နိဗၺာန္၏ ၾကည္ညိဳဖြယ္ရာ ဂုဏ္ပုဒ္မ်ား
၁။ မာန္မယစ္ရာ နိဗၺာန္။ (မဒနိမၼဒေနာ)
၂။ တဏွာမြတ္သိပ္ျခင္းကို ပယ္ေျဖာက္ရာ နိဗၺာန္။ (ပိပါသ၀ိနေယာ)
၃။ ကာမဂုဏ္ အာလယကို အႂကြင္းမဲ့ခြာရာ နိဗၺာန္။ (အာလယသမုဂၣါေဋာ)
၄။ ၀ဋ္သံုးပါးမွ ကင္းျပတ္ရာ နိဗၺာန္။ (၀႗ဳပေစၦေဒါ)
၅။ တဏွာကုန္ၿငိမ္းရာ နိဗၺာန္။ (တဏွာကၡေယာ)
၆။ ရာဂကင္းလြတ္ရာ နိဗၺာန္။ (၀ိရာေဂါ)
၇။ တဏွာ၏ခ်ဳပ္ရာ နိဗၺာန္။ (နိေယာေဓာ)
၈။ အျမဲခိုင္ခန္႔ေသာ နိဗၺာန္။ (ဓု၀ံ)
၉။ အိုျခင္းမရွိေသာ နိဗၺာန္။ (အဇရံ)
၁၀။ သံသရာခ်ဲ႕တတ္ေသာ တရားမရွိေသာ နိဗၺာန္။ (နိပၸပဥၥံ)
၁၁။ မေဖာက္မျပန္ မွန္ကန္ေသာ နိဗၺာန္။ (သစၥံ)
၁၂။ သံသရာ၏ ဟိုမွာဘက္ကမ္းျဖစ္ေသာ နိဗၺာန္။ (ပါရံ)
၁၃။ ဉာဏ္ႏံု႔သူတို႔ အလြန္ျမင္ႏိုင္ခဲေသာ နိဗၺာန္။ (သုဒုဒၵသံ)
၁၄။ ကိေလသာကင္းေ၀း ခ်မ္းေအးေသာ နိဗၺာန္။ (သိ၀ံ)
၁၅။ ေသျခင္းကင္းရာ နိဗၺာန္။ (အမတ)
၁၆။ ၿငိမ္းခ်မ္းရာ ေဘးကင္းရာ နိဗၺာန္။ (ေခမံ)
၁၇။ သခၤါရကင္းဖြယ္ အံ့ဖြယ္သူရဲ မျဖစ္ဖူးေသာ နိဗၺာန္။ (အဗၻဳတံ)
၁၈။ ေဘးမရွိေသာ ေႏွာက္ယွက္ပုပန္ျခင္းကင္းရာ နိဗၺာန္။ (အနီတိကံ)
၁၉။ ၀ဋ္ဆင္းရဲမွ ေစာင့္ေရွာက္ရာ နိဗၺာန္။ (တာဏံ)
၂၀။ ေဘးရန္လြတ္ေရွာင္း ပုန္းေအာင္းရာ နိဗၺာန္။ (ေလဏံ)
၂၁။ ၾသဂမလႊမ္းေသာ ကြၽန္းတည္းဟူေသာ နိဗၺာန္။ (ဒီပံ)
၂၂။ ကိေလသာမွ စင္စစ္ စင္ၾကယ္ေသာ နိဗၺာန္။ (၀ိသုဒၶိ)
၂၃။ သူေတာ္ေကာင္းတို႔ ေတာင့္တအပ္ေသာ နိဗၺာန္။ (၀ရံ)
၂၄။ သိမ္ေမြ႔ႏူးညံ့ေသာ နိဗၺာန္။ (နိပုဏံ)
၂၅။ အေၾကာင္းတရား မျပဳျပင္အပ္ေသာ နိဗၺာန္။ (အသခၤတ)
၂၆။ ကိေလသာမွ လြတ္ေသာ နိဗၺာန္။ (ေမာေကၡာ)
၂၇။ အထူးသျဖင့္ ခ်ီးမြမ္းအပ္ေသာ နိဗၺာန္။ (ေသေ႒ာ)
၂၈။ အတုမရွိ အလြန္ျမတ္ေသာ နိဗၺာန္။ (အႏုတၱေရာ)
၂၉။ ေလာကသံုးပါး၏ ဆံုးရာ နိဗၺာန္။ (ေလာကႆေႏၲာ)
နိဗၺာန္၏ ဂုဏ္ေက်းဇူးတို႔ကို သိေအာင္ျပဳ၍ အဖန္ဖန္ ႏွလံုးသြင္းရာ၏၊ဆင္ျခင္ေအာက္ေမ့ရာ၏၊
ဤသို႔ နိဗၺာန္၏ဂုဏ္တို႔ကို အသီးသီး ဆင္ျခင္ ေအာက္ေမ့သည္ရွိေသာ္ အလြန္ စိတ္ၾကည္လင္၏၊
ဉာဏ္ႀကီးထြား၏၊ စိတ္ေအးခ်မ္းတည္ၾကည္၏၊ ဥပစာရ စ်ာန္ကိုရ၏။
လယ္တီဆရာေတာ္ ကမၼ႒ာန္းက်မ္း။ စာ-၁၉၃။
NIBBANA
THE MOST VENERABLE MINGUN SAYADAW
"The Great Chronicle of Buddhas"
(Translated by Professors U Ko Lay and U Tin Lwin)
Vol. 1, Part 1, Page 272-275, 1991
What is Nibbana, the cessation of suffering? When the Unconditioned Element Asankhata—Dhatu, the unique Ultimate Reality, which has the characteristics of peace, is realised with the fourfold knowledge of the Path, all the defilements numbering one thousand and five hundred, are completely eradicated, never will they rise again. In any existence when the Arahattamagga is attained, the suffering in the form of the five aggregates ceases once and for all immediately after death, just as a heap of fire has been extinguished. There is no more rebirth in any realms of existence. That Unconditioned Element, the unique Ultimate Reality, which has the characteristics of peace and all the unique attributes described above is called Nibbana.
The worldlings do not know full well the nature of Nibbana as the Noble Ones do. If they, without knowing it, say or write to let others understand it as the Noble Ones do, they could go wrong. Let alone speaking of Nibbana, when they speak even of a mundane object which they know only from books, as though they have seen it with their own eyes, they are likely to make mistakes. The common worldling. not being able to see every aspect of it like the Noble Ones do, should speak of Nibbana only in the aforesaid manner.
When Nibbana is considered as to what it is like those who have not understood what it really is, are likely to regard Nibbana as a kind of indestructible country or city. When Nibbana is mentioned as a secure city in a discourse at a water-pouring ceremony, it is just a figurative usage. Nibbana is not a city, nor is it a country. Yet there are some who believe and say that Nibbana is a city where those who have passed into it live happily with mind and body free of old age, sickness and death. The truth is that passing of Buddha., Pacceka-Buddhas and Arahats into Nibbana means complete cessation of the five aggregates, material and mental, of an arahat at his death in his last existence; they will no longer appear in any realm of existence. (Nibbana is the Ultimate Reality which is the object of the Path and Fruition. Parinibbana is complete cessation of the material and mental aggregates which will never come into being again.) Their passing into Nibbana is not going into the city of Nibbana. There is no such thing as the city of Nibbana.
The Myanmar word ( Nibban) is a Pali derivative. When people perform meritorious deeds, their, teachers will admonish them to pray for Nibbana. Though they do so accordingly, they generally do not know well what Nibbana means. So they are not very enthusiastic about it.. The teachers therefore should ask them to pray for the extinction of all suffering and sorrow because the words are pure Myanmar and the devotees will understand thoroughly and pray enthusiastically and seriously.
Two kinds of Nibbana
Suppose there is a very costly garment. When its owner is still alive you say, "it is an excellent garment with a user. When he dies, you say, "It is an excellent garment with no user." (The same garment is spoken of in accordance with the time in which he lives or in which he no longer lives.) Similarly, the Unconditioned Element, the Ultimate Reality of Nibbana, which has the characteristic of peace and which is the object the Venerable Ones such as Sariputta contemplate by means of the Path and Fruition is called Sa-upadisesa Nibbana (Nibbana with the five aggregates of upadisesa contemplating) it before his death; after his death, however, since there are no longer the five aggregates that contemplate Nibbana, it is called AnupadisesaNibbana (Nibbana without the five aggregates of Upadisesa contemplating it.)
