Gautama Dhamma

The Teachings Lead To Liberation

Our Practice

我们的修行

Gautama Buddha’s Path to Liberation and the Nibbāna-Dhātu

乔达摩佛的解脱之道和涅槃界

Gautama Buddha’s Motivation

佛陀的动机

Based on the Samyutta Nikaya 12.65 (Nagara Sutta – The City Sutta), which describes the Buddha’s reflections before his enlightenment (while he was still a Bodhisatta), revealing the fundamental motivation for his renunciation.

《相应部12.65经》（Nagara Sutta – 城喻经），解释佛陀为何出家成为无家者。这段经文描述了佛陀在成佛前（作为菩萨时）的思考，揭示了他出家的根本动因。

Core Content of the Sutta 经文的核心内容:

“Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘Alas, this world surely is unsatisfactory, in it everything is born, ages, and dies, everything dies and is then reborn, yet there is no knowledge to escape from this unsatisfactoriness of aging-and-death. Surely there must exist the knowledge to escape from this unsatisfactoriness of aging-and-death, isn’t it? When, indeed, will there be known an escape from this unsatisfactoriness of aging-and-death?’”

“诸比丘，我正觉以前，未成正觉时，为菩萨时，作是思惟：‘呜呼！此世实为不安乐，其中一切皆生、老、死，一切皆死而复生，然实无知能出离此老死之不安乐。岂非必有出离此老死之不安乐之知耶？何时当知名出离此老死之不安乐耶？’”

This passage expresses these key ideas 这段经文表达了以下几个关键思想:

  1. Deep Observation of Unsatisfactory (Dukkha) Nature of Worldly existence: The Buddha observed that everything in the world is subject to the cycle of birth, aging, and death—a universally present unsatisfactoriness (Dukkha). He expressed his profound dismay at this pervasive suffering with the exclamation, “Alas, this world surely is unsatisfactory.” 对世间本质没有安乐的深刻观察： 佛陀观察到世间的一切都逃脱不了生、老、死的循环，这是一个普遍存在的痛苦。他用“呜呼！此世实为不安乐”表达了对这种普遍痛苦的深刻感叹。
  2. Strong Desire for Liberation: The Buddha recognized that despite this suffering, there must be a way to escape this cycle: “Surely there must exist the knowledge to escape from this unsatisfactoriness of aging-and-death, isn’t it?” This demonstrates his unwavering belief in the possibility of liberation. 对解脱的强烈渴望： 佛陀认识到，虽然世间充满了痛苦，但“岂非必有出离此老死之不安乐之知耶？”他坚信一定存在着一种方法，可以从这种生死的轮回中解脱出来。
  3. Firm Resolve to Seek Truth: “When, indeed, will there be known an escape from this unsatisfactoriness of aging-and-death?” This question conveys the Buddha’s firm resolve to find the truth, to find the path that could lead to the end of aging and death and attain true happiness. 对寻求真理的坚定决心： “何时当知名出离此老死之不安乐耶？”这句话表达了佛陀寻求真理、寻求解脱的坚定决心。他渴望找到那条能够超越生死、获得真正安乐的道路。

This sutta illuminates the primary motivations behind the Buddha’s renunciation — the quest for an existence devoid of aging, impermanence, and death. However, the inherent laws of this world and universe pose barriers to achieving such goals. In order to reach the realms of nibbāna and attain the deathlessness, agelessness, permanence, and true peace and happiness, the Buddha made the conscious decision to transcend this world and universe.

这段经文直接揭示了佛陀出家的根本原因，是为了获得不死、永生、永恒、永存，但是这个世界的法则决定了在这个世界里是不可能实现的。而为了获得“不死”、“永生”、“永恒”、“永存”，就需要超越一切世界乃至宇宙，去往宇宙之外的涅槃界(nibbāna-dhātu)

True Freedom: Only reaching the realm of Nibbāna is true freedom, because any life that remains in this world will, at the latest by the destruction of the universe, be destroyed and return to the primordial source of the universe. Therefore, Nibbāna is true freedom, transcending the limitations of any time, space, and world. Only in the realm of Nibbāna is there true freedom and peace, our ultimate destination.

