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nirodha {pi}


Pāḷi; √ nirodha
gender:
type:
alt. sp.: IPA: n̪ɪɾoːd̪ʰə, Velthuis: nirodha, readable: nirodha, simple: nirodha
translation ~:
skr.:
khmer: និរោធ
thai: นิโรธ
sinhal.: නිරෝධ
burm.: နိရောဓ
appears:



nirodha.jpg

[dic] nirodha

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

ATI Glossary

nirodha: Cessation; disbanding; stopping.

 

Buddhist Dictionary

by late Ven. Nyanalokita Thera:

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

nirodha: Disbanding; cessation; dispersal; stopping (of causes).

 

Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Nirodha: ending not cessation

PED says nirodha ‘is synonymous with nibbāna and parinibbāna; it may be said to be even a stronger expression as far as the active destruction of the causes of life is concerned.’ Nirodha is therefore better represented in ‘ending’ than ‘cessation,’ though some translators prefer to call it ‘stopping’:

• This is the stopping of anguish.

ayaṁ dukkhanirodho ti. (Horner, MN i 9)

• This is the stopping of misery

Nirodho plus named object

Nirodha always means the ending of something; it never means just ‘ending.’ This is most obvious, of course, when it has a named object. For example, the Rahogata Sutta describes the ‘successive ending of originated phenomena,’ calling it anupubbasaṅkhārānaṁ nirodho:

• The successive ending of originated phenomena is explained by me.

mayā anupubbasaṅkhārānaṁ nirodho akkhāto

… For one who attains first jhāna, speech is ended.

paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti

… For one who attains second jhāna, thinking and pondering are ended…

dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti…

… For one who attains the ending of perception and sense impression, perception and sense impression are ended.

saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti

… For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.

Khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti. (Rahogata Sutta, SN iv 217)

Nirodho means ‘ending of the five aggregates’

Sometimes nirodha occurs without a named object. This has always been perplexing, because it once led Venerable Ānanda to question the Buddha on the matter:

• ’Bhante, it is said, ‘Ending, ending.’ Through the ending of what things is ending spoken of?’

Nirodho nirodho ti bhante vuccati katamesānaṁ kho bhante dhammānaṁ nirodhā nirodho ti vuccatī ti?

• ’Bodily form, Ānanda, is unlasting, originated, and dependently arisen. It is destined to be destroyed, to disappear, to pass away, to cease. Through its ending, ending is spoken of.

Rūpaṁ kho ānanda aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ. Tassa nirodhā nirodho ti vuccati

The same is said about the other aggregates, and the sutta concludes:

• ’It is through the ending of these things, Ānanda, that ending is spoken of.’

Imesaṁ kho ānanda dhammānaṁ nirodho nirodho ti vuccatī ti. (SN iii 24)

Thus if nirodha has no designated object, then this sutta says the five aggregates are the object. Other suttas support this principle, though in slightly different terms, as we will see.

Nirodho means ‘ending of originated phenomena’

The Anupubbanirodha Sutta (AN iv 456) describes the same steps as the Rahogata Sutta, but calls it anupubbanirodho not anupubbasaṅkhārānaṁ nirodho, where nirodha (ending) is therefore an abbreviation for saṅkhārānaṁ nirodha (ending of originated phenomena). The conclusion to the sutta should therefore be parenthesised accordingly:

• It is in reference to this that the successive ending [of originated phenomena] is spoken of by the Blessed One.

Ettāvatā pi kho āvuso anupubbanirodho vuttā bhagavatā. (AN iv 456)

Nirodho means ‘ending of perception and sense impression’

The Sattadhātu Sutta (SN ii 151) links nirodha to ‘ending of perception and sense impression’. Because this is likewise the final step in the Rahogata Sutta, we can be sure that nirodha again means the ending of originated phenomena:

• The phenomenon of the ending of perception and sense impression is a phenomenon attained with the ending [of originated phenomena].

yāyaṁ bhikkhu saññāvedayitanirodhadhātu ayaṁ dhātu nirodhaṁ paṭicca paññāyatī ti. (Sattadhātu Sutta, SN ii 151)

Thus although unnamed objects of nirodha can be explained differently, for example as the five aggregates, or as originated phenomena, the scriptures consistently agree that nirodha always has an object, and is never simply ‘ending.’

