Dighanikaya 11.499

11.499

Tattha viññātabbanti viññāṇaṃ nibbānassetaṃ nāmaṃ, tadetaṃ nidassanābhāvato anidassanaṃ. Uppādanto vā vayanto vā ṭhitassa aññathattanto vā etassa natthīti anantaṃ. Pabhanti panetaṃ kira titthassa nāmaṃ, tañhi papanti etthāti papaṃ, pakārassa pana bhakāro kato. Sabbato pabhamassāti sabbatopabhaṃ. Nibbānassa kira yathā mahāsamuddassa yato yato otaritukāmā honti, taṃ tadeva titthaṃ, atitthaṃ nāma natthi. Evameva aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhena nibbānaṃ otaritukāmā honti, taṃ tadeva titthaṃ, nibbānassa atitthaṃ nāma natthi. Tena vuttaṃ ‘‘sabbatopabha’’nti. Ettha āpo cāti ettha nibbāne idaṃ nibbānaṃ āgamma sabbametaṃ āpotiādinā nayena vuttaṃ upādinnaka dhammajātaṃ nirujjhati, appavattaṃ hotīti.

Therein, "consciousness" means that which is to be known: this is a designation for Nibbāna; and that, because of the absence of manifestation, is unmanifested. Because there is no end of arising, end of decay, or end of alteration of what is persisting for it, it is "endless." Furthermore, "pabha" is indeed said to be a name for a ford, for they drink here (papanti ettha), thus it is a drinking-place (papa); but the letter pa is made into bha. "That which has a ford everywhere" is sabbatopabha. For Nibbāna, just like the great ocean, from wherever they wish to descend, that very place is a ford, there is no such thing as a non-ford. Even so, among the thirty-eight meditation subjects, by whatever entrance they wish to descend into Nibbāna, that very entrance is a ford; for Nibbāna there is no such thing as a non-ford. Therefore it was said: "sabbatopabhaṃ". "Here water and": here in Nibbāna, depending on this Nibbāna, all this appropriated phenomenon spoken of in the manner beginning with "water" ceases, becomes non-proceeding.