
  =======================================================================
  First Published in //Buddhism as a way of life and other essays//,
  Sayagyi U Ba Khin Memorial Trust, U.K., 1993.
  =======================================================================





                          *CONCERNING NIBBANA-DHATU*
                            //Sayagyi U Chit Tin//


                Samvarattam pahanattam brahmacariyam anitiham
                adesayi so bhagava nibbanoghadhagaminam.
                Esa maggo mahantehi anuyato mahesibhi.
                Ye ca tam patipajjanti yatha Buddhena desitam
                dukkhassantam karissanti satthusasanakarino.

  	The Blessed One has pointed out the holy life, which is not hearsay, 
  which is restraint and abandoning, leading to firm footing in Nibbana.

  	This is the path of the great ones, followed by great seers. And 
  whoever follows it in the way taught by the Buddha, whoever follows the 
  Teacher's Doctrine, they will calm all suffering.
                                  Anguttara-nikaya II 26; Itivuttaka 28, 29

  1. What is //Nibbana-dhatu//?[1] 

  	According to the Pali-English Dictionary of the Pali Text Society, 
  the word //dhatu// has four main meanings: (1) element (as for the four 
  primary elements of earth, fire, water, and air); (2) natural condition,  
  property, disposition; factor, item, principle, form; (3) a humour or 
  affection of the body; and (4) the remains of the body after cremation 
  [relics]. //Nibbana-dhatu// is given under the second meaning and is 
  translated in the dictionary by: "the state of Nibbana."[2] 

  	In his preface to the translation of the third book of the 
  Abhidhamma-pitaka[3] by U Narada (Mula Patthana Sayadaw), U Thein Nyunt 
  explains some aspects of the meaning of //dhatu// in the usage we will be 
  discussing here:

  	An element is defined as that which bears its own intrinsic nature. 
  It cannot be split up or transformed into another. The elements are 
  abstract qualities and as such are empty and void of substance, self, 
  soul, I, being, person and life. Except for Nibbana, which is permanent 
  and unconditioned, the rest of the elements are the ultimate constituents 
  of all things which are said to be animate and inanimate. ...

  	The elements are not permanently present.[4] They arise to exhibit 
  their own characteristic natures and perform their own characteristic 
  functions when the proper conditions are satisfied, and they cease after  
  their span of duration. Thus no being has any control over the arising and 
  ceasing of the elements ... They are entirely dependent on conditions.

  	For example, when the four conditions: a visible object, the sense 
  of sight, light and attention, are present, the eye-consciousness element 
  arises. ...

  	[Each of the eight material elements][5] carries out its own 
  function but does not assist the other elements in carrying out their own 
  functions. However, they are dependent upon one another for their arising 
  in accordance with the co-nascence, mutuality, support, presence and non- 
  disappearance conditions of the Patthana. ...

  	All things said to be animate consist of material and mental 
  elements comprising (1) 28 material qualities..., (2) 52 mental   
  factors..., (3) consciousness. Only the appropriate material and mental 
  elements arise together on each occasion.... Only an Enlightened Buddha 
  perceives each one of them at the same time. Others, who know how to 
  observe them practically, perceive only the predominant element. ...

  	The elements, being abstract qualities, are empty and void of 
  substance. Since only these elements really exist, no solid, substantial 
  things are to be found outside them. So, in the ultimate sense, there are 
  no such things but only the abstract elements. ...

  	When the proper conditions are present, the elements arise and carry 
  out their respective functions. There is no //atta//, i.e. no ego-entity, 
  soul, self, or I, that is independent of these elements and controlling 
  them. ...

  	The elements do not possess the characteristic functions of living 
  beings. They arise and cease within an exceedingly short period of time. 
  ... The elements arise and cease without any movement taking place. ...

  	In //What Buddhism Is//[6],  Sayagyi U Ba Khin speaks of //loka- 
  dhatu// and //dhamma-dhatu//. He defines //dhatu// by "nature elements or 
  forces" and says that //loka-dhatu// is "matter (with its nature elements) 
  within the range of the physical plane." So this is //dhatu// as material 
  elements, and this, Sayagyi points out, is what modern science studies. 
  //Dhamma-dhatu//, he says, "comprises mind, mental properties and some 
  aspects of the nature elements which are not in the physical but in the 
  mental plane."

