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In Buddhism

Theravada (major branch of Buddhism)

: Pali Kanon: Pali Proper Names

1. Nibbana Sutta

The Buddha explains to Janussoni the meaning of seeing Nibbana in this life. A.i.158.

2. Nibbana Sutta

Sariputta explains to Ananda why some beings do not attain Nibbana in this very life. A.ii.167.

3. Nibbana Sutta

It is impossible that one who sees sorrow in Nibbana shall live in harmony and patience. A.iii.442.

4. Nibbana Sutta

Sariputta explains to Udayi (Laludayi, according to the Commentary: AA.ii.810) how Nibbana is happiness, though in it there is no experiencing (vedayitam). A.iv.414f.

5. Nibbana Sutta

Preached at Nalaka. Sariputta explains to Jambukhadaka the meaning of Nibbana and the way thereto. S.iv.251.

6. Nibbana Sutta

Preached at Ukkacela. Sariputta explains to Samandaka the meaning of Nibbana and the way thereto. S.iv.261f.

context information

Thera惫腻da is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

Languages of India and abroad

Pali-English dictionary

: Sutta: The Pali Text Society's Pali-English Dictionary

狈颈产产腻苍补, (nt.).鈥擨. Etymology. Although nir+惫腻 鈥渢o blow鈥�. (cp. BSk. nir惫腻峁嘺) is already in use in the Vedic period (see nibb膩peti), we do not find its distinctive application till later and more commonly in popular use, where 惫腻 is fused with 惫峁� 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 苍颈产产腻苍补 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 Pali etymologist the main reference is to the root 惫峁� (to cover), and not to 惫腻 (to blow). This is still more clearly evident in the case of nibbuta (q. v. for further discussion). In verbal compn. nis+惫腻 (see 惫腻yati) refers only to the (non-) emittance of an odour, which could never be used for a meaning of 鈥渂eing exhausted鈥�; moreover, one has to bear in mind that native commentators themselves never thought of explaining 苍颈产产腻苍补 by anything like blowing (惫腻ta), but always by nis+vana (see nibbana). For Bdhgh鈥檚 definition of 苍颈产产腻苍补 see e.g. Vism. 293.鈥擳he meanings of n. are: 1. the going out of a lamp or fire (popular meaning).鈥�2. health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness).鈥�3. The dying out in the heart of the threefold fire of 谤腻驳补, dosa & moha: lust, ill-will & stupidity (Buddhistic meaning). 鈥�-鈥� 4. the sense of spiritual well-being, of security, emancipation, victory and peace, salvation, bliss.

II. Import and Range of the Term. A. 狈颈产产腻苍补 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 N. is by means of the eightfold Path, and all expressions which deal with the realisation of emancipation from lust, hatred and illusion apply to practical habits and not to speculative thought. N. is realised in one鈥檚 heart; to measure it with a speculative measure is to apply a wrong standard.鈥擜 very apt and comprehensive discussion of 苍颈产产腻苍补 is found in F. Heiler, 鈥淒ie buddhistische Versenkung鈥� (M眉nchen² 1922), pp. 36鈥�42, where also the main literature on the subject is given.鈥擭. is the untranslatable expression of the Unspeakable, of that for which in the Buddha鈥檚 own saying there is no word, which cannot be grasped in terms of reasoning and cool logic, the Nameless, Undefinable (cp. 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 鈥渘o measure鈥� (i.e. no dimension): 鈥渁ttha峁単atassa na pam膩峁嘺m atthi ... yena na峁� vajju: ta峁� tassa n鈥檃tthi鈥� Sn. 1076. The simile in v. 1074: 鈥渁cc墨 yath膩 惫腻ta-vegena khitto attha峁� paleti, na upeti sa峁卥ha峁�: eva峁� mun墨 n膩mak膩y膩 vimutto attha峁� paleti, na upeti sa峁卥ha峁冣��). 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. 补肠肠耻迟补峁� 峁環膩na峁�, p膩ra峁�, 补尘补迟补峁� pada峁�, amata (& 苍颈产产腻苍补-) dh膩tu.鈥擨t 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 N. 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. Davids, Early Buddhism, p. 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 l. c. p. 41) describes it, 鈥渙nly by its concept Nir惫腻na is something negative, by its sentiment, however, a positive item in most pronounced form. 鈥� 鈥� We may also quote Rh. Davids鈥檞ords: 鈥淥ne might fill columns with the praises, many of them among the most beautiful passages in P膩li 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, 鈥渢he state of him who is worthy鈥� ; and the one exclusively used in Europe is Nirvana, the 鈥渄ying out, 鈥� that is, the dying out in the heart of the fell fire of the three cardinal sins-sensuality, ill-will, and stupidity (Sa峁儁utta IV. 251, 261), 鈥� (Early Buddhism pp. 72, 73.) And Heiler says (p. 42 l. c.): 鈥淣ir惫腻na is, although it might sound a paradox, in spite of all conceptional negativity nothing but 鈥渆ternal salvation, 鈥� after which the heart of the religious yearns on the whole earth. 鈥�

