نرفانا
مراجع

1 2  ف. عبد الرحيم (2011)، معجم الدخيل في اللغة العربية ولهجاتها (بالعربية والإنجليزية والفرنسية والتركية والإيطالية والألمانية) (ط. 1)، دمشق: دار القلم، ص. 211، OCLC:767587216، QID:Q116450267
↑  إمام عبد الفتاح إمام (1995)، معجم ديانات وأساطير العالم (بالعربية والإنجليزية)، القاهرة: مكتبة مدبولي، ج. 1، ص. 31، OCLC:60508296، QID:Q117469881
↑  "nirvana". Random House Webster's Unabridged Dictionary. نسخة محفوظة 2016-03-08 على موقع واي باك مشين.
↑  Richard Gombrich, Theravada Buddhism: A Social History from Ancient Benāres to Modern Colombo. Routledge
↑  Chad Meister (2009). Introducing Philosophy of Religion. Routledge. ص. 25. ISBN:978-1-134-14179-1. مؤرشف من الأصل في 2020-08-06. Buddhism: the soteriological goal is nirvana, liberation from the wheel of samsara and extinction of all desires, cravings and suffering.
↑  Kristin Johnston Largen. What Christians Can Learn from Buddhism: Rethinking Salvation. Fortress Press. ص. 107–108. ISBN:978-1-4514-1267-3. مؤرشف من الأصل في 2020-08-06. One important caveat must be noted: for many lay Buddhists all over the world, rebirth in a higher realm - rather than realizing nirvana - has been the primary religious goal. [...] while many Buddhists strongly emphasize the soteriological value of the Buddha's teaching on nirvana [escape from samsara], many other Buddhists focus their practice on more tangible goals, in particular on the propitious rebirth in one's next life.
↑  Nibbana.htm "IN THE PRESENCE OF NIBBANA:Developing Faith in the Buddhist Path to Enlightenment". What-Buddha-Taught.net. مؤرشف من الأصل في 2021-01-17. اطلع عليه بتاريخ 2014-10-22. {{استشهاد ويب}}: تحقق من قيمة |مسار أرشيف= (مساعدة)
↑  Also called vimoksha, vimukti. The Soka Gakkai Dictionary of Buddhism: "Vimoksha [解脱] (Skt; Jpn gedatsu). Emancipation, release, or liberation. The Sanskrit words vimukti, mukti, and moksha also have the same meaning. Vimoksha means release from the bonds of earthly desires, delusion, suffering and transmigration. While Buddhism sets forth various kinds and stages of emancipation, or enlightenment, the supreme emancipation is nirvana,
1 2  Gavin Flood, Nirvana. In: John Bowker (ed.),  Oxford Dictionary of World Religions
↑  Anindita N. Balslev (2014). On World Religions: Diversity, Not Dissension. SAGE Publications. ص. 28–29. ISBN:978-93-5150-405-4. مؤرشف من الأصل في 2020-10-22.
1 2  Loy، David (1982). "Enlightenment in Buddhism and Advaita Vedanta". Philosophy Documentation Center. ج. 22 ع. 1: 65–74. DOI:10.5840/ipq19822217. What most distinguishes Indian from Western philosophy is that all the important Indian systems point to the same phenomenon: Enlightenment or Liberation. Enlightenment has different names in the various systems – kaivalya, nirvana, moksha, etc. – and is described in different ways...
↑  Brian Morris (2006). Religion and Anthropology: A Critical Introduction. Cambridge University Press. ص. 51. ISBN:978-0-521-85241-8. مؤرشف من الأصل في 2017-10-20. There has been some dispute as to the exact meaning of nirvana, but clearly the Buddhist theory of no soul seems to imply quite a different perspective from that of Vedantist philosophy, in which the individual soul or self [atman] is seen as identical with the world soul or Brahman [god] (on the doctrine of anatta[no soul] ...
