[ad_1]\n<\/p>\n
NI\u1ebeT B\u00c0N<\/span><\/span> <\/span>Barbara O’Brien <\/span>Nguy\u1ec5n V\u0103n Ti\u1ebfn<\/span><\/span><\/p>\n<\/noscript><\/a> <\/p>\nNi\u1ebft b\u00e0n<\/span> th\u00ec \u1edf kh\u1eafp m\u1ecdi n\u01a1i<\/span>, \u00edt nh\u1ea5t<\/span> l\u00e0 \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi n\u00f3i ti\u1ebfng Anh. T\u1eeb ng\u1eef<\/span> n\u1ea7y \u0111\u00e3 \u0111\u01b0\u1ee3c d\u00f9ng trong Anh Ng\u1eef v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “h\u1ea1nh ph\u00fac” ho\u1eb7c “b\u00ecnh y\u00ean”. Ni\u1ebft B\u00e0n<\/span> c\u0169ng l\u00e0 t\u00ean c\u1ee7a m\u1ed9t ban nh\u1ea1c ch\u01a1i nh\u1ea1c-grunge n\u1ed5i ti\u1ebfng<\/span> c\u1ee7a Hoa K\u1ef3, c\u0169ng nh\u01b0 l\u00e0 t\u00ean c\u1ee7a nhi\u1ec1u s\u1ea3n ph\u1ea9m ti\u00eau-th\u1ee5, t\u1eeb n\u01b0\u1edbc \u0111\u00f3ng chai, \u0111\u1ebfn n\u01b0\u1edbc hoa. Nh\u01b0ng Ni\u1ebft B\u00e0n<\/span> th\u1eadt s\u1ef1 l\u00e0 g\u00ec? V\u00e0 Ni\u1ebft B\u00e0n<\/span> \u0111\u00f3ng vai tr\u00f2<\/span> g\u00ec trong \u0110\u1ea1o Ph\u1eadt?<\/span><\/p>\nTrong \u00fd ngh\u0129a<\/span> t\u00e2m linh<\/span>, ni\u1ebft b\u00e0n<\/span> (hay nibbana trong ti\u1ebfng Pali) l\u00e0 m\u1ed9t t\u1eeb ng\u1eef<\/span> ti\u1ebfng Ph\u1ea1n c\u1ed5-x\u01b0a c\u00f3 ngh\u0129a l\u00e0 “d\u1eadp t\u1eaft”, v\u1edbi ngh\u0129a r\u1ed9ng l\u00e0 “d\u1eadp t\u1eaft ng\u1ecdn l\u1eeda”. Nhi\u1ec1u ng\u01b0\u1eddi T\u00e2y Ph\u01b0\u01a1ng<\/span> \u0111\u00e3 ngh\u0129 theo ngh\u0129a \u0111en<\/span> c\u1ee7a t\u1eeb ng\u1eef<\/span> n\u1ea7y, n\u00ean h\u1ecd cho r\u1eb1ng m\u1ee5c \u0111\u00edch<\/span> c\u1ee7a \u0111\u1ea1o Ph\u1eadt<\/span> l\u00e0 ch\u00f9i-s\u1ea1ch ch\u00ednh m\u00ecnh. Nh\u01b0ng \u0110\u1ea1o Ph\u1eadt<\/span>, ho\u1eb7c ni\u1ebft-b\u00e0n, kh\u00f4ng ph\u1ea3i ch\u1ec9 l\u00e0 nh\u01b0 th\u1ebf.<\/span><\/p>\nS\u1ef0 GI\u1ea2I THO\u00c1T<\/span>, CH\u1ee8 KH\u00d4NG PH\u1ea2I S\u1ef0 LAU-CH\u00d9I-CHO-S\u1ea0CH:<\/span><\/p>\nNg\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
<\/noscript><\/a> <\/p>\nNi\u1ebft b\u00e0n<\/span> th\u00ec \u1edf kh\u1eafp m\u1ecdi n\u01a1i<\/span>, \u00edt nh\u1ea5t<\/span> l\u00e0 \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi n\u00f3i ti\u1ebfng Anh. T\u1eeb ng\u1eef<\/span> n\u1ea7y \u0111\u00e3 \u0111\u01b0\u1ee3c d\u00f9ng trong Anh Ng\u1eef v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “h\u1ea1nh ph\u00fac” ho\u1eb7c “b\u00ecnh y\u00ean”. Ni\u1ebft B\u00e0n<\/span> c\u0169ng l\u00e0 t\u00ean c\u1ee7a m\u1ed9t ban nh\u1ea1c ch\u01a1i nh\u1ea1c-grunge n\u1ed5i ti\u1ebfng<\/span> c\u1ee7a Hoa K\u1ef3, c\u0169ng nh\u01b0 l\u00e0 t\u00ean c\u1ee7a nhi\u1ec1u s\u1ea3n ph\u1ea9m ti\u00eau-th\u1ee5, t\u1eeb n\u01b0\u1edbc \u0111\u00f3ng chai, \u0111\u1ebfn n\u01b0\u1edbc hoa. Nh\u01b0ng Ni\u1ebft B\u00e0n<\/span> th\u1eadt s\u1ef1 l\u00e0 g\u00ec? V\u00e0 Ni\u1ebft B\u00e0n<\/span> \u0111\u00f3ng vai tr\u00f2<\/span> g\u00ec trong \u0110\u1ea1o Ph\u1eadt?