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Nibbāna

nibbāna：níp bàn

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Nibbana

NIBBANA：--banatha [a] thoát khỏi ái dục，tham muốn

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

Nibbāna

NIBBĀNA：[nt] mát mẻ，nguội lạnh，diệt tắt （lửa phiền），giải thoát，an vui tuyệt đối --gamana [a] hướng dẫn đến niết bàn --dhātu [f] cảnh niết bàn （đặc tính） --patti [f] sự đắc niết bàn --sacchi，kiriỳa làm cho thấu rõ niết bàn --sampatti [f] sự an vui của niết bàn --ābhirata [a] vui thích，hay thỏa mãn của niết bàn

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Nibbana

Nibbana，（adj．） 1．[Sk．nirvana] without forest，woodless J．II，358．-- 2．[an abstr．fr．nibbāna，see nibbāna I．； cp．vana²．Freq．nibbāna as v．l．instead of nibbana] without cravings Sn．1131 （nikkāmo nibbano）； Dh．283 （nibbanā pl．） Vv 50¹⁴ （better reading nibbāna，in phrase “vanā nibbānaṁ āgataṁ，” as found at A．III，346= Th．1，691，although the latter has nibbanaṁ in text），expl^d by “nittaṇhabhāvaṁ nibbānam eva upagataṁ” VvA．213．（Page 362）

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Nibbāna

Nibbāna，（nt．）．-- I．Etymology．Although nir+vā “to blow”．（cp．BSk．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 vṛ 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 Pali etymologist the main reference is to the root vṛ （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 compn．nis+vā （see vāyati） refers only to the （non-） emittance 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 Bdhgh’s defⁿ 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 threefold fire of rāga， dosa & moha： lust，ill-will & 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 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’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” （München² 1922），pp．36--42，where also the main literature on the subject is given．-- N．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 （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 “no measure” （i．e．no dimension）：“atthaṅgatassa na pamāṇam atthi ．．．yena naṁ vajju：taṁ tassa n’atthi” Sn．1076．The simile in v．1074：“accī yathā vāta-vegena khitto atthaṁ paleti，na upeti saṅkhaṁ：evaṁ munī nāmakāyā vimutto atthaṁ paleti，na upeti saṅkhaṁ”）．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．accutaṁ ṭhānaṁ，pāraṁ，amataṁ padaṁ，amata （& 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 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，“only by its concept Nirvāna is something negative，by its sentiment，however，a positive item in most pronounced form．” -- We may also quote Rh．Davids’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 （Saṁyutta IV．251，261），” （Early Buddhism pp．72，73．） And Heiler says （p．42 l．c．）：“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 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 J．I，212； Miln．346，410； SnA 28； Sdhp．584．For the older view see M．I，487 （aggi anāhāro nibbuto，a fire gone out through lack of fuel）； Sn．1094 （akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ Nibbānaṁ 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 no additional supply is forthcoming）； sa-upādāno devānaṁ indo na parinibbāyati，the king of the gods does not escape rebirth so long as he has within him any grasping S．IV，102； pāragū sabbadhammānaṁ 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-nibbānaṁ the going out of the jungle fire J．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 Sn．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，8⁷； sītibhūto nirūpadhi，cooled，with no more fuel （to produce heat） Vin．II，156； A．I，138； nicchāto nibbuto sītibhūto （cp．nicchāta） A．II，208； V，65．anupādānā dīpacci viya nibbutā gone out like the flame of a lamp without supply of fuel ThA．154 （Ap．153）．-- nibbanti dhīrā yath’âyaṁ padīpo 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．vaṭṭiṁ paṭicca telapadīpo jāleyya S．II，86； Th．2，116 （padīpass’eva nibbānaṁ vimokkho ahu cetaso）．The pulling out of the wick is expressed by vaṭṭiṁ okassayāmi （=dīpavaṭṭiṁ ākaḍḍhemi ThA．117） cp．on this passage Pischel，Leben & Lehre des Buddha 71； Mrs．Rh．Davids，Buddhism 176； Neumann，Lieder 298）．Pajjotass’eva nibbānaṁ 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 & 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．-- 1．Fuel=cause of rebirth & suffering：āsāva （intoxications）．khīṇāsavā jutimanto to loke parinibbutā the wise who are rid of all intoxications are in this world the thoroughly free S．V，29； sāvakā āsavānaṁ khayā viharanti A．IV，83； kodhaṁ pahatvāna parinibbiṁsu anāsavā （are completely cooled） A．IV，98； āsavakhīṇo danto parinibbuto Sn．370； saggaṁ sugatino yanti parinibbanti anāsavā those of happy fate go to heaven，but those not intoxicated die out Dh．126； nibbānaṁ adhimuttānaṁ atthaṅgacchanti āsavā Dh．226； āsavānaṁ khayā bhikkhu nicchāto parinibbuto It．49； vimutti-kusuma-sañchanno parinibbissati anāsavo Th．1，100．-- kāmā （cravings） nikkāmo nibbano Nāgo Sn．1131．-- kilesa-（nibbāna） vice （only in certain commentaries）．kilesa-nibbānass’âpi anupādā parinibbānass’âpi santike DhA．I，286； upādānaṁ abhāvena anupādiyitvā kilesa-nibbānena nibbutā DhA．IV，194．-- nibbidā （disenchantment）．Nibbānaṁ ekanta-nibbidāya virāgāya etc． saṁvattati S．II，223； nibbijjha sabbaso kāme sikkhe nibbānaṁ attano Sn．940．-- rāga virāgo nirodho nibbānaṁ S．I，136≈； desento virajaṁ dhammaṁ nibbānaṁ akutobhayan S．I，192； yo rāgakkhayo （dosa° ．．． moha° ．．．）：idaṁ vuccati nibbānaṁ S．IV，251，& same of Amata S．V，8； chandarāga-vinodanaṁ nibbānapadaṁ accutaṁ Sn．1086； kusalo ca jahati pāpakaṁ rāgadosamoha-kkhayā parinibbuto Ud．85； ye ‘dha pajahanti kāmarāgaṁ bhavarāgânusayañ ca pahāya parinibbānagatā Vv 53²⁴．-- vana sabba-saṁyojan’atītaṁ vanā nibbānaṁ āgataṁ A．III，346； nikkhantaṁ vānato ti nibbānaṁ KhA 151； taṇhā-saṅkhāta-vānâbhāvato nibbānaṁ SnA 253．

