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{{egyért2|[[théravádamahájána]] [[szútra|szuttárólszútráról]]|Mahájána[[théraváda]] Maháparinirvána[[Maháparinibbána-szútraszutta]]}}
{{PáliKánon}}{{ThéravádaMahájána buddhizmus}}
 
[[File:Sui Mahayana Mahaparinirvana Sutra.JPG|thumb|A [[Sui dynasty]] manuscript of the ''Nirvāṇa Sūtra'']]
A '''Maháparinibbána-szutta''' ([[páli nyelv|páli]]: Kévatta, [[szanszkrit nyelv|szanszkrit]]: '''Kévaddha''') a [[théraváda]] [[buddhizmus]]hoz tartozó [[Tipitaka|páli kánon]] részét képező [[Dígha-nikája]] 34 [[szútra|szuttája]] közül a tizenhatodik. Magyar címe ''A teljes ellobbanás'', amelyet a páli fordítócsoport és [[Vekerdi József]] is lefordított [[magyar nyelv]]re.<ref>{{cite web|url= http://a-buddha-ujja.hu/Szutta/Digha-16-cs1|publisher= A-Buddha-Ujja.hu|title= DN 16 Mahā-parinibbāna Sutta – A Teljes Ellobbanás |accessdate= 2017-03-29}}</ref><ref>{{cite web|url= http://a-buddha-ujja.hu/Szutta/Digha-16-vj|publisher= A-Buddha-Ujja.hu|title= DN 16 Mahā-parinibbāna Sutta – 1. A Buddha halála (részlet) |accessdate= 2017-03-29}}</ref> Utóbbit 2009-ben megjelentette nyomtatott formában a Helikon kiadó ''Buddha beszédei'' címmel.<ref>{{cite book|author= Vekerdi József|title= Buddha beszédei |publisher= Helikon kiadó|year= 2009|isbn= 9789632272023|pages= 232}}</ref>
 
A '''''mahájána Maháparinirvána-szútra''''' ([[kínai nyelv|kínai]]: 大般涅槃經, {{bo|t=མྱང་འདས་ཀྱི་མདོ་}}<ref name="dharma">{{cite web|title=myang 'das kyi mdo|url=http://rywiki.tsadra.org/index.php/myang_'das_kyi_mdo|work=Dharma Dictionary|accessdate=29 January 2008}}</ref>) vagy '''''Nirvána-szútra''''' is a [[Buddhist Hybrid Sanskrit]] text which is one of the [[Tathāgatagarbha sūtras]] of [[Mahayana|Mahāyāna Buddhism]].{{refn|group=note|It shares its title with another well-known Buddhist scripture, the ''[[Mahaparinibbana Sutta]]'' of the [[Pāli Canon]], but is quite different in form and content. It is therefore generally referred to by its full Sanskrit title, ''Mahāyāna Mahāparinirvāṇa Sūtra'', or more commonly simply the ''Nirvāṇa Sūtra''.}} It originated in the first century CE in [[Coastal Andhra|Andhra, India]], and was substantially expanded by the Chinese translator [[Dharmakṣema]] in the fifth century CE. Its teachings on the [[Buddha-nature]] and the possibility for all sentient beings to attain [[Buddhahood]] had a great impact on [[East Asian Buddhism]].{{sfn|Blum|2013|p=xix{{Request quotation|date=January 2015}}}}
A szutta [[Gautama Sziddhártha|Gautama Buddha]] életével, azon belül is a halálával (lásd: [[parinirvána|parinibbána]]) foglalkozik. Ez a páli kánon leghosszabb szuttája. Részletessége miatt ezt az elbeszélést tekintik a [[buddhizmus]]ban a legáltalánosabb érvényűnek.<ref>{{cite book|title= Buddhism: Critical Concepts in Religious Studies|author= Paul Williams| Publisher: Taylor & Francis|year= 2005| page= 190}}</ref>
 
