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Nibbāna) is “blowing out” or “quenching” of the activities of the worldly mind and its related suffering

Nibbāna is the goal of the Buddhist path, and marks the soteriological release from worldly suffering and rebirths in saṃsāra.

Nibbāna  is part of the Third Truth on “cessation of dukkha” in the Four Noble Truths, and the “summum bonum of Buddhism and goal of the Eightfold Path.

In the Buddhist tradition, Nibbāna has commonly been interpreted as the extinction of the “three fires”, or “three poisons”, greed (raga), aversion (dvesha) and ignorance (moha).When these fires are extinguished, release from the cycle of rebirth (saṃsāra) is attained.

Nibbāna has also been claimed by some scholars to be identical with anatta (non-self) and sunyata
(emptiness) states though this is hotly contested by other scholars and
practicing monks. In time, with the development of the Buddhist
doctrine, other interpretations were given, such as the absence of the
weaving (vana) of activity of the mind, the elimination of desire, and
escape from the woods, cq. the five skandhas or aggregates.

Buddhist scholastic tradition identifies two types of Nibbāna: sopadhishesa-Nibbāna (Nibbāna with a remainder), and pariNibbāna or anupadhishesa-nirvana (Nibbāna without remainder, or final Nibbāna). The founder of Buddhism, the Buddha, is believed to have reached both these states.

Nibbāna, or the liberation from cycles of rebirth, is the highest aim of the Theravada tradition. In the Mahayana tradition, the highest goal is Buddhahood, in which there is no abiding in Nibbāna. Buddha helps liberate beings from saṃsāra
by teaching the Buddhist path. There is no rebirth for Buddha or people
who attain Nibbāna. But his teachings remain in the world for a certain
time as a guidance to attain Nibbāna.

https://www.youtube.com/watch?v=1xaSSpffYiI&t=47s

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Pali Chanting In The Abhayagiri Buddhist Monastery | Theravada Buddhism

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Monks chanting sutras in a Buddhist funeral at Abhayagiri Buddhist Monastery

The sutras are in the video:

1. Namo tassa

2. Dhammasangani Matika

3. Patthana Matika Patho

4. Vipassana Bhumi Patho

5. Karaniya Metta Sutta

6. Anicca vata sankhara

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https://www.nku.edu/~kenneyr/Buddhism/theravada.html

What is Theravada Buddhism?

by John Bullitt

What
follows is a brief outline of Theravada Buddhism, primarily for the
benefit of those of you who landed on this website without any idea
about what “Theravada” is. The links in this page serve as entry points
to the rest of the website.

If
you’re interested in learning a little about the history of Theravada,
you might enjoy seeing Theravada Buddhism: A Chronological History.

Note:
“Theravada” is pronounced (more or less, in American English) like
“terra vodda.” The “th” sound in Pali is not like the “th” in “thick”;
it’s pronounced more like the “th” combination in “hothouse”.

Contents:

The “Doctrine of the Elders”

The many names of Theravada

Pali: the language of Theravada

A brief summary of the Buddha’s teachings

Theravada comes West

The “Doctrine of the Elders”

Theravada
(Pali: thera “elders” + vada “word, doctrine”), the “Doctrine of the
Elders,” is the name for the school of Buddhism that draws its
scriptural inspiration from the Pali Canon, or Tipitaka, which scholars
generally accept as the oldest record of the Buddha’s teachings. For
many centuries, Theravada has been the predominant religion of Sri
Lanka, Burma, and Thailand; today Theravada Buddhists number over 100
million worldwide. In recent decades Theravada has begun to take root in
the West — primarily in Europe and the USA.

The many names of Theravada

Theravada
Buddhism goes by many names. The Buddha himself called the religion he
founded Dhamma-vinaya, “the doctrine and discipline,” in reference to
the two fundamental aspects of the system of ethical and spiritual
training he taught. Owing to its historical dominance in southern Asia
(Sri Lanka, Thailand, and Burma), Theravada is also identified as
“Southern Buddhism,” in contrast to “Northern Buddhism,” which migrated
northwards from India into China, Tibet, Japan, and Korea. Theravada is
often equated with “Hinayana” (the “Lesser Vehicle”), in contrast to
“Mahayana” (the “Greater Vehicle”), which is usually a synonym for
Tibetan Buddhism, Zen, Ch’an, and other expressions of Northern
Buddhism. The use of “Hinayana” as a pejorative has its origins in the
early schisms within the monastic community that ultimately led to the
emergence of what would later become Mahayana. Today scholars of many
persuasions use the term “Hinayana” without pejorative intent.

