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狈颈产产腻苍补 is the summum bonum of Buddhism.^[1]

In almost all religions the summum bonum can be attained only after death. But, 苍颈产产腻苍补 can be realized in this very life; it is not only necessary to wait ti you die to 鈥渁ttain鈥� it. He who has realized the truth, 苍颈产产腻苍补, is the happiest being in the world. He is free from all 鈥渃omplexes鈥� and obsessions, the worries and troubles that torment others. His mental health is perfect. He does not repent the past, nor does he brood over the future. He lives full in the present.^[2] Therefore he appreciates and enjoys things in the purest sense without selfprotections. He is joyful, exultant, enjoying the pure life, his faculties pleased, free from anxiety, serene and peaceful.^[3] As he is free from selfish desire, hatred, ignorance, conceit, pride, and all such 鈥榙efilements鈥�, he is pure and gentle, full of universal love, compassion, kindness, sympathy, understanding and tolerance. His service to other is of the purest, for he has no though of self. He gains nothing, accumulates nothing, not even anything spiritual, because he is free from the illusion of self, and the 鈥榯hirst鈥� for becoming.

狈颈产产腻苍补 is beyond all terms of duality and relativity. It is therefore beyond our conceptions of good and evil, right and wrong, existence and non-existence. Even the word 鈥榟appiness鈥� (sukha) which is used to describe 苍颈产产腻苍补 has an entirely different sense here. 厂腻谤颈辫耻迟迟补 once said: 鈥淥 friend, 狈颈产产腻苍补 is happiness! 狈颈产产腻苍补 is happiness! Then 鲍诲腻测颈 asked: 鈥淏ut, friend 厂腻谤颈辫耻迟迟补, what happiness can it be if there is no sense?鈥� 厂腻谤颈辫耻迟迟补鈥� s reply was highly philosophical and beyond ordinary comprehension: 鈥淭hat there is no sensation itself is happiness.鈥�^[4]

狈颈产产腻苍补 is the result of of the cessation of craving, of selfish desires. It may also be defined as the extinction of lust, hatred and ignorance. The 笔腻濒颈 word 苍颈产产腻苍补 is formed of ni and 惫腻苍补, ni is a negative particle and 惫腻苍补 means craving or self desire. 狈颈产产腻苍补 therefore literally means the absence of craving. The Sanskrit word 狈颈谤惫腻峁嘺 comes from the va which means to blow and the prefix nir which means off or out. Hence, 狈颈谤惫腻峁嘺 is its Sanskrit from means 鈥渢he blowing out鈥�. It is understood to mean the blowing out the flame of personal desire.^[5]

According to Buddhist texts, 苍颈产产腻苍补 has only one essence or only one intrinsic nature. This means 迟补诲颈迟补峁� sabh膩vato ekavidhampi鈥搕here is only one characteristic of 苍颈产产腻苍补. What is the essential quality of 苍颈产产腻苍补? This is: 厂补迟颈濒补办办丑补苍补峁� 苍颈产产腻苍补峁�, which means, 鈥�苍颈产产腻苍补 is absolute peace or unconditional peace.鈥�^[6]

However, there are essentially two types of 苍颈产产腻苍补 in Itivuttaka 笔腻濒颈, Khuddaka 狈颈办腻测补. The statement of reads: Dvem膩 bhikkhave 苍颈产产腻苍补dh膩tuyo. Katam膩 dve? 厂补耻辫腻诲颈蝉别蝉补 ca 苍颈产产腻苍补dh膩tu anup膩dises膩 ca 苍颈产产腻苍补dh膩tu鈥揗onks there are these two 苍颈产产腻苍补-elements (苍颈产产腻苍补dh膩tu). What are two? They are: (1) 厂补耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补dh膩tu (苍颈产产腻苍补-element) with residue left and (2) 础苍耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补dh膩tu (the 苍颈产产腻苍补 with no residue left).^[7] This means that saup膩disesa 苍颈产产腻苍补 is a kind of experience of psychological liberation. It is the release from suffering due to defilement in the person鈥檚 life-time. 础苍耻辫腻诲颈蝉别蝉补 苍颈产产腻苍补 is another kind of experience of biological liberation. It is release from all suffering that is linked to the five aggregates (辫补苍肠补办办丑补苍诲丑腻) after entering the state of 苍颈产产腻苍补.