The peace of Nibbana is aspired for only when it is pondered after overcoming craving by wisdom. That the peace of Nibbana is something which should really be aspired for will not be understood if craving is foremost in one's thinking and not overcome by wisdom.
Three kinds of Nibbana
Nibbana is also of three kinds according to its attributes which are clearly manifest in it: (1) Sunnata Nibbana, (2) Animitta Nibbana and (3) AppanihitaNibbana.
(1) The first attribute is that Nibbana is devoid of all distractions (palibodha); hence Sunnata Nibbana. (Sunnata means 'void'.)
(2) The second attribute is that it is devoid of consciousness (citta) mental concomitants (cetasika) and matter (rupa) which as conditioned things are the cause of defilements. Conditioned things, whether mental or material, cannot only arise individually and without combining with one another. Material things arise only when at least eight of them form a combination. (That is why they are called atthakalapa, unit of eight.) Mental things also arise only when at least eight elements , make a combination. (By this is meant panca-vinnana, the fivefold consciousness.) When such combinations of mental and material components brought together to form an aggregate are wrongly taken to be my self, my body, a thing of substance, they give rise to mental defilements such as craving etc. Conditioned things are thus known as nimitta, ground or cause. In particular mundane consciousness, mental concomitants and matter are called nimitta. In Nibbana, however, there are no such things of substance as "myself", "my body", which cause the emergence of defilements. Hence the name Animitta Nibbana.
(3) The third attribute is that Nibbana is devoid of craving which is tanha. As has been said before, Nibbana has nothing to crave for. Nibbana is not to be craved. Therefore it is also called Appanihita Nibbana. In this way there are three kinds of Nibbana according to its attributes.
This Truth of Cessation of Suffering is in short called the Truth of Cessation. This Truth of Cessation is the Unconditioned (Asankhata) Element. (It is not conditioned by any factor.) Therefore this Truth of Cessation, the Unconditioned Element, the Ultimate Reality of Nibbana, is named Appaccaya - Dhamma, Uncaused Phenomenon, or AsankhataDhamma, Unconditioned Phenomenon, in the Dhammasangani.
涅槃
THE MOST VENERABLE MINGUN SAYADAW 最古老敏貢禪師
"The Great Chronicle of Buddhas" “大紀事佛”
(Translated by Professors U Ko Lay and U Tin Lwin) （譯教授ü高Lay和U田倫）
Vol. 第一卷。 1, Part 1, Page 272-275, 1991 1，第1部分，頁272-275，1991
什麼是涅槃時，停止痛苦？ When the Unconditioned Element Asankhata — Dhatu , the unique Ultimate Reality, which has the characteristics of peace, is realised with the fourfold knowledge of the Path, all the defilements numbering one thousand and five hundred, are completely eradicated, never will they rise again.當無條件元Asankhata - Dhatu，獨特的終極現實，具有特色的和平，是實現了與四重知識的路徑，所有的煩惱編號一千○五百，是完全根除，他們絕不會再次上升。 In any existence when the Arahattamagga is attained, the suffering in the form of the five aggregates ceases once and for all immediately after death, just as a heap of fire has been extinguished.在任何存在時Arahattamagga達到後，苦難中形成的五蘊不再一勞永逸後立即死亡，就像一堆大火已經被撲滅。 There is no more rebirth in any realms of existence.沒有更多的新生在任何領域的存在。 That Unconditioned Element, the unique Ultimate Reality, which has the characteristics of peace and all the unique attributes described above is called Nibbana .這無條件元素，獨特的終極現實，具有特色的和平和所有的獨特屬性上述被稱為涅槃 。
The worldlings do not know full well the nature of Nibbana as the Noble Ones do.該worldlings不完全知道的性質涅槃般的高貴的事。 If they, without knowing it, say or write to let others understand it as the Noble Ones do, they could go wrong.如果他們，不知道去的話，或寫，讓別人了解它是聖者的話，他們可能出錯。 Let alone speaking of Nibbana, when they speak even of a mundane object which they know only from books, as though they have seen it with their own eyes, they are likely to make mistakes.更別說說到涅槃，當他們說即使是普通的對象，他們只知道從書本，好像他們已經看到了用自己的眼睛，他們很可能會犯錯誤。 The common worldling. not being able to see every aspect of it like the Noble Ones do, should speak of Nibbana only in the aforesaid manner.常見的俗人。沒有能夠看到每一個方面，就像是做高尚的人，應該講的涅槃只有在上述方式。
When Nibbana is considered as to what it is like those who have not understood what it really is, are likely to regard Nibbana as a kind of indestructible country or city.當涅槃被認為是什麼它是喜歡那些誰沒有理解它到底是什麼，有可能把涅槃作為一種不可摧毀的國家或城市。 When Nibbana is mentioned as a secure city in a discourse at a water-pouring ceremony, it is just a figurative usage. Nibbana is not a city, nor is it a country.當提到涅槃是一個安全的城市，在水的話語澆儀式，這只是一個比喻的用法。 涅槃不是一個城市，也不是一個國家。 Yet there are some who believe and say that Nibbana is a city where those who have passed into it live happily with mind and body free of old age, sickness and death.然而，有一些誰相信，說是一個城市的涅槃那些誰擁有它傳遞到幸福的生活和身體與精神的自由年老，疾病和死亡。 The truth is that passing of Buddha., Pacceka-Buddhas and Arahats into Nibbana means complete cessation of the five aggregates, material and mental, of an arahat at his death in his last existence; they will no longer appear in any realm of existence.事實是，通過佛。，Pacceka，佛入涅槃和Arahats手段完全停止五蘊，物質和精神，一個arahat在他死後在他最後的存在，他們將不再出現在任何領域的存在。 ( Nibbana is the Ultimate Reality which is the object of the Path and Fruition. Parinibbana is complete cessation of the material and mental aggregates which will never come into being again.) Their passing into Nibbana is not going into the city of Nibbana . （ 涅槃是最終的現實是對象的路徑與成果。Parinibbana是完全停止的物質和精神將永遠團聚應運而生了。）傳遞到涅槃他們是不會到城市的涅槃 。 There is no such thing as the city of Nibbana .沒有這樣的事情作為城市的涅槃 。
The Myanmar word緬甸字 ( Nibban ) is a Pali derivative. （Nibban）是巴利文的衍生物。 When people perform meritorious deeds, their, teachers will admonish them to pray for Nibbana .當人們建立功勳，他們的，老師會告誡他們祈禱涅槃 。 Though they do so accordingly, they generally do not know well what Nibbana means.因此，雖然他們這樣做，他們一般不知道什麼好涅槃手段。 So they are not very enthusiastic about it..因此，他們不太熱衷於它.. The teachers therefore should ask them to pray for the extinction of all suffering and sorrow because the words are pure Myanmar and the devotees will understand thoroughly and pray enthusiastically and seriously.因此，教師應要求他們祈求滅絕所有的痛苦和悲傷，因為緬甸的言語，是純淨的信徒將全面了解和祈禱熱情和認真。
Two kinds of Nibbana 兩種涅槃
