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in age eye ill joy LAW law one sel sex utu ZEN aeon alms atta BALA bala body both catu chie deva dosa ends envy fine food gati gems grie hate hell hetu loka lust mada mala mano MARK meat mind moha múla ogha oja^ once open pain path peta rise RUPA rúpa sati talk ties tree unit view void will yoga yoni ZEAL adosa agati ALAYA amata amoha anger ARANA ARHAN ARHAT ASURA asura atta^ aviha bases being belie bhava bodhi bonds cause chaos citta death doors doubt dread faith great greed iddhi image issa^ ja^ti jara^ ji^va ka^ma kalpa kamma KARMA karma kicca kriya kuppa light lobha lower ma^na Ma^ra MAGGA magga merit METTA mirth moral na^ma neyya nicca noble phala pi^ti ra^ga RAKSA right rules sacca sagga sakka satta sekha sense shame si^la sloth space STUPA subha SUDRA sukha SUTRA va^yo vasi^ vatta VIGOR water world wrong YAKSA yokes " a^sava abodes access action alobha ANATTA ANICCA anicca Arahat asekha atappa Avi^ci beauty beings bha^va BHIKSU biases bodily BUDDHA Buddha cakkhu carana carita change course dha^tu dhamma DHARMA ditthi divine dukkha eating EFFORT effort elders ENERGY energy escape favour fixity floods forest friend gantha ghosts GIVING giving gnosis groups growth grudge hearer iriya^ JATAKA javana jewels KARUNA kasina khanti kilesa kiriya kusala lokiya MANTRA marana marvel MATTER matter method metta^ middha misery MUDITA niraya object oma^na phassa picked planes powers PRAJNA purity RAHULA refuge samma^ sangha SANJNA sarana sexual stains suddha sugati sukkha SUMERU taints tanha^ terror torpor trance truths tusita upa^di upadhi usages va^ca^ VAISYA vatthu VEDANA vijja^ virati viriya virtue viveka WISDOM wisdom woeful a^ha^ra a^ji^va a^ka^sa a^ruppa absence agility ahimsa^ AKALIKA AKALIKO AKUSALA akusala ANAGAMI anatta^ anusaya arising avacara avijja^ bhikkhu BRAHMIN cankers cetana^ CHARITY conceit control counter craving created decline desana^ destiny devotee disease duggati emotion factors feeling fetters freedom HSU YUN HUA TOU INDRIYA indriya insight ji^vita kala^pa karuna^ killing KUSHALA lahuta^ mangala mastery matured meaning message miccha^ miracle mudita^ muduta^ mundane navanga neutral nimitta nirodha NIRVANA nirvana nissaya niya^ma obha^sa okkanti old age ottappa patched patigha perfect Preface puggala pun~n~a rapture reality rebirth remorse sa^sana sa^vaka saddha^ SAMADHI samatha sammuti SAMSARA samseva sassata sikkha^ sitting skilful sobhana spheres SRAVAKA sublime sun~n~a thought turning upacaya UPEKKHA vedana^ vibhava vica^ra viha^ra vimutti vipa^ka vipatti vira^ga vitakka vivatta voda^na voka^ra worldly 戒(sila) a^nen~ja a^yatana acquired adherent AKUSHALA AMITABHA ANAGAMIN anussati Appendix atima^na aversion bhavanga BHIKSUNI bondages ca^ritta cemetery cetasika clinging deciding delusion departed DEVOTION dhutanga dogmatic drinking elements eternity exertion extremes fatalism fivefold fruition gladness gotrabhú grasping HINAYANA HUI NENG ill will impurity influxes interest kammanta kin~cana KSATRIYA kukkucca lakkhana learning MAHAMAYA MAHAYANA maintain MAITREYA monkhood MORALITY morality Nibba^na nibba^na nibbatti nibbedha not self opposite PARAMITA PATIENCE patience postures practice progress reaction