DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.45392#0175
Nibbana
death. And why, Malunkyaputta, have I not revealed
these things? Because, O Malunkyaputta, this is not
edifying, nor connected with the essence of the norm, nor
tend to turning of the will, to the absence of passion, to
cessation, rest, to the higher faculties, to supreme wisdom,
nor to Nibbana; therefore have I not revealed it.”1 The
early Arahats, refraining loyally from speculation, might
have concurred with Emerson in saying: “ Of immortality
the soul, when well employed, is incurious. It is so well
that it is sure it will be well.”
It is most explicitly indicated that the state of Nibbana
cannot be discussed:
As a flame blown to and fro by the wind, says the
Buddha, goes out and cannot be registered, even so a
Sage, set free from name and form, has disappeared, and
cannot be registered.
The disciple inquires: Has he then merely disappeared,
or does he indeed no longer exist ?
For him who has disappeared, says the Buddha, there
is no form ; that by which they say ‘ He is ’ exists for
him no more; when all conditions are cut off, all matter
for discussion is also cut off.2
Or again:
As the fiery sparks from a forge are one by one
extinguished,
A nd no one knows where they have gone, . . .
So it is with those who have attained to com-
plete emancipation.
Who have crossed the flood of desire.
Who have entered upon the calm delight.
Of these no trace remains.
1 Majjhima Nikaya, Sutta 63.
2 Suita-nipata, 1073-5.
121
death. And why, Malunkyaputta, have I not revealed
these things? Because, O Malunkyaputta, this is not
edifying, nor connected with the essence of the norm, nor
tend to turning of the will, to the absence of passion, to
cessation, rest, to the higher faculties, to supreme wisdom,
nor to Nibbana; therefore have I not revealed it.”1 The
early Arahats, refraining loyally from speculation, might
have concurred with Emerson in saying: “ Of immortality
the soul, when well employed, is incurious. It is so well
that it is sure it will be well.”
It is most explicitly indicated that the state of Nibbana
cannot be discussed:
As a flame blown to and fro by the wind, says the
Buddha, goes out and cannot be registered, even so a
Sage, set free from name and form, has disappeared, and
cannot be registered.
The disciple inquires: Has he then merely disappeared,
or does he indeed no longer exist ?
For him who has disappeared, says the Buddha, there
is no form ; that by which they say ‘ He is ’ exists for
him no more; when all conditions are cut off, all matter
for discussion is also cut off.2
Or again:
As the fiery sparks from a forge are one by one
extinguished,
A nd no one knows where they have gone, . . .
So it is with those who have attained to com-
plete emancipation.
Who have crossed the flood of desire.
Who have entered upon the calm delight.
Of these no trace remains.
1 Majjhima Nikaya, Sutta 63.
2 Suita-nipata, 1073-5.
121