Gaudama, after his father's demise, when all the Rahans were a.s.sembled round the deathbed, said to them: "Beloved Bickus, behold my father's remains. He is no longer what he was a little while ago. He has undergone the change. No one can offer an effectual and lasting resistance to the principle of death, inherent in all beings. Be diligent in the practice of good works: follow steadily the four roads leading to perfection." After this lecture, he consoled his aunt Patzapati and the other ladies of the court, who, with dishevelled hair, were wailing aloud and striking their b.r.e.a.s.t.s. He minutely explained to them the consequences resulting from the great principle of mutability, which pervades all beings and infallibly leads them to destruction by the separation of their const.i.tutive parts.

When the instruction was finished, Buddha directed Kathaba to go and prepare the spot on which the funeral and cremation of the corpse were to take place. Aided by Thariputra, he washed the corpse, which was subsequently placed in great state, on a magnificent and lofty catafalco, raised for the purpose. The princes of Thekkara, Thoopawa, and Weritzara, came to attend the royal funeral and offer presents. The corpse was carried processionally through the princ.i.p.al streets of the city at the sound of all musical instruments. Buddha, in person, received the corpse, and laid it on the funeral pile. To no one else would he leave the honourable and pious task of setting fire to it. On that occasion there took place an indescribable outburst of wailings and lamentings. The impa.s.sible Buddha preached the law on that occasion. He left aside all praises in behalf of the deceased. He was satisfied with announcing the law; and countless beings, both among men and Nats, obtained the deliverance.

After the loss of her royal husband, Queen Patzapati, profoundly impressed with all that she had seen and heard, desired to renounce the world and embrace a religious mode of life. For that purpose she came to the presence of Buddha, and asked three times the permission to follow her inclination and become Rahaness. Three times the solicited favour was denied her. Buddha then left his own native country and returned to Wethalie, fixing his abode in the Gutagaia-thala monastery, in the Mahawon forest.

Buddha had not been long in this place when he had to grant the request which he at first refused to his aunt Patzapati. The wives of the princes of the Kappila and Kaulia countries, who, to the number of 500, had recently renounced the world, desired also to follow the example set before them by their husbands. They went to the queen's apartments and communicated to her their design, entreating her to help them in obtaining the object of their wishes. Patzapati not only promised them her support, but expressed the determination to join their company. As a token of the sincerity and earnestness of their resolution, all the ladies, without the least hesitation, cut their beautiful black hair, put on a dress in accordance with their pious intentions, and resolutely set out on foot in the direction of the Wethalie country.

Unused to such bodily exertions, the pious pilgrims suffered much during their long journey. At last, worn out with fatigue, covered with dust, they arrived near the Mahawon monastery. They respectfully stopped at the gate, and requested an interview with Ananda. The latter, having ascertained from their own mouth the object of their pious and fatiguing errand, hastened into the presence of Buddha, and entreated him to grant the earnest and praiseworthy demand of his aunt and of the other ladies, her companions. On hearing the request, Buddha, for a while, remained silent, as if deliberating on the answer he had to give. Then he said: "Ananda, it is not expedient to allow women to embrace the religious state; otherwise my inst.i.tutions shall not last long." Ananda, undismayed by that reply, respectfully reminded Buddha of all the favours he had received from Patzapati, who had nursed and brought him up with the utmost care and tenderness, from the day his mother died, when he was but seven days old, and represented with a fervent earnestness the good dispositions of the pious postulants. Buddha's scruples were overcome by the persuasive language of the faithful Ananda. He asked whether women could observe the eight precepts: and added, that in case they would consent to bind themselves to a correct observance of them, they might be admitted as members of the a.s.sembly.

Fully satisfied with the answer he had obtained, the venerable Ananda saluted Buddha, and hastened to the gate of the monastery, where his return was impatiently awaited. On hearing the good news, Patzapati, in the name of her companions, spoke to Ananda: "Venerable Ananda, we all rejoice that the favour so often asked for has been at last granted unto us. As a young maid, who has bathed, and washed her hair, is anxiously desirous to put on her fine ornaments, as she receives with delight the beautiful and fragrant nosegays that are offered to her, so we are longing for the eight precepts, and wish for admittance into the a.s.sembly." They all promised to observe the rules of their new profession to the end of their lives. Yathaudara and Dzanapada-kaliani were among these converts. They all, owing to their former meritorious works, became subsequently Rahandas.

