Showing posts with label vipassana. Show all posts
Showing posts with label vipassana. Show all posts

Saturday, September 5, 2026

Deadly? Diary of a Buddhist Yogi: retreat


Diary of a Buddhist Yogi: Vipassana Meditation Retreat
Diary of a Buddhist Yogi (Kindle Edition)
Author Dhammaloka ("Dharma-world" or "Dharma-light or white") Viriya ("energy") knows that liberation (vimutti, moksha, vimokkha) from the cycle of rebirth (samsara) comes from the Awakening (bodhi-ification) of the (ennobling = enlightening) Truths.

To be awakened, one needs to practice mindfulness-meditation (satipatthana) by relinquishing attachment to the six senses, which will eradicate the clinging to all [of their attendant] phenomena, before the Dhamma (Truth, Teaching, Doctrine) eventually reveals itself to the practitioner.

Once the practitioner catches a glimpse of the Dhamma, the Ultimate Truth, through direct knowing-and-seeing, the practitioner will know there is no more falling back into the mire of this mundane world.

The Buddha pointed out the way to end of all suffering through mindfulness (sati) practice, and many practitioners since the Buddha’s time have reached that bliss and release from practicing in accordance with it.

However, in the author’s observation, although practitioners in this age find the practice fulfilling, they do not experience the awakening moment and therefore do not see the fruition as they hope to.
Find out in this book, which is the first-hand experience of a yogi ("practitioner") who went through the trials and tribulations of a vipassana ("insight") meditation retreat at a forest monastery to see for himself the ultimate truths of
  1. non-self (that all phenomena are impersonal),
  2. disappointment (that all phenomena are unsatisfactory and unable to fulfill),
  3. impermanence (that all phenomena are constantly hurtling toward destruction).
Directly knowing-and-seeing these Three Universal Truths produces a life-changing experience.
  • NOTE: Not all vipassana meditation retreats are affiliated with Indian S. N. Goenka (dhamma.org). Burmese monk U Ba Khin's star student and businessman just popularized it worldwide with a free, volunteer-based, 10-day structure.
You can do "mindfulness" wrong? - Yes.
WISDOM QUARTERLY COMMENTARY
There are dangers in this Wheel?
The Buddha in the usual list we call the Noble (Ennobling = Enlightening) Eightfold Path called one of those factors samma-sati not sati. What's the difference? One might think one is being mindful, but is it what the Buddha or the noble ones call "right" mindfulness? (If there's a right, that implies there's a wrong way to go about it or fool oneself that one is doing it at all). If "mindfulness" only meant awareness, then I'm being "aware" (conscious) right now, right? Yes! Am I being mindful? Probably not. There's a difference, a big difference. Retreat leaders and personal teachers should talk about it more and stop taking it for granted that one will just figure it out or that it is so patently obvious that it needs no defining or delimiting. It does, at least for over-thinkers. Sure, there are some people who will just take to it like guppies or ducklets to water. (They've likely extensively and successfully practiced in past lives).
We don't know what we're doing, but we got a groupon
Therefore, the most important thing before embarking on a vipassana retreat (whether it's Goenka-based or not), know that it is being defined as satipatthana. That means the fourfold setting up of mindfulness, which is explained in great detail in two sutras (Pali canon discourses or suttas). However, and this is the maddening part, almost nothing is said to define mindfulness (Buddhist sati). That is the most important thing to know, but it gets taken for granted. Or very weak definitions are offered, such as defining it as "awareness." We are aware right now, and more than 99% of us are not being mindful about it. For an extensive definition, see the academic work of Western Theravada professor-monk Ven. Analayo.

The Buddhist version of "mindfulness" called sati, as we understand it, is "bare awareness" with detachment, looking on, dispassionate watching. Sounds easy, but it is very hard because it goes against our deeply ingrained habits and traits. Usually when we are aware of anything, we taint that awareness with the Three Poisons of the heart/mind: liking, disliking, indifference (from the roots of all bad karma poorly translated as "greed, hatred, and delusion."

Three Poisons mutually supported wheel hub
Look up lobha, dosa, and moha. And what becomes apparent is that Pali and Sanskrit terms have wide valence, a range of meaning for a single word. "Greed" or lobha does not mean our idea of greediness. It means liking, preferring, welcoming, grasping, attaching, and getting clingy about pleasant phenomena. "Hatred" or dosa does not mean intense fury or anger; it means disliking, having an aversion to, fearing, avoiding, repressing... It is our customary reaction to any and everything we find unpleasant.

