Concerning Nibbana-dathu

1. What is Nibbana-dhatu? [1]

In his preface to the translation of the third book of the Abhidhamma-pitaka[3] by U Narada (Mula Patthana Sayadaw), U Thein Nyunt explains some aspects of the meaning of dhatu in the usage we will be discussing here:

An element is defined as that which bears its own intrinsic nature. It cannot be split up or transformed into another. The elements are abstract qualities and as such are empty and void of substance, self, soul, I, being, person and life. Except for Nibbana, which is permanent and unconditioned, the rest of the elements are the ultimate constituents of all things which are said to be animate and inanimate. ...

The elements are not permanently present.[4] They arise to exhibit their own characteristic natures and perform their own characteristic functions when the proper conditions are satisfied, and they cease after their span of duration. Thus no being has any control over the arising and ceasing of the elements ... They are entirely dependent on conditions.

For example, when the four conditions: a visible object, the sense of sight, light and attention, are present, the eye-consciousness element arises. ...

[Each of the eight material elements][5] carries out its own function but does not assist the other elements in carrying out their own functions. However, they are dependent upon one another for their arising in accordance with the co-nascence, mutuality, support, presence and non-disappearance conditions of the Patthana. ...

All things said to be animate consist of material and mental elements comprising (1) 28 material qualities..., (2) 52 mental factors..., (3) consciousness. Only the appropriate material and mental elements arise together on each occasion.... Only an Enlightened Buddha perceives each one of them at the same time. Others, who know how to observe them practically, perceive only the predominant element. ...

The elements, being abstract qualities, are empty and void of substance. Since only these elements really exist, no solid, substantial things are to be found outside them. So, in the ultimate sense, there are no such things but only the abstract elements. ...

When the proper conditions are present, the elements arise and carry out their respective functions. There is no atta, i.e. no ego-entity, soul, self, or I, that is independent of these elements and controlling them. ...

The elements do not possess the characteristic functions of living beings. They arise and cease within an exceedingly short period of time. ... The elements arise and cease without any movement taking place. ...

In What Buddhism Is[6], Sayagyi U Ba Khin speaks of loka-dhatu and dhamma-dhatu. He defines dhatu by "nature elements or forces" and says that loka-dhatu is "matter (with its nature elements) within the range of the physical plane." So this is dhatu as material elements, and this, Sayagyi points out, is what modern science studies. Dhamma-dhatu, he says, "comprises mind, mental properties and some aspects of the nature elements which are not in the physical but in the mental plane."

In the Pali canon, dhamma-dhatu seems to be used in two ways: (1) to mean "the element of ultimate truth" and (2) to mean "the element of mental states."[7] The first meaning is found, for example, in the Buddha’s reply to Prince Abhaya, who asked whether the Buddha prepared answers to questions in advance. The Buddha replied that he had fully penetrated the element of ultimate truth (dhamma-dhatu) and so he instantaneously knew the answers to questions others asked.[8]

The second sense is found, for example, in the list of eighteen elements associated with the six senses as enumerated in a discourse the Buddha gave to Ven. Ananda.[9] The eighteen elements are made up of three elements associated with each of the six senses (eye, ear, nose, tongue, physical body, mind): the sense door, the thing sensed, and consciousness of the thing sensed. For example, the eye (one sense door), a visual shape (the thing sensed by the eye), and consciousness of what is seen. For the mind, these three are: the element of mind, the element of mental states (dhamma-dhatu), and the element of mental consciousness. In this same discourse, the Buddha gives several different lists of elements. In the Visuddhimagga, Ashin Buddhaghosa says that all the elements enumerated in the Suttas and in the Abhidhamma can be seen as various aspects of the eighteen elements associated with the six senses.[10] It is here that we can see the connection between dhamma-dhatu and Nibbana-dhatu. Some mental states come under the category of formed elements (sankhata-dhatu), but one element of the mental states is the unformed element (asankhata-dhatu), i.e., Nibbana.[11]

In other discourses by the Buddha, we can see how the element of Nibbana is linked with mental forces. When a bhikkhu asked the Buddha the meaning of the terms "the removal of lust," "the removal of greed," "the removal of delusion," the Buddha replied that these mean the element of Nibbana (Nibbana-dhatu) and that they indicate the waning of the taints (asavanam khayo).[12] The commentary says the Buddha is speaking here of Arahatship. Desire, hatred, and delusion (raga, dosa, moha), of course, are the three roots of wrong actions (akusala) that lead to suffering. When they are completely, permanently removed from the mind, then there is the perfect awakening of Arahatship.

