Nibbana Quotes

For the Buddha of the Pali Canon, the goal is liberation: the cessation of suffering, the end of the endless hamster-wheel of dependent origination, of mental formations leading to desire leading to clinging leading to suffering and so on. Nibbana, or nirvana, was not originally conceived as some magical heavenly world, or even a permanent altered state of consciousness. It is usually described, in the early texts, negatively: as a candle being snuffed out.

The terrifying part in meditation is when the ego is being threatened. At first there might be a lot of interest in ‘solving my problems so that I can attain nibbana, be free from suffering and be free from all the problems of my life’, but I found that as all that began to resolve itself, there was quite a lot of myself, my ego, that I really liked. And the thought of not being anything, of extinction, of cessation of the ego ― the ego that is based on becoming something, on reinforcing itself ― was very threatening.

The Buddha does not see nibbana as a special, metaphysical place to go to but as a process of dissolution that one can achieve here and now.

It was a custom of the Buddha. He was born in the forest, attained awakening in the forest, and totally entered nibbana in the forest—and yet how was he at the same time able to bring his virtues right into the middle of great cities, as when he spread his religious work to include King Bimbisara of Rajagaha?

The goal of Buddhism is Nirvana (Nibbana) the complete cessation of suffering. This is achieved by eradicating craving from the mind; Letting go of all inward attachment to outward events.

Ancient past: Buddhist revolutionary self.40 The void (of destitution) “as the ‘path,’ the rupture/opening to a ‘new world’ can be found in the Buddha’s nibbana. Nibbana is often known as Awakening or Enlightenment, but actually nibbana is, in the first instance, extinction, the blowing out, the vanishing” (14).

In cases where being honest might hurt someone else, the Buddha suggests keeping quiet, or approaching the person when the situation is less sensitive. It’s all about truth, timing, and whether or not something can do any good.

Buddhism is an agnostic religion. It neither acknowledges the existence of a god nor denies it. It simply teaches that we must live by a moral code because it is our nature to do so, regardless of whether a god exists or not. To choose good in the hopes of reward, while avoiding evil out of fear of punishment, is not true goodness. It is sheer hypocrisy — a selfish desire to do something in return for our own benefit.

129. All tremble at violence; all fear death. Putting oneself in the place of another, one should not kill nor cause another to kill. 130. All tremble at violence; life is dear to all. Putting oneself in the place of another, one should not kill nor cause another to kill. 131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 133. Speak not harshly to anyone, for those thus spoken to might retort. Indeed, angry speech hurts, and retaliation may overtake you. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence). 136. When the fool commits evil deeds, he does not realize (their evil nature). The witless man is tormented by his own deeds, like one burnt by fire. 137. He who inflicts violence on those who are unarmed, and offends those who are inoffensive, will soon come upon one of these ten states: 138-140 Sharp pain, or disaster, bodily injury, serious illness, or derangement of mind, trouble from the government, or grave charges, loss of relatives, or loss of wealth, or houses destroyed by ravaging fire; upon dissolution of the body that ignorant man is born in hell. 141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt. 142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk. 143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip. 144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering. 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves.

But Buddha commanded Patacara to recover her presence of mind. Her madness left her, and she worshipped at Buddha’s feet. “Death of people we love is inevitable,” said the Buddha. “It is a waste of life to brood or become bitter. No one can shelter us from the fate that awaits us. It is therefore incumbent that we set off on the path to nibbana.

In this latter sense the Buddha has defined trivial talk. He said: If the mind of a monk inclines to talking, he should think thus: “I shall not engage in the low kind of talk that is vulgar, worldly and unprofitable; that does not lead to detachment, dispassionateness, cessation, tranquility, direct knowledge, enlightenment, Nirvana; namely talk about kings, thieves, ministers, armies, famine and war; about eating, drinking, clothing and lodgings; about garlands, perfumes, relatives, vehicles, villages, towns, cities and countries; about women and wine, the gossip of the street and the well, talk about ancestors, about various trifles, tales about the origins of the world and the sea, talk about things being so or otherwise, and similar matters.” Thus he has clear comprehension. “But talk that is helpful for leading the austere life, useful for mental clarity, that leads to complete detachment, dispassionateness, cessation, tranquility, direct knowledge, enlightenment and Nibbana; that is talk on frugality, contentedness, solitude, seclusion, application of energy, virtue, concentration, wisdom, deliverance and on the knowledge and vision bestowed by deliverance—in such talk shall I engage.” Thus he has clear comprehension.

In the Ariyan Dhamma, the practice of meditation unfolds from start to finish as a process of mental purification. The process begins with the recognition of the dangers in unwholesome states: they are real pollutants of our being that need to be restrained and eliminated. The consummation is reached in the complete destruction of the defilements through the cultivation of their wholesome antidotes. The entire course of practice demands a recognition of the differences between the dark and bright qualities of the mind, and devolves on effort and diligence: "One does not tolerate an arisen unwholesome thought, one abandons it, dispels it, abolishes it, nullifies it" (MN 2). The hindrances are "causes of blindness, causes of ignorance, destructive to wisdom, not conducive to Nibbana" (SN 46:40). The practice of meditation purges the mind of its corruptions, preparing the way for the destruction of the cankers (asavakkhaya).