Then there's "delusion" or moha, the worst one, the most embedded one, the hardest one to see. It refers to all the wrong views we hold, consciously and unconsciously, distortions of reality, perversions (seeing what is unpleasant as pleasant, what is repulsive as attractive, what is transient as lasting), confusion, not knowing, not understanding, not fathoming, not knowing, not seeing. This is practically our whole existence, if we think about it, but it might be summarized as failing to notice the Three Characteristics of Existence in all things -- that they are ultimately radically impermanent, eventually disappointing (unable to ever fulfill us), and (no matter how impossible it is to conceive, believe, fathom, or accept) altogether impersonal.


I think I get it, Lisa. - Beginner's luck, Bart!
So to be mindful (to see clearly, which is to practice vipassana) is to look on, watch everything without giving in to the unconscious pull of these old habits. Just watch. Just notice. Just maintain attention. Note how when something is pleasing, greed for it arises. When something is displeasing, aversion with regard to it arises. When something is neutral, dull, confusing, hard to grasp, or boring, delusion arises, which is to say we space out, fall asleep, wander to something more interesting, even if it is a very unpleasant memory. Better than boredom. We do everything but be here now when this is the only real place there is to be. There's only now. The past is done. The future will take care of itself. But all our power is here, now. Let's attend to it. Let's finally see it for what it has always been so as to be liberated by the truth. The truth will set us free. What truth? The Truth, sometimes summarized as the Four Noble (Ennobling = Enlightening) Truths, the ultimate (paramattha) Truth, the true nature of existence (personally penetrating the Three Marks of Existence already mentioned). Need a list? There are the 37 Requisites of Enlightenment (the bodhipakkhiyādhammā). That Truth sets one free here and now, immediately.

But there's something every and anyone who embarks on Buddhist meditation needs to know beyond a good grasp of the meaning of "mindfulness" (sati). And that is that one will meet Five Hindrances whenever one tries to sit still or rest the mind or walk and move about with constant attention to the here and now, which does not involve "thinking" about the here-and-now, just watching it dispassionately.


The Five Hindrances one will meet in meditation (and their antidotes)
This is stupid! It doesn't work! Buddha was wrong!
The historical Buddha taught that there are Five Hindrances (paƱca nÄ«varaį¹‡a, Pali paƱca nÄ«varaį¹‡Äni), mental factors that hinder, obstruct, derail progress in meditation and ruin daily life [1].

The Theravada Buddhist tradition identifies these factors as specific obstacles to "meditation," which is defined as jhāna (eight stages of stillness, unification, samadhi, concentration, coherence, superconsciousness) in practice.

Contemporary insight meditation teachers identify the Five Hindrances as obstacles to mindfulness meditation and obstacles to samma-samadhi ("right concentration," though "concentration" is problematic because we have many assumptions about what that means). "Stillness" is better, when the heart/mind has settled out, is silent, lucid, observant, directly knowing-and-seeing. But concentration is sometimes useful because ekaggata (singlepointedness or one-pointedness) is a factor of jhana.

The Five Hindrance are part of two types of obstructions (Sanskrit āvaraį¹‡a, i.e., obstacles to insight, realization, awakening, buddhahood), afflictive obstructions (Sanskrit kleśā-avaraį¹‡a, which include the Five Hindrances) and cognitive obstructions (jƱeyā-avaraį¹‡a, which bodhisattvas are trying to uproot) [2].

The classic list of Five Hindrances is [3, 4, 5, 6]
  1. craving, desire, lust (kāmacchanda): seeking pleasure through the five senses of sight, sound, smell, taste, and tactile sensation
  2. aversion, ill-will, annoyance, anger (vyāpāda, byāpāda): feelings of hostility, resentment, hate, bitterness
  3. sloth-and-torpor (thīna-middha): mental-and-bodily lassitude, laziness, weakness, lack of energy to strive, half-hearted action with little or no effort, attention, concentration
  4. restlessness-and-worry (uddhacca-kukkucca): the inability to allow the mind/heart to calm down, relax, become tranquil (passaddhi), serene, unflappable, steady, restful, undistracted, attentive, and focused, diligent, vigilant, energetic
  5. Skeptical doubt (vicikiccha): lack of confidence, conviction, faith, trust that one has understood the instructions, the path, or one's abilities to successfully proceed. More
The antidotes are called the Five Factors of Absorptions, the jhana-anga (limbs or factors). By the way, right mindfulness immediately dispels delusion instantaneously.

