On the nature of Nibbana (Nirvana) in the Theravada Tradition

 On the nature of Nibbana (Nirvana) in the Theravada Tradition

This post might be subject to some revision in the future (e.g. correcting links, checking sources and so on)

When confronted with the Theravada Buddhist's teaching about Nirvana (Nibbana in the Pali language), i.e. the final goal of spiritual practice, many people seem convinced that the Theravada tradition teaches that Nirvana is non-existence, or the mere absence of defilments and the mere cessation of the cycle of death and rebirth. Below, I'll present evidence to the contrary, quoting also traditional Theravada commentaries that seem to say that Nirvana is not merely non-existence. 

SUTTAS:

““Bhikkhus, I will teach you the unconditioned and the path leading to the unconditioned. Listen to that…. And what, bhikkhus, is the unconditioned? The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the unconditioned”

““Bhikkhus, I will teach you the uninclined and the path leading to the uninclined. Listen to that….

“And what, bhikkhus, is the uninclined?…”

“Bhikkhus, I will teach you the taintless and the path leading to the taintless. 

“Bhikkhus, I will teach you the truth and the path leading to the truth…. I will teach you the far shore … the subtle … the very difficult to see … the unaging … … the stable  … the undisintegrating … the unmanifest … the unproliferated … the peaceful … the deathless … the sublime … the auspicious … … the secure …. the destruction of craving … the wonderful … the amazing … the unailing … the unailing state … Nibbāna … the unafflicted … dispassion … … purity … freedom … the unadhesive … the island … the shelter … the asylum … the refuge … …”…” (https://suttacentral.net/sn43 Bhikkhu Bodhi transl. SN 43.12-43 )

"“Bhikkhus, there are these three characteristics that define the conditioned. What three? An arising is seen, a vanishing is seen, and its alteration while it persists is seen. These are the three characteristics that define the conditioned.

“Bhikkhus, there are these three characteristics that define the unconditioned. What hree? No arising is seen, no vanishing is seen, and no alteration while it persists is seen. These are the three characteristics that define the unconditioned.”" (https://suttacentral.net/an3.47/en/bodhi Bhikkhu Bodhi transl. AN 3.47)

““There is, monks, an unborn, unbecome, unmade, unconditioned. If, monks there were not that unborn, unbecome, unmade, unconditioned, you could not know an escape here from the born, become, made, and conditioned. But because there is an unborn, unbecome, unmade, unconditioned, therefore you do know an escape from the born, become, made, and conditioned.”” (https://suttacentral.net/ud8.3/en/anandajoti Bhikkhu Anandajoti transl. Ud 8.3) – 

“The born, come-to-be, produced,

The made, the conditioned, the transient,

Conjoined with decay and death,

A nest of disease, perishable,

Sprung from nutriment and craving’s cord—

That is not fit to take delight in.

The escape from that, the peaceful,

Beyond reasoning (atakkāvacaraṃ), everlasting (“dhuvaṃ”),

The not-born, the unproduced,

The sorrowless state that is void of stain,

The cessation of states linked to suffering,

The stilling of the conditioned—bliss.”

(https://suttacentral.net/iti43/en/ireland Ireland transl. It 38)

“There is that sphere, monks, where there is no earth, no water, no fire, no air, no sphere of infinite space, no sphere of infinite consciousness, no sphere of nothingness, no sphere of neither perception nor non-perception, no this world, no world beyond, neither Moon nor Sun. There, monks, I say there is surely no coming, no going, no persisting, no passing away, no rebirth It is quite without support, unmoving, without an object,—just this is the end of suffering.” (https://suttacentral.net/ud8.1/en/anandajoti Bhikkhu Anandajoti transl. Ud 8.1)

CANONICAL COMMENTARIES (see also the reports of modern scholars on the matter below that cite the  Patisambhida-magga)

KATHAVATTHU (Kv):

“Nibbānaṃ nibbānabhāvaṃ na jahatīti nibbānaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammanti” (Kv 1.6 - Kv 121 ff.)

