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Nirvana For alternative betydninger se flertydig Se også artikler som begynder med Nirvāṇa sanskrit Pali nibbana betyder

Nirvana

Nirvāṇa (sanskrit, Pali: nibbana) betyder direkte oversat "pustet ud", som flammen i en olielampe. Begrebet er ofte forbundet med hinduisme, jainisme og buddhisme og repræsenterer den ultimative tilstand af soteriologisk frigivelse, frigørelsen fra gentagen genfødsel i saṃsāra.

I indiske religioner er nirvana synonymt med moksha og mukti. Alle indiske religioner hævder, at det er en tilstand af perfekt stilhed, frihed, højeste lykke samt befrielse fra eller afslutning af samsara, den gentagne cyklus af fødsel, liv og død.

Buddhistiske og ikke-buddhistiske traditioner anvender imidlertid disse termer for "befrielse" forskelligt. I den buddhistiske sammenhæng refererer nirvana til realisering af ikke-selvstændighed og tomhed, der markerer afslutningen på genfødsel ved at stille ilden, der holder genfødselsprocessen i gang.

I hinduistisk filosofi betyder det foreningen med eller realiseringen af Atmans identitet med Brahman, afhængigt af den hinduistiske tradition.

I jainismen er nirvana også det soteriologiske mål, der repræsenterer frigørelsen af en sjæl fra karmisk binding og samsara.

I buddhismen Rediger

Nirvana (nibbana) betyder bogstaveligt talt "udblæsning" eller "slukning". Det er det mest anvendte - såvel som det tidligste udtryk - for det soteriologiske mål i buddhismen: frigørelse fra genfødselscyklussen (saṃsāra). Nirvana er en del af den tredje sandhed om "ophør af dukkha" i De Fire Ædle Sandheder og målet for Den Ædle Ottefoldige Vej.

Nirvana opnås, når man ved at følge Den Ædle Ottefoldige Vej har overskåret de ti lænker.

Buddha antages i den buddhistiske skolastiske tradition at have realiseret to typer nirvana: en ved oplysning og en anden ved sin død. Den første kaldes sopadhishesa-nirvana (nirvana med en rest), den anden parinirvana eller anupadhishesa-nirvana (nirvana uden resten, eller endelig nirvana).

I buddhismen beskrives nirvana som slukning af den ild, der forårsager genfødsler og tilhørende dukkha. De buddhistiske tekster omtaler "tre brande" eller "tre giftstoffer": raga (grådighed, sensualitet), dvesha (modvilje, had) og avidyā eller moha (uvidenhed, vrangforestilling).

Nirvana-tilstanden beskrives også i buddhismen som ophør med alle lidelser, ophør med alle (karmiske) handlinger, ophør med genfødsler og lidelse, der er en konsekvens af lidelser og handlinger. Befrielse beskrives som identisk med anatta (anatman, ikke-selv, mangel på noget selv). I buddhismen opnås befrielse, når det forstås, at alle ting og væsener uden et permanent, iboende selv.

Efterhånden, med udviklingen af buddhistisk lære, blev andre fortolkninger foreslået, såsom at være i "en ubetinget tilstand", som en ild, der går ud på grund af mangel på brændstof, at opgive vævning (vana) sammen af liv efter liv, og eliminering af begær. Buddhistiske tekster har imidlertid hævdet siden oldtiden, at nirvana er mere end "ødelæggelse af begær", det er "genstand for viden" om den buddhistiske sti.

