neuter · nibbāna 1 · nibbāna 2
the ceasing to burn, going out; freedom from care or passion, a sense of bodily well-being; ease, happiness; the ceasing to burn, going out (of the fires of passion etc.); the ceasing, coming to an end, of all that furnishes fuel for rebirth; the end of the possibility of rebirth; freedom from all concerns and passions; the sense of well-being, ease, happiness, experienced through the knowledge of this freedom in oneself
Nibbāna (neuter). I. Etymology. Although nir + vā "to blow" (cf. BHS nirvāṇa) is already in use in the Vedic period (see nibbāpeti), we do not find its distinctive application till later and more commonly in popular use, where vā is fused with vr̥ in this sense, viz. in application to the extinguishing of fire, which is the prevailing Buddhist conception of the term. Only in the older texts do we find references to a simile of the wind and the flame; but by far the most common metaphor and that which governs the whole idea of Nibbāna finds expression in the putting out of fire by other means of extinction than by blowing, which latter process rather tends to incite the fire than to extinguish it. The going out of the fire may be due to covering it up, or to depriving it of further fuel, by not feeding it, or by withdrawing the cause of its production. Thus to the Pāli etymologist the main reference is to the root vr̥ (to cover), and not to vā (to blow). This is still more clearly evident in the case of nibbuta (q.v. for further discussion). In verbal compounds nis + vā (see vāyati) refers only to the (non-) emission of an odour, which could never be used for a meaning of "being exhausted"; moreover, one has to bear in mind that native commentators themselves never thought of explaining Nibbāna by anything like blowing (vāta), but always by nis + vana (see nibbana). For Buddhaghosa's definition of Nibbāna see e.g. Vism 293. — The meanings of n. are: 1. the going out of a lamp or fire (popular meaning). 2. health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness). 3. The dying out in the heart of the {327} threefold fire of rāga, dosa and moha: lust, ill-will and stupidity (Buddhistic meaning). 4. the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss. II. Import and Range of the Term. A. Nibbāna is purely and solely an ethical state, to be reached in this birth by ethical practices, contemplation and insight. It is therefore not transcendental. The first and most important way to reach Nibbāna is by means of the eightfold Path, and all expressions which deal with the realization of emancipation from lust, hatred and illusion apply to practical habits and not to speculative thought. Nibbāna is realized in one's heart; to measure it with a speculative measure is to apply a wrong standard. — A very apt and comprehensive discussion of Nibbāna is found in F. Heiler, "Die buddhistische Versenkung" pages 36-42, where also the main literature on the subject is given. — Nibbāna is the untranslatable expression of the unspeakable, of that for which in the Buddha's own saying there is no word, which cannot be grasped in terms of reasoning and cool logic, the nameless, undefinable (cf. the simile of extinction of the flame which may be said to pass from a visible state into a state which cannot be defined. Thus the Saint (Arahant) passes into that same state, for which there is "no measure" (i.e. no dimension): "atthaṅgatassa