Suppose there is a very costly garment.假設有一個非常昂貴的衣服。 When its owner is still alive you say, "it is an excellent garment with a user. When he dies, you say, "It is an excellent garment with no user." (The same garment is spoken of in accordance with the time in which he lives or in which he no longer lives.) Similarly, the Unconditioned Element, the Ultimate Reality of Nibbana , which has the characteristic of peace and which is the object the Venerable Ones such as Sariputta contemplate by means of the Path and Fruition is called Sa-upadisesa Nibbana ( Nibbana with the five aggregates of upadisesa contemplating) it before his death; after his death, however, since there are no longer the five aggregates that contemplate Nibbana , it is called Anupadisesa Nibbana ( Nibbana without the five aggregates of Upadisesa contemplating it.)當它的主人還活著，你說：“這是一個很好的服裝與用戶。當他死了，你說，”這是一個很好的服裝，沒有用戶。“（同樣的服裝是口語的，按照時間他生活或他不再住。）同樣地，無條件的元素，最終的現實的涅槃 ，它的特點是和平與對象的舍利弗尊者的考慮，如通過這一手段的路徑和結果是所謂薩upadisesa涅槃 （ 涅槃與五蘊的upadisesa考慮）他去世之前，在他死後，但是，由於不再是那些在考慮五蘊涅槃 ，它被稱為Anupadisesa涅槃 （ 涅槃的無五蘊Upadisesa考慮它。）
The peace of Nibbana is aspired for only when it is pondered after overcoming craving by wisdom.和平的渴望涅槃是因為只有當它是在克服渴求的思考智慧。 That the peace of Nibbana is something which should really be aspired for will not be understood if craving is foremost in one's thinking and not overcome by wisdom.這是和平的涅槃是應該真正渴望被理解為不渴求是最重要的，如果在一個人的思維和無法克服的智慧。
Three kinds of Nibbana 三種涅槃
Nibbana is also of three kinds according to its attributes which are clearly manifest in it: (1) Sunnata Nibbana , (2) Animitta Nibbana and (3) Appanihita Nibbana . 涅槃也是三種根據其屬性，它清楚地體現在：（1）Sunnata涅槃，（2）Animitta涅槃及（3）Appanihita涅槃 。
(1) The first attribute is that Nibbana is devoid of all distractions ( palibodha ); hence Sunnata Nibbana. ( Sunnata means 'void'.) （1）第一個屬性是， 涅槃是缺乏對所有的干擾（palibodha），因此Sunnata涅槃。（Sunnata意思是'空'。）
(2) The second attribute is that it is devoid of consciousness ( citta ) mental concomitants ( cetasika ) and matter ( rupa ) which as conditioned things are the cause of defilements. （2）第二個屬性是，它是缺乏意識（ 心識 ）伴隨的心理（cetasika）和物質（ 色身 ），它作為空調的東西是造成煩惱。 Conditioned things, whether mental or material, cannot only arise individually and without combining with one another.空調的事情，無論是精神或物質，不僅可以單獨出現，沒有互相結合。 Material things arise only when at least eight of them form a combination.物質的東西，只有當出現至少8他們形成一個組合。 (That is why they are called atthakalapa , unit of eight.) Mental things also arise only when at least eight elements , make a combination. （這就是為什麼它們被稱為atthakalapa，單位8。）精神的東西也只出現在至少八個元素，使它們的組合。 (By this is meant panca-vinnana , the fivefold consciousness.) When such combinations of mental and material components brought together to form an aggregate are wrongly taken to be my self, my body, a thing of substance, they give rise to mental defilements such as craving etc. Conditioned things are thus known as nimitta , ground or cause. （目前是指panca - vinnana，意識的五倍。）當這樣的組合帶來了精神和物質成分聚集在一起，形成一個被錯誤當作是我自己，我的身體，物質的東西，他們產生心理煩惱如渴求等條件的東西因此被稱為nimitta，地面或事業。 In particular mundane consciousness, mental concomitants and matter are called nimitta.特別是世俗的意識，伴隨的精神和物質被稱為nimitta。 In Nibbana , however, there are no such things of substance as "myself", "my body", which cause the emergence of defilements.在涅槃 ，但是，有沒有這樣的事情的實質是“自己”，“我的身體”，這導致出現的煩惱。 Hence the name Animitta Nibbana .因此，名稱Animitta涅槃 。
(3) The third attribute is that Nibbana is devoid of craving which is tanha . （3）第三個屬性是涅槃是缺乏的渴求是tanha。 As has been said before, Nibbana has nothing to crave for. Nibbana is not to be craved.正如人們所說， 涅槃無關的渴求。 涅槃是不被夢寐以求的東西。 Therefore it is also called Appanihita Nibbana. In this way there are three kinds of Nibbana according to its attributes.因此它也被稱為Appanihita涅槃。通過這種方式有三種涅槃根據其屬性。
This Truth of Cessation of Suffering is in short called the Truth of Cessation.這個真理停止的苦難是短暫的停止所謂的真相。 This Truth of Cessation is the Unconditioned ( Asankhata ) Element.這個真理是無條件的停止（Asankhata）元素。 (It is not conditioned by any factor.) Therefore this Truth of Cessation, the Unconditioned Element, the Ultimate Reality of Nibbana , is named Appaccaya - Dhamma , Uncaused Phenomenon, or Asankhata Dhamma , Unconditioned Phenomenon, in the Dhammasangani . （這是不以任何制約因素。）所以這個真理停止的，無條件的元素，最終的現實性涅槃 ，被命名為Appaccaya - 正法 ，獨立自存的現象，或Asankhata正法 ，無條件的現象，在Dhammasangani。
Nirvana in Buddhism
佛教中涅槃
在佛陀涅槃形容為完美和平的心態，是免費的渴求，憤怒等困擾的國家（ kilesas ）。 It is also the "end of the world"; there is no identity left, and no boundaries for the mind.這也是“世界末日”，沒有留下身份，也沒有界限的態度。 The subject is at peace with the world, has compassion for all and gives up obsessions and fixations.這個題目是在和平與世界同步，為所有有愛心和放棄的念頭及複製品。 This peace is achieved when the existing volitional formations are pacified, and the conditions for the production of new ones are eradicated.這種和平是實現當現有造作的安撫和生產條件的新的被根除。 In Nirvāṇa the root causes of craving and aversion have been extinguished, so that one is no longer subject to human suffering ( Pali : dukkha ) or further rebirth in Samsāra .在死後的根源渴望和厭惡已經熄滅，這樣一個不再受人的痛苦（ 巴利文 ： 苦 ）或進一步重生的輪迴 。
The Pāli Canon also contains other perspectives on Nirvāna; for one, it is linked to seeing the empty nature of all phenomena.在巴利文經典也包含其他有關Nirvana的觀點，其中之一，它與看到空的性質，所有的現象。 It is also presented as a radical reordering of consciousness and unleashing of awareness. [ 2 ] Scholar Herbert Guenther states that with Nirvāṇa "the ideal personality, the true human being" becomes reality. [ 3 ]它也表現為一個激進的重新排序的自覺性和釋放的認識。 [2]學者赫伯特岡瑟說與涅槃“的理想人格，真正的人”成為現實。 [3]
In the Dhammapada , the Buddha says of Nirvāna that it is "the highest happiness".在法句經 ，佛陀涅槃說，這是“最高的幸福”。 This happiness is an enduring, transcendental happiness integral to the calmness attained through enlightenment or bodhi , rather than the happiness derived from impermanent things.這幸福是一種持久的，超越的幸福不可或缺的平靜達到通過啟蒙或菩提 ，而不是幸福來自無常的東西。 The knowledge accompanying Nirvāṇa is expressed through the word bodhi .隨行的知識表達涅槃是通過Word 菩提 。
