Did the Buddha teach that consciousness continues after the death of the body? The answer to this question is important for the question of how to relate to the teaching of rebirth, since it affects what we suppose the Buddha was teaching when he taught about rebirth. In a previous blog I wrote: ‘From the point of view of empirical science, consciousness depends on physical conditions, namely, the brain. When the brain dies, so consciousness ceases. This in fact is also exactly what the Buddha said.’ I went on to write that the Buddha disagreed with a monk called Sati who said that consciousness (viññāṇa) continued from life to life, just the same;[i] the Buddha told Sati that consciousness is dependently-arisen. Some respondents to this blog post, however, have disagreed with what I had written, saying that it is not correct to take the Buddha’s words to mean that the Buddha believed that consciousness was dependent on the brain. Some people, it would seem, believe that consciousness can somehow exist without a physical basis and hence that it can survive death, and that this is what makes rebirth possible. But did the Buddha teach this?
In conversation with Sati, the Buddha tells the monk: ‘Monks, consciousness is named after whatever condition it arises dependent on. Consciousness that arises dependent on the eye and forms is just called consciousness based on the eye; consciousness that arises dependent on the ear and sounds is just called consciousness based on the ear; consciousness that arises dependent on the nose and smells is just called consciousness based on the nose; consciousness that arises dependent on the tongue and tastes is just called consciousness based on the tongue; consciousness that arises dependent on the body and tangibles is just called consciousness based on the body; consciousness based on the mind and mental objects is just called consciousness based on the mind.’ This does not give us much scope for thinking that the Buddha is saying that consciousness can survive without a body, since consciousness exists dependent on the sense-organs. Admittedly, the Buddha is here characterising consciousness as we presently experience it. But the Buddha did not say we could experience consciousness in any other way.
In the Nagara-sutta,[ii] the Buddha makes his position clearer when he says that ‘When there is name-and-form (nāma-rūpa) then consciousness exists; with name-and-form as condition, there is consciousness.’ Here and elsewhere[iii] the expression ‘name-and-form’ is explained as meaning the body made up of the four elements, and the mental apparatus consisting of feeling (vedanā), perception (saññā), volition (cetanā), contact (phassa) and attention (manasikāra). Having said something similar in the Mahānidāna-sutta,[iv] the Buddha makes the point that we can only meaningfully talk about existence when there is consciousness and name-and-form. (The idea that conciousness in this discourse ‘descends’ (okkamati) into a mother’s womb might suggest a somehow pre-existent disembodied consciousness, but such an idea is contradicted by everything else the Buddha says. I suggest translating okkamati as ‘arrives’ in the sense of ‘appears’). As Sariputta says in the Sheaves of Reeds Discourse,[v] consciousness and name-and-form lean on each other like two sheaves of reeds. We see therefore that according to the Buddha’s teaching it is only meaningful to speak of ‘consciousness’ connected with sense-experience and co-arising with the body and mental apparatus.
This way of looking at consciousness is comparable to a modern scientific understanding of consciousness, in which consciousness arises dependent on the physical brain. But just as name-and-form depends on consciousness, so the physical brain is also dependent on consciousness: it appears that the rapid evolution of the human brain was connected with the advantages for survival of consciousness and intelligence. Moreover, in present human experience, it has been shown that conscious activity, like meditation, can cause the modification of neural networks in the brain.
Let us consider the Buddha’s ‘middle way’ in the light of this. Consciousness, this experience of awareness, of being a subjective point of view, arises dependent on physical matter in the form of the brain. There are in fact plenty of scientists and philosophers who are not materialists, because there is in fact no good explanation of how consciousness can be ‘produced’ from matter in the brain.[vi] But it has to be said that, as far as I know, there are no contemporary philosophers who suppose that consciousness can exist without a brain. This brain, however, is also highly dependent on consciousness for its evolution and structure. The materialist view of human consciousness, implying annihilationism, is in this sense not convincing. Moreover, we human beings, who are embodied consciousnesses, having dependently arisen, have minds capable of imagining our past and our future. We can imagine this very consciousness as having existed before and existing afterwards – we can even imagine consciousness as existing in a disembodied state, and as undergoing rebirth. The eternalist view of the substantial spiritual self depends on just this powerful imaginative independence of consciousness. But the Buddha was careful to avoid eternalism, pointing his followers towards the dependent co-arising of consciousness with name-and-form.
It seems, therefore, that the Buddha taught rebirth, but that he did not teach that consciousness could exist independent of its physical basis, which, as we now know, is the brain. He taught that consciousness, like everything else, arises dependent on conditions. Just exactly how we can explain ‘rebirth’ if it does not involve the continuity of consciousness is a problem I’ll leave for others. I’ll conclude with a thought about this teaching of rebirth. Not only was rebirth part of the accepted view of the Buddha’s day, but in those days there was no distinction drawn between what we would call a ‘literal’ teaching about what happens after death and a ‘metaphorical’ teaching. In the absence of any kind of scientific knowledge, knowledge was symbols and stories. The Buddha taught rebirth, but it is reasonable to understand this teaching as a metaphor, a story. For western Buddhists, imbued with the exacting spirit of science, it is less incongruous to hold to rebirth as a form of story-telling, while maintaining a principled agnosticism concerning its literal truth.
[i] In Majjhima-nikāya sutta 38, the Mahātaṇhākkhāya-sutta, the ‘Greater Discourse on the Destruction of Craving’.
[ii] Saṃyutta-nikāya 12:38. Nagara-sutta means ‘The City’.
[iii] In Majjhima-nikāya sutta sutta 9, the Sammā-diṭṭhi-sutta, the ‘Discourse on Right View’. This discourse gives definitions of each of the 12 nidānas, as well as some other important Buddhist terms.
[iv] In Dīgha-nikāya sutta 15, Mahānidāna-sutta, the ‘Great Explanation Discourse’.
[v] Saṃyutta-nikāya sutta 12:67, Nalakalapiya-sutta, ‘Sheaves of Reeds Discourse’.
[vi] See my previous blog post reviewing Thomas Nagel for an example.