Thai tradition teachers who has right view on Nibbāna

[renaldo]

@Paññādhammika

I only ask for right view on Nibbāna.

Right view on nibbāna was explained to you nearly two weeks ago. You chose to ignore that answer.

@renaldo

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.

252. But a controversialist (vitandavādin) said: There is no independent nibbāna; nibbāna is just the destruction of the defilements.

R