Many Pali-Canon passages describing the Buddhist ideal do so in terms of a set of categories called "the five Khandhas."
Khandha means "group," and the five Khandhas are five categories, five ways of grouping everything one might perceive, which I will term here "perceptual objects."
Passages involving these five groups usually repeat or invoke certain specific thoughts connected with them, namely:
- perceptual objects grouped under these five groupings are objects that people tend to Cling to (they are frequently called upadana-khandha, literally "Clinging-groups")
1- all perceptual objects grouped under these five groupings are impermanent (anicca), that is, subject to change beyond a person's control.
2- the impermanence and changeability of these perceptual objects is the source of dukkha, "distress" (implying that Upadana, "Clinging" is always accompanied by an expectation of permanence)
3- if a person fully realized that all these perceptual objects are subject to change beyond her control, and thus the source of distress, this by itself would prevent the "Clinging" reaction from occurring.
The specifics of the five categories/Khandhas are not important, and can easily simply distract readers from the main point. The main point is that these categories mean to cover all possible perceptual objects, all possible things or conditions one can be aware of, and these include all internal conditions as well. For a meditator aware of feelings of nervousness, anger, depression, mental activity, or even of mental blankness, all these conditions are "perceptual objects," belonging to one or more of the five categories/Khandhas. The constant assumption in the Pali Canon is that people are tempted to take things belonging to the Khandhas as objects of Tanha/Craving and Upadana/Clinging. This is why they are often called Upadana-Khandha, "Clinging-groups."
But the opposites of all these conditions -- calmness, peace, blankness of mind, also are "perceptual objects" one can be aware of. The main point of the Khandha doctrine is not that one should rid oneself of some particular perceptible mental conditions, but that one should avoid developing a fixed and inflexible deep need (Tanha/Upadana) for any particular perceptual object and therefore a fixed aversion for its opposite. For example, a meditator who feels a deep need to regularly experience blankness of mind, and who therefore has a fixed aversion for mental disturbance, is still Clinging to "mental blankness" as a perceptual object belonging to the Khandhas.
I list here the specific five Khandhas with some brief notes about each. But it is important not to get distracted by trying to figure out all the details, which can easily become more confusing than helpful.
These five Khandhas are probably not best regarded as five entirely separate categories. Most perceptual objects belong to two or more of these general groupings. They seem instead to be five different perspectives or reminders, different ways of calling to mind the basic ideas connected with impermanence described above.
In this light, the five Khandhas can be describe as follows:
#1. Rupa, "Body," refers to the entire material world, all material bodies (including one's own physical body), which are obviously impermanent because most material bodies are constantly changing.
#2. Vedana, "Feelings," (pleasant, unpleasant, neutral) are impermanent because one's own feelings can change beyond one's own direct control.
#3. Sañña, "Perceptions," calls to mind the Buddhist psychology of perception as described above. Contact with some perceptual object calls forth an involuntary response from consciousness, governed by "Clinging" with an expectation of permanence. But all perceptual objects are impermanent, so this makes the clinging-consciousness itself subject to impermanence, frustrating its expectation of permanence and so causing dukkha, Distress.
#4 Sankhara, "Conditions" or "Constructions," calls to mind the "conditioned" or "constructed" character of all perceptual objects, and all acts of perception. Buddhist thought asserts that each perceptual object, and each act of perception, is what it is due to passing temporary "Conditions." None has an independent substance or being, able to exist on its own. The existence of each perceptual object is temporary and changeable because each such object comes into being dependent on Conditions that are themselves temporary and changeable.
#5 Viññana, "Consciousness," when listed as the fifth Khandha, does not refer to consciousness in general, just being a conscious being. It needs to be understood with another aspect of Buddhist psychology, consciousness operating through one of the five external senses (sight, hearing, touch, taste, smell), and a sixth internal sense called mano, through which a person perceives internal things such as thoughts, feelings, mental/emotional conditions (e.g. blankness of mind, depression, worry, etc.). Consciousness in this sense is changeable beyond a person's control because (a) it is a consciousness of changeable perceptual objects, and (b) the six sense themselves are liable to to become "diseased," e.g. one's sense of sight can be impaired, or even disappear as in the case of blindness.
