Pāḷi Dictionary

Pāḷi Dictionary

Pāḷi Dictionary

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This site is online Pāḷi Dictionary (Pāli to Chinese, Pāli to English, Pāli to Japanese, Pāli-Vietnamese, Pāli-Burmese). The source of the dictionaries come from Pali Canon E-Dictionary Version 1.94 (PCED). The source code of this website is at pali repository on GitHub, and the data of this website is at data repository on GitHub. Any suggestion or questions? Welcome to contact me.

漢譯パーリ語辭典 黃秉榮譯
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.
パーリ語辞典 水野弘元著
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.
増補改訂パーリ語辞典 水野弘元著
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
巴利語匯解&巴利新音譯 瑪欣德尊者
nibbāna:涅盤, 泥洹,泥曰,抳縛南
《巴漢詞典》Mahāñāṇo Bhikkhu編著
Nibbāna,【中】 冷卻,熄滅,釋放,涅槃。 ~gamana,【形】 導致涅槃的。~dhātu,【陰】 涅槃的領域。 ~patti,【陰】 證得涅槃。 ~sacchikiriyā,【陰】領悟涅槃。 ~sampatti,【陰】 涅槃的福佑。 ~abhirata,【形】 樂於涅槃的,喜歡涅槃的。(p176)
《巴漢詞典》明法尊者增訂
Nibbāna,(‹nibbāti被吹滅、被熄滅;巴利文字根來自vr (蓋to cover),不是vā (吹to blow))(cp.BSk.nirvāṇa)【中】1.冷卻(the going out of a lamp or fire),2.健康(health,the sense of bodily well-being),3.熄滅(The dying out in the heart of the threefold fire of rāga,dosa & moha:lust,ill-will & stupidity),4.涅盤(the sense of spiritual well-being,of security,emancipation,victory and peace,salvation,bliss.)。nibbānagamana,【形】導致涅盤的。nibbānadhātu,【陰】涅盤的領域。nibbānapatti,【陰】證得涅盤。nibbānasacchikiriyā,【陰】作證涅盤。nibbānasampatti,【陰】涅盤的福佑。nibbānabhirata,【形】樂於涅盤的,喜歡涅盤的。 nibbānārammaṇa﹐以涅盤為所緣。 S.38.1./IV,251.︰“Yo kho,āvuso,rāgakkhayo dosakkhayo mohakkhayo--idaṁ vuccati nibbānan”ti.(友!若染盡,瞋盡,癡盡,這稱為涅盤。)「染盡」即(貪)染被滅盡,而涅盤到來(nibbānaṁ āgamma rāgo khīyati)之意。瞋盡,癡盡是同理。M.I,487:aggi anāhāro nibbuto(無燃料而火滅a fire gone out through lack of fuel)。pajjotass’eva nibbānaṁ﹐如燈滅(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.(渡過取蘊的世間,成為無漏的狀態,為‘出世間道心’。然而,從此越過,為‘出世間果心’。兩者同樣是從世間(渡過)而得涅盤,正如說處於無上的、優勝的功德,為‘出世間’。」)涅盤的同義詞有︰1無為法(asaṅkhata)、2盡頭(anta=anata渴求盡頭的消失)、3無漏(anāsava﹐無流向﹐四流向的消失)、4真諦(sacca=paramatthasacca勝義諦)、5彼岸(pāra﹐vaṭṭassa parabhāga回轉的另一部分﹐or vaṭṭadukkhato pārametīti從苦回轉至另一邊)、6微妙(nipuṇa=saṇha細致的)、7難見(sududdasa﹐suṭṭhu duddasatā非常難見的)、8不老(ajajjara﹐jarāya a-jaritatta從老而不老性or niccasabhāvattā恒常之狀態)、9堅牢(dhuva=thira牢固的)、10不崩潰(a-palokita=a-palujjana)、11不可見(anidassana﹐cakkhuviññāṇena a-passitabbattā不適合以眼識看到)、12無戲論(nippapa﹐taṇhā-māna-diṭṭhi-papañcānaṁ abhāvena渴愛、慢、邪見諸戲論消失)、13寂靜(santa=santabhāva寂靜之狀)、14無死(amata=maraṇābhāva死亡的不存在)、15極妙(panīta=uttama最好的、優良的)、16吉祥(siva=sassirika光榮的、燦爛的)、17安穩(khema=nirupaddava安心的、無不幸之事的)、18愛盡(taṇhākkhayo=taṇhākkhayassa paccayattā愛盡之因緣性)、19不思議(acchariya=vimhāpanīyaṭṭhena accharaṁ paharitabbayuttakanti以令人驚訝之義,帶著適當的不思議)、20稀有(abbhuta=abhūtameva bhūtaṁ ajātaṁ hutvā atthīti vā.有了未生,不真的消失、或真的被發現)、21無災(anītika=niddukkhattā無苦性,= ītirahita無災)、22無災法(anītikadhamma=niddukkhasabhāvattā無苦的自性)、23涅盤(nibbāna=vānābhāva渴望之消失)、24無瞋(avyāpajjha=byābajjhābhāva瞋(=拂逆)之消失)、25離染(virāga﹐virāgādhigamassa paccayato獲得離染的因緣)、26清凈(suddhi﹐paramatthasuddhita勝義諦清凈)、27解脫(mutti﹐tīhi bhavehi muttatāya解脫三有)、28無執著(anālayo﹐kāmālayānaṁ abhāvena欲的執著的消失)、29洲島(dīpa=patiṭṭha依止處)、30窟宅(leṇa=allīyitabbayutta應與執著連接)、31庇護所(tāṇa=tāyana保護所)、32歸依(saraṇa=bhayasaraṇa恐懼的歸依)、33歸宿(parāyaṇa﹐parā向其他+√i 去﹐paraṁ ayanaṁ gati patiṭṭhāti死者他方道路依止)。(《相應部》S.43.13.~44./IV,368.~373.;SA.43.12-33./III,111~112;Sṭ.CS:p.2.387~8)。《導論》記載涅盤的異名51個,其中1~23個與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從(不生)那裏正是未曾有。以上兩者皆無出生)、無危難(anupaddava=anupaddutattā無騷擾性)、無作(akata﹐na kenaci paccayena katanti不以某因緣作)、無憂(asoka=natthi ettha sokoti這裏沒有憂愁)、離憂(nisoka﹐sokahetuvigamena以離開憂愁之因)、無禍患(an-upasagga﹐kenaci anupasajjitabbattā以無某事先準備)、無禍患法(anupasagga-dhamma﹐anupasaggabhāvahetuto從無禍患之因)、甚深(gambhīra﹐gambhīrañāṇagocarato從甚深智行境。《瑜伽師地論》卷第八十七(T30.793.1):涅盤極難知故,最微細故,說名甚深。)、難見(duppassa﹐sammāpaṭipattiṁ vinā passituṁ pattuṁ asakkuṇeyyattā無正行、無獲得看的可能性)、上(uttara﹐sabbalokaṁ uttaritvā ṭhitanti住立在克服一切世間)、無上(anuttara﹐natthi etassa uttaranti沒有這些「上」的)、無等(asama﹐samassa sadisassa abhāvena相等的、相似的消失)、無比(appaṭisama﹐paṭibhāgābhāvena相似的消失)、最勝(jeṭṭha﹐uttamaṭṭhena以最高之義)、殊勝(seṭṭha﹐pāsaṁsatamattā vā或最高的稱贊)、窟宅(leṇa﹐saṁsāra-dukkha-ṭṭitehi letabbato住立在拿掉輪回苦之處)、庇護所(tāṇa﹐tato rakkhaṇato從保護)、無諍(araṇa﹐raṇābhāvena以過失的消失)、無穢的(anaṅgana﹐aṅgaṇābhāvena以汙穢的消失)、無汙的(akāca﹐niddosatāya無汙性)、離垢(vimala﹐rāgādimalāpagamena以染等垢離去)、島嶼(dīpa﹐catūhi oghehi anajjhottharaṇīyato無應該被四瀑流淹沒)、樂(sukha﹐saṁsāravūpasamasukhatāya輪回寂止樂)、無可度量(appamāṇa﹐pamāṇakaradhammābhāvato作度量法的消失﹐gaṇetuṁ etassa na sakkāti ca不能計算這些。涅盤極難知故,最微細故,說名甚深。種種非一諸行煩惱斷所顯故,說名廣大。《瑜伽師地論》卷第八十七(T30.793.1):現量、比量及正教量所不量故,說名無量。)、依止(patiṭṭha﹐saṁsārasamudde anosīdanaṭṭhānatāya不沈沒輪回海)、無所有的(akiñcana﹐rāgādikiñcanābhāvena pariggahābhāvena ca染等世間的執著的消失和攝受的消失)、無戲論(appapañca)。(Nettipakaraṇa CS:p.48;Nettippakaraṇa-aṭṭhakathā pg.120)
巴英術語匯編 《法的醫療》附 溫宗堃
Nibbāna:涅盤,一切苦(諸行)的止息。
巴利文-漢文佛學名相辭匯 翻譯:張文明
Nibbāna:(Skt.Nirvāṇa)涅盤
Pali Word Grammar from Pali Myanmar Dictionary
nibbāna: nibbāna(na)
နိဗၺာန(န)
[nibbāna+adhigama.kye]
[နိဗၺာန+အဓိဂမ။ ေနာက္ပုဒ္ေက်]
Pali Word Grammar from Pali Myanmar Dictionary
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)]
Buddhist Dictionary by NYANATILOKA MAHATHERA
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,(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).

