English
But indeed, Brahmā has not been seen face-to-face by the teachers of the teachers of the three-Veda Brahmins. And indeed, Brahmā has not been seen face-to-face by the three-Veda Brahmins up to the seventh generation of teachers. And indeed, those ancient sages of the three-Veda Brahmins, the makers of the hymns, the propagators of the hymns, whose ancient hymn-verses are now chanted, spoken, and collected by these three-Veda Brahmins, who follow their chanting, who follow their speaking, who repeat what was spoken, who recite what was recited— namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu— even they did not say this: "We know this, we see this, where Brahmā is, by what way Brahmā is, to where Brahmā is." Yet these three-Veda Brahmins say this: "That which we do not know, that which we do not see, for companionship with that, we teach the path: 'This is the straight path, this is the direct way, leading out, it leads to the companionship of Brahmā for one who acts thus.'" "What do you think, Vāseṭṭha? Isn't it true that, this being so, the speech of the three-Veda Brahmins becomes groundless?" "Indeed, Venerable Gotama, this being so, the speech of the three-Veda Brahmins becomes groundless." "Good, Vāseṭṭha. That these three-Veda Brahmins, Vāseṭṭha, who do not know, who do not see, should teach the path to companionship with that— 'This is the straight path, this is the direct way, leading out, it leads to the companionship of Brahmā for one who acts thus'— this is not possible." The Simile of the Country's Most Beautiful Woman "Just as, Vāseṭṭha, a man might say this: 'I desire the country's most beautiful woman in this land, I long for her.'" "They might say to him: 'Hey, man, the country's most beautiful woman whom you desire and long for— do you know her? Is she a Khattiya woman or a Brahmin woman?" a courtesan or a sudra?” When asked this, he would say, “No.” “Then they would say to him: “Good sir, this country's fairest lady whom you desire and crave, do you know her? Her name and clan, whether she is tall or short or medium, dark or swarthy or with a mottled skin, and in which village or town or city she lives?” When asked this, he would say, “No.” Then they would say to him: “Good sir, that which you do not know, that which you do not see, that you desire and crave?” When asked this, he would say, “Yes.” 535. “What do you think, Vāseṭṭha, is not that man’s speech without foundation in such a case?” “Indeed, Reverend Gotama, that man’s speech is without foundation in such a case.” 536. “Just so, Vāseṭṭha, Brahmā has not been seen by the three-knowledge Brahmins, nor has Brahmā been seen by the teachers of the three-knowledge Brahmins, nor has Brahmā been seen by the teachers of the teachers of the three-knowledge Brahmins. Nor has Brahmā been seen by the three-knowledge Brahmins’ teachers up to the seventh generation. And those ancient sages who were the composers and reciters of the mantras, whose ancient mantra-verses are now sung, spoken, and compiled by the three-knowledge Brahmins, who follow their chanting, who follow their speaking, who speak what was spoken, who recite what was recited— namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu— even they did not say: “We know this, we see this, where Brahmā is, by what path Brahmā is, to what place Brahmā is.” Yet these three-knowledge Brahmins say: “That which we do not know, that which we do not see, for companionship with that, we show the path— this is the straight path, this is the direct way, leading out, leading to the companionship with Brahmā for one who practices it.” What do you think, Vāseṭṭha, would not the speech of the three-Veda brahmins be rendered baseless in this way? Certainly, good Gotama, in this way the speech of the three-Veda brahmins would be rendered baseless. It is good, Vāseṭṭha. Those three-Veda brahmins, Vāseṭṭha, that which they do not know, that which they do not see, that they should teach the path to companionship with it— "This is the straight path, this is the direct way, this leads out, it leads the doer to companionship with Brahmā"— this is not possible. The Ladder Simile Just as, Vāseṭṭha, a man might build a ladder at a crossroads for ascending a palace. Then they might say to him: "Good sir, the palace you are building a ladder to ascend, do you know that palace— whether it is in the eastern direction, or the southern direction, or the western direction, or the northern direction, whether it is high, or low, or medium?" Being asked thus, he would say, "No." Then they might say to him: "Good sir, that which you do not know, that which you do not see, are you building a ladder to ascend that palace?" Being asked thus, he would say, "Yes." What do you think, Vāseṭṭha, would not the speech of that man be rendered baseless in this way? Certainly, good Gotama, in this way the speech of