| Once two young brahmin
students had an argument about which teacher shows the best way to
God. In order to settle their argument they came to the Buddha and
inquired from him, how to reach God. His full answer is recorded in
the
Tevijja Sutta, which you can read
here. Below some excerpts, especially interesting for
Christians, I find: Not
Knowing the Beauty of God
 ...'Just,
Vasettha, 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 Brahman woman, or
of the trader class, or a Sudra?
'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 is
her family name, 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 think you, Vasettha? 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!'...
Not Knowing the Whereabout of God
21.
'Just, Vasettha, 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 think you, Vasettha? 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!'
The uselessness of mere prayer
for ultimate re-union with God
24.
'Again, Vasettha, if this river Aciravati were full of water even to
the brim, and over flowing. And a man with business on the other
side, bound for the other side, making, for the other side, should
come up, and want to cross over. And he, standing on this bank,
should invoke the further bank, and say, "Come hither, O further
bank! come over to this side!"
' Now what think you, Vasettha? Would the further bank of the river
Aciravati, by reason of that man's invoking and praying and hoping
and praising, come over to this side?'
'Certainly not, Gotama!'
25. 'In just the same way, Vasettha, do the priests versed in the
Vedas, -- omitting the practice of those qualities which really make
a man a holy man, and adopting the practice of those qualities which
really make men unholy -- say thus: "Indra we call upon, Soma we
call upon, Varuna we call upon, Sana we call upon, Pajapati we call
upon, God we call upon" Verily, Vasettha, that those priests versed
in the Vedas, but omitting the practice of those qualities which
really make a man holy, and adopting the practice of those qualities
which really make men unholy-- that they, by reason of their
invoking and praying and hoping and praising, should, after death
and when the body is dissolved, become united with God verily such a
condition of things can in no wise be!'
The necessity to overcome sensual
attachments to attain company with God
26.
'Just, Vasettha, as if this river Aciravati were full, even to the
brim, and overflowing. And a man with business on the other side,
making for the other side, bound for the other side, should come up,
and want to cross over. And he, on this bank, were to be bound
tightly, with his arms behind his back, by a strong chain. Now what
think you, Vasettha, would that man be able to get over from this
bank of the river Aciravati to the further bank
'Certainly not, Gotama!'
27. 'In the same way, Vasettha, there are five things leading to
lust, which are called, in the Discipline of the Holy Ones, a
"chain" and a "bond."'
'What are the five?'
'Forms perceptible to the eye; desirable, agreeable, pleasant,
attractive forms, that are accompanied by lust and cause delight.
Sounds of the same kind perceptible to the ear. Odors of the same
kind perceptible to the nose. Tastes of the same kind perceptible to
the tongue. Substances of the same kind perceptible to the body by
touch. These five things predisposing to passion are called, in the
Discipline of the Holy Ones, a "chain" and a "bond." And these five
things predisposing to lust, Vasettha, do the priests versed in the
Vedas cling to, they are infatuated by them, attached to them, see
not the danger of them, know not how unreliable they are, and so
enjoy them'.
28. 'And verily, Vasettha, that priests versed in the Vedas, but
omitting the practice of those qualities which really make a man
holy, and adopting the practice of those qualities which really make
men unholy-clinging to these five things predisposing to passion,
infatuated by them, attached to them, see not their danger, knowing
not their unreliability, and so enjoying them -- that these priests
should after death, on the dissolution of the body, become united to
God, -- such a condition of things can in no wise be!'
Not even close to God they are
and still believe they will meet him
31.
'Now what think you, Vasettha, and what have you heard from the
priests aged and well-stricken in years, when the learners and
teachers are talking together? Is God, in possession of wives and
wealth, or is he not?'
'He is not, Gotama.'
'Is his mind full of anger, or free from anger?'
'Free from anger, Gotama.'
Is his mind full of malice, or free from malice?'
'Free from malice, Gotama.'
'Is his mind tarnished, or, is it pure?'
'It is pure, Gotama.'
Has he self-mastery, or has he not?
'He has, Gotama.'
32. 'Now what think you, Vasettha, are the priests versed in the
Vedas in the possession of wives and wealth, or are they not?'
'They are, Gotama.'
'Have they anger in their hearts, or have they not?
'They have, Gotama.'
'Do they bear malice, or do they not?'
'They do, Gotama.'
'Are they pure in heart, or are they not?'
'They are not, Gotama.'
'Have they self-mastery, or have they not?'
'They have not, Gotama.'