Viññana, "consciousness" is a somewhat complicated term, because some passages, like the one discussed immediately below, also use the term Vinnana to refer to consciousness in general, being a conscious being, a being capable of "seeking support in" or "abiding in" some particular perceptual object, but also capable of not seeking support in or abiding in anything belonging to the changing world (the world of "birth, decay, and death"). That is, in the normal case, consciousness is involuntarily drawn by Tanha into trying to seek support in or abide in some changeable perceptual object (external or internal). In this case consciousness is said to have "come into existence" in the world of change, and so has made itself vulnerable to deep distress (Dukkha) when those things that it seeks support in, change or threaten to change. But consciousness in this broader sense is also capable of residing blissfully in itself, not dependent on anything in the changing world. This "non-abiding" Viññana is what Peter Harvey describes as a "stopped" consciousness, a consciousness stopped from allowing itself to be involuntarily drawn out by Tanha/Upadana into a Grasping or Clinging reaction to any perceptual object perceived through any of the six senses. [See Peter Harvey The Selfless Mind. Surrey: Curzon Pr. 1995, p. 180-197. The present essay is heavily dependent on Harvey's excellent survey of technical terms used in Buddhist psychology.]
Viññana/Consciousness in this latter sense is perhaps best described as a human perceiving subject, the seat of perception and choice, that-in-us-which-is aware of perceptual objects both external and internal. When I say, "I am aware of a tree," Viññana/Consciousness is the "I" which is aware of the tree. Presumably, for example, a stone is not aware of the trees surrounding it. A stone is not a "perceiving subject." It has no Viññana/Consciousness. Only living beings are aware of objects in their surroundings.
Viññana/Consciousness is also that in us which is capable of making choices how to relate to whatever we are aware of. It is a human subject capable of being aware of and responding to objects. Presumably, stones do not make choices about how to relate to the trees surrounding them.
Viññana/Consciousness in its normal state is involuntarily drawn out into a relation to some perceptual objects, a relation described as "seeking support in," or "abiding in," some particular perceptual objects.
. But Viññana/Consciousness is also capable of escaping this normal state, and adopting another, completely different way of relating to all perceptual objects, described as not seeking support in or abiding in any particular perceptual object. This is a very difficult achievement, normally only achieved through years of gaining skill at unique Buddhist meditation practices. But when it is achieved this allows a person to free herself from relating to the on the basis of involuntary reactions based on need to get confirmation of one's self-worth through some particular relation to some particular Condition. This should not result in complete disconnection from all involvement in the world, but should free a person for a different way of relating to the world, described in a previous essay as expressive and appreciative.
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Part of the passage I want to deal with treating Viññana as a consciousness capable of relating to perceptual objects (the first four Khandhas) in two different ways, sense reads as follows:
It is impossible for anyone to describe
either the coming, or the going,
or the passing out of existence,
or the springing up into an existence,
or the growth, or the increase,
or the development of Viññana
apart from Body,
apart from Feelings,
apart from Perception,
apart from Conditions.
The language and imagery of this passage envisions a state of Viññana before it has tried to seek support in any perceptual object, named here by the first four Khandhas (Body, Feelings, Perceptions, Conditions). Viññana in this state is pictured metaphorically as not yet having "come into existence." Seeking support in some perceptual object causes it to "spring up into an existence." (This seems a clearly metaphorical use of the term "existence," because a consciousness "not yet arisen" still "exists" if we take "existence" in an absolute and literal sense.)
"Existence" in Buddhist language is associated with existence in a changing world, a world of "birth, growth, decay, and death." Once it "comes into existence" in this way, Viññana becomes itself part of a changing world to which it is now clinging. "Coming into existence" in this changing world will lead to the "growth and increase" of Viññana. But all growth in this world is followed by "decay and death," meaning that when consciousness comes into existence and grows and increases, this always eventually leads to its "passing out of existence."
The point of the passage depends on a context in which the audience is seeking for some particular deeply satisfying state that is completely and enduringly reliable, not subject to change, not subject to "passing out of existence." This is the audience that would find it deeply distressing to have let Viññana become liable to "passing out of existence."
Thus this passage illustrates the two senses of Viññana mentioned above.
1- There is one state in which Viññana has not yet (metaphorically) "come into existence" by seeking support in or Clinging to any perceptual object. In this state, Viññana in this passage is not conceptualized in the more normal way as the fifth of five khandhas. The Pali Canon speaks of Viññana in this state as something potentially existing apart from the khandhas, and describes its relation to the first four khandhas.
2- There is a different state in which a Clinging reaction to some perceptual object causes Viññana to "spring up into an existence" as part of the world of growth, decay, and death. Viññana in this second state then becomes "consciousness of a (changing) object," consciousness intrinsically connected to the world of change, therefore subject to change in itself.