One of the new female converts seemed to have retained as yet a certain admiration of and fondness for her handsome features, and secretly prided herself on her beauty. Buddha, who quickly perceived the latent enemy lurking in the folds of her heart, resorted to the following expedient to correct her. On a certain day, when the proud and vain woman was in his presence, he created in an instant a consummate beauty, who as much exceeded her in perfection of form as the snow-white swan surpa.s.ses the black crow. Whilst she looked on this suddenly appearing rival with somewhat jealous eyes, Buddha caused the beauty of his creation to appear on a sudden very old, with a wrinkled face and an emaciated frame, and to exhibit on her person all the various and disgusting inroads which the most loathsome diseases make on the human body. The change acted as an electric shock on the young religious woman. When Gaudama perceived the change, and that she was so horrified at such a sight that she was nearly fainting, he said to her: "Behold, my daughter, the faithful foreshowing of what shall inevitably happen to that form you are so proud of." He had scarcely spoken those words, when she was instantly and for ever cured of her vanity.

Buddha left Wethalie and went on the Makula mountain, where he spent his sixth season. During his stay in that place thousands of people were converted and obtained the deliverance. At the end of that season, Buddha went to Radzagio, and stayed in the Weloowon monastery.

It was at that time that Kema, the first queen of King Pimpathara, proud of her rank, youth, and beauty, was at last converted. Up to that time she had obstinately refused to see Buddha and hear his doctrine. On a certain day, the queen went to visit a garden which was in the neighbourhood of the Weloowon grove. By a contrivance of the king, her husband, she was brought, almost against her will, into the presence of Buddha, who worked out the spiritual cure of her foolish vanity by a process similar to the one above mentioned. He caused a beautiful female of his creation to pa.s.s successively, in the queen's presence, through the various stages of old age, disease, and death. Her mind having been thus well prepared to hear his instructions, Buddha gave her a lengthened explanation of the miseries attending the body. It had the desirable effect to convert her in so perfect a manner that she entered into the current of perfection, and became Thautapan. After having obtained the consent of her lord, she was, upon her pressing solicitations, admitted into the religious order. She became a Rahanda, and among the female members of the a.s.sembly she ranked as the disciple of the right. Such a glorious charge was owing to her former merits.

On a certain day, a rich man of the country of Radzagio went to enjoy himself on the banks of the river Ganges. That man was not a disciple of Buddha, nor did he hold the doctrines of the opposite party. He steered a middle course between both doctrines, with a mind disposed, however, to embrace such opinions as should appear to him based on the best and strongest evidence. Chance offered him a favourable opportunity to acknowledge the superiority of Buddha over his opponents. He saw a log of sandal-wood floating on the stream, took it up, and had a beautiful patta made of it. When finished, he wrote upon it these words, "He who can fly in the air let him take it." The patta was raised on the top of a succession of hampers, tied together, and sixty cubits high. Some heretics living in the neighbourhood asked on successive occasions the rich man to get down the patta for them; he answered them that he would give it only to him who by flight could reach it. The head man of those heretics feigned to prepare himself to fly; but when he was extending his arms, and raising one of his feet, his disciples, according to a preconcerted plan, seized him, saying, "It is not becoming that you should exert yourself for such a trifle." But the wily rich man could not be thus deceived; he persisted in his former resolution, and for six days resisted all their entreaties. On the seventh day Maukalan happened to go to that place in search of his food. He was informed of all that had just happened. He was, moreover, told that the rich man and all his family would become disciples under him who could by flight possess himself of the sandal-wood patta. Maukalan was ready, for the glory of Buddha, to raise himself in the air, but his companion refused to allow him to do it, saying that such an easy work could easily be accomplished by one less advanced in merits. Maukalan agreed to his proposal.

Whereupon entering into the fourth state of Dzan, his companion rose in the air, carrying with the toes of one of his feet an enormous rock three-quarters of a youdzana wide. The whole s.p.a.ce between him and the bystanders appeared darkened. Every one was half dead with fear, lest, perhaps, it should fall over his head. Maukalan's companion had the rock split into two parts, and his person then appeared to the view of the a.s.sembled crowd. After having during a whole day exhibited such a mighty power, he caused the rock to fall on the place he had taken it from. The rich man bade him come down, fully satisfied with the display of such power. The sandal-wood patta was taken down, filled with the best rice, and presented to him. The Rahan received it and went back to his monastery. Many persons living at a distance from the place where the wonder had been exhibited, followed him to the monastery, begging him to show some other signs.

As they approached the monastery, Buddha hearing the noise, inquired what it was. He was informed of all the particulars of the event that had just taken place. He called the Rahan into his presence, took the patta, had it broken into pieces and reduced to dust.[5] He then forbade the Rahan ever to make such a display of his power.

The heretics soon heard of the prohibition issued by Gaudama to his disciples. They thought that no one would dare to match them in the display of wonders, and that they could easily ascertain their superiority over him. The ruler of Radzagio, hearing of this news, went to Buddha and inquired as to his motive for such a prohibition. Buddha told him that the prohibition regarded his disciples only, but not himself. The heretics, informed of this, said, "What will become of us?

