[Video] The Third Noble Truth – Nirodha, The End Of Suffering

Continuing our series on orthodox Buddhist Meditation, we’ll look at the Third Noble Truth – the end or the cessation of unsatisfactoriness.


We’ll continue on with the theory for a good long while, because it’s essential that you really understand the territory that we’re entering before we embark on a practical journey into the two types of meditation methods which the Buddha taught…


Video Notes:

  1. The 3rd Noble Truth is that there is emancipation, liberation, and freedom from the continuity of dukkha
  2. It is Nibbana
    1. To eliminate dukkha you have to eliminate its root, which is “thirst”
    2. Nibbana is also known by the term Tanhakkhaya – the extinction of thirst
  • What is Nibbana?
    1. Can’t be answered clearly because human language can’t deal with the nature of Absolute Truth or Ultimate Reality
    2. Often defined in negative terms
      1. Extinction of thirst
      2. Uncompound
      3. Absense of desire
      4. Blowing out of
      5. Extinction
    3. ‘It is the complete cessation of that very ‘thirst’, giving it up, renouncing it, emancipation from it, detachment from it.’ ‘Calming of all conditioned things, giving up of all defilements, extinction of ‘thirst’, detachment, cessation, Nibbana.’ ‘O bhikkhus, what is the Absolute (Asamkhata, Unconditioned)? It is, O bhikkhus, the extinction of desire, the extinction of hatred, the extinction of illusion. This, O bhikkhus, is called the Absolute. ‘O Radha, the extinction of ‘thirst’ is Nibbana.’ ‘O bhikkhus, whatever there may be things conditioned or unconditioned, among them detachment is the highest. This is to say, freedom from conceit, destruction of thirst, the uprooting of attachment, the cutting off of continuity, the extinction of ‘thirst’, detachment, cessation, Nibbana.
      1. ‘O bhikkhus, there is unborn, ungrown, and unconditioned. Were there not the unborn, ungrown, and uncoditioned, there would be no escape for the born, grown, and conditioned. Since there is the unborn, ungrown, and unconditioned, so there is escape for the born, grown, and conditioned.’ ‘Here the four elements of solidity, fluidity, heat and motion have no place ; the notions of length and breadth, the subtle and the gross, good and evil, name and form are altogether destroyed; neither this world nor the other, nor coming, going or standing, neither death nor birth, nor sense-objects are to be found.’
    4. Nibbana is not self-annihilation
      1. There is no self to annihilate
      2. It is the annihilation of the illusion or false idea of self
    5. What is Ultimate Truth?
      1. There is nothing absolute in the world
      2. Everything is relative, conditioned and impermanent
      3. There is no unchanging, everlasting, absolute substance like self, soul or atman
      4. The realization of truth is the extinction of thirst and the cessation of dukkha, which is Nibbana
    6. Nibbana is not an abode
      1. What happens to a Buddha or Arahant after his death or parinibbana?
        1. This comes under the category of unanswered questions
        2. The Buddha said that terms like “born” and “not born” don’t apply in the case of an Arahant, because things like matter, sensation, perception, mental activities, consciousness, etc. that are associated with the word “born” and “not born are completely destroyed and uprooted, never to rise again after his death
        3. An Arahant after death is often compared to a fire that’s gone out when it’s supply of wood is over, or the flame of a lamp that’s gone out when the wick and oil are finished
  • Nibbana can be realized in this life
    1. It’s not necessary to wait until you die to “achieve” it
    2. If you realize the truth, Nibbana, you are free from all desires and obsessions and the worries that torment others
      1. Your mental health is perfect
      2. You do not repent the past or worry about the future
      3. You live fully in the present
      4. Nibbana is beyond all terms of duality and relativity
        1. It is beyond our concepts of good and evil, right and wrong, existence and non-existence


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