<\/span><\/p>\nTrong \u00fd ngh\u0129a<\/span> t\u00e2m linh<\/span>, ni\u1ebft b\u00e0n<\/span> (hay nibbana trong ti\u1ebfng Pali) l\u00e0 m\u1ed9t t\u1eeb ng\u1eef<\/span> ti\u1ebfng Ph\u1ea1n c\u1ed5-x\u01b0a c\u00f3 ngh\u0129a l\u00e0 “d\u1eadp t\u1eaft”, v\u1edbi ngh\u0129a r\u1ed9ng l\u00e0 “d\u1eadp t\u1eaft ng\u1ecdn l\u1eeda”. Nhi\u1ec1u ng\u01b0\u1eddi T\u00e2y Ph\u01b0\u01a1ng<\/span> \u0111\u00e3 ngh\u0129 theo ngh\u0129a \u0111en<\/span> c\u1ee7a t\u1eeb ng\u1eef<\/span> n\u1ea7y, n\u00ean h\u1ecd cho r\u1eb1ng m\u1ee5c \u0111\u00edch<\/span> c\u1ee7a \u0111\u1ea1o Ph\u1eadt<\/span> l\u00e0 ch\u00f9i-s\u1ea1ch ch\u00ednh m\u00ecnh. Nh\u01b0ng \u0110\u1ea1o Ph\u1eadt<\/span>, ho\u1eb7c ni\u1ebft-b\u00e0n, kh\u00f4ng ph\u1ea3i ch\u1ec9 l\u00e0 nh\u01b0 th\u1ebf.<\/span><\/p>\nS\u1ef0 GI\u1ea2I THO\u00c1T<\/span>, CH\u1ee8 KH\u00d4NG PH\u1ea2I S\u1ef0 LAU-CH\u00d9I-CHO-S\u1ea0CH:<\/span><\/p>\nNg\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ni\u1ebft b\u00e0n<\/span> th\u00ec \u1edf kh\u1eafp m\u1ecdi n\u01a1i<\/span>, \u00edt nh\u1ea5t<\/span> l\u00e0 \u0111\u1ed1i v\u1edbi nh\u1eefng ng\u01b0\u1eddi n\u00f3i ti\u1ebfng Anh. T\u1eeb ng\u1eef<\/span> n\u1ea7y \u0111\u00e3 \u0111\u01b0\u1ee3c d\u00f9ng trong Anh Ng\u1eef v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “h\u1ea1nh ph\u00fac” ho\u1eb7c “b\u00ecnh y\u00ean”. Ni\u1ebft B\u00e0n<\/span> c\u0169ng l\u00e0 t\u00ean c\u1ee7a m\u1ed9t ban nh\u1ea1c ch\u01a1i nh\u1ea1c-grunge n\u1ed5i ti\u1ebfng<\/span> c\u1ee7a Hoa K\u1ef3, c\u0169ng nh\u01b0 l\u00e0 t\u00ean c\u1ee7a nhi\u1ec1u s\u1ea3n ph\u1ea9m ti\u00eau-th\u1ee5, t\u1eeb n\u01b0\u1edbc \u0111\u00f3ng chai, \u0111\u1ebfn n\u01b0\u1edbc hoa. Nh\u01b0ng Ni\u1ebft B\u00e0n<\/span> th\u1eadt s\u1ef1 l\u00e0 g\u00ec? V\u00e0 Ni\u1ebft B\u00e0n<\/span> \u0111\u00f3ng vai tr\u00f2<\/span> g\u00ec trong \u0110\u1ea1o Ph\u1eadt?<\/span><\/p>\nTrong \u00fd ngh\u0129a<\/span> t\u00e2m linh<\/span>, ni\u1ebft b\u00e0n<\/span> (hay nibbana trong ti\u1ebfng Pali) l\u00e0 m\u1ed9t t\u1eeb ng\u1eef<\/span> ti\u1ebfng Ph\u1ea1n c\u1ed5-x\u01b0a c\u00f3 ngh\u0129a l\u00e0 “d\u1eadp t\u1eaft”, v\u1edbi ngh\u0129a r\u1ed9ng l\u00e0 “d\u1eadp t\u1eaft ng\u1ecdn l\u1eeda”. Nhi\u1ec1u ng\u01b0\u1eddi T\u00e2y Ph\u01b0\u01a1ng<\/span> \u0111\u00e3 ngh\u0129 theo ngh\u0129a \u0111en<\/span> c\u1ee7a t\u1eeb ng\u1eef<\/span> n\u1ea7y, n\u00ean h\u1ecd cho r\u1eb1ng m\u1ee5c \u0111\u00edch<\/span> c\u1ee7a \u0111\u1ea1o Ph\u1eadt<\/span> l\u00e0 ch\u00f9i-s\u1ea1ch ch\u00ednh m\u00ecnh. Nh\u01b0ng \u0110\u1ea1o Ph\u1eadt<\/span>, ho\u1eb7c ni\u1ebft-b\u00e0n, kh\u00f4ng ph\u1ea3i ch\u1ec9 l\u00e0 nh\u01b0 th\u1ebf.<\/span><\/p>\nS\u1ef0 GI\u1ea2I THO\u00c1T<\/span>, CH\u1ee8 KH\u00d4NG PH\u1ea2I S\u1ef0 LAU-CH\u00d9I-CHO-S\u1ea0CH:<\/span><\/p>\nNg\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Trong \u00fd ngh\u0129a<\/span> t\u00e2m linh<\/span>, ni\u1ebft b\u00e0n<\/span> (hay nibbana trong ti\u1ebfng Pali) l\u00e0 m\u1ed9t t\u1eeb ng\u1eef<\/span> ti\u1ebfng Ph\u1ea1n c\u1ed5-x\u01b0a c\u00f3 ngh\u0129a l\u00e0 “d\u1eadp t\u1eaft”, v\u1edbi ngh\u0129a r\u1ed9ng l\u00e0 “d\u1eadp t\u1eaft ng\u1ecdn l\u1eeda”. Nhi\u1ec1u ng\u01b0\u1eddi T\u00e2y Ph\u01b0\u01a1ng<\/span> \u0111\u00e3 ngh\u0129 theo ngh\u0129a \u0111en<\/span> c\u1ee7a t\u1eeb ng\u1eef<\/span> n\u1ea7y, n\u00ean h\u1ecd cho r\u1eb1ng m\u1ee5c \u0111\u00edch<\/span> c\u1ee7a \u0111\u1ea1o Ph\u1eadt<\/span> l\u00e0 ch\u00f9i-s\u1ea1ch ch\u00ednh m\u00ecnh. Nh\u01b0ng \u0110\u1ea1o Ph\u1eadt<\/span>, ho\u1eb7c ni\u1ebft-b\u00e0n, kh\u00f4ng ph\u1ea3i ch\u1ec9 l\u00e0 nh\u01b0 th\u1ebf.<\/span><\/p>\nS\u1ef0 GI\u1ea2I THO\u00c1T<\/span>, CH\u1ee8 KH\u00d4NG PH\u1ea2I S\u1ef0 LAU-CH\u00d9I-CHO-S\u1ea0CH:<\/span><\/p>\nNg\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