The term Nibbana-dhatu is also used in describing two categories of Arahats: (1) the Arahat who attains the element of Nibbana with the results of past clinging remaining (sa-upadi-sesa-nibbana-dhatu) and (2) the Arahat who attains the element of Nibbana without the results of past clinging remaining (an-upadi-sesa-nibbana-dhatu).[13] As long as an Arahat lives, the results of past clinging will continue to give results, but when an Arahat reaches the end of his life, all cause and effect leading to new births will end.

The element of Nibbana may have an effect on the mental world, but we should not make the mistake of identifying it with anything in the conditioned world. When the Buddha gave a list of wonderful qualities of the Dhamma and Discipline, one quality was that the emptiness or fullness of the element of Nibbana is not affected even though many bhikkhus attain Nibbana in the element of Nibbana without the results of past clinging remaining.[14]

2. What are the benefits of soliciting Nibbana-dhatu?

Before we take an action, we think about it. So, if we direct our minds to the final goal, even though it may take us a long time to reach that goal, we will be stirred to make right effort.

The Pali texts are full of the wonderful qualities of Nibbana and the happiness to be derived from it. In the poem we quoted at the beginning we see a reference to the holy life (brahmacariya) "leading to firm footing in Nibbana" (Nibbanogadha-gamina).[15] The commentators often associate firm footing (ogadha) with the act of plunging (ogaha).[16] Meditators have described their experience after attaining Nibbana as a cool stream flowing down through the body. We can see here, perhaps, what effect "plunging into Nibbana" can have. We will come back to this question in our answer to the way to solicit Nibbana-dhatu.

3. Who can solicit Nibbana-dhatu?

We should be careful, however, not to imagine we have experienced Nibbana if we have not. In one discourse the Buddha pointed out how dangerous it is to think, "Nibbana is mine."[18] And in a discourse to Magandiya, the Buddha warned of the danger of imagining Nibbana to be something other than what it actually is (in Magandiya’s case, good health).[19]

The Buddha mentioned directing our thought towards Nibbana as being among the six advantages that should be seen to help us continuously be aware that all conditioned phenomena are impermanent (anicca): (1) we will see all conditioned phenomena as impermanent, (2) we will not delight in this world, (3) our thought will rise above the world, (4) our thought will be inclined towards Nibbana, (5) we will be eliminating the fetters, and (6) we will follow the path of higher recluseship.

Establishing the thought of Nibbana and being confident that we will come to know the peace of Nibbana are among six advantages that the Buddha says will help us to establish the thought that all conditioned phenomena are suffering (dukkha) without reserve.[20] These six advantages are: (1) we shall keep the thought of Nibbana present in us in the midst of all phenomena, like a slayer with drawn sword; (2) our minds shall rise above all worlds; (3) we shall become seers at peace in Nibbana; (4) our latent tendencies [to do evil] will be rooted out; (5) we shall do what should be done; and (6) we shall serve our Teacher with loving service. In another discourse, the reference to "a slayer with drawn sword" is included in relation to establishing mindfulness of the suffering inherent in impermanence.[21] That passage shows that we should see the dangers in the conditioned world as a constant threat. If we can do this, whenever lethargy, indolence, languor, idleness, carelessness, and disregard arise in us, "a lively sense of fear springs up." This, of course, refers to the sort of fear that gives us a sense of urgency to work for the goal of Nibbana; it does not refer to morbid fear.

From these discourses we can see that if the soliciting of Nibbana-dhatu is to be effective, the person who is doing so should be one who practises the Buddha’s Teachings. For those of us who use knowing anicca as the means of developing insight, the better our awareness of impermanence is, the better we will be able to experience the impact of the element of Nibbana. The closer we come to experiencing Nibbana for ourselves, the greater will be the benefits of soliciting Nibbana-dhatu.

4. How does one solicit Nibbana-dhatu?

The forces associated with Nibbana are always present as they are outside the conditions of time and space. We do not need to worry about whether those forces are present. But it is only when the mind is receptive to Nibbana-dhatu that the impact will have an effect on us.