The word 苍颈产产腻苍补 occasionally occurs in 笔腻濒颈 texts, but it 笔腻濒颈 meanings are varied. According to 笔腻濒颈 English Dictionary (PTS), the word 苍颈产产腻苍补 with its root words, 鈥�苍颈谤+惫腻鈥� was already in use in the Vedic period. The meaning is 鈥渢o blow鈥� or 鈥渢o put out鈥� or 鈥渢o extinguish鈥�. However, the application to the extinguishing of fire, that is worldly 鈥渇ires鈥� of greed, hatred and delusion is the prevailing Buddhist conception of the term. The word 苍颈产产腻苍补 is a 笔腻濒颈 form that is derived from a verb 鈥�nibbanti鈥�. The word 鈥�nibbanti鈥� appears in the Ratana sutta, Khuddhaka 狈颈办腻测补; nibbanti 诲丑颈谤腻 yath膩ya峁� padipo鈥搕he wise go out, as if the lamp burns out. It means 鈥渢o be extinguished鈥� or 鈥渢o be blown out鈥�. In this context, 苍颈产产腻苍补 signifies the extinguishing of the worldly 鈥渇ires鈥� of greed, hatred and delusion.^[8]

Etymologically, the word 苍颈产产腻苍补 is a combination of the two words: Ni+惫腻苍补 in 笔腻濒颈 language. Ni here means 鈥渘egation of鈥�, or 鈥渄eparture from鈥� (苍颈办办丑补苍迟补迟迟腻), and 惫腻苍补 means 鈥渃raving鈥�. In 础产丑颈诲丑补尘尘补惫颈产丑腻惫补苍墨峁�墨k腻, the statement reads: sa峁僺ibbanato 惫腻苍补sankh膩t膩ya 迟补峁噃腻ya 苍颈办办丑补苍迟补迟迟腻鈥揹eparture from the entanglement of 惫腻苍补 or 迟补峁噃腻 (craving).^[9] This means 鈥渢he absence of 迟补峁噃腻 (craving)鈥�. The combination of the two words 鈥�ni+惫腻苍补鈥� means 鈥渄eparture from craving鈥�. According to 笔腻濒颈 grammatical form, before the word 惫腻苍补 another word va is grammatically combined with it. And the 惫腻苍补 becomes a combination word, va+惫腻苍补=v惫腻苍补. Then the word v惫腻苍补 become 产产腻苍补 grammatically. Thus it is understood that the word ni+产产腻苍补 becomes the formal 笔腻濒颈 word 苍颈产产腻苍补. It means departure from craving.^[10]

However, in the doctrine of the 鈥�four noble truths鈥�, the Buddha stated that 苍颈谤辞诲丑补蝉补肠肠腻 (the truth of the cessation of suffering) is the third noble truth, which is considered to have the same meaning as 苍颈产产腻苍补, recorded in the 惭补丑腻蝉补迟颈辫补峁�峁�丑腻苍补 sutta of 顿墨驳丑补 狈颈办腻测补. The statement as reads as follows:

Katama峁卌a bhikkhave 诲耻办办丑补苍颈谤辞诲丑补峁� 补谤颈测补蝉补肠肠补峁�. Yo tass膩yeva 迟补峁噃腻ya补蝉别蝉补惫颈谤腻驳补-nirodho c膩go pa峁璱nissaggo muttian膩layo 鈥� etthes膩 迟补峁噃腻 pah墨yam膩n膩 辫补丑墨测补迟颈. Ettha nirujjham膩n膩 nirujjhanti. 滨诲补峁� vaccati bhikkhave 诲耻办办丑补苍颈谤辞诲丑补峁� 补谤颈测补蝉补肠肠补峁�.^[11]