  	In the Pali canon, //dhamma-dhatu// seems to be used in two ways: 
  (1) to mean "the element of ultimate truth" and (2) to mean "the element 
  of mental states."[7] The first meaning is found, for example, in the 
  Buddha's reply to Prince Abhaya, who asked whether the Buddha prepared 
  answers to questions in advance. The Buddha replied that he had fully 
  penetrated the element of ultimate truth (//dhamma-dhatu//) and so he 
  instantaneously knew the answers to questions others asked.[8]

  	The second sense is found, for example, in the list of eighteen 
  elements associated with the six senses as enumerated in a discourse the 
  Buddha gave to Ven. Ananda.[9] The eighteen elements are made up of three 
  elements associated with each of the six senses (eye, ear, nose, tongue, 
  physical body, mind): the sense door, the thing sensed, and consciousness 
  of the thing sensed. For example, the eye (one sense door), a visual shape 
  (the thing sensed by the eye), and consciousness of what is seen. For the 
  mind, these three are: the element of mind, the element of mental states 
  (//dhamma-dhatu//), and the element of mental consciousness. In this same 
  discourse, the Buddha gives several different lists of elements. In the 
  Visuddhimagga, Ashin Buddhaghosa says that all the elements enumerated in 
  the Suttas and in the Abhidhamma can be seen as various aspects of the 
  eighteen elements associated with the six senses.[10] It is here that we 
  can see the connection between //dhamma-dhatu// and //Nibbana-dhatu//. 
  Some mental states come under the category of formed elements (//sankhata- 
  dhatu//), but one element of the mental states is the unformed element 
  (//asankhata-dhatu//), i.e., Nibbana.[11]

  	In other discourses by the Buddha, we can see how the element of 
  Nibbana is linked with mental forces. When a bhikkhu asked the Buddha the 
  meaning of the terms "the removal of lust," "the removal of greed," "the 
  removal of delusion," the Buddha replied that these mean the element of 
  Nibbana (//Nibbana-dhatu//) and that they indicate the waning of the 
  taints (//asavanam khayo//).[12] The commentary says the Buddha is 
  speaking here of Arahatship. Desire, hatred, and delusion (//raga, dosa, 
  moha//), of course, are the three roots of wrong actions (//akusala//) 
  that lead to suffering. When they are completely, permanently removed from 
  the mind, then there is the perfect awakening of Arahatship.

  	The term //Nibbana-dhatu// is also used in describing two categories 
  of Arahats: (1) the Arahat who attains the element of Nibbana with the 
  results of past clinging remaining (//sa-upadi-sesa-nibbana-dhatu//) and 
  (2) the Arahat who attains the element of Nibbana without the results of 
  past clinging remaining (//an-upadi-sesa-nibbana-dhatu//).[13] As long as 
  an Arahat lives, the results of past clinging will continue to give 
  results, but when an Arahat reaches the end of his life, all cause and 
  effect leading to new births will end.

  	The element of Nibbana may have an effect on the mental world, but 
  we should not make the mistake of identifying it with anything in the 
  conditioned world. When the Buddha gave a list of wonderful qualities of 
  the Dhamma and Discipline, one quality was that the emptiness or fullness 
  of the element of Nibbana is not affected even though many bhikkhus attain 
  Nibbana in the element of Nibbana without the results of past clinging 
  remaining.[14]


  2. What are the benefits of soliciting //Nibbana-dhatu//?

  	As we have seen, Nibbana has no cause. It is not subject to change 
  (//anicca//). But it can have an effect on the world of cause and effect 
  we live in. The link between this conditioned world and the realm of 
  Nibbana is through the mind. The Pali texts do not specifically mention 
  soliciting //Nibbana-dhatu//, but we know that the activity of the mind is 
  responsible for what happens to us. If the mind is not trained properly, 
  it will cause us great suffering. If the mind is properly trained, it will 
  lead us to experience the element of Nibbana and the end of all suffering.

  	Before we take an action, we think about it. So, if we direct our 
  minds to the final goal, even though it may take us a long time to reach 
  that goal, we will be stirred to make right effort.

  	The Pali texts are full of the wonderful qualities of Nibbana and 
  the happiness to be derived from it. In the poem we quoted at the 
  beginning we see a reference to the holy life (//brahmacariya//) "leading 
  to firm footing in Nibbana" (//Nibbanogadha-gamina//).[15] The 
  commentators often associate //firm footing (ogadha)// with //the act of 
  plunging (ogaha)//.[16] Meditators have described their experience after 
  attaining Nibbana as a cool stream flowing down through the body. We can 
  see here, perhaps, what effect "plunging into Nibbana" can have.

