Buddhist Cessation of Suffering: Complete Extinguishment or Mere Suspension?
The Buddhist text, Mahāsatipatthāna Sutta teaches that at the core of suffering lies the concept of craving (the origin of suffering). The teachings of Buddha link this state of perpetual craving, clinging and grasping with ‘The Five Aggregates’, which are: 1. The body (material form); 2. Feelings; 3. Perception (Cognition); 4. Formation (Volition); and 5. Consciousness. In short, when craving is experienced by either of the five aggregates, suffering occurs. Eg. The body feels hunger; therefore, craving for food occurs, which gives rise to suffering.
The ultimate goal of Buddhism is to cease suffering, which can be achieved either through Nirodha (the cessation of perceptions that given rise to suffering) or Nibbāna (the Fourth Noble Truth), which is viewed as the final stage of obtaining spiritual enlightenment and an ending to the cycle of rebirth — and therefore, the cycle of suffering. Nibbāna and Nirodha are conceptually different and should not be confused with the other. Nirodha is the Third Noble Truth in Buddhism and is the subject of debate. Some texts describe cessation as a state of complete extinguishment; while others argue it is a state of suspension. Addressing this contradiction is crucial in determining the plausibility of cessation of suffering as prescribed by Buddhist teachings.
I. The Consciousness Problem
The Dutiyasikkhattaya Sutta offers the following description: For one freed by craving’s destruction, with the cessation of consciousness the emancipation of the mind is like the extinguishing of a lamp. This suggests that when the cessation of suffering occurs, conscious experience and perceptions of the world are non-existent. And yet a substantial body of Buddhist texts, for example the Saddha Sutta, Saññā Sutta and Kalahavivāda Sutta, provide that a person who has obtained such a state would still maintain consciousness — suggesting that Nirodha can only be obtained through reaching a profoundly deep meditative state. Polak argues that this state would allow consciousness and the suspension of perception to unanimously exist.
II. The Implausibility of Cessation as an Extinguished State
A substantial body of Buddhist texts provides that cessation is reached through a deep meditative state, and is not a state of unconsciousness or death. If we apply this understanding with the Dutiyasikkhattaya Sutta notion of extinguishment, then the conclusion drawn is that cessation of suffering exists as a state of complete conscious and perceptual extinguishment maintained by a person who is not dead or unconscious. However, such a phenomenon operates against both normative understandings of the brain and consciousness and the fundamental tenet of continuous causation that is entrenched in Buddhist doctrine. While meditation can result in an almost dampening of perceptions by ‘quieting’ the neurological pathways involved in perception and cognitive processing; the brain’s natural state or rest continues to operate, suggesting that a level of consciousness continues to maintain a level of continuity. In short, if cessation of suffering requires the complete extinguishment of consciousness and perceptions, then such a phenomenon would amount to death rather than a state of meditation. And as Buddhism teaches that rebirth comes after death, which in turn returns us to suffering, the idea of cessation as suffering existing as death is implausible when measured against Buddhist doctrine.
III. The Plausibility of Cessation as a Suspended State
Buddhism offers a practical framework for the cessation of suffering through the approach of the Eightfold Path. This path requires a disciplined approach to individual behaviour that addresses the underlying causes of suffering as a methodology to transcend a person into a state of existence where perception (the causation of suffering) is mostly absent — suggesting a state of suspension. And yet, consciousness continues to exist. The premise of Buddhist teachings is that each step within the path aims to reconstruct consciousness and how a person experiences and interacts with the world, resulting in a trained consciousness capable of detaching oneself from the constructs and perceptions that cause suffering. According to Buddha, it is only through a dedication to the Eightfold Path one can obtain Nirodha and later, Nibbāna. In short, the argument for the plausibility of Nirodha can be summarised into the following three premises:
P1: The Four Noble Truths outline a true and accurate account for the causation of suffering, with craving (which arises from perceptions) as the fundamental cause; and
P2: The method for overcoming suffering is through prescribing to and mastering the Noble Eightfold Path; and
P3: Cessation of suffering is a state where consciousness co-exists alongside suspended perceptions.
C: Therefore, as Buddhist teachings provide a prescribed methodology for addressing the causation of suffering, Nirodha is achievable and therefore, plausible within the scope of Buddhist practices.
Based on these premises, Nirodha is plausible if one accepts that the teachings in Saddha Sutta, Saññā Sutta and Kalahavivāda Sutta are correct and that consciousness exists within this state of suspended perceptions. This conclusion is also supported by the argument that complete extinguishment of consciousness cannot exist in a living state and is therefore implausible.
IV. Conclusion
Cessation of suffering is plausible if we accept that it is a state where consciousness is maintained and perceptions are not extinguished, but merely suspended.
References
Bikkhu Bodhi, ‘Dependant Origination: The Origination and Cessation of Suffering’ in Noble Truths, Noble Path (Wisdom Publications, 2003)
Buddha, The (2012) ‘Dutiyasikkhattaya Sutta’ (AN 3) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications.
Buddha, The (2012) ‘Kalahavivāda Sutta’ (AN 11) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications.
Buddha, The (2012) ‘Mahānidāna Sutta’ (DN32–34) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications.
Buddha, The (1995) ‘Mahāsatipatthāna Sutta’ (DN 22) in The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya, Maurice Walshe trans. Wisdom Publications
Buddha, The (2012) ‘Saddha Sutta’ (AN 11) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications
Buddha, The (2012) ‘Samyutta Sutta’ (SN56.10 and MN10) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications
Buddha, The (2012) ‘Saññā Sutta’ (AN 11) The Numerical of the Buddha: A Translation of the Aṅguttara Nikāya, Bhikkhu Bodhi trans. Wisdom Publications
Daniel Breyer, ‘The Cessation of Suffering and Buddhist Axiology’ (2015) 22(1) Journal of Buddhist Ethics 533–560
Gezegorz Polak, ‘Can Cessation be a Cognitive State? Philosophical Implications of the Apophatic Teachings of the Early Buddhist Nikāyas’ (2023) 73(3) Philosophy East and West 740–761
Jaan Aru et al. ‘Cellular Mechanisms of Conscious Processing’ (2021) 25(12) Trends in Cognitive Sciences 814–825
Ramana V. Vishnubhotla et al, ‘Advanced Meditation Alters Resting-State Brain Network Connectivity Correlating with Improved Mindfulness’ (2021) 12(745344) Frontiers of Psychology 2–11