2．Aims：khema （tranquillity）．ātāpī bhikkhu nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāya It．27； ajaraṁ amaraṁ khemaṁ pariyessāmi nibbutiṁ J．I，3； acala （immovable，not to be disturbed）．patto acalaṭṭhānaṁ Vv 51⁴； accuta （stable） patthayaṁ accutaṁ padaṁ S．III，143； chandarāga-vinodanaṁ nibbānapadaṁ accutaṁ Sn．1086．nekkhamma （renunciation，dispassionateness）．vanā nibbānaṁ āgataṁ kāmehi nekkhammarataṁ A．III，346．-- pāragū （victor）．pāragū sabbadhammānaṁ anupādāya nibbuto A．I，162 （cp．A．IV，290 with tiṇṇo pāragato）．-- santipada （calm，composure）．santī ti nibbutiṁ ñatvā Sn．933； santimaggaṁ eva brūhaya nibbānaṁ sugatena desitaṁ Dh．285； s．=acala VvA．219．-- samatha （allayment，quietude）．sabbasaṅkhārasamatho nibbānaṁ S．I，136≈．-- sotthi （welfare）．saccena suvatthi hotu nibbānaṁ Sn．235．

3．The Heart：（a） attā （heart，self）．abhinibbut-atto Sn．456； thiṭatto frequent，e．g．parinibbuto ṭh° Sn．359； danto parinib° ṭh° Sn．370．-- （b） citta （heart）．apariḍayhamāna-citto SnA 347 （for abhinibbutatto Sn．343）．-- （c） hadaya （heart） nibbānaṁ hadayasmiṁ opiya S．I，199； mātuhadayaṁ nibbāyate J．I，61； nibbāpehi me hadaya-pariḷāhaṁ （quench the fever of my heart） Miln．318．-- （d） mano （mind）．mano nibbāyi tāvade J．I，27； disvā mano me pasīdi Vv 50¹⁴．

4．The Path：dhīra．lokapariyāyaṁ aññāya nibbutā dhīrā tiṇṇā etc．S．I，24； nibbanti dhīrā ．．．Sn．235 sabbâbhibhū dhīro sabbagantha-ppamocano It．122 ‹-› Recognition of anicca （transitoriness，see nicca）．aniccasaññī ．．． bhikkhu pāpuṇāti diṭṭh’eva dhamme nibbānaṁ A．IV，353．-- paññā．nibbānaṁ ev’ajjhagamuṁ sapaññā S．I，22； n’abhirato paññā S．I，38．‹-› paṇḍita & nipaka．anupubbena n°ṁ adhigacchanti paṇḍitā A．I，162； nipakā asesaṁ parinibbanti It．93．‹-› vijjā． bhikkhu paṇihitena cittena avijjaṁ bhecchati vijjaṁ uppādessati n°ṁ sacchikarissati the bhikkhu with devout heart will destroy ignorance，gain right cognition & realise Nibbāna A．I，8； idh’aññāya parinibbāti anāsavo A．III，41； sabb’āsave pariññāya parinibbanti anāsavā Vbh．426．

5．The Obstacles：gantha （fetter）．nibbānaṁ adhigantabbaṁ sabba-g°-pamocanaṁ S．I，210； It．104； similarly It．122 （see above）．gabbhaseyyā （rebirth）．na te punam upenti gabbhaseyyaṁ，parinibbānagatā hi sītibhūtā Vv 53²⁴ -- nīvaraṇa （obstacles）．pañca n°． anibbāna-saṁvattanikā S．V，97．-- punabbhava （rebirth）．nibbāpehi mahārāgaṁ mā ḍayhittho punappunaṁ S．I，188； vibhavañ ca bhavañ ca vippahāya vusitavā khīṇapunabbhavo sa bhikkhu Sn．514； bhava-nirodha nibbānaṁ S．II，117．-- saṅkhārā （elements of life）．sabbasaṅkhāra-samatho nibbānaṁ S．I，136； N．=sabbasaṅkhārā khayissanti A．III，443．-- saṁyojanāni （fetters）．sabbas-âtītaṁ vanā Nibbānaṁ āgataṁ A．III，346； s．pahāya n°ṁ sacchikarissati A．III，423； saṁyojanānaṁ parikkhayā antarā-parinibbāyī hoti S．V，69．

