Reply To: Nirodha Samapatti


Thank you for the answers. Yes, of course, I know what you said above.
I was just asking the technical similarities/differences.

I am quoting an article about Nibbana written by Bhikkhu Bodhi, I hope it helps:

…. “

    Is Nibbana mere annihilation?

As a precaution we have to repeat that Nibbana cannot be understood through words or expressions or study of the text. One has to understand Nibbana by actual realization. However, in order to convey some idea of the goal to which his teaching points, the Buddha resorts to words and expressions. He uses both negative and positive expressions, and to get a balanced idea of Nibbana both types of expressions have to be considered. Otherwise you will come away with a one-sided, distorted picture of Nibbana.
The Buddha speaks of Nibbana primarily by way of terms negating suffering: as cessation of suffering, cessation of old age and death, the unafflicted, the unoppressed ,the sorrowless state, and so forth.
It is also described as the negation of the defilements, the mental factors that keep us in bondage. So Nibbana is described as the same as the destruction of greed, hatred and delusion. It is also called dispassion (viraga), the removal of thirst, the crushing of pride, the uprooting of conceit, the extinction of vanity.
The purpose behind the Buddha’s negative terminology is to show that Nibbana is utterly transcendental and beyond all conditioned things; to show that Nibbana is desirable, that it is the end of all suffering, and to show that Nibbana is to be attained by eliminating defilements. The use of negative terminology should not be misunderstood to mean that Nibbana is mere annihilation, a pure negative attainment.
To correct this one sided view, the Buddha also describes Nibbana in positive terms. He refers to Nibbana as the supreme happiness, perfect bliss, peace, serenity, liberation, freedom. He calls Nibbana ‘the island’, an island upon which beings can land, which is free from suffering. For those beings swept away helplessly towards the ocean of old age and death, it is a place of safety and security.
It is also described as a “cave” which gives safety from the dangers of birth and death. Nibbana is called the “cool state” – coolness which results from the extinguishing of the fires of greed, hatred and delusion.

    Nibbana is an existing reality

Regarding the nature of Nibbana, the question is often asked: Does Nibbana signify only extinction of the defilements and liberation from samsara or does it signify some reality existing in itself? Nibbana is not only the destruction of defilements and the end of samsara but a reality transcendent to the entire world of mundane experience, a reality transcendent to all the realms of phenomenal existence.
The Buddha refers to Nibbana as a ‘dhamma’. For example, he says “of all dhammas, conditioned or unconditioned, the most excellent dhamma, the supreme dhamma is, Nibbana”. ‘Dhamma’ signifies actual realities, the existing realities as opposed to conceptual things. Dhammas are of two types, conditioned and unconditioned. A conditioned dhamma is an actuality which has come into being through causes or conditions, something which arises through the workings of various conditions. The conditioned dhammas are the five aggregates: material form, feeling, perception, mental formations and consciousness. The conditioned dhammas do not remain static. They go through a ceaseless process of becoming. They arise, undergo transformation and fall away due to its conditionality.
However, the unconditioned dhamma is not produced by causes and conditions. It has the opposite characteristics from the conditioned: it has no arising, no falling away and it undergoes no transformation. Nevertheless, it is an actuality, and the Buddha refers to Nibbana as an unconditioned Dhamma.
The Buddha also refers to Nibbana as an ‘ayatana’. This means realm, plane or sphere. It is a sphere where there is nothing at all that corresponds to our mundane experience, and therefore it has to be described by way of negations as the negation of all the limited and determinate qualities of conditioned things.
The Buddha also refers to Nibbana as a ‘dhatu,’ an element, the ‘deathless element’ (amata-dhatu). He compares the element of Nibbana to an ocean. He says that just as the great ocean remains at the same level no matter how much water pours into it from the rivers, without increase or decrease, so the Nibbana element remains the same, no matter whether many or few people attain Nibbana.
He also speaks of Nibbana as something that can be experienced by the body, an experience that is so vivid, so powerful, that it can be described as “touching the deathless element with one’s own body.”
The Buddha also refers to Nibbana as a ‘state’ (pada), as ‘amatapada’ – the deathless state – or ‘accutapada’, the imperishable state.
Another word used by the Buddha to refer to Nibbana is ‘sacca’, which means ‘truth’, an existing reality. This refers to Nibbana as the truth, a reality that the Noble Ones have known through direct experience.
So all these terms, considered as a whole, clearly establish that Nibbana is an actual reality and not the mere destruction of defilements or the cessation of existence. Nibbana is unconditioned, without any origination and is timeless….”