Or psycho girlfriend might try something crazy like (pushing it off cliff to convert to ad campaign)
  • Dhammaloka Viriya (diary); Dhr. Seven and Amber Larson (commentary), Ashley Wells (editor) and Ananda (Dharma Buddhist Meditation) selection of video shorts, Wisdom Quarterly
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Wednesday, August 5, 2026

The Buddha or Goenka's Vipassana?

(Buddha's Wisdom) GOENKA: The man who removed Buddhism from Buddhism?

Do it yourself at home the U Ba Khin way
The Goenka Method (of U Ba Khin) provides some practical advice for practicing systematic mindfulness (sati) of the body, one of the four crucial elements in the setting up of the Four Foundations of Mindfulness (Satipatthana), a practice necessary for "insight" (vipassana). Is it the only method? No. Is it the most effective method? Who can say, as it varies from individual to individual. Is it an effective method? Without sufficient stillness, calm, samadhi, absorption (jhana), it seems to Wisdom Quarterly that it is not. The claim is that practicing vipassana can produce its own mild forms of "access concentration" without needed full absorption. This will at best be a very weak and sketchy foundation of sila and samma-samadhi, virtue and "right samadhi." Samadhi is crucial and cannot be skipped over with the ideal of "dry insight" being enough for this decadent age.

Who is this Goenka guy?
Let go. Stop clinging. Be free right now.
S. N. Goenka (Satya Narayana, Satyanārāyaį¹‡a Gōyaį¹…kā, Burmese į€¦းį€‚ိုį€”į€„်į€€ာ) lived from Jan. 30, 1924–Sept. 29, 2013. He was an Indian Burmese businessman and teacher of Buddhist insight (vipassanā) meditation.

Born in neighboring Burma to an Indian family, he learned vipassana from Sayagyi U Ba Khin (Int'l Meditation Centre, Rangoon).

It's never too early or too late to practice.
Goenka-jii (an honorific added out of great respect) retired from business in 1962, during a period of business nationalization by the military junta in Burma, then moved to India in 1969 to start teaching vipassana meditation.

His teachings are secular and therefore stay away from anything that might appear to be rites or rituals and instead emphasize that Buddha's path to liberation, which was non-sectarian, universal, and scientific (rational) in character.

This led to vipassana meditation appealing to people of all religions as well as no religion, theists, nontheists, atheists, and agnostics, from all parts of the world, East and West.
  • Vipassana, in the Burmese Theravada Buddhist tradition, is derived from the Abhidhamma (as taught by the Buddha to the monk he declared "foremost in wisdom" Ven. Śāriputra [27, 28]).
  • Although some Burmese teachers hold that vipassana and Abhidhamma study are inseparable [29], Goenka invited students to consider the theoretical aspects of these Teachings (pariyatti), advising them that the most important aspect of the technique is its practice (paį¹­ipatti), contrasting mere book learning from experiential learning.
  • Students are free to accept the theoretical background or reject any part they find objectionable.
  • Goenka reported the words of the Buddha as follows [30]: "Filled with these compassionate and loving thoughts, [the Buddha] proclaimed: Apārutā tesaį¹ƒ amatassa dvārā Ye sotavanto pamuƱcantu saddhaį¹ƒ "Open are the gates of the deathless state to those with ears [to hear] who renounce their lack of [confidence]," that is to say:
  • "Open are the gates of Nirvana so that people who hear and practice will be able to overcome all doubt," which is one of the Five Mental Hindrances.
Free 10-day course
I thought I'd join a 10-day course, get enlightened, then go get my nails done. Boy, was I wrong.
.
Four Foundations begin with the body breathing
Mr. Goenka became an influential teacher and played an important role in establishing non-commercial vipassana meditation centers globally where vipassana meditation is taught as a free 10-day residential program with no charges for food, lodging, or meditation instruction, with centers funded by voluntary donations from "old" (past and present) meditators.
  • How could it possibly be free? It is non-commercial. The rule is that only "old" students (who have completed at least one course) are allowed to donate. "New" students (who have not yet completed at least one course) are not allowed to donate. Donations are accepted after the completion of a course, which everyone qualifies to donate to at the end of each course, so there's never really a time when centers are open to donations and not accepting them. As soon as they are open to accepting dana (donations, gifts, charity), everyone present who just completed the course can give. Give what? Dāna
Goenka was awarded the Padma Bhushan by the government of India in 2012, an award bestowed for distinguished service of a high order.
Meeting Goenka-jii in person
The kalyana-mitta S.N. Goenka and his wife
(Wisdom Quarterly was fortunate enough to meet S. N. Goenka, 88, and his lovely wife when they were invited to the Dhammakaya Meditation Center in Azusa, Los Angeles, for a lunch in his honor and to receive an award for service to humanity, circa 2012. This was just as the Aztec Calendar was wrapping a cycle and the world was about to end, with few people noticing that a new cycle and new world would immediately be continuing. He seemed very kind, and not nearly as Dracula-like as one might think from hearing his droning, baritone Transylvanian/Indian accent on the standardized tapes played during all free 10-day courses). More
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Saturday, August 1, 2026