The Buddha explains Nirvāna as "the unconditioned" ( asankhata ) mind, a mind that has come to a point of perfect lucidity and clarity due to the cessation of the production of volitional formations .在佛陀涅槃解釋為“無條件”（asankhata）的心態，一記，已經到了一個點的完美清晰和明確由於停止生產各種動機的造作 。 This is described by the Buddha as "deathlessness" ( Pali : amata or amāravati ) and as the highest spiritual attainment, the natural result that accrues to one who lives a life of virtuous conduct and practice in accordance with the Noble Eightfold Path .這是佛陀所描述的“deathlessness”（ 巴利文 ： 阿馬塔或阿默拉沃蒂 ），作為最高的精神素養，累積的自然結果是誰住一個生命的良性行為和實踐按照八正道 。 Such a life engenders increasing control over the generation of karma ( Skt ; Pali , kamma ).這樣的生活醞釀增加控制權的代業 （ 焚文 ， 巴利文 ， 業力 ）。 It produces wholesome karma with positive results and finally allows the cessation of the origination of karma altogether with the attainment of Nibbāna.它產生的業力與健康的積極成果，終於使停止的業力的產生與實現完全的涅槃。 Otherwise, beings forever wander through the impermanent and suffering-generating realms of desire, form, and formlessness, collectively termed Samsāra .否則，人類永遠流浪在無常和痛苦產生領域的慾望，形式和無色界，統稱為輪迴 。
Each liberated individual produces no new karma, but preserves a particular individual personality which is the result of the traces of his or her karmic heritage.每一個人解放產生任何新的業力，但保留一個特定的個人人格，是結果的痕跡，他或她的業力的遺產。 The very fact that there is a psycho-physical substrate during the remainder of an arahant's lifetime shows the continuing effect of karma. [ 4 ]這一事實本身有一個心理和身體的其餘部分在基材的阿羅漢的一生顯示了持續的影響的業力。 [4]
The stance of the early scriptures is that attaining Nibbāna in either the current or some future birth depends on effort, and is not pre-determined. [ 5 ]早期的立場是，聖經中實現涅槃無論是現在或將來出生取決於努力，而不是預先確定的。 [5]
[ edit ] Overview [ 編輯 ] 概述
Nirvāṇa in the sutras is never conceived of as a place (such as one might conceive heaven), but rather the antinomy of samsāra (see below) which itself is synonymous with ignorance ( avidyā , Pāli avijjā ).涅槃中的經典 ，是從來沒有設想為一個地方（如人們可能想像天堂），而是矛盾的輪迴 （見下文），它本身的代名詞無知 （ avidyā ，八里avijjā）。 This said:這就是說：
- "'the liberated mind ( citta ) that no longer clings' means Nibbāna" ( Majjhima Nikaya 2-Att. 4.68). “'解放了的心（ 心識 ），不再死守'是指涅槃“（ 中阿含 2 -交通運輸技術。4.68）。
Nirvāna is meant specifically - as pertains gnosis - that which ends the identity of the mind (citta) with empirical phenomena.涅磐是指專門-作為涉及直覺 -它的身份結束了心（心識）的經驗現象。 Doctrinally, Nibbāna is said of the mind which "no longer is coming ( bhava ) and going ( vibhava )", but which has attained a status in perpetuity, whereby "liberation ( vimutta ) can be said".教義，是說涅槃心中的“不再是未來（ 巴瓦 ）和去（vibhava）”，但已取得永久的地位，即“解放（vimutta）可以說。”
It carries further connotations of stilling, cooling, and peace.它的內涵進行進一步的消力，冷卻，與和平。 The realizing of Nirvāṇa is compared to the ending of avidyā (ignorance) which perpetuates the will (cetana) into effecting the incarnation of mind into biological or other form passing on forever through life after life (Samsāra).在實現涅槃是相對於結束 avidyā（無知）的延續意志（cetana）將影響到精神的化身，生物或其他形式傳遞下去，通過生生世世（輪迴）。 Samsāra is caused principally by craving and ignorance (see dependent origination ).輪迴是由於主要由渴望和無知（見緣起 ）。 A person can attain Nirvāna without dying.一個人可以達到涅槃而不死。 When a person who has realized Nirvāṇa dies, his death is referred as parinirvāṇa (Pali: parinibbana ), his fully passing away , as his life was his last link to the cycle of death and rebirth ( Samsāra ), and he will not be reborn again.當一個人已經意識到涅槃誰死，他的死被稱為圓寂 （巴利語：parinibbana），他完全逝去 ，因為他的生活是他的最後一個環節的死亡和再生循環（ 輪迴 ），他也不會重生一次。 Buddhism holds that the ultimate goal and end of samsāric existence (of ever "becoming" and "dying" and never truly being ) is realization of Nirvāna.佛教認為，最終目標和落腳點輪迴的存在（有史以來“成為”和“垂死的”，並沒有真正被 ）是實現涅槃。 What happens to a person after his parinirvāṇa cannot be explained, as it is outside of all conceivable experience.一個人會發生什麼圓寂後，他無法解釋，因為它是以外的所有可以想像的經驗。 Through a series of questions, Sariputta brings a monk to admit that he cannot pin down the Tathagata as a truth or reality even in the present life, so to speculate regarding the ontological status of an arahant after death is not proper. [ 6 ] See Tathagata#Inscrutable .通過一系列的問題， 舍利弗帶來了和尚承認，他無法牽制如來是一個事實或現實，即使在目前的生活，所以推測關於本體論地位的阿羅漢死後是不妥當的。 [6]見如來＃高深莫測 。
Individuals up to the level of non-returning may experience Nirvāna as an object of mental consciousness. [ 7 ] [ 8 ] Certain contemplations while Nibbana is an object of samādhi lead, if developed, to the level of non-returning or the gnosis of the arahant . [ 9 ] At that point of contemplation, which is reached through a progression of insight , if the meditator realizes that even that state is constructed and therefore impermanent, the fetters are destroyed, arahantship is attained, and Nibbāna is realized. [ 10 ]個人最高水平的非回國可能會遇到涅槃為對象的心理意識。 [7] [8]一些思索而涅槃是一個對象的三昧鉛，如果發達國家，水平不返回或直覺的的阿羅漢 。 [9]在這一點上沉思，這是通過一個進度達成的洞察力 ，如果禪修者意識到，即使該國的構造，因此無常的腳鐐被摧毀後，arahantship是達到，實現涅槃。 [ 10]
[ edit ] Transcendent knowing [ 編輯 ] 超越知道
The mind is aware; it is conscious.心知道，它是有意識的。 In many places the Buddha describes his enlightenment in terms of "knowing": such as in the Dhammacakkapavattana Sutta , "Knowing arose" ( ñāṇa udapādi ).在許多地方的佛介紹了他啟示條款“知道”：如在Dhammacakkapavattana經文 ，“知出現”（ 娜娜udapādi）。 With nirvāṇa the consciousness is released, and the mind becomes aware in a way that is totally unconstrained by anything in the conditioned world.隨著涅槃意識被釋放，心靈察覺的方式，完全不受約束的條件，在世界上任何東西。 The Buddha describes this in a variety of passages.佛陀在一本介紹各種通道。 One way is as follows:一種方法是如下：
Consciousness without feature, without end, luminous all around. [ 11 ] [ 12 ]意識沒有特徵，沒有結束，各地發光。 [11] [12]
Ajahns Pasanno and Amaro write that what is referred to with the use of the word "viññana" is the quality of awareness, and that the use of the term "viññana" must be in a broader way than it usually is meant: "The Buddha avoided the nit-picking pedantry of many philosophers contemporary with him and opted for a more broad-brush, colloquial style, geared to particular listeners in a language which they could understand. Thus 'viññana' here can be assumed to mean 'knowing' but not the partial, fragmented, discriminative (vi-) knowing (-ñana) which the word usually implies. Instead it must mean a knowing of a primordial, transcendent nature, otherwise the passage which contains it would be self-contradictory." Ajahns Pasanno和阿馬羅寫，什麼是指與使用單詞“viññana”是質量意識，以及採取行動對“viññana”必須在更廣泛的方式比通常是這樣的意思： “佛避免了挑剔採摘迂腐當代的許多哲學家，與他選擇了一個更廣泛的刷子，口語化的風格，面向特定聽眾的語言，他們可以理解的。因此'viññana'在這 裡可以認為意味著'知道'，但不是局部的，分散的，歧視性（第VI -）知道（-娜娜），它通常意味著這個詞。相反，它意味著必須知道的一個原始的，超越自然，否則通道，其中包含將是自相矛盾的。“ They then give further context for why this choice of words may have been made. [ 13 ] This "non-manifestive consciousness" differs from the kinds of consciousness associated to the six sense media, which have a "surface" that they fall upon and arise in response to. [ 11 ] According to Peter Harvey, the early texts are ambivalent as to whether or not the term "consciousness" is accurate. [ 14 ] In a liberated individual, this is directly experienced, in a way that is free from any dependence on conditions at all. [ 11 ] [ 15 ]然後，他們進一步上下文為什麼這個選擇的話，可能已經作出。 [13]這種“非manifestive意識”不同於種意識相關的六個意識媒體，其中有一個“面”，他們制住和針對出現的。 [11]根據Peter哈維，早期的文本矛盾或不作為是否一詞“意識”是準確的。 [14]在解放個人，這是直接經驗，在某種程度上，是免費的從任何依賴的條件的。 [11] [15]
