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[Pg 141] "In sooth, Gotama," said the two Brahmans, "it would be foolish talk!" 14
The Blessed One continued: "Then the Brahmans should say, 'We show you the way unto a union of 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?" 15
"It does follow," replied Bhradvja. 16
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."17
"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?" 18
"Certainly not, Gotama."19
"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; Brahm, we call upon thee.' Verily, it is not possible that these Brahmahns, on account of their invocations, prayers, and praises, should after death be united with Brahm." 20
"Now tell me," continued the Buddha, "what do the Brahmans say of Brahm? Is his mind full of lust?" 21
And when the Brahmans denied this, the Buddha asked:
"Is Brahm's mind full of malice, sloth, or pride?" 22
[Pg 142] "No, sir!" was the reply. "He is the opposite of all this." 23
And the Buddha went on: "But are the Brahmans free from these vices?" 24
"No, sir!" said Vsettha. 25
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." 26
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 Brahm." 27
And the Blessed One said: "What do you think, O Brahmans, of a man born and brought up in Manaskata? Would he be in doubt about the most direct way from this spot to Manaskata?" 28
"Certainly not, Gotama." 29
"Thus," replied the Buddha, "the Tathgata knows the straight path that leads to a union with Brahm. He knows it as one who has entered the world of Brahm and has been born in it. There can be no doubt in the Tathgata." 30
And the two young Brahmans said: "If thou knowest the way show it to us." 31
And the Buddha said: 32
"The Tathgata 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 Tathgata 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. 33
[Pg 143]"The Tathgata 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. 34
"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 Tathgata: there is not one living creature that the Tathgata passes by or leaves aside, but regards them all with mind set free, and deep-felt love. 35
"And 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. 36
"He who walks in the eightfold noble path with unswerving determination is sure to reach Nirvna. The Tathgata anxiously watches over his children and with loving care helps them to see the light. 37
"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 egg-shell 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." 38
While the Blessed One was staying at the bamboo grove near Rjagaha, he once met on his way Sigla, a householder, who, clasping his hands, turned to the four quarters of the world, to the zenith above, and to the nadir below. And the Blessed One, knowing that this was done according to the traditional religious superstition to avert evil, asked Sigla: "Why performest thou these strange ceremonies?" 1
And Sigla in reply said: "Dost thou think it strange that I protect my home against the influences of demons? 1 know thou wouldst fain tell me, O Gotama Sakyamuni, whom people call the Tathgata and the Blessed Buddha, that incantations are of no avail and possess no saving power. But listen to me and know, that in performing this rite I honor, reverence, and keep sacred the words of my father." 2
Then the Tathgata said: 3
Thou dost well, O Sigla, to honor, reverence, and keep sacred the words of thy father; and it is thy duty to protect thy home, thy wife, thy children, and thy children's children against the hurtful influences of evil spirits. I find no fault with the performance of thy father's rite. But I find that thou dost not understand the ceremony. Let the Tathgata, who now speaks to thee as a spiritual father and loves thee no less than did thy parents, explain to thee the meaning of the six directions. 4