III，Nibbāna： its ethical importance and general characterisation．1．Assurance of N．（nibbānass’eva santike，near N．，sure of N．）：S．I，33 （yassa etādisaṁ yānaṁ ．．．sa etena yānena n．e．s．：with the chariot of the Dhamma sure of reaching N．）； 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 （id．with appamādagaru：ever active & keen）； II，40=It．40 （id．with appamāda-rato）； Sn．822．-- 2．Steps and Means to N．：nibbāna-sacchikiriyā，attainment of N．，is maṅgalaṁ uttamaṁ & to be achieved by means of tapo， brahmacariyā and ariyasaccāna-dassanaṁ Sn．267．-- brahmacariya （a saintly life） is n．-parāyanā （leading to N．） S．III，189，cp．V，218； also called n．-ogadhā （with similar states of mind，as nibbidā，virāgo，vimutti） ibid．； A．II，26=It．28，cp．It．29 （nibbān’--ogadha-gāminaṁ b°ṁ）．The stages of sanctification are also discussed under the formula “nibbidā virāgo vimutti ．．． vimuttasmiṁ vimuttaṁ iti ñāṇaṁ hoti：khīṇā jāti etc．” （i．e．no more possibility of birth） S．II，124=IV．86．‹-› dhamma： Buddha’s teaching as the way to N．：“dhammavaraṁ adesayi n．-gāmiṁ paramaṁ hitāya” Sn．233； ahaṁ sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā ．．．n°assa sacchikiriyāya A．V，194，cp．141； pubbe dh．-ṭhiti-ñāṇaṁ pacchā nibbāne ñāṇan ti S．II，124．-- magga： Those practices of a moral & good life embraced in the 8 fold Noble Path （ariyamagga）．Sace atthi akammena koci kvaci na jīyati nibbānassa hi so maggo S．I，217； ekāyano ayaṁ maggo sattānaṁ visuddhiyā ．．．N°assa sacchikiriyāya D．II，290； S．V，167，185； bhāvayitvā sucimaggaṁ n° --ogadha-gāminaṁ ．．．Vbh．426； ādimhi sīlaṁ dasseyya，majjhe maggaṁ vibhāvaye，pariyosānamhi nibbānaṁ ．．．DA．I，176．-- N．--gamanaṁ maggaṁ： tattha me nirato mano “my heart rejoices in the path to Nibbāna” S．I，186； N．--gāminī paṭipadā A．IV，83 （the path to salvation）．Cp．§§ 4 & 7．-- 3．The Search for N．or the goal of earnest endeavour．ārogya-paramā lābhā nibbānaṁ paramaṁ sukhaṁ，aṭṭhaṅgiko ca maggānaṁ khemaṁ amata-gāminaṁ “N．is a higher bliss than acquisition of perfect health，the eightfold Path （alone） of all leads to perfect peace，to ambrosia” M．I，508，cp．Dh．204 （“the fullest gain is for health etc．； N．is the highest happiness” DhA．III，267）．Similarly：khantī paramaṁ tapo titikkhā，n°ṁ paramaṁ vadanti buddhā D．II，49=Dh．184； n°ṁ paramaṁ sukhaṁ： Dh．204=Sn．257=J．III，195； id．：Dh．203； jhānaṁ upasampajja ．．．okkamanāya n．°assa A．IV，111 sq．； cp．230 sq．； kaṭuviyakato bhikkhu ．．．ārakā hoti N°ā A．I，281； n°ṁ ajjhagamuṁ sapaññā S．I，22； devalokañ ca te yanti ．．．anupubbena n°ṁ adhigacchanti paṇḍitā A．I，162； n°ṁ abhikaṅkhati S．I，198； abhipassati A．I，147； tiṇṇakathaṅkatho visallo n．--âbhirato Sn．86； bhikkhu bhabbo anuttaraṁ sītibhāvaṁ sacchikātuṁ ．．．paṇītâdhimutto hoti ṇ-âbhirato ca A．III，435； n．--âbhirato ．．．sabbadukkhā pamuccati S．I，38； n．--ogadhaṁ brahmacariyaṁ vussati n．--parāyaṇaṁ n．--pariyosānaṁ S．III，189=V．218； n°ṁ gavesanto carāmi （Bodhisat，J．I，61）．All means of conduct & all ideals of reason & intellect lead to one end only：Nibbāna．This is frequently expressed by var．similes in the phrase n．--ninna， °poṇa， °pabbhāra，e．g．S．V，75=134=137=190； V，244； A．V，75，134，190，244= 291； Vv 84⁴²．Saddahāno arahataṁ dhammaṁ n．‹-› pattiyā sussūsā labhate paññaṁ appamatto S．I，214= Sn．186，cp．S．I，48； Gotamo n．--paṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti S．I，214=192=210； Ud．80； n°ṁ pariyesati A．II，247； n．--pariyosānā sabbe dhammā A．V，107； n．-poṇaṁ me mānasaṁ bhavissati，saṁyojanā pahāṇaṁ gacchanti A．III，443； odhunitvā malaṁ sabbaṁ patvā n．--sampadaṁ muccati sabba-dukkhehi：sā hoti sabbasampadā A．IV，239； nibbijjha sabbaso kāme sikkhe n°ṁ attano Sn．940，cp．1061．-- 4．Some Epithets of Nibbāna：akutobhayaṁ A．II，24=It．122； accutaṁ padaṁ （careyya āditta-sīso va patthayaṁ a．p．） S．III，143； Sn．1086； pattā te acalaṭṭhānaṁ yattha gantvā na socare Vv 51⁴； amataṁ A．II，247； M．III，224 （Bhagavā atthassa ninnetā a °assa dātā）； Miln．319； Vv 64²⁷ （apāpuranto a °assa dvāraṁ）； VvA．85 （a-rasa）； Vv 50²⁰ （amatogadha magga=nibb°-gāminī paṭipadā）； amosadhammaṁ Sn．758； khemaṁ appaṭibhayaṁ S．IV，175； S．I，189=Sn．454； Th．2，350 （°ṭṭhāne vimuttā te patta te acalaṁ sukhaṁ）； M．I，508 （+amatagāminaṁ）； A．II，247 （yogakkhemaṁ anuttaraṁ）； same at A．III，294； It．27； Dh．23．-- taṇhakkhaya Vv 73⁵； ṭhānaṁ dud- dasaṁ S．I，136 （=sabba-saṅkhāra-samatho）； dhuvaṁ （q．v．）； niccaṁ Kvu 121； nekkhammaṁ A．I，147 （°ṁ daṭṭhu khemato ．．．nibbānaṁ abhipassanto）； Vv 84⁴²．sabba-gantha-pamocanaṁ （deliverance from all ties） S．I，210； II，278 （sabbadukkha°）； It．222=A．II，24； yathābhūtaṁ vacanaṁ S．IV，195； yathāsukhaṁ （the Auspicious） A．IV，415 sq．；（chanda-） rāga vinodanaṁ Sn．1086； rāgakkhayo （dosa°，moha°） S．V，8； rāgavinayo （dosa°，moha°） ibid．，santi （calm，peace） Vv 50²¹=Sn．204 （chandarāga-viratto bhikkhu paññāṇavā ajjhagā amataṁ santiṁ nibbānapadaṁ accutaṁ）； VvA．219 （=acala）； santimaggaṁ eva brūhaya n°ṁ Sugatena desitaṁ Dh．285=Nett 36； sandiṭṭhikaṁ akālikaṁ etc．； A．I，158； samo bhūmibhāgo ramaṇīyo S．III，109； sassataṁ Kvu 34； suvatthi Sn．235．-- 5．N．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-npatta）； M．II，228； A．IV，353=358，cp．454．-- 6．Definitions with regard to the destruction of the causes or substrata of life （cp．above I．）：taṇhāya vippahānena n°ṁ iti vuccati S．I，39=Sn．1109； as sabba-saṅkhārasamatho （calming down of all vital elements） Vin．I，5； S．I，136； A．II，118=III，164； IV，423； V，8，110，320，354； akiñcanaṁ anādānaṁ etaṁ dīpaṁ anāparaṁ n°ṁ iti nam brūmi jarāmaccu-parikkhayaṁ Sn．1094； bhavanirodho n°ṁ ti S．II，117； A．V，9； rāga-kkhayo （dosa°，moha°） S．IV，251=261； virāgo nirodho n°ṁ in typical & very freq．exposition at Nd²=S．I，136≈．See also vana & cp．the foll．：taṇhā-saṅkhāta-vānâbhāvato n°ṁ SnA 253； nikkhantaṁ vānato ti n°ṁ KhA 151； kilesa-n° ass’âpi anupādā parinibbānass’âpi santike yeva DhA．I，286 （on Dh．32）．-- 7．N．as perfect wisdom and what is conducive to such a state （saṁvattati）．The foll．phrase is one of the oldest stereotype phrases in the Canon & very freq．； 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 “upasamāya abhiññāya sambodhāya nibbānāya saṁvattati，” with ref．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 brahmacariyaṁ），285； III，130 （sukhallikânuyogā，neg．） 136 （avyākataṁ，neg．）； S．II，223 （brahmacariya）； V，82 （satta bojjhaṅgā），179 （satipaṭṭhānā），255 （iddhipādā），361 （ariyamagga），438 A．III，83，326 sq．； etc．-- Cp．n-saṁvattanika S．V，97 （upekhāsambojjhaṅga）； Nd² 281 （neg．of tamo）．‹-› 8．N．as the opposite of rāga （passion，lust）．Freq．is the combⁿ 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=Nd² under Nibbāna； A．II，34=It．88 （dhammānaṁ aggaṁ akkhāyati，madanimmadano pipāsa-vinayo ālaya-samugghāto vaṭṭûpacchedo taṇhakkhayo virāgo nirodha nibbānaṁ），cp．Vin．III，20≈．Similarly S．I，192 （Sugataṁ payirupāsati desentaṁ virajaṁ dhammaṁ nibbānaṁ akutobhayaṁ）．‹-› 9．Various Characterisations & Similes （cp．above II．A 4 & 5）．sukkâbhijātiko samāno akaṇhaṁ asukkaṁ n°ṁ abhijayati D．III，251； A．III，384 sq．； aniccā sabbe saṅkhārā dukkhā ‘nattā ca saṅkhātā：nibbānañ c’eva paññatti anattā iti nicchayā Vin．V，86．On anicca & anattā in rel．to N．see also S．IV，133 sq．； A．IV，353； dukkhato & sukhato n°ṁ samanupassati A．III，442．On comparison with a lamp see e．g．S．I，159=D．II，157= Th．1，906 （pajjotass’eva nibbānaṁ vimokkho cetaso ahū），A．IV，3 （pajjotass’eva n．vimokkho hoti cetaso）； Sn．235 （．．．te khīṇabījā avirūḷhichandā nibbanti dhīrā yathâyaṁ padīpo）．

