Study and Discussion Questions for Early Buddhist Discourses

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14) How might a Hindu, a Christian or a Platonist (all traditions that posit an immortal self orsoul) attempt to evade the Buddha’s arguments and, in turn, support their own views ofthe self?15) This discourse again raises the issue of the ten speculative views. See discussion questionsone and two keyed to Chapter Eight.16) Is the Buddha’s justification for refraining from the ten speculative views reasonable?17) In this discourse, the Buddha recounts his challenge to recluses and Brahmins to supporttheir speculative views regarding their belief that there awaits a blissful life after death.The Buddha’s criticism of such views seems to stem from his demand for empiricalevidence that the recluses and Brahmins admit they do not have. But is the Buddha rightto insist on empirical evidence in such matters? Are not religious beliefs (e.g., the beliefin God, heaven, Brahman, etc.) precisely those beliefs for which one should not expect tohave empirical evidence? Is this not the place where “faith” enters in? What shouldcount as a proper justification or authority for such beliefs (e.g., scriptures, religiousteachers, mystical experiences, etc.)?18) The Buddha’s conception of a dependently arisen self is divided into three types of“acquired” self in the discourse. Is this view of the self sufficient to account for thecontinuity of personal identity that each person experiences? Does such a view of selfaccount for the personal or subjective experience of self-reflexive consciousness thateach human being experiences?19) Why should one abandon the “acquired” selves? Is it the “acquired self” that should beabandoned or just the defiling mental states that typically attend the “acquired self” forthe unenlightened person?20) The analogy between the “acquired selves” and the various states of dairy products suggestsa staunchly anti-essentialist and nominalist understanding of the relationship between theterms used to describe the self and the changing process that is the self (a process havingno permanent essence). How might a Platonist or a Hindu (champions of essentialism)attempt to refute the Buddha’s position?
Study and Discussion Questions for Early Buddhist DiscoursesChapter Thirteen: Discourse on the Threefold Knowledge (Tevijja Sutta)Study Questions1) What is the nature of the dispute between Vāseha and Bhāradvāja?2) Explain the Buddha’s initial response to Vāseha’s question, that none of these Brahmins (ortheir teachers) have seen Brahmā face-to-face. How is this like the simile of the blindfollowing the blind?3) Explain the Buddha’s second objection—that these Brahmins and their teachers see the samesun and moon as others do. How is this like the simile of the man who claims to be inlove with the most beautiful girl in the country? How is this like the simile of the manbuilding a staircase for a mansion he knows nothing about?4) The Buddha offers several more similes/analogies to the situation of these Brahmins relatingto a person’s attempts to cross a river. Briefly summarize these.5) What are the five characteristics of sensual desire? Why are these considered “bonds” or“fetters” to spiritual achievement?6) What are the five obstacles? How do these hold a person back from spiritual goals?7) In what ways are Brahmins different from Brahmā, according to the Buddha, making unionwith Brahmā unlikely?8) In what ways is a bhikkhu who lives the holy life similar to Brahmā, according to the Buddha,making union with Brahmā likely?9) What are the most important elements of living the holy life, according to the Buddha?Include a description of the four highest Buddhist virtues.Discussion Questions1) The dispute between Vāseha and Bhāradvāja appears to assume that only one religiousteacher or one religious doctrine can be right. But is there only one path to salvation?Could religious truth be plural, as sometimes described by the analogy that there aremany paths that reach the top of a mountain?2) Is the Buddha right to question the religious claims of the Brahmin sages who have not seenBrahmā face-to-face? On what basis should religious teachers claim authority for theirdoctrines?3) The Buddha’s criticism of the Brahmin sages suggests a strong rebuke of the dogmatism in theBrahmin (Hindu) teachings. Is dogmatism justified in the case of religious beliefs?4) Knowledge of the three Vedas was at the center of the Hindu tradition at the time of theBuddha. Brahmins who possessed such profound, spiritual knowledge were thought tohave the keys to salvation. Many other religious traditions also place ultimatesoteriological importance on the knowledge of sacred texts—often construed as theprecise word of God. Is the knowledge and understanding of sacred texts essential to
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Study and Discussion Questions for Early Buddhist Discourses

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