S\u1ef0 GI\u1ea2I THO\u00c1T<\/span>, CH\u1ee8 KH\u00d4NG PH\u1ea2I S\u1ef0 LAU-CH\u00d9I-CHO-S\u1ea0CH:<\/span><\/p>\nNg\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ng\u01b0\u1eddi th\u1eddi x\u01b0a<\/span> coi l\u1eeda l\u00e0 m\u1ed9t y\u1ebfu t\u1ed1<\/span>, m\u1ed9t trong nh\u1eefng h\u00ecnh th\u1ee9c<\/span> c\u01a1 b\u1ea3n nh\u1ea5t c\u1ee7a v\u1eadt-ch\u1ea5t c\u00f3 th\u1ec3 mang-\u0111i \u0111\u01b0\u1ee3c. Trong v\u0103n h\u00f3a<\/span> c\u1ee7a \u1ea4n \u0110\u1ed9<\/span> v\u00e0o th\u1eddi \u0110\u1ee9c Ph\u1eadt<\/span>, l\u1eeda \u0111\u01b0\u1ee3c xem l\u00e0 t\u01b0\u01a1ng \u0111\u01b0\u01a1ng v\u1edbi kh\u00f4ng-kh\u00ed, ho\u1eb7c m\u1ed9t c\u00e1i g\u00ec \u0111\u00f3 gi\u1ed1ng nh\u01b0 ch\u1ea5t \u00ea-te (ether).<\/span><\/p>\nCh\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ch\u00fang ta<\/span> n\u00ean hi\u1ec3u r\u1eb1ng ch\u00fang ta<\/span> ch\u1ec9 c\u00f3 th\u1ec3 nh\u00ecn th\u1ea5y y\u1ebfu t\u1ed1<\/span> l\u1eeda, nh\u01b0 l\u00e0 ng\u1ecdn-l\u1eeda n\u1ebfu l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp n\u1ed1i<\/span> v\u1edbi m\u1ed9t lo\u1ea1i nhi\u00ean li\u1ec7u n\u00e0o \u0111\u00f3.<\/span><\/p>\nKhi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Khi l\u1eeda \u0111\u01b0\u1ee3c ti\u1ebfp c\u1eadn v\u1edbi ngu\u1ed3n nhi\u00ean li\u1ec7u, l\u1eeda tr\u1edf n\u00ean n\u00f3ng v\u00e0 b\u00f9ng l\u00ean, v\u00e0 ch\u00fang ta<\/span> nh\u00ecn th\u1ea5y ng\u1ecdn l\u1eeda. Khi l\u1eeda \u0111\u01b0\u1ee3c t\u00e1ch r\u1eddi ra kh\u1ecfi nhi\u00ean li\u1ec7u, l\u1eeda chuy\u1ec3n sang m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> kh\u00e1c. M\u1eb7c d\u00f9 l\u00fac n\u1ea7y, con ng\u01b0\u1eddi<\/span> kh\u00f4ng nh\u00ecn th\u1ea5y l\u1eeda, l\u1eeda v\u1eabn c\u00f3<\/span> s\u1ef1 t\u1ed3n t\u1ea1i<\/span>, tr\u1ea7m t\u0129nh<\/span>, v\u00e0 b\u00ecnh th\u1ea3n.<\/span><\/p>\nT\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
T\u1ea5t nhi\u00ean, \u0111\u1ea5y kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng g\u00ec ch\u00fang ta<\/span> hi\u1ec3u v\u1ec1 l\u1eeda, ng\u00e0y h\u00f4m nay. Tuy nhi\u00ean<\/span>, s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> n\u1ea7y \u0111\u00e3 gi\u1ea3i th\u00edch<\/span> l\u00fd do<\/span> t\u1ea1i sao \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u00f9ng t\u1eeb ng\u1eef<\/span> ni\u1ebft-b\u00e0n v\u1edbi \u00fd ngh\u0129a<\/span> l\u00e0 “gi\u1ea3i tho\u00e1t”, ho\u1eb7c l\u00e0 “c\u1edfi s\u1ee3i gi\u00e2y tr\u00f3i ra.”<\/span><\/p>\nCho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Cho n\u00ean, ni\u1ebft-b\u00e0n l\u00e0 s\u1ef1 gi\u1ea3i tho\u00e1t<\/span>, tuy nhi\u00ean<\/span>, gi\u1ea3i tho\u00e1t<\/span> t\u1eeb c\u00e1i g\u00ec? C\u00e2u tr\u1ea3 l\u1eddi<\/span> th\u00f4ng th\u01b0\u1eddng l\u00e0 “v\u00f2ng lu\u00e2n-h\u1ed3i,” m\u00e0 th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh ngh\u0129a l\u00e0 chu k\u1ef3 sinh ra, r\u1ed3i m\u1ea5t \u0111i, r\u1ed3i t\u00e1i-sinh. (xin l\u01b0u \u00fd<\/span> r\u1eb1ng “t\u00e1i sinh” (t\u1eeb th\u1ea7n-th\u1ee9c) kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 “\u0111\u1ea7u thai” (t\u1eeb linh-h\u1ed3n), nh\u01b0 m\u1ed9t s\u1ed1 ng\u01b0\u1eddi hi\u1ec3u l\u1ea7m<\/span>.) Ni\u1ebft B\u00e0n<\/span> c\u0169ng \u0111\u01b0\u1ee3c xem l\u00e0 gi\u1ea3i tho\u00e1t<\/span> kh\u1ecfi s\u1ef1 \u0111au kh\u1ed5<\/span>, ho\u1eb7c s\u1ef1 c\u0103ng th\u1eb3ng<\/span> \/ s\u1ef1 \u0111au \u0111\u1edbn<\/span> \/ s\u1ef1 kh\u00f4ng h\u00e0i l\u00f2ng<\/span> trong cu\u1ed9c s\u1ed1ng.