What, monks, is the Noble Truth of the Cessation of Suffering? It is the complete fading-away and extinction of this craving, its forsaking and abandonment, libration from it, detachment from it 鈥� and there this craving comes to an end, there is its cessation comes about. And that, monk, is called the Noble Truth of the Cessation of Suffering.^[12]

In the textual context, according to the commentary of the 惭补丑腻惫补驳驳补 笔腻濒颈, 顿墨驳丑补 狈颈办腻测补, the word nirodha is synonymous with the word 苍颈产产腻苍补. In the state of 苍颈产产腻苍补, 迟补峁噃腻 (craving) has completely ceased. Thus, the word 苍颈产产腻苍补 is understood to have the same meaning with nirodha in this case. The 笔腻濒颈 statement reads as follows: 补蝉别蝉补惫颈谤腻驳补nirodhoti 膩d墨ni sabb膩ni 苍颈产产腻苍补vevacan膩neva (the words, asesaviraga and nirodha etc are synonymous with the word 苍颈产产腻苍补).^[13] Therefore, it is said that the word nirodha has the same meaning as 苍颈产产腻苍补 in the context of 苍颈谤辞诲丑补蝉补肠肠腻.

No matter what names or synonymous are employed, the essence of 苍颈产产腻苍补 is only one, that is, 蝉补苍迟颈濒补办办丑补峁嚹� (absolute peace). Yet the word 苍颈产产腻苍补 can have many names: for example, 补蝉别蝉补惫颈谤腻驳补 (complete cessation of craving), asesanirodha (extinction of craving), 肠腻驳补 (forsaking), 辫补峁璱苍颈蝉蝉补驳驳补 (abandon-ment), mutti (liberation), 补苍腻濒补测补 (detachment), ragakkhaya (extinction of lust), dosakkhaya (extinction of hatred), mohakkhaya (extinction of delusion), 迟补峁噃补办办丑补测补 (extincttion of desire), 补苍耻辫辫腻诲补 (non-becoming), appavatta (non-continuance), animitta (signless), 补辫辫补峁噄丑颈迟补 (desireless), 补苍腻测奴丑补苍补 (nonaction), 补辫辫补峁璱蝉补苍诲丑颈 (unborn), anupapatti (non-rebirth), agate (nonexistence), 补箩腻迟补 (unbecome) ajara (non-aging), 补产测腻诲颈 (non-sickness), amata (deathless), asoka (non-sorrow), aparideva (non-lamentation), 补苍耻辫腻测腻蝉补 (non-despair), 补蝉补峁僰颈濒颈峁�峁�丑补 (taintlessness or purification) etc. The citation comes from the commentary of 惭补丑腻蝉补迟颈辫补峁�峁�丑腻苍补 sutta in the 顿墨驳丑补 狈颈办腻测补.^[14]

As a matter of fact, the synonymous of 苍颈产产腻苍补 are more than the above names. The aforementioned statement of has not yet counted some common and useful synonyms of 苍颈产产腻苍补. For instance, here are some of the words: 蝉耻帽帽补迟补 (void), 补产丑奴迟补 (nothingness), santi (peace), and khema (safe, tranquil or full of peace) in the 笔腻濒颈 literature. It would be interesting to study synonyms for the word, 苍颈产产腻苍补. In fact, both the 笔腻濒颈 and Sanskrit languages are, like English, rich in synonyms. Just as in English there is the thesaurus, which gives many synonyms and antonyms, so the 笔腻濒颈 and Sanskrit languages have similar kinds of works, known as lexicons. There is a book in 笔腻濒颈 language, named 础产丑颈诲丑腻苍补辫辫补诲墨辫颈办腻 that shows different words that have the same meaning. The greater part of the books is a collection of synonyms and the books contains 1203 verses, excluding the colophon. Synonyms for 苍颈产产腻苍补 are given in the book. There are altogether 46 different names for the words 苍颈产产腻苍补.^[15]

