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diff --git a/34578-h/34578-h.htm b/34578-h/34578-h.htm new file mode 100644 index 0000000..9c1352e --- /dev/null +++ b/34578-h/34578-h.htm @@ -0,0 +1,17688 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of The Life or Legend of Gaudama. + </title> + <style type="text/css"> + + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + + .blockquot{margin-left: 5%; margin-right: 10%;} + .bbox {border: solid 2px; padding: 20px;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + .u {text-decoration: underline;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: super; font-size: .8em; text-decoration: none;} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Life or Legend of Gaudama, by +Right Reverend Paul Ambroise Bigandet + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Life or Legend of Gaudama + The Buddha of the Burmese (Volume I) + +Author: Right Reverend Paul Ambroise Bigandet + +Release Date: December 5, 2010 [EBook #34578] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA *** + + + + +Produced by Louise Davies, The Universal Digital Library +(http://www.ulib.org) and the Online Distributed +Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + + + + +<h3>TRÜBNER'S</h3> +<h4>ORIENTAL SERIES.</h4> + + +<hr style="width: 45%;" /> +<h3>THE LIFE OR LEGEND</h3> +<h5>OF</h5> +<h1>GAUDAMA</h1> + +<h3><i>THE BUDDHA OF THE BURMES</i><br /> +<br /> +With Annotations.<br /> +<br /> +THE WAYS TO NEIBBAN, AND NOTICE ON THE PHONGYIES OR BURMESE MONKS.</h3> + +<h4><small>BY THE</small><br /> +<big>RIGHT REVEREND P. BIGANDET,</big><br /> +<small>BISHOP OF RAMATHA,<br /> +VICAR APOSTOLIC OF AVA AND PEGU</small></h4> + +<h3><i>IN TWO VOLUMES.</i><br /> +VOL. I.</h3> + +<h4>Fourth Edition.</h4> + +<h3>LONDON:<br /> +KEGAN PAUL, TRENCH, TRÜBNER & CO. L<sup>TD.</sup><br /> +<small>DRYDEN HOUSE, GERRARD STREET, W.<br /> +1911.</small></h3> + + +<hr style="width: 45%;" /> +<h5> +<i>The rights of translation and of reproduction are reserved.</i><br /> +<br /><br /> +Printed by <span class="smcap">Ballantyne, Hanson & Co.</span><br /> +At the Ballantyne Press, Edinburgh</h5> + + + +<hr style="width: 100%;" /> +<p><span class='pagenum'>[Pg v]</span></p> +<h2>ADVERTISEMENT TO THIRD EDITION.</h2> + + +<p>The origin of the present work dates back to the years +1852, 1853, 1854, and 1855, when portions of it appeared +in the "Journal of the Indian Archipelago and Eastern +Asia," edited by J. R. Logan of Penang (vols. vi., vii., +viii., and ix.). The first complete edition was printed +at Rangoon in Burmah in 1858, and a second, much +enlarged, at the same place in 1866.</p> + +<p>Very few copies of either of these editions reached +Europe, and both are entirely out of print. The present +third edition—a faithful reprint of the second—issued, +with Bishop Bigandet's sanction, for the benefit of +European and American scholars and readers, will, therefore, +it is hoped, be gladly received.</p> + +<p>Buddhism and Gautama, the faith and its founder, +whose followers are between four and five hundred millions +of the human race, were comparatively unknown in +Europe but a generation ago, and yet this great faith had +continued for four and twenty centuries to spread over +the vast lands of the East, taking deep and enduring root +in all, from Bhotan, Nepaul, and Ceylon, over Further +<span class='pagenum'>[Pg vi]</span> +India to China Proper, Mongolia, Mantchooria, Tibet, and +Japan.</p> + +<p>Buddhism, as it is found in Burmah, has a particular +claim to the attention of a diligent and attentive observer. +We there have that religious creed or system as pure +from adulteration as it can be after a lapse of so many +centuries. Philosophy never flourished in Burmah, and, +therefore, never modified the religious systems of the +country. Hinduism never exercised any influence on +the banks of the Irrawaddy. Chinese and Burmese have +often met on battlefields, but the influence of the Middle +Kingdom has never established itself in Burmah. In +other words, Chinese Buddhism has never been able +to penetrate into the customs and manners of the people, +and has not attempted to communicate its own religion +to its southern neighbours. It would seem that the true +form of Buddhism is to be found in Burmah, and that a +knowledge of that system can only be arrived at by the +study of the religious books of Burmah, and by attentively +observing the religious practices and ceremonies of the +people. This is what Bishop Bigandet has endeavoured to +do throughout his work.</p> + +<p>Mr. Alabaster, the author of a very popular work +on Siamese Buddhism, testifies to the great value of +the Bishop's work, which, he remarks, is in one sense +complete, for whereas the Siamese manuscript concludes +with the attainment of omniscience, the Bishop had +materials which enabled him to continue the story to +the death of Nirwana (Neibban in the Burmese Pali +form). He might have added that the work modestly +<span class='pagenum'>[Pg vii]</span> +entitled "Life of Gaudama" is a complete exposition +of the great system of Eastern Asia. The metaphysical +part, which is the very essence of the system, has received +a due consideration, and the body of religious has been +fully described. Moreover, the foot-notes help the ordinary +reader in understanding clearly the text of the +Legend.</p> + +<p>Professor Albrecht Weber speaks also of the Bishop's +work in terms of high commendation (see "Literarisches +Centralblatt," 1870, No. 29, reprinted in "Indische +Streifen," vol. iii.), whilst a still further testimony is +accorded to its importance in the recent appearance of +a French translation by Lieutenant Victor Gauvain.</p> + +<p> <span class="smcap">London</span>, <i>December</i> 1879.</p> + +<p><span class='pagenum'>[Pg viii]</span></p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'>[Pg ix]</span></p> +<h2>PREFACE TO THE FIRST EDITION.</h2> + + +<p>Whether Buddhism be viewed in its extent and diffusion, +or in the complex nature of its doctrines, it claims +the serious attention of every inquiring mind.</p> + +<p>In our own days it is, under different forms, the creed +prevailing in Nepaul, Thibet, Mongolia, Corea, China, the +Japanese Archipelago, Anam, Cambodia, Siam, the Shan +States, Burmah, Arracan, and Ceylon. Its sway extends +over nearly one-fourth of the human race.</p> + +<p>Though based upon capital and revolting errors, Buddhism +teaches a surprising number of the finest precepts +and purest moral truths. From the abyss of its almost +unfathomable darkness it sends forth rays of the brightest +hue.</p> + +<p>To the reflecting mind, the study of this religious +system becomes the study of the history of one of the +greatest religious enterprises that has ever been undertaken +to elevate our nature above its low level, by uprooting +the passions of the heart and dispelling the errors +of the mind. A serious observer sees at a glance the +dark and humiliating picture of the sad and barren +results of the greatest and mightiest efforts of human +wisdom, in its endeavours to find out the real cause of +all human miseries, and to provide the remedies to cure +the moral distempers to which our nature is subject. +The fact of man's wretched and fallen condition was +clearly perceived by the Buddhist philosopher, but he +<span class='pagenum'>[Pg x]</span> +failed in his attempts to help man out of the difficulties +which encompass him in all directions, and to bring him +back to the path of truth and salvation. The efforts +begun on the banks of the Ganges at an early period, +and carried on with the greatest ardour and perseverance, +have proved as abortive as those made at a later period +throughout Greece and Italy by the greatest and brightest +geniuses of antiquity. What a grand and irresistible +demonstration both of the absolute inability of man to +rescue from evil and attain good, and of the indispensable +necessity of divine interference to help him in accomplishing +that twofold achievement!</p> + +<p>It may be said in favour of Buddhism, that no philosophico-religious +system has ever upheld, to an equal +degree, the notions of a saviour and deliverer, and of +the necessity of his mission for procuring the salvation, +in a Buddhist sense, of man. The <i>rôle</i> of Buddha, from +beginning to end, is that of a deliverer, who preaches a +law designed to secure to man deliverance from all the +miseries under which he is labouring. But by an inexplicable +and deplorable eccentricity, the pretended saviour, +after having taught man the way to deliver himself from +the tyranny of his passions, only leads him, after all, into +the bottomless gulf of total annihilation.</p> + +<p>Buddhism, such as we find it in Burmah, appears to +have retained, to a great extent, its original character and +primitive genuineness, exhibiting, as it does, the most +correct forms and features of that Protean creed. At +the epoch the Burmans left the northern valleys and +settled in the country they now inhabit, they were a +half-civilised Mongolian tribe, with no kind of worship, +except a sort of geniolatry, much similar to what we +see now existing among the various tribes bordering on +Burmah. They were in the same condition when the +first Buddhist missionaries arrived among them. Deposited +in this almost virginal soil, the seed of Buddhism +<span class='pagenum'>[Pg xi]</span> +grew up freely without encountering any obstacle to +check its growth.</p> + +<p>Philosophy, which, in its too often erratic rambles in +search of truth, changes, corrects, improves, destroys, and, +in numberless ways, modifies all that it meets, never +flourished in these parts; and, therefore, did not work +on the religious institutions, which accordingly have remained +up to this day nearly the same as they were +when first imported into Burmah. The free discussion of +religious and moral subjects, which constituted the very +life of the Indian schools, and begat so many various, +incoherent, and contradictory opinions on the most essential +points of religion and philosophy, is the sign of an +advanced state of civilisation, such as does not appear to +have ever existed on the banks of the Irrawaddy.