The present passage speaks of Viññana in this sense, and describes its relation to the first four Khandhas (Body, Feelings, Perceptions, and Conditions). Speaking first of the relation of Viññana to Rupa, "Body," it speaks of Viññana "seeking for body," "abiding in Body," "supported by Body," "taking delight in Body," "Craving for Body."
This passage begins in the following way:
Not to seek for anything is to be free.
If Viññana abides,
it is because of a seeking for [something belonging to the category] 'Body' that it abides,
and supported by Body,
and resting in Body,
and taking delight in Body,
it grows, increases, and develops...
If Thirst [Tanha] for Body is abandoned,
then through the abandonment of Thirst
the support is cut off,
and there is no resting-place for Viññana.
After dealing with Body, the first khandha, the passage repeats all of the above statements with regard to the other three Khandhas, Feelings, Perceptions, and Conditions
If Thirst for Feelings...
for Perceptions...
for Conditions...
is abandoned,
then through the abandonment of Thirst
the support is cut off,
and there is no resting-place for Viññana.
Then comes a description of the ideal state:
When Viññana has no resting-place,
and does not increase...
it becomes free;
and when it is free, it becomes quiet;
and when it is quiet, it is content
and when it is content, it is not agitated;
and when it is not agitated,
it attains Nibbana in its own person.
This passage offers one of the clearest presentations of basic Buddhist practical psychology.
In its ideal state, Viññana, consciousness, is at rest in itself, not seeking for support in, nor seeking to "rest in," anything outside itself. In this state, it is quiet and blissful. This quiet and blissful state is not subject to agitation or threat from change in the world ("growth, decay, and death"), because it has no essential connection to the world (does not "abide in" or "have a resting place in") the changing world. This is one way of describing the state called Nibbana.
Consciousness in this state is said to have no "support." That is, it is not an activated consciousness whose activity needs to be supported by some perceptual object. Consciousness without an object is an inactive, "quiet" consciousness, a consciousness not "increasing," for whom all support-from-objects has been cut off.
When consciousness seeks for something outside itself it leaves this ideal state. That is, contact with objects not only activates it into being an active consciousness. Rather, this becoming active and "increasing" is assumed to be motivated in a particular way, i.e. by Thirst (Tanha). Consciousness feels itself in need of some outside source of meaning to "take delight in." So instead of resting in itself it seeks to "find a resting place in" some particular perceptual object.
Assuming again an audience whose ultimate desire is to find some deeply satisfying state that is completely and enduringly reliable, Thirst that becomes outward-directed, seeking this satisfaction in some particular perceptual object, is bound to be self-frustrating (because all perceptual objects are subject to change). So that what initially promised to bring meaning to one's life now becomes a kind of chain tying one down to unsatisfying conditions, a chain (or "Fetter" in Buddhist language) from which one wants to become free. Hence "Not to seek for anything [any source of meaning outside oneself] is to be free."
The passage describes the ideal state of consciousness partly in negative terms. It is a consciousness not activated ("not increasing"). It is a consciousness free of connections, a consciousness that is in a way disconnected from all perceptual objects, for whom all "support" from perceptual objects has been "cut off". But it assumes an experience in which disconnection from normal ways of finding meaning in life does not leave a person with a meaningless existence. There is some way of doing this in which a consciousness resting in itself would be "quiet and blissful" i.e. intensely meaningful. Again this is one way of describing Nibbana, the supreme Good in Buddhism.
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What is the point of Buddhist psychological analysis?
As pointed out in a previous essay, most adults have developed a specific “relational identity.” That is, their sense of being a worthwhile person leading a meaningful life has become deeply and inflexibly dependent on specific relationships to specific other people, things, and conditions in the world. This gives other things a certain power. Things I am deeply dependent on for a sense of self-worth and meaning, also have power to deeply disturb me, provoking minor or major existential crises in my life when they fail me.
Most people probably take it for granted that finding meaning in specific connections to the world is central to what it means to be human. The fact that such connections can fail and provoke deep distress is also just part of the human condition, unfortunate perhaps, but something we have to learn to deal with.
For most people this “normal human condition” has a kind of absoluteness. It is something given, solid, immovable, and unchangeable. At the very least, living this way appears the only way of leading a meaningful human life. The human condition seems to include, for example, living in a world where "social pressure" is a strong force outside of me, which I can do nothing about. It is part of the given world beyond my control. Likewise there seem to be many things in the world that are stress-causing. The world I live in is in many of its aspects a stress-causing world. This also seems to be an inescapable aspect of the world itself, something I can do nothing about.
