Sutra
Here, a bhikkhu understands as it actually is: “This is the cessation of suffering”
And what is the Noble Truth of the Cessation of Suffering? It is the complete fading-away and extinction of this craving , its forsaking and abandonment, liberation from it, detachment from it. And how does this craving come to be abandoned, how does its cessation come about?
Wherever in the world there is anything agreeable and pleasurable (whatever we are attached to), there its cessation comes about. And what is there in the world that is agreeable and pleasurable?
The six senses, the six sense objects, the six types of sense consciousness, the six types of sense contact, feelings that arise from sense contact, perception of the sense objects, volition in regards to the sense objects, craving itself in regards to the six sense objects, thinking of the six sense objects, and reflecting about the six sense objects
And there this craving comes to an end, there its cessation comes about. And that, Bhikkhus, is called the Noble Truth of the Cessation of Suffering.
Commentary
With the abandoning of craving there is the cessation of suffering, which corresponds to the realization of the Third Noble Truth. When the conditioned, dependently originated chain of events that has kept us in spiritual bondage is broken, we realize nibbana (nirvana in Sanskrit), the unconditioned reality. Nibbana literally means “to extinguish,” and what is extinguished are the fires of greed, hatred, and delusion.
And this, monks, is the noble truth of the cessation of dukkha: the remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. The Buddha
This is peace, this is exquisite — the stilling of all fabrications, the relinquishment of all acquisitions, the ending of craving, dispassion, cessation, unbinding. The Buddha
Nibbana cannot be adequately described since it is a reality that transcends all conceptual categories. The mind can only think within a limited dualistic framework, from which it views experience in terms of alternatives: love or hate, joy or sorrow, freedom or bondage, and so forth.
Nibbana is neither positive nor negative because it is beyond the mind’s construction of existing or non-existing. Only something that “exists” or has at one time existed can be positive or negative.
Nibbana cannot be described as happiness, since that would presuppose that nibbana was some place or state of mind. Nibbana is not the result of the path that leads to it. It just is.
There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support. This, just this, is the end of suffering. The Buddha
It is not possible for the mind to recognize the nondualistic actuality that lies beyond its own experience. As a result, the Buddha often described nibbana using negative qualifiers, such as the “unconditioned,” the “unborn,” and the undying. However, the actual experience of nibbana is beyond both positive and negative mental constructs. It is not a state, level of consciousness, nor a destination. But keep in mind that a negative description doesn’t imply a negative state nor is it annihilation . For example, the absence of hatred is a positive mind state!
There is, monks, an unborn, unbecome, unmade, unfabricated. If there were not that unborn, unbecome, unmade, unfabricated, there would not be the case that emancipation from the born, become, made, fabricated would be discerned. But precisely because there is an unborn, unbecome, unmade, unfabricated, emancipation from the born, become, made, fabricated is discerned. The Buddha
Nirvana is not non-existence
How could you think such a thing?
We call Nirvana the cessation
Of all thought of non-existence and existence. Nagarjuna
Having nothing,
clinging to nothing:
that is the island,
there is no other;
that is Nibbana, I tell you,
the total ending of ageing and death. The Buddha
The greatest paradox is that the spiritual freedom for which we are searching is already ours. It is similar to the sun, which while being obscured by clouds, remains ever present behind them. Nibbana, the transcendent experience of liberation, is forever present beyond the clouds of our own delusion.
To one thus liberated in mind, even extraordinarily sublime and mighty visible forms come into his field of vision, audible sounds into one’s field of hearing, smellable odors into the field of smelling, tastable flavors into the field of tasting, bodily cognizable impressions into the field of bodily impression, mentally cognizable objects into the field of mind, all these things can no longer overwhelm one’s mind. The mind remains untouched, steadfast, unshakable, beholding the impermanency of everything.
Who so has turned to renunciation (letting go),
Turned to non-attachment of the mind,
Is filled with all-embracing love,
And freed from thirsting after life,
Has turned to quitting all desire,
To unobstructed sight of mind,
Knowing the senses’ origin;
His mind, indeed, is fully freed.
And such a bhikkhu with mind thus freed,
Who found the stillness of his heart,
Heaps up no more the deeds he did,
And naught remains for him to do.
Just as a big and solid rock
Cannot be shaken by the wind,
So cannot visual forms, or sounds,
Or smells, tastes, bodily impressions,
Or lovely things or ugly things,
Shake any more that holy one.
