Ten unanswered questions and its irrelevance on the path of achieving Nibbana

Theravada Buddhist Soteriology

(Course code:)

Ten unanswered questions and its irrelevance on the path of achieving NibbŒna

(Assignment 02)

 

Lecturer: Ven. Dr. Bamunugama Shanthavimala

Name: Student Number: 1st semester Date: 24th August 2014 University of

                                                                                                                                            

Contents

Introduction…………………………………………………………………………..……..1

Ten Unanswered questions ………………………………..…..…………..…2

                                                                                  I.            The world is eternal

                                                                               II.            The world is not eternal

                                                                            III.            The world is finite

                                                                            IV.            The world is infinite

                                                                               V.            The self is the same as the body

                                                                            VI.            The self and the body are separate

                                                                         VII.            Tathāgata exists after death

                                                                      VIII.            Tathāgata does not exist after death

                                                                            IX.            Tathāgata both exists and does not exist after death

                                                                               X.            Tathāgata neither exists nor not exist after death

Fourteen Unanswered questions depicted in Sanskrit Sources…………………………….

                                                                            XI.            Sassato ca assasatoloka                 

                                                                         XII.            Na sassato Na assasato loko        

                                                                      XIII.            Antava anantava loko

                                                                      XIV.            Na antava na anantava loko                         

Scholar’s interpretations on ten unanswered questions…………………

1.      Critical interpretation regarding ten questions………………..……………

Ten unanswered questions and their irrelevance on the path of achieve NibbŒna.

2.      Personal views and clarification on ten unanswered questions…………………………….

Conclusion ……………………………………………………..……..…………….……..14

End Notes……………………………………………...............…………….15

Bibliography…………………………………………………………………..…………..15

Introduction

The Buddha is known as “Sabbannu” which mean well-known everything. Although Buddha is well-known, there are few questions which Buddha kept a noble silent without giving an answers therefore those questions are known as unanswered questions. Later scholars, as well as interpreters decided with their own feelings on Buddha’s noble silent. Those questions are known as ten unanswered questions. It is known as “Avyākata in Pāli” or “Avyākrta in Sanskrit” which Buddha did not replied to those questions. Buddha kept aside them as considering (Thapaniya), question that should be kept aside. There are four major ways to analysis of questions. The four fold analyses of questions are:

ü  Question that should be answered categorically. (Ekamsa vyakariniya)

ü  Question that should be answered by asking a counter question. (Patipuccha vyakariniya)

ü  Question that should be answered analytically. (Vibhajja vyakariniya)

ü  Question that should be kept aside (Thapaniya)

The ten unanswered questions are included the forth category of analysis question. There are number of Sutta in Pali canon mentioned regarding ten unanswered questions. Those are,

ü  Potthapāda sutta of Digha Nikaya

ü  Pāsādikā sutta of Digha Nikaya

ü  Cula Māluṅkyāputta sutta of Majjhima Nikaya

ü  Aggi Vaccha,gotta sutta of Samyutta Nikaya

ü  Vacchagotta Saṁyutta of Samyutta Nikaya

ü  Abyākata Saṁyutta of Samyutta Nikaya

These all Suttas indicated the unexplained or unanswered questions. Buddha has kept aside all the questions as considering Thapanīya because of irrelevances to the path of Nibbana. There are different interpretation regarding then unanswered questions. Some scholars say that Buddha did not answered this ten questions because He was not aware of these subjects. While this interpretations occurs some scholars says that Buddha knew all the answers but those answers are irrelevance to attain liberation. Again someone says that if Buddha answered these ten questions Buddha will include either   Externalism or Annihilationist (Bhautikavadi/Uacchevavadi).

With considering those the scholar’s interpretations, it can separate into many points of views. Those are

Ø  Buddha was not aware about those subjects

Ø  Buddha did not answers because of irrelevance to the path of Nibbana

Ø  Buddha was silent because the questioner can realize the truth himself later

It essential to know the ten unanswered question which Buddha kept aside before goes  to critical examining of it.