真正的自由：只有達到涅槃界才是真正的自由，因為任何留存在這個世間的生命，最晚都會在宇宙毀滅時被毀灭，回歸到宇宙的本源意识。因此，只有去往涅槃界才是真正的自由，它超越了任何時間、空間和世界的限制，才有真正的自由與平安。那是我們最終的目的地。

The Impermanence of the Universe: Based on Buddhist teachings, not only the Earth we inhabit, the solar system, but even the entire universe is in a constant state of change and evolution. The universe goes through cycles of formation, existence, destruction, and void, and is therefore not eternally unchanging. Thus, even attaining some form of “eternal existence” within this universe is not true eternity. Everything (Dhamma) within this universe, including life, is conditioned (Saṅkhata). Even longevity and rebirth in heavenly realms are still subject to the laws of cause and effect and the laws of death, ultimately unable to escape old age, death, and suffering. Because they are still products of causes and conditions, there is arising and therefore cessation.

宇宙的无常：基于佛教教义，不仅我们所居住的地球、太阳系、乃至整个宇宙，都处于不断的变化和演化之中。宇宙有成、住、坏、空的过程，并非永恒不变。因此，即使在这个宇宙中获得某种形式的“永存”，也并非真正的永恒。在这个宇宙中的任何事物(Dhamma)包括生命都是有为法（Saṅkhata）。即使是长寿、转生到天界，这些都仍然受到因果法则和死亡法则的制约，最终无法摆脱老死和痛苦。因为它们仍然是因缘和合的产物，有生必有灭。

The Transcendence Sought by the Buddha: Is to transcend all conditioned phenomena, to transcend all worlds and universes, and to reach the realm of Nibbāna. Because the realm of Nibbāna is not within this universe and is not governed by the causal laws of this universe, such that it is called unconditioned (Asaṅkhata). This is a complete transcendence, not simply seeking eternity within or outside the confines of a time matrix.

佛陀寻求的超越：是超越一切有为法即依世界为条件而升起的法，超越一切世界和宇宙，去往涅槃界。因为涅槃界不在这个宇宙之内，不受这个宇宙的因果法则制约，所以称为unconditioned 无为，和无为法（Asaṅkhata）。这是一种彻底的超越，不仅仅是在时间矩阵（即世界）之内或之外的范围内寻求永恒。

Transcending Time and Space: Nibbāna transcends the limitations of time and space; it is infinite (Ananta). It is not bound by any temporal or spatial conditions and therefore transcends the scope of any world or universe.

超越时空： 涅槃超越了时间和空间的限制，是无量（Ananta）的。它不受任何时空条件的制约，因此也超越了任何世界和宇宙的范畴。

Transcending Causality: Transcending the law of dependent origination. The laws of cause and effect, and the related laws of death, are cosmic laws within the scope of this universe. The realm of Nibbāna is a mode of existence outside of this universe, therefore it is unconditioned (Asaṅkhata), transcending the constraints of causality. It is not a product of causes and conditions within this world and universe, and therefore is not limited by the laws of death within this universe; it does not arise and cease. It is true “deathlessness,” “eternal life,” “eternity,” and “everlasting existence.”

超越因果：超越了缘起法则。因果法则以及和其相关的死亡法则都是这个宇宙范围内的宇宙法则，涅槃界是在这个宇宙之外的存在方式，所以是无为unconditioned和无为法（Asaṅkhata）的，超越了因果法则的制约。它不是这个世界和宇宙的因缘和合的产物，因此不受这个宇宙的死亡法则限制，不会如此世界和宇宙之内的生灭变化。是真正的“不死”、“永生”、“永恒”、“永存”。

Transcending All Worldly Concepts: Because the laws are different in the realm of Nibbāna, life within this world and universe cannot experience or describe it. Therefore, Nibbāna transcends all conceptual and linguistic descriptions. Because of our trust in Gautama Buddha, we practice to personally realize Nibbāna and will go to the realm of Nibbāna.

超越一切世间概念：因为法则不同，我们在这个世界和宇宙内的生命无法体验和描述，所以说涅槃超越了一切概念和语言的描述。因为对乔达摩佛陀的信任，我们通过修行亲证涅槃并将去往涅槃界。

Transcending All Worldly Bonds: The realm of Nibbāna is a true existence beyond this world. Therefore, to reach the realm of Nibbāna requires transcending all the bonds of this world, including attachment to the world, attachment to the worldly five aggregates of self, attachment to the beautiful forms of existence in heavenly realms, and so on.