</p> + +<p>Owing to its geographical position, and perhaps, also, +to political causes, Burmah has ever remained out of the +reach of Hindu influence, which in Nepaul has coloured +Buddhism with Hindu myths, and habited it in gross +forms of idolatry. In China, where there already subsisted +at the time of the arrival of the preachers of the new +doctrine the worship of heroes and ancestors, Buddhism, +like an immense parasitic plant, extended itself all over +the institutions which it covered rather than destroyed, +allowing the ancient forms to subsist under the disguise +it afforded them. But such was not the state of Burmah +when visited by the first heralds of Buddhism.</p> + +<p>The epoch of the introduction of Buddhism in Burmah +has hitherto been a matter of conjecture. According to +Burmese annals, Boudha-gautha, at the end of the fourth +century of our era, brought from Ceylon a copy of the +scriptures, and did for Burmah what Fa-Hian, the Chinese +pilgrim, accomplished a few years afterwards in India +and Ceylon for the benefit of his country. But Burmans +maintain that they were followers of Buddha long before +that epoch. If an inference may be drawn from analogy, +<span class='pagenum'>[Pg xii]</span> +it is probable that they are right in their assertion. +China is fully as far from the ancient seat of Buddhism as +Burmah. Yet it appears from the Chinese annals that +the doctrines of the Indian philosopher were already propagated +in some parts of that empire in the middle of the +first century of our era, and probably at an earlier date. +There is no improbability in concluding that, at least at +the same time, Buddhist missionaries had penetrated into +this country to propagate their tenets. According to +Buddhistic annals, it was after the holding of the 3d +Council, 236 after Gaudama's death, 207 <span class="smcap">B.C.</span>, that two +missionaries carried religion to Thaton, the ruins of which +are still to be seen between the mouths of the Tsitang +and Salween rivers, and established Buddhism in Pegu. +Be that as it may, we know, from the magnificent Buddhist +monuments of Pagan, that that religion had reached, in the +eleventh and twelfth centuries, a degree of splendour that +has never since been equalled.</p> + +<p>The Buddhist scriptures are divided into three great +parts, the Thoots or instructions, the Wini or discipline, +and the Abidama or metaphysics. Agreeably to this +division, the matter of the following pages is arranged +under three heads. The Life of Buddha, with some portions +of his preaching, will convey notions of his principal +teachings and doctrines. It is accompanied with copious +annotations intended to explain the text, and to convey +detailed notices of the system of Buddhism in general, +and particularly as it is found existing in Burmah. We +have added a few small dzats, or accounts of some of the +former existences of Gaudama, and the summary of two +large ones.</p> + +<p>In the Notice on the Phongyies will be found the +chief points of discipline fully explained and developed. +We have endeavoured to render as complete as possible +the account of the Buddhist Religious, or Phongyies. It is +an exposition and practical illustration of the highest +<span class='pagenum'>[Pg xiii]</span> +results that can be obtained under the influence of the +doctrines of the Indian philosopher.</p> + +<p>In the Ways to Neibban an attempt has been made to +set forth and unfold the chief points of metaphysics upon +which hinges the whole religious system. We confess +that the summary of metaphysics is rather concise. We +were reluctant to proceed too far in this subject, which, +to the generality of readers, is an uninviting one.</p> + +<p>A suggestion from Captain H. Hopkinson, Commissioner +of the Martaban and Tenasserim Provinces, has induced +us to add a few remarks on the names and situations of +the principal towns and countries mentioned in the +Legend, with the view of identifying them with modern +sites and places.</p> + +<p>It is hardly necessary to state here that the writer, +when he undertook this work, had no other object in view +than that of merely expounding the religious system of +Buddhism as it is, explaining its doctrines and practices as +correctly as it was in his power to do, regardless of their +merits and demerits. His information has been derived +from the perusal of the religious books of the Burmans, +and from frequent conversations on religion, during several +years, with the best informed among the laity and the +religious whom he has had the chance of meeting.</p> + +<p>The surest way perhaps of coming to at least an exact +and accurate knowledge of the history and doctrines of +Buddhism would be to give a translation of the Legends +of Buddha, such as they are to be met with in all countries +where Buddhism has established its sway, and to accompany +these translations with an exposition of the various +doctrinal points, such as they are held, understood, and +believed by these various nations. This has already been +done by eminent Orientalists, on Thibetan, Sanscrit, Cingalese, +and Chinese originals. A similar work, executed +by competent persons among the Shans, Siamese, Cambodians, +and Cochin Chinese, would considerably help the +<span class='pagenum'>[Pg xiv]</span> +savants in Europe, who have assumed the difficult task of +expounding the Buddhist system in its complex and multifarious +forms, to give a full, general, and comprehensive +view of that great religious creed with all its variations.</p> + +<p>The best way to undermine the foundations of a false +creed and successfully attack it, is to lay it open to the +eyes of all and exhibit it as it really is. Error never +retains its hold over the mind except under the mask of +truth which it contrives to assume. When deprived of the +mask that has covered its emptiness and unreality, it +vanishes away as a phantom and an illusion.</p> + +<p>We are happy in having an opportunity of returning +publicly our thanks to the worthy Commissioner of Pegu, +Major A. P. Phayre, for his kind exertions in furthering +the publication of this work. Not only is he an eminent +Oriental scholar, and profoundly versed in all that has +reference to Buddhism, but his great delight is to encourage +every effort that tends to unfold and explain a creed +which, despite all that has been written about it in the +several countries where it flourishes, still contains many +mysteries in the parts relating to its history and doctrines +that require clearing up.</p> + +<p>We have, with a deeply-felt distrust of our poor +abilities, taken the best portion out of our limited stock +of information concerning the Buddhist system as it exists +in these parts, and, with a willing heart, presented it to +the public. We hope that our example may induce +others, whose stores of knowledge on this subject are +fuller and richer than ours, to act in a similar spirit in +aid of the prosecution of a great object, viz., the acquisition +of a correct knowledge of the religion of nearly +300,000,000 of our fellow-men.</p> + +<p> <span class="smcap">Rangoon</span>, <i>October</i> 1858.</p> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'>[Pg xv]</span></p> +<h2>PREFACE TO THE SECOND EDITION.</h2> + + +<p>The First Edition of the Life of Gaudama being out of +print for the last five or six years, we have, at the request +of several highly esteemed persons, come to the determination +of publishing a second and much-enlarged edition of +the same Work. In carrying on the plan of improvement +which we had in contemplation, we have been favoured by +a happy circumstance. We have, after much labour, found +and procured, in the Burmese capital, a very rare palm-leaf +manuscript, the contents of which have supplied us +with copies and interesting details respecting the sayings +and doings of Gaudama.</p> + +<p>The book is known under the Pali name of Tatha-gatha-oudana, +the meaning of which is Joyful Utterance, or +Praises, of the Tatha-gatha. The latter expression is one +of the many titles given to Gaudama: it means, he who +has come like all his predecessors. In the opinion of +Buddhists, the Buddhas who appear throughout the duration +of a world, or in the various series of succeeding +worlds, have all the same mission to accomplish; they are +gifted with the same perfect science, and are filled with +similar feelings of compassion for and benevolence towards +all beings. Hence the denomination which is fitly +given to Gaudama, the last of them.</p> + +<p>In the course of the Work will be found some particulars +<span class='pagenum'>[Pg xvi]</span> +concerning the author of the manuscript referred to, +and the place where it was composed. We have only to +state here that we have gathered therefrom much information +on the condition of Gaudama, previous to his last +existence, on the origin of the Kapilawot country, where +he was born, and on the kings he has descended from. +We have also met with many new details on the great intellectual +working of Gaudama's mind, during the forty-nine +days he spent in meditation around the Bodi-tree, +particularly on the important theory of the twelve Nidanas, +or causes and effects, which, with the four sublime truths, +constitutes the very essence of the system. We have also +found many important particulars concerning the whereabouts +of Gaudama during the first twenty years of his +public life, and the conversions he effected whilst engaged +in the work of an itinerant preacher. Here, too, we have +gleaned and selected a few of the instructions he delivered +to the people that crowded about him. The story of +Dewadat is narrated at great length. We have carefully +written down what is said of the three Assemblies, or +Councils, held at Radzagio, Wethalie, and Pataliputra, and +what is mentioned of the kings who reigned in Magatha, +from Adzatathat to Dammathoka. We have mentioned +the great fact of the spread of Buddhism beyond the +boundaries of Magatha after the holding of the third +Council, taking care to relate what we have found stated +concerning its diffusion in Pegu and Burmah.