sakka^ya sama^dhi sambodhi sammatta sampada^ samsa^ra SAMSKARA san~n~a^ sankappa sankhata santa^na scruples sensuous serenity signless sucarita suchness Table II tathata^ te vijja thinking training uddhacca ujukata^ upa^saka upaca^ra upekkha^ uposatha upstream vimamsa^ vimokkha virility visuddhi vitality VOLITION volition 谛(satya) 慧 (Mati) 空(sunya) 業(karma) 瑜伽(yoga) a^rammana a^vajjana abhijjha^ acinteyya adherence adhicitta akanittha anottappa appama^da asankhata attention avihimsa^ avikkhepa avya^kata beautiful behaviour bha^vana^ BOJJHANGA bojjhanga boundless breathing cetokhila character CONDITION cosmogony cowardice deva dúta deviation dhuta^nga domanassa duccarita dukkhata^ dwellings EMPTINESS emptiness ENDURANCE existence eye organ faculties FIVE EYES formation happiness IGNORANCE ignorance immediacy immediate impulsion indulging intention knowledge kolankola lightness lokuttara mahaggata micchatta mind base NAGARJUNA nekkhamma ni^varana nutriment obstacles palibodha parikamma pariyatti patipada^ patipatti pativedha pondering proximity PURE LAND ready wit rúpa loka SAHA LAND sammasana samphassa samyojana sankha^ra SARIPUTRA sena^sana SENSATION SIX DUSTS SIX GUNAS SIX PATHS SIX ROOTS somanassa something suffering ti pitaka ti ratana ti sarana TRAILOKYA treasures TRIPITAKA upa^da^na upa^sika^ vanishing vinipa^ta vya^pa^da worldling YASODHARA 阿含(agama) 法(dharma) a^bhassara aberration abhin~n~a^ abhisamaya absorption adhimokkha ADHITTHANA advertence aggregates ALMSGIVING Ana^ga^mi^ analytical antinomies appendants asmi ma^na avya^pa^da awakenment bhava^sava BODHISATTA Bodhisatta compassion conception conditions confidence contiguity continuity cuti citta detachment DHAMMAPADA dibba loka dibba sota DIVINE EYE ego belief ego entity eka bi^ji^ elasticity enthusiasm equanimity expression EXTINCTION extinction femininity few wishes foundation FOUR PHALA FOUR SEALS functional generation hindrances impression impurities individual inducement intimation ka^ma guna ka^ma loka ka^ma^sava liberality liberation low speech macchariya MAHASATTVA mano kamma MEDITATION meditation messengers MIDDLE WAY mutability obduracies opapa^tika overcoming para^ma^sa paramattha parin~n~a^ patisandhi pattida^na permanency productive punabbhava puthujjana reflection repetition repression repugnance RIGHT VIEW rúpa ka^ya sa^man~n~a sama^patti sensuality SEVEN GEMS SHAKYAMUNI si^labbata SIX PLACES sota^panna sota^patti standstill stinginess successive SUDDHODANA ta^vatimsa tatha^gata TEN POWERS tendencies therava^da TWO DEATHS unprepared unshakable upakkilesa upavica^ra vehapphala vesa^rajja vin~n~a^na vin~n~atti vipalla^sa vipassana^ wrong path ya^ma deva yuganaddha 不害(ahimsa) 識(Vijnana) 無常(anitya) a^nantariya a^po dha^tu abandonment abstentions adhittha^na ahosi kamma alms giving anabhijjha^ ANAPANASATI anupassana^ appicchata^ ariya iddhi ariya magga ariya sacca ariya vamsa arúpa bhava association attachments attainments BODHISATTVA brahma loka chaste life co nascence contentment corruptions cutúpapa^ta defilements deliverance destruction determining development dissolution dosa carita earnestness egolessness EIGHT WINDS enlightened fading away forbearance foundations human world iddhi pa^da