The Buddha himself said Nibbāna is beyond language, logic and reasoning (Atakkāvacara).
That doesn’t prevent Cessationists from explaining what Nibbāna is and what it implies, to the point that even non-meditators understand 100% what is spoken about.
Not beyond logic and reasoning by any stretch, quite the opposite: a permanent version of very common and mundane states of unconscioussness…
Then again there is Viññāṇa anidassana which Cessationists write essays about and try to refute in every way, which actually lives up to being Atakkāvacara.
Viññāṇa anidassana, and it being ”outside the allness of all”, is obviously not a reference to any formless realm. The “allness of all” problem is only a problem for cessationists, hence all these essays and theories filled with contradictions.
The mistake cessationists make with their various theories is not taking into account that Baka Brahmā doesn’t even know anything about the higher rupa loka realms according to the Buddha in MN 49:
There is the realm named after the gods of streaming radiance.
You passed away from there and were reborn here.
You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it.
There is the realm named after the gods replete with glory … There is the realm named after the gods of abundant fruit, which you don’t know or see.
So Baka Brahmā saying anything at all about the formless is therefore 100% impossible, since arupa loka is a TOTALLY different world of existence compared to rupa loka(!) - in which Baka Brahmā doesn’t even know of the higher planes.
So from this we can finally conclude that it is not Baka Brahmā saying:
Consciousness where nothing appears, infinite, luminous all-round—that is what does not fall within the scope of experience characterized by earth, water, fire, air, creatures, gods, the Progenitor, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Vanquisher, and the all.
Just a minute ago in the sutta Baka Brahmā had no clue about ”the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit.” according to The Buddha. So Baka is obviously not the one saying any of this.
Baka claims “this is permanent, this is everlasting, this is eternal … and beyond this there is no other escape.”
Cessationists take Baka to mean viññāṇa anidassana (which they imagine is the second formless realm) when saying this, which Baka mistakes to be permanent, outside “the allness of all”.
But that is quite impossible given that Baka doesn’t even know and see the higher realms of rupa loka. So the formless realms are out of the question.
And that is also the reason why the formless realms are not enumerated by the Buddha when he mentions ’the all.’ “The All” is defined in SN 35.23 ![:+1: :+1:](https://discourse.suttacentral.net/images/emoji/twitter/+1.png?v=12)
Baka is only talking about where he resides, not the second formless realm.
“I have seen existence will come to an end, so do not welcome any type of existence.” - The Buddha.
”Here “any type of existence” includes any type of consciousness, but the Buddha, trying to teach Baka a lesson, was referring especially to boundless consciousness.” - Ven. Sunyo
The Buddha teaching Baka a lesson about a type of formless conscioussness that Baka doesn’t even have any no clue about in the first place?
No, The Buddha was referring to all of existence - including all the formless realms. ’The all.’
Nibbāna is the cessation of existence, but existence itself involves both being and non-being, conscious and unconscious.
To cessationists existence apparently only equals being conscious, that is why Nibbāna is imagined to be like permanent dreamless sleep to them (hardly beyond reasoning and logic) - But Nibbāna is beyond ALL the Saṃsāric modes of unconscious and conscious / being and non-being - making it near impossible to discuss.
- Let us end this once and for all with the following:
Anidassanaṃ is a synonym for Nibbāna specifically and is found in SN 43.14
The invisible (Anidassanañca) …
that in which nothing appears …
Anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṁ.
Taṁ suṇātha. Katamañca, bhikkhave, anidassanaṁ …pe….
One more time:
Anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṁ.
Taṁ suṇātha. Katamañca, bhikkhave,
anidassanaṁ <——————
So there should hopefully not be any doubt by now that Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ has nothing to do with the second formless realm.
Viññāṇaṁ anidassanaṁ anantaṁ sabbato pabhaṁ refers to the goal and stillness which is completely beyond Saṃsāra.
![:pray: :pray:](https://discourse.suttacentral.net/images/emoji/twitter/pray.png?v=12)