Firm is his mind, his mind is freed,
And sees how all things pass away. The Buddha
In other words, although we may feel very peaceful and have deep equanimity at times, if it is possible for any circumstance, loss, or experience to change that feeling; for us to become reactive; to be overwhelmed by the latent defilements of greed, aversion or delusion; then that is not the ultimate peace of nirvana.
The mind is manifesting its “empty, pure, and aware” nature – there is no form so it is empty, but there is clear awareness. Sometimes the lucid, aware or knowing/thinking aspect of mind can obscure its empty aspect.
Ongoing Practice
One way to de-condition our deep pattern of craving is by realizing the more subtle levels of the three characteristics of experience (impermanence, suffering, and non-self)
Not only are we trying to recognize that everything has a beginning and end, but to realize that in between every beginning and end there is nothing but transition taking place. There is no stability or security anywhere in this material world.
Not only are we trying to recognize that because everything is impermanent we cannot find a stable source of happiness, but to realize that as long as we cling to anything, including our body and mind, a profound and subtle sense of loss is occurring every moment of our lives.
Not only are we trying to recognize that everything arise through causes and conditions, many of which are outside of our control, but to realize that since everything is becoming other than it was just a moment before, there is no inherent and solid self to be found anywhere.
When you are meditating or observing your moment-to-moment experiences outside of meditation, are you using mindfulness to Investigate Dharmas, which is the second enlightenment factor?
For a review of this factor, please see installment #47
Practice for this month
There are no contemplations that will give us an immediate and firsthand experience of nibbana. We can, however, experience the freedom that arises when the mind temporarily lets go of craving.
Each time you realize that you are experiencing some form of psychological or spiritual suffering, mindfully observe the craving that is present at that moment (even if it is subtle). As previously discussed, when we apply mindfulness in this manner, the unskillful state of mind we are observing is actually no longer present. What is present is the wake or impression left in the mind from the craving and suffering of which we are currently aware.
Now, immediately turn your attention to the experience of that mindful awareness. In other words, become mindful of the moment of mindfulness that just occurred. Experience the release from craving and suffering that arose when mindfulness was present. Allow your mind to become intimate with this wonderful taste of peace.
What is the state of mind like (what is your direct experience?) whenever you let go of craving or anger?
Even if it is only a very small nibbana, merely a taste, it’s exactly the same thing as true and lasting nibbana. It differs only in duration. Buddhadasa Bhikkhu
Ongoing Practice
Look for the mind. Not the contents of mind such as feelings or thoughts.
Look for the mind itself. The “not finding” is the finding.
It is realizing the nature of mind’s pure awareness.
And that is the freedom from craving and the realization of the 3rd Noble Truth.
FINALLY, THE MOST IMPORTANT ASPECT OF CESSATION OF SUFFERING! YOUR DIRECT EXPERIENCE!! See below
The cessation of suffering (Third Noble Truth) occurs on many levels. You may have noticed from your spiritual practice and Mindfulness that you have experienced some degree (however small) of contentment, peace, less reactivity, patience, less worry and resentment. Is that the case?
That is the truth of cessation on a level that many people have realized. It has made your life more at ease. It’s a wonderful way to live.
Exercise for Realization of the Third Noble Truth:
Now place that lessening of greed, and anger that you have experienced on a trajectory and imagine that line is sloping toward the baseline of a graph where the baseline is complete absence of any craving or anger- zero in numerical terms. You can supply the units of the vertical craving/hatred x-axis! ! I call them “chim” units. (for craving, hatred, and ignorance moments)
Now, one more rule to this little game.—Suspend time as a limiting factor. Your graph goes off the page- or maybe not!
Can you see that your line is sloping to zero craving, hatred and ignorance moment -the 0 chim point). It will arrive there eventually if the same effort and mindfulness is applied. It will get there! It will!
So it’s possible theoretically, Right?
Now imagine what it would be like to be completely free of all anger, craving, fear, worry, resentment and delusion.
Can you imagine that? Imagine what that would be like? I suspect that you cannot. I can’t.
Now you understand why Nibbana (the complete absence of all craving, hatred and delusion) can’t be described.
We can imagine it as a real possibility and know the way to realize it (keep up our effort – our trajectory), but we cannot imagine the experience or describe it. But it’s possible! The Zero chim moment.
That, dear friends, is the Third Noble Truth of Cessation of Suffering. Pure and Simple! We have a glimpse almost every day. We know its possible. But we can’t describe it. It is said there are only 2 mistakes you can make along this path: not starting; and not going all the way.
What is stopping you?
May you be well, happy and peaceful.