Referencer Rediger

  1. Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo. Routledge
  2. Chad Meister (2009). Introducing Philosophy of Religion. Routledge. s. 25. ISBN 978-1-134-14179-1. Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.
  3. Kristin Johnston Largen. What Christians Can Learn from Buddhism: Rethinking Salvation. Fortress Press. s. 107-108. ISBN 978-1-4514-1267-3. One important caveat must be noted: for many lay Buddhists all over the world, rebirth in a higher realm - rather than realizing nirvana - has been the primary religious goal. [...] while many Buddhists strongly emphasize the soteriological value of the Buddha's teaching on nirvana [escape from samsara], many other Buddhists focus their practice on more tangible goals, in particular on the propitious rebirth in one's next life.
  4. "IN THE PRESENCE OF NIBBANA:Developing Faith in the Buddhist Path to Enlightenment". What-Buddha-Taught.net. Hentet 22. oktober 2014.
  5. Also called vimoksha, vimukti. The Soka Gakkai Dictionary of Buddhism: "Vimoksha [解脱] (Skt; Jpn gedatsu). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana,
  6. Gavin Flood, Nirvana. In: John Bowker (ed.), Oxford Dictionary of World Religions
  7. Anindita N. Balslev (2014). On World Religions: Diversity, Not Dissension. SAGE Publications. s. 28-29. ISBN 978-93-5150-405-4.
  8. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 81-84. ISBN 978-0-521-39726-1.
  9. Peter Harvey (2001). Buddhism. Bloomsbury Academic. s. 98-99. ISBN 978-1-4411-4726-4. [Nirvana is] beyond the processes involved in dying and reborn. [...] Nirvana is emptiness in being void of any grounds for the delusion of a permanent, substantial Self, and because it cannot be conceptualized in any view which links it to 'I' or 'mine' or 'Self'. It is known in this respect by one with deep insight into everything as not-Self (anatta), empty of Self.
  10. Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. s. 51. ISBN 978-0-521-85241-8. There has been some dispute as to the exact meaning of nirvana, but clearly the Buddhist theory of no soul seems to imply quite a different perspective from that of Vedantist philosophy, in which the individual soul or self [atman] is seen as identical with the world soul or Brahman [god] (on the doctrine of anatta[no soul] ...
  11. Gwinyai H. Muzorewa (2000). The Great Being. Wipf. s. 52-54. ISBN 978-1-57910-453-5. Even the Atman depends on the Brahman. In fact, the two are essentially the same. [...] Hindu theology believes that the Atman ultimately becomes one with the Brahman. One's true identity lies in realizing that the Atman in me and the Brahman - the groud of all existence - are similar. [...] The closest kin of Atman is the Atman of all living things, which is grounded in the Brahman. When the Atman strives to be like Brahman it is only because it realizes that that is its origin - God. [...] Separation between the Atman and the Brahman is proved to be impermanent. What is ultimately permanent is the union between the Atman and the Brahman. [...] Thus, life's struggle is for the Atman to be released from the body, which is impermanent, to unite with Brahman, which is permanent - this doctrine is known as Moksha.
  12. Fowler 2012, s. 46.
  13. John E. Cort (1990), MODELS OF AND FOR THE STUDY OF THE JAINS, Method & Theory in the Study of Religion, Vol. 2, No. 1, Brill Academic, pages 42-71
  14. Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. s. 191. ISBN 978-0-521-57054-1.
  15. ^ Buswell & Lopez 2014, s. 589-590.
  16. Keown 2004, s. 194-195.
  17. ^ Buswell & Lopez 2014, s. 590.
  18. "nirvana". Encyclopædia Britannica. Hentet 22. oktober 2014.
  19. Gombrich 2006, s. 65.
  20. Gombrich 2006, s. 66.
  21. Buswell & Lopez 2014, s. 589.
  22. Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. s. 82, 84. ISBN 978-0-521-39726-1. Like all other things or concepts (dhammā) it is anattā, 'not-self. Whereas all 'conditioned things' (samkhāra - that is, all things produced by karma) are 'unsatisfactory and impermanent' (sabbe samkhāra dukkhā . . . aniccā) all dhammā whatsoever, whether conditioned things or the unconditioned nibbāna, are 'not-self (sabbe dhammā anattā). [...] The absolute indescribability of nirvana, along with its classification as anattā, 'not-self, has helped to keep the separation intact, precisely because of the impossibility of mutual discourse.
  23. Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. s. 18-21. ISBN 978-0-7007-1280-9. Quote: "The corrected interpretation they offered, widely accepted to his day, still associated anatta with nirvana. What it means, it was now states, is that in order to achieve liberation you need to understand that you are not, and nor do you have, and nor have you ever been or had, an abiding self."
  24. Paul Williams; Anthony Tribe (2000). Buddhist Thought. Routledge. s. 61. ISBN 978-0-415-20701-0. He makes no mention of discovering the True Self in the Anattalakkhana Sutta. As we have seen, the Buddha explains how liberation comes from letting-go of all craving and attachment simply through seeing that things are not Self anatta. That is all there is to it. One cuts the force that leads to rebirth and suffering. There is no need to postulate a Self beyond all this. Indeed any postulated Self would lead to attachment, for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment. There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self (or with any other name, but fitting the Self-description) beyond the five aggregates.
  25. John J. Makransky (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet. State University of New York Press. s. 85. ISBN 978-0-7914-3431-4.
  26. Collins 2010, s. 63-64.
  27. Charles S. Prebish (2010). Buddhism: A Modern Perspective. Penn State Press. s. 134-135. ISBN 0-271-03803-9.
  28. Collins 2010, s. 54.