超越一切世间束缚：涅槃界是超越这个世界的真实存在，所以要去往涅槃界需要超越这个世界的一切束缚，包括对世界的执着、对世间五蕴我的执着、对天界美好生活形态的执着等等。

Gautama Buddha’s Path to Liberation

佛陀的解脱之道

Aṅguttara Nikāya 8.19 states: “Just as the ocean has one taste, the taste of salt; so too, this Dhamma and Vinaya has one taste, the taste of liberation.” This sutta clarifies the core and sole aim of the Buddha’s teachings: liberation from worldly bonds. It also helps us understand the ancient tradition of renunciation (Pabbajja) and why the Buddha renounced worldly life.

《增支部8.19经》（Aṅguttara Nikāya 8.19）中讲“如大海一味，谓咸味；如是此法、律一味，谓解脱味”的教导来理解。这段经文阐明了佛陀教法的核心和唯一的目标，就是解脱世间的束缚，同时也帮助我们理解古老的出家(Pabbajja)传统以及佛陀为何放弃世俗生活。

  1. The Limitations of Worldly Life: Before his renunciation, the Buddha was a prince, possessing all the glories and riches of the world. However, he deeply observed that worldly life is filled with various forms of suffering and limitations 世俗生活的局限性：佛陀在出家前是一位王子，拥有世间的一切荣华富贵。然而，他深刻地观察到世俗生活充满了种种的痛苦和局限:
    • Impermanence and Change: All worldly pleasures are transient and impermanent, unable to bring true and lasting satisfaction. No matter how much wealth, power, or fame one possesses, one cannot ultimately escape the fate of birth, old age, sickness, and death. 无常变幻：所有的世俗享乐都是短暂的、无常的，无法带来真正的持久的满足。拥有再多的财富、权力、名声，最终都无法逃脱生老病死的命运。
    • Inability to Escape Suffering: Worldly life is filled with various kinds of suffering, including physical pain, mental anguish, and suffering in interpersonal relationships. Even with abundant material enjoyment, one cannot truly escape these sufferings. 无法摆脱痛苦：世俗生活充满了各种各样的痛苦，包括身体的痛苦、精神的痛苦、人际关系的痛苦等等。即使拥有再多的物质享受，也无法真正摆脱这些痛苦。
    • Inability to Attain True Liberation: The goals of worldly life are usually the pursuit of sensual pleasures and material satisfaction. However, these only bring temporary happiness and cannot fundamentally solve the problem of suffering, thus failing to achieve true liberation. 无法获得真正的解脱： 世俗生活的目标通常是追求感官的快乐和物质的满足，但这只能带来短暂的快乐，无法从根本上解决痛苦的问题，无法获得真正的解脱。
    • The Nature of Saṃsāra as Suffering: Through deep observation and reflection, the Buddha recognized that the nature of Saṃsāra (the cycle of rebirth) is unsatisfactoriness (Dukkha). Even fleeting moments of happiness cannot escape impermanence and eventual suffering. Birth, old age, sickness, and death are unavoidable for everyone, and this repetitive cycle of suffering is what the Buddha sought to transcend. 轮回的本质是苦：佛陀通过深刻的观察和思考，认识到轮回的本质是不圆满即苦（Dukkha）。即使是短暂的快乐，也无法摆脱无常和最终的痛苦。生、老、病、死是每个人都无法避免的，而这种循环往复的痛苦是佛陀想要超越的。
    • Disgust with the Suffering of Saṃsāra: The Buddha did not renounce the world out of mere dissatisfaction with worldly life, but because he deeply realized that Saṃsāra itself is the root of suffering. Birth, old age, sickness, and death are unavoidable for everyone in this world, and this repetitive cycle of suffering caused him disgust and weariness. 厌离轮回之苦： 佛陀并非因为对世俗生活的不满而出家，而是因为他深刻地认识到轮回本身就是痛苦的根源。生、老、病、死是每个人都无法避免的，而这种循环往复的痛苦让他感到厌离。
  2. The Revelation of “One Taste of Liberation”: In Aṅguttara Nikāya 8.19, the Buddha uses the analogy of the ocean having only one taste—salt—to illustrate that his teachings and discipline have only one taste: the taste of liberation. This demonstrates “一味解脱”的启示：《增支部8.19经》中，佛陀用大海只有一个咸味来比喻他的教法和戒律只有一个味道，那就是“解脱味”。这说明:
