This have I heard. At one time when the Blessed One was journeying through Kosala with a great company of the brethren, with about five hundred brethren, he came to the Brahman village in Kosala which is called Manasakāṭa. And there at Manasakāṭa the Blessed One stayed in the mango grove, on the bank of the river Aciravati, to the south of Manasakāṭa.
Now at that time many very distinguished and wealthy Brahmans were staying at Manasakāṭa—to wit, Caṅkī the Brahman, Tarukkha the Brahman, Pokkharasāti the Brahman, Jānussoṇi the Brahman, Todeyya the Brahman, and other very distinguished and wealthy Brahmans.
Now a conversation sprung up between Vāseṭṭha and Bharadvāja, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false.
Now at that time many very distinguished and wealthy Brahmans were staying at Manasakāṭa—to wit, Caṅkī the Brahman, Tarukkha the Brahman, Pokkharasāti the Brahman, Jānussoṇi the Brahman, Todeyya the Brahman, and other very distinguished and wealthy Brahmans.
Now a conversation sprung up between Vāseṭṭha and Bharadvāja, when they were taking exercise (after their bath) and walking up and down in thoughtful mood, as to which was the true path, and which the false.
The young Brahman Vāseṭṭha spake thus:
“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Pokkharasāti.”
The young Brahman Bharadvāja spake thus:
'This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha.'
But neither was the young Brahman Vaseṭṭha
able to convince the young Brahman Bharadvāja,
nor was the young Brahman Bharadvāja able to
convince the young Brahman Vaseṭṭha.
Then the young Brahman Vaseṭṭha said to the
young Brahman Bharadvāja:
“This is the straight path, this the direct way which leads him, who acts according to it, into a state of union with Brahma—I mean that which has been announced by the Brahman Pokkharasāti.”
The young Brahman Bharadvāja spake thus:
'This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha.'
But neither was the young Brahman Vaseṭṭha
able to convince the young Brahman Bharadvāja,
nor was the young Brahman Bharadvāja able to
convince the young Brahman Vaseṭṭha.
Then the young Brahman Vaseṭṭha said to the
young Brahman Bharadvāja:
'That Samaṇa Gotama, Bharadvāja, of the Sakya
clan, who left the Sakya tribe to adopt the religious
life, is now staying at Manasākaṭa, in the mango
grove, on the bank of the river Aciravatī, to the
south of Manasākaṭa. Now regarding that vener-
able Gotama, such is the high reputation that has
been noised abroad, that he is said to be “a fully
enlightened one, blessed and worthy, abounding in
wisdom and goodness, happy, with knowledge of
the world, unsurpassed as a guide to erring mortals,
a teacher of gods and men, a blessed Buddha.” Come,
then, Bharadvāja, let us go to the place where the
Samaṇa Gotama is; and when we have come there,
let us ask the Samaṇa Gotama touching this matter.
What the Samaṇa Gotama shall declare unto us, that
let us bear in mind.'
clan, who left the Sakya tribe to adopt the religious
life, is now staying at Manasākaṭa, in the mango
grove, on the bank of the river Aciravatī, to the
south of Manasākaṭa. Now regarding that vener-
able Gotama, such is the high reputation that has
been noised abroad, that he is said to be “a fully
enlightened one, blessed and worthy, abounding in
wisdom and goodness, happy, with knowledge of
the world, unsurpassed as a guide to erring mortals,
a teacher of gods and men, a blessed Buddha.” Come,
then, Bharadvāja, let us go to the place where the
Samaṇa Gotama is; and when we have come there,
let us ask the Samaṇa Gotama touching this matter.
What the Samaṇa Gotama shall declare unto us, that
let us bear in mind.'
'Very well, my friend!' said the young Brahman
Bharadvāja, in assent, to the young Brahman
Vaseṭṭha.
Then the young Brahman Vaseṭṭha and the
young Brahman Bharadvāja went on to the place
where the Blessed One was.
And when they had come there, they exchanged
with the Blessed One the greetings and compliments
of friendship and civility, and sat down beside him.
And while they were thus seated the young
Brahman Vaseṭṭha said to the Blessed One:
'As we, Gotama, were taking exercise and
walking up and down, there sprung up a conversation
between us on which was the true path and which
the false. I said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Pokkharasāti."
Bharadvāja, in assent, to the young Brahman
Vaseṭṭha.
