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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]
[8] [9] Nirvana refers to the moment of attainment itself, and the resulting peace of mind and happiness (khlesa-nirvana), but also to the final dissolution of the five skandhas at the time of death (skandha-nirvana or parinirvana); in the Theravada-tradition, it also refers to a transcendental reality which is "known at the moment of awakening".
In the simplest of terms, nirvana can be defined as liberation and peace after enlightenment. It's said to be when your suffering ends and you transcend rebirth, free of desire and with no ego at all.
Nirvana is the "blowing out" of disturbing emotions, which is the same as liberation. [web 8] The usage of the term "enlightenment" to translate "nirvana" was popularized in the 19th century, in part, due to the efforts of Max Müller, who used the term consistently in his translations. [36]
Nirvana and moksha, in all traditions, represent resting in one's true essence, named Purusha or Atman, or pointed at as Nirvana, but described in a very different way. Some scholars, states Jayatilleke, assert that the Nirvana of Buddhism is same as the Brahman in Hinduism, a view other scholars and he disagree with. [ 63 ]
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 ...
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: