 38 Maṅgala expounded by the Buddha in this sutta are useful for the young and the old, for parents and children, for teachers and pupils, and so forth. Etymologically, “Maṅgala” means “good, auspicious, lucky, a good sign or omen.” The Buddha preached this Sutta at the Jetavana Monastery in the dead of the night at the request of a certain deva. The 38 auspiciousness are as follows:

Not to associate with the foolish; to associate with the wise, to honour those worthy of honour.

To dwell in a suitable locality; to have done good deeds previously; to set oneself on the right course.

To have the wise knowledge and skill in technology; to have discipline and good training; to speak what is true and blessing.

To support one’s mother and father; to care for one’s wife and children; to have a blameless occupation.

To perform acts of charity; to abide by customary laws; to have relatives and the community.

To refrain from evil; to abstain from intoxicants; to be diligent in doing good deeds.

     To be respectful; to be modest; to be contented; to be grateful; to frequently listen to the Dhamma.

To be patient; to be amenable to advise; to see often the Samana; to frequently discuss the Dhamma.

To engage in austerity and practice of purity; to have perception of the Ariya Truths; to realise Nibbāna.

When touched by ups and downs of life, an Arahant’s mind us unshaken; for it is free from sorrow, pure and secure.

In brief, the people who have fulfilled these 38 auspiciousnesses will be   invincible, safe, and happy anywhere and anytime. They will also attain wealth, happiness and the love of others.

 

Topic 31: Buddhist Viewpoint of Real Happiness

(342 words)

Man ever seeks for happiness. He generally thinks that the satisfaction of sense-desire is happiness in life. He is always looking for and hankering after sensual pleasures. He supposes all of these are certainly conducive to their happy lives, genuine peace and real happiness. 

He is happy when he sees beautiful forms, hears sweet sounds, smells fragrant scents, tastes delicious foods, touches pleasant objects and thinks of fascinating ideas. For these reasons, he is constantly craving for something more due to their discontents in the enjoyment of sensual pleasures.

As a matter of fact, man’s desire or craving is insatiable and unlimited. Blinded by, he is always chasing after wealth, name and pleasures. At that time, his mind is so full of worry, grief, despair and pain when he cannot get what he likes and expects. So he cannot attain mental peace and happiness, but just a momentary and imaginary happy feeling.

If you want to be really happy in your life, you must at least become a Sotapannā Ariya. It is rather hard for an ordinary worldling to attain real happiness.

Happiness is indeed concerned mainly with mentality. The technique in the Buddha’s teaching is rather simple, no need to search in a far away place, but discover it only within your body and mind through Insight meditation. It can be practised in any posture, anytime, anywhere. Whatever we do we have to be mindful, then we will see the mind and matter as they really are. They appear to be permanent, desirable and substantial but actually they are not.

If we deeply understand it, we will be able to accept things as they come to us just in the present moment. So our mind will be free from evil thoughts, impure and finally we will surely attain Magga, Phala and Nibbāna.

“Don’t be sorry for the past.

Don’t worry about the future too,

But if you can keep your mind attentive,

Concentrating just on the present,

Your mind will be free from impurities.

And so you will be really happy.”

 

Topic 32:  Concept of Nibbāna in Buddhism

(273 words)

Nibbāna in Pāḷi (Sanskrit, Nirvāna) is a combination of “Ni” and “vana”. “Ni” means a negative particle and “vana” meaning lust or craving. In other words, Nibbāna is a state of complete deliverance from birth. Therefore, Nirvāna is a state of freedom from desires or the extinction of greed, hatred and ignorance. It ends the death and all kinds of sufferings. It should not be thought that Nibbāna is a state of nothingness because we cannot understand it with our worldly knowledge. The nature of Nibbāna can be perfectly understood by noble persons who have practised the Eightfold Noble Path (Sīla, Samādhi, Paññā) and really attained it.

There are two kinds of Nibbāna:

According to other classification, there are three modes of Nibbāna:

1.      Suññatā-nibbāna: It is devoid of lust, hatred and ignorance. It is also devoid of group of rūpa and nāma.

2. Animatta-nibbāna: It has no form and shape at all.

3. Appanihita-nibbāna: It is perfectly free from lust as well as from the hankerings of lust.

If we keep precepts to avoid all evils, to do good, and practice Vipassanā to purify the mind, sooner or later we certainly attain the final goal – Nibbāna. And only the state of Nibbāna is the real happiness indeed to all human beings. So we should earnestly strive to realize Nibbāna.

 

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