Dhammapada Verses 21, 22 and 23

Samavati Vatthu

Appamado1 amatapadam2
pamado maccuno padam3
appamatta na miyanti4
ye pamatta yatha mata.5

Evam visesato natva
appamadamhi pandita
appamade pamodanti
ariyanam gocare rata.6

Te jhayino7 satatika
ni ccam dalhaparakkama
phusanti dhira nibbanam8
yogakkhemam9 anuttaram.

Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.

Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).

Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!

1. appamada: According to the Commentary, it embraces all the meanings of the words of the Buddha in the Tipitaka, and therefore appamada is to be interpreted as being ever mindful in doing meritorious deeds; to be in line with the Buddha's Teaching in Mahasatipatthana Sutta, "appamado amatapadam", in particular, is to be interpreted as "Cultivation of Insight Development Practice is the way to Nibbana."

2. amata: lit., no death, deathless; it does not mean eternal life or immortality. The Commentary says: "Amata means Nibbana. It is true that Nibbana is called "Amata" as there is no ageing (old age) and death because there is no birth."

3. pamado maccuno padam: lit., unmindfulness is the way to Death. According to the Commentary, one who is unmindful cannot be liberated from rebirth; when reborn, one must grow old and die; so unmindfulness is the cause of Death.

4. appamatta na miyanti: Those who are mindful do not die. It does not mean that they do not grow old or die. According to the Commentary, the mindful develop mindful signs (i.e., cultivate Insight Development Practice); they soon realize Magga-Phala (i.e., Nibbana) and are no longer subject to rebirths. Therefore, whether they are, in fact, alive or dead, they are considered not to die.

5. ye pamatta yatha mata: as if dead. According to the Commentary, those who are not mindful are like the dead; because they never think of giving in charity, or keeping the moral precepts, etc., and in the case of bhikkhus, because they do not fulfil their duties to their teachers and preceptors, nor do they cultivate Tranquillity and Insight Development Practice.

6. ariyanam gocare rata: lit., "finds delight in the domain of the ariyas." According to the Commentary the domain of the ariyas consists of the Thirty-seven Factors of Enlightenment (Bodhipakkhiya) and the nine Transcendentals, viz., the four Maggas, the four Phalas, and Nibbana.

7. jhiyino: those cultivating Tranquillity and Insight Development Practice.

8. phusanti dhira nibbanam: the wise realize Nibbana. Lit., phusati means, to touch, to reach. According to the Commentary, the realization takes place, through contact or experience, which may be either through Insight (Magga-Nana) or through Fruition (Phala). In this context, contact by way of Fruition is meant.

9. yogakkhemam: an attribute of Nibbana. Lit., it means free or secure from the four bonds which bind people to the round of rebirths. The four bonds or yoga are: sense pleasures (kama), existence (bhava), wrong belief (ditthi), and ignorance of the Four Noble Truths (avijja).

The Story of Samavati

While residing at the Ghosita monastery near Kosambi, the Buddha uttered Verses (21), (22) and (23) of this book, with reference to Samavati, one of the chief queens of Udena, King of Kosambi.

Samavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday.

On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka.

Samavati and her maids wished very much to see the Buddha and pay obeisance to him; but they were afraid the king might be displeased with them. So, making holes in the walls of their palace, they looked through them and paid obeisance to the Buddha everyday as he was going to the houses of the three rich men, namely, Ghosaka, Kukkuta and Pavariya.

At that time, King Udena had also another chief queen by the name of Magandiya. She was the daughter of Magandiya, a brahmin. The brahmin seeing the Buddha one day thought the Buddha was the only person who was worthy of his very beautiful daughter. So, he hurriedly went off to fetch his wife and daughter and offered to give his daughter in marriage to the Buddha. Turning down his offer, the Buddha said, "Even after seeing Tanha, Arati and Raga, the daughters of Mara, I felt no desire in me for sensual pleasures; after all, what is this which is full of urine and filth and which I don't like to touch even with my foot."

On hearing those words of the Buddha, both the brahmin and his wife attained Anagami Magga and Phala. They entrusted their daughter to the care of her uncle and themselves joined the Order. Eventually, they attained arahatship. The Buddha knew from the beginning that the brahmin and his wife were destined to attain Anagami Fruition that very day, hence his reply to the brahmin in the above manner. However, the daughter Magandiya became very bitter and sore and she vowed to take revenge if and when an opportunity arose.

Later, her uncle presented Magandiya to King Udena and she became one of his chief queens. Magandiya came to learn about the arrival of the Buddha in Kosambi and about how Samavati and her maids paid obeisance to him through holes in the walls of their living quarters. So, she planned to take her revenge on the Buddha and to harm Samavati and her maids who were ardent devotees of the Buddha. Magandiya told the king that Samavati and her maids had made holes in the walls of their living quarters and that they had outside contacts and were disloyal to the king. King Udena saw the holes in the walls, but when the truth was told he did not get angry.