    • The Core Aim of the Teachings: All of the Buddha’s teachings, both the Dhamma (teachings) and the Vinaya (discipline), ultimately point to the same goal: liberation. Liberation from this world is the core and essence of the Buddha’s teachings. 教法的核心目标： 佛陀的所有教导，无论是法（Dhamma）还是律（Vinaya），最终都指向同一个目标：解脱。解脱是佛陀教法的核心和精髓。
    • Unity and Consistency: Although the Buddha’s teachings have different aspects and levels, they are unified and consistent, all pointing to the same goal: liberation from the suffering of Saṃsāra in this world. 统一性和一致性： 佛陀的教法虽然有不同的方面和层次，但它们之间是统一和一致的，都指向同一个目标：从轮回的痛苦中解脱出来。
  3. Renunciation is for the Pursuit of Complete Liberation 出家是为了追求彻底的解脱: Combining the above two points, we can understand why the Buddha renounced the world 结合以上两点，我们可以理解佛陀为何出家:
    • For the Pursuit of True Happiness: The Buddha realized that worldly happiness is temporary and illusory, unable to bring true and lasting happiness. He yearned to find a transcendent, eternal happiness. 为了追求真正的快乐： 佛陀认识到，世俗的快乐是短暂的、虚幻的，无法带来真正的持久的快乐。他渴望找到一种超越短暂的、永恒的快乐。
    • To Fundamentally Solve Dhukkha: The Buddha deeply understood that worldly life is imperfect, a cycle of birth, old age, and death, and as long as one remains in this world, this imperfection cannot be completely resolved. The solution he found was liberation through practice, escaping Saṃsāra, and reaching the realm of Nibbāna. 为了从根本上解决痛苦： 佛陀深刻地体会到，世间生活是不圆满的，是一个生、老、死的循环，而只要人还在这个世界，就无法彻底解决这个不圆满。他所找到的解决方案，那就是通过修行解脱，脱离轮回，去往涅槃界。
    • For the Practice and Propagation of the Path to Liberation: The Buddha renounced the world to focus more intently on practice, seeking complete liberation from the world and ultimate freedom. At the same time, he also wanted to propagate his path to liberation to others, helping them also to be liberated from the suffering of worldly rebirth. 为了实践和传播解脱之道： 佛陀出家是为了更专注于修行，以求获得彻底的解脱和自由。同时，他也为了将自己的解脱之道传播给其他人，帮助他们也从世间轮回的痛苦中解脱出来。
  4. Liberation from the world is the Only Way Out 从世间解脱是唯一的出路: The Buddha firmly believed that there is a way to transcend Saṃsāra in this world and escape suffering, and that is liberation (Nibbāna). He yearned to find this path and propagate it to other beings. 佛陀坚信存在着一种超越轮回、摆脱痛苦的方法，那就是解脱（涅槃）。他渴望找到这条道路，并将其传播给其他众生。
    • Seeking Eternal Liberation: The fundamental purpose of the Buddha’s renunciation was to seek a path to liberation that transcends the cycle of birth and death in this world, a path to eternal bliss. He firmly believed that such liberation existed and was determined to find it. 寻求永恒的解脱： 佛陀出家的根本目的是为了寻求一种超越生死轮回的解脱之道，一种永恒的安乐。他坚信一定存在着这样的解脱，并决心找到它。
    • Extinction of Afflictions: The cause of Saṃsāra is afflictions such as greed, hatred, and delusion. The “deathlessness” of Nibbāna signifies the complete extinction of these afflictions, thereby severing the root of Saṃsāra. This is consistent with the meaning of “liberation.” 烦恼的灭尽：导致轮回的原因是对于世界的rāga（執著世间）、dosa（负面心理）和moha（无知妄想）這三種心的不淨。即传统翻译的贪、嗔、痴。涅槃的“不死”意味着这些烦恼的彻底灭尽，从而断绝了世间轮回的根源。这即是从世间“解脱”的含义。
