Near Yet Far

The path (magga) that observes arising and passing away (udayabbaya) only leads to Nibbāna. In fact, Nibbāna does not occur because of it. It is not created by it. Nibbāna exists whether a Buddha arises or not; it exists timelessly. Why? Because it is not made by a Buddha. "Atthi, bhikkhave, nibbānan" – "Monks, Nibbāna exists" – thus the Buddha declared. Nibbāna is described in the Udāna Pali Canon by the Buddha himself as: "Ajaṭaṃ" (Unborn), "Abhūtaṃ" (Uncreated), "Asaṅkhataṃ" (Unconditioned). Therefore, the existence of Nibbāna is certain. As for who created it, we must understand that it is created by no one (Apaceyyā dhammā asaṅkhatā dhammā). This confirms Nibbāna exists. To reach and attain Nibbāna, one must emerge from the realm of the conditioned (saṅkhata) and enter the realm of the unconditioned (asaṅkhata). One must escape from this conditioned body. The physical body is constantly conditioned: by food, clothing, medicine, bathing with water. The four factors (kamma, citta, utu, āhāra - volitional action, mind, climate, nutriment) also perpetually condition it. Only by escaping this conditioned, conditioning body can one reach Nibbāna. Saṅkhata refers to the conditioned five aggregates. Asaṅkhata refers to Nibbāna, free from the five aggregates, unconditioned. Nibbāna exists eternally by natural law (dhamma). If asked why one can only reach it when a Buddha arises, it's because only a Buddha teaches the path to it. The Buddha only points out the way; he does not create Nibbāna. In short, Nibbāna has no conditioning cause; it exists solely by natural law. Remember this. Although Nibbāna truly exists, we cannot say that among the multitude of beings, one might accidentally stumble upon it. One reaches Nibbāna only by doing the work leading to it. Without doing it, one cannot reach it. Actions leading to happy (sugati) or unhappy (duggati) destinations can be performed even without a Buddha; people do them constantly. However, the work of the path (magga) leading to Nibbāna can only be learned and undertaken when a Buddha arises and teaches it. If this work of the Noble Eightfold Path (magga) is not done, it is impossible to encounter or reach Nibbāna. Only Paccekabuddhas (Silent Buddhas) can attain it without a Buddha's dispensation. Therefore, to reach Nibbāna, one must ride the chariot of the Path (magga). Once reached, one never returns. Is it because one cannot return even if one wishes? No, it's because there is nothing to return to. To reach Nibbāna, one must emerge from the conditioned realm (saṅkhata) and enter the unconditioned realm (asaṅkhata). This is why we observe arising and passing away – these are conditioned phenomena (saṅkhata dhamma). We observe to see these conditioned phenomena clearly, develop revulsion towards them, and make them cease. When revulsion arises, one escapes these conditioned phenomena; this is called the cessation of arising and passing away (dukkha nirodha). We practice insight meditation (vipassanā) to give rise to the wisdom that desires to escape this conditioned realm. Therefore, we practice vipassanā on the conditioned phenomena of arising and passing away. Merely observing conditioned phenomena is not enough to reach Nibbāna. Only by reviling the conditioned and pursuing its cessation does one attain the unconditioned Nibbāna. Remember: Nibbāna lies adjacent to the cessation of the conditioned. Saṅkhata is arising and passing away. At the end of arising and passing away lies the unconditioned Nibbāna. Therefore, this entire body is saṅkhata. When it ceases, it is found! Hence, Nibbāna is not far; it is very near. The Buddha taught to seek it within this fathom-long body. We seem far while being near because our observation is mistaken. To observe correctly, we must seek arising and passing away on the body itself. If, when seeking on the body, one only sees arising and passing away, that is seeing the conditioned (saṅkhata). Transcending this conditioned state, one will see Nibbāna. However, seeing this conditioned arising and passing away is difficult for many. Nibbāna exists, but failing to see the impermanent (anicca), arising-and-passing, conditioned nature (saṅkhata), one remains unable to reach the permanent (nicca), unconditioned Nibbāna. Most people do