But Magandiya kept on trying to make the king believe Samavati was not loyal to him and was trying to kill him. On one occasion, knowing that the king would be visiting Samavati within the next few days and that he would be taking along his lute with him, Magandiya inserted a snake into the lute and closed the hole with a bunch of flowers. Magandiya followed King Udena to Samavati's quarters after trying to stop him on the pretext that she had some presentiment and felt worried about his safety. At Samavati's place Magandiya removed the bunch of flowers from the hole of the lute. The snake came out hissing and coiled itself on the bed. When the king saw the snake he believed Magandiya's words that Samavati was trying to kill him. The king was furious. He commanded Samavati to stand and all her ladies to line up behind her. Then he fitted his bow with an arrow dipped in poison and shot the arrow. But Samavati and her ladies bore no ill wills towards the king and through the power of goodwill (metta), the arrow turned back, although an arrow shot by the king usually went even through a rock. Then, the king realized the innocence of Samavati and he gave her permission to invite the Buddha and his disciples to the palace for alms-food and for delivering discourses.

Magandiya realizing that none of her plans had materialized, made a final, infallible plan. She sent a message to her uncle with full instructions to go to Samavati's place and burn down the building with all the women inside. As the house was burning, Samavati and her maids-of-honour, numbering five hundred, kept on meditating. Thus, some of them attained Sakadagami Fruition, and the rest attained Anagami Fruition.

As the news of the fire spread, the king rushed to the scene, but it was too late. He suspected that it was done at the instigation of Magandiya but he did not show that he was suspicious. Instead, he said, "While Samavati was alive I had been fearful and alert thinking I might be harmed by her; only now, my mind is at peace. Who could have done this? It must have been done only by someone who loves me very dearly." Hearing this, Magandiya promptly admitted that it was she who had instructed her uncle to do it. Whereupon. the king pretended to be very pleased with her and said that he would do her a great favour, and honour all her relatives. So, the relatives were sent for and they came gladly. On arrival at the palace, all of them, including Magandiya, were seized and burnt in the palace court yard, by the order of the king.

When the Buddha was told about these two incidents, he said that those who are mindful do not die; but those who are negligent are as good as dead even while living.

Then the Buddha spoke in verse as follows:

Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.


Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).


Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga*; Nibbana, the Incomparable!

* The bonds of yoga are four in number, viz., sense-pleasures (kama), existence (bhava), wrong belief (ditthi) and ignorance of the Four Noble Truths (i.e., avijja).


Words of the Buddha channel:

https://invite.viber.com/?g2=AQAFqzqlj7FmI061PX17rxWMAtZ%2BRuso%2FH2KmHKZSgnv7v9DD8X0bDkKnZDr9JDq

The Promise of Nibbana
by Mahasi Sayadaw

According to the Buddha, final liberation is marked by an end of craving and, ultimately, all suffering. What does that look like and how is it achieved? The late Burmese meditation master Mahasi Sayadaw explains.

Nibbana is not like a splendid palace, city, or country. It is not like a bright light or some kind of clear, calm element. All of these things are not unconditioned ultimate realities but concepts or conditioned realities.

In fact nibbana, as an unconditioned reality, has simply the nature of cessation called “the characteristic of peacefulness” (santilakkhana). It is the cessation of the defilements and the rounds of suffering. Or, it is the nonexistence of conditioned phenomena (visalikhara), the cessation of conditioned phenomena, and the opposite of what is conditioned. Thus the Patisambhidamagga defines it by contrasting it with conditioned phenomena in these ways:

[Mental and physical] arising is conditioned phenomena.
Non-arising is nibbana.
[Mental and physical] occurrence is conditioned phenomena.
Non-occurrence is nibbana.
[Mental and physical] sign is conditioned phenomena.
Nonsign is nibbana.
[Mental and physical] accumulation [of kamma] is conditioned phenomena.
Non-accumulation [of kamma] is nibbana.
[Mental and physical] rebirth is conditioned phenomena.
Non-rebirth is nibbana.
—Patisambhidamagga, “Path of Discrimination,” 1.22

This Pali quote shows that the nature of nibbana is the complete cessation of conditioned phenomena, expressed in terms of the cessation of arising, occurrence, sign, accumulation, and rebirth.

