The Discourse about Nibbāna

Thus I heard: At one time the Gracious One was dwelling near Sāvatthī, in Jeta’s Wood, at Anāthapiṇḍika’s monastery. Then at that time the Gracious One was instructing, rousing, enthusing, and cheering the monks with a Dhamma talk connected with Emancipation. Those monks, after making it their goal, applying their minds, considering it with all their mind, were listening to Dhamma with an attentive ear. Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“There is that sphere, monks, where there is no earth, no water, no fire, no air, no sphere of infinite space, no sphere of infinite consciousness, no sphere of nothingness, no sphere of neither perception nor non-perception, no this world, no world beyond, neither Moon nor Sun. There, monks, I say there is surely no coming, no going, no persisting, no passing away, no rebirth It is quite without support, unmoving, without an object,—just this is the end of suffering.

What is called ‘the uninclined’ Emancipation is hard to see, for it is not easy to see the truth, For the one who knows, who has penetrated craving, for the one who sees there is nothing no defilements.

There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.

For the dependent there is agitation, for the independent there is no agitation. When there is no agitation there is calm, when there is calm there is no inclining. When there is no inclining, here is no coming or going. When there is no coming or going, there is no passing away and rebirth. When there is no passing away and rebirth, there is no here or hereafter or in between the two — just this is the end of suffering.”

(Tatiyanibbānapaṭisaṃyutta-sutta).

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