Where is Nibbāna?

King Milinda asked Venerable Nāgasena: "Venerable Sir, if Nibbāna already exists, it would be good for people of the past to encounter it. If it exists now, it would be good for present people to encounter it. If it awaits, we disciples could simply wait, ready to attain it whenever we go. So, Venerable Sir, how does Nibbāna exist?" Venerable Nāgasena replied: "It exists in no period of time." It did not exist in the past, does not exist in the present, and will not exist in the future. "Then, Venerable Sir, should we conclude that Nibbāna does not exist?" "It exists." For example, before two bamboo sticks are rubbed together, there is no fire within either stick. Yet, when rubbed, fire emerges. Where does this fire come from? We must say it comes from the bamboo itself. Was the fire already present beforehand? No. Does it exist while rubbing? No. Will it exist later? No. Just so, Nibbāna transcends the three periods of time; it exists in no specific time. Does this mean Nibbāna doesn't exist? When the three characteristics – Impermanence (Anicca), Suffering (Dukkha), and Non-self (Anatta) – are "rubbed" with the friction of Vipassanā insight, just as fire emerges from rubbing bamboo sticks, Nibbāna emerges. Therefore, when does it exist? It exists in no specific time. But it exists for the person who does the rubbing. For the person practicing Vipassanā work, Nibbāna exists. For one not practicing, it does not. Remember this. Similarly, diligently "rub" the arising and passing away of the aggregates (khandhas) with the wisdom of the Path (Magga). Whether it’s the aggregate of feeling (vedanākkhandha) or consciousness (viññāṇakkhandha), "rub" them with wisdom. Apply the wisdom of Impermanence (Anicca-ñāṇa), the wisdom of Suffering (Dukkha-ñāṇa), and the wisdom of Non-self (Anatta-ñāṇa). When rubbed thus, Nibbāna – like fire – appears at the cessation of Impermanence as the Permanent Nibbāna (Nicca Nibbāna), at the cessation of Suffering as the Blissful Nibbāna (Sukha Nibbāna), and at the cessation of Non-self as the Selfless Nibbāna (Atta Nibbāna). Just as fire did not pre-exist in either bamboo stick before rubbing, but emerged solely due to the effort and friction of rubbing, so too must you "rub" the aggregates by observing them with the truth of Impermanence (Anicca) and the Path factor (Magga). The fire-like Nibbāna will then appear. Thus, Nibbāna is attainable by the person who strives, not by one who does not strive. If asked whether Nibbāna exists, it does. How does Nibbāna appear? You must "strike" the aggregates with wisdom. You must "strike" arising-passing away (udayabbaya) with the Path (Magga). You must "strike" the aggregates with the wisdom in your mind (mano). Merely praying with verbal action (vacī kamma) is a distant cause. But "rubbing" with mental action (mano kamma) is an extremely proximate cause; if you exert effort, the fire will ignite. So, does Nibbāna exist within every person? It does not. It exists for the person who "strikes" with Impermanence and the Path (Magga); it does not exist for one who does not strike. Nibbāna must be "struck for" using the aggregates and wisdom. Do not separate the arising-passing away of the aggregates (khandha udayabbaya) and the wisdom of the Path (Magga ñāṇa). If they are not separated, when the arising-passing away of the aggregates ceases, the fire will indeed ignite. Just as fire emerges after repeatedly rubbing two bamboo sticks, so too must you diligently "strike" Impermanence and the Path together. If you do not "strike" with Impermanence and the Path, defilements (kilesas) remain, and the fire-like Nibbāna will not emerge. After repeated "striking," defilements gradually thin out. When defilements are distant, the fire called Nibbāna emerges. Why doesn't Nibbāna emerge? Because defilements are not yet distant enough – because the "rubbing" is still too slow. Therefore, understand this: if you do not "strike" with Impermanence and the Path, you absolutely cannot attain it. Why? Because only the Path (Magga) can cut off defilements. Impermanence (Anicca) is seen in front; what sees it is the Path (Magga). When the Path enters, the forward progression of Dependent Origination (Paṭiccasamuppāda) stops. Only the object of observation arises, and complex defilements lose their chance to arise and become distant. When defilements are distant, at the cessation of arising-passing away, through repeated "striking," Nibbāna emerges like fire. Believe firmly: if you observe persistently and diligently, defilements will become distant, and the fire will emerge. Venerable Dr. Ashin Parami