Pali: the language of Theravada

The
language of the Theravada canonical texts is Pali, a relative of
Magadhi, a language probably spoken in central India during the Buddha’s
time. Most of the sermons the Buddha delivered were memorized by Ven.
Ananda, the Buddha’s cousin and close personal attendant. Shortly after
the Buddha’s death (ca. 480 BCE), the community of monks — including
Ananda — convened to recite all the sermons they had heard during the
Buddha’s forty-five years of teaching. Each recorded sermon (sutta)
therefore begins with the disclaimer, Evam me sutam — “Thus have I
heard.” The teachings were passed down within the monastic community
following a well-established oral tradition. By about 100 BCE the
Tipitaka was first fixed in writing in Sri Lanka by Sinhala
scribe-monks.

Of
course, it can never be proved that the Pali Canon contains the actual
words uttered by the historical Buddha (and there is ample evidence to
suggest that much of the Canon does not). The wisdom the Canon contains
has nevertheless served for centuries as an indispensable guide for
millions of followers in their quest for Awakening.

Many
students of Theravada find that learning the Pali language — even just
a little bit here and there — greatly deepens their understanding of
the path of practice.

A brief summary of the Buddha’s teachings

What
follows is a brief synopsis of some of the key teachings of Theravada
Buddhism. I’ve left out a great deal, but I hope that even this rough
outline will be enough to get you started in your exploration.

Shortly
after his Awakening, the Buddha (”the Awakened One”) delivered his
first sermon, in which he laid out the essential framework upon which
all his later teachings were based. This framework consists of the Four
Noble Truths, four fundamental principles of nature (Dhamma) that
emerged from the Buddha’s honest and penetrating assessment of the human
condition and that serve to define the entire scope of Buddhist
practice. These truths are not statements of belief. Rather, they are
categories by which we can frame our direct experience in a way that is
conducive to Awakening:

1. Dukkha: suffering, unsatisfactoriness, discontent, stress;

2. The cause of dukkha: the cause of this dissatisfaction is craving
(tanha) for sensuality, for states of becoming, and states of no
becoming;

3. The cessation of dukkha: the relinquishment of that craving;

4. The path of practice leading to the cessation of dukkha: the
Noble Eightfold Path of right view, right resolve, right speech, right
action, right livelihood, right effort, right mindfulness, and right
concentration.

To
each of these Noble Truths the Buddha assigned a specific task which
the practitioner is to carry out: the first Noble Truth is to be
comprehended; the second is to be abandoned; the third is to be
realized; the fourth is to be developed. The full realization of the
third Noble Truth paves the way for the direct penetration of Nibbana
(Sanskrit: Nirvana), the transcendent freedom that stands as the final
goal of all the Buddha’s teachings.

The
last of the Noble Truths — the Noble Eightfold Path — contains a
prescription for the relief of our unhappiness and for our eventual
release, once and for all, from the painful and wearisome cycle of birth
and death (samsara) to which — through our own ignorance (avijja) of
the Four Noble Truths — we have been bound for countless aeons. The
Noble Eightfold Path offers a comprehensive practical guide to the
development of those wholesome qualities and skills in the human heart
that must be cultivated in order to bring the practitioner to the final
goal, the supreme freedom and happiness of Nibbana. In practice, the
Buddha taught the Noble Eightfold Path to his followers according to a
“gradual” system of training, beginning with the development of sila, or
virtue (right speech, right action, and right livelihood, which are
summarized in practical form by the five precepts), followed by the
development of samadhi, or concentration and mental cultivation (right
effort, right mindfulness, and right concentration), culminating in the
full development of pañña, or wisdom (right view and right resolve). The
practice of dana (generosity) serves as a support at every step along
the path, as it can help erode the heart’s habitual tendencies towards
craving and as it can teach valuable lessons about the causes and
results of one’s actions (kamma).

Progress
along the path does not follow a simple linear trajectory. Rather,
development of each aspect of the Noble Eightfold Path encourages the
refinement and strengthening of the others, leading the practitioner
ever forward in an upward spiral of spiritual maturity that culminates
in Awakening.

