Evamevaṁ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti netaṁ ṭhānaṁ vijjati.  In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment. 
Evamevaṁ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṁ bhecchati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti ṭhānametaṁ vijjati. 
In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment. 

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

Nibbānaṁ abhipassato.  as I looked to extinguishment. 

“‘sandiṭṭhikaṁ nibbānaṁ sandiṭṭhikaṁ nibbānan’ti, bho gotama, vuccati.  “Mister Gotama, they say that ‘extinguishment is apparent in the present life’. 
Kittāvatā nu kho, bho gotama, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti? 
In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” 
Evampi kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti. 
This is how extinguishment is apparent in the present life. 
Evampi kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti. 
This, too, is how extinguishment is apparent in the present life. 
evaṁ kho, brāhmaṇa, sandiṭṭhikaṁ nibbānaṁ hoti akālikaṁ ehipassikaṁ opaneyyikaṁ paccattaṁ veditabbaṁ viññūhī”ti. 
that’s how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” 

Anupubbena nibbānaṁ,  Gradually those astute ones 

Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko.  Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment. 
Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. 
Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment. 

“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  “Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. 
These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.” 

Pajjotasseva nibbānaṁ,  the liberation of their heart 

Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā.  From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. 
nibbānaṁ akutobhayaṁ. 
extinguishment, fearing nothing from any quarter. 

Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ.  Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. 

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike.  “Mendicants, a mendicant who has four qualities can’t decline, and has drawn near to extinguishment. 
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi. 
A mendicant who has these four qualities can’t decline, and has drawn near to extinguishment. 
nibbānasseva santike”ti. 
and has drawn near to extinguishment.” 

Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.  At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. 

Idha, bhikkhave, bhikkhu yāyaṁ disā agatapubbā iminā dīghena addhunā yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.  It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 

‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.  Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment, with no residue!’—that is an inspiring place. 

Sasaṅkhārasutta  Extra Effort 
Sasaṅkhārasutta → kilesaparinibbānasuttaṁ (bj) 

Nibbānasutta  Extinguishment 
Nibbānasutta → parinibbānahetusuttaṁ (bj) 

Nibbānaṁ mahāpadesenāti. 

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  “Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. 
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati;  Someone who is liable to grow old, knowing the drawback in what grows old, searches for that which is free of old age, the supreme sanctuary from the yoke, extinguishment. 
attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to get sick, knowing the drawback in what gets sick, searches for that which is free of sickness, the supreme sanctuary from the yoke, extinguishment. 
attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; 
Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. 
attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. 
Someone liable to become corrupted, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment. 

madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ.  That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. 

Nibbānaṁ abhipassato.  as I looked to extinguishment. 

Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti.  It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 

Anupubbena nibbānaṁ,  Gradually those astute ones 

Virādhayī so nibbānaṁ,  fails to win extinguishment, 
Ārādhayī so nibbānaṁ, 
wins extinguishment, 

Virādhayī so nibbānaṁ,  fails to win extinguishment, 
Ārādhayī so nibbānaṁ, 
wins extinguishment, 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni.  How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti. 
How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno.  The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … 
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … 
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … 
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … 
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. 
The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … 

nibbānasseva santike”ti.  and has drawn near to extinguishment.” 

nibbānasseva santike”ti.  they have drawn near to extinguishment.” 

vanā nibbanamāgataṁ;  and escaped from entanglements. 
nibbanamāgataṁ → nibbāna … (sya-all, km, pts1ed) 

“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti.  “Ascetics have patience and sweetness as their ambition. They’re preoccupied with wisdom. They’re fixated on ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment.” 

Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. 
Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. 
Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? 
And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 
Evaṁ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright. 
Kathañcānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? 
And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? 
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. 
Evaṁ kho, ānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. 

Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.  And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.” 

‘Saṁyojanāni appahāya nibbānaṁ sacchikarissatī’ti netaṁ ṭhānaṁ vijjati.  Without giving up the fetters, it’s impossible to realize extinguishment. 
‘Saṁyojanāni pahāya nibbānaṁ sacchikarissatī’ti ṭhānametaṁ vijjatī”ti. 
Having given up the fetters, it’s possible to realize extinguishment.” 

Nibbānasutta  Extinguished 
“‘So vata, bhikkhave, bhikkhu nibbānaṁ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. 
“Mendicants, it is quite impossible for a mendicant who regards extinguishment as suffering to accept views that conform with the teaching. … 
‘So vata, bhikkhave, bhikkhu nibbānaṁ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṁ vijjati. 
It’s quite possible for a mendicant who regards extinguishment as pleasurable to accept views that conform with the teaching. …” 

‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṁ bhavissati, saṁyojanā ca me pahānaṁ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.  ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ 

Nibbānaṁ anavatthi,   

Pajjotasseva nibbānaṁ,  The liberation of their heart 

Pajjotasseva nibbānaṁ,  The liberation of their heart 

Nibbānasutta  Extinguishment 

Nibbānaṁ niddasavatthu cāti. 

nibbānasseva santike”ti.  and has drawn near to extinguishment.” 

nibbānasseva santike”ti.  they have drawn near to extinguishment.” 

nibbānasseva santike”ti.  and has drawn near to extinguishment.” 

“Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṁ.  “Mendicants, I will teach you seven places people are reborn, and extinguishment by not grasping. 
Katamañca, bhikkhave, anupādāparinibbānaṁ? 
And what is extinguishment by not grasping? 
Idaṁ vuccati, bhikkhave, anupādāparinibbānaṁ. 
This is called extinguishment by not grasping. 
Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti. 
These are the seven places people are reborn, and extinguishment by not grasping.” 

Supaññattā kho pana me, bhikkhave, sāvakānaṁ nibbānagāminī paṭipadā.  I have clearly described the practice that leads to extinguishment for my disciples. 
‘itipi te na supaññattā sāvakānaṁ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṁ khayā …pe… sacchikatvā upasampajja viharantī’ti. 
‘For such and such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’ 

attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. 
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. 
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. 
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. 

evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati.  In the same way, though several mendicants become fully extinguished in the element of extinguishment with no residue, the element of extinguishment never empties or fills up. 
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; 
 

evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.  It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 
evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 
evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 
evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 
evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. 
It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. 

patvā nibbānasampadaṁ;  and attaining the excellence of extinguishment, 

“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato.  “Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. 
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. 
Sir, may the Blessed One now be fully extinguished! May the Holy One be fully extinguished! Now is the time for the full extinguishment of the Buddha.” 
“Appossukko tvaṁ, pāpima, hohi. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. 
“Relax, Wicked One. The full extinguishment of the Realized One will be soon. 
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. 
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. 

Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.  Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” 

Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.  Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” 

Nibbānasukhasutta  Extinguishment is Bliss 
“sukhamidaṁ, āvuso, nibbānaṁ. 
“Reverends, extinguishment is bliss! 
Sukhamidaṁ, āvuso, nibbānan”ti. 
Extinguishment is bliss!” 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That’s the way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. 
That too is a way to understand how extinguishment is bliss. 
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti. 
That too is a way to understand how extinguishment is bliss.” 

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 

Dve vihārā ca nibbānaṁ,   

Sandiṭṭhikanibbānasutta  Extinguishment Is Apparent in the Present Life 
“‘Sandiṭṭhikaṁ nibbānaṁ, sandiṭṭhikaṁ nibbānan’ti, āvuso, vuccati. 
“Reverend, they say that ‘extinguishment is apparent in the present life’. 
Kittāvatā nu kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā”ti? 
In what way did the Buddha say extinguishment is apparent in the present life?” 
Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā pariyāyena …pe…. 
To this extent the Buddha said that extinguishment is apparent in the present life in a qualified sense. … 
Ettāvatāpi kho, āvuso, sandiṭṭhikaṁ nibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti. 
To this extent the Buddha said that extinguishment is apparent in the present life in a definitive sense.” 

Nibbānasutta  Extinguishment 
“‘Nibbānaṁ, nibbānan’ti, āvuso, vuccati …pe…. 
“Reverend, they speak of ‘extinguishment’. …” 

Parinibbānasutta  Full Extinguishment 
“‘Parinibbānaṁ, parinibbānan’ti …pe…. 
“Reverend, they speak of ‘full extinguishment’. …” 

Tadaṅganibbānasutta  Extinguishment in a Certain Respect 
“‘Tadaṅganibbānaṁ, tadaṅganibbānan’ti, āvuso, vuccati …pe…. 
“Reverend, they speak of ‘extinguishment in a certain respect’. …” 

Diṭṭhadhammanibbānasutta  Extinguishment in the Present Life 
“‘Diṭṭhadhammanibbānaṁ diṭṭhadhammanibbānan’ti, āvuso, vuccati. 
“Reverend, they speak of ‘extinguishment in the present life’. 
Kittāvatā nu kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā”ti? 
In what way did the Buddha speak of extinguishment in the present life?” 
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā pariyāyena …pe…. 
To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. … 
Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṁ vuttaṁ bhagavatā nippariyāyenā”ti. 
To this extent the Buddha spoke of extinguishment in the present life in a definitive sense.” 
Nibbānaṁ parinibbānaṁ, 
 

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

“‘Bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.  “One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ 
evamevaṁ kho, āvuso, ‘bhavanirodho nibbānaṁ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati. 
In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ 
‘Bhavanirodho nibbānan’ti saññī ca panāhaṁ, āvuso, tasmiṁ samaye ahosin”ti. 
At that time I perceived that the cessation of continued existence is extinguishment.” 
nibbānan’ti → nibbānaṁ (pts1ed, mr) 

Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti.  There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. 
Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. 
This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. 
Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti. 
But I do advocate the complete understanding of sensual pleasures, forms, and feelings. And I advocate full extinguishment by not grasping in this very life, wishless, quenched, and cooled.” 

‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā, amatogadhā sabbe dhammā, nibbānapariyosānā sabbe dhammā’ti.  ‘Reverends, all things are rooted in desire. They are produced by application of mind. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in freedom from death. And extinguishment is their final end.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ 

“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.  “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” 
“Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti? 
“But when Mister Gotama teaches in this way, is the whole world saved, or half, or a third?” 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. 
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

3.2.5. Diṭṭhadhammanibbānavāda  3.2.5. Extinguishment of Suffering in the Present Life 
Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. 
There are some ascetics and brahmins who speak of extinguishment in the present life. They assert ultimate extinguishment for an existing being in the present life on five grounds. 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi? 
And what are the five grounds on which they rely? 
‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate extinguishment in the present life.’ 
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. 
That is how some assert ultimate extinguishment for an existing being in the present life. 
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. 
But that’s not how this self attains ultimate extinguishment in the present life. 
Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ 
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. 
That is how some assert ultimate extinguishment for an existing being in the present life. 
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. 
But that’s not how this self attains ultimate extinguishment in the present life. 
Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That’s how this self attains ultimate extinguishment in the present life.’ 
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. 
That is how some assert ultimate extinguishment for an existing being in the present life. 
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. 
But that’s not how this self attains ultimate extinguishment in the present life. 
Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s how this self attains ultimate extinguishment in the present life.’ 
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. 
That is how some assert ultimate extinguishment for an existing being in the present life. 
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. 
But that’s not how this self attains ultimate extinguishment in the present life. 
Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. 
But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how this self attains ultimate extinguishment in the present life.’ 
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. 
That is how some assert ultimate extinguishment for an existing being in the present life. 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. 
These are the five grounds on which those ascetics and brahmins assert ultimate extinguishment for an existing being in the present life. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi … 
Any ascetics and brahmins who assert ultimate extinguishment for an existing being in the present life do so on one or other of these five grounds. Outside of this there is none. 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or they assert ultimate extinguishment for an existing being in the present life on five grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā. 
or they assert ultimate extinguishment for an existing being in the present life on five grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 
 
yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā … 
 

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. 
 
Nibbānaṁ paramaṁ vadanti buddhā; 
Extinguishment is the ultimate, say the Buddhas. 

Mahāparinibbānasutta  The Great Discourse on the Buddha’s Extinguishment 
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.” 
“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. 
“Relax, Wicked One. The full extinguishment of the Realized One will be soon. 
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. 
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles. 
‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. 
‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’ 
‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. 
‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. 
‘Relax, Wicked One. The full extinguishment of the Realized One will be soon. 
‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati. 
‘The full extinguishment of the Realized One will be soon. 
Naciraṁ tathāgatassa parinibbānaṁ bhavissati. 
The full extinguishment of the Realized One will be soon. 
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati. 
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue. 
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati. 
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment. 
Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. 
The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue. 
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. 
This very day, in the last watch of the night, the Realized One will be fully extinguished. 
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. 
Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place. 
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. 
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’ 
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti. 
“Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!” 
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti. 
‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!’” 
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. 
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished. 
amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti. 
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’” 
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. 
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished. 
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti. 
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’” 
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti. 
on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. 
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. 
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. 
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. 
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama. 
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. 
Pajjotasseva nibbānaṁ, 
The liberation of his heart 
Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ. 

ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye.  At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. 

Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca.  Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice, 
evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. 
 
Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha. 
Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. 
 
evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. 
 
Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. 
 

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

nibbānañca sudassanaṁ;   

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,  From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. 

Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati.  Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. 
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. 
Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. 