In one interpretation, the "luminous consciousness" is identical with Nirvāṇa. [ 16 ] [ 17 ] Others disagree, finding it to be not Nirvāṇa itself, but instead to be a kind of consciousness accessible only to arahants . [ 18 ] [ 19 ] A passage in the Majjhima Nikaya likens it to empty space. [ 20 ] For liberated ones the luminous, unsupported consciousness associated with nibbana is directly known without mediation of the mental consciousness factor in dependent co-arising, and is the transcending of all objects of mental consciousness. [ 7 ] [ 10 ] It differs radically from the concept in the pre-Buddhist Upanishads and the Bhagavad Gita of Self -realization, described as accessing the individual's inmost consciousness, in that it is not considered an aspect, even the deepest aspect, of the individual's personality, and is not to be confused in any way with a "Self". [ 21 ] Furthermore, it transcends the sphere of infinite consciousness, the sixth of the Buddhist jhanas , which is in itself not the ending of the conceit of "I". [ 22 ]在一個解釋，“發光意識”是等同採用涅槃。 [16] [17]人反對，發現它是不是涅槃本身，而是成為一種意識只能訪問阿羅漢 。 [18] [19]一個通行的中阿含比喻成空的空間。 [20]對於解放的發光，不支持的意識與涅槃是沒有直接了解調解的依賴心理意識因素共同產生的，是超越所有物體心理意識。 [7] [10]這根本不同的概念，在預佛教奧義書和薄伽梵歌的自我實現，描述為訪問個人的內心深處的意識，這是不考慮的一個方面，即使是最深方面，個人的人格，是不能混淆的任何方式的“自我”。 [21]此外，它超越了範圍無限意識，第六屆佛教jhanas ，這本身就是不結束自負的“我”。 [22]
Nagarjuna alluded to a passage regarding this level of consciousness in the Dighanikaya [ 23 ] in two different works. 龍樹提到的一段話對此意識水平在Dighanikaya [23]在兩個不同的作品。 He wrote:他寫道：
The Sage has declared that earth, water, fire, and wind, long, short, fine and coarse, good, and so on are extinguished in consciousness ...聖人已宣布，土，水，火，風，長，短，精，粗，好，等都是熄滅的意識 ... Here long and short, fine and coarse, good and bad, here name and form all stop. [ 24 ]在這裡，長，短，粗細，好的和壞的，這裡的名稱和形式都停止。 [24]
A related idea, which finds support in the Pali Canon and the contemporary Theravada practice tradition despite its absence in the Theravada commentaries and Abhidhamma , is that the mind of the arahant is itself nibbana. [ 25 ]一個相關的想法，認為支持在巴利文經典的當代上座部的做法，儘管它沒有傳統的上座部評論和阿昆達摩 ，是心靈的阿羅漢本身就是涅槃。 [25]
[ edit ] Nirvana and Samsara [ 編輯 ] 涅槃輪迴
In Mahāyāna Buddhism, Nirvana and Samsara are said to be not-different when viewed from the ultimate nature of the Dharmakaya .在大乘佛教，涅槃和輪迴說成是未從哪個角度看不同的最終性質的法身 。 An individual can attain Nirvana by following the Buddhist path.一個人可以達到涅槃按照佛教的道路。 If they were ultimately different this would be impossible.如果他們最終不同，這是不可能的。 Thus, the duality between Nirvana and Samsara is only accurate on the conventional level.因此，對偶之間的涅槃和輪迴，只是準確的常規水平。 Another way to arrive at this conclusion is through the analysis that all phenomena are empty of an essential identity, and therefore suffering is never inherent in any situation.另一種方法得出這個結論是通過分析，一切現象都是空的一個重要特徵，因此痛苦是從來沒有固有的任何情況。 Thus liberation from suffering and its causes is not a metaphysical shift of any kind.因此，從痛苦中解脫，其原因是沒有任何形式的形而上學的轉變。 For better explication of this thinking see two-truths doctrine .為了更好地解釋這種思維看兩真理學說 。
The Theravāda school makes the antithesis of Samsara and Nibbāna the starting point of the entire quest for deliverance.在上座部學校，使對立的輪迴和涅槃的出發點是整個追求解脫。 Even more, it treats this antithesis as determinative of the final goal, which is precisely the transcendence of Samsara and the attainment of liberation in Nibbāna.更有什者，它把這種對立作為決定性的最終目標，而這恰恰是超越實現的輪迴和涅槃的解放。 Where Theravada differs significantly from the Mahāyāna schools, which also start with the duality of Samsara and Nirvana, is in not regarding this polarity as a mere preparatory lesson tailored for those with blunt faculties, to be eventually superseded by some higher realization of non-duality [ citation needed ] .凡小乘大乘顯著不同的學校，也開始了對偶的輪迴和涅槃，是不把這個極性僅僅是一個專為那些準備教訓與鈍院系，要最終實現取代一些更高的非二元性[ 來源請求 ]。 From the standpoint of the Pāli Suttas, even for the Buddha and the Arahants suffering and its cessation, Samsara and Nibbāna, remain distinct [ citation needed ] .從巴利經文的角度來看，即使是佛陀和阿羅漢的苦難和其停止，輪迴和涅槃，仍然明顯[ 來源請求 ]。
Both schools agree that Shakyamuni Buddha was in saṃsāra while having attained Nirvāṇa, in so far as he was seen by all while simultaneously free from Samsara.這兩所學校同意，釋迦牟尼佛是在輪迴，而有涅槃，在迄今為止的所有看見他同時擺脫輪迴。
[ edit ] Paths to Nirvana in the Pali canon [ 編輯 ] 涅槃之路，在巴利文經典
In the Visuddhimagga , Ch.在清淨道論 ，甲烷。 I, v. 6 (Buddhaghosa & Ñāṇamoli , 1999, pp. 6–7), Buddhaghosa identifies various options within the Pali canon for pursuing a path to Nirvana, [ 26 ] including:一，五，六（覺音及Ñāṇamoli，1999年，第6-7頁）， 覺音識別各種方案在巴利文經典追求的路徑涅槃， [26]其中包括：
- by insight ( vipassana ) alone (see Dh. 277) [ 27 ]通過洞察（ 內觀 ）單（見衛生署。 277） [27]
- by jhana and understanding (see Dh. 372) [ 28 ]通過禪定和理解（見衛生署。372） [28]
- by deeds, vision and righteousness (see MN iii.262) [ 29 ]以行動，遠見和義（見百萬 iii.262） [29]
- by virtue, consciousness and understanding (7SN i.13) [ 30 ]並憑藉意識和理解（7SN .13） [30]
- by virtue, understanding, concentration and effort (see SN i.53) [ 31 ]以德，理解，濃度和努力（見南北 i.53） [31]
- by the four foundations of mindfulness (see Satipatthana Sutta , DN ii.290) [ 32 ]由四個基礎正念（見四念處經文 ， DN的 ii.290） [32]
Depending on one's analysis, each of these options could be seen as a reframing of the Buddha's Threefold Training of virtue , mental development [ 33 ] and wisdom .根據自己的分析，其中每一個選擇可以看作是重新規劃的佛的三重訓練的美德 ， 心理發展 [33]和智慧 。
[ edit ] Mahayana Perspectives on Nirvana [ 編輯 ] 大乘涅槃透視
The idea of Nirvana as purified, non-dualistic 'superior mind' can be found in some Mahayana/Tantric texts.這個想法涅槃作為純化，非二元上級腦海中可以找到一些大乘/密宗文本。 The Samputa , for instance, states:該Samputa，例如，規定：
'Undefiled by lust and emotional impurities, unclouded by any dualistic perceptions, this superior mind is indeed the supreme Nirvana.' [ 34 ] '玷污的慾望和情感的雜質，晴朗的任何二元的看法，這確實是偉大心靈的最高涅槃。' [34]