na pamāṇam atthi ... yena naṃ vajju: taṃ tassa n'atthi" Snp 1076. The simile in verse 1074: "accī yathā vāta-vegena khitto atthaṃ paleti, na upeti saṅkhaṃ: evaṃ munī nāmakāyā vimutto atthaṃ paleti, na upeti saṅkhaṃ"). Yet, it is a reality, and its characteristic features may be described, may be grasped in terms of earthly language, in terms of space (as this is the only means at our disposal to describe abstract notions of time and mentality); e.g. accutaṃ ṭhānaṃ, pāraṃ, amataṃ padaṃ, amata (and Nibbāna-)dhātu. — It is the speculative, scholastic view and the dogmatising trend of later times, beginning with the Abhidhamma period, which has more and more developed the simple, spontaneous idea into an exaggerated form either to the positive (i.e. seeing in Nibbāna a definite state or sphere of existence) or the negative side (i.e. seeing in it a condition of utter annihilation). Yet its sentimental value to the (exuberant optimism of the) early Buddhists (Rh.D, Early Buddhism , page 73) is one of peace and rest, perfect passionlessness, and thus supreme happiness. As Heiler in the words of R. Otto ( Das Heilige etc. 1917; quoted page 41) describes it, "only by its concept Nirvāna is something negative, by its sentiment, however, a positive item in most pronounced form" — We may also quote Rh.D.'s words: "One might fill columns with the praises, many of them among the most beautiful passages in Pāli poetry and prose, lavished on this condition of mind, the state of the man made perfect according to the B. faith. Many are the pet names, the poetic epithets, bestowed upon it, each of them — for they are not synonyms-emphasising one or other phase of this many-sided conception — the harbour of refuge, the cool cave, the island amidst the floods, the place of bliss, emancipation, liberation, safety, the supreme, the transcendental, the uncreated, the tranquil, the home of ease, the calm, the end of suffering, the medicine for all evil, the unshaken, the ambrosia, the immaterial, the imperishable, the abiding, the further shore, the unending, the bliss of effort, the supreme joy, the ineffable, the detachment, the holy city, and many others. Perhaps the most frequent in the B. texts is Arahantship, "the state of him who is worthy"; and the one exclusively used in Europe is Nirvana, the "dying out," that is, the dying out in the heart of the fell fire of the three cardinal sins — sensuality, ill-will, and stupidity (S IV 251, 261)," ( Early Buddhism pages 72, 73.) And Heiler says (p. 42 op. cit. ): "Nirvāna is, although it might sound a paradox, in spite of all conceptional negativity nothing but "eternal salvation," after which the heart of the religious yearns on the whole earth." The current simile is that of fire, the consuming fire of passion (rāg-aggi), of craving for rebirth, which has to be extinguished, if a man is to attain a condition of indifference towards everything worldly, and which in the end, in its own good time, may lead to freedom from {363} rebirth altogether, to certain and final extinction (Parinibbāna). — Fire may be put out by water, or may go out of itself from lack of fuel. The ethical state called Nibbāna can only rise from within. It is therefore in the older texts compared to the fire going out, rather than to the fire being put out. The latter point of view, though the word Nibbāna is not used, occurs in one or two passages