Onlinehenvisninger Rediger

  1. Donald S. lopez Jr., Nirvana, Encyclopædia Britannica
  2. . Arkiveret fra originalen 22. februar 2014. Hentet 17. februar 2014.

Kilder Rediger

  • Buswell, Robert E.; Lopez, Donald S. (2014). The Princeton Dictionary of Buddhism. Princeton University Press. ISBN 978-1-4008-4805-8.
  • Collins, Steven (1998), Nirvana and Other Buddhist Felicities, Cambridge University Press
  • Collins, Steven (2010), Nirvana: Concept, Imagery, Narrative, Cambridge University Press
  • Duiker, William J.; Spielvogel, Jackson J. (2008). World History: To 1800.
  • Easwaran, Eknath (2007), The Bhagavad Gita:(Classics of Indian Spirituality), Nilgiri Press, ISBN 9781586380199
  • Frazier, Jessica (2011), The Continuum Companion to Hindu Studies, Continuum International Publishing Group, ISBN 978-0-8264-9966-0
  • Fowler, Jeaneane D. (2012), The Bhagavad Gita: A Text and Commentary for Students, Sussex Academic Press, ISBN 9781845193461
  • Gombrich, Richard F. (2006). How Buddhism Began: The Conditioned Genesis of the Early Teachings. Routledge. ISBN 978-1-134-19639-5.
  • Keown, Damien (2004). A Dictionary of Buddhism. Oxford University Press. ISBN 978-0-19-157917-2.
  • Nyanatiloka, Mahathera (1980), Buddhist Dictionary: Manual of Terms And Doctrines (4 udgave), Kandy, Sri Lanka: Buddhist Publication Society
  • Olivelle, Patrick (1992). The Samnyasa Upanisads: Hindu Scriptures on Asceticism and Renunciation. Oxford University Press. ISBN 9780195361377.
  • Pruthi, R.K. (2004). Sikhism And Indian Civilization.
  • Trainor, Kevin (2004), Buddhism: The Illustrated Guide, Oxford University Press, ISBN 978-0-19-517398-7