Step-by-step ending, and continuous ending

When the Rahogata Sutta describes the ‘successive ending of originated phenomena,’ it is step-by-step ending:

• For one who attains first jhāna, speech is ended. For one who attains second jhāna, thinking and pondering are ended.

paṭhamaṁ jhānaṁ samāpannassa vācā niruddhā hoti dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti… (Rahogata Sutta, SN iv 217).

But nirodha can also mean ending as a continuous process:

• In this regard, some person in relation to the visual sense abides contemplating ending, perceiving ending, experiencing ending continuously, without a break, uninterruptedly, intent upon it mentally, penetrating it with penetrative discernment

idha bhikkhave ekacco puggalo cakkhusmiṁ nirodhānupassī viharati nirodhasaññī nirodhapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. (AN iv 146)

The goal of practice: ending

Where nirodha is the goal of one’s practice, nibbida is often included in the formula, as follows:

• The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.

sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. (SN iv 4)

• Devas and men find enjoyment, pleasure, and satisfaction in individual existence. When the teaching is taught to them to put an end to individual existence, their minds do not become energised, serene, settled, and intent upon it.

bhavārāmā bhikkhave devamanussā bhavaratā bhavasammuditā. Tesaṁ bhavanirodhāya dhamme desiyamāne na cittaṁ pakkhandati na pasīdati na santiṭṭhati nādhimuccati. (Iti 44)

Practising for the ending of objects

The idea of practising for the ending of objects is shown in the following two quotes to involve not delighting (anabhinanditāni):

1) Just as an oil lamp burns because of oil and a wick, and with the exhaustion of the oil and wick it is extinguished through lack of fuel, so too, bhikkhus… a bhikkhu knows that with the demise of the body, and with the ending of life, all sense impression being not delighted in will be dissipated right here in this world.

Seyyathā pi bhikkhave telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho bhikkhave bhikkhu… kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāti sītibhavissantīti pajānātī' ti. (SN iv 213-4)

2) And what is the vanishing of bodily form… of fields of sensation?

rūpassa atthaṅgamo… viññāṇassa atthaṅgamo

In this regard, one does not take delight in, welcome, or persist in cleaving.

Idha bhikkhave bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. (SN iii 13-15)

Ablative nirodhā: ‘from’ or ‘with’

The ablative nirodhā occurs in the reverse sequence of paṭiccasamuppāda (called paṭiloma at Uda 2). The Ablative shows motive, cause, reason, and can be translated by ‘for,’ ‘on account of,’ ‘by reason of,’ ‘through’ (PGPL, 600 xi). We render it as ‘with.’ For example:

• With (=on account of) the ending of birth comes the ending of old age and death.

Jātinirodhā jarāmaraṇanirodho ti. (SN ii 8-9)

• With (=on account of) the ending of nourishment, what is brought about is destined to cease

Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhamman ti. (SN ii 48)

Ablative nirodhā: ‘to put an end to’

The ablative ‘shows motive, cause, reason,’ says Duroiselle (para 600, xi), therefore nirodhā/nirodhāya can mean ‘to put an end to.’ For example:

• To put an end to craving for states of individual existence, allow me to go forth [into the ascetic life].

Bhavataṇhāya nirodhā anujānātha pabbajissāmi. (Thi 458)

• To put an end to attachment, two things should be developed. Which two? Inward calm and insightfulness.

Rāgassa bhikkhave nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. (AN i 100)

Other examples are given below.