Ecstatic absorption: Bliss of the Jhanas

  • Jhana: meditative "absorption" ("meditation") chiefly refers to the first four meditative absorptions of form
I want to enter that bliss, but how?
Namely, these are the form absorptions of the fine-material sphere (rÅ«pa-jjhāna or rÅ«pāvacara-jjhāna, see avacara). These profound absorptions are reached through full (ecstatic) stillness, samādhi, concentration (appanā).
 
At this time there is a complete (albeit temporary) suspension of fivefold sense-activity and of the Five Hindrances (pancha-nÄ«varana). However, this state of consciousness is one of full alertness and lucidity and, it is said, singlepointedness (ekagata) of mind/attention.

Gandhara: meditating Buddha
This degree of concentration becomes a fully absorbed state. It is generally developed by the practice (cultivation) of one of the 40 subjects of tranquility meditation (samatha-kammatthāna, see bhāvanā).

There are four higher (more refined) states of absorption called the Four Formless Attainments of the immaterial Spheres (arūpāyatana). These are called the four absorptions of the immaterial sphere (arūpa-jjhāna or arūpāvacara-jjhāna).

The usual text, often met with in the Pali canon sutras, runs as follows:... More: jhāna
What if there were a way to enter jhana?

The Eight Levels of Absorption
Ask a Buddhist teacher. Most will say, "There's no way to do it, so just do it." And that's pretty good advice as far as it goes, but it will only get a few there, the "naturals."

For a long time in this round, most of us are not the naturals, not inclined to even try. But when we finally "try," that is not a good sign of getting there. A person letting go, not aspiring, not striving, not anticipating, or doing nothing more than beginner's mind will is more likely to experience "beginner's luck."

That seems to be the Taoist approach advocated by Zen. How many Zen practitioners, however, ever get into a Zen state, a jhana, dhyana, seon, or absorciĆ³n?

Not many. No one speaks of it, perhaps because of the threat/injunction that, "Anyone who knows doesn't speak; anyone who speaks doesn't know."

That may be true insofar as successful practitioners are not inclined to be worried about what anyone else does or does not do. But as a thinker, I am keen to figure out a practical way of teaching those cannot to be able to. There are a few ways that make sense or have some sort of logic.

First, we know that someone in an absorption has characteristics and is missing others. Things are present, and things are absent. How now if one were to include (cultivate) what is present for them and exclude (abandon) what is absent?

What is present? The Five Factors of Absorption (jhana-anga). What is absent? The Five Hindrances. Does it therefore not stand to reason that by such cultivation, one may very well fall into it? Drop away the obstacles, erect the parallels (those things present along with the wished-for state of heart-mind), and viola there it is!

Second, it is certain that what the Buddha taught was a pyramidal path with virtue (sila) as the base, stillness (samadhi) as the midlevel, and a capstone of wisdom (panna, prajna). So anyone who reaches the second level of "concentration" or singlepointedness of mind, or quietude, stillness, absorption does so on a base or foundation of Precepts and wholesome karma of skillful thoughts, words, and deeds or calm, noble silence, and restraint.