Eksterne links Rediger

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Udgivelsesdato:
For alternative betydninger se Nirvana flertydig Se ogsa artikler som begynder med Nirvana Nirvaṇa sanskrit Pali nibbana betyder direkte oversat pustet ud som flammen i en olielampe 1 Begrebet er ofte forbundet med hinduisme jainisme og buddhisme og repraesenterer den ultimative tilstand af soteriologisk frigivelse frigorelsen fra gentagen genfodsel i saṃsara 2 web 1 3 I indiske religioner er nirvana synonymt med moksha og mukti 5 Alle indiske religioner haevder at det er en tilstand af perfekt stilhed frihed hojeste lykke samt befrielse fra eller afslutning af samsara den gentagne cyklus af fodsel liv og dod 6 7 Buddhistiske og ikke buddhistiske traditioner anvender imidlertid disse termer for befrielse forskelligt I den buddhistiske sammenhaeng refererer nirvana til realisering af ikke selvstaendighed og tomhed der markerer afslutningen pa genfodsel ved at stille ilden der holder genfodselsprocessen i gang 8 9 I hinduistisk filosofi betyder det foreningen med eller realiseringen af Atmans identitet med Brahman afhaengigt af den hinduistiske tradition 10 11 12 I jainismen er nirvana ogsa det soteriologiske mal der repraesenterer frigorelsen af en sjael fra karmisk binding og samsara 13 Indholdsfortegnelse 1 I buddhismen 2 Referencer 2 1 Onlinehenvisninger 3 Kilder 4 Eksterne linksI buddhismen RedigerNirvana nibbana betyder bogstaveligt talt udblaesning eller slukning 14 Det er det mest anvendte savel som det tidligste udtryk for det soteriologiske mal i buddhismen frigorelse fra genfodselscyklussen saṃsara 15 Nirvana er en del af den tredje sandhed om ophor af dukkha i De Fire AEdle Sandheder 15 og malet for Den AEdle Ottefoldige Vej 16 Nirvana opnas nar man ved at folge Den AEdle Ottefoldige Vej har overskaret de ti laenker Buddha antages i den buddhistiske skolastiske tradition at have realiseret to typer nirvana en ved oplysning og en anden ved sin dod 17 Den forste kaldes sopadhishesa nirvana nirvana med en rest den anden parinirvana eller anupadhishesa nirvana nirvana uden resten eller endelig nirvana 17 I buddhismen beskrives nirvana som slukning af den ild der forarsager genfodsler og tilhorende dukkha 18 De buddhistiske tekster omtaler tre brande 19 eller tre giftstoffer raga gradighed sensualitet dvesha modvilje had og avidya eller moha uvidenhed vrangforestilling 20 21 Nirvana tilstanden beskrives ogsa i buddhismen som ophor med alle lidelser ophor med alle karmiske handlinger ophor med genfodsler og lidelse der er en konsekvens af lidelser og handlinger 15 Befrielse beskrives som identisk med anatta anatman ikke selv mangel pa noget selv 22 23 I buddhismen opnas befrielse nar det forstas at alle ting og vaesener uden et permanent iboende selv 24 Efterhanden med udviklingen af buddhistisk laere blev andre fortolkninger foreslaet sasom at vaere i en ubetinget tilstand 25 som en ild der gar ud pa grund af mangel pa braendstof at opgive vaevning vana sammen af liv efter liv 26 og eliminering af begaer 27 Buddhistiske tekster har imidlertid haevdet siden oldtiden at nirvana er mere end odelaeggelse af begaer det er genstand for viden om den buddhistiske sti 28 Referencer Rediger Richard Gombrich Theravada Buddhism A Social History from Ancient Benares to Modern Colombo Routledge Chad Meister 2009 Introducing Philosophy of Religion Routledge s 25 ISBN 978 1 134 14179 1 Buddhism the soteriological goal is nirvana liberation from the wheel of samsara and extinction of all desires cravings and suffering Kristin Johnston Largen What Christians Can Learn from Buddhism Rethinking Salvation Fortress Press s 107 108 ISBN 978 1 4514 1267 3 One important caveat must be noted for many lay Buddhists all over the world rebirth in a higher realm rather than realizing nirvana has been the primary religious goal while many Buddhists strongly emphasize the soteriological value of the Buddha s teaching on nirvana escape from samsara many other Buddhists focus their practice on more tangible goals in particular on the propitious rebirth in one s next life IN THE PRESENCE OF NIBBANA Developing Faith in the Buddhist Path to Enlightenment What Buddha Taught net Hentet 22 oktober 2014 Also called vimoksha vimukti The Soka Gakkai Dictionary of Buddhism Vimoksha 解脱 Skt Jpn gedatsu Emancipation release or liberation The Sanskrit words vimukti mukti and moksha also have the same meaning Vimoksha means release from the bonds of earthly desires delusion suffering and transmigration While Buddhism sets forth various kinds and stages of emancipation or enlightenment the supreme emancipation is nirvana 4 web 2 Gavin Flood Nirvana In John Bowker ed Oxford Dictionary of World Religions Anindita N Balslev 2014 On World Religions Diversity Not Dissension SAGE Publications s 28 29 ISBN 978 93 5150 405 4 Steven Collins 1990 Selfless Persons Imagery and Thought in Theravada Buddhism Cambridge University Press s 81 84 ISBN 978 0 521 39726 1 Peter Harvey 2001 Buddhism Bloomsbury Academic s 98 99 ISBN 978 1 4411 4726 4 Nirvana is beyond the processes involved in dying and reborn Nirvana is emptiness in being void of any grounds for the delusion of a permanent substantial Self and because it cannot be conceptualized in any view which links it to I or mine or Self It is known in this respect by one with deep insight into everything as not Self anatta empty of Self Brian Morris 2006 Religion and Anthropology