| " When a monaco has understood what has arisen , and has no desire whatsoever for this or other lives, through the disappearance of what has emerged, he no longer meet new lives " | |
| | ( Itivuttaka ( Sutta Pitaka) ) |
Nirvāna (Sanskrit : निर्वाण, transliterated nirvāna ; poles : निब्बान Nibbāna , Chinese : 涅槃 niepan , Japanese : 涅槃 nehan bed. extinction) is a term occurring in both ' that in Hinduism Jainism , but especially in the founding Buddhism, which is the meaning of' endangered '(from nir + √ is, cessation of breath, extinction), which, according to a different etymology proposed by Buddhist commentaries, freedom from desire ( nir + vain ) [1] .
Nell ' Hinduism [ edit] In Hinduism the
nirvāna indicates the extinction of worldly desires and the realization of liberation (mukti or moksha) from' illusion (maya ). In is defined as the Bhagavadgita brahmanirvāṇa , the eradication of 'I in Brahman in the Upanishads is called turiya . To specify that in 'Hinduism the term nirvana not have the same centrality and spread that covers the Buddhism, this is due to extensive use to which turned it into the schools founded by the Buddha Shakyamuni .
In Buddhism [edit ]
In Buddhism the nirvāna is the ultimate purpose of life, the state where you get freedom from pain ( duhkha ). The doctrine of nirvāna in Buddhism is not usually defined with a positive, but negative: since the nirvāna is beyond rational thought and language, you can not say what it is but rather what is not is. In those circumstances it should be noted that the doctrine of nirvāna acquires different meanings depending on the school of Buddhism, the historical period and the place where it was exposed.
Nature of nirvāna [edit ]
The Buddhism believes in rebirth of each species. If the karma of life is negative, it can continue life in suffering, but if you have a karma positive life goes through the illusion of pleasure. According to the Buddhism of
Nikāya the end of suffering, pain and passions, including those nice, can only be reached with the nirvāna . The nirvāna is to get rid of the three fundamental flaws: the greed, hatred and delusion. nirvāna is not "nothing", it is never described, and who carried it out suggests that this is a huge, unimaginable and imperturbable and awareness is reached only by arhat.
For Mahāyāna Buddhism nirvāna of the schools of Buddhism Nikāya , and then that of arhat is a nirvāna less that does not correspond to the state of fully enlightened Buddha (Sanskrit Samyak-sam-buddha ). It is a static nirvāna (sans. pratisthita nirvana) which opposes the Mahāyāna nirvana is not static (sans. apratishtita nirvana). Those who reach the nirvāna of Mahāyāna (i fully enlightened Buddha and aryabodhisattva ) activities do not fall into Samsara ( samsāra ) but even in the stillness of the school nirvāna Nikāya of Buddhism, or reject both the passions but also the equanimity of nirvāna static this as long as we are to save suffering beings.
