(Sanskrit nirvāna): lit. 'going out, exiting' (nir
+ Ö va, blowing out, like a flame is stopped burning,
and like a fire is
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.
(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 constructions, 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
"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 contacts, 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."
- 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