 time he was asked a question of a metaphysical kind, he remained 252 Lele, The Metaphysical Basis of Śāntideva's Ethics silent. He directed his disciples toward practical efforts... Life is short; it must not be spent in endless metaphysical speculations which will not be able to bring the truth. (Nhat Hanh 38–39) One can find this remark of Nhat Hanh's quoted all over the Internet. And there is a similar interpretation in Taitetsu Unno's River of Fire, River of Water: This inability to know extends to metaphysical truths. In the famous parable of the poison arrow found in early Buddhism, a young monk, Malunkyaputta, is unhappy because the Buddha refuses to answer metaphysical questions. They include fourteen unanswerable questions, such as whether the universe is finite or not, whether the world is eternal or not, whether a saint lives after death or not, and so forth. The Buddha informs the monk that his teaching does not deal with metaphysical questions, because his Middle Path is a practical one meant to solve the immediate problems of living. (184) Both these quotes are misleading at the very best.4 Neither Unno nor Nhat Hanh defines "metaphysics," and by describing the Buddha of the suttas as unconcerned with an undefined "metaphysics," they imply (whether they mean to or not) that he was unconcerned with a number of topics that he in fact identifies as being of the utmost importance. In these descriptions the Buddha of the suttas sounds much like a modern pragmatist, concerned only with immediate results and not with 4 As I understand it, Nhat Hanh's understanding is quite consonant with his Zen/Thien tradition. It may fit Unno's Pure Land tradition as well. What it does not fit is the Buddha of the early suttas that they see fit to quote, nor the tenor of Indian Buddhism more generally. Journal of Buddhist Ethics 253 understanding the nature of the world in any respect; such an interpretation would be a gross misunderstanding. What is metaphysics? Peter van Inwagen and Meghan Sullivan note that the term is very difficult to define. The Greek term literally means "beyond physics"; it goes back to the work of Aristotle's intended to be read after his Physics. Aristotle introduces the Metaphysics as dealing with the causes and principles that underlie existent things, at a level deeper than physical (including biological) explanation;
time he was asked a question of a metaphysical kind, he remained 252 Lele, The Metaphysical Basis of Śāntideva's Ethics silent. He direct his disciple toward practical efforts... biography is unretentive; it must not be spent in endless metaphysical meditation which will not be able to lend the truth. (Nhat Hanh 38–39) One can find this remark of Nhat Hanh's quoted all over the Internet. And there be a similar interpretation in Taitetsu Unno's River of Fire, River of Water: This inability to sleep together cover to metaphysical truths. In the famous parable of the poison arrow rule in early Buddhism, a young monk, Malunkyaputta, is unhappy because the Buddha deny to answer metaphysical questions. They include fourteen unanswerable questions, such as whether the population is finite or not, whether the world is endless or not, whether a saint lives after death or not, and therefore forth. The Buddha informs the monk that his teaching does not deal with metaphysical questions, because his Middle Path is a practical one meant to solve the immediate problems of living. (184) Both these quotes are misleading at the very best.4 Neither Unno nor Nhat Hanh defines " metaphysics, " and by describing the Buddha of the suttas as unconcerned with an undefined " metaphysics, " they imply (whether they mean to or not) that he was unconcerned with a act of topics that he in fact identifies as being of the farthermost importance. In these descriptions the Buddha of the suttas sounds much like a modern pragmatist, refer only with immediate results and not with 4 As I understand it, Nhat Hanh's reason is quite consonant with his Zen / Thien tradition. It may fit Unno's Pure Land tradition as well. What it does not match is the Buddha of the early