Then the young Brahman Vaseṭṭha and the
young Brahman Bharadvāja went on to the place
where the Blessed One was.
And when they had come there, they exchanged
with the Blessed One the greetings and compliments
of friendship and civility, and sat down beside him.
And while they were thus seated the young
Brahman Vaseṭṭha said to the Blessed One:
'As we, Gotama, were taking exercise and
walking up and down, there sprung up a conversation
between us on which was the true path and which
the false. I said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Pokkharasāti."
'Bharadvāja said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha."
'Regarding this matter, Gotama, there is a strife,
a dispute, a difference of opinion between us.'
'So you say, Vaseṭṭha, that you said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Pokkharasāti."
'While Bharadvāja said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha."'
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha."
'Regarding this matter, Gotama, there is a strife,
a dispute, a difference of opinion between us.'
'So you say, Vaseṭṭha, that you said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Pokkharasāti."
'While Bharadvāja said thus:
'"This is the straight path, this the direct way
which leads him, who acts according to it, into a
state of union with Brahma—I mean that which has
been announced by the Brahman Tarukkha."'
Wherein, then, O Vaseṭṭha, is there a strife, a dispute, a difference of opinion between you?
Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths—the Addhariya Brahmans, the Tittiriya Brahmans, the Chandoka Brahmans, the Chandava Brahmans, the Brahmachariya Brahmans. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?
Just, Gotama, as near a village or a town there are many and various paths, yet they all meet together in the village—just in that way are all the various paths taught by various Brahmans—the Addhariya Brahmans, the Tittiriya Brahmans, the Chandoka Brahmans, the Chandava Brahmans, the Brahmachariya Brahmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?
Concerning the true path and the false, Gotama. Various Brahmans, Gotama, teach various paths—the Addhariya Brahmans, the Tittiriya Brahmans, the Chandoka Brahmans, the Chandava Brahmans, the Brahmachariya Brahmans. Are all those saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?
Just, Gotama, as near a village or a town there are many and various paths, yet they all meet together in the village—just in that way are all the various paths taught by various Brahmans—the Addhariya Brahmans, the Tittiriya Brahmans, the Chandoka Brahmans, the Chandava Brahmans, the Brahmachariya Brahmans. Are all these saving paths? Are they all paths which will lead him, who acts according to them, into a state of union with Brahma?
“Do you say that they all lead aright, Vaseṭṭha?”
“I say so, Gotama.”
“Do you really say that they all lead aright, Vaseṭṭha?”
“So I say, Gotama.”
“But then, Vaseṭṭha, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahma face to face?”
“No, indeed, Gotama.”
“But is there then, Vaseṭṭha, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?”
“No, indeed, Gotama!”
“But is there then, Vaseṭṭha, a single one of the pupils of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?”
“No, indeed, Gotama!”
“But is there then, Vaseṭṭha, a single one of the Brahmans up to the seventh generation who has seen Brahma face to face?”
“No, indeed, Gotama!”
“I say so, Gotama.”
“Do you really say that they all lead aright, Vaseṭṭha?”
“So I say, Gotama.”
“But then, Vaseṭṭha, is there a single one of the Brahmans versed in the Three Vedas who has ever seen Brahma face to face?”
“No, indeed, Gotama.”
“But is there then, Vaseṭṭha, a single one of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?”
“No, indeed, Gotama!”
“But is there then, Vaseṭṭha, a single one of the pupils of the teachers of the Brahmans versed in the Three Vedas who has seen Brahma face to face?”
“No, indeed, Gotama!”
“But is there then, Vaseṭṭha, a single one of the Brahmans up to the seventh generation who has seen Brahma face to face?”
“No, indeed, Gotama!”
“Well then, Vaseṭṭha, those ancient Rishis of the Brahmans versed in the Three Vedas, the authors of the verses, the utterers of the verses, whose ancient form of words so chaunted, uttered, or composed, the Brahmans of to-day chaunt over again or repeat; intoning or reciting exactly as has been intoned or recited—to wit, Aṭṭaka, Vāmaka, Vāmadeva, Vessamitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vaseṭṭha, Kassapa, and Bhagu—did even they speak thus, saying: ‘We know it, we have seen it, where Brahma is, whence Brahma is, whither Brahma is?’”
“Not so, Gotama!”
“Then you say, Vaseṭṭha [that not one of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the Rishis of
“Not so, Gotama!”