33. 'Then you say, Vasettha, that the priests are in possession of
wives and wealth, and that God is not. Can there, then, be agreement
and likeness between the priests with their wives and property, and
God, who has none of these things?'
'Certainly not, Gotama!'
34. 'Very good, Vasettha. But, verily, that these priests versed in
the Vedas, who live married and wealthy, should after death, when
the body is dissolved, become united with God, who has none of these
things -- such a condition of things can in no wise be!'
35. 'Then you say, too, Vasettha, that the priests bear anger and
malice in their hearts, and are tarnished in heart and uncontrolled,
whilst Brahma is free from anger and malice, pure in heart, and has
self-mastery. Now can there, then, be concord and likeness between
the priests and God?'
'Certainly not, Gotama!'
36. 'Very good, Vasettha. That these priests versed in the Vedas and
yet bearing anger and malice in their hearts, sinful, and
uncontrolled, should after death, when the body is dissolved, become
united to God, who is free from anger and malice, pure in heart, and
has self-mastery -- such a condition of things can in no wise be!
'So that thus then, Vasettha, the priests, versed though they be in
the Vedas, while they sit down (in confidence), are sinking down (in
the mire); and so sinking they are arriving only at despair,
thinking the while that they are crossing over into some happier
land.
'Therefore is it that the threefold wisdom of the priests, wise in
their Vedas, is called a waterless desert, their wisdom is called a
pathless jungle, their wisdom is called perdition!
Being asked, the Buddha teaches
the path to re-union with God
37.
When he had thus spoken, the young Brahman Vasettha said to the
Blessed One:
'It has been told me, Gotama, that the Samana Gotama knows the way
to the state of union with Brahma.'
'What do you think, Vasettha, is not Manasakata near to this spot,
not distant from this spot
'Just so, Gotama. ManasakaTa is near to, is not far from here.'
'Now what think you, Vasettha, suppose there were a man born in
Manasakata , and people should ask him, who never till that time had
left ManasakaTa, which was the way to Manasakata . Would that man,
born and brought up in Manasakata , be in any doubt or difficulty?'
' Certainly not, Gotama! And why? If the man had been born and
brought up in Manasakata , every road that leads to Manasakata would
be perfectly familiar to him.'
38. 'That man, Vasettha,
born and brought up at Manasakata might, if he were asked the way to
Manasakata , fall into doubt and difficulty, but to the Tathagata
[Comm: the Thus-Gone, an epithet of the Buddha relating to his
realization of Nibbana], when asked touching the path which leads to
the world of God, there can be neither doubt nor difficulty. For
God, I know, Vasettha, and heaven, and the path which leadeth unto
it. Yea, I know it even as one who has entered the Heaven, and has
been born within it!'
39. When he had thus spoken, Vasettha, the young Brahman, said to
the Blessed One:
'Just so has it been told me, Gotama, even that the Samana Gotama
knows the way to a state of union with God. It is well! Let the
venerable Gotama be pleased
to show us the way to a state of union with God, let the
venerable Gotama save the Brahman race'!
'Listen then, Vasettha, and give ear attentively, and I will speak!'
'So be it, Lord!' said the young Brahman Vasettha, in assent, to the
Blessed One.
40. Then the Blessed One spake, and said:
Know, Vasettha, that (from time to time) a Tathágata is born into
the world, an Arahat, a fully awakened one, abounding, in wisdom and
goodness, happy, with knowledge of the worlds, unsurpassed as a
guide to mortals willing to be led, a teacher of gods and men, a
Blessed One, a Buddha. He, by himself, thoroughly understands, and
sees, as it were, face to face this universe -- including the worlds
above with the gods, the Maras, and the Brahmas; and the world below
with its Samanas and Brahmans, its princes and peoples; -- and he
then makes his knowledge known to others. The truth doth he proclaim
both in the letter and in the spirit, lovely in its origin, lovely
in its progress, lovely in its consummation: the higher life doth he
make known, in all its purity and in all its perfect-ness.
41. 'A householder (gahapati), or one of his children, or a man of
inferior birth in any class, listens to that truth. On hearing the
truth he has faith in the Tathágata, and when he has acquired that
faith he thus considers with himself:
"Full of hindrances is household life, a path defiled by passion :
free as the air is the life of him who has renounced all worldly
things. How difficult it is for the man who dwells at home to live
the higher life in all its fullness, in all its purity, in all its
bright perfection! Let me then cut off my hair and beard, let me
clothe myself in the orange-colored robes, and let me go forth from
a household life into the homeless state.