Gaudama himself will show signs." They held a council among themselves as to what was to be done. Gaudama told the king that in four months he would make a grand display of his miraculous power in the country of Thawattie, as it was in that place that all former Buddhas had in former ages showed signs. The heretics from that day never lost sight of Buddha for a moment; they followed him day and night. They gave orders that a large and extensive covered place should be prepared for them, where they might show their power and outshine that of the Rahan Gaudama.

Buddha having said that he would select the spot where a white mango-tree stood for the scene of his miracles, the heretics caused the total destruction of all mango-trees in that direction.

On the full moon of Tabaong (February), Gaudama left Radzagio, attended by a large retinue of disciples. He went to preach in different parts.

On the seventh of the waxing moon of Watso he entered the country of Thawattie. A gardener gave him by way of present a large mango fruit.

Ananda prepared the fruit and Buddha ate it. When this was done, the stone was handed to Ananda with an injunction to plant it in a place prepared to receive it. When planted, Buddha washed his hands over it, and on a sudden there sprang up a beautiful white mango-tree, fifty cubits high, with large branches loaded with blossoms and fruits. To prevent its being destroyed, a guard was set near it by the king's order. Dismayed at such a wonderful sign, the heretics fled in every direction to conceal their shame and confusion. Their head man, named Pourana, took from a husbandman a large jar with a rope, tied up the vessel with one extremity of the rope, pa.s.sed the other round his neck, and flinging first the jar and next himself into the river, where the water was very deep, he was drowned, and went to the lowest h.e.l.l, called Awidzi.

Buddha created in the air an immense road, reaching east and west to the extremities of the world. When the sun began to verge towards the west, he thought the time had come to ascend to that road in the presence of an immense crowd, that covered an area of thirty-six youdzanas, and there make a display of his wonderful powers. He was on the point of crossing the threshold of the building that had been erected for him by the care of Nats, when a female convert, named Garamie, who had become an Anagam, came into his presence, and after the usual prostrations said to him, "Glorious Buddha, it is not necessary that you should take the trouble of working wonders; I, your servant, will do it." "What wonder will you work, my daughter, Garamie?" replied Buddha. "I will," said Garamie, "fill up the s.p.a.ce with water, and plunging into the water in an eastern direction, I will come back, and reappear in the west like a water-fowl. On my appearance before the crowd they will ask, What is this water-fowl? And I will answer to them, that this water-fowl is Garamie, the daughter of the most excellent Buddha. This is the wonder I will accomplish. The heretics, on seeing it, will say to themselves, If such be the power of Garamie, how much greater and more wonderful must be that of Buddha himself?" "I know," said Buddha, "that you have such a power, but it is not for your sake that these crowds have been gathered together;" and he refused the solicited permission. Garamie said to herself, Buddha would not allow me to work this great wonder, but there is some one else that can do greater things than I; perhaps Buddha will not be so inflexible with them as he is with me. She then withdrew to a becoming place.

Buddha thought within himself, There are many among my disciples who can make a display of great wonders; it is meet that the crowds should be aware of it, and see how, with hearts stout as that of the lion, they are ready to perform the most wonderful feats. He said aloud, "Who are they that can do wonders? let them come forward." Many came into his presence with a lion-like boldness and a thundering voice, craving for the honour of displaying supernatural powers. Among them was a rich man, named Anatapein; a female child, called Tsera; a grown-up woman, and Maukalan. They volunteered their services to perform the most extraordinary wonders, in order both to frighten the heretics, and make them understand that, if such a power belonged to the disciples, what that of Buddha himself must be. But Buddha would not accept their proffered services, and said to them that the people had not been a.s.sembled there for their sake, but for his; and that to him alone was reserved the task of enrapturing the crowds by the great wonders he was preparing to show. Addressing Maukalan, he said to him that, being a Buddha, he could not leave to others the trouble of performing his own duty. In a former existence, when he was a bullock, he drew from a muddy place a heavily-laden cart, to save a Brahmin's property and rejoice his heart.

