The Cessation of Suffering is Nibbāna

Regarding how to practice Vipassanā meditation: turn your attention to the aggregates (khandha). "Turning attention to the aggregates" means that if a person experiences a distinct feeling (vedanā), turn attention to that feeling. If a distinct state of mind (citta) arises, turn attention to that mind. "Insight" (ñāṇa) here refers to the wisdom that realizes the Truth (sacca). When one drinks the water of the Path (magga)—this wisdom that knows the Truth—the defilements (kilesa) that turn the wheel of saṃsāra grow thin. If, through observing whatever arises as one prefers, the arising and passing away of feelings ceases, the arising and passing away of mind ceases, and the arising and passing away of form (rūpa) ceases, then the genuine Noble Truth of the Path (magga-sacca)—complete with the Eightfold Path—manifests. When the first Path (magga) arises, one becomes a Stream-enterer (sotāpanna). With the next Path, a Once-returner (sakadāgāmī). With another, a Non-returner (anāgāmī). And with the final Path, an Arahant (arahanta). After this, no new aggregates arise. When an Arahant passes away (with the final death-consciousness, (cuti-citta), all suffering ceases. Having attained the fourth Path and become an Arahant, upon passing into final Nibbāna (parinibbāna), the suffering of birth (jāti-dukkha), aging (jarā-dukkha), sickness (byādhi-dukkha), and all grief, lamentation, pain, and despair (soka-parideva-dukkha-domanass-upāyāsa) come to an end. Therefore, understand that when an Arahant attains final Nibbāna, it means all suffering has ceased. When ordinary people (puthujjana) die, suffering continues. The Path (magga) creates the distinction between one whose suffering ends and one whose suffering continues. After the Arahant’s death-consciousness arises, no future aggregates or future births occur—suffering ceases and is extinguished. When ordinary beings die, they lay down one burden of suffering only to shoulder another burden of suffering—a new aggregate of suffering. They exchange one burden for another: the suffering of death ends, but the suffering of rebirth begins anew. For Arahants, after the suffering of death ends, they do not take up the suffering of rebirth. Understand this: they leave their suffering here, and all subsequent suffering ceases. The Arahant is the one for whom suffering ceases, subsides, and ends—a noble and exceptional person. This cessation of suffering is called Nibbāna. The end of the suffering of death (maraṇa-dukkha) and the non-arising of the suffering of rebirth (upapatti-dukkha) is Nibbāna. For ordinary beings, the final suffering of this life—death—is followed by the suffering of rebirth (paṭisandhi), whether in a happy realm (sugati) or a woeful realm (duggati). Suffering connects to more suffering. Do not ask where an Arahant goes after death. To say "they go somewhere" implies eternalism (sassata-diṭṭhi). To say "they go nowhere" implies annihilationism (uccheda-diṭṭhi). To say "they go to Nibbāna" is also eternalism. "Going" implies a person (puggala) exists. After death, suffering simply ceases—there is no "going" or "not going." When asked where an Arahant goes after death, understand only this: their suffering has ceased. Their suffering ended through their own Path-knowledge. When an Arahant dies, does their existence cease? No—suffering ceases. When an Arahant dies, they reach Nibbāna—the state where all suffering is extinguished. It is the transition from the nature of suffering (dukkha) to the nature of peace (sukha). The cessation of suffering and the arising of peace is called Nibbāna. Ordinary beings, after the suffering of death in this life, reconnect with the suffering of rebirth. Therefore, remember: - The Arahant is the one for whom suffering ceases. - The ordinary being is the one for whom suffering continues. Thus, we practice to attain Path-knowledge (magga-ñāṇa) and Fruition-knowledge (phala-ñāṇa) because we long for the cessation of suffering—because we desire to reach Nibbāna, where suffering ends. Venerable Dr. Ashin Parami