Though divorce be a thing of common occurrence, it is looked upon as an imperfection, merely tolerated for the sake of human frailty.

[6] Buddhist monks, out of humility and contempt for all worldly things, do not allow hairs or beard to grow. They walk barefooted, wearing a yellow dress of the simplest make. They are bound to live on the alms that are freely bestowed upon them. The regulations of the Wini are, in this respect, most explicit, and leave no room for false interpretation. A Rahan, having renounced the world, and divested himself of all worldly property, is bound by his professional vows to rely for his daily food on what he may obtain by begging. Hence the appellatio of Bickus, or mendicants, always bestowed on them by Gaudama, whenever he addresses them in particular on certain points regarding their profession. In Burmah, as soon as the day begins to dawn, a swarm of yellow-dressed monks sally forth from their abode with the patta under the left arm, and perambulate the streets in quest of food. They never ask for anything; they accept what is voluntarily tendered to them, without uttering a single word of thanks, or even looking at their generous benefactors. This action of bestowing alms on the Rahans is deemed a most meritorious one. The offerer, therefore, becomes liberal, not on account of the person he is a.s.sisting, but because of the abundant merits he hopes to derive from the act.

This notion agrees very well with the leading tenets of Buddhism.

[7] The answer of Buddha to his royal father is a most remarkable one, and deserves the attention of the observer. The great moralist does away with all the prerogatives man may derive from birth, rank, and riches. Law alone can confer t.i.tles of true greatness and genuine n.o.bility. The fervent and zealous observers of the law are alone ent.i.tled to the respect of their fellow-men. The begging of alms may be, in the eyes of worldlings, a low and mean action, but it becomes a most dignified one, because it is enforced by the law. This lofty principle boldly establishes the superiority of virtue upon the strongest basis, and sanctions the moral code he was destined to publish to men and saddle on their conscience. The criterion of all that is good, excellent, praiseworthy, and meritorious is no more to depend on the arbitrary and very often erroneous views of men, but must rest upon the immutable tenets of the eternal law, discovered, revived, and published by the omniscient Buddha. This truth, like a flash of light, illuminated the king's mind, and, at this first preaching of his son, he attained the first of the four states of perfection.

The princes Thamadat and Thoodaudana boast to have descended from are, according to Buddhistic sacred books, the princes who were elected to hold supreme power at the very moment the words _mine_ and _thine_ began to be heard amongst men, after they had eaten the rice called Tsale, and become subject to pa.s.sions, that is to say, at the origin of society, in the beginning of the world. The kings of Burmah, down to the present occupant of the throne, who are descended, in their opinion, from the Kapilawot line of kings, lay claim to the same distinction. The writer has heard the present King of Burmah very coolly stating as a matter of fact, which no one could think of contradicting, that he was descended from the Thamadat's royal line.

The Princess Yathaudara, mentioned in this narrative, had been the wife of Buddha, ere he had withdrawn into solitude and renounced the world. A son had just been born to him when he left his father's palace. His name was Raoula. The doctrine of the influence of merits gathered during former existences is forcibly ill.u.s.trated in the case of Yathaudara, who, unmindful of the position she occupied in former years, did not hesitate to fling herself at Buddha's feet, acknowledging him to be worthy of all honour and veneration. Her former merits disposed her to view in him, who had been her husband, the extraordinary personage who was to lead men through the path of virtue to the deliverance.

[8] Nanda was Buddha's younger brother, or rather half-brother.

His mother was Patzapati, the younger sister of Maia. Since Buddha had renounced the world, Nanda had become the presumptive heir to the crown of Kapilawot. His conversion grieved the king much, who, to prevent the recurrence of such an event, exacted from the great reformer that in after times no one could be admitted into the society of the perfect, without having previously obtained the consent of his parents; failing such a condition, the act of admission should be considered as null and void. Hence, we read in the book of ordination, or admittance to the dignity of Rahan, that the person directed by the president of the a.s.sembly to examine the candidate never omits to inquire of him whether he has obtained the consent of his parents.

The conversion of Raoula followed that of Nanda. Of this new and distinguished convert no mention is made afterwards in the course of this work. He must, in all likelihood, have become a celebrated member of the a.s.sembly, as he was trained up to the functions and duties of his profession by the greatest and most renowned disciples, such as Maukalan, Thariputra, and Kathaba.