The current simile is that of fire, the consuming fire of passion (r膩g-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 rebirth altogether, to certain and final extinction (pari苍颈产产腻苍补).鈥擣ire may be put out by water, or may go out of itself from lack of fuel. The ethical state called 狈颈产产腻苍补 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 苍颈产产腻苍补 is not used, occurs in one or two passages in later books. See J. I, 212; Miln. 346, 410; SnA 28; Sdhp. 584. For the older view see M. I, 487 (aggi an膩h膩ro nibbuto, a fire gone out through lack of fuel); Sn. 1094 (aki帽cana峁� 补苍腻诲腻苍补峁� eta峁� d墨pa峁� an膩para峁� 狈颈产产腻苍补峁� iti); S. I, 236 (attada峁囜笉esu nibbuto s膩d膩nesu an膩d膩no); S. II, 85 (aggikkhandho purimassa up膩d膩nassa pariy膩d膩n膩 a帽帽assa ca anup膩h膩r膩 an膩h膩ro nibb膩yeyya, as a fire would go out, bereft of food, because the former supply being finished no additional supply is forthcoming); sa-up膩d膩no de惫腻na峁� indo na parinibb膩yati, the king of the gods does not escape rebirth so long as he has within him any grasping S. IV, 102; 辫腻谤补驳奴 sabbadhamm膩na峁� anup膩d膩ya nibbuto A. I, 162; p膩ragato jh膩y墨 anup掳 nibbuto, a philosopher, freed, without any cause, source, of rebirth A. IV, 290 (etc., see nibbuta). d膩vaggi-苍颈产产腻苍补峁� the going out of the jungle fire J. I, 212; aggi nibb膩yeyya, should the fire go out M. I, 487; aggikkhandho nibbuto hoti the great fire has died out Miln. 304; nibbuto gin墨 my fire is out Sn. 19. The result of quenching the fire (going out) is coolness (s墨ta); and one who has attained the state of coolness is 蝉墨迟颈产丑奴迟补. s墨tibh奴to 鈥榮mi nibbuto Vin. I, 8; Pv. I, 8⁷; s墨tibh奴to nir奴padhi, cooled, with no more fuel (to produce heat) Vin. II, 156; A. I, 138; nicch膩to nibbuto s墨tibh奴to (cp. nicch膩ta) A. II, 208; V, 65. anup膩d膩n膩 d墨pacci viya nibbut膩 gone out like the flame of a lamp without supply of fuel ThA. 154 (Ap. 153).鈥�nibbanti dh墨r膩 yath鈥櫭�ya峁� pad墨po the Wise go out like the flame of this lamp Sn. 235. This refers to the pulling out of the wick or to lack of oil, not to a blowing out; cp. va峁�峁璱峁� pa峁璱cca telapad墨po j膩leyya S. II, 86; Th. 2, 116 (pad墨pass鈥檈va 苍颈产产腻苍补峁� vimokkho ahu cetaso). The pulling out of the wick is expressed by va峁�峁璱峁� okassay膩mi (=d墨pava峁�峁璱峁� 膩ka岣嶀笉hemi ThA. 117) cp. on this passage Pischel, Leben & Lehre des Buddha 71; Mrs. Rh. Davids, Buddhism 176; Neumann, Lieder 298). Pajjotass鈥檈va 苍颈产产腻苍补峁� like the going out of a lamp S. I, 159鈮�.