--abhirata fond of N．（cp．III，3） S．I，38； A．III，435； Sn．86 （visalla+）； --ogadha merging into N．（of brahmacariya） S．III，189； V，218； A．II，26=It．28； Vbh．426，cp．amatogadha A．V，107； --gamana （magga； cp．III，2） leading to N．D．II，223； S．I，186，217； A．IV，83；（dhamma：） S．V，11； Sn．233； --dhātu the sphere or realm of N．always in phrase anupādisesāsaya n．-dhātuyā parinibbāyate Vin．II，239； D．III，135； It．38，121； Ps．I，101； cp．rāgavinayo n．-dhātuyā adhivacanaṁ S．V，8．See parinibbāyin； --ninna （+°poṇa，°pabbhāra； cp．III，3） converging into N．A．III，443； Vv 84⁴² & passim； --paṭisaññuta （dhammikathā； cp．III，2） relating or referring to N．S．I，114=192=210； Ud．80； --patta having attained N．（diṭṭha-dhamma°，see above III，5） S．II，18=114= III，163； --patti attainment of N．S．I，48，214=Sn．186； --pada=Nibbāna （see pada 3） Sn．204．--pariyosāna ending in N．having its final goal in N．S．III，189； V，218； A．V，107； --saṁvattanika conducive to N．； contributing toward the attainment of N．S．V，97； Nd² 281 （a°）； cp．above III，7； --sacchikiriyā realisation of N．（identical with ñāṇa and constituting the highest ideal； cp．above III，2） Sn．267．Cp．also D．II，290； S．V，167； A．III，423； V，141； --saññā perception of N．A．III，443； --sampatti successful attainment of N．Kh VIII，13； --sampadā the blessing of the attainment of N．A．IV，239．（Page 362）

