"В долине Хукаванг"

Висуддхимагга (стр. 521-523):

69. [Q. 5] But is not Nibbána destruction, because of the passage beginning, “That, friend, which is the destruction of greed … [of hate … of delusion … is Nibbána]?” (S IV 251).

[A.] That is not so, because it would follow that Arahantship also was mere destruction. For that too is described in the [same] way beginning, “That, friend, which is the
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72. [Q. 9] Then it follows that Nibbána, too, has the kind of permanence [claimed] of the atom and so on.

[A.] That is not so. Because of the absence of any cause [that brings about its arising].

[Q. 10] Because Nibbána has permanence, then, these [that is, the atom, etc.] are permanent as well.

[A.] That is not so. Because [in that proposition] the characteristic of [logical] cause does not arise. [In other words, to say that Nibbána is permanent is not to assert a reason why the atom, etc., should be permanent]

[Q. 11] Then they are permanent because of the absence of their arising, as Nibbána is.

[A.] That is not so. Because the atom and so on have not been established as facts.

73. The aforesaid logical reasoning proves that only this [that is, Nibbána] is permanent [precisely because it is uncreated]; and it is immaterial because it transcends the individual essence of matter. The Buddhas’ goal is one and has no plurality. But this [single goal, Nibbána,] is firstly called with result of past clinging left since it is made known together with the [aggregates resulting from past] clinging still remaining [during the Arahant’s life], being thus made known in terms of the stilling of defilement and the remaining [result of past] clinging that are present in one who has reached it by means of development. But [secondly, it is called without result of past clinging left] since after the last consciousness of the Arahant, who has abandoned arousing [future aggregates] and so prevented kamma from giving result in a future [existence], there is no further arising of aggregates of existence, and those already arisen have disappeared. So the [result of past] clinging that remained is non-existent; and it is in terms of this non-existence, in the sense that “there is no [result of past] clinging here” that that [same goal is called] without result of past clinging left (see It 38).

И совершенно верно говорит Буддагоса - Ниббана - это реальность, постоянная, нерушимая, вечная. При жизни араханта она познаётся как stilling of defilements - то есть, как угасание килес; а затем все кхандхи распадаются, а Ниббана остаётся, без возникновения новых кхандх. При этом обратите внимание, что о Ниббане с остатком говорится, как она познаётся, а о познании Ниббаны без остатка не говорится ничего.