The basic point of Buddhist psychology is to show that this apparently absolutely-given human condition is not simply and inevitably given, but is “constructed." The identity I perceive myself to have, as well as many characteristics of the world as I perceive it, "arise dependently" on certain Conditions (Sankhara) which are not inescapable and which could be changed. This applies most notably to things like social pressure and the stress-causing features of the world. These appear to have an existence outside of me and therefore beyond my control. Students often remark: "It must be easier in Asia, but conditions in the US make it impossible." This begs the very question that Buddhist addresses, missing its central intent to challenge this basic assumption that certain life problems are due to external forces that are simply and unchangeably "out there," beyond the ability of an individual to do anything about. This is the "illusion" that Buddhism means to correct -- not the illusion that the external world exists, but the illusion that it has, in itself and immovably, power to so deeply threaten a person's sense of identity or well-being, that an individual has no choice but to accept and submit to this power as a basic condition under which which she must lead her life. The teaching about Vinnana and the Khandhas is that forces appearing to exist immovably "out there" are dependent on psychological conditions existing "in here," which are changeable. A fundamental change in a person's internal psychological dynamics -- achievable through techniques like Vipassana -- would bring about a fundamental change in the external world-as-perceived, reducing or eliminating the power that the social world in the US appears to wield over all its inhabitants.
Both the ability of events to cause stress (Dukkha), and social pressure as a strong force difficult to resist, arise dependently on certain internal psychological dynamics. If my sense of self-worth were not inflexibly dependent on the approval of others and a sense of "fitting in," I would be aware of approval and disapproval, but I would not experience these things as a strong force impossible or difficult to resist. I would be free to conform to others' expectations when I thought this is a good thing to do under the circumstances, but would be free to not conform if this seemed not a good thing to do. If my sense of self-worth were not dependent on meeting certain expectations of others, or achieving certain goals I set myself, difficulties encountered in meeting those expectations or reaching those goals would not be so stress-causing. I would calmly do my very best to rise to the occasion, knowing that being my personal best is the best and only thing I really need to do, and my self-esteem would not depend on success or failure beyond my control.
It is in this sense that many key aspects of the world as I perceive it are "constructed" rather than inescapably given as they might appear. These characteristics of the world arise dependently on certain psychological dynamics at work in my own being. The Pali Canon presents us with many very elaborate and highly developed accounts of these basic psychological dynamics (the above account centering on Viññana is just one of them).
It is important that (unlike some modern psychological theories) this is also a kind of "hands-on" psychology, describing those psychological processes directly observable to those who develop the requisite introspective skills in Buddhist meditation. Buddhist meditation exercises consist partly in learning to directly observe one's own mind in the process of involuntarily reacting to various stimuli, and directly observing involuntary reactions motivated by Thirst and Clinging, according to the Buddhist perceptual psychology described above. The purpose of such observation is to gradually reduce the force of such involuntary reactions, becoming free of them not by repressing them but by becoming a neutral observer of them.
Buddhist texts do not minimize the difficulty of all this. If anything they emphasize the difficulty, because this adds to the sense that achieving Nibbana, an idealized image of complete freedom from involuntary reactions, is a heroic achievement. Even though the normal human condition, and the world as normally perceived, is not inescapably given but Arises Dependently on certain ultimately-changeable psychological mechanisms, these mechanisms are very deeply ingrained in ordinary human nature and exceedingly difficult to change. (It is important to say, however, that although it is very difficult to radically change these psychological dynamics, it is not so difficult to make small steps in this direction, for example by regularly practicing Vipassana for, say, twenty minutes a day.)
In the background of all this teaching we have to keep in mind that the Buddhist ideal is not presented as a giving up of a person’s quest for leading a meaningful life, but a fulfillment of this quest. It is the highest kind of life, a most meaningful life.
On the present view, the specific Buddhist concept of the most meaningful life gives Buddhists a very particular (not universal) perspective on life which determines all aspects of Buddhist thought. What Buddhism sees as the main problems in life are not the main problems everyone would see from all perspectives and all points of view. They are selected as the main problems because they are obstacles to the specific Buddhist ideal. The Buddhist concept of “the problems” and “the solutions” are mutually defining. The Buddhist concept of “the solution” determines what are selected and described as “the problems.”
