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en:dictionary:nibbidā



nibbidā {pi}


Pāḷi; √ nibbidā
gender:
type:
alt. sp.: IPA: n̪ɪbbɪd̪ɑː, Velthuis: nibbidaa, readable: nibbidaa, simple: nibbida
translation ~:
skr.:
khmer: និព្ពិទា
thai: นิพฺพิทา
sinhal.: නිබ්බිදා
burm.: နိဗ္ဗိဒါ
appears:



nibbidaa.jpg

[dic] nibbidā (nibbida)

nibbidā: Description welcome. Info can be removed after imput.

ATI Glossary

nibbidā: Disenchantment; aversion; disgust; weariness. The skillful turning-away of the mind from the conditioned samsaric world towards the unconditioned, the transcendent — nibbāna

 

Buddhist Dictionary

by late Ven. Nyanalokita Thera:

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PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

With specified objects

Nibbidā and nibbindati often have specified objects. For example:

• disillusioned with bodily form

• disillusionment with old age and death

jarāmaraṇassa ce bhikkhu nibbidāya. (SN ii 18)

With a broad specified object

Sometimes they have a broad specified object e.g. ‘originated phenomena’:

• disillusioned with all originated phenomena

With a broad unspecified object due to abbreviation

Sometimes the object is unspecified due to abbreviation. For example, a bhikkhu who realises the nature of the five aggregates becomes disillusioned with each of them (rūpasmimpi nibbindati… viññāṇasmimpi nibbindati SN iii 21). The sutta continues:

• Being disillusioned, he is unattached. nibbindaṁ virajjati

This nibbindaṁ means ‘being disillusioned with all five aggregates’, which are unspecified due to abbreviation.

With a broad object implied by context

Sometimes a broad object is indicated by the context. For example, in twenty five years since his going forth [into the ascetic life], Venerable Sappadāsa attained not a moment’s inward peace, being oppressed by attachment to sensuous pleasure (kāmarāgena addito). So he picked up a razor in order to cut a vein:

• Then proper contemplation arose in me. The danger [of sensuous pleasure] became apparent [to me]; and disillusionment [with originated phenomena] was firmly established [in me]

Tato me manasikāro yoniso udapajjatha
Ādīnavo pāturahu nibbidā samatiṭṭhatha. (Tha 409)

… Whereupon my mind was liberated [from perceptually obscuring states].

tato cittaṁ vimucci. (Tha 410)

Because it led to arahantship, we take the object of nibbidā to be originated phenomena (sabbasaṅkhārā), not just sensuous pleasure.

Rendering a broad object: ‘originated phenomena’ or ‘things’?

In the scriptures, the five aggregates are collectively called either ‘originated phenomena’ (saṅkhārā), or ‘things’ (dhammā), for example in this quote:

• Bodily form… fields of sensation are unlasting

Rūpaṁ bhikkhave aniccaṁ… viññāṇaṁ aniccaṁ

… Bodily form… fields of sensation are void of personal qualities

Rūpaṁ bhikkhave anattā… viññāṇaṁ anattā.

… All originated phenomena (saṅkhārā) are unlasting;

sabbe saṅkhārā aniccā

… All things (dhammā) are void of personal qualities

sabbe dhammā anattā ti. (MN i 228)

Therefore consider again the phrase we used above:

• Being disillusioned, he is unattached.

This could be rendered as either:

1) Being disillusioned [with all things], he is unattached [to all things].

2) Being disillusioned [with originated phenomena], he is unattached [to originated phenomena].

For stylistic reasons we choose the latter, for example in this passage:

• For one who knows and sees things according to reality, there is no need to harbour the aspiration: ‘May I be disillusioned [with originated phenomena] and unattached [to originated phenomena]’:

Yathābhūtaṁ bhikkhave jānato passato na cetanāya karaṇīyaṁ nibbindāmi virajjāmī ti.

… It is quite natural that one who knows and sees things according to reality, is disillusioned [with originated phenomena] and unattached [to originated phenomena].’

Dhammatā esā bhikkhave yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. (AN v 3)

Illustrations

nibbida

nibbida: (main article see: nibbidā)

Illustration: nibbida, disillusionment

He who abides contemplating things conducive to psychological bondage with disillusionment abandons attachment, hatred, and undiscernment of reality.

Saṁyojaniyesu bhikkhave dhammesu nibbidānupassī viharanto rāgaṁ pajahati dosaṁ pajahati mohaṁ pajahati. (AN i 51)

nibbidāya

nibbidāya: (main article see: nibbidā)

Illustration: nibbidāya, disillusionment

The noble disciple is

• indifferent to the visual sense of the past,

atītasmiṁ cakkhusmiṁ anapekkho hoti

• he does not long for the visual sense of the future,

anāgataṁ cakkhuṁ nābhinandati

• he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it

paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. (SN iv 4)

Illustration: nibbida, disillusionment

An attitude of disillusionment with all originated phenomena will be as present to me as it might in relation to a murderer with a drawn sword

sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati seyyathā pi ukkhittāsike vadhake. (AN iii 443)

nibbindati

nibbindati: (main article see: nibbidā)

Illustration: nibbindati, disillusioned

Bhikkhus, contemplate the visual sense properly. Recognise the unlastingness of the visual sense according to reality.

