26 （二六）三明经

Thus have I heard:

Once, the Buddha was traveling in the country of Kusumapura, together with a great assembly of 1,250 bhikṣus. He arrived at the village of Icchaṅgalakuśāvatī, a brahmin village, and stayed in the Icchaṅgala Grove.

At that time, there were two brahmins named Vṛṣākapi and Tārukkha who were going to the village of Icchaṅgalakuśāvatī on some minor matter. This brahmin Vṛṣākapi had parents who were pure for seven generations, not despised by others. He was well-versed in the three Vedas and was proficient in various scriptures. He was also skilled in the methods of divining the characteristics of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He had five hundred disciples whom he taught without interruption. His disciple named Vāṣpa had parents who were pure for seven generations, not despised by others. He was well-versed in the three Vedas and was proficient in various scriptures. He was also skilled in the methods of divining the characteristics of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He also had five hundred disciples whom he taught without interruption.

The brahmin Tārukkha also had parents who were pure for seven generations, not despised by others. He was well-versed in the three Vedas and was proficient in various scriptures. He was also skilled in the methods of divining the characteristics of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He had five hundred disciples whom he taught without interruption. His disciple named Pāṭikāputra had parents who were pure for seven generations, not despised by others. He was well-versed in the three Vedas and was proficient in various scriptures. He was also skilled in the methods of divining the characteristics of great men, observing auspicious and inauspicious omens, and performing sacrificial rites. He also had five hundred disciples whom he taught without interruption.

At that time, the two, Vāṣpa and Pāṭikāputra, went to the garden in the morning and discussed the Dharma, criticizing each other. Vāṣpa said to Pāṭikāputra, "My path is true and can lead to liberation and reach the Brahma Heaven. This is what the great teacher Vṛṣākapi, the brahmin, says."

Pāṭikāputra also said, "My path is true and can lead to liberation and reach the Brahma Heaven. This is what the great teacher Tārukkha, the brahmin, says." In this way, Vāṣpa asserted three times that his path was true, and Pāṭikāputra also asserted three times that his path was true. The two discussed together but could not reach a conclusion.

At that time, Vāṣpa said to Pāṭikāputra, "I have heard that the śramaṇa Gautama, the son of the Śākya clan, renounced the householder life and attained the Way. He is traveling in the country of Kośala and is now in the Icchānaṅkala forest. He has a great reputation that is heard throughout the world. He is a Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten titles. Among devas, humans, Māra, or Māra's followers, śramaṇas, and brahmins, he has personally realized and teaches the Dharma to others. His words, whether superior, middling, or inferior, are all true and genuine, complete in meaning and flavor, and pure in the practice of the Brahma-way. Such a true person is worthy to be seen. I have heard that Gautama knows the path to the Brahma Heaven and can teach it to others. He always converses with Brahma. We should go together to Gautama and resolve this matter. If the śramaṇa Gautama speaks, we should accept it." At that time, Vāṣpa and Pāṭikāputra followed each other to the Icchānaṅkala forest, went to where the World-Honored One was, greeted him, and sat to one side.

At that time, the World-Honored One knew what the two of them were thinking in their minds, and he immediately said to Vāṣpa, "You two came to the garden in the morning and had this discussion, criticizing each other. One of you said, 'My Dharma is true and can lead to liberation and reach the Brahma Heaven. This is what the great teacher Vāsiṣṭha says.' The other said, 'My Dharma is true and can lead to liberation and reach the Brahma Heaven. This is what the great teacher Tārukkha says.' Did you have such a discussion three times, criticizing each other like this?"

At that time, Vāṣpa and Pāṭikāputra, hearing the Buddha's words, were all startled and their hair stood on end. They thought to themselves, "The śramaṇa Gautama has great divine power and knows the minds of others. What we wanted to discuss, the śramaṇa Gautama has already spoken about first." At that time, Vāṣpa said to the Buddha, "This path and that path both claim to be true and can lead to liberation and reach the Brahma Heaven. Is it what the brāhman Vāsiṣṭha says or is it what the brāhman Tārukkha says?"

The Buddha said, "Even if, Vāṣpa, this path and that path are true and can lead to liberation and reach the Brahma Heaven, why did you discuss and criticize each other in the garden in the morning, up to three times?"