One might think that the Buddhist ideal is to become less dependent on and involved with the external world of society and material objects, but to turn inward and find satisfaction in some pleasurable internal state of bliss, calmness, or peace of mind. To correct this, it is important to note that only one of the khandhas, "body" refers to the material world. All the rest refer to perceptual objects a person might perceive internally as well. If bliss or peace of mind is a particular "feeling," that can be contrasted with other feelings a person might have, then the internal sensations of bliss and peace belong to the feeling-khandha, and so constitute impermanent things one should not try to "rest in" or "find support in." Even "blankness of mind," insofar as it can be contrasted with a busy, active mind full of thoughts and feelings, is a perceptual object belonging to the realm of the khandhas. A person might thus Crave and Cling to calmness or blankness of mind, and thus conceive an aversion for mental disturbance and activity, and experience Distress (dukkha) when unable to calm or blank her mind. The goal of Buddhist practice is to become gradually free of both desire and aversion for anything belonging to the khandhas. The goal is internal freedom rather than peace and calm. This would express itself in flexible acceptance of all conditions, both external conditions and internal conditions, hence the ability to be comfortable with all internal feelings and states of mind.
Suppose a person is upset about some petty matter she thinks she should not be upset about. This person would experience two kinds of upsetness -- a first upsetness about some event, and a second upsetness about being upset. The ideal Buddhist might experience the first upsetness, but not the second. She might be upset by something that happens, but would not feel this first upsetness as something to get additionally upset about. She would have the ability to flexibly accept and feel comfortable with a state of upsetness.
This point is expressed in the Pali Canon by the simile of the "two-darts." (Samyutta-Nikaya IV. 36, 6 (6). Bodhi p. 1264). The simile involves a soldier on a battlefield being hit first by one dart, then another. A good Buddhist would still have feelings of upsetness -- would be hit by this "first dart." But she would not be Clinging to a Feeling (Vedana) of bliss that could be contrasted with the feeling of upsetness, so she would not be additionally upset about being upset -- would not get hit by this "second dart."
What this means is that the "bliss" mentioned in the above passage cannot refer to an ordinary feeling of bliss that can be contrasted with other kinds of feelings. It must refer to a sense of satisfaction in existence, experienced on a deeper level, that is compatible with all possible "surface" feelings whatsoever. A Buddhist would feel: "No matter what happens, externally or internally, I can handle it."
From the Angutara-Nikaya 3.32&53 and 6.55; Udana 8.1&3. Selected and arranged in Goddard p. 32.
The passage about the non-abiding Viññana cited above gives important clues about Buddhist imagery that helps greatly to understand the psychological state called Nibbana. When it talks of a consciousness "passing out of existence," it does not mean literally that it ceases to exist entirely. From an objective point of view, speaking theoretically "from the outside," one should say that it still exists, but in a "non-abiding" state. "Coming into existence" essentially means becoming part of the changing world, deeply and psychologically dependent on changing things in the world. Objectively and literally speaking, a non-abiding consciousness exists but has not become "part of the world" in this sense, and so is said not to have "come into the world."
The following passage builds on this imagery, by speaking of a realm of the "unborn," i.e. a realm in which a consciousness exists that has not come into existence, has not been "born into" this world.
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This, truly, is peace, this is the highest, namely the end of all Conditions (Sankhara)... the fading away of Craving, detachment, extinction, Nibbana...
Thus is Nibbana immediate, visible in this life, inviting, attractive and comprehensible to the wise..
And for a disciple thus freed, in whose heart dwells peace, there is nothing to be added to what has been done, and nothing more remains for him to do. Just as a rock of one solid mass remains unshaken by the wind, even so, neither forms, nor sounds, nor odors, nor tastes, nor contacts of any kind, neither the desired nor the undesired, can cause such a one to waver.
Steadfast is his mind, freedom has been gained. He... is no more disturbed by anything whatever in the world. The peaceful one, freed from anger, from sorrow and from longing, has passed beyond birth and decay.
Truly there is a realm, where there is neither the solid, nor the fluid, neither heat nor motion, neither this world nor any other world, neither sun nor moon. This I call neither arising nor passing away, neither standing still, nor being born, nor dying. There is neither foothold, nor development, nor any basis. This is the end of Dukkha.
There is an Unborn, Unoriginated, Uncreated, Unformed. If [these did not exist], escape from the world of the born, the originated, the created, the formed, would not be possible. But since there is an Unborn, Unoriginated, Uncreated, Unformed, therefore is escape possible from the world of the born, the originated, the created, the formed. |
The first stanza here speaks of Nibbana as
"extinction," giving the impression that a person who achieves
Nibbana is extinct in the sense that she has ceased to exist.
