Nirvana in Buddhism

In the early Buddhism, Nirvana was a difficult to achieve and affordable for everyone. To achieve it, large demands are presented, and they are ethical, cognitive and contempted.

Early schools

Two centuries, after the death of the Buddha, the original Unified Buddhist community (Sangha) was divided, when the future mahayana (then Mahasanghika - the "Great Community") separated from Sthavira ("Old"). Over time, different interpretations of Nirvana appeared in developing schools.

Pudgalavada argued that in Nirvana, there is still an indefinable "personality" (Pudgala), which is not identical to Skandhama and is not completely different from them. Sthavirov considered them heretics, because, in their opinion, the idea of ​​Pudgala did not correspond to the doctrine of Anat.
Sarvaastivada and Waibhashiki schools conducted the analysis of Dharma (elements of being), making the conclusion that Nirvana is the unconditional Dharma, the reality in itself, and the special Dharma is its manifestations. Consequently, only Nirvana is real, and not those who have achieved it.

The Sauntrantic School believes that Dharma, which can be called, at least nominally, is real, and Nirvana is their stupor, no or "subsequent absence."


Theravadina argue that Nirvana is positive, emphasizing its elevation as a religious goal of sorcerer. Niban is described in Pali Scriptures as a serene, clean and immortal.


Mahayana believes that the goals of Archanta are limited and selfish, because it does not help to suffering humanity. They presented the ideal of Bodhisattva, a sage, who reaches Nirvana, but returns to Sansar for the good of others. Thus, Bodhisattva lives in the deep equality of Sansary and Nirvana. The Mahayana equation that "Sansara is Nirvana," and the doctrine of Bodhisattva significantly complicated the idea of ​​Nirvana.

Nagarjuna and the void school equalized Nirvana to the void (shunyata), the denying validity of all theoretical constructions, arguing that the void is the highest truth about Sansara and Nirvana. Their approach method is negative.

At the School of Yoga, in accordance with the understanding that the visible world depends on the state of consciousness, Sansara was usually considered the illusory aspect of Nirvana. For supporters of Sansara Yoga, this is a consequence of empty ideological projections, which, like clouds, darken the purity of nirvana, until they are scattered with winds of enlightenment.

Chinese School of Buddhism Mahayana, known as the School of Universal Spirit (Xinjun), considers Nirvana identifying a person with a universal mind or what is called Buddhist nature; That is, the achievement of the individual awareness of the initial unity. Individual - Universal Spirit, but before he did not understand this or did not realize. best paying online casino australia

Share This