Buddha ascended to the immense road which he had created in the air in the presence of the crowd, that filled a place of eighteen youdzanas in breadth and twenty-four in length. These wonders which he was about to display were the result of his own wisdom, and could not be imitated by any one. He caused a stream of water to issue from the upper part of his body and flames of fire from the lower part, and on a sudden the reverse to take place; again fire issued from his right eye, and streams of water from his left eye, and so on from his nostrils, ears, right and left, in front and behind. The same wonder too happened in such a way that the streams of fire succeeded the streams of water, but without mingling with each other. Each stream in an upward direction reached the seats of Brahmas; each stream in a downward direction penetrated as far as h.e.l.l; each in a horizontal direction reached the extremities of the world. From each of his hairs the same wonderful display feasted the astonished eyes of the a.s.sembled people. The six glories gushed, as it were, from every part of his body, and, made it appear resplendent beyond description. Having no one to converse with, he created a personage, who appeared to walk with him. Sometimes he sat down, while his companion was pacing along; and at other times he himself walked, whilst his interlocutor was either standing or sitting. All the while Buddha put to him questions which he readily answered, and in his turn replied to the interrogations that were made to him. At intervals Phra preached to the crowd, who were exceedingly rejoiced, and sung praises to him. According to their good dispositions, he expounded the various points of the law. The people who heard him and saw the wonderful works he performed, obtained the understanding of the four great principles.

Buddha, having completed the twofold work of preaching to the crowds, and exciting their respect and admiration by the most astonishing display of the most extraordinary miracles, began to think within himself as follows: To what place have all former Buddhas resorted after the display of signs, and spent the season? He saw by a stretch of his incomparable foresight that all of them had gone to the seat of Tawadeintha, in the Nats' country, to announce the perfect law to their mothers. He resolved to go thither too. With one step he reached the summit of the mountain Ugando, at a distance of 160,000 youdzanas, and another step carried him to the top of the Mienmo mountain. This was done without any effort on the part of Buddha. Those mountains lowered their summits to the very spot where he was standing, and rose up again to resume their lofty position. Buddha found himself brought almost instantaneously to the seat of Tawadeintha.[6] He took his position on the immense rock Pantukambala. When he lay extended there upon his tsiwaran, the huge ma.s.s on a sudden contracted itself to the very narrow dimensions of his dress.

The people who had seen Buddha, and who could not now descry him, found themselves in a state of bereavement, as if the sun and the moon had disappeared from the sky. They gave full vent to their cries and lamentations, saying: We are now deprived of the blessed presence of him who is the most excellent among the three sorts of beings, men, Nats, and Brahmas. Some said he has gone to this place; some replied, no, he has gone to that place. Many of the people, who had just arrived from different parts of the country, were exceedingly grieved, because they could not see him. They all repaired before Maukalan, to ascertain from him what place Buddha had gone to. Maukalan knew it, but he wished to leave to Anourouda the honour of satisfying their curiosity. The latter said to them that Buddha had gone to the seat of Tawadeintha to preach the law to his mother, and spend there one season on the rock of Pantukambala. He added, that he would be back in three months hence, on the day of the full moon of Thadin-kioot (October). They came to the spontaneous resolution to remain on that very spot, and not to return to their homes, until they had seen Buddha a second time. They erected temporary sheds; and, though the place was small for such a countless mult.i.tude, they managed to accommodate themselves in the best way they could. Previous to his departure, Buddha had enjoined on Maukalan to remain with the people and preach to them the law. Maukalan faithfully complied with the request, and during three consecutive months instructed the people, and answered all their questions. The rich man Anatapein fed the Rahans and the a.s.sembly abundantly during the whole time.

FOOTNOTES

[1] It is impossible to a.s.sign the motive that induced the compiler of Buddha's life to insert in his work a long episode on the celebrated physician Dzewaka. The story is in itself uninteresting, and throws no light whatever on the history of the supposed originator or reformer of Buddhism. For this reason it has been thought quite unnecessary to give a complete translation of the whole pa.s.sage. The name of Dzewaka is quite familiar to the adepts of the medical art in Burmah. Many times the writer has made inquiries respecting the works of the Hippocrates of India, but he has never been able to meet with mention of or allusion to such compositions. Hence he has been led to suppose that the father of medicine in these countries has left behind him no writings to embody the results of his theoretical and practical favourite pursuits. Surgery appears to have been no novelty with our great doctor, since we see him on an occasion extracting from the body of a prince, by means of an incision, a snake that put his life in peril.

The numerous quacks who in Burmah a.s.sume the name of physicians, and are ever ready to give medicines in all cases, even the most difficult and complicated, are ignorant of the very elements of the surgical art. They possess a certain number of remedies, made up of plants, which, when applied under proper circ.u.mstances and in certain cases, work wonderful cures. But the native physicians, unable in most instances to discern the true symptoms of diseases, prescribe remedies at random, and obtain, in too many cases, results most fatal to the unfortunate patient. In medicine as well as in religion, ignorance begets superst.i.tion and recourse to magical practices. We may positively a.s.sert that the black art is, with native pract.i.tioners, an essential concomitant to the practice of medicine. When a physician has exhausted the limited stock of remedies that he possesses, and he finds, in spite of his exertions, that the disease bids defiance to his skill, he gravely tells the relatives of the patient that some evil spirit is interfering with his remedies, and that he must be expelled ere there can be any chance of relieving the sufferer and obtaining his recovery. Whereupon a shed is erected with the utmost speed on a spot close to the house of the patient.

