NIRVANA. - N., in Pali *nibbāna*, means "extinction," both in the proper and figurative sense. In the latter sense, it is a term of Buddhist dogmatics and designates the state of perfect inner peace of the monk who, by observing the eight forms of rectitude indicated by the fourth sacred truth (v. BUDDHISMO), has attained arhatta, that is, holiness.
These forms of rectitude constitute the "noble eightfold path" and lead to the extinction of the fire of sensuality (*rāga*), the flame of hatred (*dveṣa*), and the consequent blindness (*moha*). This kind of n., called "visible," can be attained during life, and must not be confused with "absolute n." or *parinirvāṇa*, also inaccurately called n., which is the extinction even of life. And since the action of the saint who participates in visible n., being devoid of attachment and selfishness, no longer produces new *karman* (v.), *parinirvāṇa* is annihilation, death without rebirth. Clear on this point are the words attributed to the Buddha at the death of the Elder Gohika: "He has entered into n. (absolute) without his consciousness (*viññāṇa*) being found any more in any place" (Saṃyutta N., V. I, p. 120 ff.). When consciousness is extinguished, sensation also ceases. When the venerable Sāriputta defined absolute n. as ineffable bliss, the brother Udāyi objects: "But how can there be bliss in a state devoid of sensation?" "In this very fact consists the bliss," replies Sāriputta, "for there is no sensation" (Aṅguttara N., V. V, p. 414 ff.). For it is sensation that gives rise to the pain of existence. Sāriputta, however, does not share the opinion of those who believe in the annihilation of the saint; indeed, in another place in the canon (Saṃyutta N., V. III, p. 109 ff.) he refutes this doctrine professed by the brother Yamaka, calling it a "sinful heresy." Of one who has attained *parinirvāṇa*, one can only affirm that he has been freed from rebirth; the rest is a mystery that the Buddha refused to reveal even when the presumptuous Ma