Nibbida (disenchantment 出离) and Virāga (dispassion 离欲) are considered proximate causes for Nibbana in Gautama’s teachings. These two concepts are frequently mentioned together in the Pali suttas as essential and direct conditions leading to the attainment of Nibbana.
In the stages of the path to Nibbana, the practices of Samatha (tranquility meditation) and Vipassana (insight meditation) are essential components. It is important to recognize that these practices are simply tools, neutral in nature, that can guide individuals towards either the correct path or a path of deviation, depending on how they are utilized (for example, differing interpretations of anatta as no-self or non-self). Only when both are integrated, culminating in Nibbida (disenchantment 出离) and Virāga (dispassion 离欲), can one achieve the ultimate goal of reaching Nibbana.
AN 8.81 Mindfulness and Clear Understanding (satisampajañña 正念正知)
“Bhikkhus, (1) When there is mindfulness and clear understanding (satisampajañña 正念正知), when one who has fulfilled mindfulness and clear understanding, (2) one has fulfilled a vital condition for sense of moral shame and moral dread (Hirottappa, hiri & ottappa (shame & fear of wrongdoing)对不善的畏惧和羞耻). When there is sense of moral shame and moral dread, one who has fulfilled sense of moral shame and moral dread, one has fulfilled a vital condition for sense restraint (indriyasaṁvara 守护根门). (3) When there is restraint of the sense faculties, for one has fulfilled restraint of the sense faculties, (4) One has fulfilled a vital condition for virtuous behavior(sīla 持戒). When there is virtuous behavior, for one has fulfilled virtuous behavior, (5) one has fulfilled a vital condition for right concentration (sammāsamādhi 正定). When there is right concentration, for one has fulfilled right concentration, (6) One has fulfilled a vital condition for the knowledge and vision of things as they really are (ñāṇadassana 智见，如实了知). When there is knowledge and vision of things as they really are, for one has fulfilled the knowledge and vision of things as they really are, (7) One has fulfilled a vital condition for the disenchantment and dispassion (nibbida 出离 & virāga 离欲). When there is disenchantment and dispassion, for one has fulfilled disenchantment and dispassion, (8) One has fulfilled a vital condition for the the knowledge and vision of liberation(vimutti ñāṇadassana 智见 解脱).
SN 23.1 Māra
At Sāvatthī. Then the Venerable Rādha approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Bhante, it is said, ‘Māra, Māra.’ In what way, Bhante, might Māra be?”
“Form(rūpa 色), Rādha, is Māra (死神), or the killer (杀手), or the killed (被杀害). Therefore, Rādha, see form as Māra, the killer, the killed, the diseased, a tumour, a dart, the misery, the miserable. Those who see it thus see rightly.
“Feeling(vedanā 受) … perception(saññā 想) … volitional formations (saṅkhāra 行) … consciousness(viññāṇa 识), Rādha, is Māra, or the killer, or the one who is killed. Therefore, Rādha, see consciousness as Māra, the killer, the killed, the diseased, a tumour, a dart, the misery, the miserable. Those who see it thus see rightly.”
“What, Bhante, is the purpose of seeing rightly?”“The purpose of seeing rightly, Rādha, is disenchantment(nibbida 出离).”
“And what, Bhante, is the purpose of disenchantment?”“The purpose of revulsion is dispassion(virāga 离欲).”
“And what, Bhante, is the purpose of dispassion?”“The purpose of dispassion is liberation(vimutta 解脱).”
“And what, Bhante, is the purpose of liberation?”“The purpose of liberation is Nibbāna 涅槃.”
“And what, Bhante, is the purpose of Nibbāna?”“You have gone beyond the range of questioning, Rādha. You weren’t able to grasp the limit to questioning. For, Rādha, the holy life (brahmacariya) is lived with Nibbāna as its ground, Nibbāna as its destination, Nibbāna as its final goal.”
AN 4.170 In Conjunction
“Friends, whatever bhikkhu or bhikkhunī has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them. What four?
(1) “Here, a bhikkhu develops pañña preceded by samadhi 先定后慧. As he is developing pañña preceded by samadhi, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.
(2) “Again, a bhikkhu develops samadhi preceded by pañña 先慧后定. As he is developing samadhi preceded by pañña, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.
(3) “Again, a bhikkhu develops samadhi and pañña in conjunction 定慧同时. As he is developing samadhi and pañña in conjunction, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.
(4) “Again, a bhikkhu’s mind is seized by restlessness about the Dhamma. But there comes an occasion when his mind becomes internally steady, composed, unified, and concentrated灵光一现，顿悟. Then the path is generated in him. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted.
Gautama Dhamma 
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