Offerings of rice, fruits, and other articles are made to the pretended evil spirit, who is supposed to have got hold of the sufferer's body. Dances of the most frantic character are carried on by his relatives. Males will only officiate in default of females; preference is always given to the latter.

Young girls, say the Burmese, are the fittest persons for the occasion, as it is supposed that the evil Nat is more effectually and easily propitiated by the power of their charms.

This exercise lasts until, strength at last failing them, they drop down in a state of complete exhaustion and prostration.

They appear as if they had entirely lost their senses. In that state they are supposed to be inspired by the evil spirit.

Interrogated by the physician on the nature of the disease, and the proper remedies to be applied for eradicating it, they give answers, or rather they become channels through which the spirit, satisfied with the offerings made in his honour, condescends to declare that he has now left the patient, and that by placing him under a certain treatment, which he fails not to indicate, he will soon recover his health. Occurrences of this nature are exceedingly common. They are called by the natives festivals of the _Nat-pan_, or of the possessing spirit.

[2] The first followers of Buddha, observing a mode of life much resembling that of the Rathees, had hitherto made use of the dress they had purchased previous to their leaving the world.

But when they became professed members of the new society, they were subjected to the observance of the vow of strict poverty, and had to depend entirely on public charity for the obtaining of the required food and raiment. The old clothes brought at the time of their entering the society were worn out and unfit to be put on. Others were to be provided for by some means that would not wound the delicate feeling of absolute poverty. The only one that occurred was the willing and liberal dispositions of the lay members of the Buddhist community. This new source of abundant alms was opened by our Buddha himself, on the occasion of the offering made by Dzewaka. Desiring likewise to do away with the scruples many religious might entertain respecting the lawfulness or unlawfulness of receiving articles of dress, Gaudama laid it down as a regulation that all the religious could lawfully accept all that might be willingly offered them by the faithful. In the foregoing pages we have seen the founder of Buddhism granting to his followers permission to receive houses and landed properties presented to communities. Now the same legislator, adhering to the same principle, gives a fuller development thereto, and extends to articles necessary for dress the leave to receive offerings of this description, proffered by the faithful to the religious. In the book of Buddhist ordinations, or promotion to the degree of Patzin, mention is made of these two sorts of permissions given to the Rahans.

[3] It was at that moment that Gaudama delighted to reveal to his disciples the most startling points of his doctrine, and made them familiar with certain tenets upon which he laid much stress. He wished that what he looked upon as subjects of the greatest importance, should be come familiar to them. No doubt he intended that those favourite topics should become the spiritual food upon which his disciples' minds should feed during the hours devoted to meditation. Those who are uninitiated in the doctrines of Buddhism will not understand the meaning of such an expression. It is difficult to obtain the nature of man. Such language is, however, in perfect accordance with the principles of that system. A being, who is in one of the four states of punishment, that of an animal, for instance, shall have, in many instances, to pa.s.s through an immense number of various existences, ere he can escape from the circle of animal existences, and at last emerge into that of man. To give us an idea of the excessive difficulties a being has to encounter, they make use of the following comparison. Let us suppose that a needle be dropped from one of the seats of Brahmas, and at the same time a man on earth be keeping another needle with the point upwards. It will be more easy for the two needles' extremities to come in contact one with the other, than it will be to a being in the condition of animal to reach the state of man. On the same principle one can easily imagine what mighty efforts must be made during countless existences ere a simple man can obtain all the qualifications necessary for enabling him to become a Buddha. The theory of Gaudama, on this point, resembles much that of some modern thinkers who preach the perfectibility of man to an almost infinite degree.

[4] The conversion of Ouggasena and of his companions, procured by the direct intervention of Buddha himself, is another instance of the truly liberal spirit which animated the great preacher. His law was intended for all without exception. The profession of these individuals whom he so peculiarly selected was far from being a respectable one. The proud Brahmin would not have condescended to take notice of people who, in his opinion, had degraded themselves so low. But the new teacher, though born from parents belonging to a high caste, entirely free from the prejudices inculcated by the narrow spirit of caste, rose himself to such a high position as to look upon man, whatever his condition or position might be, as a fellow-being fully ent.i.tled to the benefit of his instructions. This is one of the most striking features of his preachings, its universality as regards persons and places. It enables us to account for the rapid and astonishing diffusion of his doctrines through so many countries. It const.i.tutes the essential and capital difference between the two great systems which, in days long pa.s.sed by, have contested for the religious supremacy over the Indian peninsula.