<\/span><\/p>\nSau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Sau khi \u0110\u1ee9c Ph\u1eadt<\/span> gi\u00e1c ng\u1ed9<\/span>, trong b\u00e0i gi\u1ea3ng \u0111\u1ea7u ti\u00ean c\u1ee7a ng\u00e0i, \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 gi\u1ea3ng v\u1ec1 B\u1ed1n S\u1ef1 Th\u1eadt<\/span> Cao Qu\u00fd (T\u1ee9 Di\u1ec7u \u0110\u1ebf<\/span>). B\u1ed1n S\u1ef1 Th\u1eadt<\/span> n\u1ea7y c\u0103n b\u1ea3n<\/span> l\u00e0 gi\u1ea3i th\u00edch<\/span> t\u1ea1i sao cu\u1ed9c s\u1ed1ng c\u0103ng th\u1eb3ng<\/span>, v\u00e0 l\u00e0m cho ch\u00fang ta<\/span> th\u1ea5t v\u1ecdng<\/span>, v\u00e0 t\u1ea1i sao ch\u00fang ta<\/span> b\u1ecb m\u1eafc k\u1eb9t<\/span>, v\u00e0 ph\u1ea3i v\u1eadt l\u1ed9n<\/span> v\u1edbi cu\u1ed9c s\u1ed1ng, gi\u1ed1ng y nh\u01b0<\/span> l\u00e0 ng\u1ecdn l\u1eeda kh\u00f4ng t\u00e1ch ra kh\u1ecfi \u0111\u01b0\u1ee3c ngu\u1ed3n nhi\u00ean li\u1ec7u. \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng cho ch\u00fang ta<\/span> ph\u01b0\u01a1ng thu\u1ed1c ch\u1eefa b\u1ec7nh, v\u00e0 con \u0111\u01b0\u1eddng<\/span> gi\u1ea3i tho\u00e1t<\/span> ch\u00ednh l\u00e0 Con \u0110\u01b0\u1eddng<\/span> Cao Qu\u00fd C\u00f3 T\u00e1m Ph\u1ea7n (B\u00e1t Ch\u00e1nh \u0110\u1ea1o<\/span>).<\/span><\/p>\n\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
\u0110\u1ea1o Ph\u1eadt<\/span>, th\u1eadt ra, kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t h\u1ec7 th\u1ed1ng<\/span> v\u1ec1 ni\u1ec1m tin<\/span>, m\u00e0 \u0110\u1ea1o Ph\u1eadt<\/span> ch\u00ednh l\u00e0 s\u1ef1 th\u1ef1c h\u00e0nh<\/span>, \u0111\u1ec3 cho ph\u00e9p<\/span> ch\u00fang ta<\/span> bu\u00f4ng x\u1ea3<\/span> s\u1ef1 d\u00ednh m\u1eafc, v\u00e0 ng\u1eebng l\u1ea1i s\u1ef1 \u0111\u1ea5u tranh trong t\u00e2m ch\u00fang ta<\/span>.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
NI\u1ebeT B\u00c0N<\/span> KH\u00d4NG PH\u1ea2I L\u00c0 M\u1ed8T N\u01a0I CH\u1ed0N: \u00a0\u00a0<\/span><\/p>\nV\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
V\u00ec th\u1ebf, m\u1ed9t khi t\u00e2m ch\u00fang ta<\/span> \u0111\u01b0\u1ee3c gi\u1ea3i tho\u00e1t<\/span>, \u0111i\u1ec1u g\u00ec s\u1ebd x\u1ea3y ra k\u1ebf ti\u1ebfp? C\u00e1c ph\u00e1p m\u00f4n<\/span> c\u1ee7a \u0110\u1ea1o Ph\u1eadt<\/span> di\u1ec5n-d\u1ecbch ni\u1ebft-b\u00e0n theo m\u1ed9t l\u1ed1i kh\u00e1c nhau, tuy nhi\u00ean<\/span>, h\u1ecd th\u01b0\u1eddng \u0111\u1ed3ng \u00fd<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. M\u00e0 ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng th\u00e1i<\/span> c\u1ee7a t\u00e2m. Tuy nhi\u00ean<\/span>, \u0110\u1ee9c Ph\u1eadt<\/span> c\u0169ng c\u00f3 n\u00f3i r\u1eb1ng, b\u1ea5t c\u1ee9 \u0111i\u1ec1u g\u00ec ch\u00fang ta<\/span> c\u00f3-th\u1ec3 n\u00f3i ho\u1eb7c t\u01b0\u1edfng-t\u01b0\u1ee3ng v\u1ec1 ni\u1ebft-b\u00e0n \u0111\u1ec1u sai-l\u1ea7m, b\u1edfi v\u00ec ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n kh\u00e1c-bi\u1ec7t v\u1edbi c\u00f5i ng\u01b0\u1eddi<\/span> c\u1ee7a ch\u00fang ta<\/span>. V\u00ec l\u00fd do<\/span> n\u1ea7y, ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 \u0111\u1ecbnh-ngh\u0129a, b\u1edfi v\u00ec ng\u00f4n ng\u1eef<\/span> kh\u00f4ng \u0111\u1ee7 \u0111\u1ec3 di\u1ec5n t\u1ea3<\/span> ni\u1ebft-b\u00e0n. Ni\u1ebft B\u00e0n<\/span> v\u01b0\u1ee3t ra ngo\u00e0i kh\u00f4ng-gian, th\u1eddi-gian, v\u00e0 \u0111\u1ecbnh-ngh\u0129a.