Illustrations

nirodhāya

nirodhāya: (main article see: nirodha)

Illustration: nirodhāya, to put an end to

A person overpowered and overcome by suffering roams abroad in search of someone who knows a spell or two to put an end to this suffering

dukkhena abhibhūto pariyādinna citto bahiddhā pariyeṭṭhiṁ ājjati ko ekapadaṁ dipadaṁ pajānāti imassa dukkhassa nirodhāyā ti. (AN iii 416)

Illustration: nirodhāya, to put an end to

While the teaching is being explained to someone to put an end to personal identity…

yassa kassaci sakkāya nirodhāya dhamme desiyamāne. (MN i 435)

Illustration: nirodhāya, to put an end to

And applying himself in what way, carpenter, is he doing so to put an end to spiritually unwholesome thoughts?

Kathaṁ paṭipanno ca thapati akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti. (MN ii 28)

nirujjhanti

nirujjhanti: (main article see: nirodha)

Illustration: nirujjhanti, cease; nirodhetvā, to put an end to

Where sensuous pleasures cease, and those who have put an end to sensuous pleasures abide, surely those Venerables are free of craving. They have realised the Untroubled.

Yattha kāmā nirujjhanti ye ca kāme nirodhetvā nirodhetvā viharanti addhā te āyasmanto nicchātā nibbutā. (AN iv 410)

nirodhetabbaṁ

nirodhetabbaṁ: (main article see: nirodha)

Illustration: nirodhetabbaṁ, to be stopped

One who thinks that thinking and pondering can be stopped might as well think he could catch the wind in a net, or arrest the flow of the river Ganges with his fist.

vātaṁ vā so jālena bādhetabbaṁ maññeyya yo vitakkavicāre nirodhetabbaṁ maññeyya sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyyāti. (SN iv 298)

Illustration: nirodhāya, ending

This is called a bhikkhu who is applying himself to the complete destruction of suffering, and to the ending of old age and death.

Ayaṁ vuccati bhikkhave bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno hoti jarāmaraṇanirodhāya. (SN ii 81)

nirodho

nirodho: (main article see: nirodha)

Illustration: nirodho, ending

With the ending of sense impression comes the ending of craving.

vedanānirodhā taṇhānirodho ti. (DN ii 34)

Illustration: nirodho, ending

With the ending of birth comes the ending of old age and death.

Jātinirodhā jarāmaraṇanirodho ti. (SN ii 8-9)

Illustration: nirodho, ending

The ending of individual existence is the Untroubled.

Illustration: nirodha, ending

This is the practice leading to the ending of personal identity.

Ayaṁ kho pana bhikkhave sakkāya nirodhagāminī paṭipadā.(MN iii 284)

Illustration: nirodho, ending of originated phenomena; niruddhā hoti, is ended

Ānanda, I have taught the successive ending of originated phenomena.

anupubbasaṅkhārānaṁ nirodho akkhāto

For one who attains:

• first jhāna, speech is ended.

vācā niruddhā hoti

• second jhāna, thinking and pondering are ended.

vitakkavicārā niruddhā honti

• third jhāna, rapture is ended.

pīti niruddhā hoti

• fourth jhāna, breathing is ended.

assāsapassāsā niruddhā honti

• the state of awareness of boundless space, the perception of the refined material states of awareness is ended.

rūpasaññā niruddhā hoti

• the state of awareness of boundless consciousness, the perception of the state of awareness of boundless space is ended.

ākāsānañcāyatanasaññā niruddhā hoti

• the state of awareness of nonexistence, the state of awareness of boundless consciousness is ended.

viññāṇañcāyatanasaññā niruddhā hoti

• the ending of perception and sense impression, perception and sense impression are ended.

saññā ca vedanā ca niruddhā honti

• For a bhikkhu whose āsavas are destroyed, attachment, hatred, and undiscernment of reality are ended.

khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti. (SN iv 217)

Illustration: nirodho, ending [of originated phenomena]

The three phenomena leading to deliverance.

tisso nissaraṇiyā dhātuyo

• The deliverance from sensuous pleasure, namely the practice of unsensuousness.

kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ

• The deliverance from refined material states of awareness, namely immaterial states of awareness.

rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ

• from whatever is brought about, originated, dependently arisen, the ending [of originated phenomena] is the deliverance.

yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ. Ime tayo dhammā duppaṭivijjhā. (DN iii 275)

nirodhaṁ

nirodhaṁ: (main article see: nirodha)

Illustration: nirodhaṁ, ending [of originated phenomena]

Those beings who have reached the refined material plane of existence and those living in the immaterial plane of existence, if they do not discern the ending [of originated phenomena] they [continue to] come back to renewed states of individual existence.

ye ca rūpūpagā sattā ye ca āruppavāsino
nirodhaṁ appajānantā āgantāro punabbhavaṁ.