Ten Unanswered questions

Buddha has divided all questions into main four parts to provide answers. Among them “Keep aside” is one methods to answer the question. The forth ways of answer the question consists of those that don’t lead to the end of suffering and stress. Therefore, firstly Buddha figure out which class the question belongs to, and then respond in appropriate ways. There are ten questions which Buddha kept aside and did not answered to those question. The ten unanswered questions or Avyākata Dhamma are mentioned below. Those are,

1.      The world is eternal                                                            Sassato loko                    

2.      The world is not eternal                                                      Asassato loko                  

3.      The world is finite                                                               Antava loko                     

4.      The world is infinite                                                            Anantava loko                 

5.      The self is the same as the body                                          Tamjivam tam sariram   

6.      The self and the body are separate                                      Annam jivm annam sariram

7.      Tathāgata exists after death                                                 Hoti tathagato param marana

8.      Tathāgata does not exist after death                                    Na hoti tathagoato param marana

9.      Tathāgata both exists and does not exist after death     Hoti ca na ca hoti tathagato param marana

10.  Tathāgata neither exists nor not exist after death     Neva hoti na na hoti tathagato param marana

The Buddha remained silent while these questions were asked. He described them as a net and refused to be drawn into such a net of theories, speculations, and dogmas. He said that it was because he was free of bondage to all theories and dogmas that He had attained liberation. Such speculation, He said, are attended by fever, unease, bewilderment, and suffering, and it is by freeing oneself of them that one achieves liberation.

Fourteen Unanswered questions depicted in Sanskrit Sources

The ten answered questions are given as fourteen by adding the first two propositions into four cornered formula in Sanskrit sources. Therefore, In Sanskrit sources appears four additional questions. They are,

                                                                         XV.            Sassato ca assasatoloka                 

                                                                      XVI.            Na sassato Na assasato loko        

                                                                   XVII.            Antava anantava loko

                                                                XVIII.            Na antava na anantava loko 

          

Scholars, interpreters have described their own views regarding these unanswered questions with critically in the later period.

Scholar’s interpretations on ten unanswered questions

There are numbers of interpretations regarding these ten unanswered question.

                               

ü  Chandima Bandara has explained regarding the first and second questions. He mention that Buddha did not unanswered because it has mentioned in Brahamajala Sutta.

ü  Oldin Barg has interpreted that Buddha as unconstitutional person therefore He did not unanswered.

ü  Jakob has mentioned that Buddha did not reply to those questions because skepticism was excited at that period.

ü  Radha Krishna has interpreted that Buddha is an esoteric (Ghudhavadi).

ü  Ananda Kumara Svami said that Buddha is a traditionalist.

ü  T. R. B Murthi said that Buddha needed to over well balanced therefore He did not answer to this questions

ü  Nagarjuna has mentioned his Direct Approach as his interpretations. He simply says that the answers to these questions are wrong. There may be theoretical reasons for rejecting the unanswerable questions, and there certainly are pragmatic reasons for not becoming entangled in such speculation. However, Nagarjuna's primary reason for rejecting them in his final section is none of these. He simply rejects them because they do not hold up to logical scrutiny.

These are some scholar’s interpretation regarding ten unanswered questions. It their freedom to define the reasons for Buddha’s noble silent.

Critical interpretation regarding ten questions

As mentioned above, the four fold analyses of questions that used by the Buddha. Those are,

1.      Question that should be answered categorically. (Ekamsa vyakariniya)

2.      Question that should be answered by asking a counter question. (Patipuccha vyakariniya)

3.      Question that should be answered analytically. (Vibhajja vyakariniya)

4.      Question that should be kept aside (Thapaniya).

             In the Anguttara Nikaya, on one occasion the questions of the forth category are qualified with the term Panha veyakaranani, the question that should not be analysis. In addition to the term Thapaniya or Thpitani, two more terms are added to qualify these questions. They are Abyakatani and Patikkhittani. The first term, Abyakatani indicates that these questions are not explained (in detail). The second term Patikkhittani means that these questions were rejected (without giving a detailed answered). For example,

