Difference between revisions of "Nibbāna"
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| − | (Sanskrit nirvāna): lit. 'extinction' (nir + Ö va, 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. | + | ([[Sanskrit]] [[nirvāna]]): lit. '[[extinction]]' (nir + Ö va, 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 {{Wiki|future}} [[rebirth]], [[old age]], {{Wiki|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). | + | "[[Extinction]] of [[greed]], [[extinction]] of [[hate]], [[extinction]] of [[delusion]]: this is called [[Nibbāna]]" (S. XXXVIII. 1). |
| − | The 2 aspects of Nibbāna are: | + | 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 | + | * (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 {{Wiki|mass}} remains unshaken by the [[wind]], even so neither [[visible]] [[forms]], nor {{Wiki|sounds}}, nor odours, nor {{Wiki|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). |
| − | 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: | + | "Verily, there is an {{Wiki|Unborn}}, Unoriginated, Uncreated, Unformed. If there were not this {{Wiki|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 {{Wiki|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 {{Wiki|materialistic}} or [[metaphysical]] leanings - either as {{Wiki|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: | ||
<poem> | <poem> | ||
| − | "Mere suffering exists, no sufferer is found; | + | "Mere [[suffering]] [[exists]], no [[sufferer]] is found; |
| − | The deed is, but no doer of the deed is there; | + | The [[deed]] is, but no doer of the [[deed]] is there; |
| − | Nibbāna is, but not the man that enters it; | + | [[Nibbāna]] is, but not the man that enters it; |
| − | The path is, but no traveler on it is seen." | + | The [[path]] is, but no traveler on it is seen." |
(Vis.M. XVI) | (Vis.M. XVI) | ||
</poem> | </poem> | ||
| − | ==Literature== | + | =={{Wiki|Literature}}== |
| − | * For texts on Nibbāna, see Path, 36ff. - | + | * For texts on [[Nibbāna]], see [[Path]], 36ff. - |
* See Vis.M. XVI. 64ff. - | * See Vis.M. XVI. 64ff. - | ||
| − | * Anattā and Nibbāna, by Nyanaponika Thera (WHEEL 11); | + | * [[Anattā]] and [[Nibbāna]], by [[Nyanaponika Thera]] (WHEEL 11); |
| − | * The Buddhist Doctrine of Nibbāna, by Ven. P. Vajiranana & F. Story (WHEEL 165/166). | + | * The [[Buddhist Doctrine of Nibbāna]], by Ven. P. Vajiranana & F. Story (WHEEL 165/166). |
{{R}} | {{R}} | ||
[http://www.palikanon.com/english/wtb/n_r/nibbaana.htm palikanon.com] | [http://www.palikanon.com/english/wtb/n_r/nibbaana.htm palikanon.com] | ||
| − | + | {{PaliTerminology}} | |
| − | [[Category: | + | [[Category:Nirvana]] |
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
Latest revision as of 21:19, 2 January 2015
- See also Nirvana
(Sanskrit nirvāna): lit. 'extinction' (nir + Ö va, 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).