in later books. See Ja I 212; Miln 346, 410; Pj II 28; Saddh 584. For the older view see M I 487 (aggi anāhāro nibbuto, a fire gone out through lack of fuel); Snp 1094 (akiñcanaṃ anādānaṃ etaṃ dīpaṃ anāparaṃ Nibbānaṃ iti); S I 236 (attadaṇḍesu nibbuto sādānesu anādāno); S II 85 (aggikkhandho purimassa upādānassa pariyādānā aññassa ca anupāhārā anāhāro nibbāyeyya, as a fire would go out, bereft of food, because the former supply being finished na additional supply is forthcoming); sa-upādāno devānaṃ indo na parinibāyati, the king of the gods does not escape rebirth so long as he has within him any grasping S IV 102; pāragū sabbadhammānaṃ anupādāya nibbuto A I 162; pāragato jhāyī anup° nibbuto, a philosopher, freed, without any cause, source, of rebirth A IV 290 (etc., see nibbuta). dāvaggi-Nibbānaṃ the going out of the jungle fire Ja I 212; aggi nibbāyeyya, should the fire go out M I 487; aggikkhandho nibbuto hoti the great fire has died out Miln 304; nibbuto ginī my fire is out Snp 19. The result of quenching the fire (going out) is coolness (sīta); and one who has attained the state of coolness is sītibhūta. sītibhūto'smi nibbuto Vin I 8; Pv I 8 7 ; sītibhūto nirūpadhi, cooled, with no more fuel (to produce heat) Vin II 156; A I 138; nicchāto nibbuto sītibhūto (cf. nicchāta) A II 208; V 65. anupādānā dīpacci viya nibbutā gone out like the flame of a lamp without supply of fuel Thig-a 154 (Ap. 153). — nibbanti dhīrā yathāyaṃ padīpo the Wise go out like the flame of this lamp Snp 235. This refers to the pulling out of the wick or to lack of oil, not to a blowing out; cf. vaṭṭiṃ paṭicca telapadīpo jāleyya S II 86; Thig 116 (padīpass'eva Nibbānaṃ vimokkho ahu cetaso). The pulling out of the wick is expressed by vaṭṭiṃ okassayāmi (= dīpavaṭṭiṃ ākaḍḍhemi Thig-a 117) cf. on this passage Pischel, Leben and Lehre des Buddha 71; Mrs. Rh.D, Buddhism 176; Neumann, LMN 298). pajjotass'eva Nibbānaṃ like the going out of a lamp S I 159. B. Since rebirth is the result of wrong desire (kāma, kilesa, āsava, rāga etc.), the dying out of that desire leads to freedom and salvation from rebirth and its cause or substratum. Here references should be given to: (1) the fuel in ethical sense (cf. A 1: aggi); (2) the aims to be accomplished (for instance, coolness = peace); (3) the seat of its realization (the heart); (4) the means of achievement (the Path); (5) the obstacles to be removed 1. Fuel = cause of rebirth and suffering: āsāva (intoxications). khīṇāsavā jutīmanto te loke parinibbutā the wise who are rid of all intoxications are in this world the thoroughly free S V 29; sāvakā āsavānaṃ khayā viharanti A IV 83; kodhaṃ pahatvāna parinibbiṃsu anāsavā (are completely cooled) A IV 98; āsavakhīṇo danto parinibbuto Snp 370; saggaṃ sugatino yanti parinibbanti anāsavā those of happy fate go to heaven, but those not intoxicated die out Dhp 126; Nibbānaṃ adhimuttānaṃ atthaṅgacchanti āsavā Dhp 226; āsavānaṃ khayā bhikkhu nicchāto parinibbuto It 49; vimutti-kusuma-sañchanno parinibbissati anāsavo Thag 100. — kāmā (cravings) nikkāmo nibbano Nāgo Snp 1131. — kilesa-(Nibbāna) vice (only in certain commentaries). kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike Dhp-a I 286; upādānaṃ abhāvena anupādiyitvā kilesa-Nibbānena nibbutā Dhp-a IV 194. — nibbidā (disenchantment). Nibbānaṃ ekanta-nibbidāya virāgāya etc. saṃvattati S II 223; nibbijjha sabbaso kāme sikkhe Nibbānaṃ attano Snp 