In the subsequent story of Thoodaudana's illness, we see Buddha first, then Ananda, Thariputra, and Maukalan relieving the ill.u.s.trious patient from his bodily distemper, by invoking, not the interference of a supreme Being, whom they ignore, but a certain power or influence connected with former good deeds. A great, nay, a miraculous, effect is produced by the agency of a cause which no one but a Buddhist can understand. He has recourse to _kan_, or the influence resulting from meritorious actions, as to a mighty agent who has the power to work any desired result whatever. But how a man can by his own will control the influence of his good actions, so as to produce a grand effect in no way short of a miracle, is a thing which can in no rational way be explained or accounted for.

[5] The rebuke given by Buddha to the disciple who had, without permission, made such a display of miraculous power, intended though it was for the promotion of his glory, was designed to operate as a salutary check on the pride that might find its way into the heart of even the most privileged beings. Such a lesson was deemed of the greatest importance, since we find in the book of Buddhistic ordinations the sin of boasting of or pretending to the power of working wonders, &c., ranked among the four capital sins, excluding a Rahan for ever from the society of the perfect, and depriving him of his rank and dignity. Buddha, it seems, wished to reserve to himself alone the honour of working miracles, or to give the permission, when circ.u.mstances should require it, to some of his disciples to do the same in his name and for the exaltation of his religion.

The following story of Purana and his five a.s.sociates holds a prominent rank among the events that have rendered Buddha so celebrated. Gaudama, as it has been already mentioned in some foregoing notes, was an ascetic who had studied philosophy under eminent masters who belonged to the Brahminical school. In many of his opinions, as well as in his mode of life, there was no perceptible difference between him and the followers of the Brahmins. The writings of the latter, as well as those of the earliest Buddhists, exhibit to us the sight of a great number of schools; where opinions on ontology, morals, and dogmas, &c., at once various, multifarious, and opposite, were publicly taught.

Then the human mind, left to its own resources, launching forth into the boundless field of speculative philosophy, ran in every direction, searching after truth. The mania for arguing, defining, drawing conclusions, &c., in those days, prevailed to an extent scarcely to be credited. Many centuries before Aristotle wrote the rules of dialectics, the Indian philosophers had carried the art of reasoning to a great degree of nicety and shrewdness. Witness the disputes and discussions between the Brahmins and the immediate disciples of Buddha. When our Phra began to attract about his person crowds of hearers and disciples; when his opinions on the end of man were understood and appreciated; when the system of castes received the first shock from the new but rapidly progressing doctrine; when the eyes and hearts of the people were slowly at first, and rapidly afterwards, centred on the new preacher and his disciples; when at last alms, that had hitherto flowed into the abodes of the Brahmins, began to enter into new channels and carry their substantial produce to the door of the followers of the new sect, then jealousy and other pa.s.sions began to agitate the hearts of those who had hitherto retained an undisputed sway over the credulity of the people. They tried, if credit be given to the works of Buddhists, every effort and devised every means in order to oppose the progress of the new doctrine.

In this instance, Purana and his friends, a.s.sisted, as the Buddhists pretend, by the agency of the evil one, wished to enter into discussion with Buddha and to surpa.s.s him in the display of miraculous power. The contest was to take place in the country of Thawattie, in the presence of the king and of a countless mult.i.tude a.s.sembled for the purpose. Purana, as usual with Buddhists in regard to those who held opinions different from their own, is styled a heretic. Of the opinions of the enemies of Buddha nothing is said in the present work, but the writer has had the opportunity of perusing another work where a slight allusion is made to those six holders of heterodox doctrines. Their opinions were at variance on the beginning of this world, the eternity of matter, the existence of the soul, and a first principle, creator of all that exists. We may infer therefrom that they were heads or chiefs of various schools, who, though not agreeing among themselves upon purely speculative doctrines, united and combined against the common enemy. A detailed account of the doctrines held by these six heretics would prove highly interesting, as it would throw some light on the very obscure and imperfectly known history of Indian philosophy, in the days when Buddhism a.s.sumed the shape of a religious system. To those who are unacquainted with Indian literature, the great progress made by Hindus in philosophical sciences at such an early period may appear somewhat doubtful: but modern discoveries made all over the Indian peninsula leave not the least doubt respecting this startling a.s.sertion. At a period when Greece and the other regions of Europe were sunk in a state of complete ignorance, most of the branches of literature were successfully cultivated on the banks of the Ganges. The study of philosophy always supposes a great intellectual advancement. There would, therefore, be no rashness whatever in a.s.serting that the present state and condition of India, as regards literary progress, are much below the mark that was attained at such a remote period. The epoch of literary decadence began with the devastating expeditions of the fanatical Moslem in the tenth century. It is probable, too, that the religious and sanguinary conflicts between the Buddhists and Brahminists have had their share in bringing about a similar result. The latter, having obtained the ascendancy over their adversaries, became more bigoted. They would no longer tolerate, to the same extent as before, the liberty of elaborating new systems, lest some successful philosopher might hereafter propagate opinions at variance with their own, undermine the mighty fabric of their creed, and endanger the holding of that absolute sway and paramount influence they had recovered, after centuries of a deadly contest with the disciples of the philosopher of Kapilawot.