A Critical Introduction Cambridge University Press s 51 ISBN 978 0 521 85241 8 There has been some dispute as to the exact meaning of nirvana but clearly the Buddhist theory of no soul seems to imply quite a different perspective from that of Vedantist philosophy in which the individual soul or self atman is seen as identical with the world soul or Brahman god on the doctrine of anatta no soul Gwinyai H Muzorewa 2000 The Great Being Wipf s 52 54 ISBN 978 1 57910 453 5 Even the Atman depends on the Brahman In fact the two are essentially the same Hindu theology believes that the Atman ultimately becomes one with the Brahman One s true identity lies in realizing that the Atman in me and the Brahman the groud of all existence are similar The closest kin of Atman is the Atman of all living things which is grounded in the Brahman When the Atman strives to be like Brahman it is only because it realizes that that is its origin God Separation between the Atman and the Brahman is proved to be impermanent What is ultimately permanent is the union between the Atman and the Brahman Thus life s struggle is for the Atman to be released from the body which is impermanent to unite with Brahman which is permanent this doctrine is known as Moksha Fowler 2012 s 46 John E Cort 1990 MODELS OF AND FOR THE STUDY OF THE JAINS Method amp Theory in the Study of Religion Vol 2 No 1 Brill Academic pages 42 71 Steven Collins 1998 Nirvana and Other Buddhist Felicities Cambridge University Press s 191 ISBN 978 0 521 57054 1 a b c Buswell amp Lopez 2014 s 589 590 Keown 2004 s 194 195 a b Buswell amp Lopez 2014 s 590 nirvana Encyclopaedia Britannica Hentet 22 oktober 2014 Gombrich 2006 s 65 Gombrich 2006 s 66 Buswell amp Lopez 2014 s 589 Steven Collins 1990 Selfless Persons Imagery and Thought in Theravada Buddhism Cambridge University Press s 82 84 ISBN 978 0 521 39726 1 Like all other things or concepts dhamma it is anatta not self Whereas all conditioned things samkhara that is all things produced by karma are unsatisfactory and impermanent sabbe samkhara dukkha anicca all dhamma whatsoever whether conditioned things or the unconditioned nibbana are not self sabbe dhamma anatta The absolute indescribability of nirvana along with its classification as anatta not self has helped to keep the separation intact precisely because of the impossibility of mutual discourse Sue Hamilton 2000 Early Buddhism A New Approach the I of the Beholder Routledge s 18 21 ISBN 978 0 7007 1280 9 Quote The corrected interpretation they offered widely accepted to his day still associated anatta with nirvana What it means it was now states is that in order to achieve liberation you need to understand that you are not and nor do you have and nor have you ever been or had an abiding self Paul Williams Anthony Tribe 2000 Buddhist Thought Routledge s 61 ISBN 978 0 415 20701 0 He makes no mention of discovering the True Self in the Anattalakkhana Sutta As we have seen the Buddha explains how liberation comes from letting go of all craving and attachment simply through seeing that things are not Self anatta That is all there is to it One cuts the force that leads to rebirth and suffering There is no need to postulate a Self beyond all this Indeed any postulated Self would lead to attachment for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self or with any other name but fitting the Self description beyond the five aggregates John J Makransky 1997 Buddhahood Embodied Sources of Controversy in India and Tibet State University of New York Press s 85 ISBN 978 0 7914 3431 4 Collins 2010 s 63 64 Charles S Prebish 2010 Buddhism A Modern Perspective Penn State Press s 134 135 ISBN 0 271 03803 9 Collins 2010 s 54 Onlinehenvisninger Rediger Donald S lopez Jr Nirvana Encyclopaedia Britannica The Soka Gakkai Dictionary of Buddhism vimoksha Arkiveret fra originalen 22 februar 2014 Hentet 17 februar 2014 Kilder RedigerBuswell Robert E Lopez Donald S 2014 The Princeton Dictionary of Buddhism Princeton University Press ISBN 978 1 4008 4805 8 Collins Steven 1998 Nirvana and Other Buddhist Felicities Cambridge University Press Collins Steven 2010 Nirvana Concept Imagery Narrative Cambridge University Press Duiker William J Spielvogel Jackson J 2008 World History To 1800 Easwaran Eknath 2007 The Bhagavad Gita Classics of Indian Spirituality Nilgiri Press ISBN 9781586380199 Frazier Jessica 2011 The Continuum Companion to Hindu Studies Continuum International Publishing Group ISBN 978 0 8264 9966 0 Fowler Jeaneane D 2012 The Bhagavad Gita A Text and Commentary for Students Sussex Academic Press ISBN 9781845193461 Gombrich Richard F 2006 How Buddhism Began The Conditioned Genesis of the Early Teachings Routledge ISBN 978 1 134 19639 5 Keown Damien 2004 A Dictionary of Buddhism Oxford University Press ISBN 978 0 19 157917 2 Nyanatiloka Mahathera 1980 Buddhist Dictionary Manual of Terms And Doctrines 4 udgave Kandy Sri Lanka Buddhist Publication Society Olivelle Patrick 1992 The Samnyasa Upanisads Hindu Scriptures on Asceticism and Renunciation Oxford University Press ISBN 9780195361377 Pruthi R K 2004 Sikhism And Indian Civilization Trainor Kevin 2004 Buddhism The Illustrated Guide Oxford University Press ISBN 978 0 19 517398 7Eksterne links RedigerNibbana The Mind Stilled Vol jeg Praedikener om Nibbana Engelsk oversaettelse af Mahayana Mahaparinirvana Sutra Hentet fra https da wikipedia org w index php title Nirvana amp oldid 11467687