“Then you say, Vaseṭṭha [that not one of the Brahmans, or of their teachers, or of their pupils, even up to the seventh generation, has ever seen Brahma face to face. And that even the Rishis of
So that the Brahmans versed in the Three Vedas have forsooth said thus: “What we know not, what we have not seen, to a state of union with that we can show the way, and can say: ‘This is the straight path, this is the direct way which leads him, who acts according to it, into a state of union with Brahma!’”
“Now what think you, Vāseṭṭha? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?”
“In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!”
“Verily, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence!
“Now what think you, Vāseṭṭha? Does it not follow, this being so, that the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?”
“In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!”
“Verily, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence!
“Just, Vāseṭṭha, as when a string of blind men are clinging one to the other, neither can the foremost see, nor can the middle one see, nor can the hindmost see—just even so, methinks, Vāseṭṭha, is the talk of the Brahmans versed in the Three Vedas but blind talk: the first sees not, the middle one sees not, nor can the latest see. The talk then of these Brahmans versed in the Three Vedas turns out to be ridiculous, mere words, a vain and empty thing!”
“Now what think you, Vāseṭṭha? Can the Brahmans versed in the Three Vedas—like other, ordinary folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?”
“Now what think you, Vāseṭṭha? Can the Brahmans versed in the Three Vedas—like other, ordinary folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands towards the place whence they rise and where they set?”
“Certainly, Gotama, they can.”
“Now what think you, Vāseṭṭha? The Brahmans versed in the Three Vedas, who can very well—like other, ordinary folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set—are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: ‘This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon?’”
“Certainly not, Gotama!”
“So you say, Vāseṭṭha, that the Brahmans
holding each the other, and vainly, and with tears, seeking both their guide and the path—came to a miserable end!
“Now what think you, Vāseṭṭha? The Brahmans versed in the Three Vedas, who can very well—like other, ordinary folk—see the sun and the moon as they pray to, and praise, and worship them, turning round with clasped hands to the place whence they rise and where they set—are those Brahmans, versed in the Three Vedas, able to point out the way to a state of union with the sun or the moon, saying: ‘This is the straight path, this the direct way which leads him, who acts according to it, to a state of union with the sun or the moon?’”
“Certainly not, Gotama!”
“So you say, Vāseṭṭha, that the Brahmans
holding each the other, and vainly, and with tears, seeking both their guide and the path—came to a miserable end!
Which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma]. And you further say that even the Rishis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vaseṭṭha? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?’
‘In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!’
‘Very good, Vaseṭṭha. Verily then, Vaseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence.
‘Just, Vaseṭṭha, as if a man should say, “How I long for, how I love the most beautiful woman in this land!”
‘And people should ask him, “Well! good friend! this most beautiful woman in the land whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brahman woman, or of the trader class, or a Śudra?”
‘Very good, Vaseṭṭha. Verily then, Vaseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence.
‘Just, Vaseṭṭha, as if a man should say, “How I long for, how I love the most beautiful woman in this land!”
‘And people should ask him, “Well! good friend! this most beautiful woman in the land whom you thus love and long for, do you know whether that beautiful woman is a noble lady or a Brahman woman, or of the trader class, or a Śudra?”
‘But when so asked he should answer “No.”
‘And when people should ask him, “Well! good friend! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short, dark or of medium complexion, black or fair, or in what village or town or city she dwells?”
‘But when so asked he should answer “No.”
‘And then people should say to him, “So then, good friend, whom you know not, neither have seen, her do you love and long for?”
‘And then when so asked he should answer “Yes.”
‘Now what think you, Vaseṭṭha? Would it not turn out, that being so, that the talk of that man was foolish talk?’
‘And when people should ask him, “Well! good friend! this most beautiful woman in all the land, whom you so love and long for, do you know what the name of that most beautiful woman is, or what is her family name, whether she be tall or short, dark or of medium complexion, black or fair, or in what village or town or city she dwells?”
‘But when so asked he should answer “No.”
‘And then people should say to him, “So then, good friend, whom you know not, neither have seen, her do you love and long for?”
‘And then when so asked he should answer “Yes.”
‘Now what think you, Vaseṭṭha? Would it not turn out, that being so, that the talk of that man was foolish talk?’
‘In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!’
'And just even so, Vāseṭṭha, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma]. And you further say that even the Ṛṣis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vāseṭṭha? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?'