    • This is the Last Body: “This is the last body” not only refers to the last birth of an Arahant in this world, but more profoundly means that they have completely severed the possibility of rebirth in any world or universe. No more future births in this world and even in the universe: Arahants have transcended the kamma that leads to rebirth, so this life is their last birth in the world of Saṃsāra. When their physical bodies dissolve, no new life will arise in this world. The Echo of “Deathlessness”: “This is the last body” and the concept of “deathlessness” echo each other, jointly explaining the true meaning of liberation: transcending the cycle of birth and death in this world, reaching the realm of Nibbāna, and attaining eternal peace. 此身为最后身：“此身为最后身”不仅指阿罗汉在这个世界上的最后一次受生，更深层的含义是指，他们已经彻底断绝了一切于此世界和宇宙中轮回的可能性。不再有未来在这个时间乃至宇宙的生：即阿罗汉已经断除了导致轮回的业力的影响，因此他们此生是其在世间轮回中的最后一次受生。当他们的肉身坏灭时，不会再有新的生命在这个世间生起。 与“不死”的呼应： “此身为最后身”与“不死”的概念相互呼应，共同阐释了解脱的真义：超越此世间内生死轮回，去往涅槃界，获得永恒的安宁。
  5. Renunciation as a Necessary Condition for Achieving Liberation 出家是实现解脱的必要条件: The Buddha realized that a worldly lifestyle is full of various entanglements and temptations, making it difficult to focus on practice and enlightenment. Only by giving up worldly riches and living a homeless life can one wholeheartedly dedicate oneself to the pursuit of liberation. 佛陀认识到，世俗的生活方式充满了各种牵绊和诱惑，难以专注于修行和证悟。只有放下世俗的荣华富贵，过上远离家庭、社会的生活，才能全身心地投入到对解脱的追求中。
    • Renunciation as a Complete Letting Go: The Buddha’s renunciation was a radical act of complete letting go. He not only gave up material wealth but also social status, family ties, and all forms of worldly security. This complete detachment was essential for him to fully dedicate himself to the intensive practice required for enlightenment. 出家作为一种彻底的放下： 佛陀的出家是一种彻底放下的激进行为。他不仅放弃了物质财富，还放弃了社会地位、家庭关系以及一切形式的世俗安全感。这种完全的放下对于他全身心投入到证悟所需的密集修行至关重要。
    • The Importance of Direct Experience: The path to Nibbāna discovered by the Buddha is not based on blind faith or intellectual speculation, but on direct personal experience. This is why the monastic life, with its emphasis on meditation and mindfulness, is considered conducive to attaining liberation. 亲身实践的重要性： 佛陀发现的通往涅槃的道路并非基于盲目的信仰或智力思辨，而是基于直接的个人实践。这就是为什么强调禅修和正念的僧侣生活被认为有助于获得解脱。
    • Renunciation as a Necessary Means: To achieve this goal, the Buddha realized that a worldly lifestyle would prevent him from focusing on practice and the search for truth. Only by giving up worldly attachments and living as a homeless wanderer could he fully dedicate himself to the pursuit of liberation. 出家是实现目标的必要手段： 为了实现这个目标，佛陀认识到，世俗的生活方式是无法让他专注于修行和寻求真理的。只有放下世俗的牵绊，过上远离家庭和社会的生活，才能全身心地投入到对解脱的追求中。
  6. The Symbolic Meaning of “Homelessness” “无家”的象征意义: “Homelessness” (Anagariya) is not just literally about not having a home; its deeper meaning is “无家”（Anagariya）不仅仅是指字面意义上的没有家，更深层次的含义是:
    • Letting Go of Worldly Attachments: Renunciation means letting go of attachments to family, wealth, fame, and all worldly things. Only by letting go of these attachments can one focus more intently on practice and ultimately attain liberation. 放下对世间的执着： 出家意味着放下对家庭、财富、名誉等一切世俗事物的执着。只有放下这些执着，才能修行解脱道，最终实现解脱。
    • Transcending Worldly Bonds: “Home,” to some extent, symbolizes worldly bonds. Renunciation means transcending these bonds and attaining true freedom. 超越世间的束缚： “家”在某种程度上象征着世俗的束缚。出家意味着超越这些束缚，才能获得真正的自由。
    • Taking Nibbāna-Dhatu as Home: For renunciants, “the Realm of Nibbāna” is their true home. They take the pursuit of Nibbāna liberation as their goal, taking the Sangha as their temporary home, practicing together, and progressing together. 以涅槃界为家： 对于出家人来说，“涅槃界”才是他们真正的家。他们以追求涅槃界为目标，以僧团为暂时的家，共同修行，共同进步。