940. — rāga {328} virāgo nirodho Nibbānaṃ S I 136; desento virajaṃ dhammaṃ Nibbānaṃ akutobhayan S I 192; yo rāgakkhayo (dosa° ... moha° ...): idaṃ vuccati Nibbānaṃ S IV 251, and same of amata S V 8; chandarāga-vinodanaṃ Nibbānapadaṃ accutaṃ Snp 1086; kusalo ca jahati pāpakaṃ rāga-dosa-moha-kkhayā parinibbuto Ud 85; ye'dha pajahanti kāmarāgaṃ bhavarāgānusayañ ca pahāya Parinibbānagatā Vv 53 24 . — vana sabba-saṃyojanatītaṃ vanā Nibbānaṃ āgataṃ A III 346; nikkhantaṃ vānato ti Nibbānaṃ Pj I 151; taṇhā-saṅkhāta-vāna-bhāvato Nibbānaṃ Pj II 253. 2. Aims: khema (tranquillity). ātāpī bhikkhu Nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāya It 27; ajaraṃ amaraṃ khemaṃ pariyessāmi nibbutiṃ Ja I 3; acala (immovable, not to be disturbed). patto acalaṭṭhānaṃ Vv 51 4 ; accuta (stable) patthayaṃ accutaṃ padaṃ S III 143; chandarāga-vinodanaṃ Nibbānapadaṃ accutaṃ Snp 1086. nekkhamma (renunciation, dispassionateness). vanā Nibbānaṃ āgataṃ kāmehi nekkhammarataṃ A III 346. — pāragū (victor). pāragū sabbadhammānaṃ anupādāya nibbuto A I 162 (cf. A IV 290 with tiṇṇo pāragato). — santipada (calm, composure). santī ti nibbutiṃ ñatvā Snp 933; santimaggaṃ eva brūhaya Nibbānaṃ sugatena desitaṃ Dhp 285; s. = acala Vv-a 219. — samatha (allayment, quietude). sabbasaṅkhārasamatho Nibbānaṃ S I 136. — sotthi (welfare). saccena suvatthi hotu Nibbānaṃ Snp 235. 3. The Heart: (a) attā (heart, self). abhinibbut-atto Snp 456; thiṭatto frequent, e.g. parinibbuto ṭh° Snp 359; danto parinib° ṭh° Snp 370. (b) citta (heart). apariḍayhamāna-citto Pj II 347 (for abhinibbutatto Snp 343). (c) hadaya (heart) Nibbānaṃ hadayasmiṃ opiya S I 199; mātuhadayaṃ nibbāyate Ja I 61; nibbāpehi me hadaya-pariḷāhaṃ (quench the fever of my heart) Miln 318. (d) mano (mind). mano nibbāyi tāvade Ja I 27; disvā mano me pasīdi Vv 50 14 . 4. The Path: dhīra. lokapariyāyaṃ aññāya nibbutā dhīrā tiṇṇā etc. S I 24; nibbanti dhīrā ... Snp 235 sabbābhibhū dhīro sabbagantha-ppamocano It 122 Recognition of anicca (transitoriness, see nicca). aniccasaññī ... bhikkhu pāpuṇāti diṭṭh'eva dhamme Nibbānaṃ A IV 353. — paññā. Nibbānaṃ ev'ajjhagamuṃ sapaññā S I 22; n'abhirato paññā S I 38. paṇḍita and nipaka. anupubbena Nibbānaṃ adhigacchanti paṇḍitā A I 162; nipakā asesaṃ parinibbanti It 93. — vijjā. bhikkhu paṇihitena cittena avijjaṃ bhecchati vijjaṃ uppādessati Nibbānaṃ sacchikarissati the bhikkhu with devout heart will destroy ignorance, gain right cognition and realize Nibbāna A I 8; idh'aññāya parinibbāti anāsavo A III 41; sabbāsave pariññāya parinibbanti anāsavā Vibh 426. 5. The Obstacles: — gantha (fetter). Nibbānaṃ adhigantabbaṃ sabba-g°-pamocanaṃ S I 210; It 104; similarly It 122 (see above). — gabbhaseyyā (rebirth). na te punam upenti gabbhaseyyaṃ, Parinibbānagatā hi sītibhūtā Vv 53 24 — nīvaraṇa (obstacles). pañca n°. anibbāna-saṃvattanikā S V 97. — punabbhava (rebirth). nibbāpehi mahārāgaṃ mā ḍayhittho punappunaṃ S I 188; vibhavañ ca bhavañ ca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu Snp 514; bhava-nirodha Nibbānaṃ S II 117. — saṅkhārā (elements of life). sabbasaṅkhāra-samatho Nibbānaṃ S I 136; Nibbāna = sabbasaṅkhārā khayissanti A III 443. — saṃyojanāni (fetters). sabbasātītaṃ vanā Nibbānaṃ āgataṃ A III 346; s. pahāya Nibbānaṃ sacchikarissati A III 423; saṃyojanānaṃ parikkhayā antarā-parinibbāyī hoti S V 69. III. Nibbāna: its ethical importance and general characterization. 