Grammatically the word nibbana can be considered a “verbal noun” and could be interpreted as having any of the following three senses:

Nibbana: where the cycle of suffering ceases
Nibbana: through which the cycle of suffering ceases
Nibbana: the cessation of the cycle of suffering
—Sumangalavilasini, Buddhagosa’s commentary on the Digha Nikaya

This definition of nibbana does not mean that it is simply some kind of empty state that can be understood through everyday ideas. Nibbana is described as being beyond logic, too profound and difficult to be understood through common knowledge, and experienced only by the wise with empirical knowledge. Moreover, since it is beyond the reach of craving, it is also beyond entanglement (vana), which is another term for craving. When nibbana is experienced by a meditator through path knowledge, that person’s mind is freed from craving. Thus the commentaries also define it as follows:

Nibbana: liberation from entanglement
Nibbana: where there is no entanglement
Nibbana: through which entanglement is eradicated
—Sumangalavilasini

Nibbana is simply the cessation of mental and physical phenomena that becomes manifest as the signless (animittapaccupanhanam) to a noble one. So although one has experienced it, one cannot describe it in terms of color or form or say what it is like. It can only be experienced or described as the cessation or end of all conditioned mental and physical phenomena. In the Milindapanha of the Khuddaka Nikaya, it is shown in this way:

O Great King [Milinda], nibbana is incomparable. It cannot be described in its color, shape, size, dimension, likeness, remote cause, immediate cause, or any other logical way of thinking.

Nibbana is said to be the cessation, liberation, non-arising, or nonexistence of conditioned phenomena. It is also said that nibbana has no color, form, or size. It cannot be described by using a simile. Because of these points one might believe that nibbana is nothing, and think that it is the same as the concept of nonexistence (abhavapannatti). But it is absolutely not like the concept of nonexistence. It is obvious that it has the nature of cessation, liberation, non-arising, or nonexistence of conditioned phenomena. And because this nature is obvious, the phenomena of path and fruition can arise while directly experiencing the cessation of conditioned phenomena.

The mental and physical processes of an arahant do not arise anymore after they have entered parinibbana; they have completely ceased. The following texts from the Khuddaka Nikaya show how the nature of nibbana is obvious when directly experienced.

There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a not-conditioned. If, bhikkhus, there were no not-born, not-brought-to-being, not-made, not-conditioned, no escape would be discerned from what is born, brought-to-being, made, conditioned. But since there is a not-born, a not-brought-to-being, a not-made, a not-conditioned, therefore an escape is discerned from what is born, brought-to-being, made, conditioned.
—Itivuttaka

Because there is no arising in the nibbana element [which is the cessation of conditioned phenomena through their non-arising], it is called not-born (ajata) and not-brought-to-being (abhhuta). Because it is not made by a cause, it is called not-made (akata). Because it is not made dependent on causes and conditions, it is called not-conditioned. If the nibbana element does not exist, then the cessation of the mental and physical processes or the aggregates could not happen. Thus it is not true that the nibbana element is nothing, like the concept of nonexistence. Being the object of path and fruition, it is obvious in an ultimate sense. And because it is so obvious, the constantly arising mental and physical processes or aggregates in a person who practices correctly do not arise anymore after that person’s parinibbana. Then, they are able to cease forever. It means that the cessation is something that can be obvious. May you believe this!

There is, bhikkhus, that base where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-nonperception; neither this world nor another world nor both; neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering.
—Udana

The nonexistence of the four elements shows the nonexistence of the derived material phenomena (upadardupa), and the nonexistence of the mental phenomena that arise in the sense desire and fine-material existences based on physical phenomena.

There are no sense objects connected with the immaterial existence.

“Neither this world nor another world” refers to the nonexistence of any phenomena concerning these worlds. Therefore, at the moment of path and fruition that takes nibbana as its object, one knows no objects concerning this or another world.

“Neither sun nor moon” means that because there are no material phenomena, there is no darkness. Thus no light is needed to dispel darkness. Thus it is shown that the sun, moon, other planets, and stars do not exist.

“There is no coming, no going, no staying, no deceasing, and no uprising” means that while one can come and go to another realm from the human or the celestial realm, one cannot come to nibbana, and from nibbana one cannot go somewhere else. Unlike the human and celestial realms, there are no persons or beings in nibbana.

“Nothing new arises in nibbana” means that it can only be known and taken as an object by path, fruition, and reviewing knowledges.

“It has no support” means that because it is not a material phenomenon, it is not located anywhere and it is not based on any other phenomena. Even though it is a mental phenomenon, it is not a result or an effect. This means that it is not based on any conditions.

“Just this is the end of suffering” means that there is no occurrence in nibbana. Nibbana is the opposite of the constantly arising process of mental and physical phenomena. Although it is a mental phenomenon, it does not have the characteristic of being aware of an object as consciousness and the mental factors do.

Because it is the object of path and fruition, when one experiences nibbana there is no suffering at all, and so it is the end of suffering.