Seen
from another point of view, the long journey on the path to Awakening
begins in earnest with the first tentative stirrings of right view, the
first flickerings of wisdom by which one recognizes both the validity of
the first Noble Truth and the inevitability of the law of kamma
(Sanskrit: karma), the universal law of cause and effect. Once one
begins to see that harmful actions inevitably bring about harmful
results, and wholesome actions ultimately bring about wholesome results,
the desire naturally grows to live a skillful, morally upright life, to
take seriously the practice of sila. The confidence built from this
preliminary understanding inclines the follower to place an even greater
trust in the teachings. The follower becomes a “Buddhist” upon
expressing an inner resolve to “take refuge” in the Triple Gem: the
Buddha (both the historical Buddha and one’s own innate potential for
Awakening), the Dhamma (both the teachings of the historical Buddha and
the ultimate Truth towards which they point), and the Sangha (both the
monastic community that has protected the teachings and put them into
practice since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus firmly planted on
the ground by taking refuge, and with the help of an admirable friend
(kalyanamitta) to help show the way, one can set out along the Path,
confident that one is indeed following in the footsteps left by the
Buddha himself.

Buddhism
is sometimes naïvely criticized as a “negative” or “pessimistic”
religion and philosophy. After all (so the argument goes) life is not
all misery and disappointment: it offers many kinds of joy and
happiness. Why then this pessimistic Buddhist obsession with
unsatisfactoriness and suffering?

The
Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Were the Buddha’s teachings to stop there, we might
indeed regard them as pessimistic and life as utterly hopeless. But,
like a doctor who prescribes a remedy for an illness, the Buddha offers
hope (the third Noble Truth) and a cure (the fourth). The Buddha’s
teachings thus give cause for an extraordinary degree of optimism in a
complex, confusing, and difficult world. One modern teacher summed it up
well: “Buddhism is the serious pursuit of happiness.”

The
Buddha claimed that the Awakening he re-discovered is accessible to
anyone willing to put forth the effort and commitment required to pursue
the Noble Eightfold Path to its end. It is up to each of us
individually to put that claim to the test.

Theravada comes West

Until
the late 19th century, the teachings of Theravada were little known
outside of Southern and Southeast Asia, where they had flourished for
some two and one-half millennia. In the last century, however, the West
has begun to take notice of Theravada’s unique spiritual legacy and
teachings of Awakening. In recent decades, this interest has swelled,
with the monastic Sangha from the various schools within Theravada
establishing dozens of monasteries across Europe and North America. In
addition, a growing number of lay meditation centers in the West,
operating independently of the Sangha, currently strain to meet the
demands of lay men and women — Buddhist and otherwise — seeking to
learn selected aspects of the Buddha’s teachings.

The
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, so that they may be allowed to establish deep
roots in Western soil, for the benefit of many generations to come? Will
the current popular climate of “openness” and cross-fertilization
between spiritual traditions lead to the emergence of a strong new form
of Buddhist practice unique to the modern era, or will it simply lead to
the dilution and confusion of these priceless teachings? These are open
questions; only time will tell.

Fortunately,
the Buddha left us with some very clear and simple guidelines to help
us find our way through the perplexing maze of purportedly “Buddhist”
teachings that are available to us today. Whenever you find yourself
questioning the authenticity of a particular teaching, heed well the
Buddha’s advice to his stepmother:

The qualities of which you may know, ‘These qualities lead to
passion, not to dispassion; to being fettered, not to being unfettered;
to accumulating, not to shedding; to self-aggrandizement, not to
modesty; to discontent, not to contentment; to entanglement, not to
seclusion; to laziness, not to aroused persistence; to being burdensome,
not to being unburdensome’: You may definitely hold, ‘This is not the
Dhamma, this is not the Vinaya, this is not the Teacher’s instruction.’

As for the qualities of which you may know, ‘These qualities lead to
dispassion, not to passion; to being unfettered, not to being fettered;
to shedding, not to accumulating; to modesty, not to
self-aggrandizement; to contentment, not to discontent; to seclusion,
not to entanglement; to aroused persistence, not to laziness; to being
unburdensome, not to being burdensome’: You may definitely hold, ‘This
is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’

— AN VIII.53

The
truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart. The Buddha presented
us with a challenge; it is up to each of us individually to put that
challenge to the test.