The Pali suttas on the problem of ‘universal salvation’

 

The Pali suttas on the problem of ‘universal salvation’

In this post, I’ll provide two quotes from the Pali Suttas, the scriptures of the Theravada Buddhist tradition  (also known as ‘Southern Buddhism’) that can be thought to be related to the question of the number of the ‘saved’.  In Buddhism, of course, ‘salvation’ is ‘Nirvana’ and there are disagreements about what Nirvana is, except that is the cessation of suffering. Anyway, it is quite understandable that even at the time of the Buddha, some would have wondered about the fate of their relatives and so on. Interestingly, enough, the Buddha remains silent when asked about this (AN 10.95, see below). As his disciple Ananda elaborates, the Buddha is concerned about how to be freed from samsara and explains that all those who shall be liberated will be liberated from samsara by following the Buddhist path to its end.

I’ll mostly let the texts speak for themselves. But I would say that the question of the last line, clearly implied by the texts, is, indeed, a deep one.

Anguttara Nikaya 10.95, Uttiyasutta

““But when the worthy Gotama teaches in this way, is the whole world saved, or half, or a third?” But when he said this, the Buddha kept silent.

Then Venerable Ānanda thought, “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.”

Then Ānanda said to the wanderer Uttiya, “Well then, Reverend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.

In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re saved from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.”” (Anguttara Nikaya 10.95, Uttiyasutta bhikkhu Sujato’s translation; source: https://suttacentral.net/an10.95/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin )

Majjhima Nikaya 76, Sandkasutta

While this text it is not concerned explicitly about the question of ‘universal salvation’, the message is more or less the same. Again, we have Ananda explaining that liberation can be reached only by following a particular spiritual path and refutes all the non-Buddhist positions (and arguably also possible Buddhist positions) that assume that all beings will reach, eventually, the same end (either oblivion or some kind of eternal happiness and we can ), as follows:

“A sensible person reflects on this matter in this way: ‘This teacher has such a doctrine and view. If what that teacher says is true, both I who have not accomplished this and one who has accomplished it have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason. But it’s superfluous for this teacher to go nude, bald, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency. Yet I’ll have exactly the same destiny in the next life as this teacher. What do I know or see that I should lead the spiritual life under this teacher? This negates the spiritual life.’ Realizing this, they leave disappointed.” (MN 76, Sandakasutta, Bhikkhu Sujato translation; source: https://suttacentral.net/mn76/en/sujato?lang=en&layout=plain&reference=none&notes=asterisk&highlight=false&script=latin )

The question:

 If we are destined to either a positive or a negative end no matter what we choose, where does one find the urgency to follow a spiritual path?

This, I believe, is a rather deep question to be pondered upon.

 

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