dhammaṁ nibbānapattiyā;  up to ten for attaining extinguishment, 

Nibbānaṁ nibbānato sañjānāti;  They perceive extinguishment as extinguishment. 
nibbānaṁ nibbānato saññatvā nibbānaṁ maññati, nibbānasmiṁ maññati, nibbānato maññati, nibbānaṁ meti maññati, nibbānaṁ abhinandati. 
Having perceived extinguishment as extinguishment, they conceive it to be extinguishment, they conceive it in extinguishment, they conceive it as extinguishment, they conceive that ‘extinguishment is mine’, they approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
They directly know extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ mā maññi, nibbānasmiṁ mā maññi, nibbānato mā maññi, nibbānaṁ meti mā maññi, nibbānaṁ mābhinandi. 
Having directly known extinguishment as extinguishment, let them not conceive it to be extinguishment, let them not conceive it in extinguishment, let them not conceive it as extinguishment, let them not conceive that ‘extinguishment is mine’, let them not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
They directly know extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
They directly know extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
They directly know extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
They directly know extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, they do not conceive it to be extinguishment, they do not conceive it in extinguishment, they do not conceive it as extinguishment, they do not conceive that ‘extinguishment is mine’, they do not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
He directly knows extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not approve extinguishment. 
nibbānaṁ nibbānato abhijānāti; 
He directly knows extinguishment as extinguishment. 
nibbānaṁ nibbānato abhiññāya nibbānaṁ na maññati, nibbānasmiṁ na maññati, nibbānato na maññati, nibbānaṁ meti na maññati, nibbānaṁ nābhinandati. 
Having directly known extinguishment as extinguishment, he does not conceive it to be extinguishment, he does not conceive it in extinguishment, he does not conceive it as extinguishment, he does not conceive that ‘extinguishment is mine’, he does not approve extinguishment. 

5. Parinibbānapariyāya  5. The Exposition by Extinguishment 
Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. 
So, Cunda, I’ve taught the expositions by way of self-effacement, arising of thought, bypassing, going up, and extinguishing. 

“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya, dukkhadomanassānaṁ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
‘Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānā’ti. 
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ;  And I understand extinguishment, and the path and practice that leads to extinguishment. 

So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’.  It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.’ 
‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. 
When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. 
So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. 
It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.’ 
‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. 
When I reflected that it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment, it went away. 
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. 
It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ 
So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. 
It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from distress, and it leads to extinguishment.’ 

“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.  “The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.” 
“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti? 
“Reverend, is purification of ethics extinguishment by not grasping?” 
“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti? 
“Is purification of mind … 
“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti? 
purification of view … 
“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti? 
purification by traversing doubt … 
“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti? 
purification of knowledge and vision of what is the path and what is not the path … 
“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti? 
purification of knowledge and vision of the practice … 
“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti? 
Is purification of knowledge and vision extinguishment by not grasping?” 
“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti? 
“Then is extinguishment by not grasping something apart from these things?” 
“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
“When asked each of these questions, you answered, ‘Certainly not.’ 
‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
 
‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe… 
 
‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
 
‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
 
“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
“If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping. 
Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
If the Buddha had declared purification of mind … 
Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
purification of view … 
Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
purification by traversing doubt … 
Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
purification of knowledge and vision of what is the path and what is not the path … 
Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
purification of knowledge and vision of the practice … 
Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya. 
If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping. 
Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya. 
But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished. 
“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. 
“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification by traversing doubt. Purification by traversing doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping. 
Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti. 
The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.” 

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.  It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment. 
Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti. 
Why don’t I seek that which is free of rebirth, old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment?’ 
So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ. 
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and I found it. 
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. 
It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 
Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu. 
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought that which is free of rebirth, the supreme sanctuary from the yoke, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought that which is free of old age, sickness, death, sorrow, and corruption, the supreme sanctuary from the yoke, extinguishment—and they found it. 

khemaṁ nibbānapattiyā.  for finding the sanctuary, extinguishment. 

“Vimuttiyā kho, āvuso visākha, nibbānaṁ paṭibhāgo”ti.  “Extinguishment.” 
“Nibbānassa panāyye, kiṁ paṭibhāgo”ti? 
“What is the counterpart of extinguishment?” 
Nibbānogadhañhi, āvuso visākha, brahmacariyaṁ, nibbānaparāyanaṁ nibbānapariyosānaṁ. 
For extinguishment is the culmination, destination, and end of the spiritual life. 

Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 

‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.  ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 

Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṁ āhacca tiṭṭhati, evamevāyaṁ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṁ āhacca tiṭṭhati.  Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pushing into the ocean, in the same way Mister Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards extinguishment, and keeps pushing into extinguishment. 