The above passages clearly explain the fundamental motivation for the Buddha’s renunciation: he did not renounce the world out of dissatisfaction with worldly life, but out of a deep understanding of the universal imperfection of birth, old age, and death, and a strong desire to transcend this unsatisfactiness and attain true liberation. Renunciation became a necessary means for him to achieve this goal. He resolutely gave up worldly riches and chose to renounce the world to wholeheartedly dedicate himself to the pursuit of truth and liberation. Ultimately, the Buddha, through his own practice, reached the realm of Nibbāna and propagated his path to liberation to the world, helping people also move towards the path of liberation. Therefore, the core of the Buddha’s teaching is “one taste of liberation”: “Just as the ocean has one taste, the taste of salt; so too, this Dhamma and Vinaya has one taste, the taste of liberation.”

以上经文清晰地阐述了佛陀出家的根本动因：他并非因为对世俗生活的不满而出家，而是出于对普遍存在的生、老、死的不圆满的深刻体察，以及对超越这种不圆满、获得真正解脱的强烈渴望。出家成为了他实现这一目标的必要手段。他毅然决然地放弃了世俗的荣华富贵，选择了出家修行，这样可以全身心地投入到对真理和解脱的追求中。最终佛陀通过自己的修行离开此世界去往了涅槃界，并将其解脱道路教导传播给世人，帮助世人也循着他的脚印走向解脱之路。所以佛陀教法的核心是“一味解脱”：“如大海一味，谓咸味；如是此法、律一味，谓解脱味”。

Nibbāna-Dhātu, the Realm of Nibbāna

涅槃界的属性

Attaining liberation from the bonds of Saṃsāra (the cycle of rebirth) and reaching the Nibbāna-dhātu (the realm of Nibbāna) is the core teaching of Buddhism. This is true freedom, overcoming the imperfection of old age and death, and attaining eternal existence and bliss. Therefore, it is not nihilism or annihilation, but a real existence that transcends the world and even the universe. The Pali texts Aṅguttara Nikāya 4.41 Pārāyana and the corresponding Saṃyutta Nikāya 43.44 enumerate 35 characteristics of Nibbāna, providing clues for our understanding of this doctrine. These 35 characteristics can be broadly categorized as follows 通过修行获得脱离轮回（Saṃsāra）的束缚，去往涅槃界（Nibbāna-dhātu），是佛教的核心教义，这是真正的自由，战胜了老和死的不圆满，达到永恒的存在与安乐。所以它并非虚无或断灭，而是一种超越世间乃至宇宙的真实存在。巴利文《增支部4.41波罗延经》（AN 4.41 Pārāyana）以及相应的《相应部43.44经》（SN 43.44）列举了涅槃的35种特性，为我们理解这一教义提供了线索。这35种特性可大致归为以下几个方面:

I. Transcending Worldly Existence 超越世间的存在方式:

  • Unconditioned (Asaṅkhata): This refers to Nibbāna not being compounded by worldly causes and conditions. It transcends the causal laws of the world and even the universe, being eternal and unchanging. It is not created within this world and therefore is not subject to the causal laws or the laws of death of this world; it does not cease. 无为 (Asaṅkhata)： 指涅槃并非由世间的因缘和合而成，而是超越了世界乃至宇宙的因果法则制约，因此可以让生命永恒和不变。它不是于此世间被创造出来的，因此不受这个世界的因果法则、死亡法则制约，不会消逝。
  • Infinite (Ananta): The realm of Nibbāna transcends the limitations of time and space of the world, being infinite. It cannot be measured or defined by any concepts of this world. 无量 (Ananta)： 涅槃界，超越了此世界的时间和空间的限制，是无限的。它无法用此世间的任何概念来衡量或界定。
  • Non-Manifestive (Anidassana): The realm of Nibbāna is outside this world, so it has no manifestation within this world. It is not a phenomenon that can be directly experienced by the senses or consciousness. It transcends the realm of our everyday experience and requires cultivation through practice to be realized. 非显 (Anidassana)： 涅槃界是在这个世界之外，所以不在这个世界有显示，不是一种可以被此世界生命的感官或意识直接体验到的现象。它超越了我们日常经验的范畴，需要通过修行才能证悟。
  • Free from Diffuseness (Nippapañca): This refers to the realm of Nibbāna being free from all proliferation, concepts, and differentiations. Proliferation (Papañca) refers to the manifestation, proliferation, and complexification of consciousness within the world. We understand the world through concepts, and we also create concepts and manifest these concepts through labor in this world. But these concepts and their worldly manifestations, called dhammas, are all impermanent, suffering, and not truly “I,” not the ultimate reality. Our clinging to these dhammas as the ultimate reality and true self leads to incorrect understanding and endless disputes. Clinging and fabrication: Because of attachment to these dhammas, these concepts and differentiations, we constantly engage in various fabrications, trying to grasp or avoid certain things, thereby exacerbating the cycle of rebirth. 无碍 (Nippapañca)： 指涅槃界摆脱了一切戏论、概念和分别。戏论 (Papañca) 是指心识在世间的显化，增生、繁衍和复杂化。我们通过概念来理解世界，同时也创造概念并在这个世界通过劳动显化这些概念。这些概念和其世间显化统称为法，此世间的一切法都是无常的，不圆满的，以及并非真正的我的，它们并非最终的真实。我们将这些法执取为最终的真实和真实的我，就导致了错误的认知和无尽的纷争。执取和造作：由于执着于这些法，这些概念和分别，我们不断地进行各种造作，试图抓住或避免某些事物，从而加剧了轮回的流转。