</p> + +<p>Numerous notes have been added to those of the First +Edition, for the purpose of elucidating and explaining, as +far as we are able, the principles of Buddhism and whatever +is connected with that religious system.</p> + +<p> <span class="smcap">Rangoon</span>, <i>May</i> 1866.</p> + + + +<hr style="width: 100%;" /> +<p><span class='pagenum'>[Pg xvii]</span></p> +<h2>CONTENTS.</h2> + +<h3>LEGEND OR LIFE OF THE BURMESE BUDDHA,<br /> +CALLED GAUDAMA.</h3> + + +<table border="0" cellpadding="5" cellspacing="0" summary="Table of Contents"> +<tr> + <td> </td> + <td align="right"><small>PAGE</small></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_I"><b>CHAPTER I.</b></a></td> +</tr> +<tr> +<td>Invocation of the Burmese translator—Slow but steady progress +of Phralaong towards the Buddhaship—Promise +made to him by the Buddha Deipinkara—Origin and +beginning of the Kapilawot country and of its rulers—Birth +of Thoodaudana—His marriage with the Princess +Maia—Rumour of the coming birth of a Buddha—Phralaong +in the seats of Nats—Dream of Maia—Conception +of Phralaong—Wonders attending that event.</td> +<td align="right" valign="bottom"><a href="#Page_1">1</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_II"><b>CHAPTER II.</b></a></td> +</tr> +<tr> +<td>Birth of Buddha in a forest—Rejoicings on that occasion—Kaladewila—Prediction +of the Pounhas—Vain efforts of Thoodaudana to thwart the effect of the Prediction.</td> +<td align="right" valign="bottom"><a href="#Page_34">34</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_III"><b>CHAPTER III.</b></a></td> +</tr> +<tr> +<td>A name is given to the child—Prediction of the Pounhas +respecting the child—Death of Maia—Miraculous occurrence +at the child's cradle—Adolescence of the Phralaong—He +sees the four signs—Return from the garden to the royal city.</td> +<td align="right" valign="bottom"><a href="#Page_45">45</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_IV"><b>CHAPTER IV.</b></a><span class='pagenum'>[Pg xviii]</span></td> +</tr> +<tr> +<td>Phralaong leaves his palace, the royal city, and retires into +solitude amidst the plaudits of the Nats—He cuts his +fine hair with a stroke of his sword, and puts on the +habit of Rahan—He begs his food at Radzagio—His +interview with the ruler of that place—His studies under +two Rathees—His fast and penances in the solitude of Oorouwela during six years.</td> +<td align="right" valign="bottom"><a href="#Page_60">60</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_V"><b>CHAPTER V.</b></a></td> +</tr> +<tr> +<td>Thoodzata's offering to Phralaong—His five dreams—He +shapes his course towards the Gniaong tree—Miraculous +appearance of a throne—Victory of Phralaong over Manh +Nat—His meditations during forty-nine days near the +Bodi tree—He at last obtains the perfect science—He +overcomes the temptations directed against him by the +daughters of Manh—Buddha preaches the law to a +Pounha and to two merchants.</td> +<td align="right" valign="bottom"><a href="#Page_77">77</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_VI"><b>CHAPTER VI.</b></a></td> +</tr> +<tr> +<td>Buddha hesitates to undertake the task of preaching the law—The +great Brahma entreats him to preach the law to all beings—His assent +to the entreaties—Journey towards Migadawon—He meets Ouppaka—His +first preachings—Conversion of a young nobleman named Ratha, followed +by that of his father and other relatives—Conversion of several other +noblemen—Instructions to the Rahans—Conversion of the three Kathabas.</td> +<td align="right" valign="bottom"><a href="#Page_111">111</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_VII"><b>CHAPTER VII.</b></a></td> +</tr> +<tr> +<td>Buddha's sermon on the mountain—Interview of Buddha and +King Pimpathara in the vicinity of the city of Radzagio—Answer +of Kathaba to Buddha's interrogation—Instructions +delivered to the king and his attendants—Solemn +<span class='pagenum'>[Pg xix]</span> +entry of Buddha into Radzagio—Donation of the +Weloowon monastery to Buddha—Conversion of Thariputra +and Maukalan—The Rahans are keenly taunted +by the people of Radzagio.</td> +<td align="right" valign="bottom"><a href="#Page_146">146</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_VIII"><b>CHAPTER VIII.</b></a></td> +</tr> +<tr> +<td>Thoodaudana, desirous to see his son, sends messengers to +him—They become converts—Kaludari, a last messenger, +prevails on Buddha to go to Kapilawot—His reception—Conversion +of the king and of Yathaudara—Nanda and +Raoula put on the religious habit—Conversion of Ananda +and of several of his relatives—Temptation of Ananda—Conversion +of Eggidatta—Story of Tsampooka.</td> +<td align="right" valign="bottom"><a href="#Page_165">165</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_IX"><b>CHAPTER IX.</b></a></td> +</tr> +<tr> +<td>A rich man of Thawattie, named Anatapein, becomes a convert—Story +of Dzewaka—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 noble 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 Tawadeintha, to preach the law to his mother.</td> +<td align="right" valign="bottom"><a href="#Page_194">194</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_X"><b>CHAPTER X.</b></a></td> +</tr> +<tr> +<td>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 +<span class='pagenum'>[Pg xx]</span> +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.</td> +<td align="right" valign="bottom"><a href="#Page_223">223</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_XI"><b>CHAPTER XI.</b></a></td> +</tr> +<tr> +<td>Voyage to Tsalia—Instructions to Meggia—Raoula is made a +professed religious—Manahan's questions to Buddha—Misbehaviour +of Thouppabuda—Questions proposed by Nats in the Dzetawon +monastery—Conversion of a Biloo—Episode of Thirima at +Radzagio—Attention paid to a poor pounha and to a weaver's +daughter, on account of their faith—In the twentieth season, +appointment of Ananda to the stewardship—Conversion of a famous robber.</td> +<td align="right" valign="bottom"><a href="#Page_241">241</a></td> +</tr> +<tr> +<td align="center" colspan="2"><a href="#CHAPTER_XII"><b>CHAPTER XII.</b></a></td> +</tr> +<tr> +<td>Buddha is slandered in Thawattie—Questions put to him by +a pounha—Story of Anatapein's daughter—Conversion of +a pounha whose navel emitted rays of light—Blank in a +great part of Buddha's life—Story of Dewadat—His +jealousy towards Buddha—His friendship with Prince +Adzatathat—His ambition—His attempt to kill Buddha—His +miserable end.</td> +<td align="right" valign="bottom"><a href="#Page_256">256</a></td> +</tr> +</table> + + + + +<hr style="width: 100%;" /> +<p><span class='pagenum'><a name="Page_1" id="Page_1">[Pg 1]</a></span></p> + +<h2>LEGEND OF THE BURMESE BUDDHA<br /> +<small>CALLED</small><br /> +<big>GAUDAMA.</big></h2> + + + +<h2><a name="CHAPTER_I" id="CHAPTER_I"></a>CHAPTER I.</h2> + +<div class="blockquot"><p><i><b>Invocation of the Burmese translator—Slow but steady progress of Phralaong +towards the Buddhaship—Promise made to him by the Buddha +Deipinkara—Origin and beginning of the Kapilawot country and of its +Rulers—Birth of Thoodaudana—His marriage with the Princess +Maia—Rumour of the coming birth of a Buddha—Phralaong in the +seat of Nats—Dream of Maia—Conception of Phralaong—Wonders +attending that event.</b></i></p></div> + + +<p>I adore<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> Buddha who has gloriously emerged from the +bottomless whirlpool of endless existences, who has extinguished +the burning fire of anger and other passions, who +<span class='pagenum'><a name="Page_2" id="Page_2">[Pg 2]</a></span> +has opened and illuminated the fathomless abyss of dark +ignorance, and who is the greatest and most excellent of +all beings.</p> + +<p><span class='pagenum'><a name="Page_3" id="Page_3">[Pg 3]</a></span>I +adore the Law which the most excellent Buddha has +published, which is infinitely high and incomparably profound, +exceedingly acceptable, and most earnestly wished-for +by Nats and men, capable to wipe off the stains of +concupiscence, and is immutable.</p> + +<p><span class='pagenum'><a name="Page_4" id="Page_4">[Pg 4]</a></span></p> + +<p>I adore the Assembly of the Perfect, of the pure and +illustrious Ariahs in their eight sublime states, who have +overcome all the passions that torment other mortals, by +eradicating the very root of concupiscence, and who are +famous above all other beings.</p> + +<p>I undertake to translate from the Pali<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> text the history +<span class='pagenum'><a name="Page_5" id="Page_5">[Pg 5]</a></span> +of our most excellent Phra, from the period he left Toocita,<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> +the fourth abode of Nats, to the time he entered +into the state of Neibban.</p> + +<p><span class='pagenum'><a name="Page_6" id="Page_6">[Pg 6]</a></span>Previous, +however, to commencing the work, I will relate +succinctly what is found in our books respecting the +great Being who, by a slow but sure process, was qualifying +himself for his great and high destiny. It is +stated that all the following particulars were narrated by +Gaudama himself to the great disciple Thariputra.</p> + +<p>For seven thingies of worlds, he who was to become a +Buddha felt, during that immense number of revolutions +of nature, a thought for the Buddhaship awakening in his +soul. This thought was succeeded by a wish, a desire, and +a longing for that extraordinary calling. He began to +understand that the practice of the virtues of the highest +order was requisite to enable him to attain the glorious +object of his ardent wishes, and no less than 125,000 +Buddhas appeared during that space of time.