5. Under what circumstances can one solicit Nibbana-dhatu?

In our day-to-day lives, when we are surrounded by the world with all its distractions, we should be able to solicit Nibbana-dhatu as an aid and protection, but generally speaking, if we wish to dwell on the thought of Nibbana-dhatu as an aid and protection, we should do so in an atmosphere of retreat from the world of sense pleasures. This would mean places where we are able to practise the technique of meditation taught by our teacher Sayagyi U Ba Khin--a meditation centre, a site where a meditation course is being held, or a place set aside in our homes for meditation. Whenever we have doubts about whether to meditate or not, we can revert to mindfulness of breathing as a way of protecting our minds from outside distractions.

Sayagyi U Chit Tin

1. These questions were submitted to Sayagyi U Chit Tin by Lim Song Teng. The answer to this first question includes the answer to his last question: Is Nibbana-dhatu mentioned in any of the Suttas or in the Abhidhamma?
2. Translators have given: "the realm of Nibbana" (KS V 7), "element of nibbana" (MQ II 146), "conditions of nibbana" (MA II 143), "element of cool" (GS IV 139).
3. Discourse on Elements (Dhatu-katha), pp. xxii-xxvii.
4. Although U Narada does not mention it, the Nibbana element would be an exception to this statement.
5. Earth, heat, wind, water, visibility, odour, taste, and nutriment.
6. Dhamma Texts, revised ed., pp. 32f.
7. See I.B. Horner’s remarks, MLS II 64, n. 1.
8. MLS II 63f.
9. MLS III 105.
10. Path, Chap. XV, paras.25-31.
11. Path, Chap. XV, 31. Mental state is translated there by: "mental-data elements." See Buddhist Psychological Ethics, Appendix 2 (pp. 342-344) concerning asankhata-dhatu as meaning Nibbana.
12. KS V 7.
13. See Path, Chap. XVI, para.73; Nyanatiloka, Buddhist Dictionary, under "Nibbana"; MA II 143; and The Guide, p. 26, note 78/2.
14. BD V 335, GS IV 139.
15. In GS II 28 and MA II 136f., this is translated: "the plunge into Nibbana’s stream." A similar passage is found at S V 218: Nibbanogadham hi brahmana brahmacariyam vussati nibbanaparayanam nibbanapariyosanan ti ("Indeed, brahman, the holy life is led to gain firm footing in Nibbana, with Nibbana as its goal, with Nibbana as its end"). The word Nibbanogadham is translated at KS V 193 by "to plunge in Nibbana." The commentary is quoted there: ogadham = Nibb. abbhantaram anupavittham ("firm footing = entered inside Nibbana"). The same passage in the same context is found at GS III 156, and is translated: "Rooted in Nibbana, ... the holy life is lived." The commentary for ogadham there is: Nibbane patittham ("its support is in Nibbana"). See also CPD s.v. ogadha.
16. See CPD ogadha.
17. GS IV 9.
18. MLS I 5f.
19. MLS II 188f.
20. GS III 309.
21. GS IV 29.
22. GS IV 234-237.

• Abbreviations
• Introduction
• Buddhism As a Way of Life
• Some Aspects of How Sayagyi U Ba Khin Began His Mission
• Theravada Buddhist Meditation As Taught By Sayagyi U Ba Khin
• Leading Virtuous Lives As Laymen
• Making the Most of This Life
• The Two Guardians of the World: A Sense of Shame, A Fear of Blame (hiri-ottappa)
• The Triple Refuge (ti-sarana)
• Right Motivation and Right Action
• The Warning of the Deva-Messengers
• Floods of Merit
• The Story of Pacceka Buddha Matanga
• The Person the Buddha Would Not Admonish
• Inevitable Suffering and the Hope of Nibbana
• The Three Traditional Destroyers
• The Five Best Opportunities That Are Difficult to Obtain
• Four Ways of Practising the Buddha-Dhamma
• The Light of the Dhamma
• Honour to Whom Honour is Due, Examples to be Followed
• Aparihaniya Dhamma: The Conditions of Welfare
• Being Assured of Attaining Nibbana
• The Good Friend
• Insight Meditation: The Benefits to be Derived from Developing Vipassana
• The Middle Practice
• Practising the Buddha-Dhamma as Laymen
• Practising What We Preach
• Teaching the Buddha Dhamma
• The Life of the Buddha by Ven. Ledi Sayadaw

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