immortality indifferent infatuation inoperative inseparable intoxicants itthindriya ka^ma bhava ka^ma ra^ga ka^ya kamma kamma bhava kamma patha kamma vatta karma round khi^na^sava kusala múla loka dhamma LOTUS SUTRA maha^ bhúta mana^yatana manasika^ra mano dha^tu MIDDLE PATH middle path mind object mindfulness na^ma ka^ya NINE REALMS nippapan~ca noble power origination pa^timokkha pada parama PARINIRVANA paritta^bha patipannaka patti da^na penetration perfections performance personality perversions preparatory proficiency pure abodes realization RECOGNITION remembrance rúpa^vacara rúpa^yatana sala^yatana sama si^si^ samuttha^na san~cetana^ san~n~ojana si^vathika^ sikkha^pada supernormal tejo dha^tu tejo kasina temperature THREE ROOTS THREE SEALS ti lakkhana unthinkable unwholesome uprightness vaci^ kamma vavattha^na vicikiccha^ wrongnesses 定 (samadhi) 結集(samgiti) 輪回(samsara) 涅槃(Nirvana) 無我(anatman) 真如(tathata) a^savakkhaya abhinibbatti accumulation adaptability an~n~indriya appaman~n~a^ arúpa^vacara bahula kamma bhava ditthi bhava tanha^ body witness ceto vimutti citta kkhana citta vi^thi conventional corporeality covetousness dhamma cakka DHARMA-WHEEL dibba cakkhu dispensation dissociation divine abode dry visioned fire element FIVE WISDOMS FOUR VIRTUES garuka kamma harmlessness hate natured heat element HEAVENLY EYE hiri ottappa homelessness impermanence inclinations intoxicating janaka kamma ka^ma tanha^ ka^ma^vacara ka^ya sakkhi kamma^yúhana kammaja rúpa kammattha^na karma result kilesa ka^ma light kasina lobha carita mental image mind element momentaneity nesajjikanga ni^la kasina noble abodes non violence pa^tiha^riya pakati si^la pan~ca si^la parinibba^na pasa^da rúpa patisandhika petti visaya pi^ta kasina pleasantness predominance proclivities purification purisindriya ra^ga carita radiant gods recollectons RENUNCIATION restlessness RIGHT ACTION RIGHT EFFORT RIGHT SPEECH rúpa jjha^na rúpa kala^pa rúpa^rammana sacca n~a^na SAKRADAGAMIN sambojjhanga samma^ magga sampajan~n~a santutthita^ SIX INDRIYAS SIX PARAMITA SROTA-APANNA stream entry ▲ 收起
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南傳佛教英文辭典 【1】Nibba^na

  (Sanskrit  nirva^na):  lit.”extinction”  (nir  +  ?  va,  to  cease  blowing,  to  become  extinguished);  according  to  the  commentaries,  ”freedom  from  desire”  (nir+  vana).  Nibba^na  constitutes  the  highest  and  ultimate  goal  of  all  Buddhist  aspirations,  i.e.  absolute  extinction  of  that  life-affirming  will  manifested  as  greed,  hate  and  delusion,  and  convulsively  clinging  to  existence;  and  therewith  also  the  ultimate  and  absolute  deliverance  from  all  future  rebirth,  old  age,  disease  and  death,  from  all  suffering  and  misery.  Cf.  Parinibba^na.
"Extinction  of  greed,  extinction  of  hate,  extinction  of  delusion:  this  is  called  Nibba^na"  (S.  XXXVIII.  1).
The  2  aspects  of  Nibba^na  are:
(1)  The  full  extinction  of  defilements  (kilesa-parinibba^na),  also  called  sa-upa^di-sesa-nibba^na  (s.  It.  41),  i.e.”Nibba^na  with  the  groups  of  existence  still  remaining”  (s.  upa^di).  This  takes  place  at  the  attainment  of  Arahatship,  or  perfect  holiness  (s.  ariya-puggala).