[6] The preachings of Buddha were not to be confined to the narrow limits of man's abode; they were designed to reach much further. All beings living in the six seats of Nats were to share with men the blessings of the publication of the perfect law. It has been already stated at length, in a foregoing note, that the condition of Nats is merely a state of pleasure and enjoyment allotted to those who in former existences had done some meritorious work. The fortunate inhabitants of these celestial regions remain in those seats until the sum of their respective merits being, as it were, exhausted, they return to the abode of man, the true place of probation for all beings living therein. The condition of Nat, therefore, is not a permanent one; the Nat, after his time of reward is over, has to migrate to our terrestrial abode, begin a new existence, and endeavour to advance himself in the way of perfection by the practice of virtue. He is as yet very far from the state of Neibban. Like man, he has to learn the sublime law, and to become acquainted with the roads leading to the four high perfections. Buddha, who came to announce the law of salvation to all beings, could not but go to the seats of Nats, and teach them the way to free themselves from the turmoil of never-ending existence. The preachings of Buddha for three consecutive months were attended with a success that must have exceeded his most sanguine expectations. Millions of Nats were converted, and forthwith obtained the deliverance. Others less advanced in merits obtained the first, or second, or third state of perfection.

During his stay in the other seats of Nats, Buddha gave a decision on the merits of almsgiving, which is certainly to the advantage of the yellow-dressed Bickus, but appears somewhat opposed to all principles of justice and reason. In his opinion the inward dispositions of him who gives alms has nothing to do with the merits resulting from such a good work. Those merits are strictly proportionate to the degree of sanct.i.ty or perfection of him who receives alms. Such doctrine, destructive of the purest and n.o.blest motives that can actuate man to do good, is openly upheld now both in theory and practice by the Buddhist monks. When they receive alms from the admirers of their saintly mode of life, they never think of returning thanks to those who so liberally administer to all their material wants; they content themselves with saying, Thadoo, thadoo; that is to say, Well, well; and the pious offerer withdraws perfectly satisfied and happy, relying on the merits he has gained on this occasion, and longing for another opportunity of doing the like.

The liberality of the laity towards the religious is carried to an excess scarcely to be credited. Government do not interfere in the maintenance of the perfect, and yet they are abundantly supplied with all the necessaries, nay, the luxuries, of life.

They live on the fat of the land.

That the crowds of people might be better prepared for hearing the sacred law and obtaining a correct understanding of it, Buddha charges Maukalan to a regular fast, or at least abstinence, carried to a considerable degree. A free and copious use of nourishing substances unfits man for mental exertions, occasions in him heaviness and supineness, enervates and weakens the vigour of the intellect, and gives to matter a preponderating influence over the soul. The advice will hold good everywhere, but it becomes particularly pressing and stringent when addressed to an audience of Buddhists, who require the full force of their mind to be able to understand the various bearings of a doctrine resting on the most abstruse principles, the end of which too is to disentangle the soul from the influence of materiality. Up to this day in Burmah there are some remnants of the observance of fast during the three months of Lent, when the law is oftener expounded to and better observed by religious people. The obligation of fasting during the days of the quarters of the moon is generally admitted, and some few observe it, if not always, at least from time to time.

The generality of the Burmese people entirely disregard fasting.

Curious but interesting is the reply Buddha gave to Thariputra, who rejoiced exceedingly because men and Nats vied with each other in paying great honours to him. He unhesitatingly states: Blessed are all those who rejoice on his account. By this joy we ought not to understand the transient and momentary affection of the heart, elicited by some pleasing and agreeable occurrence; but the kind of joy alluded to is a rational, philosophical, and religious one, having its origin, first, in a full and perfect knowledge of Buddha's transcendent excellence, rendering his person an object of the highest admiration; and, second, in a lively confidence in his benevolence and goodness towards all beings, which urge him to labour for their deliverance from all miseries and their guidance to a state of peace and rest. Such a joy, diffused over the heart, creates an ardent love for Buddha and his doctrine; that affection rests, not on Buddha, as a mere individual, but on him who is the personification of a saviour of all beings. It implies faith in him and his preachings, as well as a strong confidence in his power and willingness to confer the greatest possible benefits. Hence there is no wonder to hear Buddha declaring all those blessed who on that solemn occasion rejoiced in him.