In the Buddhist literature, every now and then, the word 补蝉补峁卥丑补迟补 has been also used to describe the meaning of 苍颈产产腻苍补. A蝉补峁卥丑补迟补 is also synonymous with the word 苍颈产产腻苍补. Etymologically, the word 补蝉补峁卥丑补迟补 is a combination of the two words: a+蝉补峁卥丑补迟补 in 笔腻濒颈 language. A here means 鈥渘egation of鈥� and 蝉补峁卥丑补迟补 means 鈥渃onditioned鈥�. This means: paccayehi abhi蝉补峁卥丑补迟补tt膩 蝉补峁卥丑补迟补峁�鈥搕hings such as the five aggregates, are conditioned due to certain circumstances. The circumstance include kamma (action), citta (mind), utu (temperature or weather), and 腻丑腻谤补 (food). In this regard, 补蝉补峁卥丑补迟补 here means 鈥渘on-conditioned鈥� or 鈥�unconditioned鈥�.^[16]

The word A蝉补峁卥丑补迟补 is present in the Mah膩pari苍颈产产腻苍补 sutta, 顿墨驳丑补 狈颈办腻测补. The statements show how the word 补蝉补峁卥丑补迟补 (unconditioned) and 苍颈产产腻苍补 (absolute peace) are related to one another from the point of view of the etymological context.

The statement reads as follows:

Parinibbute bhagati saha parinibb膩n膩 sakko de惫腻苍补mindo ima峁� 驳腻迟丑补峁� abh膩si; anicc膩 vata sa峁卥har膩, upp膩davayadhammino, uppajjitv膩 nirujjhanti, teas峁� v奴pasamo sukho.^[17]

At the Blessed Lord Buddha鈥檚 final passing, Sakka, ruler of the devas, uttered this verse: impermanent are compounded things, prone to rise and fall, having risen, they鈥檙e destroyed, their passing truest bliss.^[18]

The phrase, 鈥�tesa峁� v奴pasamo sukho鈥� (their passing truest bliss), seem to be unclear in this context. Therefore, the commentator, Venerable Buddhaghosa, clarified the meaning of 补蝉补峁卥丑补迟补 in the commentary of 惭补丑腻惫补驳驳补, it is, 惭补丑腻惫补驳驳补 补峁�峁�丑补办补迟丑腻, 顿墨驳丑补nik膩ya 础峁�峁�丑补办补迟丑腻.

Tesa峁� v奴pasamoti teas峁� sa峁卥h膩r膩na峁� v奴pasamo.A蝉补峁卥丑补迟补峁� 苍颈产产腻苍补-meva sukha峁僼i attho.^[19]

Tesa峁� v奴pasamo (their passing truest bliss) means since all 蝉补峁卥丑腻谤补蝉 (compounded things) have ceased, the state of 苍颈产产腻苍补 that is the unconditional state (补蝉补峁卥丑补迟补) that is considered to be the truest bliss (santisukha).^[20]

In this context, the word 苍颈产产腻苍补 and the word 补蝉补峁卥丑补迟补 (the unconditioned) have the same meaning, just words are different. With regard to the meaning of 苍颈产产腻苍补 it is understood that if something is subject to be conditioned, whatever is born (箩腻迟补), become (产丑奴迟补), and compounded (蝉补峁卥丑补迟补) is subject to decay, no one can wish that it cannot be, that it dose not decay. However, 苍颈产产腻苍补 is not subject to the conditional things, that is, decay, birth or becoming. The statement delivered by the Buddha reads: ya峁� ta峁� 产丑奴迟补峁� 蝉补峁卥丑补迟补峁� palooka-诲丑补尘尘补峁�, ta峁� vata m膩 palujj墨ti. Neta峁� 峁环腻苍补峁� vijjati (Whatever is born, become, compounded is subject to decay, it cannot be that it dose not decay).^[21] It is clear that 苍颈产产腻苍补 has many canonical contexts to define its meaning.

Footnotes and references:

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[1]:

A Manual of Buddhism, Narada, Buddhist Culture Center, Dehiwala, Sri lanka, 1998, p. 127

[2]:

SN I, p. 5.