In the history of Buddhism, the Dzetawon monastery is not inferior in celebrity to that of Weloowon. Therein Gaudama announced during a certain night the thirty-six beat.i.tudes of the law to a Nat that had come and requested him to make him acquainted with the most perfect points of his law. In the division of the scriptures called Thoots, or sermons, we see that the most important have been delivered in the hall of that monastery.

Here is another instance of a donation of landed property to a religious corporation. In the first case, the gift had been made to him and to his actual followers. But in this circ.u.mstance, Phra desires the rich and pious benefactor to make the donation, not only in behalf of self and the present a.s.sembly, but also in that of all future members, who might resort to this place. In a Buddhistic point of view, we may conclude that the advice given to the donor was intended as a means of multiplying the sum of the merits of his liberality, which must be commensurate with the number of the individuals to whom it is designed to be extended.

According to the principle respecting property, which from immemorial time has prevailed under almost all despotic governments in Asia, which recognises the head of the state as the sole, real, and absolute owner of the soil, it is evident that the act of donation was, legally speaking, a declaration or a statement of the disposal an individual made of the rights such as he had them, viz., those of use, in favour of a religious body. The landed property, thus conferred, acquired a kind of sacredness which preserved it from the grasp of even the most rapacious ruler. On the other hand, the religious body had no right or power whatsoever to sell or dispose of that property. In a corporation const.i.tuted as the a.s.sembly of the disciples of Buddha was, and is in our own days, the society alone could have the possession and management of immovable properties given to monasteries. Donations of this kind must have stood good as long as there were members of the Buddhistic religious family willing and ready to maintain their rights.

Nothing short of a complete revolution in the political state of the country, or the prolonged absence of the individuals vested with the right of occupation, could put an end to the effect of those deeds of donation. In Burmah, the Buddhist monks possess nothing beyond the ground upon which stands the monastery. From certain inscriptions found in the midst of the ruins of the temples at Pagan, it is evident that in the palmy days of that city donations of landed properties, such as paddy-fields, fruit-trees, bullocks, and peasants, were made to monasteries and temples. But for the last three or four hundred years, no vestiges of such deeds have ever been found. So far as I have been able to make inquiries, I am not aware that the order has ever become possessor of lands. In Ceylon such is not the case, at least was not when the English occupied the island. Extensive tracts of valuable lands were in the hands of the Talapoins, who thereby obtained over the people the twofold influence conferred by wealth and religion.

[9] Ananda, whose conversion is here mentioned, was the son of Amitaudana, a brother of King Thoodaudana, and, therefore, first cousin to Gaudama. He is one of the best known disciples of the celebrated philosopher of Kapilawot. He has gained his well-earned fame, less by the shining attainments of his intellect than by the amiable qualities of a loving heart. He bore to Buddha the most affectionate regard and the warmest attachment from the very beginning of his conversion. The master repaid the love of the disciple by tokens of a sincere esteem and tender affection. Though it was a long period afterwards ere Ananda was officially appointed to minister unto the personal wants of Buddha, yet the good dispositions of his excellent heart prompted him to serve Buddha on all occasions, and in every way that was agreeable to him. He became the medium of intercourse between his beloved master and all those that approached him. When he had to communicate orders or give directions to the religious, or when some visitors desired to wait on him, Ananda was the person who transmitted all orders, and ushered visitors into the presence of the great preacher.

Dewadat was both first cousin to Buddha and his brother-in-law.

His father was Thouppabudha, Maia's brother. He was brother of the Princess Yathaudara, who had married our Gaudama, when he was crown prince of Kapilawot. Hereafter, we shall have the opportunity of seeing that his moral dispositions were very different from those of the amiable Ananda.

[10] The story of Eggidatta gives us an insight into one of the tenets which was held by that ascetic. His interlocutor reproached him with worshipping mountains, trees, forests, rivers, and the heavenly bodies. From the expressions made use of by the Burmese translator, the writer is inclined to believe that a direct allusion is made to pantheistic opinions. We know that most of the Indian schools of philosophy have based their various systems of metaphysics upon that most erroneous foundation. According to pantheists, this world is not distinct from the essence of G.o.d; all that exists is but a manifestation or a development of the substance of G.o.d. This world is not the work of G.o.d, existing as distinct from its Maker, but it is G.o.d manifesting Himself substantially in all things. Who could, then, wonder at the conduct of Tsampooka? He worshipped G.o.d, or rather that portion of the supreme Being he saw in the great and mighty subjects that surrounded him and attracted his notice.