  	We will come back to this question in our answer to the way to 
  solicit //Nibbana-dhatu//.


  3. Who can solicit //Nibbana-dhatu//?

  	Anyone can solicit //Nibbana-dhatu//. Only those who have confidence 
  in the Buddha's Teachings, however, will be inclined to do so. The key to 
  the answer to this question is once again the mental attitude of the 
  person. An Arahat has fully experienced Nibbana and will know without any 
  doubt that it exists and will be tuned to that understanding at all times. 
  In a discourse enumerating the qualities of those who are worthy of gifts 
  (i.e., Arahats), the Buddha says that, among other qualities, they see 
  happiness in Nibbana; they are conscious of it, aware of it, at all times, 
  continually, without a break, marking it mentally, and fathoming it by 
  wisdom.[17] Ariyas on the lower three paths will also have full confidence 
  in the existence of //Nibbana-dhatu//, but the further they have come 
  along in their practice of the Buddha-Dhamma, the better they will be able 
  to "tune in" to the force of //Nibbana-dhatu//.

  	We should be careful, however, not to imagine we have experienced 
  Nibbana if we have not. In one discourse the Buddha pointed out how 
  dangerous it is to think, "Nibbana is mine."[18] And in a discourse to 
  Magandiya, the Buddha warned of the danger of imagining Nibbana to be 
  something other than what it actually is (in Magandiya's case, good 
  health).[19]

  	The Buddha mentioned directing our thought towards Nibbana as being 
  among the six advantages that should be seen to help us continuously be 
  aware that all conditioned phenomena are impermanent (//anicca//): (1) we 
  will see all conditioned phenomena as impermanent, (2) we will not delight 
  in this world, (3) our thought will rise above the world, (4) our thought 
  will be inclined towards Nibbana, (5) we will be eliminating the fetters, 
  and (6) we will follow the path of higher recluseship.

  	Establishing the thought of Nibbana and being confident that we will 
  come to know the peace of Nibbana are among six advantages that the Buddha 
  says will help us to establish the thought that all conditioned phenomena 
  are suffering (//dukkha//) without reserve.[20] These six advantages are: 
  (1) we shall keep the thought of Nibbana present in us in the midst of all 
  phenomena, like a slayer with drawn sword; (2) our minds shall rise above 
  all worlds; (3) we shall become seers at peace in Nibbana; (4) our latent 
  tendencies [to do evil] will be rooted out; (5) we shall do what should be 
  done; and (6) we shall serve our Teacher with loving service. In another 
  discourse, the reference to "a slayer with drawn sword" is included in 
  relation to establishing mindfulness of the suffering inherent in 
  impermanence.[21] That passage shows that we should see the dangers in the 
  conditioned world as a constant threat. If we can do this, whenever 
  lethargy, indolence, languor, idleness, carelessness, and disregard arise 
  in us, "a lively sense of fear springs up." This, of course, refers to the 
  sort of fear that gives us a sense of urgency to work for the goal of 
  Nibbana; it does not refer to morbid fear.

  	From these discourses we can see that if the soliciting of 
  //Nibbana-dhatu// is to be effective, the person who is doing so should be 
  one who practises the Buddha's Teachings. For those of us who use knowing 
  //anicca// as the means of developing insight, the better our awareness of 
  impermanence is, the better we will be able to experience the impact of 
  the element of Nibbana. The closer we come to experiencing Nibbana for 
  ourselves, the greater will be the benefits of soliciting //Nibbana- 
  dhatu//.


  4. How does one solicit //Nibbana-dhatu//?

  	The answer to the preceding question should make the answer to this 
  question clear. We should work on //sila//, //samadhi//, and //panna// so 
  that our minds will be as pure as possible and so that we will be able to 
  be aware of the constant change (//anicca//) taking place within our own 
  bodies and mind. If we are able to do that to a fairly good extent, then 
  we will automatically know the changing sensations to be suffering 
  (//dukkha//), and we will have some glimpse of the uncontrollable aspect 
  (//anatta//) of what takes place in our minds and bodies.

