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The Island.Indb AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBĀNA AJAHN PASANNO & AJAHN AMARO THE ISLAND An Anthology of the Buddha’s Teachings on Nibbāna Ajahn Pasanno & Ajahn Amaro It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbāna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbāna, I tell you, the total ending of ageing and death. ~ S 1094 CONTENTS PREFACES AJAHN PASANNO 8 AJAHN AMARO 10 INTRODUCTION, BY AJAHN SUMEDHO 14 ACKNOWLEDGEMENTS 19 PALI PHONETICS AND PRONUNCIATION 22 SEEDS: NAMES AND SYMBOLS 1. WHAT IS IT? 28 2. FIRE, HEAT AND COOLNESS 43 THE TERRAIN 3. THIS AND THAT, AND OTHER THINGS 58 4. “ALL THAT IS CONDITIONED...” 68 5. “TO BE, OR NOT TO BE” – IS THAT THE QUESTION? 87 6. ATAMMAYATĀ: “NOT MADE OF THAT” 113 7. ATTENDING TO THE DEATHLESS 125 8. UNSUPPORTED AND UNSUPPORTIVE CONSCIOUSNESS 133 9. THE UNCONDITIONED AND NON-LOCALITY 157 10. THE UNAPPREHENDABILITY OF THE ENLIGHTENED 166 11. “‘REAPPEARS’ DOES NOT APPLY...” 182 12. KNOWING, EMPTINESS AND THE RADIANT MIND 192 CULTIVATION AND FRUITION 13. PRACTICES AND PERSPECTIVES I 224 14. PRACTICES AND PERSPECTIVES II 247 15. PRACTICES AND PERSPECTIVES III 266 16. SOTĀPANNA: THE SPIRITUAL TURNING POINT I 279 17. SOTĀPANNA: THE SPIRITUAL TURNING POINT II 294 18. SOTĀPANNA: THE SPIRITUAL TURNING POINT III 302 19. SOTĀPANNA: THE SPIRITUAL TURNING POINT IV 322 20. “AH, WHAT BLISS!” – THE BLESSINGS OF NIBBĀNA 338 BIBLIOGRAPHY 356 CONCORDANCE I: BY CHAPTER 358 CONCORDANCE II: BY SUTTA 364 INDEX 368 PREFACE AJAHN PASANNO HAVING BEEN A PERSON who has enjoyed reading books, my involvement in the production of this volume has instilled in me a much greater appreciation for those who do write books. When the end of suffering (Nibbāna) is the topic, one would think the writing about it would be less suffering. Curious how some things are not as they appear. My involvement with this began with my jotting down a variety of sutta quotes which I had come across in my readings which I found inspiring and which also, for me, helped to clarify the direct and immediate path of the Buddha. Mostly they were things that I found helpful in my own practice and it was good to have them in one place for me to read from time to time. There was also a question in my own mind about the interest in the West concerning non-dual teachings, both within the Buddhist fold and outside it. When coming across passages that people were quoting, I found it striking how seldom that the words of the Buddha were being used to illustrate this. By slowly reflecting on various suttas which cropped up as interesting or striking, the nature of what is considered non-dual for me started to change. Basic teachings started to take on new meaning. The teaching on non-self, which is totally fundamental, is an example. This is not an obscure teaching in the suttas: If there is any hint of self, a position is then taken and the whole realm of saṃsāra unfolds. The Buddha points this out in many ways, both in detail and in quite pithy discourses. The teaching on dependent origination is another example. It can get very complex and heady, but in essence, this is a description of the Buddha’s enlightenment and a way of viewing phenomena which takes us away from the narrative that we easily create, showing that experience is just these mental and physical conditions functioning together in a certain pattern – either for freedom or for entanglement. Generally, it is stated that the Buddha did not teach much PREFACES about Nibbāna, that he focused more on the path of practice and left it to us to figure it out for ourselves – if we followed the path correctly. On a certain level this may be true, but as this compilation shows, the Buddha did say a great deal about Nibbāna. A large part of the motivation to help bring this book into being was to gather together quotes of the Buddha’s own words from the discourses which help to illustrate and (hopefully) clarify the Buddha’s teachings, in particular those about the goal, Nibbāna. We are, in a way, taking the opportunity to bring out jewels and treasures from a cave or a hidden place and allowing them to shine forth. Ideally, this is an opportunity to gather the words of the Buddha on a particular theme together into one place for people to delight in. Hopefully the editors have not got in the way too much and the Buddha’s words and path are left clear. I do want to express my appreciation for all the many people who have helped to make this book become a reality, particularly Ajahn Amaro who gently kept prodding me and was patient with my pace (or lack of it). 