B. Since rebirth is the result of wrong desire (k膩ma, kilesa, 膩sava, 谤腻驳补 etc.), the dying out of that desire leads to freedom & salvation from rebirth and its cause or substratum. Here references should be given to: (1) the fuel in ethical sense (cp. A 1: aggi); (2) the aims to be accomplished (for instance, coolness=peace); (3) the seat of its realisation (the heart); (4) the means of achievement (the Path); (5) the obstacles to be removed.鈥�1. Fuel=cause of rebirth & suffering: 腻蝉腻惫补 (intoxications). kh墨峁嚹乻a惫腻 jutimanto to loke parinibbut膩 the wise who are rid of all intoxications are in this world the thoroughly free S. V, 29; s膩vak膩 膩sa惫腻na峁� khay膩 viharanti A. IV, 83; kodha峁� pahat惫腻na parinibbi峁僺u an膩sa惫腻 (are completely cooled) A. IV, 98; 膩savakh墨峁噊 danto parinibbuto Sn. 370; sagga峁� sugatino yanti parinibbanti an膩sa惫腻 those of happy fate go to heaven, but those not intoxicated die out Dh. 126; 苍颈产产腻苍补峁� adhimutt膩na峁� attha峁単acchanti 膩sa惫腻 Dh. 226; 膩sa惫腻na峁� khay膩 bhikkhu nicch膩to parinibbuto It. 49; vimutti-kusuma-sa帽channo parinibbissati an膩savo Th. 1, 100.鈥�办腻尘腻 (cravings) nikk膩mo nibbano N膩go Sn. 1131.鈥�kilesa-(苍颈产产腻苍补) vice (only in certain commentaries). kilesa-苍颈产产腻苍补ss鈥櫭�pi anup膩d膩 pari苍颈产产腻苍补ss鈥櫭�pi santike DhA. I, 286; up膩d膩na峁� abh膩vena anup膩diyit惫腻 kilesa-nibb膩nena nibbut膩 DhA. IV, 194.鈥�苍颈产产颈诲腻 (disenchantment). 狈颈产产腻苍补峁� ekanta-苍颈产产颈诲腻ya vir膩g膩ya etc. 蝉补峁僾补迟迟补迟颈 S. II, 223; nibbijjha sabbaso k膩me sikkhe 苍颈产产腻苍补峁� attano Sn. 940.鈥�谤腻驳补 vir膩go nirodho 苍颈产产腻苍补峁� S. I, 136鈮�; desento viraja峁� dhamma峁� 苍颈产产腻苍补峁� akutobhayan S. I, 192; yo 谤腻驳补kkhayo (dosa掳 . . . 尘辞丑补掳 . . . ): ida峁� vuccati 苍颈产产腻苍补峁� S. IV, 251, & same of Amata S. V, 8; chanda谤腻驳补-vinodana峁� 苍颈产产腻苍补pada峁� 补肠肠耻迟补峁� Sn. 1086; kusalo ca jahati p膩paka峁� 谤腻驳补dosamoha-kkhay膩 parinibbuto Ud. 85; ye 鈥榙ha pajahanti k膩ma谤腻驳补峁� bhavar膩g芒nusaya帽 ca pah膩ya pari苍颈产产腻苍补gat膩 Vv 53²⁴.鈥�vana sabba-sa峁儁ojan鈥檃t墨ta峁� van膩 苍颈产产腻苍补峁� 膩gata峁� A. III, 346; nikkhanta峁� 惫腻nato ti 苍颈产产腻苍补峁� KhA 151; ta峁噃膩-sa峁卥h膩ta-惫腻n芒bh膩vato 苍颈产产腻苍补峁� SnA 253.