Because nibbana is the opposite of all conditioned phenomena [such as fire and water, heat and cold, light and dark], there is no nibbana in conditioned phenomena, and there are also no conditioned phenomena in nibbana. The conditioned and the unconditioned never coexist.
—Udana-atthakatha

In accordance with this commentary from the Udana, as long as there are still conditioned phenomena, nibbana cannot yet be reached. While experiencing nibbana, no conditioned phenomena arise. When entering parinibbana, conditioned phenomena no longer arise; they cease to exist.

When nibbana is realized by means of the four path knowledges, there is no room left for any form of craving, either those that lead to lower rebirths, gross forms of sense desire, subtle forms of sense desire, or fine material and immaterial forms; all these forms of craving are totally destroyed. All these forms of craving have been discarded, destroyed; their bondage has been severed, and the tangle has been untangled. That is why the Buddha also spoke with these words about nibbana:

And what, bhikkhus, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it. This is called the noble truth of the cessation of suffering.
—Samyutta Nikaya, 5.13

And it is hard to see this truth, namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana.
—Majjhima Nikaya, 26.19

Two Types of Nibbana

In terms of being the cessation of all mental and physical suffering that has the characteristic of peacefulness, there is only one kind of nibbana. However, in another sense, nibbana may be further divided into two types as follows: with residue remaining (sa-upadisesa)—this is the nibbana of an arahant, one who has completely extinguished all mental defilements but still experiences the “residue” of the aggregates as a result of past craving, clinging, and volitional actions; and without residue remaining (anupadisesa)—this is the nibbana of an arahant who has passed away, that is, after entering parinibbana, and refers to the complete cessation of all conditioned phenomena.

The Buddha explained these two types of nibbana as follows:

Bhikkhus, there are these two Nibbana-elements. What are the two? The Nibbana-element with residue left and the Nibbana-element with no residue left. What, bhikkhus, is the Nibbana-element with residue left? Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, completely released through final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain. It is the extinction of attachment, hate, and delusion in him that is called the Nibbana-element with residue left. Now what, bhikkhus, is the Nibbana-element with no residue left? Here a bhikkhu is an arahant … completely released through final knowledge. For him, here in this very life, all that is experienced, not being delighted in, will be extinguished. That, bhikkhus, is called the Nibbana-element with no residue left.
—Udana

Note that in the first section of this passage that describes nibbana with residue left, a living arahant is said to have “laid down the burden” of the five aggregates, even though one still possesses a mind and body. This is because they are one’s last aggregates, and no more will arise, so we can say that they have effectively set down the burden of the five aggregates.

Note that in the second section of this passage that describes nibbana with no residue left, the feeling that is mentioned refers to the particular type of feeling that is experienced only by arahants. This is kammically indeterminate (abyakata) feeling, that cannot be said to be wholesome or unwholesome and produces no kammic results. Also, although only feeling is mentioned explicitly, it should be taken to include all five aggregates. The arahant has no involvement with any of the aggregates that might lead to rebirth. None of the phenomena that one experiences while still alive are associated with desire, pride, or wrong view. Thus they all arise and pass away completely, without leaving any kammic residue that might create the potential for another life.

A fire that does not get any more fuel cannot continue to burn but simply dies down and becomes extinguished. Likewise, an arahant’s aggregates that have been caused through previous kamma do not arise as a new life or new aggregates but, after having arisen, simply cease and become extinguished. After the cessation of the aggregates, the aggregates no longer arise. As a result, the aggregates that constantly arise in an arahant due to the momentum of previous kamma do not continue to arise in a new life but are extinguished in this very life.

Nibbana without residue remaining is synonymous with the cessation of the aggregates (khandhaparinibbana). Once the path has been attained, and after having entered parinibbana, there is no longer any opportunity for the arising of mental and physical phenomena that would come into existence if the path were not attained. In addition, cessation of the five aggregates is accomplished with the realization of the path knowledge of arahantship.

However, this cessation is not something that actually arises, so it cannot be described in terms of time. Prior to the development of the path, the defilements and their resultant phenomena (new life, aggregates) may arise at any time when the conditions are favorable. However, such potential defilements and phenomena cannot be said to actually exist in the past, present, or future. Thus they are considered to be “independent of time” (kalavimutta). Thus both kinds of nibbana—nibbana with residue and nibbana without residue—are independent of time. They cannot be said to exist in the past, present, or future.

Therefore, one should not ask questions such as “Did the nibbana that was experienced at the moment of knowledge of change-of-lineage occur in the past, present, or future?”

