Metaphor and Literalism in Buddhism: The ... - misterdanger.net

THE DOCTRINAL DEVELOPMENT OF NIRVANA
suggest that, since our recognition of space is not visual consciousness but
mental consciousness, there must be a corresponding idea of space inside
our cognition, or more precisely in our mental data base. When we see sky,
for example, we cannot see its infinity visually yet we can imagine it mentally.
Thus, space for the Theravadins could have two distinctive characters:
space from a physical perspective does not exist, yet can be classified as rEpa
skandha as its initial cause; space from a mental perspective exists as the
idea of space in the mental data base in both the twelve spheres (Ayatana)
and the eighteen elements (dhAtu). While the former seems to be rejected as
the unconditioned in the KathAvatthu, 126 the latter in an absolute sense seems
to be utilised, together with the mystique tendency of the Theravadins, 127 to
establish their unique argument for the one and only unconditioned.
How does this double aspect of space (AkAUa) relate to the effort to solve
the above mentioned abhidhamma predicament. This double aspect of space
(AkAUa) seen in the KathAvatthu could give us a vital clue to understand how
the Theravadins avoid this predicament. Although nirvana for them was the
one and only unconditioned, space was regarded as something very close to
the unconditioned. In the Milindapañha, space was, together with nirvana,
regarded as one of the two dhammas that are born neither of action
(akammajA) nor of causes (ahetujA) nor of seasonal change (anutujA) 128 and
was described as infinite (ananto), boundless (appamAOo) and immeasurable
(aparimeyyo). 129 In other words, space could at least have some qualities of
the unconditioned.
Just as space is classed under rEpa skandha owing to its close relationship
with them, whereas it actually designates the place where there is no secondary
matter at all, so nirvana can be said to have a close relationship with the
skandha, whereas it actually designates the state where there are no skandha
at all. Our recognition of both space and nirvana comes inwardly from their
elements in the dharmAyatana and the dharmadhAtu. This could be one of
the reasons why the mental aspect of space underlies the Theravadins’ unique
argument concerning nirvana.
Influence of the Buddhist theory of momentariness
While the Theravadins maintained this unique position on the unconditioned,
Northern Buddhists accepted a number of dharmas as unconditioned
things that include their equivalent of nirvana: extinction through knowledge
(pratisaNkhyAnirodha). 130 Apart from the Theravadins, the Vatscputrcyas
are the only school that insisted that nirvana was the one and only unconditioned.
Most schools accepted this new concept and according to the
MahAvibhALAUAstra the Vibhajyavadins, 131 presumably the northern counterparts
of the southern Theravadins, were one of them. 132
It is not clear whether the Vibhajyavada mentioned in the Chinese
abhidharma traditions is the same school as the Theravada, 133 yet it is still
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