not recognize their own body as suffering (dukkha); they do not regard it as suffering. If one realizes the body is suffering, Nibbāna can be glimpsed in a moment. Once aboard the chariot of the Path (magga), one is on the right path. On the right path, this chariot will carry one to Nibbāna. Here, there are three chariots: the chariot descending from happy realms to unhappy realms, the chariot ascending from unhappy realms to happy realms, and the chariot going from happy realms to Nibbāna. Understand that all depend solely on the Path as condition (magga paccayo). Throughout samsara, beings ride chariots erratically: descending or ascending. They only ride the descending chariot or the ascending chariot, cycling between them. They have never ridden the middle chariot leading to the peaceful Nibbāna. Because they never rode it, they haven't reached Nibbāna and are now born as humans. Had they ridden the middle chariot, they would have reached Nibbāna long ago. Riding the middle chariot means diligently working to strike the "arising-and-passing" (udayabbaya) with the Path (magga). It is following "Ehipassiko" with "Sanditthiko". Ehipassiko is the caller; Sanditthiko is the follower. Ehipassiko calls, "Come and see for yourself!" Sanditthiko follows by observing to see personally. Wherever there is an itch, follow that spot; wherever there is pain, follow that spot; wherever there is tightness, follow that spot. Following thus with wisdom, one sees arising and passing away. Ehipassiko means phenomena appear, arise, and pass away. Sanditthiko sees this directly. Seeing personally, one encounters the conditioned arising-and-passing (saṅkhata). Nibbāna is veiled by this conditioned state. Now one sees this veiling saṅkhata. Next, one must develop revulsion, thinking, "This saṅkhata is troublesome!" Saṅkhata is the Truth of Suffering (Dukkha Saccā). When one fully comprehends, "It would be good if these saṅkhata cease," and truly knows the Truth of Suffering, one reaches the end of the conditioned and encounters the unconditioned (asaṅkhata). On this side is saṅkhata; when this saṅkhata ceases, there is asaṅkhata. It is very near! They are back-to-back. Therefore, "See the conditioned, revile the conditioned, cease the conditioned" – these are called the three stages of removal. Remember, saṅkhata means arising and passing away. Thus, understand that Nibbāna is veiled by arising-and-passing, by the conditioned, by the Truth of Suffering. As for who veils the wisdom that knows this suffering? It is veiled by ignorance (avijjā) and craving (taṇhā). Over wisdom, avijjā and taṇhā cast one veil; defilements (kilesā) cast another. Nibbāna is veiled by suffering (dukkha). The two upper veils must be removed: remove the veil of defilements and the veil of suffering. Only when these two are removed does one see Nibbāna. Not seeing the actual arising-and-passing on the body is due to the veil of defilements (kilesā) over wisdom. Once arising-and-passing is seen, the veil of defilements over wisdom lifts. Only the veil of suffering over Nibbāna remains. Thus, one whose wisdom is veiled by defilements does not see arising-and-passing. Even after seeing arising-and-passing, one does not yet see Nibbāna until one reviles it and makes it cease. The three stages – "See, Revile, Cease" – must be fully opened. Nibbāna is veiled by two coverings: the veil of defilements and the veil of the Truth of Suffering. If these two cannot be removed, Nibbāna cannot be seen. Therefore, first, achieve victory over the enemy of defilements. Also, develop the wisdom capable of removing the great Truth of Suffering. Then, at the end of suffering, Nibbāna will be seen. If one has not yet seen arising-and-passing, one has not yet conquered the enemy of defilements. If one sees arising-and-passing but not yet Nibbāna, it means one has not yet fully discerned suffering; one does not yet know it thoroughly and masterfully. If one conquers defilements and fully comprehends suffering as the ultimate truth, then Nibbāna is very near. If one strives, conquers the enemy of defilements, sees arising-and-passing, and sharpens wisdom to realize "These are truly suffering," then one will see the cessation of suffering – Nibbāna. One will realize it directly. Venerable Dr. Pāramī