9 PREFACE AJAHN AMARO FOR MYSELF, THE VERY FIRST SEED for the idea of this compilation of the Buddha’s Teachings was sown sometime in 1980. I had been living for a few months at the newly opened monastery at Chithurst, in West Sussex, England. I had only arrived there the previous autumn from Thailand; I had been ordained as a monk for scarcely a year and I was still very new to the whole thing. As I listened to the daily Dhamma talks of Ajahn Sumedho, the abbot and founder of the monastery, I noticed that over and over again he made mention of Ultimate Reality, the Unconditioned, the Unborn and Nibbāna. This was very striking since, during my couple of years in monasteries in Thailand, I had hardly heard a word spoken about this, even though it was the goal of the spiritual life. Certainly that goal, of the realization of Nibbāna, was acknowledged as the overriding aim of the practice. However, it was stressed repeatedly that the Buddha’s emphasis was on the path, the means whereby that goal could genuinely be reached, rather than on rendering inspiring descriptions of the end to which the path led. “Make the journey!” it was said, “the nature of the destination takes care of itself and will be vividly apparent on arrival. Besides, the true nature of Ultimate Reality is necessarily inexpressible by language or concept. So just make the journey and be content.” This had made sense to me, so I now wondered why it was that Ajahn Sumedho made such an emphasis on it. Being an inquisitive sort, and not very good at holding back, one day I asked him the question straight out. His reply struck me very deeply and affected the way in which I have thought and spoken ever since. He said: “After teaching in the West for a very short period of time, I began to see that many people were disappointed both in materialism and theistic religions. To them Buddhism had great appeal but, lacking any fundamental sense of, or PREFACES faith in the transcendent, the practice of Buddhism became almost a dry, technical procedure – intellectually satisfying but strangely sterile as well. “They had largely rejected the idea of an Ultimate Reality from their thoughts as being intrinsically theistic nonsense so I realized that people needed to be aware that there was also such a principle in the Buddha’s teachings, without there being any hint of a creator God in the picture. In Thailand, because there is already such a broad and strong basis of faith in these transcendent qualities, there is no need to talk about Ultimate Reality, the Unconditioned and so forth – for them it can be a distraction. Here, I saw that people needed something to look up to – that’s why I talk about it all the time. It goes a long way to cultivating faith and it gives a much more living and expansive quality to their spiritual life; there is a natural joy when the heart opens to its true nature.” Fast forward now to late 1997: Other seeds for this anthology began to come from several different directions. One of these was a conversation with Nancy van House in the parking lot of an Episcopalian church in Palo Alto, at the end of a weekend session on the subject of ‘The Graduated Teachings – Anupubbīkathā.’ The weekend had been organized by the Sati Center, a Buddhist studies group based in the San Francisco Bay Area, and people were keen for more such sessions in the future. “Do you have any suggestions for topics?” I asked, as we walked towards our vehicles, arms laden with sundry mats, folders and shrine gear. “How about Nibbāna?” replied Nancy, smiling gleefully. “Now that should be interesting...” thought I. The subject had (predictably) come up a few times during the weekend, and it was clear that people had all sorts of conflicting or unformed feelings and impressions about what the word meant, how important it was or wasn’t, and how attainable or unattainable it might be. In people’s minds it seemed to be like some ancient or mythical country – like Wallachia or Avalon, Bactria or Uddiyana – written and spoken of by some as if familiar and commonplace, yet mysterious and distant, full of complexities to the neophyte. “Great idea,” I replied. Not long after this, as I had begun to gather my wits, crack a few books of Pali suttas and pick Ajahn Pasanno’s brains on the subject, I was approached by James Baraz with the request that I help out with his new Community Dharma Leaders training program.
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