[3]:

MN II, p. 121

[4]:

What the Buddha Taught, Walpola Rahula, Repr, Buddhist Cultural Centre, Dehiwala, Sri Lanka, 1996. p. 43

[5]:

The Path of the Buddha, U Thitthila, p. 111

[6]:

Abhidhammatthasa峁単aha bh膩s膩峁�墨ka by Ashin Janak膩bhiva峁僺a, Department of Religious Affairs, Yangon, Myanmar, 1993, p. 545

[7]:

Itivuttaka 笔腻濒颈, Khuddhaka 狈颈办腻测补, Department of Religious Affairs, Yangon, Myanmar, 1972. p. 221

[8]:

碍丑耻诲诲补办补辫腻峁环补 笔腻濒颈, Khuddaka N墨kaya, Department of Religious Affairs, Yangon, Myanmar, 1981. p. 7

[9]:

Abhidhammatthavib膩vin墨峁�墨ka, Department of Religious Affairs, Yangon, Myanmar, 1990. p. 216

[10]:

Abhidhammatthasa峁単aha bh膩s膩峁�墨ka by Ashin Janak膩bhiva峁僺a, Department of Religious Affairs, Yangon, Myanmar, 1993, 544

[11]:

DN II, 247, 249

[12]:

Long Discourses of the Buddha, 347-348

[13]:

MA III, p. 390

[14]:

DA II, p. 390. The commentary citation is: Ekameva hi 苍颈产产腻苍补峁�. N膩m膩ni panassa sabbasa峁卥hat膩na峁� n膩mapa峁璱pakkh膩vasena anek膩ni honti. Seyyathida峁冣�揳sesavirago asesanirodho c膩go pa峁璱nissaggo mutti an膩layo r膩gakkhayo dosakkhayo mohakkhayo ta峁噃akkhayo anupp膩do 补辫辫补惫补迟迟补峁� 补苍颈尘颈迟迟补峁� 补辫辫补峁噄丑颈迟补峁� 补苍腻测奴丑补苍补峁� appatisandhi anupapatti agate 补箩腻迟补峁� 补箩补谤补峁� 补产丑测腻诲颈 补尘补迟补峁� 补蝉辞办补峁� 补辫补谤颈诲别惫补峁� 补苍耻辫补测补蝉补峁� 补蝉补峁僰颈濒颈迟迟丑补峁僼颈.

[15]:

Mokho nirodho 苍颈产产腻苍补峁�, d墨po ta峁噃akkhayo 辫补谤补峁�,
罢腻苍补峁� lena-尘补谤奴辫补帽肠补, 蝉补迟补峁� sacca-m补苍腻濒补测补峁�
A蝉补峁卥丑补迟补峁� siva-m补尘补迟补峁� 蝉耻诲耻诲诲补蝉补峁�, 辫补谤腻测补苍补峁� 蝉补谤补峁嘺-尘补苍墨迟颈办补峁� 迟补迟丑腻,
础苍腻蝉补惫补峁� 诲耻惫补-尘补苍颈诲补蝉蝉补苍腻-办补迟丑腻, palokita峁� 苍颈辫耻峁嘺-尘补苍补苍迟补尘补办办丑补谤补峁�.
Dukkhakkhayo by膩bajjha峁卌a, 惫颈惫补峁�峁�补峁� khema 办别惫补濒补峁�,
Apavaggo vir膩go ca, 辫补峁嚹玹补-尘补肠肠耻迟补峁� 辫补诲补峁�.
Yogakkhamo 辫腻谤补-mapi, mutti santi visuddhiyo,
Vimutya-蝉补峁卥丑补迟补dh膩tu, suddhi nibbutiyo siyu峁�.
These verse are recorded Ven. 惭补丑腻尘辞驳驳补濒濒腻苍补 mah膩thera. Abhidh膩nappad墨pika, Department of Religious Affairs, Yangon, Myanmar, 1990. p. 3-4.

[16]:

Abh-b-t, p. 481

[17]:

DN, p. 124

[18]:

Long Discourses of the Buddha, p. 217

[19]:

Long Discourses of the Buddha, p. 217

[20]:

This is translation based on the commentary

[21]:

DN II, p. 129-139.