`The Brahman Pokkharasati and
the Brahman Tarukkha had announced “This is the straight
path, this the direct way which makes for salvation, and leads him, who acts
according to it, into a state of union with Brahmà.
“ Actually regarding this matter, there is strife a dispute, a difference of
opinion between them
The young Brahman
Bradvaja tells to the Buddha `Concerning the true path and the false,
Various Brahmans who are the Addhariyà
Brahmans, the Tittiriyà Brahmans, the Chandokà
Brahmans (the Chandavà Brahmans), the
Bavharijà Brahmana teach us various
paths. O’ Gotama, are all the various
paths in to a state of union with Brahma?
Vasettha[1],`Do you think that they all lead
aright?'
`I think so, Gotama.'
Vasettha, `Do you really say that they all
lead aright?
‘So I say, Gotama.'
But yet, Vàsettha, is there a single one of the Brahmans
versed in the Three Vedas[2],
who has ever seen Brahmà, face to
face?
`No, indeed, Gotama.'
Vàsettha, is there a single one of the
teachers of the Brahmans versed in the Three Vedas who has seen Brahmà face to face?
`No, indeed, Gotama!'
`Vàsettha, is there
a single one of the pupils of the teachers of the Brahmans versed in the Three
Vedas who has seen Brahmà face to
face?'
`No, indeed, Gotama!'
Vàsettha, is there a single one of the Brahmans up to the
seventh generation who has seen Brahmà
face to face?'
`No, indeed, Gotama!'
13. `Well then, Vàsettha,
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
chanted, uttered, or composed, the Brahmans of to-day chant over again or
repeat; intoning or reciting exactly as has been intoned or recited to wit, did
Aññhaka, Vàmaka, Vàmadeva, Vessàmitta,
Yamataggi, Aïgirasa, Bhàradvàja, Vàsettha,
Kassapa, and Bhagu speak thus, saying: We know it, we have seen
it, where Brahmà is whence Brahmà is, whither Brahmà is?
`Then you say, Vàsettha
that none of the Brahmans, or none of their teachers, or none of their pupils,
even up to the seventh generation, has ever seen Brahmà face to face. And that even the Rishis of old, the authors
and utterers of the verses, of the ancient form of words which the Brahmans of
to-day so carefully intone and recite precisely as they have been handed down even
they did not pretend to know or to have seen where or whence or whither Brahmà is. So that the Brahmans versed
in the Three Vedas have forsooth said thus: What we know not, what we have not
seen, 'to a companionship with Brahma, we can show the way, and can say: 'This
Is the straight path, this is the direct way which makes for salvation, and leads
him, who acts according to it, into a companionship with Brahmà!
Vasettha,`Now, what do you think ? Does it
not follow, this being so, that the talk of the Brahmans, versed though they be
in the Three Vedas, turns out to be groundless?
In sooth, Gotama,
that being, so, it follows that the talk of the Brahmans versed in the Three
Vedas is groundless!'
`Verily, Vàsettha,
that Brahmans versed in the Three Vedas should be able to show the way to a
companionship with Brahama who they do
not know, neither have seen such a condition of things can in no wise be!
`Just, Vàsettha, as
when a file of blind[3]
men are clinging one to the other, the foremost can nothing see, the middle one
can nothing see, the hindmost can nothing see, just even so, methinks, Vàsettha, the talk of the Brahmans versed in the Three
Vedas is a blind talk: the first one 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 only laughable, mere words, utterly vain and simply empty thing!'
`Now what do you think, Vàsettha? Can the Brahmans versed in
the Three Vedas like other, ordinary, folk see the Moon and the Sun 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 do you think
, Vàsettha? The Brahmans versed in
the Three Vedas, who can very well like other, ordinary, folk see the Moon and
the Sun 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 Moon or the Sun, saying: This is the straight path, this the
direct way which makes for salvation, and leads him, who acts according to it,
to a state of union with the Moon or the Sun?'
`Certainly, not, Gotama.'
`So you say, Vàsettha, 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 Brahmà, 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 Brahmà
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 do you think, Vàsettha? Does it
not follow that, this being so, the talk of the Brahmans, versed though they be
in the Three Vedas, turns out to be 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, Vàsettha.
Verily then, Vàsettha, that Brahmans
versed in the Three Vedas should be able to show the way to a companionship
with that which they do not know, neither have seen such a condition of things
can in no wise be!'
`Just, Vàseññha, 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 Brahmanee or a business- class woman, or a working-class
woman?
`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 her family name is,
whether she be tall or short or of medium height, dark or brunette or golden in
colour, 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 do you think you, Vàsettha? 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, Vàsettha though you I 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 Brahmà. 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 Brahmà 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, Vàsettha?
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, Vàsettha.
Verily then, Vàsettha, 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
can in no wise be.'
`Just, Vàsettha, 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 do you think, Vàsettha?
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, Vàsettha,
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 Brahmà. 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 Brahmà is. Yet these Brahmans versed in
the Three Vedas say, forsooth, that they can point out the way to union with
Brahma who they know not, neither have seen! Now what think you, Vàsettha? 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, Vàsettha.
Verily then, Vàsettha, that Brahmans
versed in the Three Vedas should be able to show the way to a state of union
with Brahama which they do not know,
neither have seen such a condition of things can in no wise be.'
`Again, Vàseññha,
if this river Aciravati were full of
water even to the brim, and over flowing.
And a business man with on the other side, bound for the other side,
making, for the other side, should come up, and want to cross over. And he is
standing on this bank, he should invoke the further bank, and say, Come hither,
O further bank! come over to this side!'