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Nibbana

nibbana：[adj．] free from craving．

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Nibbāna

nibbāna，（nt．），cooling； extinction （of a fire）； emancipation； the final bliss．

Buddhist Dictionary by NYANATILOKA MAHATHERA

Nibbāna

nibbāna：The 2 terms kilesa- and khandha-parinibbāna （or nibbāna） are found only in the Com．； their corresponding 2 aspects sa-upādisesa and anupādisesa-nibbāna ，however，are mentioned and explained in It．44 of the Sutta Canon．

Buddhist Dictionary by NYANATILOKA MAHATHERA

Nibbāna

Nibbāna，（Sanskrit nirvāna）：lit．'extinction' （nir + √vā，to cease blowing，to become extinguished）； according to the commentaries，'freedom from desire' （nir + vana）．Nibbāna 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．Parinibbāna．

＂Extinction of greed，extinction of hate，extinction of delusion：this is called Nibbāna＂（S．XXXVIII．1）．

The 2 aspects of Nibbāna are：

（1） The full extinction of defilements （kilesa-parinibbāna），also called sa-upādi-sesa-nibbāna （s．It．41），i．e．'Nibbāna with the groups of existence still remaining' （s．upādi）．This takes place at the attainment of Arahatship，or perfect holiness （s．ariya-puggala）．

（2） The full extinction of the groups of existence （khandha-parinibbāna），also called an-upādi-sesa-nibbāna （s．It．41，A．IV，118），i．e．'Nibbāna 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．：Nibbāna）．

Sometimes both aspects take place at one and the same moment，i．e．at the death of the Arahat； s．sama-sīsī．

＂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，Nibbāna＂（A．III，32）．

＂Enraptured with lust （rāga），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 Nibbāna 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 Nibbāna，but also for a theoretical understanding of it，it is an indispensable preliminary condition to grasp fully the truth of anattā（q．v．），the egolessness and insubstantiality of all forms of existence．Without such an understanding，one will necessarily misconceive Nibbāna - 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；

Nibbāna 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 Nibbāna，see Path，36ff．- See Vis．M．XVI．64ff．- Anattā and Nibbāna，by Nyanaponika Thera （WHEEL 11）； The Buddhist Doctrine of Nibbāna，by Ven．P．Vajiranana & F．Story （WHEEL 165/166）．

Pali Word Grammar from Pali Myanmar Dictionary

Nibbāna

nibbāna： nibbāna（na）
နိဗၺာန（န）
[nibbāna+adhigama．kye]
[နိဗၺာန+အဓိဂမ။ ေနာက္ပုဒ္ေက်]

Pali Word Grammar from Pali Myanmar Dictionary

Nibbāna

nibbāna： nibbāna（na）
နိဗၺာန（န）
[vāna+ni．vibhāvinī．78．maṇimañjū，1．137．rū，nhā．198．ni+ vāna．nirutti．543．ni+vā+yu．vibhāvinī．78．maṇimañjū，1．137．ni+bādha+yu．dha- ba-pru，dhammapadamahāṭī．34．ni+vāra+ yu．va- ba-pru，ra- ba-pru．ni+vuṇa+yu．va- ba-pru，ṇa-ā-pru，ṇa- ba-pru．dhammapadamahāṭī．38．（nivāṇa-saṃ，nivvāṇa-addhamāgadhi，ṇivvaṇa-prā，nivana-sī）]
[ဝါန+နိ။ ဝိဘာဝိနီ။ ၇၈။ မဏိမၪၨဴ၊ ၁။ ၁၃၇။ ႐ူ၊ ႏွာ။ ၁၉၈။ နိ+ ဝါန။ နိ႐ုတၱိ။ ၅၄၃။ နိ+ဝါ+ယု။ ဝိဘာဝိနီ။ ၇၈။ မဏိမၪၨဴ၊ ၁။ ၁၃၇။ နိ+ဗာဓ+ယု။ ဓ-ကို ဗ-ျပဳ၊ ဓမၼပဒမဟာဋီ။ ၃၄။ နိ+ဝါရ+ ယု။ ဝ-ကို ဗ-ျပဳ၊ ရ-ကို ဗ-ျပဳ။ နိ+ဝုဏ+ယု။ ဝ-ကို ဗ-ျပဳ၊ ဏ-ကိုအာ-ျပဳ၊ ဏ-ကို ဗ-ျပဳ။ ဓမၼပဒမဟာဋီ။ ၃၈။ （နိဝါဏ-သံ၊ နိဝြါဏ-အဒၶမာဂဓိ၊ ဏိဝြဏ-ျပာ၊ နိဝန-သီဟိုဠ္）]

Pali Word Grammar from Pali Myanmar Dictionary

Nibbana

nibbana： nibbana（ti）
နိဗၺန（တိ）
[ni+vāna]
[နိ+ဝါန]

Pali Word Grammar from Pali Myanmar Dictionary

Nibbana

nibbana： nibbana（ti）
နိဗၺန（တိ）
[ni+vana．（nivana-saṃ）]
[နိ+ဝန။（နိဝန-သံ）]

