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The term nirvana is part of an extensive metaphorical structure that was probably established at a very early age in Buddhism. It is "the most common term used by Buddhists to describe a state of freedom from suffering and rebirth," [13] but its etymology may not be conclusive for its meaning. [14]
The first is called sopadhishesa-nirvana (nirvana with a remainder), the second parinirvana or anupadhishesa-nirvana (nirvana without remainder, or final nirvana). [47] In the Buddhist tradition, nirvana is described as the extinguishing of the fires, which are also said to cause rebirths and associated suffering. [48]
The Nirvana Sutra does not give details of the historical event of the day of the parinirvāṇa itself, except the Buddha's illness and Cunda's meal offering, nor any of the other preceding or subsequent incidents, instead using the event as merely a convenient springboard for the expression of standard Mahayana ideals such as the tathagata ...
Reading quotes about nirvana can also help you on your journey. There are many benefits to understanding the concept. ... "All that we are is the result of what we have thought. The mind is ...
Technically, the death of an Arhat is called their nirvāṇa, as he has ended his worldly existence and attained liberation. Moksha (liberation) follows nirvāṇa. However, the terms moksa and nirvana are often used interchangeably in the Jain texts. [16] [17] An Arhat becomes a siddha, the liberated one, after attaining nirvana.
The Nirvana sutra describes Buddhahood and buddha-nature as a true self , a “supreme essence” (Tibetan: snying po’i mchog) and as a "great self" (mahātman, 大我) that is eternal, pure and blissful, and is also separate from the five aggregates and beyond samsaric phenomena. [5] [53] [54] [55] [16] For example, the sutra states:
In Buddhism, the three marks of existence are three characteristics (Pali: tilakkhaṇa; Sanskrit: त्रिलक्षण trilakṣaṇa) of all existence and beings, namely anicca (impermanence), dukkha (commonly translated as "suffering" or "cause of suffering", "unsatisfactory", "unease"), [note 1] and anattā (without a lasting essence).
The Sangha of the Tathagata's disciples (Ariya Sangha) can be described as including four or eight kinds of individuals. There are four [groups of noble disciples] when path and fruit are taken as pairs, and eight groups of individuals, when each path and fruit are taken separately: (1) the path to stream-entry; (2) the fruition of stream-entry;