</p> + +<p>When the above period had at last come to an end, the +inward workings of his soul prompted him to ask openly +for the Buddhaship. The period of asking lasted nine +thingies of worlds. It was brightened and illustrated by +the successive manifestation of 987,000 Buddhas. In the +beginning of this latter period, the future Gaudama was +a prince of the name of Laukatara, ruler of the Nanda +country. At that time there appeared in the country +of Kapilawot a Buddha called Thakiamuni Paurana +Gaudama. As he happened to travel through the Nanda +country, with the twofold object of preaching the law and +begging for his food, the ruler Laukatara made great offerings +to him. Meanwhile, with a marked earnestness, he +solicited at the feet of Thakiamuni the favour of becoming, +at some future time, a Buddha like himself. He +expressed the wish to be born in the same country, from +the same father and mother, to have for his wife the very +same queen, to ride the same horse, to be attended by the +<span class='pagenum'><a name="Page_7" id="Page_7">[Pg 7]</a></span> +same companions and the same two great disciples on +the right and on the left. To this request Thakiamuni +replied in the affirmative, but he added that an immense +length of time had still to elapse ere the objects of his +petition could be fully granted. A similar application +was repeatedly made to all the other succeeding Buddhas, +and a like promise was held out to him.</p> + +<p>The third period of four thingies of worlds was remarkable +for the complete absence of all that could enlighten +or illustrate the various states of existence. A complete +moral and intellectual darkness was spread over all +beings, and kept them wrapped up in utter darkness. No +Buddhas, no Pitzekabuddhas appeared to illuminate by +their doctrine and science the minds of men. No Tsekiawade, +or king of the world, made his appearance to infuse +life and energy in the midst of the universal slumbering.</p> + +<p>But the hundred thousand revolutions of nature that +followed were more fortunate. There flourished no less +than twenty-seven Buddhas, from Tahingara, the first in +the series, to Kathaba, the last one immediately preceding +Gaudama.</p> + +<p>During the period when the Buddha named Deipinkara +was the teacher of all beings, our future Gaudama was +born in the country of Amarawatti, from illustrious and +rich parents belonging to the caste of Pounhas.</p> + +<p>While still a youth, he lost both his parents and inherited +their property.</p> + +<p>In the midst of pleasure and plenty he one day made +this reflection:—The riches that I now possess were my +parents' property, but they have not been able to save +them from the miseries attending death. They will not, +alas! afford to me a better and more secure fate. When +I go into the grave, they will not come along with me. +This bodily frame I am clad in is not worthy to be pitied. +Why should I bestow signs of compassion upon it? +Filled with impurities, burdened by rottenness, it has all +the elements of destruction in the compounded parts of +<span class='pagenum'><a name="Page_8" id="Page_8">[Pg 8]</a></span> +its existence. Towards Neibban I will turn my regards; +upon it my eyes shall be riveted. There is the tank in +which all the impurities of passion may be washed away. +Now I will forsake everything, and go forthwith in search +of a teacher that will point out to me the way that leads +to the state Neibban.</p> + +<p>Full of these thoughts, the young man gave away to the +needy all that he possessed, reserving nothing to himself. +Freed from the trammels of riches, he withdrew into a +lonely place, where the Nats had prepared beforehand +all that was necessary to minister to his wants. He embraced +the profession or mode of life of a Rahan, or perfect. +Attired in the dress of his new profession, he lived for +some time on this spot under the name of Thoomeda. +Displeased, however, with the too easy mode of life he +was leading, he left that spot, and contented himself with +dwelling under the shade of trees. He, however, went +forth from time to time in quest of his food.</p> + +<p>A few years previous to the retirement of Thoomeda +into solitude, he who was to be the Buddha Deipinkara +migrated from one of the Nats' seats, and was incarnated +in the womb of the Princess Thoomeda, wife of Thoodewa, +king of the Ramawatti country. Subsequently he was +married to the Princess Padouma, who bore unto him a +son, named Oothabakanda. On the same year in which the +child was born, the king left his palace on an elephant's +back, withdrew into some lonely place, practised during +ten months all sorts of self-inflicted penances, and, under +the shade of the tree Gniaong Kiat, became a Buddha. +On that occasion the earth quivered with great violence, +but the hermit Thoomeda, being in ecstasy at that moment, +knew nothing of the extraordinary occurrence.</p> + +<p>On a certain day, Deipinkara was travelling through the +country for the twofold purpose of preaching the law and +collecting his food. Arrived near a place where the road +was very bad, he stopped for a while until the road should +be made passable. The people hastened from all parts to +<span class='pagenum'><a name="Page_9" id="Page_9">[Pg 9]</a></span> +come and prepare the road for Deipinkara and his followers. +Thoomeda, gifted with the privilege of travelling +through the air, happened to pass over the spot where +crowds of people were busily engaged in preparing and +levelling a road. The hermit alighted on that spot, and +inquired of the people what was the reason of their busy +exertions. They told him that the most excellent Deipinkara +was expected with a large retinue of disciples, and +that they strained every nerve to have the road ready +for them. Thoomeda begged to be permitted to bear a +part in the good work, and asked that a certain extent +of the road be assigned to him as his task. His request +was granted, and he forthwith set to work with the +greatest diligence. It was all but finished when Buddha +Deipinkara, followed by forty thousand disciples, made his +appearance. Thoomeda, actuated by an ardent desire of +testifying his respect to the holy personage, without a +moment's hesitation flung himself into the hollow that +was as yet not filled, and lying on his belly, with his back +upwards, bridged the place, and entreated the Buddha and +his followers to cross the hollow by trampling over his +body. Great and abundant shall be the merits that I, +said he within himself, shall gain by this good work. No +doubt I will receive from the mouth of Deipinkara the +assurance that I shall, hereafter, obtain the Buddhaship. +The Buddha, standing over him, admired the humble and +fervent devotedness of Thoomeda. With one glance he +perceived all that was going on in the hermit's mind, and +with a loud voice, that could be heard by all his disciples, +he assured him that four thingies and one hundred thousand +worlds hence he would become a Buddha, the fourth +that would appear during the world, called Badda. He +went on to describe minutely the principal events that +were to illustrate his future career. No sooner was this +revelation made to him than Thoomeda hastened back to +his forest. Sitting at the foot of a tree, he encouraged +himself by fine comparisons to the practice of those +<span class='pagenum'><a name="Page_10" id="Page_10">[Pg 10]</a></span> +virtues that were best suited to weaken in him the influence +of the passions.</p> + +<p>In the different existences that followed, Thoomeda, at +all the periods of the appearance of some Buddhas, received +a confirmation of the promise he had had from the +lips of Deipinkara.</p> + +<p>This present world we live in has been favoured above all +others. Already three Buddhas have appeared, viz., Kaukkasan, +Gaunagong, and Kathaba. These all belonged to +the caste of Pounhas, and he who was to be hereafter our +Gaudama, during the many existences he passed through, +at the time of the manifestations of those three Buddhas, +was always born of the same caste. Kathaba is said to +have lived and preached during the ninth andrakap. It +was he who, for the last time, assured the future Gaudama +that he would obtain the Buddhaship during the tenth +andrakap.</p> + +<p>We will only mention his last existence in the seat of +man, previous to the one in which he was to obtain the +great prize he had laboured for with so much earnestness +during innumerable existences. He became prince under +the name of Wethandra, and practised to an eminent, nay +heroic, degree the virtues of liberality and charity. To +such an extent did he obey the dictates of his liberal heart, +that, after having given away all the royal treasures, his +white elephant, &c., he did not shrink from parting with +his own wife, the Princess Madi, and his two children, +Dzali and Gahna. He then died and migrated to the +Toocita seat, and enjoyed the blissfulness and felicity of +Nats, under the name of Saytakaytoo, during fifty-seven +koudes of years.