Transl: “Nibbāna does not abandon its state as Nibbāna—by this we mean Nibbāna is permanent, persistent, eternal, not subject to change. ” (https://suttacentral.net/kv1.6/en/aung-rhysdavids )

THERAVADA POST-CANONICAL COMMENTARIES

BUDDHAGHOSA (5th century)

1) VISUDDHIMAGGA (CH XVI - DISCUSSION ON NIBBANA)

67. [Question 1] Is Nibbána non-existent because it is unapprehendable, like the hare’s horn?

[Answer] That is not so, because it is apprehendable by the [right] means. For it is apprehendable [by some, namely, the nobles ones] by the [right] means, in other words, by the way that is appropriate to it, [the way of virtue, concentration,and understanding]; it is like the supramundane consciousness of others, [which is apprehendable only by certain of the Noble Ones] by means of knowledge of penetration of others’ minds. Therefore it should not be said that it is non-existentbecause unapprehendable; for it should not be said that what the foolish ordinary man does not apprehend is unapprehendable.

68. Again, it should not be said that Nibbána does not exist. Why not? 

Because it then follows that the way would be futile. [508] For if Nibbána were nonexistent, then it would follow that the right way, which includes the three aggregates beginning with virtue and is headed by right understanding, would be futile. And it is not futile because it does reach Nibbána.

[Q. 2] But futility of the way does not follow because what is reached is absence, [that is, absence of the five aggregates consequent upon the cutting off of thedefilements].

[A.] That is not so. Because, though there is absence of past and future [aggregates], there is nevertheless no reaching of Nibbána [simply because of that].

[Q. 3] Then is the absence of present [aggregates] as well Nibbána?

[A.] That is not so. Because their absence is an impossibility, since if they are absent their non-presence follows. [Besides, if Nibbána were absence of present aggregates too,] that would entail the fault of excluding the arising of the Nibbána element with result of past clinging left, at the path moment, which has present aggregates as its support.

[Q. 4] Then will there be no fault if it is non-presence of defilements [that is Nibbána]?

[A.] That is not so. Because it would then follow that the noble path was meaningless. For if it were so, then, since defilements [can be] non-existent also before the moment of the noble path, it follows that the noble path would be meaningless. Consequently that is no reason; [it is unreasonable to say that Nibbána is unapprehendable, that it is non-existence, and so on].

69. [Q. 5] But is not Nibbána destruction, because of the passage beginning, “That, friend, which is the destruction of greed … [of hate … of delusion … is Nibbána]?” (S IV 251).

[A.] That is not so, because it would follow that Arahantship also was mere destruction. For that too is described in the [same] way beginning, “That, friend, which is the destruction of greed … of hate … of delusion … is Arahantship]” (S IV 252). And what is more, the fallacy then follows that Nibbána would be temporary, etc.; for if it were so, it would follow that Nibbána would be temporary, have the characteristic of being formed, and be obtainable regardless of right effort; and precisely because of its having formed characteristics it would be included in the formed, and it would be burning with the fires of greed, etc., and because of its burning it would follow that it was suffering." (Source: https://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf )

2) "DISPELLER OF DELUSION" (Sammohavinodanii)

"251. Herein, which is the unformed element? It is the destruction of greed, the destruction of hate and the destruction of delusion'...

The unformed element is nibbaana, whose nature (sabhaava) is unformed. But because greed and so on are destroyed on coming to this (eta.m aagamma), it is therefore called 'the destruction of greed, the destruction of hate, and the destruction of delusion'. This is the agreed commentary of the Teachers

252. "But a contraversialist (vita.n.davaadin)[a vitandavaadin is one who is opposed to the right understanding, usually from an outside sect] said:

'There is no independent nibbaana; nibbaana is just the destruction of the defilements.' He said: 'Quote a sutta.' The Jambukhaadaka-sutta was quoted thus: "'Nibbaana' is said, friend Saariputta; what, friend, is nibbaana? That which is the destruction of greed, the destruction of hate, and the destruction of delusion - that is called nibbaana' (S iv251). [Then] he said: 'By this sutta it should be understood that there is no independent nibbaana; nibbaana is just the destruction of the defilements.'