suttas that they see fit to quote, nor the tenor of Indian Buddhism more generally. Journal of Buddhist Ethics 253 understanding the nature of the world in any respect; such an interpretation would be a megascopic misunderstanding. What is metaphysics? Peter van Inwagen and Meghan Sullivan note that the term is very difficult to define. The Greek condition literally means " beyond physics "; it goes back to the workplace of Aristotle's intended to be read after his Physics. Aristotle introduces the Metaphysics as dealing with the causal agent and principles that underlie actual things, at a level deep than physical (include biological) explanation;
 tile he was asked a questiun of a metaphysical kmnd, he demained 252 Lele, The Metaphysical Basid if Śāntudeva's Ethics silent. Hd directef his diwcipows toward 'dactical effodbs... Liye is short; it most not be s[ent in endlesv oecaphysical speculations which will njt be anlf to bring the truuh. (Ghat Hanh 38–39) One can find this remark of Nhat Henh's quoted all over the Internet. And thege id a similar interpgetation in Taiewtsu Unno's Rkver of Figz, River of Sater: This inability to know exgends to metaphisjcwn truths. In the samous parable of tha poisom arrow found ln eacly Vuddhism, a young monk, Malunkyaputta, is onhappy bewabse the Buddha refusew ro anvwer metxphyriczl qhestiojs. Vhey includs fourteen ynanswerable questipnf, such as whetger thq tniverse is finite or not, whether the wmrls is eternal or not, wherher a saint lives afjer death jr not, and so forth. The Buddha informs the monk tvat hms tecgming eofs not deal with metaphysical questions, becaufs nix Middle Path ls a practical one mfamj to solve the immednzts problems of livijg. (184) Botr thewe quotes are misleading at the very besr.4 Neither Unuo bor Nhat Hanh defiues "metaphysncs," anc by cescribing the Buddha oy the auttas as ujconcernes with an undefindd "kedaphysics," they imply (whethqr they mxan tp or nog) thst he ras unconcfrned with a number of tlpics tvat he in vact identifies as being of the utmost importsnwe. Pn these bescriitions the Buddra of the suttcs soundf mucf like a mkdern pcagmatist, cogcerned only flth immediatx results and not with 4 Xr I understand it, Nhat Kcnh's undeestanding is quite covaonant with his Zeb/Thien traditiom. Ig mwy fmt Ungm's Pure Land traaitkpn as well. What lt aoes not fit is the Buddva or the early suttas tmat they wee fit eo quote, nor yhe tenor of Indiaj Budvhism oore bengrally. Journal of Buddhist Ethids 253 underdtakding the nattre if the world in any respect; such an interpretation xould be a gross misundwrstanding. What is kttaphysics? Pever vag Inwagen and Meghan Sullivan note that the tevm is very difficult tk defite. Thf Greek term literally means "beyond physics"; it goes back to the work of Aeistotle's intended to ne redd cfter hys Piyrics. Aristotle imtroduces the Metaphysics as deeling with tke causes and principles that uvderlie existgnt things, at a level deepsr than lhysical (including biological) ecplanation;
time he was asked a question of kind, remained 252 The Metaphysical Basis directed disciples toward practical Life is short; must not be spent in endless speculations which will not be able to bring the truth. (Nhat Hanh 38–39) can find this remark of Nhat Hanh's quoted all over the Internet. And is similar in Unno's River of Fire, River of Water: This inability to know extends to metaphysical truths. In famous parable of the poison arrow found in Buddhism, a young monk, is unhappy because the Buddha to metaphysical questions. include unanswerable such as whether universe is finite or not, whether the world is eternal or not, whether a saint lives after or not, forth. The informs monk his teaching does with metaphysical questions, because his Middle practical one meant to solve the immediate problems living. (184) these quotes are misleading at the best.4 Neither Unno nor Nhat Hanh defines "metaphysics," by describing the Buddha of the suttas as unconcerned with an undefined "metaphysics," they imply mean to or not) he was unconcerned a of that in fact as being of the utmost importance. In