Exploring the Path - Pāli Course

It is rare to be able to provide a truly suitable answer to a question. However, replying in a way that is also aligned with the Dhamma is an even greater challenge. The Pañhabyākaraṇasutta and the next lesson (3.4.13 Udāyīsuttaṃ – How Dhamma Should Be Taught!) provide inspiring examples of such skill.

Another intriguing sutta that thoroughly divides and analyzes a topic, a method known as vibhajjabyākaraṇīyo, is the Sīlabbatasuttaṃ.¹ In this sutta, the Buddha praised the Venerable Ānanda's ability to give clear, investigative answers. The Buddha addressed Ānanda:

“What do you think, Ānanda, will every performance of holy practices and every way of holy life bear fruit?”

“sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ² saphalan”ti?

To which Ānanda replied:

“Na khvettha³, bhante, ekaṃsenā”ti.

“Indeed, Bhante, this cannot be responded to with a direct reply!”

“Tenahānanda, vibhajassū”ti.

“Then, Ānanda, go ahead and detail with further investigation!”

Ānanda, replied:

“Yañhissa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti⁴ kusalā dhammā parihāyanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ. Yañca khvāssa, bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti.

“If, Bhante, the performance of holy practices or way of holy life helps to increase the unwholesome states and to decrease the wholesome states, then these kind of performances of holy practices and way of holy life will not bear fruit. But if, Bhante, the performance of holy practices or way of holy life helps to increase the wholesome states and to decrease the unwholesome states, then these kinds of performances of holy practices and way of holy life will bear fruit.”

Idamavoca āyasmā ānando; samanuñño satthā ahosi. Atha kho āyasmā ānando “samanuñño me satthā”ti, uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ⁵ katvā pakkāmi.

Thus spoke the Venerable Ānanda, and the Teacher agreed with him. Then the Venerable Ānanda, thinking, “the Teacher agrees with me,” arose from his seat and departed after having greeted the Bhagavā by circumambulating him from his right side.

Not long after the Venerable Ānanda had left, the Bhagavā addressed the Bhikkhus thus:

“Ānanda, Bhikkhus, is a learner. But it is not easy to find someone who can match him in wisdom!”

Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi– “sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā”ti

The Kathāvatthusuttaṃ is an interesting text that explains how to have a proper discussion. It describes the topics one can talk about and outlines how these conversations should unfold. It also teaches you to recognize if the person you're speaking with is a suitable or unsuitable person for a discussion. The commentary Kathāvatthusuttavaṇṇanā goes on to explain four ways to respond to a question properly:

a) A question which requires a direct reply:

Ekaṃsabyākaraṇīyaṃ pañhanti-ādīsu, “cakkhu, aniccan”ti puṭṭhena, “āma, aniccan”ti ekaṃseneva byākātabbaṃ. Eseva nayo sotādīsu. Ayaṃ ekaṃsabyākaraṇīyo pañho.

The question which requires a direct reply may be the question beginning with: “Is the eye impermanent?” “Certainly, it is impermanent!” needs to be dealt by this direct reply. And the same applies to the ear and so forth. This is a question which requires a direct reply.

b) A question which needs further investigation:

“Aniccaṃ nāma cakkhū”ti puṭṭhena pana “na cakkhumeva, sotampi aniccaṃ, ghānampi aniccan”ti evaṃ vibhajitvā byākātabbaṃ. Ayaṃ vibhajjabyākaraṇīyo pañho. — “Impermanent is the eye, certainly, but not only the eye but also the ear is impermanent, also nose is impermanent?” this requires further investigation. It is a question which needs further investigation.

c) A question which requires a counter question:

“Yathā cakkhu, tathā sotaṃ. Yathā sotaṃ, tathā cakkhū”ti puṭṭhena “kenaṭṭhena pucchasī”ti paṭipucchitvā “dassanaṭṭhena pucchāmī”ti vutte “na hī”ti byākātabbaṃ. “Aniccaṭṭhena pucchāmī”ti vutte, “āmā”ti byākātabbaṃ. Ayaṃ paṭipucchābyākaraṇīyo pañho.

“Like the eye, so the ear; like the ear so the eye —in which aspect do you ask?” this question should be placed in reply. If: “I ask in respect to seeing,” is said, the reply : “No!” should be given. If: “I ask in respect to impermanence,” is said, the reply: “Yes!” should be given. In this way it is a question which requires a counter question.

d) A question which needs to be rejected:

“Taṃ jīvaṃ taṃ sarīran”ti-ādīni puṭṭhena pana “abyākatametaṃ bhagavatā”ti ṭhapetabbo, esa pañho na byākātabbo. Ayaṃ ṭhapanīyo pañho.

“Is life and body the same?” and so forth should be rejected in the way: “This has not been explained by the Bhagavā” this question should not be dealt with. It is a question which needs to be rejected.