Cakkhuṁ bhikkhave yoniso manasikarotha cakkhu aniccatañca yathābhūtaṁ samanupassatha

When a bhikkhu, reflecting properly upon the visual sense, recognises the unlastingness of the visual sense according to reality, he is disillusioned with the visual sense.

nibbindathā

nibbindathā: (main article see: nibbidā)

Illustration: nibbindathā, disillusioned

A ‘carbuncle’ is a metaphor for this [wretched human] body made of the four great material phenomena.

'Gaṇḍo ti kho bhikkhave imasseva cātummahābhūtikassa kāyassa adhivacanaṁ

It has nine openings, nine orifices.

tassa nava vanamukhāni nava abhedanamukhāni

Whatever oozes out of them is foul, foul-smelling, and disgusting.

yaṁ kiñci paggharati asuciññeva paggharati duggandhaññeva paggharati jegucchiyaññeva paggharati

Therefore be disillusioned with this [wretched human] body

Tasmātiha bhikkhave imasmiṁ kāye nibbindathā ti. (AN iv 386)

Illustration: nibbidāya, disillusionment [with sensuous pleasure]

Then Yasa, having awoken sooner than usual saw his retinue asleep: one with a lute in her arm, one with a tabor under her chin, one with a drum under her arm, one with dishevelled hair, one who was dribbling, and others who were muttering. One would think it was a charnel ground before one’s eyes (hatthappattaṁ susānaṁ maññe).

Seeing this, the danger [of sensuous pleasure] became apparent to him (disvānassa ādīnavo pāturahosi). His mind was established in disillusionment [with sensuous pleasure] (nibbidāya cittaṁ saṇṭhāsi). (Vin.1.15)

Comment:

This disillusionment did not lead to arahantship, so we do not parenthesise it ‘disillusionment [with originated phenomena].’

Illustration: nibbindati, disillusioned [with originated phenomena]

Bodily form is intrinsically unsatisfactory… fields of sensation are intrinsically unsatisfactory. Seeing thus, the noble disciple is disillusioned with bodily form… fields of sensation.

rūpaṁ bhikkhave… viññāṇaṁ dukkhā. Evaṁ passaṁ bhikkhave sutavā ariyasāvako rūpasmimpi nibbindati… viññāṇasmimpi nibbindati.

Being disillusioned [with originated phenomena], he is unattached [to originated phenomena]. Being unattached [to originated phenomena], he is liberated [from perceptually obscuring states].

Nibbindaṁ virajjati. Virāgā vimuccati. (SN iii 21)

Illustration: nibbindati, disillusioned [with originated phenomena]

For one who knows and sees things according to reality, there is no need to harbour the aspiration: ‘May I be disillusioned with and unattached [to originated phenomena]’:

Yathābhūtaṁ bhikkhave jānato passato na cetanāya karaṇīyaṁ nibbindāmi virajjāmī ti.

It is natural that one who knows and sees things according to reality, is disillusioned with and unattached [to originated phenomena].’

Dhammatā esā bhikkhave yaṁ yathābhūtaṁ jānaṁ passaṁ nibbindati virajjati. (AN v 3)

nibbindituṁ

nibbindituṁ: (main article see: nibbidā)

Illustration: nibbindituṁ, to be disillusioned

Unlasting are originated phenomena.

evaṁ aniccā bhikkhave saṅkhārā

Unenduring are originated phenomena.

evaṁ addhuvā bhikkhave saṅkhārā

Unconsoling are originated phenomena.

evaṁ anassāsikā bhikkhave saṅkhārā.

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.

yāvañcidaṁ bhikkhave alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. (AN iv 101)

Illustration: nibbindituṁ, to be disillusioned

A first point is not to be discerned of beings [obstructed by] uninsightfulness into reality, and [tethered to individual existence] by craving, roaming and wandering the round of birth and death.

pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

It is time enough, bhikkhus, to be disillusioned with all originated phenomena, to be unattached to them, to be liberated from them.

Yāvañcidaṁ bhikkhave alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. (SN ii 181-2)

Illustration: nibbindati, disillusioned; nibbindaṁ disillusioned [with originated phenomena]

The noble disciple is disillusioned with

• pleasant sense impression

sukhāyapi vedanāya nibbindati

• unpleasant sense impression

dukkhāyapi vedanāya nibbindati

• neutral sense impression

adukkhamasukhāyapi vedanāya nibbindati

Being disillusioned [with originated phenomena] he is unattached [to originated phenomena].

Being unattached [to originated phenomena] he is liberated [from perceptually obscuring states].

 

Glossary various Teacher

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See also

Suttas and Dhammadesanā

Nibbidā: (disenchantment, aversion, and weariness with regard to conditioned phenomena). See also Asubha.

 

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en/dictionary/nibbidā.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1