These two Nibbana-elements were made known
By the Seeing One, stable and unattached:
One is the element seen here and now
With residue, but with the cord of being destroyed;
The other, having no residue for the future,
Is that wherein all modes of being utterly cease.
Having understood the unconditioned state,
Released in mind with the cord of being destroyed,
They have attained to the Dhamma-essence.
Delighting in the destruction (of craving),
Those stable ones have abandoned all being.
—Itivuttaka

In these verses, the cessation of the defilements or the aggregates—that is, nibbana either with or without residue remaining—is called the unconditioned. Just as the opposites of fire and water, heat and cold, dark and light, or jungle and open space, so is it the opposite of conditioned phenomena and therefore called the unconditioned. Nibbana is also called a “state” (pada) because it can be attained and experienced through the path knowledge and fruition knowledge. Based on this, it can be concluded that the nibbana that is experienced through path and fruition is the same as the two types of nibbana with and without residue remaining. If this were not the case, then the Abhidhamma would be incorrect in saying this:

Though nibbana is onefold according to is intrinsic nature, by reference to a basis (for distinction), it is twofold, namely, the element of nibbana with the residue remaining, and the element of nibbana without the residue remaining.
—Abhidhammattha Sangaha, 6.31

The unique characteristic of nibbana is the peacefulness associated with the cessation [of conditioned phenomena]. Or, in other words, this unique characteristic must necessarily belong to any type of nibbana. In this sense there is only one type of nibbana, even though it may be divided into two types, one with and one without residue remaining.

Even though it is clearly stated that nibbana is twofold, if nibbana either with or without residue remaining and nibbana that is experienced through path and fruition were divided, it would also contradict the Abhidhammattha Sangaha. If nibbana were divided in such a way, then we would have to say that the nibbana that is experienced through path and fruition is real, being an ultimate reality, while the nibbana that is with or without residue remaining is imaginary, being simply a concept. But if this were the case, then nibbana would have to be classified into three types, rather than two: one real nibbana, having its unique characteristic of peace, and two [other conceptual types of nibbana], one with and one without residue remaining.

Some even claim that nibbana is conceptual nonexistence (abhavapannatti), and that in an ultimate sense it does not exist. Then one would also have to say that cessation of the defilements and aggregates is just a concept like the concept of a self [based on wrong view]. This would mean that there is no cessation of potential defilements and aggregates. In that case the defilements would continue to arise in an arahant’s mind continuum, and after having entered parinibbana, the aggregates would also continue to arise. There would be no possibility of escape from the round of suffering.

We must conclude, therefore, that the nibbana that is experienced by means of path and fruition is general nibbana (samannanibbana). The two types of nibbana—with and without residue remaining—that are specific nibbana (visesanibbana) are included within general nibbana. This is why the nibbana that is experienced by means of path and fruition is not identified as being with or without residue remaining, or as the cessation of desire, aversion, delusion, material phenomena, or feeling, or as present, past, or future, or as the cessation of defilements or phenomena. In reality nibbana is simply experienced and known as the cessation of conditioned phenomena that perceive or are perceived. Because all mental and physical phenomena are extinguished in nibbana, it also includes nibbana with residue remaining and nibbana without residue remaining.
Experiencing Nibbana

Because you do not yet rightly understand the cessation of the defilements and aggregates, you may think that it is just the concept of nonexistence, that it is not profound, or that it is so profound that you will be unable to rightly understand it. So if you are not yet satisfied, you should resolve to practice in order to forever extinguish not only the defilements but also the arising of the aggregates in a new life. Only then will you be able to comprehend that the cessation of the defilements and aggregates is not a concept of nonexistence but an ultimately and obviously existing unconditioned phenomenon, profound, difficult to see, and beyond the reach of logical thought.

Before you have realized nibbana by means of the four paths, you must develop diligence and mindfulness in order to protect your mind from yielding to temptation.

Therefore, bhikkhus, that base should be understood where the eye ceases and perception of forms fades away. That base should be understood where the ear ceases and perception of sounds fades away. That base should be understood where the nose ceases and perception of smells fades away. That base should be understood where the tongue ceases and perception of tastes fades away.

That base should be understood where the body ceases and perception of touch fades away. That base should be understood where the mind ceases and perception of mental phenomena fades away. That base should be understood.
—Samyutta Nikaya, 35.117

A meditator may arrive at the realization of nibbana by primarily observing the eye and perception of forms, or any of the other pairs of phenomena mentioned above. If cessation of the eye and perception of forms is obvious, then cessation and awareness of their physical and mental constituents will also be obvious. The same applies to the other pairs of phenomena. In fact, the cessation of all conditioned phenomena is obvious when one experiences nibbana. This is why the perception of conditioned phenomena completely ceases the moment one experiences nibbana.