He should be asked: 'But how? Is the meaningaccording to this sutta [literally] so? Surely he will say: 'Yes, there is no meaning apart from the sutta.'

253. "Then he should be told: 'Now this sutta has been quoted by you; quote the next one to that.' The next sutta to that [says:] "'Arahatship' is said, friend Saariputta, what, friend, is Arahatship? That which is the destruction of greed, the destruction of hate, and the destruction of delusion - that is called Arahatship (S iv 251). This is the sutta quoted next to that. But on this being quoted, they said to him: 'Nibbaana is a mental datum included in the mental data base; Arahatship is the four [immaterial] aggregates. The General of the Norm [i.e. Saariputta] who had realised nibbaana and on being asked about Arahatship, said it was just the destruction of the defilements. But how? What, then, are nibbaana and Arahatship, one or multiple? Whether they are one or multiple, what according to you who make excessively fine distinctions is the meaning here? You do not know what is one and what is multiple. Surely when that is known, it is good?' Being thus questioned again and again, being unable to deceive, he said: 'It is because of its being arisen in one who has destroyed greed, etc. that Arahatship is called the destruction of greed, hate, and delusion.'

254. "Then they said to him: 'A great work has been done by you! And even one getting you to say that by giving a reward, would have got you to say just that. And just as this [sutta] has been explained to you, so to [you should] discern that. For it is on coming to nibbaana that greed, etc. are destroyed, and so nibbaana is called the destruction of greed, the destruction of hate, and the destruction of delusion. And these are just three terms for nibbaana.'"" (source: https://www.dhammawheel.com/viewtopic.php?p=180535&sid=7c660450a827770bd77b44cacee2fb0c#p180535 )

DHAMMAPALA

From “Nibbana and Anatta” by Ven. Nyanaponika (source: https://www.bps.lk/olib/wh/ wh011_Nyanaponika_Anatta-and-nibbana--Egolessness-and-Deliverance.pdf ):

"Taking up the last quotation, the commentary to the Visuddhimagga (Paramatthamañjūsā), [4] written by ācariya Dhammapāla (6th century) says:

"By these words the Master proclaimed the actual existence of Nibbāna in the ultimate sense.* But he did not proclaim it as a mere injunction of his [i.e., as a creedal dogma], saying “I am the Lord and Master of the Dhamma”; but, in his compassion for those to whom intellectual understanding is the highest that is attainable, he also stated it as a reasoned conclusion in the continuation of the passage quoted above (Udāna 73): “If, bhikkhus, there were not the unborn, etc., an escape from what is born, etc., could not be perceived. But because, bhikkhus, there is an unborn, etc., an escape from what is born, etc., can be perceived.” This is the meaning: if the unformed element (Nibbāna), having the nature of being unborn, etc., did not exist, no escape from the formed or conditioned, i.e., the five aggregates, could be perceived in this world; their final coming-to-rest (i.e., cessation) could not be perceived, could not be found or apprehended, would not be possible. But if right understanding and the other path factors, each performing its own function, take Nibbāna as object, then they will completely destroy the defilements. Therefore one can perceive here a getting-away, an escape from the suffering of existence in its entirety. Now, in the ultimate sense the existingness of the Nibbāna-element has been demonstrated by the Fully Enlightened One, compassionate for the whole world, by many sutta passages, such as “Dhammas without condition,” “Unformed dhammas” (see Dhammasaṅgaṇī, Abhidhamma Piṭaka); “Bhikkhus, there is that sphere (āyatana) where neither earth...” (Udāna 71); “This state is very hard to see, that is to say, the stilling of all formations, the relinquishing of all substance of becoming” (DN 14; MN 26); “Bhikkhus, I shall teach you the unformed and the way leading to the unformed” (SN 43:12) and so on; and in this sutta, “Bhikkhus, there, is an unborn ... “ (Udāna 73) ... The words “Bhikkhus, there is an unborn, an unmade, an unformed” and so on, which demonstrate the existingness of Nibbāna in the ultimate sense, are not misleading because they are spoken by the Omniscient One, like the words “All formations are impermanent, all formations are painful, all dhammas (states) are not self” (Dhp vv.277–79; AN 3:134, etc.).