Concise Pali-English Dictionary by A.P. Buddhadatta Mahathera
nibbāna,(nt.),cooling; extinction (of a fire); emancipation; the final bliss.
PTS Pali-English dictionary The Pali Text Society's Pali-English dictionary
Nibbāna,(nt.).-- I.Etymology.Although nir+ “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 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 (to blow).This is still more clearly evident in the case of nibbuta (q.v.for further discussion).In verbal compn.nis+ (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,87sītibhūto 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 514accuta (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 514amataṁ 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 8442sabba-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)
Pali Viet Dictionary Bản dịch của ngài Bửu Chơn.
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
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.
nibbāna:níp bàn
Tipiṭaka Pāḷi-Myanmar Dictionary တိပိဋက-ပါဠိျမန္မာ အဘိဓာန္
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:နိဗၺာန(န)
[နိဗၺာန+အဓိဂမ။ ေနာက္ပုဒ္ေက်]
နိဗၺာန္ကို ရျခင္း။ နိဗၺာနသပၸါယ-လည္းၾကည့္။
U Hau Sein’s Pāḷi-Myanmar Dictionary ပါဠိျမန္မာ အဘိဓာန္(ဦးဟုတ္စိန္)
nibbāna:နိဗၺာန (န) (နိရ္√ဝါ+ယု)
ၿငိမ္းျခင္း။ တပ္မက္ျခင္းတဏွာမွ ကင္းၿငိမ္းျခင္း။ တပ္မက္ျခင္းတဏွာမွ ထြက္ေျမာက္ရာ။ ဝါနေတာ နိကၡႏၲႏၲိ နိဗၺာနံ၊ တဏွာမွထြက္ေျမာက္ျခင္းသည္ နိဗၺာန္တည္း။

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