  	The forces associated with Nibbana are always present as they are 
  outside the conditions of time and space. We do not need to worry about 
  whether those forces are present. But it is only when the mind is 
  receptive to //Nibbana-dhatu// that the impact will have an effect on us.


  5. Under what circumstances can one solicit //Nibbana-dhatu//?

  	In //Knowing Anicca and the Way to Nibbana// (pp. 105f.) we 
  mentioned the story of Elder Meghiya, who tried to meditate in a mango 
  grove where he had resided as a king in a past life.[22] Because of the 
  bad actions he had done in that past life, distracting thoughts made it 
  impossible for him to make any headway in his meditation. So we can see 
  that it is important to choose the right place if we are to control our 
  minds and develop insight. If we are not able to do that, then we will 
  obviously not be able to direct our minds towards //Nibbana-dhatu//.

  	In our day-to-day lives, when we are surrounded by the world with 
  all its distractions, we should be able to solicit //Nibbana-dhatu// as an 
  aid and protection, but generally speaking, if we wish to dwell on the 
  thought of //Nibbana-dhatu// as an aid and protection, we should do so in 
  an atmosphere of retreat from the world of sense pleasures. This would 
  mean places where we are able to practise the technique of meditation 
  taught by our teacher Sayagyi U Ba Khin -- a meditation centre, a site 
  where a meditation course is being held, or a place set aside in our homes 
  for meditation. Whenever we have doubts about whether to meditate or not, 
  we can revert to mindfulness of breathing as a way of protecting our minds 
  from outside distractions.

                                                    Sayagyi U Chit Tin

                           Concerning Nibbana-dhatu



                                  FOOTNOTES:

  [1]  These questions were submitted to Saya U Chit Tin by Lim Song Teng.  
  The answer to this first question includes the answer to his last 
  question: Is //Nibbana-dhatu// mentioned in any of the Suttas or in the 
  Abhidhamma?

  [2]  Translators have given: "the realm of Nibbana" (KS V 7), "element of 
  nibbana" (MQ II 146), "conditions of nibbana" (MA II 143), "element of 
  cool" (GS IV 139).

  [3]  //Discourse on Elements// (Dhatu-katha), pp. xxii-xxvii.

  [4]  Although U Narada does not mention it, the Nibbana element would be 
  an exception to this statement.

  [5]  Earth, heat, wind, water, visibility, odour, taste, and nutriment.

  [6]  //Dhamma Texts//, revised ed., pp. 32f.

  [7]  See I.B. Horner's remarks, MLS II 64, n. 1.

  [8]  MLS II 63f.

  [9]  MLS III 105.

  [10] //Path//, Chap. XV, paras.25-31.

  [11] //Path//, Chap. XV, 31. Mental state is translated there by: "mental- 
  data elements." See //Buddhist Psychological Ethics//, Appendix 2 (pp. 
  342-344) concerning //asankhata-dhatu// as meaning //Nibbana//.

  [12] KS V 7.

  [13] See //Path//, Chap. XVI, para.73; Nyanatiloka, //Buddhist 
  Dictionary//, under "Nibbana"; MA II 143; and //The Guide//, p. 26, note 
  78/2.

  [14] BD V 335, GS IV 139.

  [15] In GS II 28 and MA II 136f., this is translated: "the plunge into 
  Nibbana's stream." A similar passage is found at S V 218: //Nibbanogadham 
  hi brahmana brahmacariyam vussati nibbanaparayanam nibbanapariyosanan ti// 
  ("Indeed, brahman, the holy life is led to gain firm footing in Nibbana, 
  with Nibbana as its goal, with Nibbana as its end"). The word 
  //Nibbanogadham// is translated at KS V 193 by "to plunge in Nibbana." The 
  commentary is quoted there: //ogadham = Nibb. abbhantaram anupavittham// 
  ("firm footing = entered inside Nibbana"). The same passage in the same 
  context is found at GS III 156, and is translated: "Rooted in Nibbana, ... 
  the holy life is lived." The commentary for //ogadham// there is: 
  //Nibbane patittham// ("its support is in Nibbana"). See also CPD s.v. 
  //ogadha//.

  [16] See CPD //ogadha//.

  [17] GS IV 9.

  [18] MLS I 5f.

  [19] MLS II 188f.

  [20] GS III 309.

  [21] GS IV 29.

  [22] GS IV 234-237.
   


                         Worldwide  Contact Addresses
                    in the Tradition of Sayagyi U Ba Khin
                    ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~


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