'And just even so, Vāseṭṭha, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma]. And you further say that even the Ṛṣis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vāseṭṭha? Does it not follow that, this being so, the talk of the Brahmans, versed though they be in the Three Vedas, is foolish talk?'
'In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!'
'Very good, Vāseṭṭha. Verily then, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence.'
'Just, Vāseṭṭha, as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should say to him, "Well, good friend, this mansion, to mount up into which you are making this staircase, do you know 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?"
'Very good, Vāseṭṭha. Verily then, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such a condition of things has no existence.'
'Just, Vāseṭṭha, as if a man should make a staircase in the place where four roads cross, to mount up into a mansion. And people should say to him, "Well, good friend, this mansion, to mount up into which you are making this staircase, do you know 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 "No."'
'And people should say to him, "But then, good friend, you are making a staircase to mount up into something—taking it for a mansion—which, all the while, you know not, neither have seen!"
'And when so asked he should answer "Yes."'
'Now what think you, Vāseṭṭha? Would it not turn out, that being so, that the talk of that man was foolish talk?'
'In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!'
'And people should say to him, "But then, good friend, you are making a staircase to mount up into something—taking it for a mansion—which, all the while, you know not, neither have seen!"
'And when so asked he should answer "Yes."'
'Now what think you, Vāseṭṭha? Would it not turn out, that being so, that the talk of that man was foolish talk?'
'In sooth, Gotama, it would turn out, that being so, that the talk of that man was foolish talk!'
'And just even so, Vāseṭṭha, though you say that the Brahmans [are not able to point out the way to union with that which they have seen], and you further say that [neither any one of them, nor of their pupils, nor of their predecessors even to the seventh generation has ever seen Brahma]. And you further say that even the Ṛṣis of old, [whose words they hold in such deep respect, did not pretend to know, or to have seen where, or whence, or whither Brahma is. Yet these Brahmans versed in the Three Vedas say, forsooth, that they can point out the way to union with that which they know not, neither have seen!] Now what think you, Vāseṭṭha? Does it not follow that, this being so, the talk of the Brahmans versed in the Three Vedas is foolish talk?'
'In sooth, Gotama, that being so, it follows that the talk of the Brahmans versed in the Three Vedas is foolish talk!'
'Very good, Vāseṭṭha. Verily then, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such condition of things has no existence.'
‘Again, Vāseṭṭha, if this river Aciravatī were full of water even to the brim, and overflowing, and a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, “Come hither, O further bank! come over to this side!”
'Very good, Vāseṭṭha. Verily then, Vāseṭṭha, that Brahmans versed in the Three Vedas should be able to show the way to a state of union with that which they do not know, neither have seen—such condition of things has no existence.'
‘Again, Vāseṭṭha, if this river Aciravatī were full of water even to the brim, and overflowing, and a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, standing on this bank, should invoke the further bank, and say, “Come hither, O further bank! come over to this side!”
Now what think you, Vaseṭṭha? Would the further bank of the river Aciravati, by reason of that man's invoking and praying and hoping and praising, come over to this side?
“Certainly not, Gotama!”
“In just the same way, Vaseṭṭha, do the Brahmans versed in the Three Vedas—omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—say thus: ‘Indra we call upon, Soma we call upon, Varuṇa we call upon, Isāna we call upon, Pajāpati we call upon, Brahma we call upon, Mahiddhi we call upon, Yama we call upon.’ Verily, Vaseṭṭha, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—that they, by reason of their invoking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahma—verily such a condition of things has no existence!
“Certainly not, Gotama!”
“In just the same way, Vaseṭṭha, do the Brahmans versed in the Three Vedas—omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—say thus: ‘Indra we call upon, Soma we call upon, Varuṇa we call upon, Isāna we call upon, Pajāpati we call upon, Brahma we call upon, Mahiddhi we call upon, Yama we call upon.’ Verily, Vaseṭṭha, that those Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men not Brahmans—that they, by reason of their invoking and praying and hoping and praising, should, after death and when the body is dissolved, become united with Brahma—verily such a condition of things has no existence!
“Just, Vaseṭṭha, as if this river Aciravati were full, even to the brim, and overflowing. And a man with business on the other side, bound for the other side, should come up, and want to cross over. And he, on this bank, were to be bound tightly, with his arms behind his back, by a strong chain. Now what think you, Vaseṭṭha, would that man be able to get over from this bank of the river Aciravati to the further bank?”