nibbānaṁ paramaṁ sukhaṁ;  extinguishment, the ultimate happiness. 
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. 
‘Freedom from disease is the ultimate blessing; extinguishment, the ultimate happiness.’ 
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti; 
‘Freedom from disease is the ultimate blessing; extinguishment, the ultimate happiness.’ 
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti, katamaṁ taṁ ārogyaṁ, katamaṁ taṁ nibbānan”ti? 
what is that freedom from disease? And what is that extinguishment?” 
“idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānaṁ. 
“This is that freedom from disease, Mister Gotama, this is that extinguishment! 
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: 
“In the same way, the wanderers of other religions are blind and sightless. Not knowing freedom from disease and not seeing extinguishment, they still recite this verse: 
‘ārogyaparamā lābhā, nibbānaṁ paramaṁ sukhan’ti. 
‘Freedom from disease is the ultimate blessing; extinguishment, the ultimate happiness.’ 
nibbānaṁ paramaṁ sukhaṁ; 
extinguishment, the ultimate happiness. 
‘idantaṁ, bho gotama, ārogyaṁ, idantaṁ nibbānan’ti vadesi. 
‘This is that freedom from disease, this is that extinguishment!’ 
Tañhi te, māgaṇḍiya, ariyaṁ cakkhuṁ natthi yena tvaṁ ariyena cakkhunā ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsī”ti. 
Māgaṇḍiya, you don’t have the noble vision by which you might know freedom from disease and see extinguishment.” 
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. 
is capable of teaching me so that I can know freedom from disease and see extinguishment.” 
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti, so tvaṁ ārogyaṁ na jāneyyāsi, nibbānaṁ na passeyyāsi. 
‘This is that freedom from disease, this is that extinguishment.’ But you might not know freedom from disease or see extinguishment, 
Pahoti me bhavaṁ gotamo tathā dhammaṁ desetuṁ yathāhaṁ ārogyaṁ jāneyyaṁ, nibbānaṁ passeyyan”ti. 
is capable of teaching me so that I can know freedom from disease and see extinguishment.” 
‘idantaṁ ārogyaṁ, idantaṁ nibbānan’ti. 
‘This is that freedom from disease, this is that extinguishment.’ 
So tvaṁ ārogyaṁ jāneyyāsi, nibbānaṁ passeyyāsi. 
You might know freedom from disease and see extinguishment. 

Idampi kho ṭhānaṁ duddasaṁ—yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 

sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.  But some assert the annihilation, eradication, and obliteration of an existing being, while others propose extinguishment in the present life. 
Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. 
Thus they assert an existent self that is free of disease after death; or they assert the annihilation of an existing being; while some propose extinguishment in the present life. 
addhā ayamāyasmā nibbānasappāyaṁyeva paṭipadaṁ abhivadati. 
Clearly this venerable speaks of a practice that’s conducive to extinguishment. 

Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti.  ‘But without giving that up, reverend, can one realize extinguishment?’ 
‘etaṁ, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti. 
‘No, reverend, one cannot.’ 
Etaṁ panāvuso, dhammaṁ appahāya nibbānaṁ sacchikareyyā’ti. 
‘But without giving that up, reverend, can one realize extinguishment?’ 
‘etaṁ kho, āvuso, dhammaṁ appahāya na nibbānaṁ sacchikareyyā’ti. 
‘No, reverend, one cannot.’ 

“kiṁ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā sabbe accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti udāhu ekacce nārādhentī”ti?  “When his disciples are instructed and advised like this by Mister Gotama, do all of them achieve the ultimate goal, extinguishment, or do some of them fail?” 
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti. 
“Some succeed, while others fail.” 
“Ko nu kho, bho gotama, hetu ko paccayo yaṁ tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṁ gotamo samādapetā; 
“What is the cause, Mister Gotama, what is the reason why, though extinguishment is present, the path leading to extinguishment is present, and Mister Gotama is present to encourage them, 
atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhentī”ti? 
still some succeed while others fail?” 
“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṁ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṁ samādapetā; 
“In the same way, though extinguishment is present, the path leading to extinguishment is present, and I am present to encourage them, 
atha ca pana mama sāvakā mayā evaṁ ovadīyamānā evaṁ anusāsīyamānā appekacce accantaṁ niṭṭhaṁ nibbānaṁ ārādhenti, ekacce nārādhenti. 
still some of my disciples, instructed and advised like this, achieve the ultimate goal, extinguishment, while some of them fail. 

“abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṁ bhavissatī”ti.  “Come forth, venerables, come forth! Today will be my full extinguishment.” 
“Yampāyasmā bākulo avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṁ bhavissatī’ti, idampi mayaṁ āyasmato bākulassa acchariyaṁ abbhutadhammaṁ dhārema”. 
This too we remember as an incredible and amazing quality of Venerable Bakkula. 

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṁ abhinimmadanāya gehasitānañceva sarasaṅkappānaṁ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.  In the same way, a noble disciple has these four kinds of mindfulness meditation as tethers for the mind so as to subdue behaviors tied to domestic life, memories and thoughts tied to domestic life, stress, weariness, and fever tied to domestic life, to discover the system, and to realize extinguishment. 

Tañhi, bhikkhu, musā yaṁ mosadhammaṁ, taṁ saccaṁ yaṁ amosadhammaṁ nibbānaṁ.  For that which is false has a deceptive nature, while that which is true has an undeceptive nature—extinguishment. 
amosadhammaṁ nibbānaṁ. 
that which has an undeceptive nature—extinguishment. 