Thus nibbana is described as the cessation of any of these pairs of phenomena. Taken as a whole, nibbana is the cessation of all twelve of these sense bases. Venerable Ananda once explained this, saying, “This was stated by the Blessed One, friends, with reference to the cessation of the six [internal and external] sense bases.” (SN 35.117)

The commentary to the Udana of the Khuddaka Nikaya also describes nibbana as the cessation of all twelve sense bases and refers to an explanation that the Buddha gave to Bahiya. According to scholars, the passage “Then, Bahiya, you will neither be here nor beyond nor in between the two” can be explained as follows:

[If one is no longer involved with defilements in what is seen, heard, experienced, or perceived, then, Bahiya,] one will no longer exist here in the internal [sense bases of the eye, ear, nose, tongue, body, and mind], nor there in the external [sense bases of visible form, sound, odor, flavor, touch and mental objects], nor anywhere else in the sense consciousnesses [of seeing, hearing, smelling, tasting, touching, and perceiving. This is the end of suffering].
—Udana-atthakatha

A meditator proceeds by observing the most obvious object from among these twelve sense bases, consciousnesses, and mental factors. But at the moment of path and fruition, the meditator stops perceiving the object and instead experiences the total cessation of all of these objects. This experience of cessation is nibbana. It is very important to understand this.

The sense bases actually represent all conditioned phenomena. So the cessation of the sense bases refers to the cessation of all conditioned phenomena. In the following discourse, nibbana is said to be that state that is the opposite of conditioned phenomena. According to the texts:

Where water, earth, fire, and air do not gain a footing:
It is from here that the streams [of phenomena] turn back,
Here that the round [of the defilements, kamma, and its
result] no longer revolves.
There, name-and-form ceases.
—Samyutta Nikaya, 1.27

Where consciousness is signless, boundless, all-luminous,
That’s where earth, water, fire, and air find no footing,
There both long and short, small and great, fair and foul—
There “name-and-form” [mental and physical phenomena] are wholly destroyed.
With the cessation of consciousness, this is all destroyed.
—Digha Nikaya, 11.85

The statement that nibbana is “all-luminous” in this passage means that it is completely cleansed of all defilements. Similar metaphors are used in such expressions as “the light of wisdom” (panna-aloka), “the luster of wisdom” (panna-obhasa), and “the torch of wisdom” (pannapajjota). It is in this same sense that the Buddha said, “Bhikkhus, the mind is luminous.” The sense here is that nibbana is always luminous. The mind and wisdom that possess an innate luminosity can be soiled by defiling phenomena. Nibbana, however, which is the cessation of defilements or conditioned phenomena, can never be connected with defiling phenomena. Therefore there is no way that any of these phenomena can soil or defile nibbana, just as the sky can never be painted.

As a result, it is said that “nibbana is all-luminous.” To be straightforward, the meaning of the commentary and subcommentary is only that nibbana is absolutely not connected to the defilements or is completely cleansed of them.

So one should not misinterpret this statement to mean that nibbana is literally shining like the sun, moon, or stars, and that one sees this luminosity by means of path knowledge and fruition knowledge. This kind of interpretation would negate the previous statement that nibbana is signless, would be inconsistent with its unique “signless” manifestation (animittapaccupanhana), and would contradict Venerable Nagasena’s answer to King Milinda’s question about the nature of nibbana. In fact, this kind of literal interpretation would be in opposition to all the Pali texts and commentaries that say there is no materiality in nibbana. In any event, the cessation of potential defilements and aggregates is not something that is luminous and bright. If it were, the Pali texts and commentaries could easily have said that “nibbana is luminous and bright.” Otherwise they would not explain it with difficult names such as “destruction of lust” (ragakkhayo), “the peaceful ending of all conditioned phenomena” (sabbasankharasamatho), “nonarising” (anuppado), and so on, which are taken to be opposites of conditioned phenomena. One should reflect deeply about this!

That’s where earth, water, fire, and air find no footing,
There both long and short, small and great, fair and foul—
There “name-and-form” [mental and physical phenomena] are wholly destroyed.
With the cessation of consciousness this is all destroyed.
—Digha Nikaya, 11.85

These lines point out nibbana, or cessation. The last line points out the cause of this cessation. “Consciousness” here refers to both the death consciousness (cuticitta) and the volitional mind (abhisankharavinna) at the time of parinibbana. All presently existing conditioned phenomena come to an end due to the destruction of death consciousness at the time of parinibbana, and because there is no volitional mind that can produce results, new phenomena do not arise but cease to exist. Thus, with the cessation of these two kinds of consciousness, all conditioned phenomena cease. This is like the cessation of the emission of light from an oil lamp whose oil and wick have been completely consumed.

The Dhammapada: Verses and Stories

Translated by Daw Mya Tin, M.A.

Edited by Editorial Committee, Burma Tipitaka Association Rangoon, Burma, 1986

Dhammapada Verse 24
Kumbhaghosakasetthi Vatthu

Utthanavato satimato
sucikammassa nisammakarino
sannatassa dhammajivino
appamattassa yaso bhivaddhati.

Verse 24: If a person is energetic, mindful, pure in his thought, word and deed, and if he does everything with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

The Story of Kumbhaghosaka, the Banker

While residing at the Veluvana monastery, the Buddha uttered Verse (24) of this book, with reference to Kumbhaghosaka, the banker.