these descriptions the Buddha the suttas sounds much like a modern pragmatist, concerned only results not with 4 I understand it, Nhat understanding quite consonant with his It fit tradition well. it does not fit the Buddha of the early that they see fit of Indian Buddhism more generally. Journal of Buddhist 253 understanding the nature of the world any respect; such an interpretation would be a gross misunderstanding. What is Peter van Meghan Sullivan note that the term is very to define. The Greek literally means "beyond physics"; it goes back to the of intended to read after his Aristotle introduces the as dealing with and principles underlie things, deeper than physical (including biological) explanation;
 time he was asked a question of A metaphysiCal kiNd, hE reMaIned 252 lele, the MetaphysicaL basiS of Śāntideva's Ethics silEnt. He DiREcteD HiS discIples toWArD PRacTiCaL efFoRTs... life iS shOrt; it muSt not be speNt iN eNdless metaphYSiCal speculaTioNs which will nOt bE able tO bRinG The trUth. (nhat HAnh 38–39) One CAn find This remarK oF nhat HaNH's quoteD ALl Over The Internet. And theRE iS A similar interpRetatiOn IN TAITetSu UNno's River oF FIre, RiVEr of WatER: THIS InaBIlity to know exTends to metaPHysIcal trUtHs. IN The famOus paRaBLe oF the poison aRrow Found in eaRly BudDHism, a yoUNg monk, MAlunkyApuTta, Is unHApPy BecAuSE thE buDdhA RefUses to anSwEr MetapHysiCAL QUestIonS. TheY inclUde fourteen unAnsWeraBLe qUestiOns, suCh as WhEther The uniVerse Is Finite or not, whetHer tHe world is EteRnAl oR nOt, wheTHer a saInt LivEs after Death or NOt, aNd SO FOrTh. The Buddha informs ThE MOnK that his TeachiNG dOeS Not deal wItH meTaphYSIcal qUestIOnS, because His MidDLe paTh is a prAcTical oNe MeaNt tO solvE The iMmediaTe probleMs of lIVing. (184) Both these qUOtes are misleaDInG AT tHE verY beSt.4 Neither UnNo noR nhat hanh DEfIneS "MetapHysicS," aND bY Describing the Buddha Of The sutTas as Unconcerned wiTh an undefiNED "MetaphysIcs," tHEy IMply (whether theY mean To or not) thaT He was uncOncerNed with a Number of tOPIcs that hE in FacT idEntIFIeS as being of the UTMost ImPortancE. In These deScrIptIonS thE BUddha of thE suttas sOuNdS mUcH liKe a moDErn pragmAtIst, CoNceRned oNLy with ImmedIate ReSuLTs aNd not wiTH 4 AS i UndeRsTaNd it, nhaT HAnh's uNderSTanDing is qUite consoNanT With HiS ZEn/Thien Tradition. It maY fIt Unno's PurE LAnd TraditION as well. WHat it does not fit is the BudDHa of the EarLy sutTas tHat they seE fiT to quoTe, nOR the teNor of INdian buDdhISM more GENeRalLy. journal of BUDDhiSt EthIcS 253 undErstandIng the nature of the wORld In any respect; sUch An inTERpRetATiON woUlD Be a GROss misunderstanDing. What is MeTApHysics? PeteR Van inWagen anD Meghan sulliVAn note tHat the terM is very diFfIculT TO deFine. The GreEk term liTerally meANs "beyONd PhysiCs"; iT goes bAcK to The woRk of ArIStoTle's iNtendeD tO be reaD afteR hIs PhysicS. Aristotle introduces the metaphYsics As dEaling witH thE CauSes and priNcipLes that undErlIe eXisteNt tHIngs, aT a leVEl DeePEr thaN phySIcal (incluDInG biOLOgIcal) explanaTION;
 time he was asked a quest ion of a m etaph ysi cal  k ind,  heremained 252 L e le,The Metaphysical Basis  of Ś ān t idev a 's  Ethi cs sile n t. H e d ir ec ted  h i sdisci ple s towar d practica l e ff orts... Life is  short; it  mu st not be sp ent  in en dl ess metap hys icalspecul a tionswhich wil ln ot bea ble tob r in g th e truth. (Nhat Ha n h3 8–39) One canfind t hi s  r e m ark  of  Nhat Hanh 's  quot e d all o v er t h e I n ternet. And t here is a s i mil ar int er pre t ationin Ta it e tsu  Unno's Riv er o f Fire, R iver o f  Water: This in abilit y t o k nowe xt en dsto met a ph ysi c altruths.In  t he fa mous p a r able  of  the  pois on arrow foun d i n ea r lyBuddh ism,a yo un g mon k, Mal unkya pu tta, is unhappy  bec ause theBud dh a r ef usest o answ ermet aphysic al ques t ion s. T h ey  include fourteenun a n sw erable q uestio n s,  s u ch as wh et her  the u niver se i s  f inite or  not,w he th er thewo rld is  e ter nal  or n o t, w hether  a saint  live s  after death o r  not, and sof or t h .T he B udd ha informsthem onkthat hi s t e achin g doe sn ot deal with metaphysi ca l ques tions , because his  Middle Pa t h is a pra ctic a lo ne meant to so lve t he immedia t e proble ms of  living.  (184) Bo t h  these q uot esare  mi s l ea ding at the v e r y be st .4 Neit her  Unno n orNha t H anh  d efines "m etaphysi cs ,"  a nd  by  desc r ibing th eBud dh a o f the suttas  as u ncon ce rn e d w ith anu nd e f ined  " me taph ysi cs ," th ey i m ply  (wheth er they m ean to o rno t) that  he was uncon ce rned withanum ber of t opics th at he in fact identifie s  as bei ngof th e ut most impo rta nce. I n t h ese de script ionsth e B u d dha o f th e s ut tas sounds m uch  like  a  mod ern pra gmatist, concerned onl y with immedi ate  res u l ts  an d  n o t w it h  4A s  I understand i t, Nhat Ha nh ' sunderstand i ngis  quiteconsona nt wi t h his Z en/Thientradition .It m a y  fi t Unno's P ure Land  traditio n  as w e ll . Wha t i t does  n otfit i s theB udd ha of  the e ar ly sut tas t ha t they s ee fit to quote, nor th e teno r ofInd ian Buddh ism mor e general ly.Journal of  Bu ddh ist E thi c s 253  und e rs tan d ing t he n a ture of t h ewor l d  i n any respe c t ;  su ch an  in t erpret atio n would be a gros s  misunderstand ing. W hat  is meta ph ysics? Peter v anIn w a gen andMe ghan Sulliv an noteth a t the  termis ver y diffi c u lt to def ine.  Th e Greek t erm  l i terally  m ea n s "bey ondph ysics" ; it g o es b a c k to the work of  Aris t o tle's int ended  t o be re a d af ter his Ph ysics. Aris totleintr oduce s the M et aphysi csas  dealing w i th the ca usesand pri nc iple s t hat un derl i e  exis tent  t hin gs, at al e ve l  d ee p erthan  phys ic al ( including biologic al) explana ti on; 
 time_he was_asked a question of_a metaphysical_kind,_he remained_252_Lele, The Metaphysical_Basis of Śāntideva's_Ethics silent. He directed_his disciples toward_practical_efforts... Life is short; it must not be spent in endless metaphysical speculations which_will_not be_able_to_bring the truth. (Nhat Hanh_38–39) One can find this_remark of_Nhat Hanh's quoted all over the Internet. And_there_is a similar_interpretation in Taitetsu Unno's River of Fire, River of_Water: This inability to know extends_to metaphysical truths._In_the_famous parable of the_poison arrow found in early Buddhism,_a young monk, Malunkyaputta, is unhappy_because the Buddha refuses to answer metaphysical_questions. They include fourteen unanswerable questions,_such as whether the universe_is finite_or not, whether the world_is eternal or_not, whether_a saint lives_after death or not, and so_forth. The Buddha_informs the monk that his teaching_does_not deal with_metaphysical_questions,_because his_Middle Path is_a_practical one_meant_to solve the immediate problems of_living._(184) Both these quotes are misleading at_the very best.4 Neither_Unno_nor Nhat Hanh defines_"metaphysics," and by describing the_Buddha of the suttas as unconcerned_with an_undefined "metaphysics,"_they imply (whether they mean to or not) that he was_unconcerned with a number of topics_that he in fact_identifies as_being_of the utmost_importance._In these_descriptions the Buddha of the suttas sounds_much like_a modern pragmatist, concerned only with_immediate results and not_with_4 As I understand it, Nhat_Hanh's understanding is quite consonant with_his Zen/Thien tradition. It may_fit_Unno's_Pure Land tradition as well._What it does not fit is_the Buddha of_the early suttas that they see fit_to_quote, nor the tenor of Indian_Buddhism_more generally. Journal of Buddhist Ethics_253_understanding_the nature of the world_in any respect; such an interpretation_would be a gross misunderstanding. What is metaphysics? Peter_van Inwagen and_Meghan Sullivan note that the_term_is_very difficult to define. The Greek term literally means "beyond_physics"; it_goes back to_the work of Aristotle's intended to be read after his_Physics. Aristotle introduces the Metaphysics as dealing_with the causes and principles that underlie existent things, at a_level deeper than physical (including biological) explanation;