Spinoza, in the seventeenth century, and his unfortunately too numerous followers in this century, have recast into a hundred different moulds the pantheistic ideas of the Hindu philosophers, and offer to the intelligence of their hearers and readers, through an almost unintelligible language, the same deadly food which has finally produced on the Hindu mind the sad results which we witness. If we were better acquainted with the variety of doctrines which the Hindu philosophers have exhibited in the field of metaphysics, we would be soon convinced that the modern metaphysicians, who have placed themselves out of the pale of revelation, have not advanced one step in that science, and that the divergence in their opinions is but a faithful representation of the confusion which for more than two thousand years prevailed on the banks of the Ganges among their predecessors in the same speculative studies.

It appears that Tsampooka was in his days what the Jogies or Hindoo penitents are up to our time. He remained on his rock, in the most difficult position, for the s.p.a.ce of fifty-five years, exhibiting himself to the crowd, and aiming at winning their admiration by the incredible sufferings that he voluntarily submitted to. His apparent sanct.i.ty was made up of very doubtful materials. He pa.s.sed himself off for a man who could remain without eating, and who was gifted with supernatural powers.

Plain humility, which is nothing but the result of the true knowledge of self, was not the favourite virtue of our spiritual quack.

CHAPTER IX.

_A rich man of Thawattie, named Anatapein, becomes a convert -- Story of Dzewaha -- He cures Buddha of a painful distemper -- The people of Wethalie send a deputation to Buddha -- Digression on the manner Buddha daily spent his time -- Settling of a quarrel between the inhabitants of Kaulia and those of Kapilawot -- New converts are strengthened in their faith -- Thoodaudana's death in the arms of his son -- Queen Patzapati and many n.o.ble ladies are elevated to the rank of Rahaness -- Conversion of Kema, the first queen of King Pimpathara -- Heretics near Thawattie are confounded by the display of miraculous powers -- Buddha goes to the seat of Thawadeintha, to preach the law to his mother._

When Buddha was in the country of Radzagio, a certain rich merchant, named Anatapein, came to Radzagio, with five hundred carts loaded with the most precious goods, and took his lodging in the house of an intimate friend. Whilst living with his friend, he heard that Gaudama had become a Buddha. Suddenly, he was seized with an earnest desire of seeing him and hearing his doctrine. On a certain day, he rose at an early hour, and perceived, reflected through the lattices of the window, some rays of an uncommon brightness. He went in the direction of the light to the place where Buddha was preaching the law. He listened to it with great attention, and, at the end of the discourse, he obtained the state of Thautapan. Two days after, he made a great offering to Buddha and to the a.s.sembly, and requested him to come to the country of Thawattie. The request was granted. The distance to Thawattie is forty-five youdzanas. Anatapein spent enormous sums that one monastery should be erected at each youdzana distance. When Buddha was approaching, the pious merchant arranged as follows for the reception of the distinguished visitor, and presenting to him a splendid monastery called Dzetawon, which he had made ready for him. He sent first his son, richly attired, with five hundred followers, belonging to the richest families; then followed his two daughters with five hundred girls, all decked with the most costly ornaments. Every one carried flags of five different colours. These were followed by five hundred dames, having the rich man's wife at their head, each carrying a pitcher of water. Last of all, came Anatapein, with five hundred followers, all wearing new dresses. Gaudama let the crowd walk in front, and he followed attended by all the Rahans. When he entered the grove, he appeared as beautiful as the peac.o.c.k's tail when completely expanded.

Anatapein asked Gaudama how he wished the donation should be made and effected? "Let the monastery be offered," said Buddha, "to all the Rahans that may come in future to this place from what quarter soever."

Thereupon, the rich man, holding a golden vessel of water, poured its contents on the hands of Buddha, saying: "I present this monastery to Buddha and to all the Rahans that may come hereafter to reside therein."