“Certainly not, Gotama!”
“In the same way, Vaseṭṭha, there are five things leading to lust, which are called in the Discipline of the Noble One a ‘chain’ and a ‘bond.’”
“What are the five?”
“Certainly not, Gotama!”
“In the same way, Vaseṭṭha, there are five things leading to lust, which are called in the Discipline of the Noble One a ‘chain’ and a ‘bond.’”
“What are the five?”
“Forms perceptible to the eye; desirable, agreeable, pleasant, attractive forms, that are accompanied by lust and cause delight. Sounds of the same kind perceptible to the ear. Odours of the same kind perceptible to the nose. Tastes of the same kind perceptible to the tongue. Substances of the same kind perceptible to the body by touch. These five things predisposing to passion are called in the Discipline of the Noble One a ‘chain’ and a ‘bond.’ And these five things predisposing to lust, Vaseṭṭha, do the Brahmans versed in the Three Vedas cling to, they are infatuated by them, guilty of them, see not the danger of them, know not how unreliable they are, and so enjoy them.
“And verily, Vāseṭṭha, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans—clinging to these five things predisposing to passion, infatuated by them, guilty of them, seeing not their danger, knowing not their unreliability, and so enjoying them—that these Brahmans should after death, on the dissolution of the body, become united to Brahmā—such a condition of things has no existence.”
“Again, Vāseṭṭha, if this river Aciravatī were full of water even to the brim, and overflowing, and a man with business on the other side, bound for the other side, should come up and want to cross over, and if he, covering himself up even to his head, were to lie down on this bank to sleep—
“Again, Vāseṭṭha, if this river Aciravatī were full of water even to the brim, and overflowing, and a man with business on the other side, bound for the other side, should come up and want to cross over, and if he, covering himself up even to his head, were to lie down on this bank to sleep—
“Now what think you, Vāseṭṭha? Would that man be able to get over from this bank of the river Aciravatī to the further bank?”
“Certainly not, Gotama!”
“And in the same way, Vāseṭṭha, there are these five hindrances, in the Discipline of the Noble One, which are called ‘veils,’ and are called ‘hindrances,’ and are called ‘obstacles,’ and are called ‘entanglements.’
“Which are the five?”
“The hindrance of lustful desire,
The hindrance of malice,
The hindrance of sloth and idleness,
The hindrance of pride and self-righteousness,
The hindrance of doubt.
“These are the five hindrances, Vāseṭṭha, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements.
“Now with these five hindrances, Vāseṭṭha, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled.
“Certainly not, Gotama!”
“And in the same way, Vāseṭṭha, there are these five hindrances, in the Discipline of the Noble One, which are called ‘veils,’ and are called ‘hindrances,’ and are called ‘obstacles,’ and are called ‘entanglements.’
“Which are the five?”
“The hindrance of lustful desire,
The hindrance of malice,
The hindrance of sloth and idleness,
The hindrance of pride and self-righteousness,
The hindrance of doubt.
“These are the five hindrances, Vāseṭṭha, which, in the Discipline of the Noble One, are called veils, and are called hindrances, and are called obstacles, and are called entanglements.
“Now with these five hindrances, Vāseṭṭha, the Brahmans versed in the Three Vedas are veiled, hindered, obstructed, and entangled.
“And verily, Vāseṭṭha, that Brahmans versed in the Three Vedas, but omitting the practice of those qualities which really make a man a Brahman, and adopting the practice of those qualities which really make men non-Brahmans—veiled, hindered, obstructed, and entangled by these Five Hindrances—that these Brahmans should after death, on the dissolution of the body, become united to Brahmā—such a condition of things has no existence.”
“Now what think you, Vāseṭṭha, and what have you heard from the Brahmans aged and well-stricken in years, when the learners and teachers are talking together? Is Brahmā in possession of wives and wealth, or is he not?”
“He is not, Gotama.”
“Is his mind full of anger, or free from anger?”
“Free from anger, Gotama.”
“Now what think you, Vāseṭṭha, and what have you heard from the Brahmans aged and well-stricken in years, when the learners and teachers are talking together? Is Brahmā in possession of wives and wealth, or is he not?”
“He is not, Gotama.”
“Is his mind full of anger, or free from anger?”
“Free from anger, Gotama.”
“Is his mind full of malice, or free from malice?”
“Free from malice, Gotama.”
