In the Buddha's Words - Bhikkhu Bodhi [193]
“Just as, monks, if someone should speak thus: ‘Having made a basket of acacia leaves or of pine needles or of myrobalan leaves,54 I will bring water or a palm fruit,’ this would be impossible; so too, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is…I will completely make an end to suffering’—this is impossible.
“But, monks, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is, having made the breakthrough to the noble truth of the origin of suffering as it really is, having made the breakthrough to the noble truth of the cessation of suffering as it really is, having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is possible.
“Just as, monks, if someone should speak thus: ‘Having made a basket of lotus leaves or of kino leaves or of māluva leaves, I will bring water or a palm fruit,’ this would be possible; so too, if anyone should speak thus: ‘Having made the breakthrough to the noble truth of suffering as it really is…I will completely make an end to suffering’—this is possible.
“Therefore, monks, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
(SN 56:32; V 442–43)
(g) The Destruction of the Taints
“Monks, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see. For one who knows what, for one who sees what, does the destruction of the taints come about? The destruction of the taints comes about for one who knows and sees: ‘This is suffering. This is the origin of suffering. This is the cessation of suffering. This is the way leading to the cessation of suffering.’ It is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.
“Therefore, monks, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
(SN 56:25; V 434)
5. THE GOAL OF WISDOM
(1) What is Nibbāna?
On one occasion the Venerable Sāriputta was dwelling in Magadha at Nālakagāma. Then the wanderer Jambukhādaka55 approached the Venerable Sāriputta and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Sāriputta:
“Friend Sāriputta, it is said, ‘Nibbāna, Nibbāna.’ What now is Nibbāna?”
“The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is called Nibbāna.
“But, friend, is there a path, is there a way for the realization of this Nibbāna?”
“There is a path, friend, there is a way for the realization of this Nibbāna.”
“And what, friend, is that path, what is that way for the realization of this Nibbāna?”
“It is, friend, this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the path, friend, this is the way for the realization of this Nibbāna.”
“Excellent is the path, friend, excellent is the way for the realization of this Nibbāna. And it is enough, friend Sāriputta, for diligence.”
(SN 38:1; IV 251–52)
(2) Thirty-Three Synonyms for Nibbāna
“Monks, I will teach you the unconditioned and the path leading to the unconditioned. Listen ….