Hi @Jhana4
The final destination for a person who follows the Awakened One is total unbinding (extinguishment). This is the purpose for a mendicant (bhikkhu) who has gone forth.
MN 44 (Thanissaro): “For the holy life gains a footing in unbinding, culminates in unbinding, has unbinding as its final end.”
And unbinding requires release, release requires awakening.
MN 44 (Thanissaro): “And unbinding (extinguishment) comes
Release lies on the other side of clear knowing.”
“What lies on the other side of release?”
“Unbinding lies on the other side of release.”
“What lies on the other side of unbinding?””
SN 45.5 (Bodhi): “For, bhikkhus, it is for the full understanding of suffering that the holy life is lived under me.”
And awakened to what? The four noble truths!
MN 63 (Bodhi): “And what have I declared? ‘This is suffering’—I have declared. ‘This is the origin of suffering’—I have declared. ‘This is the cessation of suffering’—I have declared. ‘This is the way leading to the cessation of suffering’—I have declared.
“Why have I declared that? Because it is beneficial, it belongs to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have declared it.”
A consistently repeated map of the path to awakening and release is found throughout the pali nikaya. It’s the noble eightfold path.
SN 45.5 (Bodhi): “And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view … right concentration. This is the path, this is the way for the full understanding of this suffering.”
SN 56.11 (Bodhi): “And what, bhikkhus, is that middle way awakened to by the Tathagata, which gives rise to vision … which leads to Nibbāna? It is this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.”
In detail how to practice the noble eightfold path:
DN 2 (Thanissaro): “There is the case, great king, where a Tathāgata appears in the world, worthy & rightly self-awakened… And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none.””
HINDRANCES:
About how to know if there are still hindrances (covetousness, ill will & anger, sloth & drowsiness, restlessness & anxiety, and uncertainty), it’s part of the practice of right mindfulness (especially: alert) which equals the four establishings of mindfulness (body, feelings, mind, phenomena) that include discerning and cleansing the hindrances (DN 22, section of the mind and phenomena).
UNDERLYING TENDENCIES:
How to end underlying tendencies: It’s through the four jhanas of right concentration.
MN 44 (Thanissaro): “There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With that he abandons passion. No passion-obsession gets obsessed there.4
There is the case where a monk considers, ‘O when will I enter & remain in the dimension that those who are noble now enter & remain in?’ And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he abandons resistance. No resistance-obsession gets obsessed there.5
There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. With that he abandons ignorance. No ignorance-obsession gets obsessed there.”
RELEASE:
How to know if the mendicant will be reborn or not: it’s through the knowledge of the destruction of cankers after the fourth jhana. This knowledge is about the four noble truths. And due to this knowledge, he is released from all sufferings and cankers, then he knows that he is released, the goal of living the holy life is achieved, all tasks are done, nothing more to do.
DN 2 (Bodhi): “When his mind is thus concentrated, pure and bright, unblemished, free from defects, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the cankers.
He understands as it really is: ‘This is suffering.’ He understands as it really is: ‘This is the origin of suffering.’ He understands as it really is: ‘This is the cessation of suffering.’ He understands as it really is: ‘This is the way leading to the cessation of suffering.’
He understands as it really is: ‘These are the cankers.’ He understands as it really is: ‘This is the origin of the cankers.’ He understands as it really is: ‘This is the cessation of the cankers.’ He understands as it really is: ‘This is the way leading to the cessation of the cankers.’
“Knowing and seeing thus, his mind is liberated from the canker of sensual desire, from the canker of existence, and from the canker of ignorance. When it is liberated, the knowledge arises: ‘It is liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is nothing further beyond this.’”
NO SELF:
The Awakend One had never said “there is no self”.
SN 44.10 (Bodhi): “Then the wanderer Vacchagotta approached the Blessed One … and said to him:
“How is it now, Master Gotama, is there a self?”
When this was said, the Blessed One was silent.
“Then, Master Gotama, is there no self?”
A second time the Blessed One was silent.
Then the wanderer Vacchagotta rose from his seat and departed.
Then, not long after the wanderer Vacchagotta had left, the Venerable Ānanda said to the Blessed One: “Why is it, venerable sir, that when the Blessed One was questioned by the wanderer Vacchagotta, he did not answer?”
“If, Ānanda, when I was asked by the wanderer Vacchagotta, ‘Is there a self?’ I had answered, ‘There is a self,’ this would have been siding with those ascetics and brahmins who are eternalists. And if, when I was asked by him, ‘Is there no self?’ I had answered, ‘There is no self,’ this would have been siding with those ascetics and brahmins who are annihilationists.
“If, Ānanda, when I was asked by the wanderer Vacchagotta, ‘Is there a self?’ I had answered, ‘There is a self,’ would this have been consistent on my part with the arising of the knowledge that ‘all phenomena are nonself’?”
“No, venerable sir.”
“And if, when I was asked by him, ‘Is there no self?’ I had answered, ‘There is no self,’ the wanderer Vacchagotta, already confused, would have fallen into even greater confusion, thinking, ‘It seems that the self I formerly had does not exist now.’””
I think you meant “not self”? For example, each of the five clinging-aggregates is not self, as stated in SN 22.59 (Thanissaro):
“Form, monks, is not self. If form were the self, this form would not lend itself to dis-ease. It would be possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’ But precisely because form is not self, this form lends itself to dis-ease. And it is not possible (to say) with regard to form, ‘Let my form be thus. Let my form not be thus.’
“Feeling is not self.…
“Perception is not self.…
“Fabrications are not self.…
“Consciousness is not self. If consciousness were the self, this consciousness would not lend itself to dis-ease. It would be possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’ But precisely because consciousness is not self, consciousness lends itself to dis-ease. And it is not possible (to say) with regard to consciousness, ‘Let my consciousness be thus. Let my consciousness not be thus.’”
NIBBANA:
It’s simply “unbinding” (extinguishment) which is the cessation of dissatisfaction (stress, sufferings, discontentment) as in the third noble truth:
SN 56.11 (Bodhi): “Now this, bhikkhus, is the noble truth of the cessation of suffering: it is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, nonreliance on it”
Unbinding after released from dissatisfaction (stress, sufferings, discontentment, fetters) is the state of the mendicant who has fully awakened (arahant). He doesn’t have any sufferings though he still experiences pain in the body as he is touched by sickness, injury,…
Total unbinding is the death of that fully awakened mendicant (the arahant), where without the body, he doesn’t experience even pain in the body.
FOR LAY FOLLOWERS:
They aim to reduce sufferings in this life and after, not ending sufferings completely. They aim for better happiness that is wholesome, sustainable. That includes in this life time and better rebirth. The way to achieve is practicing part of the noble eightfold path (part of right view, right intention, right speech, right action, right livelihood), “affected by taints, partaking of merit, ripening in the acquisitions” (MN 117 - Bodhi)
For the causes and corresponding results, please refer to MN 135; AN 8.40
For more information: https://goo.gl/rBf3i6