“Is his mind depraved, or pure?”
“It is pure, Gotama.”
“Has he self-mastery, or has he not?”
“He has, Gotama.”
“Now what think you, Vāseṭṭha, are the
Are the Brahmans, versed in the Vedas, in the possession of wives and wealth, or are they not?
“They are, Gotama.”
“Have they anger in their hearts, or have they not?”
“They have, Gotama.”
“Do they bear malice, or do they not?”
“They do, Gotama.”
“Are they pure in heart, or are they not?”
“They are not, Gotama.”
“Have they self-mastery, or have they not?”
“They have not, Gotama.”
“Then you say, Vaseṭṭha, that the Brahmans are in possession of wives and wealth, and that Brahma is not. Can there, then, be agreement and likeness between the Brahmans with their wives and property, and Brahma, who has none of these things?”
“Free from malice, Gotama.”
“Is his mind depraved, or pure?”
“It is pure, Gotama.”
“Has he self-mastery, or has he not?”
“He has, Gotama.”
“Now what think you, Vāseṭṭha, are the
Are the Brahmans, versed in the Vedas, in the possession of wives and wealth, or are they not?
“They are, Gotama.”
“Have they anger in their hearts, or have they not?”
“They have, Gotama.”
“Do they bear malice, or do they not?”
“They do, Gotama.”
“Are they pure in heart, or are they not?”
“They are not, Gotama.”
“Have they self-mastery, or have they not?”
“They have not, Gotama.”
“Then you say, Vaseṭṭha, that the Brahmans are in possession of wives and wealth, and that Brahma is not. Can there, then, be agreement and likeness between the Brahmans with their wives and property, and Brahma, who has none of these things?”
“Certainly not, Gotama!”
“Very good, Vaseṭṭha. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy, should after death, when the body is dissolved, become united with Brahma, who has none of these things—such a condition of things has no existence.”
“Then you say, too, Vaseṭṭha, that the Brahmans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahma is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahma?”
“Certainly not, Gotama!”
“Very good, Vaseṭṭha. That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, should after death, when the body is dissolved, become united to Brahma, who is free from anger and malice, sinless, and has self-mastery—such a condition of things has no existence.”
“Very good, Vaseṭṭha. But, verily, that these Brahmans versed in the Vedas, who live married and wealthy, should after death, when the body is dissolved, become united with Brahma, who has none of these things—such a condition of things has no existence.”
“Then you say, too, Vaseṭṭha, that the Brahmans bear anger and malice in their hearts, and are sinful and uncontrolled, whilst Brahma is free from anger and malice, and sinless, and has self-mastery. Now can there, then, be concord and likeness between the Brahmans and Brahma?”
“Certainly not, Gotama!”
“Very good, Vaseṭṭha. That these Brahmans versed in the Vedas and yet bearing anger and malice in their hearts, sinful, and uncontrolled, should after death, when the body is dissolved, become united to Brahma, who is free from anger and malice, sinless, and has self-mastery—such a condition of things has no existence.”
“So that thus then, Vaseṭṭha, the Brahmans, versed though they be in the Three Vedas, while they sit down (in confidence), are sinking down (in the mire); and so sinking they are arriving only at despair, thinking the while that they are crossing over into some happier land.
“Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called destruction!”
When he had thus spoken, the young Brahman Vaseṭṭha said to the Blessed One:
“It has been told me, Gotama, that the Samaṇa Gotama knows the way to the state of union with Brahma.
“What do you think, Vaseṭṭha, is not Manasakaṭa near to this spot, not distant from this spot?”
“Therefore is it that the threefold wisdom of the Brahmans, wise in their Three Vedas, is called a waterless desert, their threefold wisdom is called a pathless jungle, their threefold wisdom is called destruction!”
When he had thus spoken, the young Brahman Vaseṭṭha said to the Blessed One:
“It has been told me, Gotama, that the Samaṇa Gotama knows the way to the state of union with Brahma.
“What do you think, Vaseṭṭha, is not Manasakaṭa near to this spot, not distant from this spot?”
“Just so, Gotama. Manasakaṭa is near to, is not far from here.