The next stanza, however, pictures this state of Nibbana as something visible in this life, and very attractive to those who understand it. As the passage goes on, we realize that "extinction" is not meant literally.
Buddhist teaching is that everything "born" into the world is also subject to decay and death in the world. The person freed from all dependence on things in the changing world resides in a realm "beyond birth and decay."
This passage imaginatively pictures a realm in which the person resides who has severed all essential dependencies on conditions in the changing world. In this world there is no dukkha, no anxiety or frustration due to dependencies on conditions that can change at any time.
This realm is described as "unborn." The passage insists that this unborn state exists as a possibility. It "exists," but not is not part of the world we usually experience, which is a world of things continually being born, decaying, and passing away.
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Speaking subjectively and experientially, describing how an enlightened person experiences the world, it is proper to say that such a person experiences everything in the world (inside and outside) as not essential-to-me, not an essential part of her identity.
Speaking objectively and theoretically, describing an enlightened person from the outside, it is proper to say that such a person has an identity that is beyond change, beyond birth, beyond death. She exists at present, already in this life, in an "eternal" realm -- if one is careful not to regard "eternal" as merely continued existence in time, which is defined by changing events. (Although most Christians probably think of eternity in this literal minded way, the medieval theologian Thomas Aquinas also thought of the "immortal" soul as existing at present in an "immortal" realm -- its immortality does not consists in continued existence in time.)
Sutta Nipata 5.6 (Upasivamanava Puccha), quoted in Allen p. 132.
My comments above attempt to give a rational analysis and explanation of Buddhist teachings concerning Nibbana. In doing so, I am departing to some extent from Buddhist ways of speaking. The final passage I want to quote is a sample of the more typical strategy employed in the Pali Canon when questions arise regarding the state of Nibbana. This strategy, more like avoidance, illustrated in the following passage, is probably motivated by a practical concern. To describe Nibbana in any objective, positive way, is to object-ify it, to make it into an object that a person might Crave and Cling to. For practical purposes, objectifying Nibbana might be an obstacle to achieving it.
The following passage, written as a dialogue between the Buddha and a pupil called Upasiva, illustrates this practical strategy.
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Upasiva: By myself... unsupported, I could never venture to cross the mighty river. Tell me... some means by the aid of which I may get across
Gotama: Mindful that there is no tie or possession that can hold you back, aided by the knowledge "Nothing Is," you will cross the river. You must abandon all sensual pleasure and all doubts; and day and night, with all craving stilled, steadfastly maintain peace without dukkha.
Upasiva: He... whose single possession is the knowledge "Nothing Is," who is no longer misled by perception, will he remain in that state?
Gotama: He... whose single possession is the knowledge "Nothing Is," who is no longer misled by perception he will remain in that state.
Upasiva: If he lives in that sorrowless state over a period of years..., is he conscious of being without dukkha?
Gotama: Just as a flame that has become extinguished by the wind can no longer be identified, so the tranquil sage, who is released from mind and body, can no longer be identified.
Upasiva: He who can no longer be identified will he be no more, or will he... be forever existing? Explain this thoroughly to me.
Gotama: No measure measures him who has reached the goal. By what measure is the immeasurable measured? No words describe the indescribable. |
Reaching Nibbana is sometimes pictured through the image of "crossing a river" to a "safe shore" on the other side.
"Nothing is" does not mean that literally nothing exists. In Buddhist writings, something is said to "not exist," when what is meant is that it has no intrinsic importance or no intrinsic power to deeply affect a person. "Nothing is" is synonymous with "nothing is of crucial importance for you, nothing has power in itself to deeply affect you."
Up to this point, Buddha has been answering Upasiva's questions. At this point, he shifts the discussion to focus on the impossibility of giving a full answer. Upasiva is asking for a description of the state of a person who has reached Nibbana. But all verbal descriptions have to be given using words describing familiar conditions in the world. All such words will be misleading when referring to someone who in her deepest being has ceased to be "part of the world."
Another passage in the Pali Canon lists among the "false Views" both the View that "an Enlightened person exists" after death, and also the view that "an Enlightened person does not exist" after death. Another passage listing possible objects of Craving [Tanha], list both "Craving for existence" and "Craving for non-existence" as examples of kinds of Craving that should be abandoned. |
What does the Pali Canon teach about the afterlife? Click here for an attempt at a brief summary of this rather complex topic.