↑  Gwinyai H. Muzorewa (2000). The Great Being. Wipf. ص. 52–54. ISBN:978-1-57910-453-5. مؤرشف من الأصل في 2020-08-06. Even the Atman depends on the Brahman. In fact, the two are essentially the same. [...] Hindu theology believes that the Atman ultimately becomes one with the Brahman. One's true identity lies in realizing that the Atman in me and the Brahman - the ground of all existence - are similar. [...] The closest kin of Atman is the Atman of all living things, which is grounded in the Brahman. When the Atman strives to be like Brahman it is only because it realizes that that is its origin - God. [...] Separation between the Atman and the Brahman is proved to be impermanent. What is ultimately permanent is the union between the Atman and the Brahman. [...] Thus, life's struggle is for the Atman to be released from the body, which is impermanent, to unite with Brahman, which is permanent - this doctrine is known as Moksha.
1 2 3 4 5 6 7 8 9 10  Fowler 2012.
↑  John E. Cort (1990), MODELS OF AND FOR THE STUDY OF THE JAINS, Method & Theory in the Study of Religion, Vol. 2, No. 1, Brill Academic, pages 42-71
↑  Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. ص. 81–84. ISBN:978-0-521-39726-1. مؤرشف من الأصل في 2021-01-26.
↑  Peter Harvey (2001). Buddhism. Bloomsbury Academic. ص. 98–99. ISBN:978-1-4411-4726-4. مؤرشف من الأصل في 2020-08-10. [Nirvana is] beyond the processes involved in dying and reborn. [...] Nirvana is emptiness in being void of any grounds for the delusion of a permanent, substantial Self, and because it cannot be conceptualized in any view which links it to 'I' or 'mine' or 'Self'. It is known in this respect by one with deep insight into everything as not-Self (anatta), empty of Self.
↑  Kristin Johnston Largen. What Christians Can Learn from Buddhism: Rethinking Salvation. Fortress Press. ص. 107–108. ISBN:978-1-4514-1267-3. مؤرشف من الأصل في 2019-12-15. One important caveat must be noted: for many lay Buddhists all over the world, rebirth in a higher realm - rather than realizing nirvana - has been the primary religious goal. [...] while many Buddhists strongly emphasize the soteriological value of the Buddha's teaching on nirvana [escape from samsara], many other Buddhists focus their practice on more tangible goals, in particular on the propitious rebirth in one's next life.
↑  Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. ص. 219–220. ISBN:978-1-4411-5366-1. مؤرشف من الأصل في 2017-02-17.
↑  "nirvana". Random House Webster's Unabridged Dictionary. "نسخة مؤرشفة". مؤرشف من الأصل في 2016-03-08. اطلع عليه بتاريخ 2017-12-24.{{استشهاد ويب}}:  صيانة الاستشهاد: BOT: original URL status unknown (link)
↑  Max Müller (2011). Theosophy Or Psychological Religion. Cambridge University Press. ص. 307–310. ISBN:978-1-108-07326-4. مؤرشف من الأصل في 2020-08-06.
↑  Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ص. 137–138. ISBN:978-0-521-57054-1. مؤرشف من الأصل في 2020-08-07.
↑  Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ص. 216–217. ISBN:978-0-521-57054-1. مؤرشف من الأصل في 2020-08-07.
1 2 3 4 5 6 7  Collins 2010.
↑  p632, The Concise روتليدج Encyclopedia of Philosophy, 2000, https://archive.org/details/conciseroutledge00edwa/page/632/mode/2up?q=nirvana
↑  Helmuth von Glasenapp (1999). Jainism: An Indian Religion of Salvation. Motilal Banarsidass. ص. 234, 492. ISBN:978-81-208-1376-2. مؤرشف من الأصل في 2021-02-05.
↑  Trainor 2004.
↑  Pruthi، Raj (2004). Sikhism And Indian Civilization By R.K. Pruthi. ص. 200. ISBN:9788171418794. مؤرشف من الأصل في 2021-02-22.
↑  Duiker، William J.؛ Spielvogel، Jackson J. (2008). World History: To 1800 By William J. Duiker, Jackson J. Spielvogel. ص. 52, 53. ISBN:9780495050537. مؤرشف من الأصل في 2021-02-22.