2. Aims: khema (tranquillity). 膩t膩p墨 bhikkhu nibb膩n膩ya bhabbo anuttarassa yogakkhemassa adhigam膩ya It. 27; ajara峁� amara峁� 办丑别尘补峁� pariyess膩mi nibbuti峁� J. I, 3; acala (immovable, not to be disturbed). patto acala峁�峁環膩na峁� Vv 51⁴; accuta (stable) patthaya峁� 补肠肠耻迟补峁� pada峁� S. III, 143; chanda谤腻驳补-vinodana峁� 苍颈产产腻苍补pada峁� 补肠肠耻迟补峁� Sn. 1086. nekkhamma (renunciation, dispassionateness). van膩 苍颈产产腻苍补峁� 膩gata峁� k膩mehi nekkhammarata峁� A. III, 346.鈥�辫腻谤补驳奴 (victor). 辫腻谤补驳奴 sabbadhamm膩na峁� anup膩d膩ya nibbuto A. I, 162 (cp. A. IV, 290 with ti峁囜箛o p膩ragato).鈥�santipada (calm, composure). sant墨 ti nibbuti峁� 帽at惫腻 Sn. 933; santimagga峁� eva br奴haya 苍颈产产腻苍补峁� sugatena desita峁� Dh. 285; s. =acala VvA. 219.鈥�samatha (allayment, quietude). sabba蝉补峁卥丑腻谤补蝉补尘补迟丑辞 苍颈产产腻苍补峁� S. I, 136鈮�.鈥�sotthi (welfare). saccena suvatthi hotu 苍颈产产腻苍补峁� Sn. 235.

3. The Heart: (a) 补迟迟腻 (heart, self). abhinibbut-atto Sn. 456; 迟丑颈峁璦迟迟辞 frequent, e.g. parinibbuto 峁環掳 Sn. 359; danto parinib掳 峁環掳 Sn. 370.鈥�(产) citta (heart). 补辫补谤颈岣峚测丑补尘腻苍补-肠颈迟迟辞 SnA 347 (for abhinibbutatto Sn. 343).鈥�(肠) hadaya (heart) 苍颈产产腻苍补峁� hadayasmi峁� opiya S. I, 199; m膩tuhadaya峁� nibb膩yate J. I, 61; nibb膩pehi me hadaya-pari岣纺乭a峁� (quench the fever of my heart) Miln. 318.鈥�(诲) mano (mind). mano nibb膩yi t膩vade J. I, 27; dis惫腻 mano me pas墨di Vv 50¹⁴.

4. The Path: 诲丑墨谤补. lokapariy膩ya峁� a帽帽膩ya nibbut膩 dh墨r膩 ti峁囜箛膩 etc. S. I, 24; nibbanti dh墨r膩 ... Sn. 235 sabb芒bhibh奴 dh墨ro sabbagantha-ppamocano It. 122 鈥�-鈥� Recognition of anicca (transitoriness, see nicca). 补苍颈肠肠补蝉补帽帽墨 . . . bhikkhu p膩pu峁嚹乼i di峁�峁環鈥檈va dhamme 苍颈产产腻苍补峁� A. IV, 353.鈥�辫补帽帽腻. 苍颈产产腻苍补峁� ev鈥檃jjhagamu峁� sa辫补帽帽腻 S. I, 22; n鈥檃bhirato 辫补帽帽腻 S. I, 38. 鈥�-鈥� 辫补峁囜笉颈迟补 & nipaka. anupubbena n掳峁� adhigacchanti pa峁囜笉it膩 A. I, 162; nipak膩 asesa峁� parinibbanti It. 93. 鈥�-鈥� 惫颈箩箩腻. bhikkhu pa峁噄hitena cittena avijja峁� bhecchati vijja峁� upp膩dessati n掳峁� sacchikarissati the bhikkhu with devout heart will destroy ignorance, gain right cognition & realise 狈颈产产腻苍补 A. I, 8; idh鈥檃帽帽膩ya parinibb膩ti an膩savo A. III, 41; sabb鈥櫮乻ave pari帽帽膩ya parinibbanti an膩sa惫腻 Vbh. 426.

5. The Obstacles: gantha (fetter). 苍颈产产腻苍补峁� adhigantabba峁� 蝉补产产补-驳掳-辫补尘辞肠补苍补峁� S. I, 210; It. 104; similarly It. 122 (see above). 驳补产产丑补蝉别测测腻 (rebirth). na te punam upenti gabbhaseyya峁�, pari苍颈产产腻苍补gat膩 hi s墨tibh奴t膩 Vv 53²⁴ 鈥� 苍墨惫补谤补峁嘺 (obstacles). pa帽ca n掳. a苍颈产产腻苍补-sa峁僾attanik膩 S. V, 97.鈥�punabbhava (rebirth). nibb膩pehi mah膩谤腻驳补峁� m膩 岣峚yhittho punappuna峁� S. I, 188; vibhava帽 ca bhava帽 ca vippah膩ya vusita惫腻 办丑墨峁嘺辫耻苍补产产丑补惫辞 sa bhikkhu Sn. 514; bhava-nirodha 苍颈产产腻苍补峁� S. II, 117.鈥�蝉补峁卥丑腻谤腻 (elements of life). 蝉补产产补蝉补峁卥丑腻谤补-蝉补尘补迟丑辞 苍颈产产腻苍补峁� S. I, 136; N. =sabba蝉补峁卥丑腻谤腻 khayissanti A. III, 443.鈥�蝉补峁儁辞箩补苍腻苍颈 (fetters). sabbas-芒t墨ta峁� van膩 狈颈产产腻苍补峁� 膩gata峁� A. III, 346; s. pah膩ya n掳峁� sacchikarissati A. III, 423; sa峁儁ojan膩na峁� parikkhay膩 antar膩-parinibb膩y墨 hoti S. V, 69.