==TartalmaTörténete==
===Verziók===
A szutta az esős évszak előtt pár nappal kezdődik, amikor [[Adzsátasatru]] király, [[Magadha]] királya, elküldi Vasszakára bráhmint a [[Rádzsgír|Rádzsagaha]] közelben, a Keselyűcsúcs-hegyen megszállt Buddhához, hogy tudakolja meg, vajon mit gondol arról, hogy a király meg akarja támadni a Vaddzsíkat. A történet az esős évszakon túl elnyúlik, miközben Buddha legvégső eltávozása megtörténik, testét elhamvasztják, és ereklyeként szétosztják, így emelnek nyolc [[sztúpa|csetiját]] Buddha maradványai fölé.<ref>http://www.buddhanet.net/pdf_file/mission-accomplished.pdf</ref> Ez jól mutatja a kor indiai temetkezési szokásait.<ref>{{cite web|url= http://www.britannica.com/EBchecked/topic/83184/Buddhism/68767/Funeral-rites#ref888742| title= Buddhism - Funeral - rites|accessdate= 2017-03-29}}</ref>
The text of the ''Mahāparinirvāṇa Sūtra'' in the original Sanskrit has survived only in a number of fragments, which were discovered in Central Asia, Afghanistan and Japan. It exists in Chinese and Tibetan versions of varying lengths. There are four extant versions of the sūtra, each translated from various Sanskrit editions:{{sfn|Hodge|2004}}
# The "six fascicle text",{{refn|group=note|T 376.12.853-899}} the translation into Chinese by [[Faxian]] and [[Buddhabhadra (translator)|Buddhabhadra]], translated during the [[Jin dynasty (265–420)]] between 416 and 418, containing six fascicles, which is the shortest and earliest version;
# The "northern text", with 40 fascicles,{{refn|group=note|T 374.12.365c-603c}} translated by [[Dharmakṣema|{{IAST|Dharmakṣema}}]] between 421 and 430 in the [[Northern Liang]] kingdom, containing forty fascicles. This version was also translated into [[Classical Tibetan]] from the Chinese.
# The "southern text",{{refn|group=note|T 375.12.605-852}} with 36 fascicles, in approximately 453 by [[Huiguan]] and [[Huiyan]] during the [[Liu Song dynasty]], integrated and amended the translations of Faxian and {{IAST|Dharmakṣema}} into a single edition of thirty-six fascicles;
# The Tibetan version (c790CE) by [[Jinamitra]], [[Jñānagarbha]], and [[Devacandra]];
 
According to Hodge, some other versions have also existed:{{sfn|Hodge|2004}}
==Változatai==
* a secondary Chinese version of Dharmakṣema's translation, completed in 453 CE. This was produced "by polishing the style and adding new section headings";{{sfn|Hodge|2004}}
A szuttának több változata is létezik, amelyek közül a [[páli irodalom|páli verzió]] a legkorábbi a nyelvet és a tartalmat illetően. A szuttának más [[szanszkrit nyelv|szanszkrit]], [[tibeti nyelv|tibeti]] és [[kínai nyelv|kínai]] verziói is léteznek.
* Chinese catalogues of translations mention two other Chinese translations, slightly earlier than Faxian, which are no longer extant.{{sfn|Hodge|2004}}
 
===Eredete és fejlődése===
According to Shimoda Masahiro, the authors of the ''Mahāparinirvāṇa Sūtra'' were leaders and advocates of stupa-worship. The term ''buddhadhātu'' originally referred to [[śarīra]] or physical relics of the Buddha. The authors of the ''Mahāparinirvāṇa Sūtra'' used the teachings of the ''[[Tathāgatagarbha Sūtra]]'' to reshape the worship of the śarīra into worship of the inner Buddha as a principle of salvation: the [[Buddha-nature]]. "Buddhādhatu" came to be used in place of ''tathagatagarbha'', referring to a concrete entity existing inside the person.{{sfn|Jikido|2000|p=73}} Sasaki, in a review of Shimoda, conveys a key premise of Shimoda's work, namely, that the origins of Mahayana Buddhism and the ''Mahāparinirvāṇa Sūtra'' are entwined.{{sfn|Sasaki|1999}}
 
The Indian version of the ''Mahāparinirvāṇa Sūtra'' underwent a number of stages in its composition. Masahiro Shimoda discerns two versions:{{sfn|Sasaki|1999}}
# a short proto-''Nirvāṇa Sūtra'', which was, he argues, probably not distinctively Mahāyāna, but quasi-Mahāsāṃghika in origin and would date to 100 CE, if not even earlier;
# an expanded version of this core text was then developed and would have comprised chapters 1, 2, 3, 4, 6 and 7 of the Faxian and Tibetan versions, though it is believed that in their present state there is a degree of editorial addition in them from the later phases of development.
 