At one time, a plague epidemic broke out in the city of Rajagaha. In the house of the city banker, the servants died on account of this disease; the banker and his wife were also attacked by the same. When they were both down with the disease they told their young son Kumbhaghosaka to leave them and flee from the house and to return only after a long time. They also told him that at such and such a place they had buried a treasure worth forty crores. The son left the city and stayed in a forest for twelve years and then came back to the city.

By that time, he was quite a grown up youth and nobody in the city recognized him. He went to the place where the treasure was hidden and found it was quite intact. But he reasoned and realized that there was no one who could identify him and that if he were to unearth the buried treasure and make use of it people might think a young poor man had accidentally come upon buried treasure and they might report it to the king. In that case, his property would be confiscated and he himself might be manhandled or put in captivity. So he concluded it was not yet time to unearth the treasure and that meanwhile he must find work for his living. Dressed in old clothes Kumbhaghosaka looked for work. He was given the work of waking up and rousing the people to get up early in the morning and of going round announcing that it was time to prepare food, time to fetch carts and yoke the bullocks, etc.

One morning, King Bimbisara heard him. The king, who was a keen judge of voices, commented, "This is the voice of a man of great wealth." A maid, hearing the king's remark, sent someone to investigate. He reported that the youth was only a hireling of the labourers. In spite of this report the king repeated the same remark on two subsequent days. Again, enquiries were made but with the same result. The maid thought that this was very strange, so she asked the king to give her permission to go and personally investigate.

Disguised as rustics, the maid and her daughter set out to the place of the labourers. Saying that they were travellers, they asked for shelter and was given accommodation in the house of Kumbhaghosaka just for one night. However, they managed to prolong their stay there. During that period, twice the king proclaimed that a certain ceremony must be performed in the locality of the labourers, and that every household must make contributions. Kumbhaghosaka had no ready cash for such an occasion. So he was forced to get some coins (Kahapanas) from his treasure. As these coins were handed over to the maid, she substituted them with her money and sent the coins to the king. After some time, she sent a message to the king asking him to send some men and summon Kumbhaghosaka to the court. Kumbhaghosaka, very reluctantly, went along with the men. The maid and her daughter also went to the palace, ahead of them.

At the palace, the king told Kumbhaghosaka to speak out the truth and gave him assurance that he would not be harmed on this account. Kumbhaghosaka then admitted that those Kahapanas were his and also that he was the son of the city banker of Rajagaha, who died in the plague epidemic twelve years ago. He further revealed the place where the treasure was hidden.

Subsequently, all the buried treasure was brought to the palace; the king made him a banker and gave his daughter in marriage to him.

Afterwards, taking Kumbhaghosaka along with him, the king went to the Buddha at the Veluvana monastery and told him how the youth, though rich, was earning his living as a hireling of the labourers, and how he had appointed the youth a banker.

Then the Buddha spoke in verse as follows:
Verse 24: If a person is energetic, mindful, pure in his thought, word and deed, and if he does every thing with care and consideration, restrains his senses, earns his living according to the Law (Dhamma) and is not unheedful, then, the fame and fortune of that mindful person steadily increase.

At the end of the discourse, Kumbhaghosaka attained Sotapatti Fruition.

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Dhammapada Verse 25
Culapanthaka Vatthu

Utthanena' ppamadena
samyamena damena ca
dipam kayiratha medhavi1
yam ogho2 nabhikirati.

Verse 25: Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.

1. dipam kayiratha medhavi = island + make + the wise, meaning let the man of wisdom make an island. The 'island', in this context stands for arahatship. Arahatship is here linkened to an island because it enables one to escape from the stormy waters of Samsara (round of rebirths).

2. ogho: flood or torrent. It is used metaphorically of evils or passions which overwhelm humanity.

The Story of Culapanthaka

While residing at the Veluvana monastery, the Buddha uttered Verse (25) of this book, with reference to Culapanthaka, a grandson of a banker of Rajagaha.

The banker had two grandsons, named Mahapanthaka and Culapanthaka. Mahapanthaka, being the elder, used to accompany his grandfather to listen to religious discourses. Later, Mahapanthaka joined the Buddhist religious Order and in course of time became an arahat. Culapanthaka followed his brother and became a bhikkhu. But, because in a previous existence in the time of Kassapa Buddha, Culapanthaka had made fun of a bhikkhu who was very dull, he was born a dullard in the present existence. He could not even memorize one verse in four months. Mahapanthaka was very disappointed with his younger brother and even told him that he was not worthy of the Order.