↑  Rhys Davids & Stede (1921-25), p. 503, entry for "Bhāvanā," retrieved 9 Dec 2008 from "U. Chicago" at http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.2:1:3558.pali نسخة محفوظة 24 يوليو 2014 على موقع واي باك مشين..
↑  Monier-Williams (1899), p. 755, see "Bhāvana" and "Bhāvanā," retrieved 9 Dec 2008 from "U. Cologne" at http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/MWScanpdf/mw0755-bhAvodaya.pdf. نسخة محفوظة 2020-12-24 على موقع واي باك مشين.
↑  Nyanatiloka 1980، صفحة 67.
↑  It is sometimes referred to as bhavana, which refers to spiritual "development" or "cultivating" or "producing" in the sense of "calling into existence",
↑  Collins 1998.
↑  The wheel is a typical Vedic, or Indo-European, symbol, which is manifested in various symbols of the ديانة فيدية and of Buddhism and Hinduism. See, for examples, عجلة دارما، شاكرا، Chakravartin، Kalachakra، دوكخا and ماندالا.
↑  See also الفردوس في المسيحية and Walhalla
↑  James Hastings؛ John Alexander Selbie؛ Louis Herbert Gray (1922). Encyclopædia of Religion and Ethics. T. & T. Clark. ص. 616–618. مؤرشف من الأصل في 2020-08-06.
1 2  Frazier 2011.
↑  Atsushi Hayakawa (2014). Circulation of Fire in the Veda. LIT Verlag Münster. ص. 101–103 with footnote 262. ISBN:978-3-643-90472-0. مؤرشف من الأصل في 2021-01-03. The concept of punarmrtyu appeared, which conveys that even those who participated in rituals die again in the life after death when the merit of the ritual runs out.
↑  Krishan، Yuvraj (1997). The Doctrine of Karma: Its Origin and Development in Brāhmaṇical, Buddhist, and Jaina Traditions. Bharatiya Vidya Bhavan. ص. 17–27. ISBN:9788120812338. مؤرشف من الأصل في 2021-04-13.;

The New Encyclopædia Britannica. Encyclopædia Britannica. ج. Volume 8. 1998. ص. 533. ISBN:978-0-85229-633-2. مؤرشف من الأصل في 2020-09-21. [These Upanishadic texts] record the traditions of sages (Rishis) of the period, notably Yajnavalkya, who was a pioneer of new religious ideas. [...] Throughout the Vedic period, the idea that the world of heaven was not the end – and that even in heaven death was inevitable – had been growing. [...] This doctrine of samsara (reincarnation) is attributed to sage Uddalaka Aruni, [...] In the same text, the doctrine of karma (actions) is attributed to Yajnavalkya... {{استشهاد بكتاب}}: |المجلد= يحوي نصًّا زائدًا (مساعدة)
↑  Patrul Rinpoche (1998). The Words of My Perfect Teacher. Boston: Shambhala. ص. 95–96. ISBN:978-0-7619-9027-7. مؤرشف من الأصل في 2020-08-08. After enjoying the happiness of a celestial realm, when his merit runs out he will be reborn here.
↑  Winthrop Sargeant (Translator) (2010). Christopher Key Chapple (المحرر). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. State University of New York Press. ص. 397. ISBN:978-1-4384-2840-6. مؤرشف من الأصل في 2021-01-28. Having enjoyed the vast world of heaven, they enter the world of mortals when their merit is exhausted. Thus conforming to the law of the three Vedas, Desiring enjoyments, they obtain the state of going and returning. {{استشهاد بكتاب}}: |مؤلف1= باسم عام (مساعدة)
↑  Yuvraj Krishan (1988), Is Karma Evolutionary?, Journal of Indian Council of Philosophical Research, Volume 6, pages 24-26
↑  Surendranath Dasgupta (1956). A History of Indian Philosophy. Cambridge University Press. ص. 520–522. مؤرشف من الأصل في 2020-08-06.