The sutra was further developed in China by the Chinese translator Dharmakṣema in the fifth century CE, who added a thirty extra fascicles to the original core text.<ref name="Wang" />{{rp|124–5}}<ref name="ReferenceA">Chen{{year missing|date=February 2012}}</ref>
 
===Keletkezésének dátuma===
[[File:Indiahills.png|thumb|Map of India including the [[Deccan Plateau]] and the [[Vindhya Range]]]]
[[File:Karla chaitya stupa.JPG|thumb|Cave complex associated with the [[Mahāsāṃghika]] sect. [[Karla Caves]], [[Maharashtra|Mahārāṣtra]], India]]
 
Scholars believe that the compilation of the core portion (corresponding to the Faxian and Tibetan translations) must have occurred at an early date, during or prior to the 2nd century CE, based internal evidence and on Chinese canonical catalogs.<ref name="Wang">{{cite journal|last=Wang |first=Bangwei |title=The Transmission of the Mahāyāna Mahāparinivāṇa-sūtra ( 略論大乘《大般涅槃經》的傳譯定) |journal=Chung-Hwa Buddhist Journal |year=1993 |volume=06 |pages=103–127 |url=http://www.chibs.edu.tw/publication/chbj/06/chbj0605.htm |deadurl=yes |archiveurl=https://web.archive.org/web/20061015080700/http://www.chibs.edu.tw/publication/chbj/06/chbj0605.htm |archivedate=October 15, 2006 }}</ref>{{sfn|Shimoda|1997|446–48}}
 
Using textual evidence in the ''Mahāyāna Mahāparinirvāṇa Sūtra'' and related texts, Stephen Hodge estimates a compilation period between 100 CE and 220 CE for the ''Mahāyāna Mahāparinirvāṇa Sūtra''. Hodge summarizes his findings as follows:{{sfn|Hodge|2006}}
{{quote|[T]here are strong grounds based on textual evidence that the MPNS (''Mahāyāna Mahāparinirvāṇa Sūtra''), or a major portion of it, together with related texts were compiled in the [[Deccan]] during the second half of the 2nd century CE, in a [[Mahāsāṃghika]] environment, probably in one of their centres along the western coastal region such as Karli, or perhaps, though less likely, the Amaravatī-Dhanyakaṭaka region.}}
 
===Eredetének helye és az indiai terjesztése===
The history of the text is extremely complex, but the consensus view is that the core portion of this sutra{{refn|group=note|Corresponding to the Tibetan translation, the six ''juan'' Chinese translation attributed to Faxian, and the first ten ''juan'' of the Dharmakṣema Chinese translation.}} was compiled in the Indian subcontinent, possibly in Andhra, South India.<ref>Chen 1993 p103-5{{full citation needed|date=February 2012}}</ref>{{sfn|Matsuda|1988|p=5}}{{sfn|Shimoda|1997|p=156}}{{sfn|Hodge|2006}}
 
The language used in the sūtra and related texts seems to indicate a region in southern India during the time of the [[Satavahana dynasty|Śātavāhana dynasty]]. The Śātavāhana rulers gave rich patronage to Buddhism, and were involved with the development of the cave temples at [[Karla Caves|Karla]] and [[Ajanta Caves|Ajaṇṭā]], and also with the Great Stūpa at [[Amaravathi village, Guntur district|Amarāvati]]. During this time, the Śātavāhana dynasty also maintained extensive links with the [[Kushan Empire|Kuṣāṇa Empire]].{{sfn|Hodge|2006}}
 
According to Stephen Hodge, internal textual evidence in the ''[[Aṅgulimālīya Sūtra]]'', ''Mahābherihāraka Parivarta Sūtra'', and the ''Mahāparinirvāṇa Sūtra'' indicates that these texts were first circulated in South India and they then gradually propagated up to the northwest, with [[Kashmir]] being the other major center. The ''Aṅgulimālīya Sūtra'' gives a more detailed account by mentioning the points of distribution as including South India, the [[Vindhya Range]], [[Bharuch]], and Kashmir.{{sfn|Hodge|2006}}
 