Buddha said prayers and thanks in token of his accepting the offering.

Seven days were devoted to making this great offering, and during four months uninterrupted rejoicings went on in commemoration of this great and solemn donation. For the purchase of the place, and the expenses of the ceremony, enormous sums were lavished. During the era of former Buddhas this very place had always been purchased and offered to them and their disciples.

[_N.B._--Here is found narrated in full the history of a celebrated physician named Dzewaka. As such story has no reference whatever to Buddha's career, I will give but a very succinct account of it.]

At a certain time,[1] when Buddha lived in the city of Radzagio, the country of Wethalie was made rich, gay, and attractive by the presence of a famous courtesan. A n.o.bleman of Radzagio, who had just returned from that country, narrated to the king all that he had seen at Wethalie, and induced the monarch to set up, in his own kingdom, some famous courtesan, who would be skilful in music and dancing, as well as attractive by the form and accomplishments of her person. Such a person having been procured, she was, by the munificence of the king, placed on a most splendid footing, and one hundred pieces of silver were to be paid for each evening's visit. The king's son being rather a.s.siduous in his visits to her place, she became pregnant. Aware of her state, the courtesan affected to be sick until her confinement. She directed her servant to throw out the newly-born infant, on a heap of rubbish, in some lonely and distant place. The next morning the king's son, going out with some attendants, chanced to pa.s.s close to the spot where the infant had been deposited. His attention having been attracted by the noise of crows hovering close by, he went to see what it was. To his great surprise, he saw an infant, yet breathing, half buried in rubbish.

Taken with the beauty of this little creature, the prince ordered the child to be carried to the palace, where he was brought up with the greatest care and attention. He was named Dzewaka, which means life, because the prince, when he found him, inquired if he was alive. The young lad, having reached the years of discretion, was unwilling to remain in the palace, not occupied with any business. In order to afford relief and comfort to his fellow-creatures, he resolved to study medicine. He repaired to Benares, placed himself under the direction of a famous physician, and soon became eminent by his extreme proficiency in the profession. Having left his master, and begun practice in his own name and for his own account, Dzewaka worked the most wonderful cures, which soon procured to him unbounded wealth and an extraordinary reputation.

Dzewaka was at the height of his fame, when, on a certain day, Buddha happened to be troubled with bellyache. He called Ananda and said that he wanted some medicine to relieve him from pain. Ananda went to the place where lived the celebrated Dzewaka, and informed him of Buddha's complaint. The doctor ordered first a rubbing of oil, which was to be repeated three days after. This remedy not having a full effect, Dzewaka took three lily flowers, whereupon he spread several powders, and came to Buddha, saying, "Most glorious Phra, here is one lily flower, please to smell it; this will be followed by ten motions. Here is a second one; the smelling thereof will produce a similar effect; and this one will cause the same result." Having handed over the three flowers, the doctor paid his respects to Buddha, turned to the right, and left the monastery.

When he was crossing the gate, he thought within himself, "I have given a medicine calculated to cause thirty motions, but as the complaint is rather of a serious and obstinate character, twenty-nine motions only will take place; a warm bath would be required to produce the thirtieth;" and with this reflection he departed. Buddha, who saw all that pa.s.sed in the doctor's mind, called Ananda and directed him to prepare a warm bath. A little while after, Dzewaka came back to Buddha, and explained to him his prescription. Buddha was soon restored to his former health, and Dzewaka told him that the people were preparing to make him offerings. Maukalan went to the son of Thauna, a rich man, to get some rice from a field that had been watered with milk. The owner gave rice to Maukalan and urged him to partake of it, a.s.suring him that there was some other in reserve for Buddha; Maukalan a.s.sented. After the meal, his patta was cleaned with perfumed water, and filled with the choicest food. Maukalan took it to Buddha, who ate it. Afterwards he preached the law to the king and to an immense crowd; amongst them was Thauna's son. They all obtained the first degree of perfection, but Thauna reached at once the state of Arahat.

Dzewaka came again to Buddha's presence, and requested the favour of presenting him with two splendid pieces of cloth, which he had received in present from a king whom he had cured of a most distressing distemper. Moreover, he wished that the Rahans should be allowed to receive clothes of a better sort than those they were wont to wear.