`Now what do you think ,
Vàsettha? Would the further bank of the river Aciravatã, 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, Vàsettha,
do the Brahmans versed in the Three Vedas, omitting the practice of those
qualities which really make a Brahman,
and adopting the practice of those qualities which really make non-Brahmans,
say thus: we call upon Indra , we
call upon Soma, we call upon Varuna, we call upon Isana, we call upon Pajapati, we call upon Brhma, we call upon Mahiddhi,
Yama we call upon! Verily, Vàsettha,
that those Brahmans versed in the Three Vedas who are omitting the practice of
those qualities which really make a Brahman, and adopting the practice of those
qualities which really make non-Brahmans, by reason of their invoking and
praying and hoping and praising, should become companionship with Brahmà after
death and when the body is dissolved. Verily
such a condition of things can in no wise be!'
When the Buddha had
thus spoken, the young Brahman Vàsettha
said to the Blessed One
`It has been told me, that the Samana Gotama knows the way to the state of union with Brahmà.'
`What do you think,
Vàsettha, is not Manasàkaña near
to this spot, not distant from this spot?'
`Just so, Gotama. Manasàkaña is near to here, is not far from
here.'
`Now what do you think? Vàsettha, suppose, there were a man born
in Manasàkaña, and people should ask
him, whom never till that time had left Manasàkaña,
which was the way to Manasàkaña. Would that man who born and brought up in Manasàkaña, be in any doubt or
difficulty?'
`Certainly not, Gotama!
And why? If the man had been born and
brought up in Manasàkaña, every road that leads to Manasàkaña would be perfectly familiar to him.'
`That man, Vàsettha,
born and brought up at Manasàkaña might,
if he were asked the way to Manasàkaña,
fall into doubt and difficulty, but to the Tathàgata,
when asked touching the path which leads to the world of Brahmà, there can be
neither doubt nor difficulty. For Brahmà,
I know, Vàsettha,. and the world of Brahmà, and the path which leads unto
it. I know it even as one who has entered the Brahmà-world, and has been
[1]
The brahmin youths Vāsettha and Bhāra,dvāja are close friends. Vasettha is an
expert in the Three
Vedas, who belongs to a very rich family, renouncing
forty crores34 when he goes forth. With his friend
Bhara,dvaja, he visits the Buddha and has discussions
with him. These discussions are recorded in the
Vasettha Sutta (Sn 1.7),35 the Tevijja Sutta (D 13)
and the Aggañña Sutta (D 27). Buddhaghosa says
that Vasettha is the chief disciple of
Pokkhara,sti.36 He adds37 that Vseha’s first visit to the Buddha is
on the occasion of the Vsettha Sutta, at the
conclusion of which he takes refuge. His second visit—and
taking refuge again, or probably only Bhāra,dvāja
doing so, since Vāsettha has earlier done so—is when
the Buddha expounds the Te,vijja Sutta. Soon after, he
enters the order, and at the conclusion of the Aggañña Sutta, he is given the
higher ordination and in due course attains arhathood, as does Bhāra,dvāja (DA
3:860).
According to Buddhaghosa, Bhra,dvja belongs to a
noble family worth forty five crores (DA 3:-
860). As a brahmin youth, he is a pupil of Tarukkha. A
discussion between him and Vasettha leads to the
teaching of the Vasettha Sutta and the Tevijja Sutta.
Bhara,dvaja later becomes the Buddha’s follower (D
1:252; Sn p123). The Aggañña Sutta is given in
connection with Bhara,dvaja and Vasettha when they are
undergoing the probationary period prior to their
becoming fully ordained monks (D 27/3:80). Buddhaghosa says that they accept
the Buddha as their teacher at the conclusion of the Vasettha Sutta and enters
the order at the end of the Tevijja Sutta (DA 3:860).
Later, while meditating on the teachings of the Aggañña Sutta, they become
arhats (DA 3:872)
[2]
During the Buddha’s time, there were only three Vedas:
(1) the rg-veda,
=hymns to Vedic deities; the oldest of which go back to 1500 BCE),
(2) the Sama-veda, = sacred hymn-book for the Udgātṛ
or Vedic cantor; and
(3) the Yajur-veda, = Vedic mantras and instructions
on their proper usage in Vedic rituals.
By the Buddha’s time, Vedic literature comprised
several different classes:
(4) the four collections (sanhita) of verses attributed to ancient
seers (is, Skt ),
(5) the ritual manuals
(brahmana) on the elaborate Vedic sacrificial rituals, and
(6) the “forest books”
(aranyaka), explaining the esoteric meanings of such rituals.
The Upanishads (upanisad), the last class of Vedic
literature, containing further esoteric commentary on
the rituals, were still in the formative stage. After
the Buddha’s time, a fourth class of brahminical texts
was added, that is,
(7) the Atharva-veda (mostly apotropaic spells and chants)
[3]
The Buddha’s arguments against the Brahmanical claims about the nature of
Brahm and “companionship with Brahm”
24 are entirely founded on four major similes (or sets
of similes):
(1) The file of blind men [§15];
(2) The most beautiful woman in the land [§19];
(3) The staircase to nowhere [§21];
(4) The river Aciravatī [§§24 ff].
The Buddha’s dialogue with the two brahmin youths
consists initially in the working of common grounds
between the two systems: the brahminical and the
Buddhaic. The Buddha then points out their problems
by using similes that evince the Buddha’s sense of
humour.
No comments:
Post a Comment