==Teachings==
{{Lásd még|Két igazság tana}}
According to Sallie B. King, the sutra does not represent a major innovation, and is rather unsystematic,{{sfn|King|1991|p=14}} which made it "a fruitful one for later students and commentators, who were obliged to create their own order and bring it to the text".{{sfn|King|1991|p=14}} According to King, its most important innovation is the linking of the term ''buddhadhātu''{{refn|group=note|name="Buddha-dhatu"}} with ''tathagatagarbha''.{{sfn|King|1991|p=14}} The "nature of the Buddha" is presented as a timeless, eternal "Self", which is akin to the ''tathagatagarbha'', the innate possibility in every sentient being to attain Buddha-hood and manifest this timeless Buddha-nature.{{sfn|Liu|1982|p=66-67}} "[I]t is obvious that the Mahaparinirvana Sutra does not consider it impossible for a Buddhist to affirm an atman provided it is clear what the correct understanding of this concept is, and indeed the sutra clearly sees certain advantages in doing so."{{sfn|Williams|2002|pp=163-164}} {{quote|The Mahāyāna Mahāparinirvāṅa Sūtra, especially influential in East Asian Buddhist thought, goes so far as to speak of it as our true self (ātman). Its precise metaphysical and ontolo-gical status is, however, open to interpretation in the terms of different Mahāyāna philosophical schools; for the Madhyamikas it must be empty of its own existence like everything else; for the Yogacarins, following the Laṅkāvatāra, it can be identified with store consciousness, as the receptacle of the seeds of awakening.{{sfn|Gethin|1998|p=52}}}}
 
===Buddhadhátu===
A central focus of the Nirvana Sutra is the Buddha-nature,{{refn|group=note|name="Buddha-dhatu"|''Buddha-dhatu'' (佛性), Buddha element, or Buddha principle; also "the nature of the Buddha", that what constitutes a Buddha.{{sfn|Liu|1982|p=66-67}}}} "the nature of the Buddha", that what constitutes a Buddha.{{sfn|Liu|1982|p=66-67}} According to Sally King, the sutra speaks about Buddha-nature in so many different ways, that Chinese scholars created a list of types of Buddha-nature that could be found in the text.{{sfn|King|1991|p=14}}
 
====Buddha-természet, "igaz én" és üresség====
The ''buddhadhātu'' is described as a true self, due to its eternal nature.{{sfn|Liu|1982|p=66}}{{Request quotation|date=October 2015}} It is what remains when "non-Self" is discarded:
{{quote|What the Buddha says here is that he spoke thus to meet the occasion. But now the thought is established [of non-Self], he means to say what is true, which is about the inner content of nirvana itself [...] If there is no more any non-Self, what there exists must be the Self.'{{sfn|Yamamoto|1975|p=107–108}}}}
 
According to Dharmakṣema's extended version of the sutra, this "true Self" is eternal, unchanging, blissful, pure, inviolate and deathless:
{{quote|... if the non-eternal is made away with [in Nirvana], what there remains must be the Eternal; if there is no more any sorrow, what there remains must be Bliss; if there is no more any non-Self, what exists there must be the Self; if there is no longer anything that is impure, what there is must be the Pure.{{sfn|Yamamoto|1975|p=107–108}}}}
 
Paul Williams notes:
{{quote|Nevertheless the sutra as it stands is quite clear that while [...] we can speak of [the tathagatagharba] as Self, actually it is not at all a Self, and those who have such Self-notions cannot perceive the tathagatagarbha and thus become enlightened.<ref>see Ruegg 1989a: 21-6{{full citation needed|date=July 2014}}</ref>{{sfn|Williams|2002|pp=163-164}}}}
 
Williams also comments:
 
{{quote|One thing anyway is clear. The ''Mahaparinirvana Sutra'' teaches a really existing, permanent element (Tibetan: ''yang dag khams'') in sentient beings. It is this element which enables sentient beings to become Buddhas. It is beyond egoistic self-grasping – indeed the very opposite of self-grasping – but it otherwise fulfils several of the requirements of a Self in the Indian tradition. Whether this is called the Real, True, Transcendental Self or not is as such immaterial, but what is historically interesting is that this sutra in particular (although joined by some other Tathagatagarbha sutras) is prepared to use the word ‘Self’ (''atman'') for this element. However one looks at it, the ''Mahaparinirvana Sutra'' is quite self-consciously modifying or criticizing the not-Self traditions of Buddhism ...<ref>Paul Williams, ''Mahayana Buddhism: The Doctrinal Foundations'', 2nd edition, Routledge, London and New York, 2009, pp. 108-109</ref>}}
 