At that time, Vāṣpa said to the Buddha, "The brāhmaṇas with the three knowledges speak of various paths, such as the path of self-mastery, the path of self-creation, and the path of Brahma. These three paths all lead to the Brahma Heaven. Gautama, it is like a village, all the paths lead to the city. Although the brāhmaṇas speak of various paths, they all lead to the Brahma Heaven."

The Buddha said to Vāṣpa, "Do all those paths lead to the Brahma Heaven?"

He replied, "They all lead there."

The Buddha asked a second and a third time, "Do all the various paths lead to the Brahma Heaven?"

He replied, "They all lead there."

At that time, the World Honored One, having determined his words, said to Vasistha, "Among the three knowledges of the Brahmins, is there anyone who has seen the Brahma Heaven?"

He replied, "There is no one who has seen it."

"Then, Vasistha, did your former teachers of the three knowledges of the Brahmins ever see the Brahma Heaven?"

He replied, "There is no one who has seen it."

"Then, Vasistha, did the former Brahmins of the three knowledges, who were well-versed in reciting and could teach others the old praises and recitations, the songs and books, such as the Brahmins Atthama, Bhamavati, Vibhasha, Iniratha, Shebhatika, Pubbasila, Kasyapa, Aruna, Gautama, Shuddhita, and Brahmadanda, did they also see the Brahma Heaven?"

He replied, "There is no one who has seen it."

The Buddha said, "If none of the Brahmins of the three knowledges have seen the Brahma Heaven, if none of the former teachers of the Brahmins of the three knowledges have seen the Brahma Heaven, and if none of the old great sages, the Brahmins of the three knowledges, such as Atthama and others, have seen the Brahma Heaven, then we should know that what the Brahmins of the three knowledges say is not true."

He further said to Vasistha, "Suppose there is a lustful person who says, 'I have had sexual intercourse with that beautiful woman and praise the act of sex.' Others ask him, 'Do you know where she is? Is she in the east, west, south, or north?' He replies, 'I don't know.' They further ask, 'Do you know the land, city, or village where she lives?' He replies, 'I don't know.' They further ask, 'Do you know her parents and their family name?' He replies, 'I don't know.' They further ask, 'Do you know if she is a kshatriya, brahmin, vaishya, or shudra woman?' He replies, 'I don't know.' They further ask, 'Do you know if she is tall or short, fat or thin, black or white, beautiful or ugly?' He replies, 'I don't know.' What do you think, Vasistha? Is that person's praise true or not?"

He replied, "It is not true."

"It is the same, Vasistha. The words of the three-versed brahmin are also like this, they are not true. What do you think, Vasistha? Do the three-versed brahmins see the sun and moon moving and rising and setting, and worship them with joined palms, saying, 'This path is truly correct, one can attain liberation and reach the sun and moon'?"

He replied, "It is so. The three-versed brahmins see the sun and moon moving and rising and setting, and worship them with joined palms, but they cannot say, 'This path is truly correct, one can attain liberation and reach the sun and moon.'"

"It is so, Vasistha. The three-versed brahmins see the sun and moon moving and rising and setting, and worship them with joined palms, but they cannot say, 'This path is truly correct, one can attain liberation and reach the sun and moon.' They always worship and respect with joined palms. Is this not false?"

He replied, "It is so, Gautama. They are indeed false."

The Buddha said, "It is like a person building a ladder on empty ground. Others ask, 'Why are you building a ladder?' They reply, 'I want to climb to the hall.' They are then asked, 'Where is the hall? Is it east, west, south, or north?' They say, 'I don't know.' What do you think, Vasistha? Is this person building a ladder to climb to a hall not false?"

He replied, "It is so, it is indeed false."

The Buddha said, "The three knowledges of the Brahmins are also like this, false and unreal. Vasistha! The five desires are pure and very delightful. What are the five? The eyes see forms, which are very delightful; the ears hear sounds, the nose smells fragrances, the tongue tastes flavors, and the body feels tactile sensations, which are very delightful. In my wise and holy Dharma, they are attachments, bonds, and fetters. Those three-knowledge Brahmins are stained by the five desires, attached to them firmly, not seeing their faults, not knowing how to escape them. They are bound by the five desires. Even if they serve the sun, moon, water, and fire, and say, 'Please help me go to be reborn in the Brahma Heaven,' it is impossible. It is like the Airavana River, whose water level is even with the banks, allowing birds to drink. If a person on this bank is heavily bound and calls out to the other bank, 'Come and ferry me across,' would the other bank come to ferry that person across?"