<\/span><\/p>\nNhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Nhi\u1ec1u kinh \u0111i\u1ec3n<\/span>, v\u00e0 c\u00e1c l\u1eddi b\u00ecnh lu\u1eadn<\/span> n\u00f3i v\u1ec1 \u0111i-v\u00e0o (nh\u1eadp) ni\u1ebft-b\u00e0n, tuy nhi\u00ean<\/span>, n\u00f3i cho \u0111\u00fang, ni\u1ebft-b\u00e0n kh\u00f4ng-th\u1ec3 \u0111i-v\u00e0o gi\u1ed1ng nh\u01b0 ch\u00fang ta<\/span> \u0111i-v\u00e0o m\u1ed9t c\u0103n-ph\u00f2ng, ho\u1eb7c l\u00e0 ch\u00fang ta<\/span> c\u00f3-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng l\u00e0 \u0111i-v\u00e0o thi\u00ean-\u0111\u01b0\u1eddng.<\/span><\/p>\nH\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
H\u1ecdc-gi\u1ea3, v\u00e0 c\u0169ng l\u00e0 nh\u00e0-s\u01b0 theo Ph\u1eadt-Gi\u00e1o Nguy\u00ean-Th\u1ee7y Thanissaro Bhikkhu n\u00f3i r\u1eb1ng, “… v\u00f2ng lu\u00e2n-h\u1ed3i, c\u0169ng nh\u01b0 ni\u1ebft-b\u00e0n kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t n\u01a1i ch\u1ed1n. V\u00f2ng lu\u00e2n-h\u1ed3i l\u00e0 qu\u00e1-tr\u00ecnh t\u1ea1o ra c\u00e1c n\u01a1i-ch\u1ed1n, th\u1eadm-ch\u00ed to\u00e0n-b\u1ed9 th\u1ebf-gi\u1edbi, (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0\u00a0 s\u1ef1 tr\u1edf-th\u00e0nh), v\u00e0 r\u1ed3i ch\u00fang ta<\/span> \u0111i lang-thang qua c\u00e1c n\u01a1i-ch\u1ed1n n\u1ea7y (\u0111i\u1ec1u n\u1ea7y \u0111\u01b0\u1ee3c g\u1ecdi l\u00e0 s\u1ef1 sinh ra). Ni\u1ebft B\u00e0n<\/span> l\u00e0 s\u1ef1 ch\u1ea5m-d\u1ee9t c\u1ee7a qu\u00e1-tr\u00ecnh n\u1ea7y.”<\/span><\/p>\nCh\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ch\u00fang ta<\/span> \u0111\u00f4i khi b\u1ecb m\u1eafc-k\u1eb9t v\u00ec x\u1eed-d\u1ee5ng t\u1eeb-ng\u1eef “\u0111i v\u00e0o” (nh\u1eadp ni\u1ebft-b\u00e0n), tuy nhi\u00ean<\/span>, b\u1edfi v\u00ec Anh Ng\u1eef ch\u01b0a c\u00f3 t\u1eeb-ng\u1eef n\u00e0o \u0111\u1ec3 n\u00f3i cho \u0111\u00fang-\u0111\u1eafn v\u1ec1 \u00fd-ngh\u0129a n\u1ea7y c\u1ee7a ni\u1ebft-b\u00e0n.\u00a0<\/span><\/p>\nT\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
T\u1ea5t nhi\u00ean, c\u00f3 nhi\u1ec1u th\u1ebf h\u1ec7<\/span> Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 t\u01b0\u1edfng-t\u01b0\u1ee3ng ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t n\u01a1i-ch\u1ed1n, b\u1edfi v\u00ec h\u1ecd kh\u00f4ng-th\u1ec3 t\u01b0\u1edfng-t\u01b0\u1ee3ng kh\u00e1c h\u01a1n th\u1ebf. V\u00ec th\u1ebf, ch\u00fang ta<\/span> c\u00f3 th\u1ec3 s\u1ebd g\u1eb7p nh\u1eefng ng\u01b0\u1eddi Ph\u1eadt T\u1eed<\/span> \u0111\u00e3 c\u00f3 s\u1ef1 suy-ngh\u0129 nh\u01b0 th\u1ebf. C\u0169ng c\u00f3 nh\u1eefng v\u1ecb l\u1edbn tu\u1ed5i tin-t\u01b0\u1edfng r\u1eb1ng m\u1ed9t ng\u01b0\u1eddi ph\u1ea3i \u0111\u01b0\u1ee3c sinh ra l\u00e0 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e0n-\u00f4ng m\u1edbi c\u00f3 th\u1ec3 v\u00e0o ni\u1ebft-b\u00e0n \u0111\u01b0\u1ee3c. \u0110\u1ee9c Ph\u1eadt<\/span> l\u1ecbch-s\u1eed ch\u1eb3ng bao gi\u1edd n\u00f3i nh\u01b0 th\u1ebf, tuy nhi\u00ean<\/span>, ni\u1ec1m tin<\/span> c\u1ee7a c\u00e1c ng\u01b0\u1eddi n\u1ea7y ph\u1ea3n \u1ea3nh<\/span> t\u1eeb m\u1ed9t s\u1ed1 kinh-\u0111i\u1ec3n \u0110\u1ea1i-Th\u1eeba. Tuy nhi\u00ean<\/span>, Kinh Duy Ma C\u1eadt<\/span> (Vimalakirti) \u0111\u00e3 ho\u00e0n-to\u00e0n kh\u00f4ng ch\u1ea5p-nh\u1eadn kh\u00e1i-ni\u1ec7m n\u1ea7y.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