III. 狈颈产产腻苍补: its ethical importance and general characterisation. 1. Assurance of N. (苍颈产产腻苍补ss鈥檈va santike, near N. , sure of N.): S. I, 33 (yassa et膩disa峁� y膩na峁� ... sa etena y膩nena n. e. s. : with the chariot of the Dhamma sure of reaching N.); IV, 75; A. II, 39 (abhabbo parih膩n膩ya n. e. s. impossible to fail in the assurance of final release, of one 鈥渃atuhi dhammehi samann膩gato, viz. s墨la, indriyaguttad惫腻rat膩, bhojanamatta帽帽ut膩. j膩gariy膩鈥�); III, 331 (id. with appam膩dagaru: ever active & keen); II, 40=It. 40 (id. with appam膩da-rato); Sn. 822.鈥�2. Steps and Means to N. : 苍颈产产腻苍补-sacchikiriy膩, attainment of N. , is ma峁単ala峁� uttama峁� & to be achieved by means of tapo, 产谤补丑尘补肠补谤颈测腻 and 补谤颈测补蝉补肠肠腻苍补-诲补蝉蝉补苍补峁� Sn. 267.鈥�brahmacariya (a saintly life) is n. -par膩yan膩 (leading to N.) S. III, 189, cp. V, 218; also called n. -ogadh膩 (with similar states of mind, as 苍颈产产颈诲腻, vir膩go, vimutti) ibid.; A. II, 26=It. 28, cp. It. 29 (nibb膩n鈥欌�攐gadha-g膩mina峁� b掳峁�). The stages of sanctification are also discussed under the formula 鈥�苍颈产产颈诲腻 vir膩go vimutti . . . vimuttasmi峁� vimutta峁� iti 帽膩峁嘺峁� hoti: kh墨峁嚹� j膩ti etc. 鈥� (i.e. no more possibility of birth) S. II, 124=IV. 86. 鈥�-鈥� dhamma: Buddha鈥檚 teaching as the way to N. : 鈥渄hammavara峁� adesayi n. -g膩mi峁� parama峁� hit膩ya鈥� Sn. 233; aha峁� s膩vak膩na峁� dhamma峁� desemi s补迟迟腻na峁� visuddhiy膩 ... n掳assa sacchikiriy膩ya A. V, 194, cp. 141; pubbe dh. -峁環iti-帽膩峁嘺峁� pacch膩 nibb膩ne 帽膩峁嘺n ti S. II, 124.鈥�magga: Those practices of a moral & good life embraced in the 8 fold Noble Path (ariyamagga). Sace atthi akammena koci kvaci na j墨yati 苍颈产产腻苍补ssa hi so maggo S. I, 217; ek膩yano aya峁� maggo s补迟迟腻na峁� visuddhiy膩 ... N掳assa sacchikiriy膩ya D. II, 290; S. V, 167, 185; bh膩vayit惫腻 蝉耻肠颈尘补驳驳补峁� n掳 鈥攐gadha-g膩mina峁� ... Vbh. 426; 膩dimhi s墨la峁� dasseyya, majjhe magga峁� vibh膩vaye, pariyos膩namhi 苍颈产产腻苍补峁� ... DA. I, 176.鈥�N. 鈥攇amana峁� magga峁�: tattha me nirato mano 鈥渕y heart rejoices in the path to 狈颈产产腻苍补鈥� S. I, 186; N. 鈥攇膩min墨 pa峁璱pad膩 A. IV, 83 (the path to salvation). Cp. 搂搂 4 & 7.鈥�3. The Search for N. or the goal of earnest endeavour. 