(2)  The  full  extinction  of  the  groups  of  existence  (khandha-parinibba^na),  also  called  an-upa^di-sesa-nibba^na  (s.  It.  41,  A.  IV,  118),  i.e.”Nibba^na  without  the  groups  remaining”,  in  other  words,  the  coming  to  rest,  or  rather  the  ”no-more-continuing”  of  this  physico-mental  process  of  existence.  This  takes  place  at  the  death  of  the  Arahat.  -  (App.:  Nibba^na).
Sometimes  both  aspects  take  place  at  one  and  the  same  moment,  i.e.  at  the  death  of  the  Arahat;  s.  sama-si^si^.
"This,  o  monks,  truly  is  the  peace,  this  is  the  highest,  namely  the  end  of  all  formations,  the  forsaking  of  every  substratum  of  rebirth,  the  fading  away  of  craving,  detachment,  extinction,  Nibba^na"  (A.  III,  32).
"Enraptured  with  lust  (ra^ga),  enraged  with  anger  (dosa),  blinded  by  delusion  (moha),  overwhelmed,  with  mind  ensnared,  man  aims  at  his  own  ruin,  at  the  ruin  of  others,  at  the  ruin  of  both,  and  he  experiences  mental  pain  and  grief.  But  if  lust,  anger  and  delusion  are  given  up,  man  aims  neither  at  his  own  ruin,  nor  at  the  ruin  of  others,  nor  at  the  ruin  of  both,  and  he  experiences  no  mental  pain  and  grief.  Thus  is  Nibba^na  visible  in  this  life,  immediate,  inviting,  attractive,  and  comprehensible  to  the  wise"  (A.  III,  55).
"Just  as  a  rock  of  one  solid  mass  remains  unshaken  by  the  wind,  even  so  neither  visible  forms,  nor  sounds,  nor  odours,  nor  tastes,  nor  bodily  impressions,  neither  the  desired  nor  the  undesired,  can  cause  such  a  one  to  waver.  Steadfast  is  his  mind,  gained  is  deliverance"  (A,  VI,  55).
"Verily,  there  is  an  Unborn,  Unoriginated,  Uncreated,  Unformed.  If  there  were  not  this  Unborn,  Unoriginated,  Uncreated,  Unformed,  escape  from  the  world  of  the  born,  the  originated,  the  created,  the  formed,  would  not  be  possible"  (Ud.  VIII,  3).
One  cannot  too  often  and  too  emphatically  stress  the  fact  that  not  only  for  the  actual  realization  of  the  goal  of  Nibba^na,  but  also  for  a  theoretical  understanding  of  it,  it  is  an  indispensable  preliminary  condition  to  grasp  fully  the  truth  of  anatta^  (q.v.),  the  egolessness  and  insubstantiality  of  all  forms  of  existence.  Without  such  an  understanding,  one  will  necessarily  misconceive  Nibba^na  -  according  to  one”s  either  materialistic  or  metaphysical  leanings  -  either  as  annihilation  of  an  ego,  or  as  an  eternal  state  of  existence  into  which  an  ego  or  self  enters  or  with  which  it  merges.  Hence  it  is  said:
"Mere  suffering  exists,  no  sufferer  is  found;
The  deed  is,  but  no  doer  of  the  deed  is  there;
Nibba^na  is,  but  not  the  man  that  enters  it;
The  path  is,  but  no  traveler  on  it  is  seen."
(Vis.M.  XVI)

Literature:  For  texts  on  Nibba^na,  see  Path,  36ff.  -  See  Vis.M.  XVI.  64ff.  -  Anatta^  and  Nibba^na,  by  Nyanaponika  Thera  (WHEEL  11);  The  Buddhist  Doctrine  of  Nibba^na,  by  Ven.  P.  Vajiranana  &  F.  Story  (WHEEL  165/166).

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