Mark Blum speaks both of the fictitious discursive self and the real Self of the Buddha-nature. Commenting both on the non-Self and Emptiness teachings of the ''Nirvana Sutra'', he states:
{{quote|For the ''Nirvana Sutra'', nonself is treated like another negative expression of truth, emptiness. That is, nonself is a very important doctrine to be expounded when the listener is attached to his or her notion of selfhood or personality, because it deconstructs that object of attachment, revealing its nature as a fantasy. Emptiness likewise performs the function of deconstructing attachments to notions of identity in things or ideas. But both are merely tools, or ''upaya'' (skillful means) and not final truths in and of themselves. Regarding emptiness, we find a strong assertion of the sacred nature of nonemptiness ... [and] although the discursive, evaluating self is fiction, there does exist a genuine self and that, according to the sutra, is precisely the buddha-nature.<ref>Mark L. Blum, ''The Nirvana Sutra'', BDK Berkeley, California, 2013, pp. xvi-xvii</ref>}}
 
====Örök Buddha====
{{Fő|Dharmakája}}
 
Mark Blum stresses the fact that the Buddha in this sutra is presented, on the eve of his Great Nirvana, as one who is not subject to the processes of birth and death, but abides undying forever:
{{quote|He [the Buddha] makes it clear that while he will disappear from their [i.e. beings'] sight, he is not going to die, because in fact he was never born in the first place. In other words, buddhas are not created phenomena and therefore have no beginning and no end.{{sfn|Blum|2013|p=xv}}}}
 
The Buddha is presented as (an) eternal Being, transcending normal human limitations:
{{quote|What is the Tathagata [Buddha]? [...] He is one who is eternal and unchanging. He is beyond the human notion of "is" or "is-not". He is Thusness [''tathata''], which is both phenomenon and noumenon, put together. Here, the carnal notion of man is sublimated and explained from the macrocosmic standpoint of existence of all and all. And this Dharmakaya is at once Wisdom and Emancipation [''moksha'']. In this ontological enlargement of the concept of existence of the Buddha Body [''buddhakaya''], this sutra and, consequently, Mahayana, differs from the Buddha of Primitive Buddhism.{{sfn|Yamamoto|1975}}}}
 
Kosho Yamamoto gives a series of equations:
{{quote|Thus, there comes about the equation of: Buddha Body <nowiki>=</nowiki> Dharmakaya <nowiki>=</nowiki> eternal body <nowiki>=</nowiki> eternal Buddha <nowiki>=</nowiki> Eternity.{{sfn|Yamamoto|1975}}}}
 
===Tathágata-garbha===
The Buddha-nature is equated with the Tathagatagarbha. According to Sally King, the term ''tathāgatagarbha'' may be understood in two ways:{{sfn|King|1991|p=4}}
# "embryonic tathāgata", the incipient Buddha, the ''cause'' of the Tathāgata,
# "womb of the tathāgata", the ''fruit'' of Tathāgata.
The Chinese translated the term tathāgata in its meaning as "womb", c.q. "fruit". It was translated as {{zh|t=如來藏|p=rúlái zàng}},{{sfn|King|1991|p=4}} "tathāgata storehouse" {{sfn|King|1991|p=48}} "Buddha-matrix", or "Buddha embryo", the innate possibility of every sentient being to attain awakening{{sfn|King|1991|p=14}} in every sentient being. According to Mark Blum, Dharmaksema translates ''tathāgatagārbha'' as {{zh|t=如來密藏|p=rúlái mìzàng}} or simply ''mìzàng'',{{sfn|Blum|2013|p=xv-xx}} "tathagata's hidden treasury". He notes that the two major Chinese versions of the sutra don't use the literal Chinese term for embryo or womb, but speak of the "wondrous interior treasure-house of the Buddha" found in all beings. "We never see a word that specifically means embryo or womb used for ''garbha'' in either Chinese translation of this sutra."{{sfn|Blum|2013|p=xv-xx}}
 