'Then before long, forsaking his portion of wealth, be it great or
be it small; forsaking his circle of relatives, be they many or be
they few, he cuts off his hair and beard, he clothes himself in the
orange -- colored robes. and he goes forth from the household life
into the homeless state.
42. 'When he has thus become a recluse he passes a life
self-restrained by that restraint which should be binding on a
recluse. Uprightness is his delight, and he sees danger in the least
of those things he should avoid. He adopts and trains himself in the
precepts. He encompasses himself with goodness in word and deed. He
sustains his life by means that are quite pure; good is his conduct,
guarded the door of his senses; mindful and self-possessed, he is
altogether happy!'
43-75. 'And how, Vasettha, is his conduct good?'
[1. The confidence of heart that results from the sense of goodness.
2. The way in which he guards the doors of his senses.
3. The way in which he is mindful and self-possessed.
4. His habit of being content with little, of adopting simplicity of
life.
5. His conquest of the Five Hindrances, each with the explanatory
simile.
6. The joy and peace which, as a result of this conquest, fills his
whole being.]
76. 'And he lets his mind
pervade one quarter of the world with thoughts of Love, and
so the second, and so the third, and so the fourth. And thus the
whole wide world, above, below, around, and everywhere, does he
continue to pervade with heart of Love, far-reaching, grown great,
and beyond measure.
77. 'Just, Vasettha, as a
mighty trumpeter makes himself heard-and that without difficulty-in
all the four directions; even so of all things that have shape or
life, there is not one that he passes by or leaves aside, but
regards them all with mind set free, and deep-felt love.
'Verily this, Vasettha, is
the way to a state of union with God.
78. 'And he lets his mind pervade one quarter of the world with
thoughts of pity [29], ... sympathy [30], equanimity [31], and so
the second, and so the third, and so the fourth. And thus the whole
wide world, above, below, around, and everywhere, does he continue
to pervade with heart of pity. . . . sympathy, . . . equanimity,
far-reaching, grown great, and beyond measure.
79. 'Just, Vasettha, as a mighty trumpeter makes himself heard --
and that without difficulty -- in all the four directions ; even so
of all things that have shape or life, there is not one that he
passes by or leaves aside, but regards them all with mind set free,
and deep-felt pity, ... sympathy, ... equanimity.
'Verily this, Vasettha, is the way to a state of union with God.'
80. 'Now what think you, Vasettha, will the Bhikkhu who lives thus
be in possession of women and of wealth, or will he not?'
'He will not, Gotama!'
'Will he be full of anger, or free from anger?'
'He will be free from anger, Gotama!'
'Will his mind be full of malice, or free from malice?'
'Free from malice, Gotama!'
'Will his mind be tarnished, or pure?'
'It will be pure, Gotama!'
'Will he have self-mastery, or will he not?'
'Surely he will, Gotama!'
81 'Then you say, Vasettha, that the Bhikkhu is free from household
and worldly cares, and that Brahma is free from household and
worldly cares. Is there then agreement and likeness between the
Bhikkhu and Brahma?'
'There is, Gotama!
Very good, Vasettha. Then in sooth, Vasettha, that the Bhikkhu who
is free from household cares should after death, when the body is
dissolved, become united with Brahma, who is the same -- such a
condition of things is every way possible!
'And so you say, Vasettha, that the Bhikkhu is free from anger, and
free from malice, pure in mind, and master of himself; and that
Brahma is free from anger, and free from malice, pure in mind, and
master of himself. Then in sooth, Vasettha, that the Bhikkhu who is
free from anger, free from malice, pure in mind, and master of
himself should after death, when the body is dissolved, become
united with Brahma, who is the same-such a condition of things is
every way possible!'
82. When he hid thus spoken, the young. Brahmans Vasettha and
Bharadvaja addressed the Blessed One, and said:
'Most excellent, Lord, are the words of thy mouth, Most excellent!
Just as if a man were to set up that which is thrown down, or were
to reveal that which is hidden away, or were to point out the right
road to him who has gone astray, or were to bring a lamp into the
darkness, so that those who have eyes can see external forms; --
just even so, Lord, has the truth been made known to us, in many a
figure, by the Exalted One. And we, even we, betake ourselves, Lord,
to the Blessed One as our guide, to the Truth, and to the
Brotherhood. May the Blessed One accept us as disciples, as true
believers, from this day forth, as long as life endures!'
[Excerpts from the
Tevijja Sutta, Digha Nikaya]
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