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Nibbana

nibbana：နိဗၺန（တိ）
[နိ+ဝါန]
（က） ကိေလသာေတာမွကင္းေသာ။ （ခ） တဏွာမွကင္းေသာ （နိဗၺာန္）။

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

Nibbana

nibbana：နိဗၺန （တိ）（နိရ္+ဝန）
ေတာမရွိသည္။ တပ္ျခင္းကင္းသည္။

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Nibbana

nibbana：နိဗၺန（တိ）
[နိ+ဝန။（နိဝန-သံ）]
（၁） ေတာအုပ္-မရွိ-ကင္း-ေသာ （အရပ္）။

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Nibbāna

nibbāna：နိဗၺာန（န）
[ဝါန+နိ။ ဝိဘာဝိနီ။ ၇၈။ မဏိမၪၨဴ၊ ၁။ ၁၃၇။ ႐ူ၊ ႏွာ။ ၁၉၈။ နိ+ ဝါန။ နိ႐ုတၱိ။ ၅၄၃။ နိ+ဝါ+ယု။ ဝိဘာဝိနီ။ ၇၈။ မဏိမၪၨဴ၊ ၁။ ၁၃၇။ နိ+ဗာဓ+ယု။ ဓ-ကို ဗ-ျပဳ၊ ဓမၼပဒမဟာဋီ။ ၃၄။ နိ+ဝါရ+ ယု။ ဝ-ကို ဗ-ျပဳ၊ ရ-ကို ဗ-ျပဳ။ နိ+ဝုဏ+ယု။ ဝ-ကို ဗ-ျပဳ၊ ဏ-ကိုအာ-ျပဳ၊ ဏ-ကို ဗ-ျပဳ။ ဓမၼပဒမဟာဋီ။ ၃၈။ （နိဝါဏ-သံ၊ နိဝြါဏ-အဒၶမာဂဓိ၊ ဏိဝြဏ-ျပာ၊ နိဝန-သီဟိုဠ္）]
（၁） နိဗၺာန္။ （၂） ဒိ႒ဓမၼနိဗၺာန္။ （၃） အရဟတၱဖိုလ္။ （၄） နိဗၺာန္ေရာက္ေၾကာင္း ေကာင္းမႈ အေဆာက္အဦ။ （၅）နိဗၺာနပဉႇသုတ္။ （၆） နိဗၺာနသုတ္။ （၇） နိဗၺာနသုခသုတ္။ （၈） နိဗၺၺာနပဋိသံယုတၱသုတ္။ （၉） ရိနိဗၺာန္စံျခင္း။ （၁၀） ခႏၶပရိနိဗၺာန္။ （၁၁） ၿငိမ္းေအးျခင္း။ （၁၂） ကိေလသာၿငိမ္းေအးျခင္း။ （၁၃） နိဗၺာန္ဟူေသာ ျပည့္စုံျခင္း၊ ျပည့္စုံေသာ အက်ိဳးဟူေသာ နိဗၺာန္။မူရင္းၾကည့္ပါ။

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Nibbāna

nibbāna：နိဗၺာန（န）
[နိဗၺာန+အဓိဂမ။ ေနာက္ပုဒ္ေက်]
နိဗၺာန္ကို ရျခင္း။ နိဗၺာနသပၸါယ-လည္းၾကည့္။

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

Nibbāna

nibbāna：နိဗၺာန （န）（နိရ္√ဝါ+ယု）
ၿငိမ္းျခင္း။ တပ္မက္ျခင္းတဏွာမွ ကင္းၿငိမ္းျခင္း။ တပ္မက္ျခင္းတဏွာမွ ထြက္ေျမာက္ရာ။ ဝါနေတာ နိကၡႏၲႏၲိ နိဗၺာနံ၊ တဏွာမွထြက္ေျမာက္ျခင္းသည္ နိဗၺာန္တည္း။