↑  Paul Deussen (2015). The System of the Vedanta: According to Badarayana's Brahma-Sutras and Shankara's Commentary thereon. KB Classics. ص. 357–359. ISBN:978-1-5191-1778-6. مؤرشف من الأصل في 2021-03-16.
↑  Many texts discuss this theory of rebirth with the concepts of Devayana (path of gods) and Pitryana (path of fathers).
↑  "النيرفانا والعبور من عالم المعاناة إلى عالم النشوة القصوى". أوديولابي. مريم الكوكي. 25 نوفمبر 2018. مؤرشف من الأصل في 2021-01-20.
↑  أحمد شلبي. أديان الهند الكبرى. القاهرة - مصر: مكتبة النهضة المصرية. ص. 163.
↑  أحمد شلبي. أديان الهند الكبرى. ص. 145/ 146/148.
↑  أحمد شلبي. أديان الهند الكبرى. ص. 165.
↑  الشيخ كامل محمد محمد عويضة. بوذا والفلسفة البوذية. بيروت - لبنان: دار الكتب العلمية. ص. 77.
↑  كلود ب. لفنسون. البوذية. ص. 48.
↑  Olivelle 1992.
↑  "Atman (in Oxford Dictionaries)". Oxford University Press. 2012. مؤرشف من الأصل في 2016-08-22. Quote: 1. real self of the individual; 2. a person's soul
↑  Constance Jones؛ James D. Ryan (2006). Encyclopedia of Hinduism. Infobase. ص. 51. ISBN:978-0-8160-7564-5. مؤرشف من الأصل في 2021-02-08.; Quote: The atman is the self or soul.
↑  David Lorenzen (2004). Mittal، Sushil؛ Thursby، Gene (المحررون). The Hindu World. Routledge. ص. 208–209. ISBN:9781134608751. مؤرشف من الأصل في 2021-10-19. Advaita and nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover the identity of individual soul (atman) with the universal ground of being (brahman) or to find god within himself.
↑  [a] Anatta, Encyclopædia Britannica (2013), Quote: "Anatta in Buddhism, the doctrine that there is in humans no permanent, underlying soul. The concept of anatta, or anatman, is a departure from the Hindu belief in atman ("the self").";

[b] Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, (ردمك 978-0791422175), page 64; "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence.";

[c] John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, (ردمك 978-8120801585), page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism";

[d] Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?, Philosophy Now;

[e] David Loy (1982), Enlightenment in Buddhism and Advaita Vedanta: Are Nirvana and Moksha the Same?, International Philosophical Quarterly, Volume 23, Issue 1, pages 65-74 "نسخة مؤرشفة". مؤرشف من الأصل في 2021-01-22. اطلع عليه بتاريخ 2021-02-22.{{استشهاد ويب}}:  صيانة الاستشهاد: BOT: original URL status unknown (link)
↑  [a] Christmas Humphreys (2012). Exploring Buddhism. Routledge. ص. 42–43. ISBN:978-1-136-22877-3. مؤرشف من الأصل في 2021-01-26.

[b] Richard Gombrich (2006). Theravada Buddhism. Routledge. ص. 47. ISBN:978-1-134-90352-8. مؤرشف من الأصل في 2021-01-26. Buddha's teaching that beings have no soul, no abiding essence. This 'no-soul doctrine' (anatta-vada) he expounded in his second sermon.,
1 2  मुच Monier-Williams Sanskrit English Dictionary, Germany (2008) نسخة محفوظة 2019-12-27 على موقع واي باك مشين.
↑  Heinrich Robert Zimmer (1951). Philosophies of India. Princeton University Press. ص. 41. ISBN:0-691-01758-1. مؤرشف من الأصل في 2020-08-06. Moksa, from the root muc, "to loose, set free, let go, release, liberate, deliver" [...] means "liberation, escape, freedom, release, rescue, deliverance, final emancipation of the soul.
↑  Chad Meister (2009). Introducing Philosophy of Religion. Routledge. ص. 25. ISBN:978-1-134-14179-1. مؤرشف من الأصل في 2020-08-06.