NI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O NGUY\u00caN-TH\u1ee6Y:<\/span><\/p>\nPh\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> di\u1ec5n t\u1ea3<\/span> hai lo\u1ea1i ni\u1ebft-b\u00e0n (nirvana) – ho\u1eb7c l\u00e0 nibbana, v\u00ec c\u00e1c v\u1ecb theo Ph\u1eadt Gi\u00e1o Nguy\u00ean Th\u1ee7y<\/span> th\u01b0\u1eddng d\u00f9ng<\/span> ti\u1ebfng Pali.<\/span><\/p>\nLo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Lo\u1ea1i \u0111\u1ea7u ti\u00ean l\u00e0 “ni\u1ebft-b\u00e0n c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0” (ho\u1eb7c l\u00e0 h\u1eefu-d\u01b0 ni\u1ebft-b\u00e0n). Lo\u1ea1i n\u1ea7y \u0111\u01b0\u1ee3c so s\u00e1nh<\/span> v\u1edbi nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i h\u00e3y c\u00f2n ch\u00e1y sau khi d\u1eadp-t\u1eaft ng\u1ecdn l\u1eeda, v\u00e0 \u0111i\u1ec1u n\u1ea7y di\u1ec5n-t\u1ea3 m\u1ed9t ng\u01b0\u1eddi \u0111\u00e3 gi\u00e1c-ng\u1ed9, ho\u1eb7c l\u00e0 m\u1ed9t v\u1ecb A La H\u00e1n<\/span>. V\u1ecb A La H\u00e1n<\/span> h\u00e3y c\u00f2n nh\u1eadn bi\u1ebft<\/span> s\u1ef1 vui-th\u00fa, v\u00e0 s\u1ef1 \u0111au-\u0111\u1edbn, tuy nhi\u00ean<\/span> \u00f4ng ta (ho\u1eb7c b\u00e0 ta) kh\u00f4ng c\u00f2n b\u1ecb tr\u00f3i bu\u1ed9c<\/span> b\u1edfi c\u00e1c \u0111i\u1ec1u n\u1ea7y.<\/span><\/p>\nLo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Lo\u1ea1i th\u1ee9 nh\u00ec l\u00e0 \u0111\u1ea1i-ni\u1ebft-b\u00e0n, \u0111\u00f3 l\u00e0 ni\u1ebft-b\u00e0n sau-c\u00f9ng, ho\u1eb7c l\u00e0 ni\u1ebft-b\u00e0n ho\u00e0n-to\u00e0n (ni\u1ebft-b\u00e0n kh\u00f4ng c\u00f3 ph\u1ea7n-c\u00f2n-d\u01b0, ho\u1eb7c v\u00f4-d\u01b0 ni\u1ebft-b\u00e0n), \u0111\u00f3 l\u00e0 “\u0111\u00e3 \u0111i-v\u00e0o” ni\u1ebft-b\u00e0n, sau khi ch\u1ebft<\/span>. B\u1ea5y gi\u1edd, nh\u1eefng m\u1ea3nh-v\u1ee5n than-c\u1ee7i th\u00ec \u0111\u00e3 ngu\u1ed9i-m\u00e1t. \u0110\u1ee9c Ph\u1eadt<\/span> \u0111\u00e3 d\u1ea1y r\u1eb1ng, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i c\u00f3-m\u1eb7t th\u00ec kh\u00f4ng \u0111\u00fang, b\u1edfi v\u00ec khi n\u00f3i c\u00f3-m\u1eb7t c\u00f3 ngh\u0129a l\u00e0 b\u1ecb gi\u1edbi-h\u1ea1n b\u1edfi th\u1eddi-gian v\u00e0 kh\u00f4ng-gian, th\u1ebf n\u00ean, n\u1ebfu n\u00f3i ni\u1ebft-b\u00e0n l\u00e0 m\u1ed9t tr\u1ea1ng-th\u00e1i kh\u00f4ng-c\u00f3-m\u1eb7t c\u0169ng kh\u00f4ng \u0111\u00fang.<\/span><\/p>\nNI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
NI\u1ebeT B\u00c0N<\/span> THEO PH\u1eacT-GI\u00c1O \u0110\u1ea0I-TH\u1eeaA:<\/span><\/p>\nM\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
M\u1ed9t trong nh\u1eefng \u0111\u1eb7c-\u0111i\u1ec3m kh\u00e1c-bi\u1ec7t c\u1ee7a Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 h\u1ea1nh-nguy\u1ec7n B\u1ed3 T\u00e1t<\/span>. Ph\u1eadt T\u1eed<\/span> theo \u0110\u1ea1i Th\u1eeba<\/span> l\u00e0 nguy\u1ec7n \u1edf l\u1ea1i c\u00f5i ng\u01b0\u1eddi<\/span> (th\u1ebf gi\u1edbi<\/span> hi\u1ec7n t\u01b0\u1ee3ng<\/span>), v\u00e0 ph\u1ea5n \u0111\u1ea5u \u0111\u1ec3 \u0111\u01b0a m\u1ecdi ch\u00fang sanh<\/span> \u0111\u1ebfn gi\u00e1c ng\u1ed9<\/span>. \u0110i\u1ec1u n\u1ea7y kh\u00f4ng-ph\u1ea3i