巴利语汇解&巴利新音译玛欣德尊者

Nibbāna

nibbāna：涅盘，泥洹，泥曰，抳缚南

巴利文-汉文佛学名相辞汇翻译：张文明

Nibbāna

Nibbāna：（Skt．Nirvāṇa）涅盘

巴英术语汇编《法的医疗》附温宗堃

Nibbāna

Nibbāna：涅盘，一切苦（诸行）的止息。

《巴汉词典》明法尊者增订

Nibbāna

Nibbāna，（‹nibbāti被吹灭、被熄灭；巴利文字根来自vr （盖to cover），不是vā （吹to blow））（cp．BSk．nirvāṇa）【中】1．冷却（the going out of a lamp or fire），2．健康（health，the sense of bodily well-being），3．熄灭（The dying out in the heart of the threefold fire of rāga，dosa & moha：lust，ill-will & stupidity），4．涅盘（the sense of spiritual well-being，of security，emancipation，victory and peace，salvation，bliss．）。nibbānagamana，【形】导致涅盘的。nibbānadhātu，【阴】涅盘的领域。nibbānapatti，【阴】证得涅盘。nibbānasacchikiriyā，【阴】作证涅盘。nibbānasampatti，【阴】涅盘的福佑。nibbānabhirata，【形】乐於涅盘的，喜欢涅盘的。 nibbānārammaṇa﹐以涅盘为所缘。 S．38．1．/IV，251．︰“Yo kho，āvuso，rāgakkhayo dosakkhayo mohakkhayo--idaṁ vuccati nibbānan”ti．（友！若染尽，瞋尽，痴尽，这称为涅盘。）「染尽」即（贪）染被灭尽，而涅盘到来（nibbānaṁ āgamma rāgo khīyati）之意。瞋尽，痴尽是同理。M．I，487：aggi anāhāro nibbuto（无燃料而火灭a fire gone out through lack of fuel）。pajjotass’eva nibbānaṁ﹐如灯灭（like the going out of a lamp S．I，159）。Vibhv．PTS：p．59．︰Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṁ，maggacittaṁ．Phalacittaṁ pana tato uttiṇṇanti lokuttaraṁ．Ubhayampi vā saha nibbānena lokato uttaraṁ adhikaṁ yathāvuttaguṇavasenevāti lokuttaraṁ．（渡过取蕴的世间，成为无漏的状态，为‘出世间道心’。然而，从此越过，为‘出世间果心’。两者同样是从世间（渡过）而得涅盘，正如说处於无上的、优胜的功德，为‘出世间’。」）涅盘的同义词有︰1无为法（asaṅkhata）、2尽头（anta=anata渴求尽头的消失）、3无漏（anāsava﹐无流向﹐四流向的消失）、4真谛（sacca=paramatthasacca胜义谛）、5彼岸（pāra﹐vaṭṭassa parabhāga回转的另一部分﹐or vaṭṭadukkhato pārametīti从苦回转至另一边）、6微妙（nipuṇa=saṇha细致的）、7难见（sududdasa﹐suṭṭhu duddasatā非常难见的）、8不老（ajajjara﹐jarāya a-jaritatta从老而不老性or niccasabhāvattā恒常之状态）、9坚牢（dhuva=thira牢固的）、10不崩溃（a-palokita=a-palujjana）、11不可见（anidassana﹐cakkhuviññāṇena a-passitabbattā不适合以眼识看到）、12无戏论（nippapa﹐taṇhā-māna-diṭṭhi-papañcānaṁ abhāvena渴爱、慢、邪见诸戏论消失）、13寂静（santa=santabhāva寂静之状）、14无死（amata=maraṇābhāva死亡的不存在）、15极妙（panīta=uttama最好的、优良的）、16吉祥（siva=sassirika光荣的、灿烂的）、17安稳（khema=nirupaddava安心的、无不幸之事的）、18爱尽（taṇhākkhayo=taṇhākkhayassa paccayattā爱尽之因缘性）、19不思议（acchariya=vimhāpanīyaṭṭhena accharaṁ paharitabbayuttakanti以令人惊讶之义，带著适当的不思议）、20稀有（abbhuta=abhūtameva bhūtaṁ ajātaṁ hutvā atthīti vā．有了未生，不真的消失、或真的被发现）、21无灾（anītika=niddukkhattā无苦性，= ītirahita无灾）、22无灾法（anītikadhamma=niddukkhasabhāvattā无苦的自性）、23涅盘（nibbāna=vānābhāva渴望之消失）、24无瞋（avyāpajjha=byābajjhābhāva瞋（=拂逆）之消失）、25离染（virāga﹐virāgādhigamassa paccayato获得离染的因缘）、26清净（suddhi﹐paramatthasuddhita胜义谛清净）、27解脱（mutti﹐tīhi bhavehi muttatāya解脱三有）、28无执著（anālayo﹐kāmālayānaṁ abhāvena欲的执著的消失）、29洲岛（dīpa=patiṭṭha依止处）、30窟宅（leṇa=allīyitabbayutta应与执著连接）、31庇护所（tāṇa=tāyana保护所）、32归依（saraṇa=bhayasaraṇa恐惧的归依）、33归宿（parāyaṇa﹐parā向其他+√i 去﹐paraṁ ayanaṁ gati patiṭṭhāti死者他方道路依止）。（《相应部》S．43．13．~44．/IV，368．~373．；SA．43．12-33．/III，111~112；Sṭ．CS：p．2．387~8）。《导论》记载涅盘的异名51个，其中1~23个与S．43．13．-44．/IV，368．~373．相同，其余的： 34不生（ajāta=anibbatti-sabhāvattā不出生的自性）、35未曾有（abbhūta从（不生）那里正是未曾有。以上两者皆无出生）、无危难（anupaddava=anupaddutattā无骚扰性）、无作（akata﹐na kenaci paccayena katanti不以某因缘作）、无忧（asoka=natthi ettha sokoti这里没有忧愁）、离忧（nisoka﹐sokahetuvigamena以离开忧愁之因）、无祸患（an-upasagga﹐kenaci anupasajjitabbattā以无某事先准备）、无祸患法（anupasagga-dhamma﹐anupasaggabhāvahetuto从无祸患之因）、甚深（gambhīra﹐gambhīrañāṇagocarato从甚深智行境。《瑜伽师地论》卷第八十七（T30．793．1）：涅盘极难知故，最微细故，说名甚深。）、难见（duppassa﹐sammāpaṭipattiṁ vinā passituṁ pattuṁ asakkuṇeyyattā无正行、无获得看的可能性）、上（uttara﹐sabbalokaṁ uttaritvā ṭhitanti住立在克服一切世间）、无上（anuttara﹐natthi etassa uttaranti没有这些「上」的）、无等（asama﹐samassa sadisassa abhāvena相等的、相似的消失）、无比（appaṭisama﹐paṭibhāgābhāvena相似的消失）、最胜（jeṭṭha﹐uttamaṭṭhena以最高之义）、殊胜（seṭṭha﹐pāsaṁsatamattā vā或最高的称赞）、窟宅（leṇa﹐saṁsāra-dukkha-ṭṭitehi letabbato住立在拿掉轮回苦之处）、庇护所（tāṇa﹐tato rakkhaṇato从保护）、无诤（araṇa﹐raṇābhāvena以过失的消失）、无秽的（anaṅgana﹐aṅgaṇābhāvena以污秽的消失）、无污的（akāca﹐niddosatāya无污性）、离垢（vimala﹐rāgādimalāpagamena以染等垢离去）、岛屿（dīpa﹐catūhi oghehi anajjhottharaṇīyato无应该被四瀑流淹没）、乐（sukha﹐saṁsāravūpasamasukhatāya轮回寂止乐）、无可度量（appamāṇa﹐pamāṇakaradhammābhāvato作度量法的消失﹐gaṇetuṁ etassa na sakkāti ca不能计算这些。涅盘极难知故，最微细故，说名甚深。种种非一诸行烦恼断所显故，说名广大。《瑜伽师地论》卷第八十七（T30．793．1）：现量、比量及正教量所不量故，说名无量。）、依止（patiṭṭha﹐saṁsārasamudde anosīdanaṭṭhānatāya不沉没轮回海）、无所有的（akiñcana﹐rāgādikiñcanābhāvena pariggahābhāvena ca染等世间的执著的消失和摄受的消失）、无戏论（appapañca）。（Nettipakaraṇa CS：p．48；Nettippakaraṇa-aṭṭhakathā pg．120）