that man would be rendered baseless. Just so, Vāseṭṭha, Brahmā has not been seen face-to-face by the three-Veda brahmins. Nor has Brahmā been seen face-to-face by the teachers of the three-Veda brahmins. Nor has Brahmā been seen face-to-face by the teachers of the teachers of the three-Veda brahmins. Nor has Brahmā been seen face-to-face by the three-Veda brahmins' lineage of teachers up to the seventh generation. And those ancient sages of the three-Veda brahmins, the makers of the mantras, the propagators of the mantras, whose mantras these three-Veda brahmins now... This is an ancient mantra, sung, spoken, and collected. They sing after it, they speak after it, they speak after what is spoken, they recite after what is recited, namely: Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu. Even they did not say this: "We know this, we see this, where Brahma is, by which way Brahma is, in which place Brahma is." Yet these three-Veda Brahmins say this: "That which we do not know, that which we do not see, for companionship with that, we teach the path. This is the straight path, this is the direct way, leading out, leading one who practices it to companionship with Brahma." "What do you think, Vāseṭṭha, is it not so that, this being the case, the speech of the three-Veda Brahmins turns out to be without foundation?" "Indeed, Venerable Gotama, this being the case, the speech of the three-Veda Brahmins turns out to be without foundation." "Good, Vāseṭṭha. Indeed, Vāseṭṭha, those three-Veda Brahmins will teach the path to companionship with that which they do not know, which they do not see. This is the straight path, this is the direct way, leading out, leading one who practices it to companionship with Brahma – this is not possible." The simile of the Aciravatī River "Just as, Vāseṭṭha, this Aciravatī River is full of water, brimful, crow-drinkable. Then a man might come, seeking the far shore, searching for the far shore, going to the far shore, wishing to cross to the far shore. He, standing on the near bank, would call out to the far bank: 'Come, far bank! Come, far bank!'" "What do you think, Vāseṭṭha, would the far bank of the Aciravatī River come to the near bank because of that man's calling, or because of his entreaty, or because of his longing, or because of his delight?" "No, Venerable Gotama." "Even so, Vāseṭṭha, these three-Veda Brahmins, abandoning those qualities that make one a Brahmin, living, adopting those qualities that do not make one a Brahmin, living, say this:" – "We invoke Indra, we invoke Soma, we invoke Varuna, we invoke Isana, we invoke Prajapati, we invoke Brahma, we invoke Mahiddhi, we invoke Yama." "That these three-knowledge Brahmins, Vasettha, who live having abandoned those qualities that make one a Brahmin, who live having undertaken those qualities that do not make one a Brahmin, by reason of invocation, or by reason of supplication, or by reason of longing, or by reason of rejoicing, after the breaking up of the body, after death, will attain companionship with Brahma – this is not possible." 545. "Just as, Vasettha, this Aciravati river is full of water, brimming, drinkable by crows. Then a man might come, desiring the far shore, seeking the far shore, going to the far shore, wishing to cross to the far shore. He is bound on the near shore with a strong rope, his hands tied behind his back, firmly bound. "What do you think, Vasettha, would that man be able to go from the near shore of the Aciravati river to the far shore?" "No indeed, good Gotama." 546. "Even so, Vasettha, these five strands of sensual pleasure are called 'fetters' and 'bonds' in the discipline of the Noble Ones. Which five? Forms cognizable by the eye – desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing. Sounds cognizable by the ear... Odors cognizable by the nose... Tastes cognizable by the tongue... Tangibles cognizable by the body – desirable, agreeable, pleasing, lovely, connected with sensual desire, enticing. "These five strands of sensual pleasure, Vasettha, are called 'fetters' and 'bonds' in the discipline of the Noble Ones. These five strands of sensual pleasure, Vasettha, the three-knowledge Brahmins are infatuated with, maddened by, engrossed in, not seeing the danger, without wisdom of escape, they partake of them. That these three-knowledge Brahmins, Vasettha, who live having abandoned those qualities that make one a Brahmin, who live having undertaken those qualities that do not make one a Brahmin, being infatuated with, maddened by, engrossed in, not seeing the danger, without wisdom of escape, partaking of the five strands of sensual pleasure, being desirous bound by ties, with the breaking up of the body, after death, they will become companions of Brahmā— this is not possible. 547. Just as, Vāseṭṭha, this Aciravatī river is full of water, brimful, a crow could drink from it.