</p> + +<p>The origin and beginning of the Kapilawot country, as +well as of its rulers, are to be alluded to as briefly as +possible. In the country of the middle, Mitzimadesa, the +kings that ruled from the time of Mahathamadat to that of +Ookakaritz, king of Benares, were 252,556 in number. The +last-named monarch was married to five wives, and had +<span class='pagenum'><a name="Page_11" id="Page_11">[Pg 11]</a></span> +children by them all. The first queen happening to die, +the king became passionately enamoured of a young woman, +whom he married. She soon presented him with a son, +whom the king, pressed by his young wife's solicitations, +declared heir-apparent, to the prejudice of his elder sons. +As might have been expected, the four elder sons loudly +complained of the preference given to their younger brother. +To put an end to these domestic disputes, the king called +his four sons and their five sisters, gave them a large +retinue, and bade them go in a northerly direction, in search +of a spot favourable for building a new city. They followed +their father's advice. After long wandering through the +forests, they came to a place where lived the Rathee Kapila, +who, becoming acquainted with the object of their errand, +desired them to stay with him and found a city. He also +wished that on the very spot where his hut stood the +king's palace should be erected. He predicted that this +city would become great, powerful, and illustrious; that it +would be a city of peace, since the animals in the forests +lived peaceably, without ever attempting to inflict harm on +each other. The proposal was cheerfully accepted. All +the people set to work with great earnestness. When the +work was completed, they offered the new city to Kapila, +who was made their teacher. Hence the name of Kapilawottoo, +or Kapilawot.</p> + +<p>The four princes, finding that among their followers +there were no daughters of the royal race whom they could +marry, resolved, in order to keep pure the blood-royal, to +marry their four youngest sisters. The eldest one was +raised to the dignity of queen-mother. Ookamukka, the +eldest of the brothers, was the first king of Kapilawot. +Whilst these things were taking place, the king of Benares, +having been attacked with leprosy, had left his throne and +retired to a forest north of his capital. There he found +his cure under the shade of the kalau tree. At the same +time the eldest sister, named Peya, who had become queen-mother, +was seized with the same distemper, and went into +<span class='pagenum'><a name="Page_12" id="Page_12">[Pg 12]</a></span> +the same forest. She met with the king, whom she knew +not. By his advice she sat under the kalau tree, and the +beneficent smell of the leaves soon worked a perfect cure. +They were subsequently married, and had a numerous +progeny. They settled on this spot, and built the city of +Kaulya. The small river Rohani flowed between Kaulya +and Kapilawot.<a name="FNanchor_A_4" id="FNanchor_A_4"></a><a href="#Footnote_A_4" class="fnanchor">[A]</a></p> + +<div class="footnote"><p><a name="Footnote_A_4" id="Footnote_A_4"></a><a href="#FNanchor_A_4"><span class="label">[A]</span></a> +When laying before the reader a +short and concise account of the being +who was to become the Buddha +called Gaudama, the writer deems it +necessary to make a general observation, +which, he hopes, will greatly +help the reader to understand correctly +several passages of the following +pages. Gaudama was a Hindu, +brought up by Hindu masters, and +initiated in all the knowledge possessed +by the society he lived in. He +accepted the fabulous genealogies of +kings such as they were found in the +writings of his days. The same may +be said of the erroneous notions respecting +our globe, the size and motions +of the sun and the moon and +other heavenly bodies, the explanations +of many natural phenomena, +the description of hell, of the seats +of reward, &c. Teacher as he was of +moral precepts, based upon metaphysical +principles, Gaudama concerned +himself very little about these things, +which, in his eyes, were not worth +the consideration of a sage. But he, +or more probably his disciples, availed +themselves of these notions for resting +upon them some portions of their +system, and giving them such developments +as best suited their views. +These notions, though wedded to the +religious system originated by Gaudama, +do not, strictly speaking, belong +to it. They existed before his +appearance in the schools of philosophy; +they formed a part of the +stock of knowledge possessed by the +society in which he was reared. To +account properly for these particulars +and many others belonging to +the disciplinary regulations, recourse +must be had to the study of the +ancient religion of the Hindus, Brahminism. +</p><p> +In the account of the foundation +of the Kapilawot city, we find that +the practice of leaving the eldest +sister unmarried, and of the princes +marrying their own sisters, is up to +this day observed by the royal family +of Burmah. The eldest daughter of +the reigning monarch is to remain +unmarried during her parents' life, +and the first queen is often, if not +always, the sister or half-sister of the +king. The same unnatural practice +prevailed in the royal family of the +ancient Persians.</p></div> + +<p>From Ookamukka, the first king of Kapilawot, to Prince +Wethandra, there are but seven successive kings. From +Dzali, the son of Wethandra, to Dzeyathana, the great-grandfather +of Gaudama, there were 82,002 kings. Let it +be borne in mind, that, during that period of time, our +Phralaong, or future of Gaudama, was in one of the Nats' +seats. The princes of Kapilawot were wont to go and +sport on the water of a lake somewhat distant from the +<span class='pagenum'><a name="Page_13" id="Page_13">[Pg 13]</a></span> +city. They at first erected a temporary place of residence +in the vicinity of that sheet of water, and finally built a +city which received the name of Dewaha. It had likewise +its kings of the same Thagiwi race. Dzeyathana, the king +of Kapilawot, had a son named Thiahanoo, and a daughter +named Yathaudara. Aukaka, king of Dewaha, his contemporary, +had also a son and a daughter, Eetzana and +Kitzana. Thiahanoo was married to Kitzana, who bore +unto him five sons, Thoodaudana, Kanwaudana, Thoukkaudana, +Thekkaudana, and Amittaudana; and two daughters, +Amita and Pilita. Eetzana, the son of the king of +Dewa, married Yathaudara, daughter of Dzeyathana, king +of Kapilawot. From this marriage were born two sons, +Thoopabuddha and Dantapani, and two daughters, Maia +and Patzapati.</p> + +<p>When Eetzana became king of Dewaha, a considerable +error had crept into the calendar. A correction was deemed +necessary. There lived a celebrated hermit, or Rathee, +named Deweela, well versed in the science of calculation. +After several consultations held on this important subject +in the presence of the king, it was agreed that the Kaudza +era of 8640 years should be done away with on a Saturday, +the first of the moon of Tabaong, and that the new +era should be made to begin on a Sunday, on the first day +of the waxing moon of the month Tagoo. This was called +the Eetzana era.</p> + +<p>On the 10th of the new era, Thoodaudana was born in +the city of Kapilawot; and on the twelfth year, Maia was +born at Dewaha. In the days of the Buddha Wipathi, the +future Maia was then the daughter of a Pounha. Her +father, who tenderly loved her, gave her one day a fine +nosegay with a great quantity of the choicest perfumes and +essences. The young girl, delighted with these articles, +hastened to the place where lived Wipathi, and with pious +and fervent earnestness laid at his feet all that she had +received from her father. Wipathi, admiring the fervent +liberality of the damsel, assured her that she would +<span class='pagenum'><a name="Page_14" id="Page_14">[Pg 14]</a></span> +hereafter become the mother of a Buddha, who was to be called +Gaudama.</p> + +<p>When Thoodaudana was eighteen years of age, his father, +King Thiahanoo, called eight Pounhas skilled in the science +of astrology, and directed them to go with a large retinue +and splendid presents in search of a royal princess to be +married to his son. The eight Pounhas departed. They +visited several countries, but all in vain; they could not +find one princess worthy of their master's son. At last +they came to the city of Dewaha. They had no sooner +arrived in sight of it than they saw many signs which +prognosticated that in the city would be found an accomplished +princess, in every respect qualified to become the +wife of the heir to the throne of Kapilawot. At that time +the young Maia had gone to enjoy herself in a garden outside +the city. It was situated on a gently sloping ground, +covered with all sorts of the finest and rarest trees. A +small brook, winding its course in various directions, shed +on every hand, from its gently murmuring waters, a delicious +freshness. Thither the royal messengers resorted. +They found the princess in the midst of her companions, +outshining them all in beauty, like the moon among the +stars. Admitted into her presence, the head of the deputation +attempted to speak and explain the object of his visit; +but he was so much overwhelmed by the beauty and the +graceful and dignified appearance of the princess, that his +voice failed him, and he fainted three times in succession. +As each fit came on him several damsels ran to his assistance +with pitchers of fresh water, and brought him back +to his senses. Having recovered his spirits, the chief +Pounha felt encouraged by some graceful and kind words +from the lips of the princess. He explained to her, in the +choicest expressions, the object of his mission; and with a +faltering and timid tone of voice stated to her that he had +come to entreat her to accept presents from, and the hand +of, Prince Thoodaudana. Meanwhile he poured at her +feet the brightest jewels and rarest articles. The princess, +<span class='pagenum'><a name="Page_15" id="Page_15">[Pg 15]</a></span> +with a sweet voice, modestly replied that she was under +the protection and care of her beloved parents, whose will +she never resisted; that it was to them that this affair +should be referred. For her own part, she had but one +thing to do—to abide by her parents' wishes.