《巴汉词典》Mahāñāṇo Bhikkhu编著

Nibbāna

Nibbāna，【中】冷却，熄灭，释放，涅槃。 ~gamana，【形】导致涅槃的。~dhātu，【阴】涅槃的领域。 ~patti，【阴】证得涅槃。 ~sacchikiriyā，【阴】领悟涅槃。 ~sampatti，【阴】涅槃的福佑。 ~abhirata，【形】乐于涅槃的，喜欢涅槃的。（p176）

汉译パーリ语辞典黃秉榮譯

Nibbana

nibbana：a．[nir-vana] 無稠林的，無欲的．[nibbāna 的世俗的解釋]．

パーリ语辞典增补改订日本水野弘元

Nibbāna

nibbāna：n．[Sk．nirvāṇa] 涅槃，寂滅．-ānupassanā 涅槃観．-ābhirata 涅槃を楽しめる．-ogadha 涅槃に深く入れる．-gāmin 涅槃に到る．-dhātu 涅槃界．-nagara 涅槃の都．-ninna 涅槃に傾ける．-paccavekkhaṇa涅槃の省察．-patta 涅槃に達せる．-patti 涅槃の得達．-pada 涅槃句．-pariyosāna 涅槃を究極とす．-bhāva 涅槃性．-saṃvattanika 涅槃に導く．-saññā涅槃想．-sampatti 涅槃成就．-sampadā涅槃の完成，得達．-sukha-sampatti涅槃の乐の成就

パーリ语辞典日本水野弘元

Nibbāna

nibbāna：n．[Sk．nirvāṇa] 涅槃，寂滅．-ānupassanā 涅槃観．-ābhirata 涅槃を楽しめる．-ogadha 涅槃に深く入れる．-gāmin 涅槃に到る．-dhātu 涅槃界．-nagara 涅槃の都．-ninna 涅槃に傾ける．-patta 涅槃に達せる．-patti 涅槃の得達．-pada 涅槃句．-pariyosāna 涅槃を究極とす．-bhāva 涅槃性．-saṃvattanika 涅槃に導く．-sampatti 涅槃成就．-sampadā涅槃の完成，得達．

汉译パーリ语辞典黃秉榮譯

Nibbāna

nibbāna：n．[Sk．nirvāṇa] 涅槃，寂滅．-ānupassanā 涅槃觀．-ābhirata 已喜樂涅槃的．-ogadha 已深入涅槃的．-gāmin 到達涅槃．-dhātu 涅槃界．-nagara 涅槃之都．-ninna 傾向涅槃的．-patta 已達涅槃的．-patti 涅槃的得達．-pada 涅槃句．-pariyosāna 以涅槃作究極．-bhāva 涅槃性．-saṃvattanika 導向導至涅槃．-sampatti 涅槃成就．-sampadā 涅槃的完成，涅槃的得達．

《巴汉词典》明法尊者增订

Nibbana

Nibbana，【形】1．无森林的（Sk．nirvana；without forest，woodless）。2．无渴望的（an abstr．fr．nibbāna，see nibbāna I．； cp．vana2．freq．nibbāna as v．l．instead of nibbana；without cravings）。

《巴汉词典》Mahāñāṇo Bhikkhu编著

Nibbana

Nibbana，nibbanatha，【形】无渴望的。（p176）

パーリ语辞典日本水野弘元

Nibbana

nibbana：a．[nir-vana] 稠林なき，欲なき．[nibbāna の俗的解釈]．

(Dữ liệu từ điển được lấy từ Pali Canon E-Dictionary Version 1.94 và được cộng đồng đóng góp)

Pali Viet Abhidhamma Terms - Từ điển các thuật ngữ Vô Tỷ Pháp của ngài Tịnh Sự, được chép từ phần ghi chú thuật ngữ trong các bản dịch của ngài

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

Pali Viet Dictionary - Bản dịch của ngài Bửu Chơn

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

PTS Pali-English dictionary - The Pali Text Society's Pali-English dictionary

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera

Buddhist Dictionary by NYANATILOKA MAHATHERA

Buddhist Dictionary by NYANATILOKA MAHATHERA

Pali Word Grammar from Pali Myanmar Dictionary

Pali Word Grammar from Pali Myanmar Dictionary

Pali Word Grammar from Pali Myanmar Dictionary

Pali Word Grammar from Pali Myanmar Dictionary

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္

U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)

巴利语汇解&巴利新音译 玛欣德尊者

巴利文-汉文佛学名相辞汇 翻译：张文明

巴英术语汇编 《法的医疗》附 温宗堃

《巴汉词典》明法尊者增订

《巴汉词典》Mahāñāṇo Bhikkhu编著

汉译パーリ语辞典 黃秉榮譯

パーリ语辞典 增补改订 日本水野弘元

パーリ语辞典 日本水野弘元

汉译パーリ语辞典 黃秉榮譯

《巴汉词典》明法尊者增订

《巴汉词典》Mahāñāṇo Bhikkhu编著

パーリ语辞典 日本水野弘元

巴利语汇解&巴利新音译玛欣德尊者

巴利文-汉文佛学名相辞汇翻译：张文明

巴英术语汇编《法的医疗》附温宗堃

汉译パーリ语辞典黃秉榮譯

パーリ语辞典增补改订日本水野弘元

パーリ语辞典日本水野弘元

汉译パーリ语辞典黃秉榮譯

パーリ语辞典日本水野弘元