膩rogya-param膩 l膩bh膩 苍颈产产腻苍补峁� parama峁� sukha峁�, a峁�峁環a峁単iko ca magg膩na峁� 办丑别尘补峁� amata-g膩mina峁� 鈥淣. is a higher bliss than acquisition of perfect health, the eightfold Path (alone) of all leads to perfect peace, to ambrosia鈥� M. I, 508, cp. Dh. 204 (鈥渢he fullest gain is for health etc.; N. is the highest happiness鈥� DhA. III, 267). Similarly: khant墨 parama峁� tapo titikkh膩, n掳峁� parama峁� vadanti buddh膩 D. II, 49=Dh. 184; n掳峁� parama峁� sukha峁�: Dh. 204=Sn. 257=J. III, 195; id. : Dh. 203; jh膩na峁� upasampajja ... okkaman膩ya n. 掳assa A. IV, 111 sq.; cp. 230 sq.; ka峁璾viyakato bhikkhu ... 膩rak膩 hoti N掳膩 A. I, 281; n掳峁� ajjhagamu峁� sa辫补帽帽腻 S. I, 22; devaloka帽 ca te yanti ... anupubbena n掳峁� adhigacchanti pa峁囜笉it膩 A. I, 162; n掳峁� abhika峁卥hati S. I, 198; abhipassati A. I, 147; ti峁囜箛akatha峁卥atho visallo n. 鈥斆�b丑颈谤补迟辞 Sn. 86; bhikkhu bhabbo anuttara峁� s墨tibh膩va峁� sacchik膩tu峁� ... pa峁嚹玹芒dhimutto hoti 峁�-芒产丑颈谤补迟辞 ca A. III, 435; n. 鈥斆�b丑颈谤补迟辞 ... sabbadukkh膩 pamuccati S. I, 38; n. 鈥攐驳补诲丑补峁� brahmacariya峁� vussati n. 鈥攑ar膩ya峁嘺峁� n. 鈥攑补谤颈测辞蝉腻苍补峁� S. III, 189=V. 218; n掳峁� gavesanto car膩mi (Bodhisat, J. I, 61). All means of conduct & all ideals of reason & intellect lead to one end only: 狈颈产产腻苍补. This is frequently expressed by var. similes in the phrase n. 鈥拢颈苍苍补, 掳辫辞峁嘺, 掳辫补产产丑腻谤补, e.g. S. V, 75=134=137=190; V, 244; A. V, 75, 134, 190, 244= 291; Vv 84⁴². Saddah膩no arahata峁� dhamma峁� n. 鈥�-鈥� pattiy膩 suss奴s膩 labhate pa帽帽a峁� appamatto S. I, 214= Sn. 186, cp. S. I, 48; Gotamo n. 鈥攑a峁璱sa峁儁utt膩ya dhammiy膩 kath膩ya bhikkh奴 sandasseti S. I, 214=192=210; Ud. 80; n掳峁� pariyesati A. II, 247; n. 鈥攑ariyos膩n膩 sabbe dhamm膩 A. V, 107; n. -po峁嘺峁� me m膩nasa峁� bhavissati, sa峁儁ojan膩 pah膩峁嘺峁� gacchanti A. III, 443; odhunit惫腻 mala峁� sabba峁� pat惫腻 n. 鈥攕补尘辫补诲补峁� muccati sabba-dukkhehi: s膩 hoti sabbasampad膩 A. IV, 239; nibbijjha sabbaso k膩me sikkhe n掳峁� attano Sn. 940, cp. 1061.鈥�4. Some Epithets of 狈颈产产腻苍补: 补办耻迟辞产丑补测补峁� A. II, 24=It. 122; 补肠肠耻迟补峁� pada峁� (careyya 膩ditta-s墨so va patthaya峁� a. p.) S. III, 143; Sn. 1086; p补迟迟腻 te acala峁�峁環膩na峁� yattha gant惫腻 na socare Vv 51⁴; 补尘补迟补峁� A. II, 247; M. III, 224 (Bhaga惫腻 atthassa ninnet膩 a 掳assa d膩t膩); Miln. 319; Vv 64²⁷ (ap膩puranto a 掳assa d惫腻ra峁�); VvA. 85 (a-rasa); Vv 50²⁰ (amatogadha magga=nibb掳-g膩min墨 pa峁璱pad膩); amosadhamma峁� Sn. 758; 办丑别尘补峁� 补辫辫补峁璱产丑补测补峁� S. IV, 175; S. I, 189=Sn. 454; Th. 2, 350 (掳峁�峁環膩ne vimutt膩 te patta te acala峁� sukha峁�); M. I, 508 (+amatag膩mina峁�); A. II, 247 (yogak办丑别尘补峁� anuttara峁�); same at A. III, 294; It. 27; Dh. 23.