Some Mahayana traditions see the Buddha in almost docetic terms, viewing his visible manifestations as projections from within the state of Nirvana.有些大乘傳統看到佛幾乎 docetic而言，觀看他的明確表現作為預測從涅槃的狀態。 According to Professor Etienne Lamotte, Buddhas are always and at all times in Nirvana, and their corporeal displays of themselves and their Buddhic careers are ultimately illusory.據教授艾蒂安拉莫特，佛總是在任何時候和涅槃，他們的肉體顯示自己和自己的職業生涯布迪克最終幻想。 Lamotte writes of the Buddhas: 'they are born, reach enlightenment, set turning the Wheel of Dharma, and enter Nirvana.拉莫特佛寫到：'他們是天生的，達到啟蒙，設置轉動的車輪佛法，並進入涅槃。 However, all this is only illusion: the appearance of a Buddha is the absence of arising, duration and destruction; their Nirvana is the fact that they are always and at all times in Nirvana.' [ 35 ]然而，這一切只是錯覺：是表面上的佛是缺乏所引起，持續時間和破壞，它們的涅槃的事實是，他們總是在任何時候和涅槃。' [35]
Some Mahayana sutras go further and attempt to characterize the nature of Nirvana itself.一些大乘佛經更進一步，試圖描述涅槃本身的性質。 The Mahayana Mahaparinirvana Sutra , which has as one of its main topics precisely the realm or dhatu of Nirvana, has the Buddha speak of four essential elements which make up Nirvana.大乘Mahaparinirvana佛經 ，這被視為它的一個主要議題正是領域或dhatu涅槃，佛講有四個基本要素構成涅槃。 One of these is 'Self' ( atman ), which is construed as the enduring Self of the Buddha.其中一個是'自我'（ 阿特曼 ），這是自我解釋為持久的佛。 Writing on this Mahayana understanding of Nirvana, William Edward Soothill and Lewis Hodous state:寫作這大乘了解涅槃， 蘇維廉和劉易斯Hodous狀態：
'The Nirvana Sutra claims for Nirvana the ancient ideas of permanence, bliss, personality, purity in the transcendental realm. '的涅槃經索賠涅磐的古代思想天長地久，幸福，人格，純度在超越的境界。 Mahayana declares that Hinayana, by denying personality in the transcendental realm, denies the existence of the Buddha.大乘小乘聲明，否認人格的超越境界，否認存在的佛。 In Mahayana, final Nirvana is transcendental, and is also used as a term for the Absolute .' [ 36 ]在大乘，最後涅槃是超越，也是作為一個長期的絕對 。' [36]
At the time this scripture was written, there was already a long tradition of positive language about Nirvana and the Buddha. [ 37 ] While in early Buddhist thought Nirvana is characterized by permanence, bliss, and purity, it is viewed as being the stopping of the breeding-ground for the "I am" attitude, and is beyond all possibility of the Self delusion. [ 38 ] [ 39 ] The Mahaparinirvana Sutra , a long and highly composite Mahayana scripture, [ 40 ] refers to the Buddha's using the term "Self" in order to win over non-Buddhist ascetics. [ 41 ] From this, it continues: "The Buddha-nature is in fact not the self. For the sake of [guiding] sentient beings, I describe it as the self." [ 42 ]當時這經文是書面的，已經有很長的傳統，積極的語言有關涅槃佛。 [37]雖然在早期佛教涅槃思想的特點是天長地久，幸福，和純潔性，它被視為作為制止繁殖地面的“我”的態度，是超越一切的可能性的自我錯覺。 [38] [39]的Mahaparinirvana經 ，長和高複合大乘經文， [40]指的是佛陀的使用期限“自我”，以爭取非佛教修行。 [41]由此可見，繼續說：“佛性，其實不是自我。為了成全[指導]眾生，我形容為自。“ [42]
The Ratnagotravibhaga , a related text, points out that the teaching of the tathagatagarbha is intended to win sentient beings over to abandoning "affection for one's self" - one of the five defects caused by non-Buddhist teaching.該Ratnagotravibhaga ，相關文字，指出教學的如來藏是為了贏得眾生，放棄了“情為一個人的自我” -五個一缺陷引起的非法。 Youru Wang notes similar language in the Lankavatara Sutra, then writes: "Noticing this context is important. It will help us to avoid jumping to the conclusion that tathagatagarbha thought is simply another case of metaphysical imagination." [ 42 ] However, some [ who? ] have objected to this reading regarding the Mahāparinirvāna Sutra in particular, and claim that the Buddha then caps his comments in this passage with an affirmation of the reality of the Self, declaring that he is in fact that Self: Youru王順民類似的語言在楞伽經，然後寫道：“注意這方面非常重要。它將幫助我們避免過早下結論，如來藏思想是形而上學的根本另一起案件的想像力。” [42]但是，有些[ 誰？ ]沒有反對這一點對於閱讀佛經，特別是Mahāparinirvāna，並聲稱，佛帽，然後在這篇文章的評論與對現實的肯定自我，聲稱他是事實，自我：
'Due to various causes and conditions, I have also taught that that which is the self is devoid of self, for though there is truly the self, I have taught that there is no self, and yet there is no falsehood in that. '由於種種原因和條件，我也告訴我們，認為這是缺乏自我是自我，因為雖然有真正的自我，我已告訴我們，有沒有自我，但也沒有在這個謊言。 The Buddha-dhātu is devoid of self.佛陀- dhātu是缺乏自我。 When the Tathagata teaches that there is no self, it is because of the Eternal.當如來教導我們，有沒有自我，那是因為永恆的。 The Tathāgata is the Self, and his teaching that there is no self is because he has attained mastery/sovereignty [aisvarya].' [ 43 ]如來是自我，他的教學，有沒有自我，是因為他已經達到精熟/主權[aisvarya]。' [43]
In the Nirvāna Sutra, the Buddha states that he will now teach previously undisclosed doctrines (including on Nirvana) and that his earlier teaching on non-Self was one of expediency only.在涅槃經，佛指出，他現在教此前從未披露理論（包括涅），他的早期教育對非自治領土是一種權宜之計而已。 Dr. Kosho Yamamoto writes:山本博士興商寫道：
'He says that the non-Self which he once taught is none but of expediency … He says that he is now ready to speak about the undisclosed teachings. '他說，非自治領土，他曾經教過是權宜之計，而是...他說他現在已經準備好談論秘密教義。 Men abide in upside-down thoughts.男子住在上下顛倒的想法。 So he will now speak of the affirmative attributes of Nirvana, which are none other than the Eternal, Bliss, the Self and the Pure.' [ 44 ]所以他現在講的肯定屬性涅槃，無非是永恆的，極樂，在自我和純潔。' [44]
According to some scholars, the language used in the Tathāgatagarbha genre of sutras can be seen as an attempt to state orthodox Buddhist teachings of dependent origination using positive language instead, to prevent people from being turned away from Buddhism by a false impression of nihilism.根據一些學者認為，語言使用的如來藏經典的流派，可以看作是試圖以國家正統的佛教教義緣起 ，而不是用積極的語言，以防止人們從被拒之門外佛教的虛無主義的假象。 For example, in some of these sutras the perfection of the wisdom of not-self is stated to be the true self; the ultimate goal of the path is then characterized using a range of positive language that had been used in Indian philosophy previously by essentialist philosophers, but which was now transmuted into a new Buddhist vocabulary to describe a being who has successfully completed the Buddhist path. [ 45 ]例如，在其中一些經典的完美的智慧不自據稱是真正的自我，其最終目標的路徑，然後使用範圍的特點積極的語言，已經被用於先前由印度哲學本質哲學家，但現在轉變成一個新的佛教詞彙來形容一個生命，誰成功地完成了佛教的道路。 [45]
Dr. Yamamoto points out that this 'affirmative' characterization of Nirvana pertains to a supposedly higher form of Nirvana – that of 'Great Nirvana'.山本博士指出，這個'肯定'表徵涅槃涉及到一個所謂高級形式的涅磐 - 即'大涅槃'。 Speaking of the 'Bodhisattva Highly Virtuous King' chapter of the Nirvana Sutra , Yamamoto quotes the scripture itself: 'What is nirvana?說到'菩薩高度良性國王章的涅槃經 ，山本報價聖經本身：'什麼是涅槃？ ...this is as in the case in which one who has hunger has peace and bliss as he has taken a little food.' [ 46 ] . ...這是在案件中，一個誰也餓了和平與幸福，因為他已經採取了一些食物。' [46] 。 Yamamoto continues with the quotation, adding his own comment:山本繼續與報價，加上他自己的評論：
