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Theravada and Nihilism
In a post Jason made a while ago, I remember there was a quote from the pali-canon that said that the eightfold path is to make an end to all kamma. Since kamma is translated by Ven. Nyanatiloka as will ( in English it says intention). this reminded me of the following:
We must banish the dark impression of that nothingness which we discern behind all virtue and holiness as their final goal, and which we fear as children fear the dark; we must not even evade it like the Indians, through myths and meaningless words, such as reabsorption in Brahma, or the Nirvana of the Buddhists. Rather, do we freely acknowledge that what remains after the abolition of will is for all those who are still full of will certainly nothing; but conversely, to those in whom the will has turned and denied itself, this our world, which is so real, with all its suns and milky ways - is nothing.' "
- final Words of the World as Will and Representation by Arthur Schopenhauer
Schopenhauer claims:
This is precisely the "Pradschna-Paramita" of
the Buddhists, the "Beyond All Knowledge', i.e.,
the point where subject and object no longer
exist. (See I. J. Schmidt, Ueber das Mahayana und
Pratschna-Paramita.(Praj~naapaaramitaa)
Obviously, Schopenhauer`s claims are Nihilism. Can one, from a Theravada point of view, say this reflects also Theravada-Philosophy?
We must banish the dark impression of that nothingness which we discern behind all virtue and holiness as their final goal, and which we fear as children fear the dark; we must not even evade it like the Indians, through myths and meaningless words, such as reabsorption in Brahma, or the Nirvana of the Buddhists. Rather, do we freely acknowledge that what remains after the abolition of will is for all those who are still full of will certainly nothing; but conversely, to those in whom the will has turned and denied itself, this our world, which is so real, with all its suns and milky ways - is nothing.' "
- final Words of the World as Will and Representation by Arthur Schopenhauer
Schopenhauer claims:
This is precisely the "Pradschna-Paramita" of
the Buddhists, the "Beyond All Knowledge', i.e.,
the point where subject and object no longer
exist. (See I. J. Schmidt, Ueber das Mahayana und
Pratschna-Paramita.(Praj~naapaaramitaa)
Obviously, Schopenhauer`s claims are Nihilism. Can one, from a Theravada point of view, say this reflects also Theravada-Philosophy?
0
Comments
I think that depending on the references and/or interpretations invloved, one can say it does just as easily as one can counter such claims.
Jason
Well, I guess this is true, Jason. What is important, nihilistic or not, is that both have ethics based on compassion (Mitleidsethik) so even if the final end was nihilistic, the method to get there is not sociopathy but instead through living a moral life. Actually, from what I`ve read and the people I met, Theravada reminds me more of the stoics, not nihilists.
I do not recall the suttas say much about the Buddha teaching about nihilism. Western students seem to sometimes have an obsession with it.
In MN 22, it is reported the Buddha himself was accused of being a nihilist. Buddha simply replied with his most renowned words: "I teach only suffering and the cessation of suffering".
On a mundane level, nihilism is to hold the view there are no results of action (kamma). For example, if I kill, my mind will not experience results of my killing, such as regret, nightmares, psychosis, imprisonment, etc. (MN 60)
On a supramundane level, nihilism is wishing for life to end so one's suffering will end. It is the same as craving-not-to-be. It is considered an extreme view because one does not discern the way to end suffering here & now. (Iti 2.22; Iti 43)