II. Eternal and Immutable Qualities 永恒不变的特质:

  • Undecaying (Ajajjara): The realm of Nibbāna is outside the world, outside the worldly matrix, and is not affected by time of this world; it does not decay or change. It is eternal youth, transcending the cycle of birth, old age, sickness, and death of this world. 不老 (Ajajjara)： 涅槃界在此世界即时间矩阵之外，不受这个世界和时间的影响，不会衰老或变化。它是永恒的青春，超越了世间生老病死的轮回。
  • Permanent (Dhuva): The realm of Nibbāna has no laws of aging and death. It is eternally unchanging, the only true existence. All conditioned phenomena in the world are impermanent, but only Nibbāna is eternal peace. 恒常 (Dhuva)： 涅槃界没有衰老死亡法则，是永恒不变的，于我们是唯一真实的存在。世间一切有为法都是无常变化的，唯有涅槃界才有永恒的安宁。
  • Undisintegrating (Apalokita): The realm of Nibbāna will not collapse or disintegrate. It is firm and indestructible, the ultimate refuge. 不溃 (Apalokita)： 涅槃界不会崩坏或瓦解。它是坚固不坏的，是我们最终的依靠。
  • Deathless (Amata): The realm of Nibbāna transcends the boundary of birth and death of this world; it is true immortality. It is not the eternal preservation of our physical bodies, but rather the mind, after the end of the body, leaving this world, completely liberating from the cycle of rebirth, and going to the realm of Nibbāna beyond this world. 不死 (Amata)： 涅槃界超越了世间生死的界限，是真正的永生。它不是我们肉体的永存，而是心在身体结束之后，离开这个世界，从此世间的轮回中彻底解脱，去往世界之外的涅槃界。

III. Purity and Liberation 清净与解脱:

  • Taintless (Anāsava): The realm of Nibbāna has no pollution or defilement. It is completely pure, far removed from all afflictions and suffering that exist in this world. 无染 (Anāsava)： 涅槃界没有任何污染或杂染。它完全清净，远离了这个世间所存在的一切烦恼和痛苦。
  • Calmed (Santa): The realm of Nibbāna is complete peace, without any disturbance or unrest. It is the tranquil state of the cessation of all afflictions of this world. 平静 (Santa)： 涅槃界是完全的平静，没有任何扰动或不安。它止息了此世间的一切烦恼的寂静之地。
  • Dispassioned (Virāga): The realm of Nibbāna is complete dispassion, severing all craving and attachment to this world. It is complete liberation from worldly bonds. 离欲 (Virāga)： 涅槃界是彻底的对此世界的离欲，断绝了对此世间的一切贪爱和执着。它是从我们所在世间的束缚中完全的解脱。
  • Purified (Suddhi): The realm of Nibbāna is completely pure, without any blemish. It is the thorough cleansing of the mind. 清净 (Suddhi)：涅槃界是完全的清净，没有任何污垢。它是心灵的彻底净化。
  • Liberated (Mutti): The realm of Nibbāna is complete liberation from the bonds of worldly rebirth. It is the ultimate expression of freedom. 解脱的(Mutti)： 涅槃界是从世间轮回的束缚中的彻底解脱。它是自由的终极体现。
  • Free from Attachment (Anālaya): The realm of Nibbāna has no attachment or clinging to this world. It is complete letting go of this world, the mind’s total freedom. 不执 (Anālaya)： 涅槃界没有任何对此世间执着或依恋。它是完全的对此世间的放下，是心灵的彻底自由。

