Does Nibbana lie within The All or not?

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I didn't read the question but Thanissaro says as a footnote:

To abandon the eye, etc., here means to abandon passion and desire for these things.

Nibbana is the same. Nibbana is not experienced due to passion & desire for Nibbana. Therefore, passion & desire for Nibbana is also abandoned.

Nibbana is included within The All, i.e., included as a sense object (per Ud 8.1) experienced by the mind sense organ. Thanissaro is wrong translating 'dhamme' as 'ideas'. 'Dhamme' is 'mind objects'. Nibbana, per Ud 8.1, is a mind object or 'ayatana'.

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Nibbana is ultimate stoping of senses. Completely detacheded state. But The liberated one still use it, but never ever attached to it. The state is like lotus, where the drop of water ultimately drop. Nothing doing, mere natural.

But who don't reached this state are still clinging to sense, they are attached. They call their individuality as their own, do deeds as their own and eat the fruits thereoff as their own. Hence Nibbana is not included those who are not detached. Nibbana is not all as related to blind but at the same time it is all for the realised one as one uniformity.

Buddha just said, in one statement, the Truth. "Yam kinki samudayadhamna, sabbam tam nirodhadhamma". The real meaning of the statement is, "Whatever light has com burning inside, verily, is the path to relieve your suffering".

In another word, "Atta Dip Bhavo". Be one with that lamp of wisdom.Keep it burning, so that all your deeds burn, to find the release. In my word, it's the inner Teacher which is the real lamp burning inside. When you are, he isn't, when you are not, he is.

If you like to know how the person who reached that state live, I would recommend to see U. G Krishnamurti.

......May all being be awaken.

Upvote:0

Does Nibbana lie within The All or not?

The, or what ever peception of Nibbana, nibbana-sanna, or nimitta, yes, is part of "the all". Nibbana, in and of itself, no. That's why the Buddha told his monks to let go even of the perceptiin of Nibbana and they didn't rejoiced after the approach.

[Not given for trade, exchange, stacks or Buddh-ism but purposed for liberation of that]

Upvote:1

Not sure there's any conflict between Ven. T and Ven. B. Notice that Ven. B's SN 35.23 footnote on defining the scope of the All, his first footnote citing the Comy. says this:

Spk: The all (sabba) is fourfold:
(i) the all-inclusive all (sabbasabba ), i.e., everything knowable, all of which comes into range of the Buddhas knowledge of omniscience;
(ii) the all of the sense bases (aatanasabba), i.e., the phenomena of the four planes;
(iii) the all of personal identity (sakkyasabba ), i.e., the phenomena of the three planes; and
(iv) the partial all (padesasabba), i.e., the five physical sense objects.

Each of these, from (i) to (iv), has a successively narrower range than its predecessor. In this sutta the All of the sense bases is intended.

Now that sounds like Ven. T's idea too! Also notice the last paragraph in Ven. B's intro. to SalayatanaSamyutta:

To make the six bases capable of literally incorporating everything, the Vibhanga of the Abhidhamma Pitaka defines the mind base (manayatana) as including all classes of consciousness, and the mental phenomena base (dhammayatana) as including the other three mental aggregates(feeling/perception/volitionalFormations), subtle nonsensuous types of form, and even the unconditioned element, Nibbana (see Vibh 70-73)

So basically Ven. B simply cited the positions of the SN Comy. (at SN 35.23, which Ven. T also shares) and the Vibhanga (at intro. to Samyutta 35), both just seems to define the scope differently. The SN Comy. limited the scope, hence leaving the extra "stuff" outside, while the Vibhanga extended the scope, hence including everything.

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