nibbānaṁ

Stable lemma · Pali

nibbana · nibbāna

Term ID: term:pli:nibbana
Scope: All indexed Pali works

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Frequency profile

nibbana · Ranked corpus profile

Language: pali
Term identity: term:pli:nibbana
Exact scope: Indexed language wing
Denominator: attested_tokens
Returned rows: 5
Attested works: 5

Select two to four returned works for raw-row juxtaposition. Selection creates no metric and runs no query.

Occurrences, token denominators, normalized rates, and evidence states remain separate. A bounded ranked return is not a complete corpus table.
Returned	Selected order	Work	Attestation state	Occurrences	Denominator state	Attested tokens	Per 10k	Continue	Juxtapose
1	—	Dhammapada `work:pli:dhp` dhp	`attested`	8	`available`	5,252	15.23	Exact-work Concordance	Select
2	—	Udana `work:pli:ud` ud	`attested`	6	`available`	20,047	2.99	Exact-work Concordance	Select
3	—	Itivuttaka `work:pli:iti` iti	`attested`	3	`available`	11,565	2.59	Exact-work Concordance	Select
4	—	Sutta Nipata `work:pli:snp` snp	`attested`	5	`available`	20,164	2.48	Exact-work Concordance	Select
5	—	Digha Nikaya `work:pli:dn` dn	`attested`	6	`available`	143,998	0.42	Exact-work Concordance	Select

Evidence boundary, sources, and receipt

Corpus totals and the bounded returned window remain distinct. Zero appears only for a known lemma in an exact work; unknown lemma and unavailable denominator are separate states.

Occurrences, denominators, per-10k rates, Range, and DP are preserved returned evidence; this workbench validates their invariants but creates no new metric.
Corpus totals may describe more works than the bounded returned ranked profile, while single-work and research-set totals close exactly over their returned rows.
Range and DP remain independent descriptive states for one exact ordered research set; raw-row juxtaposition never compares or recomputes DP.
Frequency evidence does not establish significance, representativeness, language-wide commonness, genre, chronology, semantic importance, causation, equivalence, proximity, order, or diachrony.
This projection adds no fetch, API, network, SQL, D1, provider, storage, persistence, export, or receipt authority.

Sources: source:pli:bilara-data
Receipt: unavailable · no_materialized_frequency_receipt

Source-by-source word evidence

Lexical authorities

2 lexicon records · 0 etymology pointers

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Dictionary and historical-lexicon records

Lexicon shelf

2 returned

1 Nibbana Nibbana
PTS Pali-English Dictionary (Rhys Davids & Stede, 1921-25)

Entry ID
lex:pli:Nibbana

Normalized headword
nibbana

Entry locator
Nibbana

Display posture
not reported

Entry body
served

Audit
pending_source_review

Review
source_pending

Short gloss · not a complete definition

adjective without forest, woodless Ja.ii.358 . an abstr. fr. nibbāna, see nibbāna I. cp. vana 2 . Freq. nibbāna as variant reading instead of nibbana without cravings Snp.1131 (nikkāmo nibbano); Dhp.283 (nibbanā pl.) Vv.50#14 (better reading nibbāna, in phrase “vanā nibbānaṃ āgataṃ,” as found at AN.

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adjective without forest, woodless Ja.ii.358 . an abstr. fr. nibbāna, see nibbāna I. cp. vana 2 . Freq. nibbāna as variant reading instead of nibbana without cravings Snp.1131 (nikkāmo nibbano); Dhp.283 (nibbanā pl.) Vv.50#14 (better reading nibbāna, in phrase “vanā nibbānaṃ āgataṃ,” as found at AN.iii.346 Thag.691 , although the latter has nibbanaṃ in text) explained by “nittaṇhabhāvaṃ nibbānam eva upagataṃ Vv-a.213 . Sk. nirvana
2 Nibbāna Nibbāna
PTS Pali-English Dictionary (Rhys Davids & Stede, 1921-25)

Entry ID
lex:pli:Nibbāna

Normalized headword
nibbana

Entry locator
Nibbāna

Display posture
not reported

Entry body
served

Audit
pending_source_review

Review
source_pending

Short gloss · not a complete definition

neuter 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 f

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neuter 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 def n of nibbāna see e.g. Vism.293 The meanings of n. are: the going out of a lamp or fire (popular meaning). health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness). The dying out in the heart of the threefold fire of rāga, dosa & moha; lust, ill-will & stupidity (Buddhistic meaning). the sense of spiritual well-being, of security, emancipation victory and peace, salvation, bliss. II. Import and Range of the Term 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” (München 2 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): “atthangatassa na pamāṇam atthi… yena naṃ vajju: taṃ tassa n’ atthi” Snp.1076 . The simile in v. Snp.1074 : “accī yathā vāta-vegena khitto atthaṃ paleti, n

Side-by-side source-authorized definitions

Definition comparison

2 of 2 returned entries eligible

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Returned entry 2

Nibbāna

Entry ID: lex:pli:Nibbāna
Source ID: source:pli:pts-ped
Authority: PTS Pali-English Dictionary (Rhys Davids & Stede, 1921-25)
Entry locator: Nibbāna
Display posture: not reported
Entry body: served
Audit: pending_source_review
Review: source_pending

neuter 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 def n of nibbāna see e.g. Vism.293 The meanings of n. are: the going out of a lamp or fire (popular meaning). health, the sense of bodily well-being (probably, at first, the passing away of feverishness, restlessness). The dying out in the heart of the threefold fire of rāga, dosa & moha; lust, ill-will & stupidity (Buddhistic meaning). the sense of spiritual well-being, of security, emancipation victory and peace, salvation, bliss. II. Import and Range of the Term 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” (München 2 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): “atthangatassa na pamāṇam atthi… yena naṃ vajju: taṃ tassa n’ atthi” Snp.1076 . The simile in v. Snp.1074 : “accī yathā vāta-vegena khitto atthaṃ paleti, n

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Deep etymology

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The etymology lookup completed and returned no authority pointers for this lemma. This is not evidence that the word has no history or that no authority treats it.

Short gloss · not a complete definition

Short gloss · not a complete definition