Those who profoundly understand the refined material states of awareness and are not stuck in the immaterial states of awareness, with the ending [of originated phenomena], they are liberated [from perceptually obscuring states] and abandon death.

ye ca rūpe pariññāya arūpesu asaṇṭhitā
nirodhe ye vimuccanti te janā maccuhāyino ti. (Iti 62)

Illustration: nirodha, ending [of originated phenomena]

And what, Ānanda, is the perception of the ending [of originated phenomena]?

In this regard, Ānanda, a bhikkhu having gone to the wilderness, or the root of a tree, or a solitary abode, contemplates thus:

‘This is peaceful, this is sublime, namely:

etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ

• the quelling of all originated phenomena

• relinquishment of the whole phenomenon of attachment

• the destruction of craving,

• the ending [of originated phenomena],

• the Untroubled.’

Illustration: nirodhaṁ, ending; nirujjhati, cease

• Therefore that supreme state of deliverance should be known

se āyatane veditabbe

where the visual sense ceases and perception of visible objects passes away.

yattha cakkhuñca nirujjhati rūpasaññā ca virajjati

where the auditory sense ceases and perception of audible objects passes away…

where the mental sense ceases and perception of mentally known objects passes away.

yattha mano ca nirujjhati dhammasaññā ca virajjati se āyatane veditabbeti

Venerable Ānanda:

• This was stated by the Blessed One, friends, with reference to the ending of the six senses.

Saḷāyatananirodhaṁ no etaṁ āvuso bhagavatā sandhāya bhāsita. (SN iv 98)

Comment:

Saḷāyatananirodhaṁ means nibbāna at AN ii 161-2 (channaṁ āvuso phassāyatanānaṁ asesavirāganirodhā papañcanirodho). Venerable Ānanda indicates it has the same meaning here. This justifies us calling āyatane ‘that supreme state of deliverance.’

Comment:

Se āyatane is an Eastern form of Pāli. Discussed by Bodhi: CDB p.1414 n.102).

nirodhā

nirodhā: (main article see: nirodha)

Illustration: nirodhā, ending

He abides contemplating unlastingness in relation to the body and pleasant sense impression

so kāye ca sukhāya ca vedanāya aniccānupassī viharati

• their disappearance

• their passing away

• their ending

• their relinquishment

Illustration: nirodha, ending

Sāriputta, friend, it is through seeing and fully understanding the ending of the visual sense, the visual field of sensation, and things known through the visual field of sensation, that I regard these things as “not [in reality] mine,” “not [in reality] what I am,” “not my [absolute] Selfhood.”’

Cakkhusmiṁ āvuso sāriputta cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme n’etaṁ mama n’eso’hamasmi na me so attā ti samanupassāmi. (MN iii 265)

Illustration: nirodha, ending

I will breathe in… I will breathe out contemplating

unlastingness [in relation to certain objects of the systematic teachings]

aniccānupassī assasissāmī ti sikkhati

passing away [in relation to certain objects of the systematic teachings]

virāgānupassī assasissāmī ti sikkhati

ending [in relation to certain objects of the systematic teachings]

nirodhānupassī assasissāmī ti sikkhati

relinquishment [in relation to certain objects of the systematic teachings]

paṭinissaggānupassī assasissāmī ti sikkhati

Illustration: nirodhaṁ, ending

For one who sees the origination of the world [of phenomena] according to reality with perfect penetrative discernment

lokasamudayañca kho kaccāna yathābhūtaṁ sammappaññāya passato

there is no view of nonexistence in regards to the world [of phenomena]

yā loke natthitā sā na hoti.