This "hidden treasury" is present in all sentient beings: "[the Buddha] expounds the doctrine that this quality [of the hidden interior, wondrous treasury] is not only common to buddhas but to all living beings as well."{{sfn|Blum|2013|p=xv-xx}} The Buddha-nature is always present, in all times and in all beings. According to Liu, this does not mean that sentient beings are at present endowed with the qualities of a Buddha, but that they will have those qualities in the future.{{sfn|Liu|1982|p=66-67}} It is obscured from worldly vision by the screening effect of tenacious negative [[Kleshas (Buddhism)|mental afflictions]] within each being. Once these negative mental states have been eliminated, however, the ''buddhadhātu'' is said to shine forth unimpededly and can then be consciously "entered into", and therewith deathless Nirvana attained:{{sfn|Yamamoto|1975|p=94–96}}
{{quote|[T]he tathagatagarbha is none but Thusness or the Buddha Nature, and is the originally untainted [[Luminous mind|pure mind]] which lies overspread by, and exists in, the mind of greed and anger of all beings. This bespeaks a Buddha Body that exists in a state of bondage.{{sfn|Yamamoto|1975|p=87}}}}
 
===Iccsantikák===
Despite the fact that the Buddha-nature is innate in all sentient beings, there is a class of people who are excluded from salvation, the ''[[Icchantika]]s'', "extremists":{{sfn|Hodge|2006}}
{{quote|[A]ny person, no matter whether they are a monk, a nun, a lay-man or lay-woman, who rejects this sûtra with abusive words, and does not even ask for forgiveness afterwards, has entered the icchantika path.{{sfn|Hodge|2006}}}}
 
The longer versions of the Nirvana Sutra additionally give expression to the new claim (not found in the shorter Chinese and Tibetan versions) that, because of the Buddha-dhatu, absolutely all beings without exception, even icchantikas (the most incorrigible and spiritually base of beings), will eventually attain liberation and become Buddhas.{{sfn|Yamamoto|1975|p=153–154}}{{sfn|Liu|1984|p=71-72}}
 
==A ''Nirvána-szútra'' a mahájána iskolákban==
In the introduction to his translation of the ''Nirvana Sutra'', Mark Blum speaks of the tremendous importance of this sutra for East-Asian Buddhism:
{{quote|It would be difficult to overstate the impact of [the] ''Nirvana Sutra'' in East Asian Buddhism. Not only did it inspire numerous commentaries on the sutra itself in China, Korea, and Japan, it is cited extensively in the works of untold numbers of Buddhist writers and frequently appears in 'secular' literature as well [...] the very idea of Chan [Buddhism] without the concept of buddha-nature is unthinkable.{{sfn|Blum|2013|p=xix}}}}
 
===Nicsiren buddhizmus===
In [[Nichiren Buddhism]] the ''Nirvana Sutra'', with the ''[[Lotus Sutra]]'', make up what [[Tiantai]] called the Fifth of the Five Periods of Teaching.<ref>[http://www.sgilibrary.org/dict.html Soka Gakkai Dictionary of Buddhism, T'ien-T'ai]</ref> The ''Nirvana Sutra'' is seen as inferior to the ''Lotus Sutra'' however, based on the passage in the ''Nirvana Sutra'' that reads:
{{quote|When this sutra was preached . . . the prediction had already been made in the Lotus Sutra that the eight thousand voice-hearers would attain Buddhahood, a prediction that was like a great harvest. Thus, the autumn harvest was over and the crop had been stored away for winter [when the Nirvana Sutra was expounded], and there was nothing left for it [but a few gleanings]."<ref>Writings of Nichiren Daishonin, Soka Gakkai, Volume 1 P693.</ref>}}
 
===Sin buddhizmus===
The ''Nirvana Sutra'' is among the most important sources and influences on [[Shinran]]'s magnum opus, ''[[Kyogyoshinsho]]'', which is the foundational text of the Japanese [[Jōdo Shinshū]] Pure Land School. Shinran relies on crucial passages from the ''Nirvana Sutra'' for the more theoretical elaboration of the meaning of [[shinjin]]. The ''Nirvana Sutra'' and the ''Pure Land Sutras'' are quoted extensively in the ''Kyogyoshinsho''.
 