Nibbānamevajjhagamuṁ sapaññā”ti.  the wise and virtuous even attained extinction.” 

nibbānasseva santike”ti.  has drawn near to extinguishment.” 

nibbānaṁ iti vuccatī”ti.  is extinguishment spoken of?” 
nibbānaṁ iti vuccatī”ti. 
extinguishment is spoken of.” 

Dhammaṁ nibbānapattiyā;  “the principle for attaining extinguishment. 

Tena kho pana samayena bhagavā bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. 
“ayaṁ kho samaṇo gotamo bhikkhūnaṁ nibbānapaṭisaṁyuttāya dhammiyā kathāya …pe… 
“The ascetic Gotama is giving a Dhamma talk about extinguishment … and the mendicants are listening well. 

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  It’s also hard for them to see this topic; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. 

Parinibbānasutta  Full Extinguishment 
Parinibbānasutta → parinibbāṇasuttaṁ (bj) 
Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. 
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. 
Pajjotasseva nibbānaṁ, 
The liberation of his heart 

Nibbānagamanaṁ maggaṁ,  about the path going to extinguishment; 

khemaṁ nibbānapattiyā;  for finding the sanctuary, extinguishment, 

Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. 
“ayaṁ kho bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. 
“The Buddha is educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. 
nibbānaṁ akutobhayaṁ. 
extinguishment, fearing nothing from any quarter. 

Nibbānaṁ abhikaṅkhantaṁ,  aspiring to extinguishment: 

Nibbānaṁ hadayasmiṁ opiya;  with extinguishment in your heart. 

Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.  Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. 
Nibbānaṁ bhagavā āha, 
Since the Blessed One spoke of extinguishment, 

dhammaṁ nibbānapattiyā;  gains wisdom by wanting to learn, 

Nibbānassa hi so maggo,  that surely would be extinguishment’s path! 

Nibbānassa hi so maggo,  that surely would be extinguishment’s path! 

Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.  If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. 
Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. 
If they’re freed by not grasping, by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” 

Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāya.  If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. 
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṁvacanāyā’”ti. 
If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” 

‘bhavanirodho nibbānan’”ti?  the cessation of continued existence is extinguishment?” 
‘bhavanirodho nibbānan’”ti. 
the cessation of continued existence is extinguishment.” 
‘bhavanirodho nibbānan’”ti? 
the cessation of continued existence is extinguishment?” 
‘bhavanirodho nibbānan’”ti. 
the cessation of continued existence is extinguishment.” 
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo. 
“I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one. 
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, na camhi arahaṁ khīṇāsavo”ti. 
In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is extinguishment. Yet I am not a perfected one.” 

Nibbānaṁ adhigantabbaṁ,  is extinguishment realized, 

‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṁ adhivacanaṁ.  ‘Level, cleared parkland’ is a term for extinguishment. 

Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya.  If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. 
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. 
If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” 

kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?  How is a mendicant who practices in line with the teaching defined? And how is a mendicant who has attained extinguishment in this very life defined?” 
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya. 
If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding form, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. 
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. 
If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” 

“Vimutti kho, rādha, nibbānatthā”.  “Extinguishment is the purpose of freedom.” 
“Nibbānaṁ pana, bhante, kimatthiyan”ti? 
“But sir, what is the purpose of extinguishment?” 
Nibbānogadhañhi, rādha, brahmacariyaṁ vussati, nibbānaparāyanaṁ nibbānapariyosānan”ti. 
For extinguishment is the culmination, destination, and end of the spiritual life.” 

Taṇhākkhayo hi, rādha, nibbānan”ti.  For the ending of craving is extinguishment.” 

“Anupādāparinibbānatthaṁ khvāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmī”ti.  “I understand that the Buddha has taught the Dhamma for the purpose of complete extinguishment by not grasping.” 
Sādhu kho tvaṁ, bhikkhu, anupādāparinibbānatthaṁ mayā dhammaṁ desitaṁ ājānāsi. 
It’s good that you understand that I’ve taught the Dhamma for the purpose of complete extinguishment by not grasping. 
Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito. 
For that is indeed the purpose. 

ārā nibbāna vuccati.  you’re said to be far from extinguishment. 
ārā nibbāna vuccati. 
you’re said to be far from extinguishment. 
ārā nibbāna vuccati. 
you’re said to be far from extinguishment. 
ārā nibbāna vuccati. 
you’re said to be far from extinguishment. 
ārā nibbāna vuccati. 
you’re said to be far from extinguishment. 
ārā nibbāna vuccati. 
you’re said to be far from extinguishment. 
santike nibbāna vuccati. 
you’re said to be in the presence of extinguishment. 
santike nibbāna vuccati. 
you’re said to be in the presence of extinguishment. 
santike nibbāna vuccati. 
you’re said to be in the presence of extinguishment. 
santike nibbāna vuccati. 
you’re said to be in the presence of extinguishment. 
santike nibbāna vuccati. 
you’re said to be in the presence of extinguishment. 
Santike nibbāna vuccatī’ti. 
you’re said to be in the presence of extinguishment.’ 
ārā nibbāna vuccati. 
 