</p> + +<p>Satisfied with the answer, the Pounhas retired, and hastened +to the palace of King Eetzana, to whom they related +all that had just happened. The king graciously agreed to +the proposal, and, in proof of his perfect satisfaction, sent +in return a deputation with many presents to Prince Thoodaudana +and his father. As might be expected, the royal +messengers were well received at Kapilawot. Thiahanoo +and his son set out with a countless retinue for the city of +Dewaha. In a grove of mango-trees an immense building +was erected, out of the city, for their reception and +accommodation; and in the middle of that building a +spacious hall was arranged with infinite art for the marriage +ceremony. When all the preparations were completed, +the bridegroom, attended by his father, King +Thiahanoo and the chief of Brahmas, went out to meet +the bride, who was coming from the garden, accompanied +by her mother and the wife of the great Thagia. +Both advanced towards the centre of the hall, near a stand +raised for the occasion. Thoodaudana first stretched forth +his hand and laid it over that place. Maia gracefully did +the same. They then took each other's hands, in token of +the mutual consent. At that auspicious moment all the +musical instruments resounded, and proclaimed in gladdening +airs the happy event. The Pounhas, holding the sacred +shell in their hands, poured the blessed water over their +heads, uttering all sorts of blessings. The parents and +relatives joined in invoking upon the young couple the +choicest benedictions. The king, princes, Pounhas, and +nobles vied with each other in making presents, and +wishing them all sorts of happiness.</p> + +<p>When the festival was over, Thiahanoo desired to go +back to his country with his son and daughter-in-law. +<span class='pagenum'><a name="Page_16" id="Page_16">[Pg 16]</a></span> +This was done with the utmost pomp and solemnity. On +his return, he continued to govern his people with great +prudence and wisdom, and at last died and migrated to +one of the Nats' seats. He was succeeded by his son +Thoodaudana, who, with his amiable wife, religiously observed +the five precepts and the ten rules of kings. By +his beneficence and liberality to all, he won the sincere +affection of his people. It was on the twenty-eighth year +of the new era that he was married. Soon after, he took +for his second wife, Patzapati, the youngest sister of Maia. +Thoodaudana's sister, Amitau, was married to Thouppabuddha, +the son of king Eetzana.</p> + +<p>About four thingies,<a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a> an hundred thousand worlds +ago,<a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a> the most excellent Buddha, who is infinitely wise +<span class='pagenum'><a name="Page_17" id="Page_17">[Pg 17]</a></span> +and far superior to the three orders of beings, the Brahmas, +the Nats,<a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a> and men, received at the feet of the Phra +Deipinkara the assurance that he would afterwards become +<span class='pagenum'><a name="Page_18" id="Page_18">[Pg 18]</a></span> +himself a Buddha. At this time he was a Rathee,<a name="FNanchor_7_8" id="FNanchor_7_8"></a><a href="#Footnote_7_8" class="fnanchor">[7]</a> under +the name of Thoomeda. During that immense space of +time, he practised in the highest degree the ten great +<span class='pagenum'><a name="Page_19" id="Page_19">[Pg 19]</a></span> +virtues, the five renouncings, and the three mighty works +of perfection.<a name="FNanchor_8_9" id="FNanchor_8_9"></a><a href="#Footnote_8_9" class="fnanchor">[8]</a> Having become a great prince<a name="FNanchor_9_10" id="FNanchor_9_10"></a><a href="#Footnote_9_10" class="fnanchor">[9]</a> under the +name of Wethandra, he reached the acme of self-abnegation +and renouncement to all the things of this world. +After his death, he migrated to Toocita, the fourth abode +of Nats. During his sojourn in that happy place, enjoying +the fulness of pleasure allotted to the fortunate inhabitants +of those blissful regions, a sudden and uncommon +rumour, accompanied with an extraordinary commotion +proclaimed the gladdening tidings that a Phra was soon to +make his appearance in this world.<a name="FNanchor_A_11" id="FNanchor_A_11"></a><a href="#Footnote_A_11" class="fnanchor">[B]</a></p> + +<div class="footnote"><p><a name="Footnote_A_11" id="Footnote_A_11"></a><a href="#FNanchor_A_11"><span class="label">[B]</span></a> +<i>Remark of the Burmese translator.</i>—There +are three solemn occasions +on which this great rumour is +noised abroad. The first, when the +Nats, guardians of this world, knowing +that 100,000 years hence the end +of this world is to come, show themselves +amongst men with their heads +hanging down, a sorrowful countenance, +and tears streaming down +their faces. They are clad in a red +dress, and proclaim aloud to all mortals +the destruction of this planet +100,000 years hence. They earnestly +call upon men to devote themselves +to the observance of the law, to the +practice of virtue, the support of +parents, and the respect due to virtuous +personages. The second occasion +is, when the same Nats proclaim +to men that a thousand years hence a +Buddha or Phra will appear amongst +them; and the third is, when they +come and announce to men that +within a hundred years there will be +in this world a mighty prince, whose +unlimited sway shall extend over the +four great islands.</p></div> + +<p>On hearing that a Phra was soon to make his appearance +<span class='pagenum'><a name="Page_20" id="Page_20">[Pg 20]</a></span> +amongst men, all the Nats, the peaceful inhabitants +of the fortunate abode of Toocita, assembled in all haste +and crowded around Phralaong,<a name="FNanchor_10_12" id="FNanchor_10_12"></a><a href="#Footnote_10_12" class="fnanchor">[10]</a> eagerly inquiring of him, +who was the fortunate Nat to whom was reserved the +signal honour of attaining the incomparable dignity of +Buddha. The reason which directed their steps towards +Phralaong, and suggested their inquiry, was, that in him +were already to be observed unmistakable signs, foreshadowing +his future greatness.</p> + +<p>No sooner did it become known that this incomparable +destination was to be his happy lot, than Nats from all parts +of the world resorted to the abode of Toocita, to meet +Phralaong and to congratulate him upon this happy occasion. +"Most glorious Nat," did they say to him, "you have +practised most perfectly the ten great virtues;<a name="FNanchor_11_13" id="FNanchor_11_13"></a><a href="#Footnote_11_13" class="fnanchor">[11]</a> the time is +<span class='pagenum'><a name="Page_21" id="Page_21">[Pg 21]</a></span> +now come for you to obtain the sublime nature of Buddha. +During former existences, you most rigidly attended to the +observance of the greatest precepts, and walked steadily in +the path of the highest virtues; you then sighed after and +longed for the happiness of Nats and Brahmas; but now +you have most gloriously achieved the mightiest work, and +reached the acme of perfection. It remains with you only +to aspire at the full possession of the supreme intelligence, +which will enable you to open to all Brahmas, Nats, and +men the way to the deliverance from those endless series +of countless existences<a name="FNanchor_12_14" id="FNanchor_12_14"></a><a href="#Footnote_12_14" class="fnanchor">[12]</a> through which they are doomed +<span class='pagenum'><a name="Page_22" id="Page_22">[Pg 22]</a></span> +to pass. Now the light of the law is extinguished, a universal +darkness has overspread all minds. Men are more +than ever slaves to their passions; there is a total lack of +love among them; they hate each other, keep up quarrels, +strifes and contentions, and mercilessly destroy each other. +You alone can free them from the vicissitudes and miseries +essentially connected with the present state of all beings. +The time is at last come, when you are to become a +Buddha."</p> + +<p>Unwilling to return at once a positive answer, Phralaong +modestly replied that he wanted some time to inquire +particularly into the great circumstances always attending +the coming of a Buddha in this world, viz., the epoch or +time when a Buddha appears, the place which he chooses +for his apparition or manifestation, the race or caste he is +to be born from, and the age and quality of her who is to be +his mother. As regards the first circumstance, Phralaong +observed that the apparition of a Buddha could not have +taken place during the previous period<a name="FNanchor_13_15" id="FNanchor_13_15"></a><a href="#Footnote_13_15" class="fnanchor">[13]</a> of 100,000 years +<span class='pagenum'><a name="Page_23" id="Page_23">[Pg 23]</a></span> +and more that had just elapsed, because during that period +the life of men was on the increase. The instructions on +birth and death, as well as on the miseries of life, which +<span class='pagenum'><a name="Page_24" id="Page_24">[Pg 24]</a></span> +form the true characteristics of Buddha's law, would not +then be received with sufficient interest and attention. +Had any attempt been made at that time to preach on +<span class='pagenum'><a name="Page_25" id="Page_25">[Pg 25]</a></span> +these three great topics, the men of those days, to whom +those great events would have appeared so distant, could +not have been induced to look upon them with sufficient +attention; the four great truths would have made no impression +on their minds; vain and fruitless would have +been the efforts to disentangle them from the ties of passions, +then encompassing all beings, and to make them sigh after +the deliverance from the miseries entailed upon mankind +by birth, life, and death. The period when human life is +under a hundred years' duration cannot at all be the proper +period for such an important event, as the passions of men +are then so many and so deeply rooted that Buddha would +in vain attempt to preach his law. As the characters +which a man traces over the smooth surface of unruffled +water instantly disappear without leaving any mark +behind, so the law and instructions that one should attempt +to spread on the hardened hearts of men would make no +lasting impression upon them. Hence he concluded that +the present period, when the life of men was of about a +hundred years' duration, was the proper one for the apparition +of a Buddha. This first point having been disposed +<span class='pagenum'><a name="Page_26" id="Page_26">[Pg 26]</a></span> +of, Phralaong examined in what part of the globe a Buddha +was to appear.