This comes under the category of unanswered questions (Walpola Rahula: "An Arahant after his death is often compared to a fire gone out when the supply of wood is over, or to the flame of a lamp gone out when the wick and oil are finished.
Because of this, we can have Mahaparinirvana, as we cut away defilement.
This point has to be emphasized because many people, even some great scholars, have misunderstood and misinterpreted this simile as referring to Nirvāṇa. Sāriputta's reply was highly philosophical and beyond ordinary comprehension: "That there is no sensation itself is happiness'. It is the very first paragraph of the Visuddhimagga and states: "When a wise man, established well in virtue, develops consciousness and understanding, then as a bhikku ardent and sagacious, he succeeds in disentangling this tangle.Buswell: "It is found in dictionaries as an English word, nirvana, and has acquired a patina that makes many assume its meaning is obvious. 163; Vibhaṇga-atthakatha 433.Gethin footnote: Also Śrīmālādevī 78–94; and Lankāvatāra Sūtra 63; cf. We speak of "Nirvana". But where English translations of Buddhist texts have 'he attains nirvāṇa/parinirvāṇa', the more characteristic Pali or Sanskrit idiom is a simple verb: 'he or she nirvāṇa-s' or more often 'he or she parinirvānṇa-s' (parinibbāyati). Sāriputta once said: 'O friend, Nirvāṇa is happiness! The literal meaning of the term is "blowing out" or "quenching". The message of the Buddha, The Free Press, p. 124.Jayatilleke, K.N. These goals are, however, inferior and should be renounced for the superior attainment of buddhahood. Though the idea that Buddhas remain active in the world can be traced back to the In his commentary on this passage, Asvabhava (6th century), states that the wisdom which leads to this state is termed non-discriminating cognition (The bodhisattva dwells in this revolution of the base as if in an immaterial realm (According to Sponberg, in Yogacara, the Buddha's special wisdom that allows participation in both nirvana and samsara, termed non-discriminating cognition (Most sutras of the Mahāyāna tradition, states Jan Nattier, present three alternate goals of the path: The end stage practice of the Mahāyāna removes the imprints of They are born, reach enlightenment, set turning the Wheel of Dharma, and enter nirvana. All that there is is but Bliss and Purity. When one does not see the Buddha-Nature, what there is is the non-Eternal and the non-Self.
On the contrary he or she continues to live in the world; he or she continues to think, speak, and act as other people do—with the difference that all his or her thoughts, words, and deeds are completely free of the motivations of greed, aversion, and delusion, and motivated instead entirely by generosity, friendliness, and wisdom. "Not to go and come" is Nirvana.
For as long as one is entangled by craving, one remains bound in saṃsāra, the cycle of birth and death; but when all craving has been extirpated, one attains Nibbāna, deliverance from the cycle of birth and death.Rupert Gethin: "Literally nirvāṇa means 'blowing out' or 'extinguishing', although Buddhist commentarial writings, by a play on words, like to explain it as 'the absence of craving'. The conditioned genesis of the early teachings. Here, a monk is an arahant, one whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, one completely liberated through final knowledge. In addition to the Pāli Mahāparinibbāna sutta (DN 16) and its Sanskrit parallels, the topic is treated in the According to Bareau, the oldest core components of all these accounts are just the account of the Buddha's In contrast to these works which deal with the Buddha's It has been suggested by Waddell that the site of the death and Only in Mahaparinirvana is this True Self held to be fully discernible and accessible.Kosho Yamamoto cites a passage in which the Buddha admonishes his monks not to dwell inordinately on the idea of the non-Self but to meditate on the Self. In later Buddhism, the origin of this metaphor was forgotten, and the term was replaced with "the three poisons.Not only the three fires, but also the extinction of the defilements and According to Alexander Wynne, Schayer:"referred to passages in which "consciousness" (According to Peter Harvey, the Theravada-tradition tends to minimize mystical tendencies, but there is also a tendency to stress the complete otherness of These four stages are: Stream-enterer (Sotapanna), Once returner (Sakadagami), Non-returner (Anagami), Worthy one (Arhat)A number of the suttas referenced below as well as Buddhaghosa himself refer not explicitly to nirvana but to "the path of purification" (Pali: There is a clear reference in the Anguttara Nikaya to a "The Tibetan teacher Pabongka Rinpoche presents the path in three levels (or scopes.
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