We have to understand that nibbāna is real, at least in the functional sense (and it has its own sabhāva). That is to say, it becomes the real object of lokuttara cittas. It also acts as object condition for lokuttara cittas to contact it. Those lokuttara cittas uproot real defilements when they do contact it. But it’s tricky because nibbāna does not arise, change, or pass away, making it unique among paramattha dhammas. But this does not mean that Arahants “enter” some kind of nibbāna when they pass away. It isn’t like that at all. Nibbāna is simply a paramattha dhamma, and it is contacted by lokuttara cittas when they perform their function. For Arahants, there are no more conditions for the arising of any nāma or rūpa again after they pass away. At parinibbāna, there is no “entering” some kind of nibbāna.
“Mere suffering exists, no sufferer is found;
The deed is, but no doer of the deed is there;
Nibbāna is, but not the man that enters it;
The path is, but no traveler on it is seen.”
—Vism. XVI
And from The Dispeller of Delusion:
(“Herein, which is the unformed element? It is the destruction of greed, the destruction of hate and the destruction of delusion”) is this: the unformed element is nibbāna, whose nature (sabhāva) is unformed. But because greed and so on are destroyed on coming to this (etaṃ āgamma), it is therefore called “the destruction of greed, the destruction of hate and the destruction of delusion”. This is the agreed commentary of the Teachers.
- But a controversialist (vitandavādin) said: There is no independent nibbāna; nibbāna is just the destruction of the defilements. He said: ‘Quote a sutta.’ The Jambukhādaka-sutta was quoted thus: “'Nibbāna” is said, friend Sāriputta; what, friend, is nibbāna?’ ‘That which is the destruction of greed, the destruction of hate and the destruction of delusion — that is called nibbāna’ (S iv 251). [Then] he said: ‘By this sutta it should be understood that there is no independent nibbāna; nibbāna is just the destruction of the defilements.’ He should be asked: ‘But how? Is the meaning according to this sutta [literally] so?’ Surely he will say: |52| ‘Yes, there is no meaning apart from the sutta.’
- Then he should be told: ‘Now this sutta has been quoted by you; quote the next one to that.’ The sutta next to that [says:] ‘“Arahatship” is said, friend Sāriputta; what, friend, is Arahatship?’ ‘That which is the destruction of greed, the destruction of hate and the destruction of delusion — that is called Arahatship’ (S iv 251). This is the sutta quoted next to that. But on this being quoted, they said to him: ‘Nibbāna is a mental datum included in the mental-data base; Arahatship is the four [immaterial] aggregates. The General of the Norm [i.e. Sāriputta] who had realised nibbāna and dwelt therein, on being asked about nibbāna and on being asked about Arahatship, said it was just the destruction of the defilements. But how? What, then, are nibbāna and Arahatship, one or multiple? Whether they are one or multiple, what according to you who make excessively fine distinctions is the meaning here? You do not know what is one and what is multiple. Surely when that is known, it is good?’ Being thus questioned again and again, being unable to deceive, he said: ‘It is because of its being arisen in one who has destroyed greed, etc. that Arahatship is called the destruction of greed, hate and delusion.’
- Then they said to him: ‘A great work has been done by you! And even one getting you to say that by giving a reward, would have got you to say just that. And just as this [sutta] has been explained by you, so too [you should] discern that. For it is on coming to nibbāna that greed, etc. are destroyed, and so nibbāna is called the destruction of greed, the destruction of hate and the destruction of delusion. And these are just three terms for nibbāna.’
- If even when this is said he is convinced (sannattiṃ gacchati), it is well. If not, he should be made to work with a plurality of nibbānas. How? This should firstly be asked: ‘Is the destruction of greed the destruction of greed only, or is it that of hate and delusion? Is the destruction of hate the destruction of hate only, or is it that of greed and delusion? Is the destruction of delusion the destruction of delusion only, or is it that of greed and hate?’ Surely he will say: ‘The destruction of greed is the destruction of greed; the destruction of hate is the destruction of hate; the destruction of delusion is the destruction of delusion.’ Thereupon he should be told: ‘According to your assertion, destruction of greed is one nibbāna, destruction of hate is another nibbāna and destruction of delusion is another nibbāna. In the destruction of the three roots of the unprofitable, three nibbānas come to be; in the destruction of the four clingings, four [nibbānas]; in the destruction of the five hindrances, five; in the destruction of the six groups of craving, six; in the destruction of the seven inherent tendencies, seven; in the destruction of the eight wrongnesses, eight; in the destruction of the nine things rooted in craving, |53| nine; in the destruction of the ten fetters, ten; in the destruction of the 1500 defilements, there being a special nibbāna for each, many nibbānas come to be. But there is no limit to these nibbānas. But instead of taking it thus, [saying rather:] ‘It is on coming to nibbāna that greed, etc. are destroyed,’ it is the same one nibbāna that is called the destruction of greed, the destruction of hate and the destruction of delusion. Take these three as just three terms for nibbāna.’
- If when this is said he does not discern it, he should be made to work with grossness. How? ‘Blind fools and also bears, leopards, deer, monkeys, etc., being invaded by defilements, fornicate (vatthuṃ patisevanti). Then, when their fornicating is over, the defilement subsides. According to your assertion, bears, leopards, deer, monkeys, etc. have [then] reached nibbāna. Gross indeed is your nibbāna, and coarse; the only thing is, you cannot adorn your ear with it.’ But instead of taking it thus, [saying rather:] ‘It is on coming to nibbāna that greed, etc. are destroyed,’ it is the same one nibbāna that is called the destruction of greed, the destruction of hate and the destruction of delusion. Take these three as just three terms for nibbāna.
- But if even when this is said he does not discern it, he should be made to work with change of lineage (gotrabhū). How? He should first be questioned thus: ‘Do you assert that change of lineage exists?’ ‘Yes, I do.’ ‘At that moment of change of lineage, have the defilements been destroyed, are they being destroyed or will they be destroyed?’ ‘They have not been destroyed, they are not being destroyed, but rather they will be destroyed.’ ‘But what does change of lineage make its object?’ ‘Nibbāna.’ ‘In your moment of change of lineage the defilements have not been destroyed, are not being destroyed, but rather they will be destroyed; while the defilements are still undestroyed you make known nibbāna which is the destruction of the defilements; while the inherent tendencies are still unabandoned, you make known nibbāna which is the abandoning of the inherent tendencies. This does not agree. But instead of taking it thus, [saying rather:] “It is on coming to nibbāna that greed, etc. are destroyed,” it is the same one nibbāna that is called the destruction of greed, the destruction of hate and the destruction of delusion. Take these three as just three terms for nibbāna.’
- But if even when this is said he does not discern it, he should be made to work with the path. How? He should first be questioned thus: ‘Do you assert the path?’ ‘Yes, I do.’ ‘At the moment of the path, have the defilements been destroyed, are they being destroyed or will they be destroyed?’ Knowing, he will say: ‘It is not right to say that they have been destroyed or that they will be destroyed; |54| it is right to say that they are being destroyed.’ ‘If this is so of the path, which is the nibbāna that is the destruction of the defilements? Which are the defilements that are destroyed by the path? Which defilements does the path cause to be destroyed by making which nibbāna as destruction of the defilements its object? Therefore do not take it thus. [Saying rather:] “It is on coming to nibbāna that greed, etc. are destroyed,” it is the same one nibbāna that is called the destruction of greed, the destruction of hate, the destruction of delusion. These three are just three terms for nibbāna.’
—The Dispeller of Delusion
R