*If Nibbāna were mere non-existence, it could not be described by terms such as “profound” etc.; or as “the unformed,” etc.; or as “kammically neutral, without condition, unincluded [within the three realms of existence],” etc."

MODERN SCHOLARS

LANCE COUSINS – Nibbana and Abhidhamma

“It seems clear that although lists of unconditioned dharmas varied among the schools to some extent, they were all agreed that there were unconditioned dharmas were not the mere absence of the conditioned. Only the sautrantikas and allied groups disputed this last point. It seems clear that their position is a later development based upon a fresh look at the Sutra literature among groups which did not accord the status of authentic word of the Buddha to the abidharma literature.

...

To summarize the kind of evolution suggested here: We may say that the main force of the nikayas is to discount speculation about nibbana. It is the summum bonum. To seek to know more is to manufacture obstacles. Beyond this only a few passages go. No certain account of the ontological status of nibbana can be derived from the nikayas. It cannot even be shown with certainty that a single view was held. By the time of the early abidhamma the situation is much clearer. The whole Buddhist tradition is agreed that nibbana is the unconditioned dhamma, neither temporal nor spatial, neither mind (in its usual form) nor matter, but certainly not the absence or mere cessation of other dhammas. The uniformity is certainly a strong argument for projecting this position into the nikayas and even for suggesting that it represents the true underlying position of the suttas.

…

So the four truths are dhamma. Broken up into many separate pieces they are still dhamma. As separate pieces they exist only as parts of a complex net of relations apart from which they cannot occur at all. This is samsara. Nibbana alone does not exist as a part of a network. Not being of temporal or spatial nature it cannot be related to that which is temporal or spatial – not even by the relation of negation! Nevertheless it is not somewhere else. Samsara is much more like a house built on cards than a solid construction. Only ignorance prevents the collapse of its appearance of solidity. With knowledge nibbana is as it were seen where before only an illusory reality could be seen. ”(Nibbana and Abhidhamma link: https://abhidhamma-studies.weebly.com/uploads/2/7/7/2/27729113/nibbana_and_abhidhamma__lance_cousins.pdf )

PETER HARVEY – The selfless mind: Personality, Consciousness and Nirvana in Early Buddhism

“NIBBANA AND THE SELF IDEAL

(2.13) The reason for contemplating things as impermanent, dukkha and not-Self, is, ultimately, to experience nibbana: the ending of dukkha. It can thus be said that nibbana is that for the sake of which the impermanent, dukkha, not-Self personality-factors are dropped. This would only make sense if it lacked the imperfections of these factors. And indeed, il is seen as beyond all that is impermanent and dukkha, while still being not-Self (Paras.l.l5-16). However, the Patisambhamagga, an early Theravadin interpretative text, sees it as coming very close to the Self-ideal. Under contemplation of the personalityfactors as i) impermanent, ii) dukkha and iii) not-Self, they are to be seen, respectively, as:

i) impermanent, wavering, perishable, unstable, of a nature to change, destruction, constructed (sankhata-), of a nature to die; 

ii) dukkha, a disease, a boil, a dart, a misfortune, a sickness, a plague, a distress, a danger, a menace, not a protection, not a cave of shelter, not a refuge, devoid (ritta-), a disadvantage, the root of misfortune, murderous, with-cankers, a prey to Mira (the evil tempter-god), of the nature of birth, ageing, grief, lamentation, despair and defilement;

iii) other (para), disintegrating, hollow (tuccha-), empty (sunna-), not-Self, lacking an essence (Ps.II.241-42).