ch\u1ec9 th\u1ef1c-hi\u1ec7n trong \u00fd-ngh\u0129a c\u1ee7a l\u00f2ng v\u1ecb-tha, m\u00e0 c\u00f2n qua s\u1ef1 hi\u1ec3u bi\u1ebft<\/span> l\u00e0 h\u1ecd kh\u00f4ng c\u00f3 c\u00e1ch n\u00e0o kh\u00e1c. Trong \u00edt nh\u1ea5t<\/span> m\u1ed9t s\u1ed1 tr\u01b0\u1eddng ph\u00e1i \u0110\u1ea1i Th\u1eeba<\/span>, h\u1ecd ngh\u0129 r\u1eb1ng t\u1ea5t c\u1ea3 m\u1ecdi v\u1eadt<\/span> \u0111\u1ec1u c\u00f9ng-nhau t\u1ed3n-t\u1ea1i, “m\u1ed9t-ng\u01b0\u1eddi” \u0111\u1ea1t ni\u1ebft-b\u00e0n th\u00ec kh\u00f4ng-c\u00f3 \u00fd-ngh\u0129a g\u00ec c\u1ea3.<\/span><\/p>\nPh\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Ph\u1eadt Gi\u00e1o<\/span> \u0110\u1ea1i Th\u1eeba<\/span> c\u0169ng d\u1ea1y r\u1eb1ng lu\u00e2n-h\u1ed3i, v\u00e0 ni\u1ebft-b\u00e0n kh\u00f4ng th\u1eadt-s\u1ef1 ri\u00eang-bi\u1ec7t. M\u1ed9t ng\u01b0\u1eddi nh\u1eadn-bi\u1ebft, ho\u1eb7c c\u1ea3m-nh\u1eadn t\u00e1nh-kh\u00f4ng c\u1ee7a m\u1ecdi hi\u1ec7n-t\u01b0\u1ee3ng s\u1ebd nh\u1eadn ra<\/span> r\u1eb1ng ni\u1ebft-b\u00e0n, v\u00e0 lu\u00e2n-h\u1ed3i kh\u00f4ng \u0111\u1ed1i-ch\u1ecdi nhau, thay v\u00e0o \u0111\u00f3, c\u1ea3 hai c\u00f9ng h\u00f2a-nh\u1eadp v\u1edbi nhau<\/span>. Ni\u1ebft B\u00e0n<\/span> ch\u00ednh l\u00e0 b\u1ea3n-ch\u1ea5t th\u1eadt-s\u1ef1 tinh-khi\u1ebft c\u1ee7a lu\u00e2n-h\u1ed3i.\u00a0<\/span><\/p>\nSource-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Source-Ngu\u1ed3n: http:\/\/buddhism.about.com\/od\/Existence\/fl\/Nirvana.htm<\/span><\/p>\n\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
\u00a0NIRVANA<\/span><\/span>Barbara O’Brien<\/span><\/span><\/p>\nNirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Nirvana is everywhere, at least for English speakers. The word has been adopted into English to mean “bliss” or “tranquility.” Nirvana also is the name of a famous American grunge band, as well as of many consumer products, from bottled water to perfume. But what is it, really? And how does it fit into Buddhism?<\/span><\/p>\nIn the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
In the spiritual sense, nirvana (or nibbana in Pali) is an ancient Sanskrit word that means something like “to extinguish,” with the connotation of extinguishing a flame. This more literal meaning has caused many westerners to assume that the goal of Buddhism is to obliterate oneself. But that’s not at all what Buddhism, or nirvana, is about.<\/span><\/p>\nLIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
LIBERATION, NOT OBLITERATION<\/span><\/p>\nThe ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
The ancients considered fire to be an element, one of the most basic forms matter could take. In the culture of India at the time of the Buddha, fire was thought to be equivalent to air, or something like aether (but not exactly).<\/span><\/p>\nIt was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
It was understood that we can see the element of fire as flames only when fire is stuck to some kind of fuel.<\/span><\/p>\nWhen fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
When fire is trapped by fuel it becomes hot and agitated, and flames are visible. When the fire is separated from fuel it passes into a different state. Although the fire is no longer visible to humans, it still permeates existence, coolly and serenely.<\/span><\/p>\nThat is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