Right Concentration: A Practical
Guide to the Jhanas (Brasington)
Third, there is the powerful suggestion of Leigh Brasington that these absorbed states of ecstatic composure, concentration, focus, or coherent mindful awareness can be brought about by a method. The method is simple to understand, a little less simple to implement. Attend a retreat, smile, stay calm, slow down, be comfortable, send metta to all in all directions until the heart/mind is restful and at ease then begin to meditate. When meditating, it will be the case that some part of the body is or begins to feel blissful (piti, one of the Factors of Absorption), pleasant, pleasurable. When it does, turn attention to that and just that. Seemingly on the maxim that "where attention goes, energy flows," that bliss (joy, happiness, sukha) will expand and overtake the entire body, bringing one into absorption. Leigh Brasington teaches, or taught, on Cloud Mountain and should be consulted for the details of this method. My coauthor, Virginia Tech Prof. Lori Marsh, attended a Brasington retreat and attained it.

Now this opens up a question that is difficult if not impossible to settle. What is "jhana"? What qualifies as "absorption"? If Prof. Marsh says she attained such a state, can anyone say any different? Because it is a direct and personal experience, can she even know? Does Brasington certify that retreatants are reaching it?

Fortunately, this question can be answered to some extent, but not completely because so much will depend on self-report. The most important thing is that a meditator not be self-deluded. One can know for oneself, and one's teacher can know, but as to whether or not anyone can say, who can say? One might have to possess psychic (abhinna, siddhi) powers to know what another is thinking or experiencing. Fortunately again, we are not concerned with what others are or are not attaining, only with what we are reaching.


How can I know if I was in an absorption during my meditation? And if I can know, how can I know which absorption (Jhana 1, 2, 3, 4, 5, 6, 7, or 8) I was in? There is an answer. In the teaching method of the renowned Buddhist Meditation Master Pa Auk Sayadaw, one will not know it when one is in it, but one can be sure which jhana one was just in. How? By reflecting and counting the Jhana Factors, that is, the Factors of Absorption present during the meditation, one can know which it was. As one moves up towards higher and more refined absorbed states, factors fall away.

The Five Factors are actually six when ekagata (one-pointedness) is counted. See teachers Sayalay Susila, Beth Upton, Sayalay Dipankara, Ven. Dhammadipa (now lay teacher Thomas), Shaila Catherine, Ven. Revata, and others for detailed confirmation of personal experience. The lay Buddhist teachers Tina Rasmussen and Stephen Snyder or check out their handy guide to the jhanas first published as Jhanas Advice. The later name became From First Sit to First Jhana:

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Tuesday, July 21, 2026

Vipassana: liberation through insight


Is vipassana really Buddhist? The truth about the world's most popular meditation
Buddha's Wisdom
(Buddha's Wisdom) šŸ” IS VIPASSANA REALLY BUDDHIST? THE HIDDEN STORY BEHIND THE WORLD'S MOST PRACTICED KIND OF INSIGHT MEDITATION

Millions of people have practiced Buddhist vipassana meditation, but very few know what the word vipassanā originally meant, or how the modern movement transformed one of Buddhism's oldest insights into a global meditation phenomenon.
What is insight (vipassana) meditation actually for? This word doesn't mean "meditation" at all. And the practice millions know from Goenka's free 10-day silent retreats was born not in the Buddha's proto-India, but in [George Orwell's] colonial Burma, the day an empire stopped protecting the Theravada Dhamma.

This is the true story of insight meditation: what vipassanā really means, how it nearly vanished, and how a monk, a farmer, an accountant, and a businessman carried it to the modern world.

šŸ“æ DISCOVER:
  • The original meaning of vipassanā and why it never simply meant "meditation"
  • How the fall of the Burmese kingdom sparked the modern Vipassana Movement
  • Why meditation was rare even among Buddhist monastics for nearly 1,000 years
  • Why many Buddhist teachers say today's vipassana is both ancient and surprisingly modern
  • The unlikely relay that saved insight practice: from Buddhist monk Ledi Sayadaw to a rice farmer to S.N. Goenka's flight home in 1969
  • What today's vipassana retreats, the mindfulness movement, and scientific research gained... and what may have been left behind.
šŸ™ If this changed what viewers thought meditation was, subscribe. The next episode uncovers the other half the world forgot: the deep stillness of jhana ("meditative absorption" as samma-samadhi or "right stillness," "coherent unification of mind") the Buddha paired with insight.

