Editing Moksha (section)

== Buddhism ==
{{Buddhism}}
{{Main|Nirvana|Rebirth (Buddhism)}}

In [[Buddhism]] the term "moksha" is uncommon, but an equivalent term is ''vimutti'', "release". In the suttas two forms of release are mentioned, namely ''ceto-vimutti'', "deliverance of mind," and ''panna-vimutti'', "deliverance through wisdom" (insight). ''Ceto-vimutti''  is related to the practice of dhyana, while ''panna-vimutti'' is related to the development of insight. According to Gombrich, the distinction may be a later development, which resulted in a change of doctrine, regarding the practice of [[Dhyana in Buddhism|dhyana]] to be insufficient for final liberation.<ref>Gombrich, ''The Conditioned genesis of Buddhism'', chapter four: "How Insight Worsted Concentration"</ref>

With release comes Nirvana (Pali: Nibbana), "blowing out", "quenching", or "becoming extinguished" of the fires of the passions and of self-view.<ref name="Collins2010p63">{{cite book|author=Steven Collins |title=Nirvana: Concept, Imagery, Narrative |url=https://books.google.com/books?id=d5pshUYiUVwC |year=2010|publisher=Cambridge University Press |isbn=978-0-521-88198-2 |pages=63–64, 33–34, 47–50, 74–75, 106 }}</ref><ref>Gombrich, "What the Buddha thought"</ref> It is a "timeless state" in which there is no more [[Samsara|becoming]].<ref>{{cite book|author=Steven Collins |title=Nirvana: Concept, Imagery, Narrative |url=https://books.google.com/books?id=d5pshUYiUVwC |year=2010|publisher=Cambridge University Press |isbn=978-0-521-88198-2 |page=31}}, '''Quote:''' "This general scheme remained basic to later Hinduism, to Jainism, and to Buddhism. Eternal salvation, to use the Christian term, is not conceived of as world without end; we have already got that, called samsara, the world of rebirth and redeath: that is the problem, not the solution. The ultimate aim is the timeless state of ''moksha'', or as the Buddhists seem to have been the first to call it, nirvana."</ref>

Nirvana ends the cycle of ''[[Dukkha]]'' and rebirth in the six realms of [[Saṃsāra (Buddhism)]].<ref name="Gethin1998p74"/><!--** START OF NOTE ("NIRODHA") **-->{{refn|group=note|name="Nirodha"|Ending rebirth:<br>* Graham Harvey: "The Third Noble Truth is nirvana. The Buddha tells us that an end to suffering is possible, and it is nirvana. Nirvana is a "blowing out," just as a candle flame is wxtinguished in the wind, from our lives in samsara. It connotes an end to rebirth"{{sfn|Harvey|2016}}<br>* Spiro: "The Buddhist message then, as I have said, is not simply a psychological message, i.e. that desire is the cause of suffering because unsatisfied desire produces frustration. It does contain such a message to be sure; but more importantly it is an eschatological message. Desire is the cause of suffering because desire is the cause of rebirth; and the extinction of desire leads to deliverance from suffering because it signals release from the Wheel of Rebirth."{{sfn|Spiro|1982|p=42}}<br>* John J. Makransky: "The third noble truth, cessation (''nirodha'') or nirvana, represented the ultimate aim of Buddhist practice in the Abhidharma traditions: the state free from the conditions that created samsara. Nirvana was the ultimate and final state attained when the supramundane yogic path had been completed. It represented salvation from samsara precisely because it was understood to comprise a state of complete freedom from the chain of samsaric causes and conditions, i.e., precisely because it was unconditioned (''asamskrta'')."{{sfn|Makransky|1997|p=27-28}}<br>* Walpola Rahula: "Let us consider a few definitions and descriptions of Nirvana as found in the original Pali texts [...] 'It is the complete cessation of that very thirst (tanha), giving it up, renouncing it, emancipation from it, detachment from it.' [...] 'The abandoning and destruction of craving for these Five Aggregates of Attachment: that is the cessation of ''dukkha''. [...] 'The Cessation of Continuity and becoming (''Bhavanirodha'') is Nibbana.'"{{sfn|Rahula|2007}}}}<!--** END OF NOTE ("NIRODHA") **-->  It is part of the [[Four Noble Truths]] doctrine of Buddhism, which plays an essential role in Theravada Buddhism.{{Sfn|Harvey|2013|pp=73–76}}<ref>{{cite book|author1=Jay L. Garfield|author2=William Edelglass|title=The Oxford Handbook of World Philosophy|url=https://books.google.com/books?id=I0iMBtaSlHYC |year=2011|publisher=Oxford University Press |isbn=978-0-19-532899-8 |pages=206–208 }}</ref> Nirvana has been described in Buddhist texts in a manner similar to other Indian religions, as the state of complete liberation, ''[[nirvana]]'', highest happiness, bliss, fearless, freedom, dukkha-less, permanence, non-dependent origination, unfathomable, indescribable.<ref>{{cite book|author=Steven Collins |title=Nirvana and Other Buddhist Felicities |url=https://books.google.com/books?id=Z2go_y5KYyoC |year=1998|publisher=Cambridge University Press |isbn=978-0-521-57054-1 |pages=191–233 }}</ref><ref>{{cite book|author=Peter Harvey |title=The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism |url=https://books.google.com/books?id=SfPcAAAAQBAJ |year=2013|publisher=Routledge |isbn=978-1-136-78336-4 |pages=198–226}}</ref> It has also been described as a state of release marked by "emptiness" and realization of ''[[anatta|non-Self]]''.<ref>{{cite book|author=Mun-Keat Choong|title=The Notion of Emptiness in Early Buddhism|url=https://books.google.com/books?id=HJafx7uO0VsC |year=1999|publisher=Motilal Banarsidass|isbn=978-81-208-1649-7|pages=21–22}}</ref><ref>{{cite book|author=Gananath Obeyesekere |title=The Awakened Ones: Phenomenology of Visionary Experience |url=https://books.google.com/books?id=BB1Q0aWJpO8C |year=2012|publisher=Columbia University Press |isbn=978-0-231-15362-1 |pages=145–146 }}</ref><ref>{{cite book|author=Edward Conze |title=Buddhism: Its Essence and Development |url=https://books.google.com/books?id=PwXCAgAAQBAJ |year=2012|publisher=Courier |isbn=978-0-486-17023-7 |pages=125–137 }}</ref> Such descriptions, states Peter Harvey, are contested by scholars because nirvana in Buddhism is ultimately described as a state of "stopped consciousness (blown out), but one that is not non-existent", and "it seems impossible to imagine what awareness devoid of any object would be like".{{Sfn|Harvey|2013|pp=75–76}}<ref name="Gethin1998p74">{{cite book|author=Rupert Gethin |title=The Foundations of Buddhism |url=https://archive.org/details/foundationsofbud00rupe|url-access=registration |year=1998|publisher=Oxford University Press |isbn=978-0-19-160671-7|pages=[https://archive.org/details/foundationsofbud00rupe/page/74 74]–84}}</ref>