鈥�迟补峁噃补办办丑补测补 Vv 73⁵; 峁環膩na峁� dud- 诲补蝉补峁� S. I, 136 (=sabba-sa峁卥h膩ra-samatho); 诲丑耻惫补峁� (q. v.); 苍颈肠肠补峁� Kvu 121; 苍别办办丑补尘尘补峁� A. I, 147 (掳峁� da峁�峁環u khemato ... 苍颈产产腻苍补峁� abhipassanto); Vv 84⁴². 蝉补产产补-驳补苍迟丑补-辫补尘辞肠补苍补峁� (deliverance from all ties) S. I, 210; II, 278 (sabbadukkha掳); It. 222=A. II, 24; 测补迟丑腻产丑奴迟补峁� 惫补肠补苍补峁� S. IV, 195; 测补迟丑腻蝉耻办丑补峁� (the Auspicious) A. IV, 415 sq.; (chanda-) 谤腻驳补 vinodana峁� Sn. 1086; 谤腻驳补kkhayo (dosa掳, 尘辞丑补掳) S. V, 8; 谤腻驳补vinayo (dosa掳, 尘辞丑补掳) ibid. , santi (calm, peace) Vv 50²¹=Sn. 204 (chanda谤腻驳补-viratto bhikkhu 辫补帽帽腻峁嘺惫腻 ajjhag膩 补尘补迟补峁� santi峁� 苍颈产产腻苍补pada峁� 补肠肠耻迟补峁�); VvA. 219 (=acala); santimagga峁� eva br奴haya n掳峁� Sugatena desita峁� Dh. 285=Nett 36; 蝉补苍诲颈峁�峁�丑颈办补峁� ak膩lika峁� etc.; A. I, 158; samo bh奴mibh膩go rama峁嚹珁o S. III, 109; 蝉补蝉蝉补迟补峁� Kvu 34; suvatthi Sn. 235.鈥�5. N. is realisable in this world, i.e. in this life if it is mature (di峁�峁環e va dhamme): S. II, 18=115=III, 163=IV. 141 (di峁�峁環a-dh-npatta); M. II, 228; A. IV, 353=358, cp. 454.鈥�6. Definitions with regard to the destruction of the causes or substrata of life (cp. above I.): ta峁噃膩ya vippah膩nena n掳峁� iti vuccati S. I, 39=Sn. 1109; as sabba-蝉补峁卥丑腻谤补蝉补尘补迟丑辞 (calming down of all vital elements) Vin. I, 5; S. I, 136; A. II, 118=III, 164; IV, 423; V, 8, 110, 320, 354; aki帽cana峁� 补苍腻诲腻苍补峁� eta峁� d墨pa峁� an膩para峁� n掳峁� iti nam br奴mi jar膩maccu-parikkhaya峁� Sn. 1094; bhavanirodho n掳峁� ti S. II, 117; A. V, 9; 谤腻驳补-kkhayo (dosa掳, 尘辞丑补掳) S. IV, 251=261; vir膩go nirodho n掳峁� in typical & very frequent exposition at Nd²=S. I, 136鈮�. See also vana & cp. the foll. : ta峁噃膩-sa峁卥h膩ta-惫腻n芒bh膩vato n掳峁� SnA 253; nikkhanta峁� 惫腻nato ti n掳峁� KhA 151; kilesa-n掳 ass鈥櫭�pi anup膩d膩 pari苍颈产产腻苍补ss鈥櫭�pi santike yeva DhA. I, 286 (on Dh. 32).鈥�7. N. as perfect wisdom and what is conducive to such a state (蝉补峁僾补迟迟补迟颈). The foll. phrase is one of the oldest stereotype phrases in the Canon & very frequent; it is used of all the highest means & attainments of conduct & meditation & may be said to mark the goal of perfect understanding & a perfect philosophy of life. It is given in 2 variations, viz. in a simple form as 鈥渦pasam膩ya abhi帽帽膩ya sambodh膩ya nibb膩n膩ya 蝉补峁僾补迟迟补迟颈, 鈥� with ref. to majjhim膩 pa峁璱pad膩 at Vin. I, 10=S. IV, 331=V. 421; of satta bojjha峁単膩 at S. V, 80; and in a fuller form as 鈥�ekanta-苍颈产产颈诲腻ya vir膩g膩ya nirodh膩ya upasam膩ya etc. as above鈥� at D. I, 189 (negative); II, 251 (of brahmacariya峁�), 285; III, 130 (sukhallik芒nuyog膩, neg.) 136 (avy膩kata峁�, neg.); S. II, 223 (brahmacariya); V, 82 (satta bojjha峁単膩), 179 (satipa峁�峁環膩n膩), 255 (iddhip膩d膩), 361 (ariyamagga), 438 A. III, 83, 326 sq.; etc.