==Megyjegyzések==
{{megjegyzések}}
 
==Jegyzetek==
{{Jegyzetek}}
 
==Források ==
{{refbegin}}
* {{cite book | last =Blum | first =Mark L. | year =2013 | title =The Nirvana Sutra, Vol. 1 | publisher =BDK America}}
* {{cite book | last =Chen | first =Jinhua | year =2004 | title =The Indian Buddhist Missionary Dharmakṣema (385-433): A New dating of his Arrival in Guzang and of his Translations, T'oung Pao 90, 215–263}}
* {{cite book | last =Hodge | first =Stephen | year =2004 | title =Textual History of the Mahāyāna-mahāparinirvāna-sūtra | url=http://www.nirvanasutra.net/historicalbackground.htm|accessdate=21 January 2012}}
* {{cite book|last=Hodge |first=Stephen |year=2006 |title=On the Eschatology of the Mahaparinirvana Sutra and Related Matters |url=http://www.shabkar.org/download/pdf/On_the_Eschatology_of_the_Mahaparinirvana_Sutra_and_Related_Matters.pdf |location=lecture delivered at the University of London, SOAS |deadurl=yes |archiveurl=https://web.archive.org/web/20130614174936/http://www.shabkar.org/download/pdf/On_the_Eschatology_of_the_Mahaparinirvana_Sutra_and_Related_Matters.pdf |archivedate=June 14, 2013 }}
* {{cite book|last=Hodge |first=Stephen |year=2012 |title=The Mahayana Mahaparinirvana Sutra. The text & its Transmission |url=http://www.buddhismuskunde.uni-hamburg.de/fileadmin/pdf/publikationen/The_Textual_Transmisssion_of_the_MPNS.pdf |location=corrected and revised version of a paper presented in July 2010 at the Second International Workshop on the Mahaparinirvana Sutra held at Munich University |deadurl=yes |archiveurl=https://web.archive.org/web/20131219063612/http://www.buddhismuskunde.uni-hamburg.de/fileadmin/pdf/publikationen/The_Textual_Transmisssion_of_the_MPNS.pdf |archivedate=December 19, 2013 }}
* {{cite book|last=Jikido |first=Takasaki |year=2000 |title=The Tathagatagarbha Theory Reconsidered. Reflections on Some Recent Issues in Japanese Buddhist Studies |journal=Japanese Journal of Religious Studies 2000 27/1-2, 73-83 |url=http://nirc.nanzan-u.ac.jp/nfile/2696 |deadurl=yes |archiveurl=https://web.archive.org/web/20140727213522/http://nirc.nanzan-u.ac.jp/nfile/2696 |archivedate=July 27, 2014 }}
* {{cite book | last =King | first =Sallie B. | year =1991 | title =Buddha Nature | publisher =SUNY Press}}
* {{cite book|last=Liu |first=Ming-Wood |year=1982 |title=The Doctrine of the Buddha-Nature in the Mahāyāna Mahāparinirvāṇa Sūtra. |journal=Journal of the International Association of Buddhist Studies |volume=5 |issue=2 |pages=63–94 |url=http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/viewFile/8578/2485 |deadurl=yes |archiveurl=https://web.archive.org/web/20131016074553/http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/viewFile/8578/2485 |archivedate=October 16, 2013 }}
* {{cite book | last =Liu |first =Ming-Wood | year =1984 | title =The Problem of the Icchantica in the Mahāyāna Mahāparinirvāṇa Sūtra | journal =Journal of the International Association of Buddhist Studies |volume=7 |issue=1 |pages=57–82 | url =http://archiv.ub.uni-heidelberg.de/ojs/index.php/jiabs/article/view/8619/2526}}
* {{cite book | last =Liu | first =Ming-Wood | year =2005 | title =The Doctrine of Buddha-nature in the Mahayana Mahaparinirvana Sutra | work =Buddhism: Critical Concepts in Religious Studies (Vol. V), Paul Williams | publisher=Taylor & Francis | page =190}}
* {{cite journal|last=Matsuda|first=Kazunobu|title=Sanskrit Fragments of the Mahāyāna Mahāparinivāṇa-sūtra. A Study of the Central Asian Documents of the Stein/Hoernle Collection of the India Office Library|journal=Studia Tibetica|year=1988|volume=14| ref = harv}}
* {{cite book|last=Sasaki |first=Shizuka |title=Review Article: The Mahaparinirvana Sutra and the Origins of Mahayana Buddhism |journal=Japanese Journal of Religious Studies |year=1999 |volume=26 |issue=1-2 |pages=189–197 |url=http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/539.pdf |accessdate=21 January 2012 |deadurl=yes |archiveurl=https://web.archive.org/web/20110811213229/http://nirc.nanzan-u.ac.jp/publications/jjrs/pdf/539.pdf |archivedate=August 11, 2011 }}
* {{cite book|last=Shimoda|first=Masahiro|title=A Study of the Mahāparinivāṇasūtra ~ with a Focus on the Methodology of the Study of Mahāyāna Sūtras|year=1997|publisher=Tokyo, Shunjū-sha| ref = harv}} (in Japanese)
* {{cite book |last=Yamamoto|first=Kosho|title=Mahayanism: A Critical Exposition of the Mahayana Mahaparinirvana Sutra|year=1975|publisher=Karinbunko}}
{{refend}}
 
