of the different paths
proposed by Brahman priests lead to Brahm[=a]. Do they all lead to
union with Brahm[=a]? Buddha answers: 'Let us see; has any one of
these Brahmans ever seen Brahm[=a]?' 'No, indeed, Gautama.' 'Or did
any one of their ancestors ever see Brahm[=a]?' 'No, Gautama.' 'Well,
did the most ancient seers ever say that they knew where is
Brahm[=a]?' 'No, Gautama.' 'Then if neither the present Brahmans know,
nor the old Brahmans knew where is Brahm[=a], the present Brahmans say
in point of fact, "We can show the way to union with what we know not
and have never seen; this is the straight path, this is the direct way
which leads to Brahm[=a]"--and is this foolish talk?' 'It is foolish
talk.' 'Then, as to yearning for union with Brahm[=a], suppose a man
should say, "How I long for, how I love the most beautiful woman in
this land," and the people should ask, "Do you know whether that
beautiful woman is a noble lady, or a Brahman woman, or of the trader
class, or a slave?" and he should say, "No"; and the people should
say, "What is her name, is she tall or short, in what place does she
live?" and he should say, "I know not," and the people should say,
"Whom you know not, neither have seen, her you love and long for?" and
he should say, "Yes,"--would not that be foolish? Then, after this is
assented to, Buddha suggests another parallel. 'A man builds a
staircase, and the people ask, "Do you know where is the mansion to
which this staircase leads?" "I do not know." "Are you making a
staircase to lead to something, taking it for a mansion, which you
know not and have never seen?" "Yes." Would not this be foolish
talk?... Now what think you, is Brahm[=a] in possession of wives and
wealth?' 'He is not.'

'Is his mind full of anger or free from anger? Is his mind full of
malice or free from malice?' 'Free from anger and malice.' 'Is his
mind depraved or pure?' 'Pure.' 'Has he self-mastery?' 'Yes.' 'Now
what think you, are the Brahmans in possession of wives and wealth, do
they have anger in their hearts, do they bear malice, are they impure
in heart, are they without self-mastery?' 'Yes.' 'Can there then be
likeness between the Brahmans and Brahm[=a]?' 'No.' 'Will they then
after death become united to Brahm[=a] who is not at all like them?'
Then Buddha points out the path of purity and love. Here is no
negative 'non-injury,' but something very different to anything that
had been preached before in India. When the