IV. The Experience of Sublimity and Bliss 殊胜与安乐的体验:

  • Sublime (Paṇīta): The realm of Nibbāna is sublime, surpassing all worldly pleasures. It is unparalleled, the highest happiness. 胜妙 (Paṇīta)： 涅槃界是殊胜的，超越了一切世间的快乐。它是无与伦比的，是最高的幸福。
  • Auspicious (Siva): The realm of Nibbāna is auspicious, bringing peace and tranquility. It is the source of all well-being. 吉祥 (Siva)： 涅槃界是吉祥的，带来和平与安宁。它是所有幸福的源泉。
  • Haven (Khema): The realm of Nibbāna is a safe haven, without any danger or fear. It is the ultimate refuge for humans (Manussa) and deities (Deva). 安稳 (Khema)： 涅槃界是安稳的，没有任何危险或恐惧。它是属于人族(Manussa)以及天(Deva)的最终的避难所。
  • Blissful (Sugata): The realm of Nibbāna is blissful, filled with joy and contentment. It transcends all worldly sensory pleasures. 极乐 (Sugata)： 涅槃界是极乐的，充满了喜悦和满足。它超越了所有世间的感官快乐。
  • Unafflicted (Abyābajjha): The realm of Nibbāna has no affliction or suffering. It is complete peace and liberation. 无恼 (Abyābajjha)： 涅槃界没有任何烦恼或痛苦。它是彻底的安宁和解脱。


V. The Embodiment of Wisdom and Truth 智慧与真实的体现:

  • Truth (Sacca): The realm of Nibbāna is the ultimate truth, the true reality attained after leaving this universe. It is the source of all wisdom. 真理/真实 (Sacca)： 涅槃界是最终的真理，是脱离这个宇宙后真正获得的现实。它是所有智慧的源泉。
  • Difficult to See (Sududdasa): The realm of Nibbāna is beyond this world and even the universe, difficult to understand and experience with worldly wisdom. It requires cultivation through practice to be realized. 难见 (Sududdasa)： 涅槃界在此世间乃至宇宙之外，难以被世俗的智慧所理解和体验。它需要通过修行才能证悟。
  • Shown/Given (Desita): The Buddha compassionately showed us the path to the realm of Nibbāna. Through the Buddha’s teachings, we have the possibility to recognize, realize, and leave this world, finally going to the realm of Nibbāna. 指明 (Desita)： 佛陀慈悲地为我们指明了通往涅槃界的道路。通过佛陀的教导，我们才有可能认识、证悟并离开这个世界，最终去往涅槃界。

VI. The Ultimate Refuge and Destination 最终的归宿与依靠:

  • The End of Craving (Taṇhākkhaya): Nibbāna is the cessation of worldly craving, the eradication of the root of all suffering of this world. 爱尽 (Taṇhākkhaya)： 涅槃是世间贪爱的止息，是所有此世间痛苦的根源的断灭。
  • Wonderful (Acchariya) and Marvelous (Abbhuta): The realm of Nibbāna is rare and difficult to attain, an extremely precious refuge for all humans (Manussa) and deities (Deva) of this universe. 希有 (Acchariya)与稀罕 (Abbhuta)： 涅槃界是稀有难得的，是极其珍贵的，是属于这个宇宙所有人族(Manussa)以及天(Deva)的最终的避难所。
  • Free from Harm (Anītika) and Free from Defilements (Anītikadhamma): The realm of Nibbāna has no harm or suffering of this world. It is complete peace and happiness. 无害 (Anītika)与不苦 (Anītikadhamma)： 涅槃界没有此世间的任何危害或痛苦。它是完全的安宁和幸福。
  • Island (Dīpa), Refuge (Leṇa), and Protection (Tāṇa): The realm of Nibbāna is our island, refuge, and protection in this multiverse, the only reliance in our efforts to escape the sea of worldly rebirth. 洲岛 (Dīpa)、洞窟 (Leṇa)与庇护 (Tāṇa)： 涅槃界是我们在这个多元宇宙的洲岛、洞窟和庇护所，是我们希望脱离世间轮回苦海的努力中唯一的依靠。
  • Taking Refuge With (Saraṇa) and Final Destination (Parāyana): The realm of Nibbāna is our ultimate refuge and final destination, the ultimate goal of all practice. 皈依 (Saraṇa)与归宿 (Parāyana)： 涅槃界是我们最终的皈依和归宿，是所有修行的最终目标。

In conclusion, Nibbāna is not an empty philosophical concept, but a truly attainable realm of existence. Through understanding these 35 characteristics, we can gain a clearer understanding of the nature of the realm of Nibbāna and, with this as our goal, diligently practice to finally go to the realm of Nibbāna and attain supreme and eternal happiness and bliss. 总而言之，涅槃并非空洞的哲学概念，而是真实可证的解脱、自由之界。通过对这35种特性的理解，我们可以更清晰地认识涅槃界的本质，并以此为目标，精进修行，最终去往涅槃界，获得至高无上的永恒的幸福和安乐。