šŸ“± Join community:
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⏱️ TIMESTAMPS:
  • 00:00 Day 4 — inside the silence
  • 01:54 What vipassanā really means
  • 04:33 The ice cube — what seeing actually means
  • 09:43 The king is gone — Mandalay, 1885
  • 15:09 The farmer, the accountant, and the businessman
  • 18:48 How vipassanā conquered the West
  • 23:28 The homecoming
#vipassana #vipassanameditation #insightmeditation #buddhism #meditation #buddhistwisdom #mindfulness #theravada #buddhisthistory #goenka #Buddha

šŸ“š SOURCES AND FURTHER READING: (affiliate links)
  • Primary Buddhist Texts
  • Saį¹ƒyutta Nikāya (SN 22.59) — Anattalakkhaį¹‡a Sutta ("The Discourse on Not-Self")
  • Satipaį¹­į¹­hāna Sutta ("The Four Foundations of Mindfulness Discourse," Majjhima Nikāya, MN 10)
  • Mahāsatipaį¹­į¹­hāna Sutta ("The Greater Four Foundations of Mindfulness Discourse," DÄ«gha Nikāya, DN 22)
  • Ānāpānasati Sutta ("Discourse on Mindfulness of In-and-Out Breathing," Majjhima Nikāya, MN 118)
  • Selected passages from the Visuddhimagga (The Path of Purification) by Buddhaghosa
Historical and Scholarly Resources
  • Erik Braun — The Birth of Insight: Meditation, Modern Buddhism, and the Burmese Monk Ledi Sayadaw amzn.to/4h8DnaQ
  • Robert Sharf on meditation in monastic history; Robert Buswell on the lapse of vipassanā practice
  • Bhikkhu Anālayo — works on Satipaį¹­į¹­hāna and early Buddhist meditation amzn.to/4bDh1KT
  • Rupert Gethin — The Foundations of Buddhism amzn.to/4wGpXr3
  • Bhikkhu Bodhi — translations of the Pāli canon amzn.to/4w4iJNB
  • Prof. Donald S. Lopez, Jr. — writings on modern Buddhism
  • Dzongsar Jamyang Khyentse Rinpoche — teachings on Tibetan Buddhist meditation and lhaktong (vipaśyanā)
  • Thich Nhat Hanh (Vietnamese Zen) — teachings on mindfulness, concentration, and insight amzn.to/4w6ILjx
Modern Scientific References
  • Jon Kabat-Zinn — Mindfulness-Based Stress Reduction (MBSR) amzn.to/4yooPKg
  • Research on mindfulness, attention regulation, stress reduction, and contemplative neuroscience
#vipassana How this was made: Made with AI. Sounds or visuals were altered or fully generated. Learn more
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Tuesday, July 7, 2026

White House recognizes Buddhist holiday


(Buddha Dharma) White House VESAK 2026 from the White House to Bodh Gaya ("Enlightenment Grove"), the light of Buddha-Dharma (the timeless "Teachings of the Awakened One") More

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Sunday, July 5, 2026

Seven signs: I'm now closer to Nirvana


(Buddha's Wisdom) We're closer to Nirvana than we think: 7 signs the Buddha described in Theravada Buddhism's Pali canon.

COMMENTARY
Explained by Wisdom Quarterly: American Buddhist Journal
 
But what is "nirvana" and why would anyone want it?

It is "the end of all suffering" or dukkha. It is the extinguishing of all greed, hatred, and delusion (craving, aversion, and ignorance) that keep the illusion and suffering going. It is the cooling of these fires (raging flames, smoldering coals, and blinding smoke). It is the highest bliss, the dissolution of all formations, the end of samsara, the incessant "continued wandering on" of rebirth and death.
  • Nirvana is the "deathless" (amata, amrita, ambrosia)
  • Nirvana is the "unconditioned element" (asankhata dhatu)
  • Nirvana is the highest peace, the true refuge (sarana)
  • Nirvana is the freedom (vimutti) from all afflictions
  • Nirvana is the liberation (moksha) by wisdom
  • Nirvana is the summum bonum of Early Buddhism and therefore of the back-to-basics Theravada school
But what is it, this thing with no equal?