He replied, "No, it would not."

Vasistha! The five desires are pure and very delightful. In the wise and holy Dharma, they are like fetters. Those three-knowledge Brahmins are stained by the five desires, attached to them firmly, not seeing their faults, not knowing how to escape them. They are bound by the five desires. Even if they serve the sun, moon, water, and fire, and say, 'Please help me go to be reborn in the Brahma Heaven,' it is also like this, ultimately impossible. Vasistha! It is like the Airavana River, whose water level is even with the banks, allowing birds to drink. If a person wants to cross, but does not use their hands, feet, or body strength, and does not rely on a boat or raft, can they cross?

He replied, "No, they cannot."

Vasistha! The three-knowledge Brahmins are also like this. If they do not cultivate the pure and holy practices of a monk, but cultivate other impure practices, and wish to be reborn in the Brahma Heaven, it is impossible. Vasistha! It is like a mountain stream suddenly rising, carrying away many people, and there are no boats or rafts, nor any bridges. If a traveler comes and wants to cross to the other shore, seeing the mountain stream suddenly rising, carrying away many people, and there are no boats or rafts, nor any bridges, that person thinks, 'I should now gather a lot of grass and wood, tightly bind a raft, and use my own strength to cross to the other shore.' Then they quickly bind a raft and use their own strength to safely cross. Vasistha! It is also like this. If a monk abandons impure practices that are not of a monk, and practices the pure and holy practices of a monk, and wishes to be reborn in the Brahma Heaven, it is possible. What do you think, Vasistha? Does the Brahma Heaven have an angry mind or not?

He replied, "It has no angry mind."

He further asked, "Do the three-knowledge Brahmins have an angry mind or not?"

He replied, "They have an angry mind."

"Brahma has no angry mind, while the three-knowledge Brahmins have an angry mind. Those with angry minds and those without angry minds do not share the same path, do not share liberation, and do not head in the same direction. Therefore, Brahma and the Brahmins do not share the same path. How is it, Vasistha? Does Brahma have an angry mind or not?"

He replied, "He has no angry mind."

He further asked, "Do the three-knowledge Brahmins have an angry mind or not?"

He replied, "They have an angry mind."

The Buddha said, "Brahma has no angry mind, but the three-knowledge Brahmins have an angry mind. Those with angry minds and those without angry minds have different paths and different liberations. Therefore, Brahma and the Brahmins are not the same. What do you think, Vasistha? Does Brahma have a mind of resentment or not?"

He replied, "He has no mind of resentment."

He asked again, "Do the three-knowledge Brahmins have a mind of resentment or not?"

He replied, "They have a mind of resentment."

The Buddha said, "Brahma has a mind without resentment, while the three-knowledge Brahmins have a mind of resentment. Those with a mind of resentment and those without a mind of resentment have different destinations and different liberations. Therefore, Brahma and the Brahmins are not the same. What do you think, Vasistha? Does Brahma have a family, property, and occupation?"

He replied, "No."

He further asked, "Do the three-knowledge Brahmins have a family, property, and occupation?"

He replied, "Yes."

The Buddha said, "Brahma Heaven has no family, property, or occupation, while the three-knowledge Brahmins have family, property, and occupation. Those with and without family, property, and occupation have different destinations and different liberations. Therefore, Brahma Heaven and Brahmins are not the same. What do you think, Vasita? Does Brahma Heaven attain self-mastery or not?"

He replied, "It attains self-mastery."

He further asked, "Do the three-knowledge Brahmins attain self-mastery or not?"

He replied, "They do not attain self-mastery."

The Buddha said, "Brahma Heaven attains self-mastery, while the three-knowledge Brahmins do not attain self-mastery. Those who do not attain self-mastery and those who do attain self-mastery have different paths and different liberations. Therefore, Brahma Heaven and Brahmins are not the same."

The Buddha said, "If someone were to come and ask the three-knowledge Brahmins about profound meanings, would they be able to answer fully? Is this true?"

He replied, "Yes, it is so."

At that time, both Vasistha and Prashnaka said to the Buddha, "Let us set aside other discussions. I have heard that the Shakyamuni Gautama is clear about the path of Brahma and can teach it to others. He has also seen and spoken with Brahma. I only wish that the Shakyamuni Gautama, out of compassion, would explain the path of Brahma and reveal it in detail."