== További információk ==
* Blum, Mark (2003). Nirvana Sutra, in: Buswell, Robert E. ed., Encyclopedia of Buddhism, New York: Macmillan Reference Lib., pp.&nbsp;605–606
* {{cite book|ref=harv|editor1-last=Buswell|editor1-first=Robert Jr|editor2-last=Lopez|editor2-first=Donald S. Jr.|editor1-link=Robert Buswell Jr.|editor2-link=Donald S. Lopez, Jr.|title="Mahāparinibbānasuttanta", in Princeton Dictionary of Buddhism.|date=2013|publisher=Princeton University Press|location=Princeton, NJ|pages=502-504|isbn=9780691157863}}
* Bongard-Levin, G.M (1986). ''New Sanskrit fragments of the Mahāyāna Mahāparinivāṇa-sūtra: Central Asian manuscript collection'', The International Institute for Buddhist Studies.
* Rhys Davids, T. W. and C. A. F. trans. (1910). [https://archive.org/details/dialoguesofbuddh02davi ''Dialogues of the Buddha'', part II], Oxford University Press, pp.&nbsp;78–191.
* Ito, Shinjo (2009). ''Shinjo: Reflections'', Somerset Hall Press.
* von Hinüber, Oskar (2009). [https://icabs.repo.nii.ac.jp/?action=pages_view_main&active_action=repository_view_main_item_detail&item_id=135&item_no=1&page_id=15&block_id=18 Cremated like a King: The Funeral of the Buddha within the Ancient Indian Cultural Context], Journal of the International College for Postgraduate Buddhist Studies 13, 33-66
* Lai, Whalen (1982). Sinitic speculations on buddha-nature: [https://web.archive.org/web/20101206012413/http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/lai.htm The Nirvaana school] (420-589), Philosophy East and West 32 (2), &nbsp;135-149
*[http://www.accesstoinsight.org/tipitaka/dn/dn.16.1-6.vaji.html "Maha-parinibbana Sutta,"] - a szöveg angol nyelvű fordítása
* Radich, Michael (2015). [https://web.archive.org/web/20150504192133/http://hup.sub.uni-hamburg.de/volltexte/2015/153/pdf/HamburgUP_HBS05_Radich.pdf The Mahāparinivāṇa-mahasūtra and the Emergence of Tathagatagarba Doctrine], Hamburg Buddhist Studies Vol. 5, Hamburg University Press
*[http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/lou.htm "Mahaparinibbana-sutta and Cullavagga,"] – Louis Finot, in: "Indian Historical Quarterly" (8:2, 1932 June 1, pp.&nbsp;241–46)
* Yuyama, Akira (1981). ''Sanskrit fragments of the Mahāyāna Mahāparinivāṇa-sūtra: Koyasan manuscript'', The Reiyukai Library.
*[http://www.lankalibrary.com/Bud/buddha_death.htm "Did Buddha die of mesenteric infarction?"] – Ven. Dr. Mettanando Bhikkhu, in: "Bangkok Post" (2000 May 17).
 
==Kapcsolódó szócikkek==
{{refbegin|3}}
*[[Mahájána Maháparinirvána-szútra]]
* ''[[Anunatva-Apurnatva-Nirdesa]]''
* [[Átman]]
* [[Dolpopa Sherab Gyaltsen]]
* [[Hit a buddhizmusban]]
* [[Isten a buddhizmusban]]
* ''[[Kulajarádzsa tantra]]''
* [[Parinirvána]]
* [[Mahájána szútrák]]
* [[Nirvána]]
* [[Buddha-természet]]
* ''[[Tathágatagarbha-szútra]]''
{{refend}}
 
{{Buddhizmussal kapcsolatos témák}}
{{Gautama Buddha}}
 
[[ategória:Dígha-nikájaMahájána szútrák]]
[[ategória:Nicsiren buddhizmus]]
[[ategória:Buddha-természet]]
A lap eredeti címe: „https://hu.wikipedia.org/wiki/Szerkesztő:Mrszantogabor/Buddhizmus_áttekintése”