</p> + +<p>His regards glanced over the four great islands<a name="FNanchor_14_16" id="FNanchor_14_16"></a><a href="#Footnote_14_16" class="fnanchor">[14]</a> +and the 2000 small ones. He saw that the island of Dzapoudiba, +the southern one, had always been the favourite place +selected by all former Buddhas; he fixed upon it, too, for +himself. That island, however, is a most extensive one, +measuring in length 300 youdzanas, in breadth 252, and +in circumference 900. He knew that on that island +former Buddhas and semi-Buddhas, the two great Rahandas,<a name="FNanchor_15_17" id="FNanchor_15_17"></a><a href="#Footnote_15_17" class="fnanchor">[15]</a> +or disciples of the right and left, the prince whose +sway is universal, &c., had all of them invariably fixed +upon and selected that island, and, amidst the various +countries on the island, that of Mitzima, the central one, +where is to be found the district of Kapilawot. "Thither," +said he, "shall I resort, and become a Buddha."</p> + +<p>Having determined the place which he was to select for +his terrestrial seat, Phralaong examined the race or caste +from which he was to be born. The caste of the people +<span class='pagenum'><a name="Page_27" id="Page_27">[Pg 27]</a></span> +and that of merchants appeared too low, and much wanting +in respectability, and, moreover, no Buddha had ever come +out therefrom. That of the Pounhas was in former times +the most illustrious and respected, but that of princes, in +those days, far surpassed it in power and consideration. +He therefore fixed his choice upon the caste of princes, as +most becoming his future high calling. "I choose," said +he, "prince Thoodaudana for my father. As to the princess +who is to become my mother, she must be distinguished by +a modest deportment and chaste manners, and must never +have tasted any intoxicating drink. During the duration +of 100,000 worlds she must have lived in the practice of +virtue, performing with a scrupulous exactitude all the +rules and observances prescribed by the law. The great +and glorious Princess Maia is the only person in whom all +these conditions are to be found. Moreover, the period of +her life shall be at an end ten months and seven days +hence;<a name="FNanchor_16_18" id="FNanchor_16_18"></a><a href="#Footnote_16_18" class="fnanchor">[16]</a> she shall be my mother."</p> + +<p>Having thus maturely pondered over these four circumstances, +Phralaong, turning to the Nats that surrounded +him, anxiously expecting his answer, plainly and unreservedly +told them that the time for his becoming Buddha had +arrived, and bade them forthwith communicate this great +news to all the Brahmas and Nats. He rose up, and, +accompanied by all the Nats of Toocita, withdrew into the +delightful garden of Nandawon. After a short sojourn in +that place, he left the abode of Nats, descended into the +seat of men, and incarnated in the womb of the glorious +<span class='pagenum'><a name="Page_28" id="Page_28">[Pg 28]</a></span> +Maia, who at once understood that she was pregnant with +a boy who would obtain the Buddhaship. At the same +moment also the Princess Yathaudara, who was to be the +wife of the son of Maia, descended from the seats of Nats, +and was conceived in the womb of Amitau, the wife of +Prince Thouppabuddha.</p> + +<p>At that time the inhabitants of Kapilawot were busily +engaged in celebrating, in the midst of extraordinary +rejoicings, the festival of the constellation of Outarathan +(July-August). But the virtuous Maia, without mixing +amidst the crowds of those devoted to amusements, during +the seven days that preceded the full moon of July, spent +her time among her attendants, making offerings of flowers +and perfumes. The day before the full moon she rose up +at an early hour, bathed in perfumed water, and distributed +to the needy four hundred thousand pieces of silver. +Attired in her richest dress, she took her meal, and religiously +performed all the pious observances usual on such +occasions. This being done, she entered into her private +apartment, and, lying on her couch, fell asleep and had the +following dream:—</p> + +<hr style='width: 45%;' /> + +<p>Four princes of Nats, of the abode of Tsadoomarit, took +the princess with her couch, carried it to the Mount Himawonta,<a name="FNanchor_17_19" id="FNanchor_17_19"></a><a href="#Footnote_17_19" class="fnanchor">[17]</a> +and deposited it on an immense and magnificent +rock, sixty youdzanas long, adorned with various colours, +at the spot where a splendid tree, seven youdzanas high, +extends its green and rich foliage. The four queens, wives +of the four princes of Tsadoomarit, approaching the couch +where Maia was reclining, took her to the banks of the +lake Anawadat, washed her with the water of the lake, and +spread over the couch flowers brought from the abode of +Nats. Near the lake is a beautiful mountain of a silvery +appearance, the summit whereof is crowned with a +<span class='pagenum'><a name="Page_29" id="Page_29">[Pg 29]</a></span> +magnificent and lofty palace. On the east of the palace, in the +side of the mount, is a splendid cave. Within the cave, a +bed similar to that of the Nats was prepared. The princess +was led to that place and sat on the bed, enjoying a +delicious and refreshing rest. Opposite this mount, and +facing the cave where Maia sat surrounded by her attendants, +rose another mount, where Phralaong, under the +shape of a young white elephant, was roaming over its +sides in various directions. He was soon seen coming +down that hill, and, ascending the one where the princess +lay on her bed, directed his course towards the cave. On +the extremity of his trunk, lifted up like a beautiful string +of flowers, he carried a white lily. His voice, occasionally +resounding through the air, could be heard distinctly by +the inmates of the grotto, and indicated his approach. He +soon entered the cave, turned three times round the couch +whereupon sat the princess, then, standing for a while, he +came nearer, opened her right side, and appeared to conceal +himself in her womb.</p> + +<p>In the morning, having awoke from her sleep, the +queen related her dream to her husband. King Thoodaudana +sent without delay for sixty-four Pounhas.<a name="FNanchor_18_20" id="FNanchor_18_20"></a><a href="#Footnote_18_20" class="fnanchor">[18]</a> On a +<span class='pagenum'><a name="Page_30" id="Page_30">[Pg 30]</a></span> +ground lined with cow-dung, where parched rice, flowers, +and other offerings were carefully deposited and profusely +spread, an appropriate place was reserved for the Pounhas. +Butter, milk, and honey were served out to them in vases +of gold and silver; moreover, several suits of apparel +and five cows were offered to each of them as presents, +as well as many other articles. These preliminaries being +arranged, the prince narrated to them the dream, with a +request for its explanation.</p> + +<p>"Prince," answered the Pounhas, "banish from your mind +all anxious thoughts, and be of a cheerful heart; the child +whom the princess bears in her womb is not a girl but a +boy. He will, after growing up, either live amongst men, +and then become a mighty ruler, whose sway all the human +race will acknowledge; or, withdrawing from the tumult of +society, he will resort to some solitary place, and there +embrace the profession of Rahan. In that condition he +will disentangle himself from the miseries attending +existence, and at last attain the high dignity of Buddha." +Such was the explanation of the dream. At the moment +Phralaong entered into Maia's womb, a great commotion was +felt throughout the four elements, and thirty-two wonders +simultaneously appeared. A light of an incomparable +brightness illuminated suddenly ten thousand worlds. +The blind, desirous, as it were, to contemplate the glorious +dignity of Phralaong, recovered their sight; the deaf heard +distinctly every sound; the dumb spoke with fluency; +those whose bodies were bent stood up in an erect position; +the lame walked with ease and swiftness; prisoners saw +their fetters unloosed, and found themselves restored to +liberty; the fires of hell were extinguished; the ravenous +cravings of the Preithas<a name="FNanchor_19_21" id="FNanchor_19_21"></a><a href="#Footnote_19_21" class="fnanchor">[19]</a> were satiated; animals were +<span class='pagenum'><a name="Page_31" id="Page_31">[Pg 31]</a></span> +exempt from all infirmities; all rational beings uttered but +words of peace and mutual benevolence; horses exhibited +signs of excessive joy; elephants, with a solemn and +deep voice, expressed their contentment; musical instruments +resounded of themselves with the most melodious +harmony; gold and silver ornaments, worn at the arms and +feet, without coming in contact, emitted pleasing sounds; +all places became suddenly filled with a resplendent light; +refreshing breezes blew gently all over the earth; abundant +rain poured from the skies during the hot season, and +springs of cool water burst out in every place, carrying +through prepared beds their gently murmuring streams; +birds of the air stood still, forgetting their usual flight; +rivers suspended their course, seized with a mighty astonishment; +sea water became fresh; the five sorts of lilies were +to be seen in every direction; every description of flowers +burst open, displaying the richness of their brilliant colours; +from the branches of all trees and the bosom of the hardest +rocks, flowers shot forth, exhibiting all around the most +glowing, dazzling, and varied hues; lilies, seemingly rooted +in the canopy of the skies, hung down, scattering their +embalmed fragrance; showers of flowers poured from the +firmament on the surface of the earth; the musical tunes +of the Nats were heard by the rejoiced inhabitants of our +globe; hundreds of thousands of worlds<a name="FNanchor_20_22" id="FNanchor_20_22"></a><a href="#Footnote_20_22" class="fnanchor">[20]</a> suddenly approached +each other, sometimes in the shape of an elegant +nosegay, sometimes in that of a ball of flowers or of a +spheroid; the choicest essences embalmed the whole +atmosphere that encompasses this world. Such are the +wonders that took place at the time Phralaong entered his +mother's womb.