↑  Winthrop Sargeant (Translator) (2010). Christopher Key Chapple (المحرر). The Bhagavad Gita: Twenty-fifth–Anniversary Edition. State University of New York Press. ص. 157, 266–268. ISBN:978-1-4384-2840-6. مؤرشف من الأصل في 2021-01-28. {{استشهاد بكتاب}}: |مؤلف1= باسم عام (مساعدة)
↑  Easwaran 2007.
↑  Mahatma Gandhi (2009)، John Strohmeier (المحرر)، The Bhagavad Gita – According to Gandhi، North Atlantic Books، ص. 34، The nirvana of the Buddhists is shunyata, emptiness, but the nirvana of the Gita means peace and that is why it is described as brahma-nirvana [oneness with Brahman]
↑  Jaini، Padmanabh (2000). Collected Papers on Jaina Studies. Delhi: Motilal Banarsidass Publ. ISBN:81-208-1691-9.: "Moksa and Nirvana are synonymous in Jainism". p. 168
↑  Michael Carrithers, Caroline Humphrey (1991) The Assembly of listeners: Jains in society Cambridge University Press. (ردمك 0521365058): "Nirvana: A synonym for liberation, release, moksa." p. 297
↑  Jacobi، Hermann؛ Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45. Oxford: The Clarendon Press. مؤرشف من الأصل في 2021-02-20.
↑  Jacobi، Hermann؛ Ed. F. Max Müller (1895). Uttaradhyayana Sutra, Jain Sutras Part II, Sacred Books of the East, Vol. 45. Oxford: The Clarendon Press. مؤرشف من الأصل في 2021-02-20.
↑  The authenticity of this text is in doubt because Parshva, in Jain tradition, lived about 250 years before Mahavira, and his disciple Kesi would have been a few hundred years old when he met the disciple of Mahavira. See Jacobi (1895), footnotes.
↑  Steven Collins (1998). Nirvana and Other Buddhist Felicities. Cambridge University Press. ص. 191. ISBN:978-0-521-57054-1. مؤرشف من الأصل في 2020-08-07.
1 2 3 4 5 6  Buswell & Lopez 2014.
↑  Keown 2004.
↑  "nirvana". Encyclopædia Britannica. مؤرشف من الأصل في 2008-05-16. اطلع عليه بتاريخ 2014-10-22.
1 2  Gombrich 2006.
↑  Steven Collins (1990). Selfless Persons: Imagery and Thought in Theravada Buddhism. Cambridge University Press. ص. 82, 84. ISBN:978-0-521-39726-1. مؤرشف من الأصل في 2021-01-26. Like all other things or concepts (dhammā) it is anattā, 'not-self. Whereas all 'conditioned things' (samkhāra - that is, all things produced by karma) are 'unsatisfactory and impermanent' (sabbe samkhāra dukkhā . . . aniccā) all dhammā whatsoever, whether conditioned things or the unconditioned nibbāna, are 'not-self (sabbe dhammā anattā). [...] The absolute indescribability of nirvana, along with its classification as anattā, 'not-self, has helped to keep the separation intact, precisely because of the impossibility of mutual discourse.
1 2  Sue Hamilton (2000). Early Buddhism: A New Approach : the I of the Beholder. Routledge. ص. 18–21. ISBN:978-0-7007-1280-9. مؤرشف من الأصل في 2020-08-06. Quote: "The corrected interpretation they offered, widely accepted to his day, still associated anatta with nirvana. What it means, it was now states, is that in order to achieve liberation you need to understand that you are not, and nor do you have, and nor have you ever been or had, an abiding self."