The Buddha said to Vasistha, "I will ask you a question. Please answer as you wish. Vasistha, how far is the country of Mindful from here?"

He replied, "It is close."

The Buddha said, "If someone is born and raised in that country, and someone else asks them about the road to that country, Vasistha, would that person who was born and raised there have any doubts about answering the road?"

He replied, "There would be no doubt. Why? Because they were born and raised there."

The Buddha said, "Even if that person was born and raised in that country, they might still have doubts. But if someone comes and asks me about the Brahma path, there will be no doubt. Why? Because I have spoken about that Brahma path many times."

At that time, Vatsa and Pūraṇa both said to the Buddha, "Let us put that aside for now. I have heard that the śramaṇa Gautama clearly knows the Brahma path and can teach it to others. He has also seen and spoken with the Brahma Heaven. I only wish that the śramaṇa Gautama, out of compassion, would speak about the Brahma path and reveal and explain it."

The Buddha said, "Listen carefully and think well, and I will explain it to you."

He replied, "Yes, I wish to hear it."

The Buddha said, "When a Tathāgata, Arhat, Perfectly Enlightened One appears in the world, endowed with the ten epithets, up to the four dhyānas, he delights in the present life. Why is that? It is because of diligent practice, single-minded mindfulness, delighting in solitude and tranquility, and being undistracted. He fills one direction with loving-kindness, and so with the other directions, spreading it without limit, without duality, immeasurable, without resentment, and without harm. He plays with this mind and delights in it. He fills one direction with compassion, joy, and equanimity, and so with the other directions, spreading it without limit, without duality, immeasurable, without resentment, and without the intention to harm. He plays with this mind and delights in it. What do you think, Vaśiṣṭha? Does Brahma have an angry mind or a non-angry mind?"

He replied, "It is a non-angry mind."

He further asked, "Does a monk who practices loving-kindness have an angry mind or a non-angry mind?"

He replied, "It is a non-angry mind."

The Buddha said, "Brahma has a non-angry mind, and a monk who practices loving-kindness has a non-angry mind. The non-angry mind and the non-angry mind have the same destination and the same liberation. Therefore, Brahma and the monk are the same. What do you think, Vasistha? Does Brahma have an angry mind or a non-angry mind?"

He replied, "No."

He further asked, "Does a monk who practices loving-kindness have an angry mind or a non-angry mind?"

He replied, "No."

The Buddha said, "Brahma has a non-angry mind, and a monk who practices loving-kindness has a non-angry mind. The non-angry mind and the non-angry mind are the same in destination and liberation. Therefore, Brahma and the monk are the same. What do you think, Vasita? Does Brahma have a mind of resentment or a mind without resentment?"

He replied, "No."

He further asked, "Does a monk who practices loving-kindness have a mind of resentment or a mind without resentment?"

He replied, "No."

The Buddha said, "Brahma Heaven has no mind of resentment, and a monk who practices loving-kindness has no mind of resentment. The same goes for those who have no mind of resentment. Therefore, monks and Brahma Heaven are the same. What do you think, Vasistha? Does Brahma Heaven have family and property?"

He replied, "No."

He asked again, "Does a monk who practices loving-kindness have family and property?"

He replied, "No."

The Buddha said, "Brahma has no family or property. A monk who practices loving-kindness also has no family or property. Those who have no family or property and those who have no family or property are the same in their destination and liberation. Therefore, Brahma and the monk are the same. What do you think, Vasita? Does Brahma have mastery?"

He replied, "He has mastery."

He asked again, "Does a monk who practices loving-kindness have mastery?"

He replied, "He has mastery."

The Buddha said, "Brahma has mastery, a monk who practices loving-kindness has mastery. Mastery and mastery are the same destination, the same liberation. Therefore, Brahma and the monk are the same."

The Buddha told Vasistha, "You should know that when a monk who practices loving-kindness's body perishes and life ends, like the time it takes to shoot an arrow, he is reborn in the Brahma Heaven." When the Buddha taught this Dharma, Vasistha and Prajapatya immediately removed dust and defilements from their seats, and the Dharma eye was born.

At that time, Vasistha and Prajapatya heard what the Buddha said and joyfully accepted it.