Nyanatiloka Buddhist Dictionary

neyyattha-dhamma: A 'teaching the meaning of which is implicit, or has to be inferred' as contrasted with a'teaching with an explicit or evident meaning' (nítattha-dhamma). In A. I, 60 (PTS) it is said: "Whosodeclares a sutta with an implicit meaning as a sutta with explicit meaning (and conversely), such a one makesa false statement with regard to the Blessed One." - See paramattha.Nibbána, (Sanskrit nirvána): lit. 'extinction' (nir + √ va, to cease blowing, to become extinguished);according to the commentaries, 'freedom from desire' (nir+ vana). Nibbána constitutes the highest andultimate goal of all Buddhist aspirations, i.e. absolute extinction of that life-affirming will manifested asgreed, hate and delusion, and convulsively clinging to existence; and therewith also the ultimate and absolutedeliverance from all future rebirth, old age, disease and death, from all suffering and misery. Cf.Parinibbána."Extinction of greed, extinction of hate, extinction of delusion: this is called Nibbána" (S. XXXVIII. 1).The 2 aspects of Nibbána are:(1) The full extinction of defilements (kilesa-parinibbána), also called sa-upádi-sesa-nibbána (s. It. 41), i.e.'Nibbána with the groups of existence still remaining' (s. upádi). This takes place at the attainment ofArahatship, or perfect holiness (s. ariya-puggala).(2) The full extinction of the groups of existence (khandha-parinibbána), also called an-upádi-sesa-nibbána(s. It. 41, A. IV, 118), i.e. 'Nibbána without the groups remaining', in other words, the coming to rest, orrather the 'no-more-continuing' of this physico-mental process of existence. This takes place at the death ofthe Arahat. - (App.: Nibbána).Sometimes both aspects take place at one and the same moment, i.e. at the death of the Arahat; s. sama-sísí."This, o monks, truly is the peace, this is the highest, namely the end of all formations, the forsaking of everysubstratum of rebirth, the fading away of craving, detachment, extinction, Nibbána" (A. III, 32)."Enraptured with lust (rága), enraged with anger (dosa), blinded by delusion (moha), overwhelmed, withmind ensnared, man aims at his own ruin, at the ruin of others, at the ruin of both, and he experiences mentalpain and grief. But if lust, anger and delusion are given up, man aims neither at his own ruin, nor at the ruinof others, nor at the ruin of both, and he experiences no mental pain and grief. Thus is Nibbána visible in thislife, immediate, inviting, attractive, and comprehensible to the wise" (A. III, 55)."Just as a rock of one solid mass remains unshaken by the wind, even so neither visible forms, nor sounds,nor odours, nor tastes, nor bodily impressions, neither the desired nor the undesired, can cause such a one towaver. Steadfast is his mind, gained is deliverance" (A, VI, 55)."Verily, there is an Unborn, Unoriginated, Uncreated, Unformed. If there were not this Unborn,Unoriginated, Uncreated, Unformed, escape from the world of the born, the originated, the created, theformed, would not be possible" (Ud. VIII, 3).One cannot too often and too emphatically stress the fact that not only for the actual realization of the goal ofNibbána, but also for a theoretical understanding of it, it is an indispensable preliminary condition to graspfully the truth of anattá (q.v.), the egolessness and insubstantiality of all forms of existence. Without such anunderstanding, one will necessarily misconceive Nibbána - according to one's either materialistic ormetaphysical leanings - either as annihilation of an ego, or as an eternal state of existence into which an egoor self enters or with which it merges. Hence it is said:"Mere suffering exists, no sufferer is found;The deed is, but no doer of the deed is there;Nibbána is, but not the man that enters it;The path is, but no traveler on it is seen." (Vis.M.XVI)