1. Assurance of Nibbāna (Nibbānass'eva santike, near Nibbāna, sure of Nibbāna): S I 33 (yassa etādisaṃ yānaṃ ... sa etena yānena n. e. s.: with the chariot of the Dhamma sure of reaching Nibbāna); IV 75; A II 39 (abhabbo parihānāya n. e. s. impossible to fail in the assurance of final release, of one "catuhi dhammehi samannāgato, viz. sīla, indriyaguttadvāratā, bhojanamattaññutā, jāgariyā"); III 331 (the same with appamādagaru: ever active and keen); II 40 = It 40 (the same with appamāda-rato); Snp 822. 2. Steps and Means to Nibbāna: {364} Nibbāna-sacchikiriyā, attainment of Nibbāna, is maṅgalaṃ uttamaṃ and to be achieved by means of tapo, brahmacariyā and ariyasaccāna-dassanaṃ Snp 267. — brahmacariya (a saintly life) is Nibbāna-parāyanā (leading to Nibbāna) S III 189, cf. V 218; also called Nibbān'-ogadhā (with similar states of mind, as nibbidā, virāgo, vimutti) ibid.; A II 26 = It 28, cf. It 29 (Nibbān'-ogadha-gāminaṃ b°ṃ). The stages of sanctification are also discussed under the formula "nibbidā virāgo vimutti ... vimuttasmiṃ vimuttaṃ iti ñāṇaṃ hoti: khīṇā jāti etc." (i.e. no more possibility of birth) S II 124 = IV 86. Dhamma: Buddha's teaching as the way to Nibbāna: "dhammavaraṃ adesayi Nibbāna-gāmiṃ paramaṃ hitāya" Snp 233; ahaṃ sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā ... Nibbānassa sacchikiriyāya A V 194, cf. 141; pubbe dh.-ṭhiti-ñāṇaṃ pacchā Nibbāne ñāṇan ti S II 124. — magga: Those practices of a moral and good life embraced in the eightfold noble path (ariyamagga). Sace atthi akammena koci kvaci na jīyati Nibbānassa hi so maggo S I 217; ekāyano ayaṃ maggo sattānaṃ visuddhiyā ... Nibbānassa sacchikiriyāya D II 290; S V 167, 185; bhāvayitvā sucimaggaṃ Nibbāna-ogadha-gāminaṃ ... Vibh 426; ādimhi sīlaṃ dasseyya, majjhe maggaṃ vibhāvaye, pariyosānamhi Nibbānaṃ ... Sv I 176. — Nibbāna-gamanaṃ maggaṃ: tattha me nirato mano "my heart rejoices in the path to Nibbāna" S I 186; Nibbāna-gāminī paṭipadā A IV 83 (the path to salvation). Cf. §§4 and 7. 3. The Search for Nibbāna or the goal of earnest endeavour. ārogya-paramā lābhā Nibbānaṃ paramaṃ sukhaṃ, aṭṭhaṅgiko ca maggānaṃ khemaṃ amata-gāminaṃ "Nibbāna is a higher bliss than acquisition of perfect health, the eightfold Path (alone) of all leads to perfect peace, to ambrosia" M I 508, cf. Dhp 204 ("the fullest gain is for health etc.; Nibbāna is the highest happiness" Dhp-a III 267). Similarly: khantī paramaṃ tapo titikkhā, Nibbānaṃ paramaṃ vadanti buddhā D II 49 = Dhp 184; Nibbānaṃ paramaṃ sukhaṃ: Dhp 204 = Snp 257 = Ja III 195; id.: Dhp 203; jhānaṃ upasampajja ... okkamanāya Nibbānassa A IV 111 f.; cf. 230 f.; kaṭuviyakato bhikkhu ... ārakā hoti Nibbānā A I 281; Nibbānaṃ ajjhagamuṃ sapaññā S I 22; devalokañ ca te yanti ... anupubbena Nibbānaṃ adhigacchanti paṇḍitā A I 162; Nibbānaṃ abhikaṅkhati S I 198; abhipassati A I 147; tiṇṇakathaṅkatho visallo Nibbānābhirato Snp 86; bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ ... paṇītādhimutto hoti Nibbānābhirato ca A III 435; Nibbānābhirato ... sabbadukkhā pamuccati S I 38; Nibbān'ogadhaṃ brahmacariyaṃ vussati Nibbāna-parāyaṇaṃ Nibbāna-pariyosānaṃ S III 189 = V 218; Nibbānaṃ gavesanto carāmi (Bodhisatta, Ja I 61). All means of conduct and all ideals of reason and intellect lead to one end only: Nibbāna. This is frequently expressed by various similes in the phrase Nibbāna-ninna, °poṇa, °pabbhāra, e.g. S V 75 = 134 = 137 = 190; V 244; A V 75, 134, 190, 244 = 291; Vv 84 42 . Saddahāno arahataṃ dhammaṃ Nibbāna-pattiyā sussūsā labhate paññaṃ appamatto S I 214 = Snp 186, cf. S I 48; Gotamo Nibbāna-paṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti S I 214 = 192 = 210; Ud 80; Nibbānaṃ pariyesati A II 247; Nibbāna-pariyosānā sabbe dhammā A V 107; Nibbāna-poṇaṃ me mānasaṃ bhavissati, saṃyojanā pahāṇaṃ gacchanti A III 443; odhunitvā malaṃ sabbaṃ patvā Nibbāna-sampadaṃ muccati sabba-dukkhehi: sā hoti sabbasampadā A IV 239; nibbijjha sabbaso kāme sikkhe Nibbānaṃ attano Snp 940, cf. 1061. 4. Some Epithets of Nibbāna: akutobhayaṃ A II 24 = It 122; accutaṃ padaṃ (careyya āditta-sīso va patthayaṃ a. p.) S III 143; Snp 1086; pattā te acalaṭṭhānaṃ yattha gantvā na socare Vv 51 4 ; amataṃ A II 247; M III 224 (Bhagavā atthassa ninnetā a°assa dātā); Miln 319; Vv 64 27 (apāpuranto a°assa dvāraṃ); Vv-a 85 (a-rasa); Vv 50 20 (amatogadha magga = nibb°-gāminī paṭipadā); amosadhammaṃ Snp 758; khemaṃ appaṭibhayaṃ S IV 175; S I 189 = Snp 454; Thig 350 (°ṭṭhāne vimuttā te patta te acalaṃ sukhaṃ); M I 508 (+ amatagāminaṃ); A II 247 (yogakkhemaṃ anuttaraṃ); same at A III 294; It 27; Dhp 23. — taṇhakkhaya Vv 73 5 ; ṭhānaṃ duddasaṃ S I 136 (= sabba-saṅkhāra-samatho); dhuvaṃ (q.v.); niccaṃ Kv 121; nekkhammaṃ A I 147 (°ṃ {329} daṭṭhu khemato ... Nibbānaṃ abhipassanto); Vv 84 42 . sabba-gantha-pamocanaṃ (deliverance from all ties) S I 210; II 278 (sabbadukkha°); It 222 = A II 24; yathā-bhūtaṃ vacanaṃ S IV 195; yathāsukhaṃ (the auspicious) A IV 415 f.; (chanda-) rāga vinodanaṃ Snp 1086; rāgakkhayo (dosa°, moha°) S V 8; rāgavinayo (dosa°, moha°) ibid., santi (calm, peace) Vv 50 21 = Snp 204 (chandarāga-viratto bhikkhu paññāṇavā ajjhagā amataṃ santiṃ Nibbānapadaṃ accutaṃ); Vv-a 219 (= acala); santimaggaṃ eva brūhaya Nibbānaṃ Sugatena desitaṃ Dhp 285 = Nett 36; sandiṭṭhikaṃ akālikaṃ etc.; A I 158; samo bhūmibhāgo ramaṇīyo S III 109; sassataṃ Kv 34; suvatthi Snp 235. 5. Nibbāna is realisable in this world, i.e. in this life if it is mature (diṭṭhe va dhamme): S II 18 = 115 = III 163 = IV 141 (diṭṭha-dh-n.-patta); M II 228; A IV 353 = 358, cf. 454. 6. Definitions with regard to the destruction of the causes or substrata of life (cf. above I.): taṇhāya vippahānena Nibbānaṃ iti vuccati S I 39 = Snp 1109; as sabba-saṅkhāra-samatho (calming down of all vital elements) Vin I 5; S I 136; A II 118 = III 164; IV 423; V 8, 110, 320, 354; akiñcanaṃ anādānaṃ etaṃ dīpaṃ anāparaṃ Nibbānaṃ iti nam brūmi jarāmaccu-parikkhayaṃ Snp 1094; bhavanirodho Nibbānaṃ ti S II 117; A V 9; rāga-kkhayo (dosa°, moha°) S IV 251 = 261; virāgo nirodho Nibbānaṃ in typical and very frequent exposition at Nidd II = S I 136 see also vana and cf. the following: taṇhā-saṅkhāta-vānābhāvato Nibbānaṃ Pj II 253; nikkhantaṃ vānato ti Nibbānaṃ Pj I 151; kilesa-Nibbānassāpi anupādā Parinibbānassāpi santike yeva Dhp-a I 286 (on Dhp 32). 7. Nibbāna as perfect wisdom and what is conducive to such a state (saṃvattati). The following phrase is one of the oldest stereotype phrases in the canon and very frequent; it is used of all the highest means and attainments of conduct and meditation and may be said to mark the goal of perfect understanding and a perfect philosophy of life. It is given in 2 variations, viz. in a simple form as "upasamāya abhiññāya sambodhāya Nibbānāya saṃvattati," with reference to majjhimā paṭipadā at Vin I 10 = S IV 331 = V 421; of satta bojjhaṅgā at S V 80; and in a fuller form as "ekanta-nibbidāya virāgāya nirodhāya upasamāya etc. as above" at D I 189 (negative); II 251 (of brahmacariyaṃ), 285; III 130 (sukhallikānuyogā, negative) 136 (avyākataṃ, negative); S II 223 (brahmacariya); V 82 (satta bojjhaṅgā), 179 (satipaṭṭhānā), 255 (iddhipādā), 361 (ariyamagga), 438 A III 83, 326 f.; etc. — Cf. Nibbāna-saṃvattanika S V 97 (upekhā-sambojjhaṅga); Nidd II §281 (negative of tamo). 