Buddha received the two pieces and preached the law to the donor, who attained the state of Thautapan. Dzewaka, rising from his place, wheeled to the right and departed.

A little while after, Gaudama called the Rahans and said to them, "Beloved Bickus, now I give permission to the faithful to make offerings of cloth for your dress.[2] Whoever is pleased with his present dress, let him wear it; whoever is disposed to receive some other from the people, let him do so. But I must praise you for having hitherto been satisfied with the ancient dress." The people of the city having heard of the permission given to the Rahans, offered at once more than one hundred thousand pieces of cloth. Their example was followed by the people of the country, who made offerings to the same amount.

A little while after this, Buddha received a deputation from the Wethalie people, inviting him to visit their country. Here is the reason of the invitation. The country was very rich and flourishing. The Malla princes governed it each in turn for a certain s.p.a.ce of time. On a sudden a terrific pestilence desolated the land, which was in a short time strewed with dead bodies in every direction. In the midst of so great a calamity some advised to propitiate the Nats, by making offerings to them; others said that recourse must be had to the great teachers; a third party insisted upon calling to their aid the great Gaudama, who had appeared in this world for the purpose of saving mankind. The last opinion prevailed. Having ascertained that he lived at Radzagio, a great number of princes, pounhas, and n.o.bles went to Radzagio, with great presents for King Pimpathara, to induce him to allow the great teacher to come to their country. The object of their mission having become known, Buddha agreed to go. He sallied forth from the Weloowon monastery, attended by the king as far as the southern bank of the Ganges. Having reached the northern one, he was received with every possible mark of the highest respect and veneration. As soon as he set his feet in the country, a heavy rain fell which almost deluged the land. The water carried away the dead bodies. The atmosphere was purified, the pestilence ceased, and all the sick recovered. On the fifth day after the full moon of Nayon (June), Buddha having conferred such a favour to the people of Wethalie, left that country and returned to Radzagio, which he reached on the full moon of Watso (July), just in time to spend the fourth season in the Weloowon monastery.

Here is inserted a short sketch of the manner in which Buddha spent his days during the rainy season, as the translator has found in one of the ma.n.u.scripts before him.

Each day was divided into five parts, and a certain occupation was reserved to each part. 1. Buddha generally rose at an early hour, a little after daybreak, washed his face, rinsed his mouth, and dressed.

He then retired into a private apartment. With his all-seeing eyes, he glanced over all creatures, carefully examined the amount of their merits and demerits, and the real nature of their dispositions. The reason for his taking a survey of the state and condition of all beings was to ascertain the dispositions of the various beings, and discern those who were prepared to hear the preaching of truth from those who, on account of their demerits, were as yet unprepared for receiving beneficially for themselves such a great favour. When this was done, he put on his full canonical dress, and, with the mendicant's pot under his arm, he sallied forth in quest of his food. He invariably directed his steps towards those places where he knew that his preachings would be heard with beneficial results. Sometimes he went alone; at other times he was attended with a certain number of his disciples. His countenance bespoke an unaffected modesty and an inimitable mildness. Occasionally he allowed a display of wonders to take place. Musical instruments emitted, of themselves, sweet tunes, which, revealing to the people the coming of Buddha, rejoiced their heart and disposed them to bestow abundant alms, and to hear the preaching of the law. Some of the hearers became Upasakas, others Thautapans, &c., &c., agreeably to every one's disposition. Then he returned to his monastery.

2. As soon as he had arrived, he washed his feet, and during the ablution he had his disciples a.s.sembled round him, and said to them, "Beloved Bickus, be ever watchful and attentive, with a mind ever p.r.o.ne to reflection. It is exceedingly difficult to obtain the nature of man,[3] to hear the law, to become perfect, to obtain the state of Rahanda, and to arrive to the condition of a Buddha." He then pointed out to them some subjects of meditation. Many of the disciples devoted themselves to mental labour; some combined together manual and mental exertions; others withdrew to lonely places at the foot of certain trees, and into the caves of neighbouring hills. Buddha then took his meal, and retired for awhile alone into his own private apartment. When he arose a little after mid-day, he anew contemplated all beings, and fixed his attention on those that were to come and receive his instructions. He soon came out, and at once began to impart instructions to all those that had arrived, from what place soever. When the instruction was completed, the people withdrew.