Santike nibbāna vuccatī’ti. 
 

Aniccanibbānasappāyasutta  The Impermanent as Conducive to Extinguishment 
Aniccanibbānasappāyasutta → sappāyasuttaṁ (bj); sappāya 1 (pts1ed) 
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. 
“Mendicants, I will teach you a practice that’s conducive to extinguishment. 
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? 
And what is that practice that’s conducive to extinguishment? 
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. 
This is that practice that’s conducive to extinguishment.” 

Dukkhanibbānasappāyasutta  The Suffering as Conducive to Extinguishment 
Dukkhanibbānasappāyasutta → dutiyasappāyasuttaṁ (bj); sappāya 2 (pts1ed) 
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. 
“Mendicants, I will teach you a practice that’s conducive to extinguishment. 
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? 
And what is that practice that’s conducive to extinguishment? 
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. 
This is that practice that’s conducive to extinguishment.” 

Anattanibbānasappāyasutta  Not-Self as Conducive to Extinguishment 
Anattanibbānasappāyasutta → tatiyasappāyasuttaṁ (bj); sappāya 3 (pts1ed) 
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. 
“Mendicants, I will teach you a practice that’s conducive to extinguishment. 
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? 
And what is that practice that’s conducive to extinguishment? 
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. 
This is that practice that’s conducive to extinguishment.” 

Nibbānasappāyapaṭipadāsutta  A Practice Conducive to Extinguishment 
Nibbānasappāyapaṭipadāsutta → catutthasappāyasuttaṁ (bj); sappāya 4 (pts1ed) 
“Nibbānasappāyaṁ vo, bhikkhave, paṭipadaṁ desessāmi. 
“Mendicants, I will teach you a practice that’s conducive to extinguishment. 
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? 
And what is that practice that’s conducive to extinguishment? 
Ayaṁ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. 
This is that practice that’s conducive to extinguishment.” 

Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāya …pe…  If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’. 
Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṁvacanāyā”ti. 
If they’re freed by not grasping by disillusionment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘mendicant who has attained extinguishment in this very life’.” 

Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ.  ‘The far shore, a sanctuary free of peril’ is a term for extinguishment. 

evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā.  In that case, you will slant, slope, and incline towards extinguishment. 
Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti. 
Because right view slants, slopes, and inclines towards extinguishment.” 

‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ.  ‘A message of truth’ is a term for extinguishment. 

Nibbānapañhāsutta  A Question About Extinguishment 
Nibbānapañhāsutta → nibbānasuttaṁ (bj); nibbānaṁ (pts1ed) 
“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘extinguishment’. 
Katamaṁ nu kho, āvuso, nibbānan”ti? 
What is extinguishment?” 
idaṁ vuccati nibbānan”ti. 
is called extinguishment.” 
“Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti? 
“But, reverend, is there a path and a practice for realizing this extinguishment?” 
“Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti. 
“There is, reverend.” 
“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? 
“Well, what is it?” 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṁ— 
“It is simply this noble eightfold path, that is: 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā etassa nibbānassa sacchikiriyāyā”ti. 
This is the path, the practice, for realizing this extinguishment.” 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya. 
“Reverend, this is a fine path, a fine practice, for realizing this extinguishment. 

Nibbānaṁ arahattañca,   

Sāmaṇḍakasutta  With Sāmaṇḍaka on Extinguishment 
Sāmaṇḍakasutta → nibbānasuttaṁ (bj); nibbānam (pts1ed) 
“‘Nibbānaṁ, nibbānan’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘extinguishment’. 
Katamaṁ nu kho, āvuso, nibbānan”ti? 
What is extinguishment?” 
idaṁ vuccati nibbānan”ti. 
is called extinguishment.” 
“Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti? 
“But, reverend, is there a path and a practice for realizing this extinguishment?” 
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. 
“There is, reverend.” 
“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? 
“Well, what is it?” 
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṁ— 
“It is simply this noble eightfold path, that is: 
Ayaṁ kho, āvuso, maggo ayaṁ paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. 
This is the path, the practice, for realizing this extinguishment.” 
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. 
“Reverend, this is a fine path, a fine practice, for realizing this extinguishment. 

Nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṁ.  extinguishment … 
Taṁ suṇātha. Katamañca, bhikkhave, nibbānaṁ …pe…. 
 

Nibbānametaṁ sugatena desitaṁ.   

“Nibbānadhātuyā kho etaṁ, bhikkhu, adhivacanaṁ:  “Mendicant, the removal of greed, hate, and delusion is a term for the element of extinguishment. 

Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—netaṁ ṭhānaṁ vijjati.  In the same way, a mendicant whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. 
Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati. 
In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. 
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotīti? 
And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti. 
That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.” 

“kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti?  “Mister Gotama, how many things, when developed and cultivated, have extinguishment as their culmination, destination, and end?” 
“Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā. 
“These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end. 
Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti. 
These eight things, when developed and cultivated, have extinguishment as their culmination, destination, and end.” 

Anupādāparinibbānasutta  Extinguishment by Not Grasping 
Anupādāparinibbānasutta → anupādasuttaṁ (bj); anupādāya (pts1ed) 
‘anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī’ti. 
‘The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.’ 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops the noble eightfold path slants, slopes, and inclines to extinguishment. …” 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
" 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. 
It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
" 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. 
It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.   
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
 
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ. 
 
Evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
 
Nibbānaninno dvādasakī, 
" 

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. 

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  “… slants, slopes, and inclines to extinguishment …” 

“Evameva kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  “In the same way, a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the noble eightfold path slant, slope, and incline to extinguishment? 
evaṁ kho, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvento ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the noble eightfold path slants, slopes, and inclines to extinguishment.” 

Evameva kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindissati, vijjaṁ uppādessati, nibbānaṁ sacchikarissatīti—ṭhānametaṁ vijjati.  In the same way, a mendicant whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize extinguishment. 
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikaroti? 
And how does a mendicant whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize extinguishment? 
evaṁ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṁ bhindati, vijjaṁ uppādeti, nibbānaṁ sacchikarotī”ti. 
That’s how a mendicant whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes extinguishment.” 

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti …pe… sammāsamādhiṁ bhāveti nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which slants, slopes, and inclines to extinguishment. 

nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  … which slants, slopes, and inclines to extinguishment. 

nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  “… which slant, slope, and incline to extinguishment. 

evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.” 

“Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā.  “Mendicants, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment. 
Kāmacchandanīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. 
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 
vicikicchānīvaraṇaṁ, bhikkhave, andhakaraṇaṁ acakkhukaraṇaṁ aññāṇakaraṇaṁ paññānirodhikaṁ vighātapakkhiyaṁ anibbānasaṁvattanikaṁ. 
 
Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṁvattanikā. 
These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of distress, and they don’t lead to extinguishment. 
Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā. 
These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment. 
Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko …pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṁvattaniko. 
The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 
Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṁvattanikā”ti. 
These seven awakening factors are creators of vision and knowledge. They grow wisdom, they’re on the side of solace, and they lead to extinguishment.” 

evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? 
evaṁ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.” 

nibbānaninnaṁ nibbānapoṇaṁ nibbānapabbhāraṁ.  “… which slant, slope, and incline to extinguishment … 

“Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.  “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

“ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.  “The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. 
Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā”ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.” 

‘ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā.  ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā. 
Sir, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. 
Ekāyanvāyaṁ, bhante, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ—cattāro satipaṭṭhānā’ti. 
The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’ 

evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the four kinds of mindfulness meditation slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṁ. 
That’s how a mendicant who develops and cultivates the four kinds of mindfulness meditation slants, slopes, and inclines to extinguishment.” 

“Vimuttiyā kho, brāhmaṇa, nibbānaṁ paṭisaraṇan”ti.  “Freedom has recourse to extinguishment.” 
“Nibbānassa pana, bho gotama, kiṁ paṭisaraṇan”ti? 
“But what does extinguishment have recourse to?” 
Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti. 
For extinguishment is the culmination, destination, and end of the spiritual life.” 

sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.  That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ 
nibbānaṁ → nibbānanti (?) 
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. 
 

evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
How so? 
Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
How so? 
Evaṁ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant developing and cultivating the five faculties slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the four right efforts slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the four right efforts slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the five powers slant, slope, and incline to extinguishment? 
evaṁ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the five powers slants, slopes, and inclines to extinguishment.” 

“Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato.  “Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha. 
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. 
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.” 
“appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. 
“Relax, Wicked One. The full extinguishment of the Realized One will be soon. 

evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops the four bases of psychic power slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the four bases of psychic power slants, slopes, and inclines to extinguishment.” 

evameva kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  In the same way, a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment. 
Kathañca, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? 
And how does a mendicant who develops and cultivates the four absorptions slant, slope, and incline to extinguishment? 
Evaṁ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
That’s how a mendicant who develops and cultivates the four absorptions slants, slopes, and inclines to extinguishment.” 

Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.  A noble disciple who has four things slants, slopes, and inclines towards extinguishment. 
“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. 
“In the same way, a noble disciple who has four things slants, slopes, and inclines towards extinguishment.”