The two nirvanas

The unknown authors (hence ghost writers) who described the life and teachings of Gautama, the Sakyamuni, and who called himself the Tathagata (the epithet ‘Buddha’ was invented centuries after the death of the Tathagata), claimed that the founder of their ‘awakening’ (Pali: bodhi) schools (and of which dozens appeared and disappeared) had achieved two distinctly different kinds of nirvana.

The authors claimed that the Tathagata attained Nirvana 1 when he achieved samma-sambodhi, to wit, complete awakening (therefore ‘in this life’). Precisely what samma-sambodhi meant when first used is a mystery (the Pali (and Sanskrit) word bodhi being interpreted to mean either awakening or knowledge (possibly primary, possibly secondary or tertiary awakeningor knowledge, and seriously important distinction which the Tathagata did not make) and samma-sam- being falsely translated to mean ‘perfect’ or ‘right’), though there are many good guesses as to what samma-sambodhi might have meant. It certainly did not mean ‘enlightenment’ (and which is a European concept), the latter term being slyly introduced (i.e. in translation) by the Christian amateur philologist Rhys-Davids. The notion that the Tathagata preached ‘Enlightenment’ made Rhys Davids’ christianised translations of the Buddha suttas an immediate hit with Christian readers.

The same authors also claimed that soon after Gautama had left home he had begun the search for Nirvana (Pali: nibbana), thereby suggesting the he had not invented either the word or the concept.

“I thought: ‘This teaching (i.e. that of Alaya Kalama) does not lead to dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to Nibbana.’”

 Note: the word nibbana (nirvana) is added on at the end of the description of his goal. This could mean that nibbana is different from the previous goal ‘qualities’; or it could mean that nibbana includes the previous goal ‘qualities’ or that it is is equivalent to them. There is extreme uncertainty here. So, Take your pick!

In the Mahaparinibbana sutta (i.e. a very late, probably post Asoka, invention) it is claimed that upon actual physical death the Tathagata ‘entered’ pari-nirvana (i.e. R.I.P)

It should be noted - at least by the seriously minded seeker - that not once in the entire canon describing the acts and teachings of the Tathagata is the term ‘Nirvana’ (Pali: nibbana) actually defined (i.e. to perfect closure). Nirvana, the ultimate goal of the Tathagata’s pilgrimage, is ‘described’ vaguely and ambiguously in several suttas. But its actual meaning remains uncertain.

Since the term Nirvana remained undefined, it functioned (and still functions) as a fuzz (because multiple interpretation option) word that serves to enchant rather than disenchant (i.e. ‘awaken’). Why the Tathagata chose not define the term Nirvana, key to his entire philosophical speculation, - and wild speculation it is - is a mystery.

Or is it? Since his dharma (read: yarn) had no (and could have no) content (read: clearly definable pattern), it served merely to enchant. The Tathagata’s dharma was (and still is) designed to re-enchant to a lower (toward zero) dukkha response. His ‘skilful means’ served the elimination of each and every response (to life = the transient formations of the skandhas). The truly accomplished follower of the Tathagata, i.e. the arahant, was (and is) the one who no longer responds. The Bodhisattva yet responds with compassion, that is to say, until ‘all being’s have extinguished themselves and ended their suffering. He turns off the light in this and all universes and exits, never to return.