鈥�Cp. n-蝉补峁僾补迟迟补苍颈办补 S. V, 97 (upekh膩sambojjha峁単a); Nd² 281 (neg. of tamo). 鈥�-鈥� 8. N. as the opposite of 谤腻驳补 (passion, lust). frequent is the combination of vi谤腻驳补 nirodha 苍颈产产腻苍补, almost used as three synonyms, thus at S. II, 18; Vin. III, 20=111; A. II, 118=III, 164=IV. 423=V. 8=Nd² under 狈颈产产腻苍补; A. II, 34=It. 88 (dhamm膩na峁� agga峁� akkh膩yati, madanimmadano pip膩sa-vinayo 膩laya-samuggh膩to va峁�峁�没pacchedo ta峁噃akkhayo vir膩go nirodha 苍颈产产腻苍补峁�), cp. Vin. III, 20鈮�. Similarly S. I, 192 (Sugata峁� payirup膩sati desenta峁� viraja峁� dhamma峁� 苍颈产产腻苍补峁� 补办耻迟辞产丑补测补峁�). 鈥�-鈥� 9. Various Characterisations & Similes (cp. above II. A 4 & 5). sukk芒bhij膩tiko sam膩no aka峁噃a峁� asukka峁� n掳峁� abhijayati D. III, 251; A. III, 384 sq.; anicc膩 sabbe 蝉补峁卥丑腻谤腻 dukkh膩 鈥榥补迟迟腻 ca sa峁卥h膩t膩: 苍颈产产腻苍补帽 c鈥檈va pa帽帽atti an补迟迟腻 iti nicchay膩 Vin. V, 86. On anicca & an补迟迟腻 in rel. to N. see also S. IV, 133 sq.; A. IV, 353; dukkhato & sukhato n掳峁� samanupassati A. III, 442. On comparison with a lamp see e.g. S. I, 159=D. II, 157= Th. 1, 906 (pajjotass鈥檈va 苍颈产产腻苍补峁� vimokkho cetaso ah奴), A. IV, 3 (pajjotass鈥檈va n. vimokkho hoti cetaso); Sn. 235 (... te kh墨峁嘺b墨j膩 avir奴岣穐ichand膩 nibbanti dh墨r膩 yath芒ya峁� pad墨po).

: Sutta: Pali Word Grammar from Pali Myanmar Dictionary

苍颈产产腻苍补sutta (醼斸��醼椺�贯�椺��醼斸�炨��醼愥�贯��) [(na) (醼�)]鈥�
[苍颈产产腻苍补+sutta锛�(ni惫腻峁嘺-s奴tra-sa峁�)]
[醼斸��醼椺�贯�椺��醼�+醼炨��醼愥�贯�愥亱 (醼斸��醼濁��醼�-醼炨�搬�愥��-醼炨��)]

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Pali is the language of the Tipi峁璦ka, which is the sacred canon of Thera惫腻da Buddhism and contains much of the Buddha鈥檚 speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.

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Partial matches: Vani, Sutta.

Full-text: Jambukhadaka Sutta, Nibbanasappayapatipadasutta.

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6.5. The Types of 狈颈产产腻苍补 < [Chapter 4 - Comparative Study of Liberation in Jainism and Buddhism]

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