Nibbàna1 Nibbàna is supramundane (lokuttara), that is, beyond the
31 planes of existence, beyond the world of mind and
body(i.e. the five aggregates).
2 Nibbàna is realized through the knowledge belonging
to the Four Paths and the Four Fruits. It is observed by
magga-nana and phala-nana.
3 Nibbàna is the object of the four Paths and their Fruits.
4 When the cause of suffering, that is, defilements (kilesas)
are completely eradicated by the 4 Path-wisdoms,
suffering is also annihilated. Then only bliss (pãti) and
peacefulness (santi) exist in the mental stream. This
unique bliss and peacefulness is called Nibbàna.
In Sanskrit, Nibbàna is called Nirvàna which is composed
of ‘ni’ and ‘vàna’. ‘Ni’ implies ‘to be free from’, and ‘vàna’ means
‘weaving or craving’. It is this craving (tanhà) which acts as a
cord to connect the series of lives of an individual in the course
of his wanderings in Samsara – the eternal cycle of birth and
death.
As long as one is entangled by craving, one accumulates
fresh kammas which will give rise to new birth and death
repeatedly. When all forms of craving are annihilated by the
four Paths, kammic force ceases to operate and one escapes from
the cycle of birth and death. Then one is said to attain Nibbàna.
The Buddhist concept of ‘Deliverance or Liberation’ is this escape
from the ever-recurring cycle of birth and death and all the
misery associated with them.
By nature or intrinsically Nibbàna is peaceful (santi). As such
it is unique. Though it is single by santi-lakkhana, Nibbàna is
viewed as twofold according to the way it is experienced before
and after the death of an arahat.
1 Sa-upàdisesa-Nibbàna
Sa – with, upàdi – the five aggregates grasped by craving and
false view; sesa – remaining.
In Buddhas and arahats, though all defilements (kilesàs) have
been annihilated, vipàka-cittas and their concomitants (together
known as vipàka-namakkhandha) and kammaja-råpas still remain.
Yet Buddhas and arahats can experience Nibbàna fully. The
element of Nibbàna which is realized by Buddhas and arahats
before death with vipàka-nàmakkhandha and kammaja-råpas
remaining is called sa-upàdisesa Nibbàna-dhàtu.
2 Anupàdisesa-Nibbàna
This is the Nibbàna experienced by Buddhas and arahats after
death. The element of Nibbàna which is realized without any
vipàka-nàmakkhandha and kammaja-råpa remaining is called
anupàdisesa Nibbàna-dhàtu.
Sa-upàdisesa Nibbàna = Kilesa Nibbàna, i.e. it is attained by
the annihilation of kilesàs.
Anupàdisesa Nibbàna = Khandha Nibbàna, i.e. it is attained
by the annihilation of the five aggregates.
Three Modes of Nibbàna
1 Sunnata-Nibbàna
Nibbàna is devoid of lust, hatred and ignorance; it is
also devoid of groups of råpa and nàma. So it is called
Su¤¤ata-Nibbàna.
Su¤¤a – void or zero; here it means that lust, hatred,
ignorance, råpa and nàma are zero, but it does not mean
that Nibbàna is ‘nothingness’.
2 Animitta-Nibbàna
Material groups, which are composed of råpa-kalàpas,
have dif ferent forms and shapes. Mental g roups
consisting of citta and its concomitants may be assumed
to have some kind of form for they can be seen by certain
persons who have developed super-normal power
(abhinnàs). Nibbàna, however, has no form and shape at
all. Thus it is called Animitta-Nibbàna.
3 Appanihita-Nibbàna
Nibbàna has no nàma and råpa nor any form and shape
to be longed for by taõhà (craving or lust). Neither is
there any lust or craving in Nibbàna. Nibbàna is abso
lutely free from lust as well as from the hankerings of
lust. So it is known as Appanihita-Nibbàna.
Some more Definitions of Nibbàna
Nibbàna may also be characterised by the following virtues.
1 Accutam – It has past death, and thus no death occurs
in Nibbàna.
2 Accantam – It has past the end called death, so it is
endless.
3 Asankhatam – It is not conditioned by the four causes
viz., kamma, citta, utu and àhàra. Hence it is eternal and
is neither a cause nor an effect.
4 Anuttaram – It is superior to and more noble than any
Dhamma.
5 Padam – It is an objective reality (vatthu-dhamma) that
can be realized by ariyas (noble persons).
Sumber : Buddha Abhidhamma Ultimate Science~Dr.Mehm Tin Mon