      Ven. Malukya Putta declared that he would become a layman again if the Buddha did not answer these questions. The Buddha say on this occasion that he was not oblige to answer these questions and indicate if Malukya Putta wish to become a lay person he could do so. The Buddha explanation was very much similar to the answer given to Malukya Putta. The Vaccagotta asked of more questions in relation to the liberated one. These four questions are:

1.      Is the liberated one reborn?

2.      Is not the liberated one reborn?

3.      Is or is not the liberated one reborn?

4.      Is the liberated one neither reborn nor not reborn?

   Malukyaputta or Vaccagotta put to the Buddha the term tathagata cannot indicate the arahant or the enlightened one since these questions were pre-Buddhist. That is why the Ven. Buddhaghosa denies it as being or soul.

    When Mulakyaputta asked these questions, the Buddha said that they represent wrong view. Furthermore the Buddha said that these questions have nothing to do with the cessation of suffering. When Vaccagotta asked these questions, the Buddha said it is futile to know the details of the arrow when a man is hit without making treatment to the wound, indicating that answering these questions could not bring on benefits to anyone.

       Ven. Viccagotta wanted to know from the Ven. Moggallana the reason for the Buddha’s silence on these questions. On one occasion, the Ven. Moggallana said that the Buddha did not answer these questions because the Enlightened One cannot be identified with the five aggregates.      

With completing this sub-topics     four major   critical views of modern scholars can be seen in unanswered questions. They are,

                        
Firstly, the Buddha did not know the answers to them (Skepticism, Naive Agnosticism). Secondly the Buddha knew the answers, but deliberately left those unanswered because they were not relevant to Buddhism as a religion (Pragmatism). Thirdly, the questions go beyond the limits of knowledge (Rational Agnosticism). And finally the only the first four questions go beyond limits of knowledge (Rational Agnosticism) whereas the other six are logically meaningless (Logical Positivism)

With summarizing this sub-topic although there numbers of critical views regarding unanswered questions traditionally believes that those are irrelevance on the path of liberation.

Ten unanswered questions and its irrelevance on the path of achieving NibbŒna

Above topics has provided details regarding the unanswered questions. With this theme, describes the irrelevance of giving answers to those questions on the path of achieving NibbŒna. The Buddha did not answer because of two main reasons. Those are,

Ø  When the questioner himself would not be able to understand the real significance of the answer to his question.

Ø  When the questions posed to Him was wrong. In the former, the answer would be too profound for the questioner to understand; in the latter, the questions were wrongly put.

In these cases, the Buddha kept noble silence. There are number of Sutta that has mentioned regarding these questions. Those are,

ü  Potthapāda sutta of D´gha NikŒya

ü  Pāsādikā sutta of D´gha NikŒya

ü  Cula Māluṅkyāputta sutta of Majjhima NikŒya

ü  Aggi Vaccha,gotta sutta of Samyutta NikŒya

ü  Vacchagotta Saṁyutta of Samyutta Nikaya

ü  Abyākata Saṁyutta of Samyutta NikŒya

ü  Ahu Sutta

ü  Titthā Sutta

ü  Brahmajāla Sutta

ü   Mahāli Sutta

Among these, Cula Māluṅkyāputta sutta of Majjhima NikŒya elaborates the Malukya Putta’s actions while Buddha rejects to give answers his questions. It describes that Malukya Putta would avowed to disrobe, if Buddha did not respond these questions. Then Buddha said that on this occasion that he was not oblige to answer these questions and indicate if Malukya Putta wish to become a lay person he could do so. The Buddha explanation was very much similar to the answer given to Malukya Putta. The Vaccagotta asked of more questions in relation to the liberated one. These four questions are:

ü  Is the liberated one reborn?

ü  Is or is not the liberated one reborn?

ü  Is not the liberated one reborn?

ü  4. Is the liberated one neither reborn nor not reborn?

