THE TWO BRAHMANS

  AT one time when the Blessed One was journeying through Kosala he

came to the Brahman village which is called Manasakata. There he

stayed in a mango grove. And two young Brahmans came to him who were

of different schools. One was named Vasettha and the other Bharadvaja.

And Vasettha said to the Blessed One:

  "We have a dispute as to the true path. I say the straight path

which leads unto a union with Brahma is that which has been

announced by the Brahman Pokkharasati, while my friend says the

straight path which leads unto a union with Brahma is that which has

been announced by the Brahman Tarukkha. Now, regarding thy high

reputation, O samana, and knowing that thou art called the Enlightened

One, the teacher of men and gods, the Blessed Buddha, we have come

to ask thee, are all these paths salvation? There are many roads all

around our village, and all lead to Manasakata. Is it just so with the

paths of the sages? Are all paths to salvation, and do they all lead

to a union with Brahma?

  Then the Blessed One proposed these questions to the two Brahmans:

"Do you think that all paths are right?" Both answered and said: "Yes,

Gotama, we think so."

  "But tell me, continued the Buddha has any one of the Brahmans,

versed in the Vedas, seen Brahma face to face?" "No sir!" was the

reply.

  "But, then," said the Blessed One, has any teacher of the

Brahmans, versed in the Vedas, seen Brahma face to face?" The two

Brahmans said: "No, sir."

  "But, then," said the Blessed One, has any one of the authors of the

Vedas seen Brahma face to face?" Again the two Brahmans answered in

the negative and exclaimed: "How can any one see Brahma or

understand him, for the mortal cannot understand the immortal." And

the Blessed One proposed an illustration, saying:

  "It is as if a man should make a staircase in the place where four

roads cross, to mount up into a mansion. And people should ask him,

Where, good friends, is this mansion, to mount up into which you are

making this staircase? Knowest thou whether it is in the east, or in

the south, or in the west, or in the north? Whether it is high, or

low, or of medium size?' And when so asked he should answer, 'I know

it not.' And people should say to him, 'But, then, good friend, thou

art making a staircase to mount up into something-taking it for a

mansion-which all the while thou knowest not, neither hast thou seen

it.' And when so asked he should answer, That is exactly what I do;

yea I know that I cannot know it.' What would you think of him?

Would you not say that the talk of that man was foolish talk?"

  "In sooth, Gotama, said the two Brahmans, it be foolish talk!" The

Blessed One continued: "Then the Brahmans should say, 'We show you the

way unto a union with what we know not and what we have not seen."

This being the substance of Brahman lore, does it not follow that

their task is vain?"

  "It does follow, replied Bharadvaja.

  Said the Blessed One: "Thus it is impossible that Brahmans versed in

the three Vedas should be able to show the way to a state of union

with that which they neither know nor have seen. Just as when a string

of blind men are clinging one to the other. Neither can the foremost

see, nor can those in the middle see, nor can the hindmost see. Even

so, methinks the talk of the Brahmans versed in the three Vedas is but

blind talk; it is ridiculous, consists of mere words, and is a vain

and empty thing. Now suppose," added the Blessed One that a man should

come hither to the bank of the river, and, having some business on the

other side, should want to cross. Do you suppose that if he were to

invoke the other bank of the river to come over to him on this side,

the bank would come on account of his praying?"

  "Certainly not, Gotama."

  "Yet this is the way of the Brahmans. They omit the practice of

those qualities which really make a man a Brahman, and say, 'Indra, we

call upon thee; Soma, we call upon thee; Varuna, we call upon thee;

Brahma, we call upon thee.' Verily, it is not possible that these

Brahmans, on account of their invocations, prayers, and praises,

should after death be united with Brahma.

  "Now tell me," continued the Buddha, "what do the Brahmans say of

Brahma? Is his mind full of lust?" And when the Brahmans denied

this, the Buddha asked: "Is Brahma's mind full of malice, sloth, or

pride?"

  "No sir!" was the reply. "He is the opposite of all this."

  And the Buddha went on: "But are the Brahmans free from these

vices?" "No, sir!" said Vasettha.

  The Holy One said: "The Brahmans cling to the five things leading to

worldliness and yield to the temptations of the senses; they are

entangled in the five hindrances, lust, malice, sloth, pride, and

doubt. How can they be united to that which is most unlike their

nature? Therefore the threefold wisdom of the Brahmans is a

waterless desert, a pathless jungle, and a hopeless desolation."

  When the Buddha had thus spoken, one of the Brahmans said: "We are

told, Gotama, that the Sakyamuni knows the path to a union with

Brahma."

  And the Blessed One said: "What do you think, O Brahmans, of a man

born and brought up in Manasakata? Would he be in doubt about the most

direct way from this spot to Manasakata?"

  "Certainly not, Gotama."

  "Thus," replied the Buddha, the Tathagata knows the straight path

that leads to a union with Brahma. He knows it as one who has

entered the world of Brahma and has been born in it. There can be no

doubt in the Tathagata."

  The two young Brahmans said: "If thou knowest the way show it to

us."

  And the Buddha said: "The Tathagata sees the universe face to face

and understands its nature. He proclaims the truth both in its

letter and in its spirit, and his doctrine is glorious in its

origin, glorious in its progress, glorious in its consummation. The

Tathagata reveals the higher life in its purity and perfection. He can

show you the way to that which is contrary to the five great

hindrances. The Tathagata lets his mind pervade the four quarters of

the world with thoughts of love. And thus the whole wide world, above,

below, around, and everywhere will continue to be filled with love,

far-reaching, grown great, and beyond measure. just as a mighty

trumpeter makes himself heard-and that without difficulty-in all the

four quarters of the earth; even so is the coming of the Tathagata:

there is not one living creature that the Tathagata passes by or

leaves aside, but regards them all with mind set free, and deep-felt

love.

  "This is the sign that a man follows the right path: Uprightness

is his delight, and he sees danger in the least of those things

which he should avoid. He trains himself in the commands of

morality, he encompasseth himself with holiness in word and deed; he

sustains his life by means that are quite pure; good is his conduct,

guarded is the door of his senses; mindful and self-possessed, he is

altogether happy. He who walks in the eightfold noble path with

unswerving determination is sure to reach Nirvana. The Tathagata

anxiously watches over his children and with loving care helps them to

see the light.

  "When a hen has eight or ten or twelve eggs, over which she has

properly brooded, the wish arises in her heart, 'O would that my

little chickens would break open the eggshell with their claws, or

with their beaks, and come forth into the light in safety!' yet all

the while those little chickens are sure to break the egg-shell and

will come forth into the light in safety. Even so, a brother who

with firm determination walks in the noble path is sure to come

forth into the light, sure to reach up to the higher wisdom, sure to

attain to the highest bliss of enlightenment."