And for one who sees the ending of the world [of phenomena] according to reality with perfect penetrative discernment

lokanirodhaṁ kho kaccāna yathābhūtaṁ sammappaññāya passato

there is no view of existence in regards to the world [of phenomena]

yā loke atthitā sā na hoti. (SN ii 17)

nirodhāya

nirodhāya: (main article see: nirodha)

Illustration: nirodhāya, ending

The noble disciple is indifferent to the visual sense of the past, he does not long for the visual sense of the future, he applies himself to disillusionment with the visual sense of the present, to non-attachment to it, and to the ending of it.

sutavā ariyasāvako atītasmiṁ cakkhusmiṁ anapekkho hoti; anāgataṁ cakkhuṁ nābhinandati paccappannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. (SN iv 4)

Illustration: nirodhāya, ending

He is applied to the practice of disillusionment with states of individual existence, to non-attachment to states of individual existence, and to the ending of states of individual existence.

bhavānaṁ yeva nibbidāya virāgāya nirodhāya paṭipanno hoti. (AN ii 177)

Illustration: nirodhāya, ending

They are applying themselves to disillusionment with sense impression, to non-attachment to it, and to the ending of it

vedanāya nibbidāya virāgāya nirodhāya paṭipannā. (SN iii 60)

Illustration: nirodhāya, ending

All states of individual existence are unlasting, intrinsically unsatisfactory, destined to change.

sabbe bhavā aniccā dukkhā vipariṇāmadhammā ti.

In fully understanding the truth of this saying one is applying oneself to disillusionment with states of individual existence, to non-attachment to states of individual existence, and to the ending of states of individual existence

Api ca yadeva tattha saccaṁ tadabhiññāya bhavānaṁ yeva nibbidāya virāgāya nirodhāya paṭipanno hoti. (AN ii 176-7)

Illustration: nirodhāya, ending

If a bhikkhu is applying himself to disillusionment with old age and death, to non-attachment to it, and to the ending of it, he is fit to be called a bhikkhu who is practising in accordance with the teaching.

Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti dhammānudhammapaṭipanno bhikkhū ti alaṁ vacanāya. (SN ii 18)

Illustration: nirodha, ending [of originated phenomena]

In this regard a bhikkhu, properly reflecting, develops the enlightenment factor of mindfulness which conduces to seclusion [from sensuous pleasures and spiritually unwholesome factors], to non-attachment [to originated phenomena], to the ending [of originated phenomena], and which results in the relinquishment [of the whole phenomenon of attachment].

Idha bhikkhave bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. (MN i 11)

Illustration: nirodhāya, the ending [of originated phenomena]

Bhante, whatever pleasure and joy is due to blows and wounds does not conduce to disillusionment [with originated phenomena], to non-attachment [to originated phenomena], to the ending [of originated phenomena], to inward peace, to transcendent insight, to enlightenment, nor to the Untroubled.

So kho me bhante vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. (DN ii 285)

nirujjhati

nirujjhati: (main article see: nirodha)

Illustration: nirujjhati, ceases

Heat is generated and fire manifests from the rubbing together of two fire-sticks,

usmā jāyati tejo abhinibbattati.

but when the sticks are separated and laid aside the heat ceases and subsides;

yā tajjā usmā sā nirujjhati sā vūpasammati. (SN v 212)

Illustration: nirujjhati, ceases

Just as with a little twig fire, one flame arises and another ceases,

seyyathā pi āvuso sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati. (AN v 9)

niruddho hoti

niruddho hoti: (main article see: nirodha)

Illustration: niruddho hoti, is ended

For a bhikkhu whose āsavas are destroyed, attachment is ended, hatred is ended, undiscernment of reality is ended.

khīṇāsavassa bhikkhuno rāgo niruddho hoti doso niruddho hoti moho niruddho hoti. (SN iv 217)

nirodhiko

nirodhiko: (main article see: nirodha)

Illustration: nirodhiko, destructive

Attachment produces spiritual blindness, uninsightfulness, ignorance [of things according to reality], is destructive of penetrative discernment, vexatious, and not conducive to the Untroubled.

Rāgo kho āvuso andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. (AN i 216-7)

 

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