Reasons for the Lord Buddha’s Noble Silence
After a short time of the enlightenment the Lord Buddha had
the unique ability of preaching his doctrine in such a way that
everybodyunderstood. He used different methods to preach His Dhamma.The four
methods are explained in the commentary to the Anguttara Nikaya, and the
Abhidhamma.The four methods are as follows:
1. Ekansa Vyakarana - question which ought to be explained
categorically.
2. Vbhajja Vyakarana - question which ought to be explained
analytically.
3. Patipacca Vyakarana - question which ought to be replied
with a counter question.
4. Tapaniya - question that should be set aside.
* Last method:
Here the last method (Tapaniya) explains questions that The
Buddha did not answer (Avyakruta). The Buddha declared certain questions of
distinctly metaphysical character to be unanswerable. It is necessary that the
silence of the Buddha should be properly appraised. The inexpressible
(Avyakruta) occurs in many dialogues.There are only ten but invariably
enumerate as fourteen and practically is The same order. Avyakruta are
explained in the Vaccayotta Sanyutta and Avyakata Sanyutta of Sanyutta Nikaya,
Mahanidana Sutta, Brahmajala Sutta, Mahali Sutta and Pottapada Sutta of
Diganikaya. These are the ten unanswered questions.
1. Sassato loko - The world is eternal.
2. Assato loko - The world is not eternal.
3. Antava loko - The world is finite.
4. Anantava loko - The world is Infinite.
5. Tanjivantana sariran - The soul is identical with the
body.
6. Annancajivan annam sariram - The soul is different from
the body.
7. Hotitatagato parammaranan - The Tathagata exists after
death.
8. Na, hotitathagato Parammaranan The Thatagata does not
exist after death.
9. Hotica, na hotica Tathagato Parammaranan - The Tathagata
does and does not exist after death.
10. Neva hotica Nanahotica Tathagato - Parammaranan - The
Tathagata neither exists or does not exist after death.
* First four questions
Here, the first four questions are about the world. Fifth
and sixth questions have been asked regarding the soul and the body and the
last four questions are about the saint (Tathagata).The Buddha has said that
these metaphysical questions should not be investigated by man because they are
- unfathomable questions regarding this reason.
some western scholars believed that The Buddha did not know
the answers for this question. It should be noted here that Radhakrinan has
rejected the comment of A.B. Keith and said that The Buddha knew the answers
but did not express them because it is not important to realize the salvation
which He has taught.
*Two questions :
Now, two questions arise
(i) whether, The Buddha had known or not known the answers
for these questions
(ii). If He knew the answers, why did he set aside these
questions?
The answer for the first question can be found in the
Simsapa Sutta of Sanyuttanikaya. Here the Buddha himself explains using some
simsapa leaves. The Buddha takes a handful of the leaves in the simsapa forest
and says that what he has taught is like the leaves in His hand and what he
knew but did not teach is like the leaves in the forest (eva mevakho bhikkhave
etadevabahutarani yan kho pana maya abhinnaya anakkhatan).This means that he
claimed to know much more than he taught.
Second question
The answer to the second question or the reason to set aside
these ten unanswered questions, has been explained in the Pottapada Sutta of
Majjima Nikaya. According to that Sutta the Buddha has explained to Pottapada
that answers for these questions are not important to cessation of suffering
and to realise the Nibbana. Therefore the Buddha has set aside these questions.
(Netan atta sanhitan Na dhamma sanhitan... na nibbanaya, san vattati, tasma tan
maya avyakatan).
Further, He explains in Vaccagotta Sutta of Sanyutta Nikaya
The reason for setting aside these questions. There the Lord Buddha tells
Ananda, why Vaccayotta was answered by ‘silence.’ When I was asked by the
wanders, whether there was a self? I replied to him that there was a self,
Ananda, that would be siding with the recluses and Brahamins who are
eternalists.” But Ananda, when I was asked ‘Isn’t there a self?’ I replied that
it did not exist. Ananda, that would be siding with those recluses and
Brahamins, who are annihilationists. Again, Ananda, was asked by the wanderer,
‘Is there a self?’ Had I replied that there was a self it would be in
accordance With the knowledge, all things are impermanant? Then Ven. Ananda
answered it as, “Surely, not Lord.” Again Ananda, when Vaccagotta asked, “Isn’t
there a self. I replied that there was not. It would have been more bewildering
to the already bewildered Vaccagotta. The Buddha says, ‘Ananda’, If I had
answered the questions with ‘yes’ or ‘no’, or accepted one of the alternatives
I would have been guilty of that very dogmatism which he had been vehemently
condemned by others.
Instead of the usual opposition, between Sassatavada and
Uccedavada (affirmation and negation) The Buddha substituted the more
fundamental one between dogmatism and criticism. The Buddha has said to the
Kaccayana in Sanyuttanikaya, how He preached the doctrines: “Kaccayana
affirmation is one stream, negation is the other stream. Tathagata preaches His
doctrine without grasping both these streams.” ( “Sabban attiti bho kaccayana ayan meko anto, Sabban
nattiti bho kaccayana ayan dutiyo anto, Ete vbho ante anupagamma majjimena Tatagato Dhamman deseti.”
) This is his middle position. The Buddha has kept his noble silence without
answering the metaphysical questions.
May all beings be well & happy and attain the fruits of
Nibbana.
Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com
No comments:
Post a Comment