3. After the people's departure, Buddha bathed and took a walk in the open verandah of the monastery. His mat, cushion, &c., were spread in a becoming and open place. The Rahans hastened at that hour to come and communicate freely the result of their mental exertions. When they wanted any explanation, they were encouraged to put him questions, which were instantly answered; and they received submissively the answers which he condescended to give to them. This exercise lasted until it was dark. The disciples retired from their master's presence.

4. After their departure, the Nats and other celestial beings were admitted. Buddha conversed with and instructed them until nearly midnight.

5. Buddha then walked awhile to relieve his limbs from extreme la.s.situde, and went into his apartment to take some rest. He rose very early, and began to review the beings who, during the days of former Buddhas, had distinguished themselves by their exertions in the path of virtue and in the high mental attainments.

During one of his usual benevolent errands through the country, Gaudama converted Ouggasena, his wife and companions. Here is an abridged narrative of that event. Ouggasena was the son of a rich man. In the time of his youth a company of comedians came to Radzagio and exhibited during seven days in the presence of King Pimpathara and his court. Our young man, along with many of his companions, attended the exhibition.

On a sudden, he became pa.s.sionately enamoured of a rope dancing-girl, who performed many feats with accomplished grace and uncommon address.

Despite his parents' remonstrances and entreaties, he sacrificed to his ungoverned pa.s.sion all considerations, and he married the damsel. In his new situation, he had no alternative but to learn the art of rope-dancing, tumbling feats, and standing in various att.i.tudes on the extremity of posts or masts, sometimes sixty cubits high. During his noviciate, he had to bear the laughter and taunts of his wife and of his new friends. By dint of exertion he became proficient in the art of performing tumblers' feats with a surprising agility. One day it was announced at the sound of the drum that Ouggasena was to perform on the top of a post sixty cubits high. An immense crowd of citizens went out with great eagerness to see the performance. When the amus.e.m.e.nts had just begun, Buddha happened to pa.s.s by with a number of disciples. He desired Maukalan to go ahead, and begin to preach to Ouggasena. Soon he came up himself in person, and converted the juggler, who forthwith descended from his mast, prostrated himself before Buddha, and asked to be admitted as a member of the a.s.sembly. After further instructions he obtained the science of Rahanda. His wife and all the company became likewise converts.[4]

Buddha had now fulfilled the promise he had formerly made to the ruler of Radzagio, to spend three consecutive seasons in his royal city. He went over to the Wethalie country, and fixed his residence in a fine place, in the midst of a forest of sala-trees, called Mahawon. Whilst he enjoyed himself in that place, a quarrel took place between a portion of the people of Kappila and that of Kaulia, who lived on both banks of the little river Rauhani. The cause of the dispute was the irrigation of paddy-fields. The small river had been duly barred, but on account of an unusual drought there was not water enough to supply the quant.i.ty required for the fields on both banks. One party wanted to have all the water, the other demurred. Hence a dispute arose which, wildfire-like, spread from the banks of the stream all over both countries. A general appeal to arms ensued, and, in a short time, both armies stood facing each other in battle array.

At an early hour Buddha, having risen from his couch, cast, as usual, a glance over all beings. He soon saw the feud that existed between the country of his birth and that of Kaulia. Moved with compa.s.sion over the miseries which that people, blinded by a furious pa.s.sion, were bringing upon themselves, he went through the air, and stood over and above the stream which separated the two armies. Rays of glory, beaming out of his person, soon attracted general attention. Both parties laid down their arms and prostrated themselves, worshipping him. He said to them, "Princes and warriors, hearken to my words. Which is the most valuable, a small quant.i.ty of water or the lives of countless beings, and, in particular, the lives of princes?" They answered, "Of course the lives of princes and warriors are most valuable." "If so," retorted Buddha, "lay aside your pa.s.sion, conquer your anger, throw away your weapons of destruction, love each other, and live in peace." Both parties, by a low and prolonged tone of voice, expressed their deep regret at what they had done, and their sincere desire to follow his instructions. He preached to them the law in such an impressive and convincing manner that on the spot two hundred and fifty n.o.blemen of Kappila and the same number of Kaulia asked for admittance among the members of the a.s.sembly.