In Theravada Abhidhamma texts such as the Vibhanga, where Sanskrit nirvana is called nibbana in Pali, the "unconditioned element" is defined this way:

"What is the unconditioned element (asankhata dhatu)? It is the cessation of passion, the cessation of hatred [aversion], and the cessation of delusion" [Note 12].

The Dhammasangani likewise describes it as that reality which is a sphere of experience unproduced by any cause or condition, according to L.S. Cousins [111].

The Dhammasangani also describes it in numerous other ways, such as the "immeasurable," "superior to everything," as "not past, present, or future" [the Ancient Greek anionic, the "not aeons," the "timeless," the "eternal now"], as "neither arisen nor not-arisen" and as "neither within nor without" [111].
  • In Buddhism, Jainism, and Hinduism, "aeon" is used as a translation of the term kalpa and sometimes maha-kalpa or "great aeon" (Sanskrit ą¤®ą¤¹ाą¤•ą¤²्ą¤Ŗ). A maha kalpa, which cannot be pinned down to an exact numerical figure, is often said to be 1,334,240,000 years or the life cycle of the world (cakkavāįø·a).
  • Christianity's idea of "eternal life" comes from a Greek form of aiĆ³n (Ī±į¼°ĻŽĪ½) and the word for life, zōįø— (Ī¶Ļ‰Ī®) [6], which has been translated to mean [timeless] immortality in the majority of texts, but is argued by some [7, 8, 9] to mean life in the next aeon, the Kingdom of God, or Heaven, instead.
  • According to some proponents of Christian universalism, the Greek New Testament scriptures use the word aiĆ³n (Ī±į¼°ĻŽĪ½) to mean "a long period" (or age-long) and the word aiį¹“nion (Ī±į¼°ĻŽĪ½Ī¹ĪæĪ½) to mean "during a long period" (or similarly, age-during); thus, there was a time before the aeons, and the aeonian period is finite. After each person's mortal life ends, one is judged worthy or not worthy of aeonian life...
  • Another universalist reading, prevalent among Neoplatonists due to its similarity to views expressed in Plato's Timaeus [10], is that the "aeon" does not refer to a time, finite or infinite, but instead a Greek parallel of a Judaic view of distinct natures of time, between the Ļ‡ĻĻŒĪ½ĪæĻ‚ (chronos) of the present "age," or עולם הזה ('olam ha-zeh) and the Ī±Ī¹ĻŽĪ½Ī¹ĪæĻ‚ (aionios) of the "age to come," or הָעוֹלָם הַבָּא ('olam ha-ba). More: aeon
Cousins also notes that "suggestively, however, it may be reckoned as nama (name) rather than rupa [form]. This does seem to suggest some element of underlying idealism of the kind which emerges later in the vijƱanavada" (the "teaching of consciousness") [111].

Furthermore, for Theravada Buddhism, nibbana is uniquely the ONLY unconditioned element or phenomenon. Theravada argues that nibbana is unitary, that it cannot be divided.

Unlike other Buddhist schools, Theravada does not agree that there are any other unconditioned elements or phenomena, nor that there are different types of nirvana (such as the apratistha or "non-abiding nirvana" invented by Mahayana) [112, 111].

As noted by Thiį»‡n ChĆ¢u, the Theravadans and the Pudgalavadans "remained strictly faithful to the letter of the [Buddha's original] sutras" and thus held that nirvana is the only unconditioned dhamma (phenomenon), while other schools posited various asankhata dhammas, such as the Sarvastivadan view that space (akasha) is unconditioned) [112].

Medieval Theravada exegesis
The fifth century Theravada scholar-monk and exegete Buddhaghosa says in The Path of Purification (Visuddhimagga): "It is called nibbana (extinction) because it has gone away from (nikkhanta), has escaped from (nissata), is dissociated from craving, which has acquired in common usage the name ‘fastening (vana)’ because, by ensuring successive becoming, craving serves as a joining together, a binding together, a lacing together, of the four kinds of generation, five destinies, seven stations of consciousness, and nine abodes of being" [Note 13]. More
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