"'But such a Nirvāna cannot be called “Great Nirvāna”". “'但是這樣的涅槃不能被稱為”大圓滿“。” And it [ie the Buddha's new revelation regarding Nirvana] goes on to dwell on the “Great Self”, “Great Bliss”, and “Great Purity”, all of which, along with the Eternal, constitute the four attributes of Great Nirvana.' [ 47 ]它[即佛陀的新的啟示，對於涅槃]接著糾纏於“大自我”，“大樂”，和“大清”，所有這些，加上永恆的，構成了四個屬性大涅槃。 ' [47]
According to some scholars, the "Self" discussed in the and related sutras does not represent a substantial Self.根據一些學者認為，“自我”的討論及相關經文並不代表實體自我。 Rather, it is a positive language expression of emptiness and represents the potentiality to realize Buddhahood through Buddhist practices.相反，它是一個積極的語言表達空虛和代表潛力，實現通過修行成佛。 In this view, the intention of the teaching of 'tathāgatagarbha'/Buddha nature is soteriological rather than theoretical. [ 48 ]在這種觀點看來，其用意教學的'如來藏'/佛性是救世而不是理論。 [48]
However, this interpretation is contentious.然而，這種解釋是有爭議的。 Not all scholars share it.並不是所有的學者分享。 Writing on the diverse understandings of tathagatagarbha doctrine as found in the Nirvana Sutra and similar scriptures, Dr. Jamie Hubbard comments on how some scholars see a tendency towards absolutism and monism in this Tathagatagarbha [a tendency which Japanese scholar Matsumoto castigates as non-Buddhist].寫作的不同理解的如來藏學說作為涅槃經中找到類似的經文和博士傑米哈伯德一些學者的意見如何看到一個趨勢走向專制主義和一元論在此如來藏[這種傾向在日本學者松本嚴懲非佛] 。 Dr. Hubbard comments:哈伯德博士的評論：
'Matsumoto [calls] attention to the similarity between the extremely positive language and causal structure of enlightenment found in the tathagatagarbha literature and that of the substantial monism found in the atman/Brahman tradition. '松本[電話]注意的相似性極為積極的語言和因果結構啟蒙文學中找到如來藏，而一元論的重大發現，在阿特曼/婆羅門的傳統。 Matsumoto, of course, is not the only one to have noted this resemblance.松本，當然，不是唯一一個注意到這種類似。 Takasaki Jikido, for example, the preeminent scholar of the tathagatagarbha tradition, sees monism in the doctrine of the tathagatagarbha and the Mahayana in general … Obermiller wedded this notion of a monistic Absolute to the tathagatagarbha literature in his translation and comments to the Ratnagotra, which he aptly subtitled “A Manual of Buddhist Monism” … Lamotte and Frauwallner have seen the tathagatagarbha doctrine as diametrically opposed to the Madhyamika and representing something akin to the monism of the atman/Brahman strain, while yet others such as Nagao, Seyfort Ruegg, and Johnston (the editor of the Ratnagotra) simply voice their doubts and state that it seems similar to post-Vedic forms of monism.高崎Jikido，例如，傑出的學者對如來藏的傳統，認為 一元論學說中的大乘佛教如來藏和一般... Obermiller拘泥於這種觀念絕對的一元論的如來藏文學在他的翻譯和評論的Ratnagotra，這他正好副標題為“手冊佛教一元論”...拉莫特 和Frauwallner看到了如來藏學說作為針鋒相對的中觀和代表一個類似於一元的阿特曼/婆羅門應變，而還有一些，如長尾，Seyfort Ruegg，和約翰斯頓（編輯的Ratnagotra）只是他們的懷疑和國家的聲音，它似乎類似於後吠陀形式的一元論。 Yet another camp, represented by Yamaguchi Susumu and his student Ogawa Ichijo, is able to understand tathagatagarbha thought without recourse to Vedic notions by putting it squarely within the Buddhist tradition of conditioned causality and emptiness, which, of course, explicitly rejects monism of any sort.另一個陣營為代表的山口進和他的學生小川一乘，是能夠理解如來藏思想觀念不訴諸吠陀正視內把標準定在佛教傳統的因果關係和空虛的條件，其中，當然，明確反對任何形式的一元論。 Obviously, the question of the monist or absolutist nature of the tathagatagarbha and Buddha-nature traditions is complex. [ 49 ]顯然，問題的一元論者或專制主義性質的如來藏與佛性的傳統是複雜的。 [49]
Dr. Hubbard summarises his research on tathagatagarbha doctrines with the words:哈伯德博士總結他的研究與如來藏學說的話：
'the teaching of the tathagatagarbha has always been debatable, for it is fundamentally an affirmative approach to truth and wisdom, offering descriptions of reality not in negative terms of what it is lacking or empty of (apophatic description, typical of the Pefection of Wisdom corpus and the Madhyhamika school) but rather in positive terms of what it is (cataphatic description, more typical of the devotional, tantric, Mahaparinirvana and Lotus Sutra traditions, and, it should be noted, the monistic terms of the orthodox Brahmanic systems)' [ 50 ] '教學的如來藏一直有爭議，因為它基本上是一個肯定的方法，真理和智慧，提供真實的描述不是消極方面它是什麼缺乏或空的（apophatic描述，典型的 景仰智慧語料庫和Madhyhamika學校），而是在積極的方面它是什麼（cataphatic描述，更典型的虔誠，密宗，Mahaparinirvana和法華經的傳統，而且，應該指出，一元計算系統的正統婆羅門）' [ 50]
According to Paul Williams, the similarity to the monism of atman/Brahman thought is explained when the Nirvana sutra presents its Self teachings as an attempt to win over non-Buddhist ascetics:根據保羅威廉姆斯相似的一元論的阿特曼/婆羅門思想是解釋當涅磐經提出其自我教導是企圖拉攏非佛教修行者：
It is tempting to speak of Hindu influence on Buddhism at this point, but simply to talk of influences is almost always too easy ...這是很有誘惑力的發言印度教對佛教在這一點上，而只是談論的影響幾乎總是太容易了... Having said that, of course the Mahaparinirvana-Sutra itself admits Hindu influence in a sense when it refers to the Buddha using the term 'Self' in order to win over non-Buddhist ascetics.話雖如此，當然Mahaparinirvana，經印度教本身也承認，在某種意義上影響時，它指的是佛陀使用術語'自我'，以爭取非佛教修行。 Nevertheless, it would be wrong to think in particular of the transcendental Self-Brahman of Advaita Vedanta as necessarily influencing Buddhism at this point.不過，這將是錯誤的認為特別是超越自我的不二論吠檀多婆羅門為一定影響佛教在這一點上。 It is by no means clear that the Self which is really no-Self of the Mahaparinirvana-Sutra is at all comparably to the Advaita Brahman, and anyway these Tathagatagarbha sutras are earlier than Gaudapada (seventh century), the founder of the Hindu Advaita school ... [ 37 ]這絕不是明確表示，自這實在是沒有自治的Mahaparinirvana，經在所有可比的不二婆羅門，反正這些如來藏經典早於Gaudapada（七世紀），創辦學校的印度教不二... [37]
The sutra also states that the Buddha-nature is really no-Self, but is said to be a Self in a manner of speaking. [ 51 ]佛經還指出，佛性是真的沒有自我，但據說是一個自我的方式說話。 [51]
In the Mahaparinirvana Sutra , it is stated that there are three ways for a person to "have" something; to have it in the past, to have it in the present, and to have it in the future.在Mahaparinirvana經 ，這是說，有三種方式為一人“有”的東西，有它在過去，有它在當前，並將它的未來。 It states that what it means by "all beings have Buddha-nature" is that all beings will in the future become Buddhas. [ 52 ] . Dogen however explicitly says that the Buddha-Nature is had in some sense in the present even by non Buddhas: actually equating the reality of the present moment (or "That without constancy") with the Buddha-Nature, including that of grass and trees as well as mind and body.它說，這是什麼意思是“眾生有佛性”是所有人類將在未來成為佛。 [52] 。 道元但明確表示，佛性時，已在某種意義上，甚至在目前的非佛：其實等同現實的當下（或“，沒有恆常”）與佛性，包括草地和樹木以及身心。 For Dogen, to look at anything is to see the Buddha-Nature, whereas Chinul argues that it is in the body right now as smelling and vision and so on.對於道元，看看什麼是看到佛性，而Chinul認為，它是在身體權現在的嗅覺和視覺等。 The important Lankavatara Sutra states that all actions are actions of the Buddha-Nature, that it is their cause and the root of all karmic destiny,重要楞伽經國家的一切行動都是行動的佛性，這是他們的根本原因，所有業力的命運，