The instruction they had heard, and which had determined their vocation, had not had time to cast deep roots in their hearts. They soon regretted their home, their families, and their former gay life. Buddha, who saw what was going on in their souls, said to them, "Will you come with me, and enjoy yourselves on the green banks of the beautiful lake Kontala?"

They joyfully accepted the proposal. By the power inherent in his nature, Buddha took them through the air, and soon reached the lake.

They alighted on its banks. Delighted with the beautiful scenery that surrounded them, and ignorant of the new objects which they saw, they interrogated Buddha about the names of the new plants and fruits which they perceived. Gaudama condescended to answer all their questions.

While thus engaged they saw the king of the birds of the lake resting on the branch of a tree. On a sudden five hundred birds of the same kind came crowding round their chief, and, by their cries and various att.i.tudes, testified the happiness which they felt at being in his company.

The new converts wondered at the admirable instinct of those birds, and communicated to each other their mutual surprise. As an accomplished teacher, Buddha availed himself of the opportune moment, and said to them in a mild manner, "Beloved disciples, what you see now and admire is the lively and true image of my family." So effectually was the instruction conveyed that they all at once became Thautapan, and no longer thought of returning into the world. By the virtue inherent in their new position, they were enabled to fly through the air, and they returned with Buddha into the Mahawon residence.

On their arrival, Buddha began his fifth season in that same place. It was in the middle of that season, in the month of Wakhaong (August), that he heard that his father had been seized with a violent distemper, which left him no rest either day or night. Sensible of his approaching end, Thoodaudana ardently wished to see his son for the last time. In the morning, at the hour when Buddha was reviewing all beings, and examining with a compa.s.sionate heart their respective condition, he saw the sad and painful position of his royal father. He instantly summoned, by the means of Ananda, a select band of disciples, and flying through the air, alighted with his company in front of the palace. Without a moment's delay he ascended to the upper apartments, and sat on a place prepared for him, near the head of the couch upon which lay the royal patient.

Buddha, recollecting himself awhile, and then laying one of his hands on his father's head, said, "By the virtue of the merits I have acquired during countless existences, by the power of the fruits gathered during forty-nine days round the tree Bodi, let this head be forthwith relieved from all pain." It happened so in the twinkling of an eye. Nan, or Nanda, the younger brother of Buddha, the son of his aunt Patzapati, holding the right hand of his father, said with a fervent earnestness, "By the merits that I have obtained at the feet of Buddha, let this right hand be freed from all pain." And perfect cure instantly followed.

Ananda, Phra's first cousin, held the left arm. Thariputra laid his hand on the back, Maukalan grasped the feet. All of them with a similar faith uttered such like prayers, and the same happy result invariably followed. Thoodaudana was delivered from all pain. But he continued to remain very weak.

Buddha, profiting by that favourable opportunity, preached to his father the law of mutability, and gave him many and truly seasonable instructions on that most important subject. With such a persuasive language did he expound this favourite doctrine that his father became at once a Rahanda. At the same time he distinctly informed him that seven days hence the end of his life would inevitably happen.

Thoodaudana, perfectly prepared for the new change, that is to say, for death, by his son's instructions, and thoroughly resigned, saw before him the true state of Neibban, and said, "Now I clearly perceive the instability of all things. I am free from all pa.s.sions. I am completely disentangled from the trammels of existence." Rocking himself in the bosom of these comforting truths, he spent happily the few days he had yet to live. On the last day, and for the last time, he paid his respects to Buddha by worshipping him. Sitting then on his couch, the royal patient humbly asked pardon in the presence of all his attendants for all offences he had committed by thoughts, words, and deeds. Having performed this act of sincere humility, he consoled his wife Patzapati, who sat bathed in tears, as well as the other members of the royal family, and several times repeated before them the great truth--that all beings, when they come into existence, have within, inherent in their nature, a principle of death that hurries them to their end and dissolution; that the same principle that has brought near and united beings together is always opposed, and at last overpowered by the opposite one that tends to separate them. He then placidly lay on his couch, and gently breathed his last in the day of the full moon of Wakhaong, on a Sat.u.r.day, at the rising of the sun, in the year of the Eetzana, era 107, at the advanced age of ninety-seven years.