8. Nibbāna as the opposite of rāga (passion, lust). Frequent is the combination of virāga nirodha Nibbāna, almost used as three synonyms, thus at S II 18; Vin III 20 = 111; A II 118 = III 164 = IV 423 = V 8 = Nidd II under Nibbāna; A II 34 = It 88 (dhammānaṃ aggaṃ akkhāyati, madanimmadano pipāsa-vinayo ālaya-samugghāto vaṭṭūpacchedo taṇhakkhayo virāgo nirodha Nibbānaṃ), cf. Vin III 20. Similarly S I 192 (Sugataṃ payirupāsati desentaṃ virajaṃ dhammaṃ Nibbānaṃ akutobhayaṃ). 9. Various Characterisations and Similes (cf. above II A 4 and 5). sukkābhijātiko samāno akaṇhaṃ asukkaṃ Nibbānaṃ abhijayati D III 251; A III 384 f.; aniccā sabbe saṅkhārā dukkhā'nattā ca saṅkhātā: Nibbānañ c'eva paññatti anattā iti nicchayā Vin V 86. On anicca and anattā in relation to Nibbāna see also S IV 133 f.; A IV 353; dukkhato and sukhato Nibbānaṃ samanupassati A III 442. On comparison with a lamp see e.g. S I 159 = D II 157 = Thag 906 (pajjotass'eva Nibbānaṃ vimokkho cetaso ahū), A IV 3 (pajjotass'eva Nibbāna vimokkho hoti cetaso); Snp 235 (... te khīṇabījā avirūḷhichandā nibbanti dhīrā yathāyaṃ padīpo). -abhirata fond of Nibbāna (cf. III 3) S I 38; A III 435; Snp 86 (visalla + Nibbāna); -ogadha merging into Nibbāna (of brahmacariya) S III 189; V 218; A II 26 = It 28; Vibh 426, cf. amatogadha A V 107; -gamana (magga; Cp III 2) leading to Nibbāna D II 223; S I 186, 217; A IV 83; (dhamma:) {365} S V 11; Snp 233; -dhātu the sphere or realm of Nibbāna always in phrase anupādisesāsaya Nibbāna-dhātuyā parinibbāyate Vin II 239; D III 135; It 38, 121; Paṭis I 101; cf. rāgavinayo Nibbāna-dhātuyā adhivacanaṃ S V 8. See parinibbāyin; -ninna (+ °poṇa, °pabbhāra; Cp III 3) converging into Nibbāna A III 443; Vv 84 42 and passim ; -paṭisaññuta (dhammikathā; Cp III 2) relating or referring to Nibbāna S I 114 = 192 = 210; Ud 80; -patta having attained Nibbāna (diṭṭha-dhamma°, see above III 5) S II 18 = 114 = III 163; -patti attainment of Nibbāna S I 48, 214 = Snp 186; -pada = Nibbāna (see pada 3) Snp 204; -pariyosāna ending in Nibbāna having its final goal in Nibbāna S III 189; V 218; A V 107; -saṃvattanika conducive to Nibbāna; contributing toward the attainment of Nibbāna S V 97; Nidd II §281 (a°); cf. above III.7; -sacchikiriyā realization of Nibbāna (identical with ñāṇa and constituting the highest ideal; cf. above III.2) Snp 267. Cf. also D II 290; S V 167; A III 423; V 141; -saññā perception of Nibbāna A III 443; -sampatti successful attainment of Nibbāna Khp VIII 13; -sampadā the blessings of the attainment of Nibbāna A IV 239.
【中】 冷卻，熄滅，釋放，涅槃。~gamana,【形】 導致涅槃的。~dhātu,【陰】 涅槃的領域。~patti,【陰】 證得涅槃。~sacchikiriyā,【陰】 領悟涅槃。~sampatti,【陰】 涅槃的福佑。~abhirata,【形】 樂於涅槃的，喜歡涅槃的。
(nt, nt, act, from nibbāti) (of fire) extinguishing; quenching; going out cooling, extinction (of a fire) [lit.] blowing away Construction: nī + √vā > bā + ana
(nt, nt, act, from nibbāti) (of mental defilement) complete quenching; total emancipation; complete cooling emancipation, final bliss [lit.] blowing away Construction: nī + √vā > bā + ana