As indicated above, the Japanese Zen master, Dogen, has a distinctive interpretation of the Buddha-nature, in which 'whole-being' is viewed as Buddha-nature, and nothing (even inanimate objects) is separate or distinct from it.如上所述，日本禪師，道元，具有獨特的詮釋了佛性，在這種'全是'被認為是佛性，並沒有什麼（甚至無生命的對象）是單獨或有別於它。 Buddha-nature is not a 'potential' for Buddhahood, but is the very nature of all things.佛性不是'勢'的成佛，而且是很自然的各個事物。 All things in their impermanence are seen as Buddha-nature [ 53 ] , and do not constitute a seed of 'potential' for Buddha-nature.所有的事情在他們的無常被視為佛性[53] ，並不構成種子'勢'的佛性。 Dr. Masao Abe writes on this understanding:阿部正雄博士寫上這樣的認識：
'... '... in Dogen's understanding, the Buddha-nature is not a potentiality, like a seed, that exists within all sentient beings.在道元的了解，佛性不是潛力，像一顆種子，它存在於所有眾生。 Instead, all sentient beings, or more exactly, all beings, living and nonliving, are originally Buddha-nature.相反，所有的眾生，或更確切地說，所有的人，生物與非生物，本來是佛性。 It is not a potentiality to be actualized sometime in the future, but the original, fundamental naure of all beings.' [ 54 ]它不是一個潛力將在未來某個時候現實化，但原來，基本naure的眾生。' [54]
Dogen thus expands the notion of Buddha-nature and that of 'sentient beings' to embrace absolutely all things, which are seen to be alive, possessed of mind and to be the Buddha-nature itself.道元的概念，從而擴大了佛性，而眾生'絕對擁抱所有的東西，這被認為是活著的，具有心靈，並成為佛性本身。 Dr. Masao Abe elucidates:博士阿部正雄闡述：
'... '... Dogen broadens not only the meaning of the term Buddha-nature, but also that of the term, sentient beings ( shujo ).道元不僅拓寬一詞的含義佛性，也認為這個詞， 眾生（shujo）。 In the "Bussho" fascicle, immediately after saying "Whole-being is the Buddha-nature", he continues, "I call one integral entity of whole-being 'sentient beings'" ...在“Bussho”分冊後，立即說：“全是是佛性”，他繼續說：“我呼籲組成一個實體，全是'眾生'”... This means that Dogen broadens the meaning of shujo [sentient being], which traditionally referred to living or sentient beings, to include nonliving or nonsentient beings.這意味著道元拓寬了意義shujo [眾生]，傳統上指居住或眾生，包括非生物或nonsentient眾生。 In other words, he ascribes life to nonliving beings, sentiments to nonsentient beings, and ultimately mind and the Buddha-nature to all of them.' [ 55 ] .換句話說，他賦予生命無生命的生命，情感來nonsentient人，最終的頭腦和佛性向所有的人。' [55] 。
[ edit ] Quotations [ 編輯 ] 語錄
- Gautama Buddha:釋迦牟尼佛：
- "Nirvāna is the highest happiness." “涅槃是最高的幸福。” [Dp 204] [中Dp 204]
- "Where there is nothing; where naught is grasped, there is the Isle of No-Beyond. Nirvāṇa do I call it — the utter extinction of aging and dying." “哪裡有什麼，那裡的零一抓，有島無超越。涅槃我稱之為 - 完全滅絕的老化和死亡。”
- "There is, monks, an unborn — unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that emancipation from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, emancipation from the born — become — made — fabricated is discerned." “有，僧侶，未出生的 - unbecome - 的取消 - unfabricated。如果有不是出生 - unbecome - 沒有整理 - unfabricated，就不會有如此的解放從誕生 - 成為 - 製造 - 製造會看出端倪。但正是因為有一個未出世的 - unbecome - 沒有整理 - unfabricated，解放從誕生 - 成為 - 製造 - 製造是看出端倪。“ [Udana VIII.3] [Udana八.3]
- This said: 'the liberated mind/will (citta) which does not cling' means Nibbāna” [MN2-Att.這個說：'解放區的心/會（心識）不執著'是指涅槃“[錳，交通運輸技術。 4.68] 4.68]
- “'The subjugation of becoming means Nirvāṇa'; this means the subjugation of the five aggregates means Nirvāṇa.” [SN-Att. “'的手段征服成為涅槃'，這意味著征服手段的五蘊涅槃。”[錫交通運輸技術。 2.123] 2.123]
- In Aggi-Vacchagotta Sutta the Buddha likens nibbana to the cessation and extinguishing of a fire where the materials for sustenance has been removed: "Profound, Vaccha, is this phenomenon, hard to see, hard to realize, tranquil, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise."在Aggi - Vacchagotta經文 ，佛陀的涅槃比喻停止和消防滅火材料的寄託所在已被刪除：“深刻，Vaccha，是這種現象，很難看，很難實現，寧靜，精緻，超越範圍猜想，微妙的，要被經歷的聰明。“
- "There is that dimension where there is neither earth, nor water, nor fire, nor wind; neither dimension of the infinitude of space, nor dimension of the infinitude of consciousness, nor dimension of nothingness, nor dimension of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support [mental object]. This, just this, is the end of stress." “有這方面如果不存在大地，或水，也沒有火，風也沒有，也不是無窮維空間，也不是無限維的意識，也沒有尺寸的虛無，也沒有知覺，也沒有尺寸不知覺;沒有這 個世界，也不是未來世界，也不陽光，也沒有月亮。在那裡，我說，有不來，不去，也沒有停滯，也不離去，也不產生：沒有立場，沒有基礎，沒有支持[心理對 象]。這只是這是末日的壓力。“
- Said immediately after the physical death of Gotama Buddha wherein his mind (citta) is = parinirvāṇa =the essence of liberation:說肉體死亡後，立即對他的腦海其中喬達摩佛（心識） 圓寂 =是=解放的本質：
- [DN 2.157] “No longer with (subsists by) in-breath nor out-breath, so is him (Gotama) who is steadfast in mind (citta), inherently quelled from all desires the mighty sage has passed beyond. [DN的2.157]“不再（存續期間所）在呼氣也不向外呼氣，所以是他（喬達摩）誰是堅定的心（心識），從根本上平息了所有慾望的強大聖人過去了超越。 With mind (citta) limitless he no longer bears sensations; illumined and unbound (nibbana), his mind (citta) is definitely (ahu) liberated.”隨著心（心識），他不再承擔無限的感覺;照亮和無限制（涅槃），他的心（心識）絕對是（阿胡）中解放出來。“
- Sutta Nipāta, tr.經文 Nipāta，文。 Rune Johansson:符文約翰遜：
- accī yathā vātavegena khitto 郵輪業諮詢委員會yathā vātavegena khitto
atthaṁ paleti na upeti sankhaṁ atthaṁpaleti娜upetisankhaṁ
evaṁ muni nāmakāyā kimutto evaṁ穆尼nāmakāyā kimutto
atthaṁ paleti na upeti sankhaṁ atthaṁpaleti娜upetisankhaṁ - atthan gatassa na pamāṇam atthi atthan gatassa娜pamāṇamatthi
ynea naṁ vajju taṁ tassan atthi ynea南vajju擔tassan atthi
sabbesu dhammesu samūhatesu sabbesu dhammesu samūhatesu
samūhatā vādapathāpi sabbe samūhatā vādapathāpi sabbe - Like a flame that has been blown out by a strong wind goes to rest and cannot be defined, just so the sage who is freed from name and body goes to rest and cannot be defined.像火焰已經吹了一陣強風吹去休息，不能被定義，只有這樣，聖人是誰的名字和身體擺脫了去休息，不能被定義。
For him who has gone to rest there is no measure by means of which one could describe him; that is not for him.誰對他已經沒有休息的措施手段，其中之一可以形容他，這些都不是他。 When all ( dharmas ) have gone, all signs of recognition have also gone. [ 56 ]當所有（ 諸法 ）已經走了，所有跡象都承認，也沒有了。