“Now what think you, Vaseṭṭha, suppose there were a man born in Manasakaṭa, and people should
Asiditva sawsidanti. I have no doubt the commentator is right in his explanation of these figurative expressions. Confident in their knowledge of the Vedas, and in their practice of Vedic ceremonies, they neglect higher things; and so, sinking into sin and superstition, ‘they are arriving only at despair, thinking the while that they are crossing over into some happier land.’
ask him, who never till that time had left Manasakaṭa, which was the way to Manasakaṭa. Would that man, born and brought up in Manasakaṭa, be in any doubt or difficulty?’
‘Certainly not, Gotama! And why? If the man had been born and brought up in Manasakaṭa, every road that leads to Manasakaṭa would be perfectly familiar to him.’
“Now what think you, Vaseṭṭha, suppose there were a man born in Manasakaṭa, and people should
Asiditva sawsidanti. I have no doubt the commentator is right in his explanation of these figurative expressions. Confident in their knowledge of the Vedas, and in their practice of Vedic ceremonies, they neglect higher things; and so, sinking into sin and superstition, ‘they are arriving only at despair, thinking the while that they are crossing over into some happier land.’
ask him, who never till that time had left Manasakaṭa, which was the way to Manasakaṭa. Would that man, born and brought up in Manasakaṭa, be in any doubt or difficulty?’
‘Certainly not, Gotama! And why? If the man had been born and brought up in Manasakaṭa, every road that leads to Manasakaṭa would be perfectly familiar to him.’
‘That man, Vāseṭṭha, born and brought up at Manasakaṭa might, if he were asked the way to Manasakaṭa, fall into doubt and difficulty, but to the Tathāgata, when asked touching the path which leads to the world of Brahma, there can be neither doubt nor difficulty. For Brahma, I know, Vāseṭṭha, and the world of Brahma, and the path which leadeth unto it. Yea, I know it even as one who has entered the Brahma world, and has been born within it!’
When he had thus spoken, Vāseṭṭha the young Brahman said to the Blessed One:
‘So has it been told me, Gotama, even that the Samaṇa Gotama knows the way to a state of union with Brahma. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brahman race!’
When he had thus spoken, Vāseṭṭha the young Brahman said to the Blessed One:
‘So has it been told me, Gotama, even that the Samaṇa Gotama knows the way to a state of union with Brahma. It is well! Let the venerable Gotama be pleased to show us the way to a state of union with Brahma, let the venerable Gotama save the Brahman race!’
‘Listen then, Vāseṭṭha, and give ear attentively, and I will speak!’
‘So be it. Lord!’ said the young Brahman Vāseṭṭha, in assent, to the Blessed One.
Then the Blessed One spake, and said:
‘Know, Vāseṭṭha, that (from time to time) a Tathāgata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe—the world below with all its spirits, and the worlds above, of Māra and of Brahmā—and all creatures, Samaṇas and Brahmans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness.
‘So be it. Lord!’ said the young Brahman Vāseṭṭha, in assent, to the Blessed One.
Then the Blessed One spake, and said:
‘Know, Vāseṭṭha, that (from time to time) a Tathāgata is born into the world, a fully Enlightened One, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the world, unsurpassed as a guide to erring mortals, a teacher of gods and men, a Blessed Buddha. He, by himself, thoroughly understands, and sees, as it were, face to face this universe—the world below with all its spirits, and the worlds above, of Māra and of Brahmā—and all creatures, Samaṇas and Brahmans, gods and men, and he then makes his knowledge known to others. The truth doth he proclaim both in its letter and in its spirit, lovely in its origin, lovely in its progress, lovely in its consummation: the higher life doth he make known, in all its purity and in all its perfectness.
‘A householder (gahapati), or one of his children, or a man of inferior birth in any class, listens to that truth. On hearing the truth he has faith in the Tathāgata, and when he has acquired that faith he thus considers with himself:
‘“Full of hindrances is household life, a path denied by passion: free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the
'“Let me go forth from a household life into the homeless state!”
‘“Full of hindrances is household life, a path denied by passion: free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fulness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the
'“Let me go forth from a household life into the homeless state!”
“Then before long, forsaking his portion of wealth, be it great or be it small; forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.
“When he has thus become a recluse he passes a life self-restrained according to the rules of the Patimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy.
“When he has thus become a recluse he passes a life self-restrained according to the rules of the Patimokkha; uprightness is his delight, and he sees danger in the least of those things he should avoid; he adopts and trains himself in the precepts; he encompasses himself with holiness in word and deed; he sustains his life by means that are quite pure; good is his conduct, guarded the door of his senses; mindful and self-possessed, he is altogether happy.