About that time, Jivaka came to the monastery to invite the Buddha and the resident bhikkhus to his house for a meal. Mahapanthaka, who was then in charge of assigning the bhikkhus to meal invitations, left out Culapanthaka from the list. When Culapanthaka learnt about this he felt very much frustrated and decided that he would return to the life of a householder. Knowing his intention, the Buddha took him along and made him sit in front of the Gandhakuti hall. He then gave a clean piece of cloth to Culapanthaka and told him to sit there facing east and rub the piece of cloth. At the same time he was to repeat the word "Rajoharanam", which means "taking on impurity." The Buddha then went to the residence of Jivaka, accompanied by the bhikkhus.

Meanwhile, Culapanthaka went on rubbing the piece of cloth, all the time muttering the word "Rajoharanam". Very soon, the cloth became soiled. Seeing this change in the condition of the cloth, Culapanthaka came to realize the impermanent nature of all conditioned things. From the house of Jivaka, the Buddha through supernormal power learnt about the progress of Culapanthaka. He sent forth his radiance so that (to Culapanthaka) the Buddha appeared to be sitting in front of him, saying:

"It is not the piece of cloth alone that is made dirty by the dust; within oneself also there exist the dust of passion (raga), the dust of ill will (dosa), and the dust of ignorance (moha), i.e., the ignorance of the Four Noble Truths. Only by removing these could one achieve one's goal and attain arahatship". Culapanthaka got the message and kept on meditating and in a short while attained arahatship, together with Analytical Insight. Thus, Culapanthaka ceased to be a dullard.

At the house of Jivaka, they were about to pour libation water as a mark of donation; but the Buddha covered the bowl with his hand and asked if there were any bhikkhus left at the monastery. On being answered that there were none, the Buddha replied that there was one and directed them to fetch Culapanthaka from the monastery. When the messenger from the house of Jivaka arrived at the monastery he found not only one bhikkhu, but a thousand identical bhikkhus. They all have been created by Culapanthaka, who by now possessed supernormal powers The messenger was baffled and he turned back and reported the matter to Jivaka. The messenger was sent to the monastery for the second time and was instructed to say that the Buddha summoned the bhikkhu by the name of Culapanthaka.

But when he delivered the message, a thousand voices responded, "I am Culapanthaka." Again baffled, he turned back for the second time. Then he was sent to the monastery, for the third time. This time, he was instructed to get hold of the bhikkhu who first said that he was Culapanthaka. As soon as he got hold of that bhikkhu all the rest disappeared, and Culapanthaka accompanied the messenger to the house of Jivaka. After the meal, as directed by the Buddha, Culapanthaka delivered a religious discourse confidently and bravely, roaring like a young lion.

Later, when the subject of Culapanthaka cropped up among the bhikkhus, the Buddha said that one who was diligent and steadfast in his striving would certainly attain arahatship.

Then the Buddha spoke in verse as follows:
Verse 25: Through diligence, mindfulness, discipline (with regard to moral precepts), and control of his senses, let the man of wisdom make (of himself) an island which no flood can overwhelm.

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Free Buddha Dharma ebook

Sallekha Sutta
Commentaries by Mahasi Sayadaw Gyi

The Venerable Mahathera Mahasi Sayadaw expounded the Sallekha Sutta for the first time in 1959. This sutta is included in Majjima Nikaya Mulapannasa in Pali Scripture. The Dhamma Discourse while delivered for the first time, it was impossible to make it in the book form for publication.


This Sallekha sutta delivered on 14.4.1970 at Fan Yin Dhamma Hall for the second time was transformed into draft form in writing from cassette tape. The first 6 parts included in Volume I and second 6 parts in Volume II. Those were printed in Myanmar Language and published in 1971 for the first time. Now, it was published in the 6th edition in 2015.


For translation work of Dhamma treaties delivered by Venerable Mahathera Mahasi Sayadaw into English, Buddha Sasana Nuggaha Organization invited the talented translators and held a meeting in November 1978. The then president of Buddha Sasana Nuggaha Organization U Pwint Kaung told that the Dhamma translation ought to be made only after consulting with Venerable Mahasi Sayadaw.

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Dhammapada Verses 26 and 27
Balanakkhattasanghuttha Vatthu

Pamadamanuyuñjanti
bala dummedhino jana1
appamadañca medhavi
dhanam setthamva rakkhati.

Ma pamadamanuyuñjetha
ma kamaratisanthavam
appamatto hi jhayanto
pappoti vipulam sukham.

Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

1. bala dummedhino jana: the foolish and the ignorant. The foolish mentioned in the story were the hooligans who were given up to wild revelry and disorder during the Balanakkhatta festival. They were not mindful of others or of the consequence for themselves in this world and the next.

The Story of Balanakkhatta Festival

White residing at the Jetavana monastery, the Buddha uttered Verses (26) and (27) of this book, in connection with the Balanakkhatta festival.

At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.

At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.

Then the Buddha spoke in verse as follows:
Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.

Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).

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