That is not at all how we understand fire today, of course. However, this understanding does explain why the Buddha used the word nirvana to mean “liberation” or “unbinding.”<\/span><\/p>\nSo nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
So nirvana is liberation, but liberation from what? The standard answer is “samsara,” which usually is defined as the cycle of birth, death, and rebirth. (Note that “rebirth” is not necessarily reincarnation as you might understand it.) Nirvana is also said to be liberation from dukkha, or the stress \/ pain \/ dissatisfaction of life.<\/span><\/p>\nIn his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
In his first sermon after his enlightenment, the Buddha preached the Four Noble Truths. Very basically, the Truths explain why life stresses and disappoints us, and why we are stuck and struggling like a flame stuck to fuel. The Buddha also gave us the remedy, and the path to liberation, which is the Eightfold Path.<\/span><\/p>\nBuddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Buddhism, then, is not so much a belief system as it is a practice that enables us to stop sticking and struggling.<\/span><\/p>\nNIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
NIRVANA IS NOT A PLACE<\/span><\/p>\nSo, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
So, once we’re liberated, what happens next? The various schools of Buddhism understand nirvana in different ways, but they generally agree that nirvana is not a place. It is more like a state of existence. However, the Buddha also said that anything we might say or imagine about nirvana will be wrong, because it is utterly different from our ordinary existence. For this reason, it also defies definition, because language is inadequate to define it. Nirvana is beyond space, time, and definition.<\/span><\/p>\nMany scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Many scriptures and commentaries speak of entering nirvana, but (strictly speaking), nirvana cannot be entered in the same way we enter a room, or the way we might imagine entering heaven.<\/span><\/p>\nThe Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
The Theravadin scholar Thanissaro Bhikkhu said, “… neither samsara nor nirvana is a place. Samsara is a process of creating places, even whole worlds, (this is called becoming) and then wandering through them (this is called birth). Nirvana is the end of this process.”<\/span><\/p>\nWe do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
We do sometimes get stuck using words like “enter,” however, because English vocabulary hasn’t developed words that properly relate to nirvana.<\/span><\/p>\nOf course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
Of course, many generations of Buddhist have imagined nirvana to be a place, because they couldn’t imagine it as not a place. So you may run into Buddhists with that understanding. There is also an old folk belief that one must be reborn as a man to enter nirvana. The historical Buddha never said any such thing, but the folk belief came to be reflected in some of the Mahayana sutras. This notion was very emphatically rejected in the Vimalakirti Sutra, however.<\/span><\/p>\nNIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
NIBBANA IN THERAVADA BUDDHISM<\/span><\/p>\n
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