This is in accord with my understanding:

...

Nibbāna is a negation. It means extinguishment. With the fruition of each of the four paths one knows the termination of the fetters which are eliminated by that path. This termination is nibbāna appropriate to that path. The Paṭisambhidāmagga:

How is it that the discernment of the termination of continuance in one who is fully aware is gnosis of full extinguishment (parinibbāna ñāṇa)?

Through the stream-entry path he terminates identity view (sakkāyadiṭṭhi), doubt (vicikicchā), and mistaken adherence to rules and duty (sīlabbataparāmāsa).... This discernment of the termination of continuance in one who is fully aware is gnosis of full extinguishment....

He causes the cessation of identity view, doubt, and mistaken adherence to rules and duty through the stream-entry path.

And so on for the fetters which are terminated on the remaining three paths. The once-returner path terminates the gross fetters of desire for sensual pleasure (kāmacchanda) and aversion (vyāpāda/byāpāda). The non-returner path terminates the secondary fetters of desire for sensual pleasure (kāmacchanda) and aversion (vyāpāda/byāpāda). The arahant path terminates the fetters of passion for form [existence] (rūparāga), passion for formless [existence] (arūparāga), conceit (māna), restlessness (uddhacca), and ignorance (avijjā).

All the best,

Geoff

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Firstly, nibbāna isn't a "state." Secondly, nibbāna is the cessation of passion, aggression, and delusion. For a learner it is the cessation of the fetters extinguished on each path. The waking states where "suddenly all sensations and six senses stop functioning" are (1) mundane perceptionless samādhis, and (2) cessation of apperception and feeling. Neither of these are supramundane and neither of these are synonymous with experiencing nibbāna.

All the best,

Geoff

...

The suttas define and describe the goal in sufficient terms. The difficulty in this discussion relates to whether one accepts what the canon states about the fruition of the path, or alternatively, accepts much later commentarial interpretations of the "path-moment" and "fruition-moment" as re-interpreted by a few 20th century Burmese monks. Without sufficient common ground for discussion there isn't much possibility of meaningful dialogue.

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I don't have a "stance." I follow the dhamma expounded in the canon. SN 43 Asaṅkhata Saṃyutta (1-44 combined & abridged):

And what, monks, is the not-fabricated (asaṅkhata)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the not-fabricated.

And what, monks, is the not-inclined (anata)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the not-inclined.

And what, monks, is the outflowless (anāsava)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the outflowless.

And what, monks, is the truth (sacca)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the truth.

And what, monks, is the farther shore (pāra)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the farther shore.

And what, monks, is the subtle (nipuṇa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the subtle.

And what, monks, is the very hard to see (sududdasa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the very hard to see.

And what, monks, is the unaging (ajajjara)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the unaging.

And what, monks, is the stable (dhuva)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the stable.

And what, monks, is the undisintegrating (apalokita)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the undisintegrating.

And what, monks, is the non-indicative (anidassana)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the non-indicative.

And what, monks, is the unproliferated (nippapañca)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the unproliferated.

And what, monks, is the peaceful (santa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the peaceful.

And what, monks, is the death-free (amata)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the death-free.

And what, monks, is the sublime (paṇīta)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the sublime.

And what, monks, is the auspicious (siva)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the auspicious.

And what, monks, is the secure (khema)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the secure.

And what, monks, is the elimination of craving (taṇhākkhaya)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the elimination of craving.

And what, monks, is the wonderful (acchariya)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the wonderful.

And what, monks, is the amazing (abbhuta)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the amazing.

And what, monks, is the calamity-free (anītika)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the calamity-free.

And what, monks, is the dhamma free of calamity (anītikadhamma)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the dhamma free of calamity.

And what, monks, is extinguishment (nibbāna)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called extinguishment.

And what, monks, is the unafflicted (abyāpajjha)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the unafflicted.

And what, monks, is dispassion (virāga)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called dispassion.

And what, monks, is purity (suddhi)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called purity.

And what, monks, is freedom (mutti)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called freedom.

And what, monks, is the unadhesive (anālaya)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the unadhesive.

And what, monks, is the island (dīpa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the island.

And what, monks, is the cave (leṇa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the cave.

And what, monks, is the shelter (tāṇa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the shelter.

And what, monks, is the refuge (saraṇa)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the refuge.

And what, monks, is the destination (parāyana)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the destination.

The Abhidhamma Vibhaṅga 184:

What, there, is the not-fabricated component (asaṅkhatā dhātu)? The elimination of passion, the elimination of aggression, the elimination of delusion: this is called the not-fabricated component.

The Paṭisambhidāmagga:

How is it that the discernment of the termination of continuance in one who is fully aware is gnosis of full extinguishment (parinibbāna ñāṇa)?

Through the stream-entry path he terminates identity view (sakkāyadiṭṭhi), doubt (vicikicchā), and mistaken adherence to rules and duty (sīlabbataparāmāsa).... This discernment of the termination of continuance in one who is fully aware is gnosis of full extinguishment....

He causes the cessation of identity view, doubt, and mistaken adherence to rules and duty through the stream-entry path.

And so on for the fetters which are terminated on the remaining three paths. These gnoses of full extinguishment (parinibbāna ñāṇa-s) are also called gnoses of the bliss of liberation (vimuttisukha ñāṇa-s). The Paṭisambhidāmagga:

With the stream-entry path, gnosis of the bliss of liberation arises due to the abandoning and cutting off of:

(1) identity view,

(2) doubt,

(3) mistaken adherence to rules and duty,

(4) the underlying tendency of view,

(5) the underlying tendency of doubt.

With the once-returner path, gnosis of the bliss of liberation arises due to the abandoning and cutting off of:

(6) the gross fetter of passion for sensual pleasure,

(7) the gross fetter of aversion,

(8) the gross underlying tendency of passion for sensual pleasure,

(9) the gross underlying tendency of aversion.

With the non-returner path, gnosis of the bliss of liberation arises due to the abandoning and cutting off of:

(10) the secondary fetter of passion for sensual pleasure,

(11) the secondary fetter of aversion,

(12) the secondary underlying tendency of passion for sensual pleasure,

(13) the secondary underlying tendency of aversion.

With the arahant path, gnosis of the bliss of liberation arises due to the abandoning and cutting off of:

(14) passion for form [existence],

(15) passion for formless [existence],

(16) conceit,

(17) restlessness,

(18) ignorance,

(19) the underlying tendency of conceit,

(20) the underlying tendency of passion for existence,

(21) the underlying tendency of ignorance.

rowyourboat wrote:the (non) experience of the unconditioned which this thread is about.

The gnosis of the elimination of passion, aggression, and delusion is known. It's called the gnosis of nibbāna (nibbāna ñāṇa), the gnosis of elimination (khayeñāṇa), the gnosis and vision of liberation (vimuttiñāṇadassana), and so on.

All the best,

Geoff

- a similar thread of discussion at http://www.dhammawheel.com/viewtopic.php?f=35&t=6950

(very interesting discussions, I took my time to read through them and Geoff's writings are by far most agreeable to me)