For schools Mahāyāna , Madhyamika and Cittamatra , there is also difference between samsāra nirvāna and hence there is a place out of the ordinary in which to realize the truth and the same last nirvāna . So according to Nagarjuna : "There is no difference between the minimum and samsāra nirvāna , or the slightest difference between nirvāna and samsāra . ( Madhyamakakarika , XXV, 19)
In Buddhism the nirvāna is the ultimate goal of their practice of Dharma. The nirvāna understood as "termination" is presented, practiced and implemented by practitioners of Theravada lineage and that nirvāna is achieved through the realization of the emptiness of the self and the person ignores the emptiness of the self of phenomena: the Theravada practitioner practice and realizes the Noble Eightfold Path and Four Noble Truths of suffering, its origin, its cessation and the path leading to its cessation, and, realizing the selflessness of his own person in a state of complete absorption in this achievement by having completely mastered the practice of Shamata and vipashyana gets nirvāna with balance: to "balance" in this case means that there is still remaining on the five skandhas , aggregates. With his death the Arhat obtains the Liberation of the five aggregates and stay in a state not stained or contaminated with any impurities due to Karma or mental afflictions and the nature of this nirvāna is Peace, as the fourth of the Four Seals Buddhism "The nirvāna is Peace ". The nirvāna Mahāyāna is DefInt nirvāna not-as-abiding or not abiding in samsāra nirvāna Hinayana or in peace is the individual but of a fully awakened Buddha and has the trikaya , the Three Bodies of a Buddha which is the Dharmakaya the Sambhogakaya and Nirmanakaya . The nirvāna Mahāyāna is achieved through the Five Paths and the Ten Bhumi, Lands, Bodhisattvas, repeatedly pondering the emptiness of the dual Personal Self, Pudgalanairatmya and the self of phenomena, Dharmanairatmya and heavily committed to the practice of the two Bodhicitta, the aspiration and the dell'Appplicazione that are relative and Bodhicitta Bodhicitta which is precisely the last two meditation on emptiness. All sentient beings (for sentient means having a mind) continually reborn in different realms of samsāra and, although the Buddha Nature is inherent in them, do not achieve the nirvāna non-abiding as the ability not detengolo and the ability to meditate. In this way, although they have the potential to achieve nirvāna do not and continue to be reborn in the suffering of indefintamente samsāra . The
nirvāna Mahāyāna is not something vague or a mere peace free from anxiety, but is the state with the highest wisdom and equipped with Kaya which can be divided in different ways as in two, and Dharmakaya Rupakaya, three, Dharmakaya, Sambhogakaya Nirmanakaya and four with the Svabavikakaya etc. It is the awareness of an original mind primordially non-dark home of the ultimate nature, the fundamental element, the Dharma. When we speak of identity between samsāra and nirvāna means, among other things, that the samsāra has no other place to live that is not the mind which in essence is the ultimate nature of all phenomena, the Dharmadhatu nirvāna and can not be found regardless samsāra because it is based on the conventional truth that you can achieve the ultimate truth, as Nagarjuna has said: "Not based on the conventional truth the ultimate truth can not be achieved without achieving the ultimate truth can not be nirvāna achieved. " From here samsāra and nirvāna are inseparable, if there is the wisdom of the Arya you nirvāna otherwise there's only samsāra .
Notes [edit ]
- ^ From the voice of Nibbana Buddhist Dictionary - Manual of Buddhist Terms & Doctrines of Ven. Ñanatiloka Thera
Bibliography [edit ]
- Middle Beyond Extremes, Maitreya's Madhyāntavibhāga with Commenntaries by Khenpo Sheng and Ju Mipham, Dharmachakra Translation Committee Snow Lion Pubblications, 2006
- Maitreya's Distinguishing Phenomena and Pure Being with Commentary by Mipham under the guidance of Khenpo Tsültrim Gyamtso Rinpoche
- Essence of Ambrosia, A guide to Buddhist Contemplations by Taranatha, Translated by Willa Baker, Library of Tibetan Works and Archives, 2005
- Path to Buddhahood, Teachings on Gampopa's Jewel Ornament of Liberation, Ringu Tulku, Shambala Editions, Boston, 2003
- The Harmony of Emptiness and Dependent-Arising by Tsong Khapa with Commentary by Ven. Lobsang Gyatso, Library of Tibetan Works and Archives, New Delhi, 2006
- S. Collins. Nirvana a and Other Buddhist Felicities: Utopias of the Pali Imaginaire . New York, 1998.
- R. F. Gombrich. Kindness and Compassion as Means to Nirvana . Amsterdam, 1998.
- Thomas P. Kasulis. Nirvana . In Buddhism and Asian History . Pubblicato da Joseph Mitsuo Kitagawa and Mark D. Cummings, New York, 1989, pp. 395–408.
- E. Obermiller e H. S. Sobati. Nirvana in Tibetan Buddhism Delhi, 1988.
- E. J. Thomas. The Road to Nirvana: A Selection of the Buddhist Scriptures Translated from the Pali . Rutland, Vt., 1992.
- A. Tilakaratne, e University of Kelaniya. Nirvana and Ineffability: A Study of the Buddhist Theory of Reality and Language . Sri Lanka, 1993.
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