While considering about these ten or fourteen question, the best solutions can get with having knowing of Buddhist period. While Siddharatrha become a Buddha there were sixty-two views at the society. He chose the middle path and attain Buddhahood. Buddha has mentioned that rest another two paths are wrong to liberate.  There were 62 major views at the time of Buddha. Externalism and Annihilationist (Bhautikavadi/Uacchevavadi) were two of them.  The soul theory gets an exceptional place in their concepts. Buddhism teaches regarding non-soul concept. If Buddha answered to those questions Buddha will also include to those category.   

This table shows how the ten questions are equated with the 62 ground for wrong views, stated in the Brahma,jāla Sutta .

Ten Unanswered questions	The 62 grounds for wrong views
The world is eternal  Sassato Loko	Externalism
The world is not eternal  Asassato Loko	Annihilationist
The world is finite  Antavā Loko	Extensions
The world is infinite  Anantavā Loko	Extensions
The self is the same as the body  Tam Jivam Tam Sariram	Immortality
The self and the body are separate  Annam Jivam Annam Sariram	Immortality
The tathāgata [a sentient being]     exists after death  Hoti Tathāgato Param,Maranam	Immortality
The tathāgata does not exist after death  Na Hoti Tathāgato param,maranā	Annihilationist
The tathāgata both exists and    does not exist after death  Hoti Ca Na Ca Hoti Tathāgato Param Maranā	Partial externalism
(The tathāgata neither exists nor    not exist after death Neva Hoti Na na Hoti Tathāgato Param,Maranā	Endless hedging

This is the major facts of unanswered ten questions. These are irrelevance of the path of liberation. It interrupt to gain right views with motivate for the NibbŒna.         

Personal views on clarification of ten unanswered questions

Personally, I believe that the probable reasons of these questions were left aside with Unanswered, we need to know why Buddhism deems it unnecessary to answer the questions contained in the two lists. In this connection there are three points that we should take into consideration. The first point refers to the fact that the fourteen questions in the two lists are never presented in the Buddhist texts as unanswerable (“Avyakaraniya”) questions. On the contrary, they are questions that have been left unanswered (Avyakata). To call them unanswerable amounts to declare that they are perfectly legitimate questions but that any answer to them transcends the limits of knowledge.

The second point is that, if these questions have been declared unanswered or undetermined, this does not mean that they have been rejected as false. To reject them as false is certainly to answer them and not to leave them unanswered.

In this connection the commentary to the Anguttaranikaya says that “unanswered” (Avyakata) means that which has not been answered categorically, or analytically, or by raising a counter-question.

The Third point that we need to keep in mind here is that it is not correct to say that the Buddha was silent on these questions. On the contrary, he very much responded to them. Although he did not give a categorical answer to any of the questions, but he stated the reasons for his not determining these questions as true or false.

Conclusion

To conclude, Sallekha sutta elaborates the similes of an arrow. It explain that, if an arrow hits the body a wise person must consider about the injured. Searching the ways of the arrows came and the person who hits the arrow, are useless. Likewise all the beings are hits the arrow of ignorance and the hit person (all beings) are looking towards the arrow came directions and searching the person hit it. The things that should do is, providing the medical treatment to hit person. As same as ten answered questions must consider as irrelevance of the path to liberation. Such as

ü  The world is eternal                                                            Sassato loko                    

ü  The world is not eternal                                                      Asassato loko                  

ü  The world is finite                                                               Antava loko                     

ü  The world is infinite                                                            Anantava loko                  

ü  The self is the same as the body                                          Tamjivam tam sariram   

ü  The self and the body are separate                                      Annam jivm annam sariram

ü  Tathāgata exists after death                                                 Hoti tathagato param marana

ü  Tathāgata does not exist after death                                    Na hoti tathagoato param marana

ü  Tathāgata both exists and does not exist after death     Hoti ca na ca hoti tathagato param marana

ü  Tathāgata neither exists nor not exist after death     Neva hoti na na hoti tathagato param marana

To searching of these answer is also same to the searching the directions of arrows came and who hit the arrow. Therefore Buddha might be keep His noble silent. Although   there are different interpretation on this unanswered questions, the noble silent of Buddha explain the irrelevance of the path of NibbŒna.

End Notes

Bibliography

Primary resources 

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