The opposite of all of the qualities under i) and ii) are applied to nibbana, according to the pattern: 'Seeing the five personality-factors as impermanent, he gets patience accordingly, seeing "the stopping (nirodho) of the five personality-factors is the permanent, nibbana", he enters into the perfect way' (Ps.II.238-41). Using this pattern, with respect to the 'not-Self' predicates under iii), nibbana is said to be, respectively: 'not conditioned by another (apara-paccayanam)’, 'not of a nature to disintegrate'. 'not hollow', 'the ultimate empty thing (parama-sunnam)’, 'the ultimate goal (paramattham).)’2, 'essence'

…

(2.16) Thus nibbana, like Self, is permanent (and not wavering, unstable, constructed etc.: see Para. 2.13), happiness (and not a disease, a sickness, but a protection, cave of shelter, refuge, unborn, etc.: see Para. 2.13), and it is even undisintegrating, not hollow, an essence, and not dependent on another. Where Self and nibbana differ is with respect to the very aspect of Self-hood, 1-ness. Firstly, being the stopping of the personalityfactors (Para.2.13, also Sn.727-37), nibbana is the stopping of anything that could allow self-awareness as 'I am' or 'this I am', essential for Self-hood (see Para.l.31). Secondly, while it is not itself dependent on anything else, it cannot be controlled at will. Similarly, it does not make sense to see it as the agent-controller of action, as Self is seen to be.

” (Peter Harvey, The Selfless Mind: Personality, Consciousness and Nirvana in Early Buddhism, pp 50-52 link: https://books.google.it/booksid=1azdAAAAQBAJ&pg=PA51&lpg=PA51&dq=nibbana+and+self+ideal&source=bl&ots=Xu__2x_Ec_&sig=245QDT18_nU1nryRFvmKaOBIoUM&hl=it&sa=X&ved=2ahKEwij19K0o7HdAhUDCCwKHVdcA1gQ6AEwAnoECAcQAQ#v=onepage&q=nibbana%20and%20self%20ideal&f=false )

Note that“Patisambhamagga”appears to be an error. The book, he is referring to, is the

“Patisambhidamagga”.

STEVEN COLLINS, Nirvana and other Buddhist felicities

“Whatever is conditioned, it is said, is characterized by arising, decay, and change in what is present whereas the Unconditioned is not so characterized. Nirvana is permanent, constant, eternal, not subject to change. It is in this sense that is endless: not that it is characterized by unending temporal duration, but that, being timeless, there are no ends in it.

…

A passage of the late-canonical Patisambhida-magga (II 238-241) lists characteristics of the Aggregates and of nirvana respectively. In most cases the paired attributes are antonyms: for example, the Aggregates are impermanent, unsatisfactory, a disease, whereas nirvana is permanent, Happiness, health. But when the Aggregates are described as empty and not-self,15 nirvana is characterized not as their opposite but as their intensification: it is ultimately empty (paramasunna) and that which has ultimate meaning (or: is the ultimate goal, paramattha, Patis II 240).

…

13 “Arising, decay, change…” (uppādo, vaya, thitassa annathattam, A I 152); “permanent…” (niccam dhuvam sassatam aviparinama-dhammam; Kv 121 and ff.; cf. Kv 34 with Kv-a 27,…); “endless” (ananta, Vin V 214 with Sp 1389…)

…

15 Not-self and emptiness (sunnata) are said earlier in this text to be the same in meaning, different only in the letter (Patis II 63 with Patis-a 567)...

“ (Steven Collins, Nirvana and other Buddhist felicities p 141, link: https://books.google.it/booksid=Z2go_y5KYyoC&pg=PA141&lpg=PA141&dq=nirvana+is+permanent+constant+eternal&source=bl&ots=_V55myRjPT&sig=Yrv4LjzPgoiEQVbto93tOx7ReOA&hl=it&sa=X&ved=2ahUKEwj82MP3orHdAhWBDywKHY8EDFkQ6AEwAXoECAUQAQ )