CHAPTER X.

_Buddha's proceedings in the seat of Tawadeintha -- His triumphant return to the seat of men, in the city of Thin-ka-tha -- He is calumniated by the heretics of Thawattie -- Eighth season spent in the forest of Tesakala -- Subsequent preachings -- He meets with a bad reception in the Kothambi country -- Dissension among the disciples -- Reconciliation -- Travels of Buddha -- Preaching to a Pounha who tilled a field._

While Buddha was in the seat of Tawadeintha all the Nats came from more than ten thousand worlds to his presence; but the glory that always encompa.s.ses their bodies disappeared, or was completely outshone by that of Buddha's person. His mother, a daughter of Nats, came from the seat of Toothita to see her son and hear his instructions. She sat on his right. Two sons of Nats stood by the right and left of his mother. The crowd was so great that it covered a surface of eighteen youdzanas. In that immense a.s.sembly two Nats were conspicuous by their particular demeanour and position. One of them stood so close to Buddha as to touch almost one of his knees, the other was standing in a respectful position afar off. Buddha asked the latter what he had done to deserve the place he occupied. He answered that, during former existences, he had made abundant alms indeed, but his merits had been comparatively small, because he had not done those good works to persons eminent for their sanct.i.ty. The same question was put to the other Nat, who said that he was, in a former existence, living in very narrow circ.u.mstances, but that he had had the good fortune of giving alms, according to his limited means, to persons who were much advanced in merits. With a voice that was heard by the crowds on the seat of men, Buddha proclaimed the immense advantage of giving alms to and supporting the Rahans and those advanced in perfection. They were, said he, like good seed sown on a good field, that yields an abundance of good fruits. But alms given to those who are as yet under the tyrannical yoke of pa.s.sions are like a seed deposited in a bad soil; the pa.s.sions of the receiver of alms choke, as it were, the growth of merits. At the conclusion, the two Nats obtained the reward of Thautapan. The crowds on earth had also the benefit of hearing his instructions.

Whilst Buddha was in the middle of the Nats, he announced the law of Abidama to his mother. Having to go about to get his food, Buddha created a likeness of another Buddha, whom he commissioned to continue the preaching of the Abidama. As to himself, he went to the mountain of Himawonta, ate the tender branches of a certain tree, washed his face in the lake Anawadat, and partook of the food he received from the Northern Island. Thariputra went thither to render him all necessary services.

When he had eaten his meal, he called Thariputra, and desired him to go and preach the law of Abidama to five hundred Rahans, who were present when the display of wonders took place, and were much pleased with it.

In the time of the Buddha Kathaba those five hundred Rahans were bats, living in a cave much resorted to by Rahans, who were wont to repeat the Abidama. Those bats contrived to retain a certain number of words, the meaning whereof they could not understand. When they died, they were transferred into one of the seats of Nats; and when they became men anew, they had the good fortune to be born from ill.u.s.trious parents, in the country of Thawattie, and when Phra showed his powers, they were much pleased. They became Rahans under Thariputra, and were the first to understand perfectly the sublime law of Abidama.

As to Buddha, he returned to the seat of Tawadeintha and continued the instructions, where the Buddha of his creation had left them. At the end of three months' preaching, an innumerable number of Nats knew and understood the four great principles. As to his mother, she obtained the perfection of Thautapan.

The time when Buddha was to return to the seat of men was near at hand.

The crowds, eager to know the precise time when Buddha was to come back among them, went to Maukalan to ascertain from him the precise day on which they would be blessed with his presence. "Well," said Maukalan to the people, "in a very short time I will give you an answer on the subject of your inquiry." That very instant he plunged to the bottom of the earth and reappeared, but when he was at the foot of the Mienmo mountain, he ascended, in the view of the crowd whom he had left, and soon arrived in the presence of Buddha, to whom he explained the object of his errand. "My son," answered Buddha, "in what country does your brother Thariputra spend his season?" "In the city of Thin-ka-tha,"

replied Maukalan. "Well," said Buddha, "seven days hence, at the full moon of Thadin-kioot (October), I will descend near the gate of Thin-ka-tha city; go and tell the people that those who desire to see me must go to that country, distant thirty youdzanas from Thawattie. Let no one take any provision; but by a rigorous abstinence let them dispose themselves to hear the law that I will preach." Maukalan, having paid his respects to Buddha, returned to the place where the a.s.sembled mult.i.tude anxiously waited for him. He related to them all the particulars regarding his interview with Buddha, and conveyed to them the much-wished-for intelligence of his speedy return on earth.