↑  Paul Williams؛ Anthony Tribe (2000). Buddhist Thought. Routledge. ص. 61. ISBN:978-0-415-20701-0. مؤرشف من الأصل في 2021-02-22. He makes no mention of discovering the True Self in the Anattalakkhana Sutta. As we have seen, the Buddha explains how liberation comes from letting-go of all craving and attachment simply through seeing that things are not Self anatta. That is all there is to it. One cuts the force that leads to rebirth and suffering. There is no need to postulate a Self beyond all this. Indeed any postulated Self would lead to attachment, for it seems that for the Buddha a Self fitting the description could legitimately be a suitable subject of attachment. There is absolutely no suggestion that the Buddha thought there is some additional factor called the Self (or with any other name, but fitting the Self-description) beyond the five aggregates.
↑  Mun-Keat Choong (1999). The Notion of Emptiness in Early Buddhism. Motilal Banarsidass. ص. 1–4, 85–88. ISBN:978-81-208-1649-7. مؤرشف من الأصل في 2020-08-06. Emptiness is a characteristically Buddhist teaching. The present study is concerned with this teaching of emptiness (P. sunnata, Skt. sunyata) as presented in the texts of early Buddhism. [...] The teaching of emptiness is recognized as the central philosophy of early Mahayana. However, this teaching exists in both early Buddhism and early Mahayana Buddhism, where it is connected with the meaning of conditioned genesis, the middle way, nirvana and not-self (P. anatta, Skt. anatman).,
↑  Ray Billington (2002). Understanding Eastern Philosophy. Routledge. ص. 58–60, 136. ISBN:978-1-134-79348-8. مؤرشف من الأصل في 2020-10-21., Quote (p 59-60): "We may better understand what anatman implies if we examine Nagarjuna's concept of the void: shunyata or emptiness. Nagarjuna argued that there is no such thing as the fundamental nature, or essence, of anything. (...) In a word, all is emptiness, shunyata; instead of essence, there is a void. (...) everything is empty."; Quote (p 136): "What we can say, whichever branch of Buddhism we may have in mind, is that the state of nirvana, to which all Buddhists aspire, is like samadhi, a non-dual state. (...) the Buddhist concept of enlightened mind - bodhichitta - refers to a state beyond desire (dukkha) whereby the one who seeks nirvana has achieved shunyata, the emptiness or void described on pages 58-9."
↑  John J. Makransky (1997). Buddhahood Embodied: Sources of Controversy in India and Tibet. State University of New York Press. ص. 85. ISBN:978-0-7914-3431-4. مؤرشف من الأصل في 2020-08-06.
↑  Charles S. Prebish (2010). Buddhism: A Modern Perspective. Penn State Press. ص. 134–135. ISBN:978-0-271-03803-2. مؤرشف من الأصل في 2020-08-06.
↑  William Owen Cole؛ Piara Singh Sambhi (1995). The Sikhs: Their Religious Beliefs and Practices. Sussex Academic Press. ص. 68. ISBN:978-1-898723-13-4. مؤرشف من الأصل في 2017-03-05.
↑  Arvind-Pal Singh Mandair (2013). Sikhism: A Guide for the Perplexed. Bloomsbury Academic. ص. 219–220. ISBN:978-1-4411-5366-1. مؤرشف من الأصل في 2020-08-06.
1 2  H. S. Singha (2000). The Encyclopedia of Sikhism. Hemkunt Press. ص. 148. ISBN:978-81-7010-301-1. مؤرشف من الأصل في 2020-08-06.
↑  W. H. McLeod (2009). The A to Z of Sikhism. Scarecrow. ص. 134–. ISBN:978-0-8108-6344-6. مؤرشف من الأصل في 2020-10-20.
↑  Willis Barnstone, Marvin Meyer The Gnostic Bible: Revised and Expanded Edition Shambhala Publications 2009 (ردمك 978-0-834-82414-0) page 669
شجرة العلم التي تلقى تحتها بوذا الاستنارة
صحيفة كالباسوترا على مهافيرا نِرفانة. لاحظ سيدهاشيلا على شكل هلال، وهو المكان الذي يقيم فيه كل السيدها بعد نِرفانة.
تصور اللوحة الجدارية التقليدية للخمير غوتاما بوذا وهو يدخل نِرفانة، جناح تجميع دارما، وات بوتوم واتي ريشيفيرارام، بنوم بنه، كمبوديا .