Nirvana

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Agent Smith
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Nirvana

Post by Agent Smith »

:anjali:

:buddha1:

"What is nirvana?" I asked, rather naïvely to a Mahayana buddhist monk. I was confident, which I soon realized was hopelessly misplaced, that, going by how many times on multiple forums I've seen this question met with silence or awkward answers, I was going to upset this 50ish year old lama's apple cart.

Without batting an eyelid, he rattled off a list of criteria that if fulfilled would mean a person is now a buddha. Alas, he's not available for consultation for the foreseeable future and my memory is no longer what it used to be.

And so, with the hope that there are some folks out here who know what this lama of mine (would've) said, I ask the question (again) what is nirvana?

:coffee:
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Virgo
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Re: Nirvana

Post by Virgo »

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Virgo
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Virgo
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Re: Nirvana

Post by Virgo »

Looking through my notes I see a definition:

Niravana : verb

nir·​va·​na nir-ˈvä-nə (ˌ)nər-

The penultimate state beyond both being and non-being; the highest, most profound dwelling; being purificated beyond time and space.

Hmmm.. the source seems to be smudged out. :shrug:

I wonder where that came from. ??

hehe it is my definition. You are probably better off with a real definition and explanation. :smile:

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Aemilius
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Re: Nirvana

Post by Aemilius »

‘Secondly, because it is great peace (maha-santi), it is called “great bliss” (maha-sukha), for the intrinsic nature of Nirvana is great peace. Why is that? Because it is divorced from all worldly bustle (samsarga). Because it is great peace, it is called “Great Nirvana”. Thirdly, because it is omniscience (sarvajna), it is called “great bliss”. That which is not omniscience is not called “great bliss”. Because the Buddha Tathagatas are omniscient, it is called “great bliss”. Because it is great bliss, it is called “Great Nirvana”.
...
"Then the Bhagavat to the bodhisattva-mahasattva King of All-illuminating Superior Virtues, ‘It is not the case that the inherent nature [possibly prakriti] of Nirvana did not primordially exist but now exists. If the inherent nature of Nirvana did not primordially exist but does now exist, then it would not be free from taints [asrava], nor would it be permanently [nitya] present in nature. Regardless of whether there are Buddhas or not, its intrinsic nature and attributes are permanently present. Because beings are enveloped by the afflictions (kleshas), they do not perceive it and they say that Nirvana does not exist. Bodhisattva-mahasattvas, who train their minds with morality, insight and meditative concentration, eradicate the afflictions and then come to perceive it. Hence, they know that Nirvana is permanently present by nature and is not something which did not exist primordially but now does exist. Therefore, they deem it to be permanent. For example, noble son, suppose there was a well containing the seven kinds of treasures in a dark room. People might know that they are there but are unable to see them, because of the darkness. Then a wise person, skilled in means, came bearing a large, bright lamp and illumined things so that everybody could see them. This person did not think to himself that originally there was no water or the seven kinds of treasure there but now there is. Nirvana too is like that: it is primordially existent and does not just come into existence in the present [emphasis added]. Because of the obscuring darkness of the afflictions, beings do not see it. The Tathagata, endowed with all-knowing awareness (sarvajna-jnana) lights the lamp of insight with his skill in means (upaya-kausalya) and causes bodhisattvas to perceive the permanence, the bliss, the Self, and the purity of Nirvana. Therefore, the wise will not say that this Nirvana did not exist primordially but now exists."

from Stephen Hodge Translates Key Parts of the Nirvana Sutra https://nirvanasutranet.com/stephen-hod ... ana-sutra/
svaha
"All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.
Sarvē mānavāḥ svatantrāḥ samutpannāḥ vartantē api ca, gauravadr̥śā adhikāradr̥śā ca samānāḥ ēva vartantē. Ētē sarvē cētanā-tarka-śaktibhyāṁ susampannāḥ santi. Api ca, sarvē’pi bandhutva-bhāvanayā parasparaṁ vyavaharantu."
Universal Declaration of Human Rights, Article 1. (in english and sanskrit)
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