In the Buddha's Words - Bhikkhu Bodhi [194]
“And what, monks, is the path leading to the unconditioned? Mindfulness directed to the body: this is called the path leading to the unconditioned.
“Monks, I will teach you the uninclined … the taintless … the truth ... the far shore ... the subtle ... the very difficult to see ... the unaging ... the stable ... the undisintegrating ... the unmanifest ... the unproliferated 56 … the peaceful ... the deathless ... the sublime ... the auspicious ... the secure .... the destruction of craving ... the wonderful ... the amazing ... the unailing ... the unailing state ... Nibbāna … the unafflicted ... dispassion ... purity ... freedom ... nonattachment ... the island ... the shelter ... the asylum ... the refuge ... the destination and the path leading to the destination. Listen ...
“And what, monks, is the destination? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the destination.
“And what, monks, is the path leading to the destination? Mindfulness directed to the body: this is called the path leading to the destination.
“Thus, monks, I have taught you the unconditioned … the destination and the path leading to the destination. Whatever should be done, monks, by a compassionate teacher out of compassion for his disciples, desiring their welfare, that I have done for you. These are the roots of trees, monks, these are empty huts. Meditate, monks, do not be negligent, lest you regret it later. This is my instruction to you.”
(SN 43:1–44, combined; IV 359–73)
(3) There Is That Base
Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Blessed One was instructing, rousing, inspiring, and gladdening the monks with a Dhamma talk connected with Nibbāna, and those monks were receptive and attentive, concentrating their whole mind, intent on listening to the Dhamma.
Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“There is, monks, that base where there is neither earth, nor water, nor heat, nor air; neither the base of the infinity of space, nor the base of the infinity of consciousness, nor the base of nothingness, nor the base of neither-perception-nor-non-perception; neither this world nor another world; neither sun nor moon.57 Here, monks, I say there is no coming, no going, no standing still; no passing away and no being reborn. It is not established, not moving, without support. Just this is the end of suffering.”
(Ud 8:1; 80)
(4) The Unborn
Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the Blessed One was instructing … the monks with a Dhamma talk connected with Nibbāna, and those monks were receptive … intent on listening to the Dhamma.
Then, on realizing its significance, the Blessed One on that occasion uttered this inspired utterance:
“There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks, there were no unborn, unbecome, unmade, unconditioned, no escape would be discerned from what is born, become, made, conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore an escape is discerned from what is born, become, made, conditioned.”
(Ud 8:3; 80–81)
(5) The Two Nibbāna Elements
“There are, monks, these two Nibbāna elements. What are the two? The Nibbāna element with residue remaining and the Nibbāna element without residue remaining.
“And what, monks, is the Nibbāna element with residue remaining? Here, a monk is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge. However, his five sense faculties remain unimpaired, by which he still experiences