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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".
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 ...
The Atthakavagga, one of the oldest books of the Sutta Pitaka, contained in the Sutta Nipata, does not give a clear-cut goal such as Nirvana, but describes the ideal person. [18] This ideal person is especially characterized by suddhi (purity) and santi (calmness). [18]
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 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;