</p> + +<p><span class='pagenum'><a name="Page_32" id="Page_32">[Pg 32]</a></span>When +this great event happened, four chiefs of Nats, +from the seat of Tsadoomarit,<a name="FNanchor_21_23" id="FNanchor_21_23"></a><a href="#Footnote_21_23" class="fnanchor">[21]</a> armed with swords, kept +an uninterrupted watch round the palace, to avert any +accident that might prove hurtful to the mother or her +blessed fruit. From 10,000 worlds, four Nats from the +same seat were actively engaged in driving away all +Bilous<a name="FNanchor_22_24" id="FNanchor_22_24"></a><a href="#Footnote_22_24" class="fnanchor">[22]</a> and other monsters, and forcing them to flee and +hide themselves at the extremity of the earth. Maia, free +from every disordered propensity, spent her time with her +handmaids in the interior of her apartments. Her soul +enjoyed, in a perfect calm, the sweetest happiness; fatigue +and weariness never affected her unimpaired health. In +his mother's womb, Phralaong appeared like the white +thread passed through the purest and finest pearls; the +womb itself resembled an elegant Dzedi.<a name="FNanchor_23_25" id="FNanchor_23_25"></a><a href="#Footnote_23_25" class="fnanchor">[23]</a><a name="FNanchor_A_26" id="FNanchor_A_26"></a><a href="#Footnote_A_26" class="fnanchor">[C]</a></p> + +<div class="footnote"><p><a name="Footnote_A_26" id="Footnote_A_26"></a><a href="#FNanchor_A_26"><span class="label">[C]</span></a> +<i>Remark of the Burmese Translator.</i>—It +is to be borne in mind that +mothers of Buddhas having had the +singular privilege of giving birth to a +child of so exalted a dignity, it would +not be convenient or becoming that +other mortals should receive life in +the same womb; they therefore +always die seven days after their +delivery and migrate to the abode of +Nats, called Toocita. It is usual with +other mothers to be delivered, lying +in an horizontal position, and sometimes +before or after the tenth month. +But with the mother of a Buddha the +case is not the same; the time of her +confinement invariably happens at +the beginning of the tenth month, +and she is always delivered in an +erect and vertical position.</p></div> + +<p><span class='pagenum'><a name="Page_33" id="Page_33">[Pg 33]</a></span>With +the solicitous care and vigilant attention with +which one carries about a thabeit<a name="FNanchor_24_27" id="FNanchor_24_27"></a><a href="#Footnote_24_27" class="fnanchor">[24]</a> full of oil, the great +Maia watched all her movements, and during ten months +unremittingly laboured for the safe preservation of the +precious fruit of her womb.</p> + + +<div class="footnotes"> +<h4>FOOTNOTES</h4> +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> +All Buddhistic compositions are +invariably prefaced with one of the +following formulas of worship, always +used by writers on religious subjects. +The one relates to Buddha alone, and +the other to the three most excellent +things, ever deserving the highest +veneration. The first, always written +in Pali, beginning with the words +<i>Namau tassa</i>, may be translated as +follows: I adore thee, or rather adoration +to, the blessed, perfect, and +most intelligent. Here are proposed +to the faith, admiration, and veneration +of a true Buddhist, the three +great characteristics of the founder +of his religion, his goodness and benevolence, +his supreme perfection, and +his boundless knowledge. They form +the essential qualifications of a being +who has assumed to himself the task +of bringing men out of the abyss of +darkness and ignorance, and leading +them to deliverance. Benevolence +prompts him to undertake that great +work, perfection fits him for such a +high calling, and supreme science +enables him to follow it up with a +complete success. They are always +held out to Buddhists as the three +bright attributes and transcendent +qualities inherent in that exalted personage, +which are ever to attract and +concentrate upon him the respect, +love, and admiration of all his sincere +followers. +</p><p> +The second formula may be considered +as a short act of faith often +repeated by Buddhists. It consists +in saying—I take refuge in Buddha, +the Law, and the Assembly. This +short profession of faith is often +much enlarged by the religious zeal +of writers and the fervent piety of +devotees. From the instance of this +legend we may remark how the compiler, +with a soul warmed by fervour +is passing high encomiums upon each +of the three sacred objects of veneration, +or the sacred asylums wherein +a Buddhist delights to dwell. There +is no doubt that this formula is a very +ancient one, probably coeval with the +first age of Buddhism. The text of +this legend bears out the correctness +of this assertion. It appears that the +repetition of this short sentence was +the mark that distinguished converts. +Ordinary hearers of the preachings of +Buddha and his disciples evinced their +adhesion to all that was delivered to +them by repeating the sacred formula. +It was then, and even now it is to +Buddhists, what the celebrated Mahomedan +declaration of faith—there +is but one God, and Mahomed is his +prophet—is to the followers of the +Arabian Prophet. It is extremely +important to have an accurate idea of +the three sacred abodes in which the +believer expects to find a sure shelter +against all errors, doubts, and fears, +and a resting-place where his soul may +securely enjoy the undisturbed possession +of truth. They constitute what +is emphatically called the three precious +things. +</p><p> +Phra and Buddha are two expressions +which, though not having the +same meaning, are used indiscriminately +to designate the almost divine +being, who after having gone, during +myriads of successive existences, +through the practice of all sorts of +virtues, particularly self-denial and +complete abnegation of all things, at +last reaches to such a height of intellectual +attainment that his mind becomes +gifted with a perfect and universal +intelligence or knowledge of +all things. He is thus enabled to see +and fathom the misery and wants of +all mortal beings, and to devise means +for relieving and filling them up. The +law that he preaches is the wholesome +balm designed to cure all moral distempers. +He preaches it with unremitting +zeal during a certain number +of years, and commissions his chosen +disciples to carry on the same benevolent +and useful undertaking. Having +laid on a firm basis his religious +institution, he arrives at the state of +Neibban. Buddha means wise, intelligent. +Phra is an expression conveying +the highest sense of respect, +which was applied originally only to +the author of Buddhism, but now, +through a servile adulation, it is applied +to the king, his ministers, all +great personages, and often by inferiors +to the lowest menials of Government. +The word Phra, coupled with +that of Thaking, which means Lord, +is used by Christians in Burmah to +express the idea of God, the supreme +being. +</p><p> +From the foregoing lines the reader +may easily infer that the author of +Buddhism is a mere man, superior to +all other beings, not in nature, but in +science and perfection. He lays no +claim whatever to any kind of superiority +in nature; he exhibits himself +to the eyes of his disciples as one of +the children of men, who has been +born and is doomed to die. He carries +his pretensions no farther. The +idea of a supreme being is nowhere +mentioned by him. In the course of +his religious disputations with the +Brahmins, he combats the notion of +a god, coolly establishing the most +crude atheism. No one, it is true, +can deny that in certain Buddhistic +countries the notion of an Adibudha, +or supreme being, is to be found in +writings as well as popular opinions, +but we know that these writings are +of a comparatively recent date, and +contain many doctrines foreign to +genuine Buddhism. This subject +will, however, receive hereafter further +developments. +</p><p> +The Law, the second object of veneration, +is the body of doctrines delivered +by Buddha to his disciples +during the forty-five years of his +public career. He came to the perfect +knowledge of that law when he +attained the Buddhaship under the +shade of the Bodi tree. At that +time his mind became indefinitely +expanded; his science embraced all +that exists; his penetrating and +searching eye reached the farthest +limits of the past, saw at a glance +the present, and fathomed the secrets +of the future. In that position, unclouded +truth shone with radiant +effulgence before him, and he knew +the nature of all beings individually, +their condition and situation, as well +as all the relations subsisting between +them. He understood at once the +miseries and errors attending all rational +beings, the hidden causes that +generated them, and the springs they +issued from. At the same time he +perceived distinctly the means to be +employed for putting an end to so +many misfortunes, and the remedies +to be used for the cure of those numberless +and sad moral distempers. +His omniscience pointed out to him +the course those beings had to follow +in order to retrace their steps back +from the way of error, and enter the +road that would lead to the coming +out from the whirlpool of moral miseries +in which they had hitherto +wretchedly moved during countless +existences. All that Gaudama said +to the foregoing effect constitutes the +law upon which so many high praises +are lavished with such warm and fervent +earnestness. A full and complete +knowledge of that law, in the +opinion of Buddhists, dispels at once +the clouds of ignorance, which, like a +thick mist, encompass all beings, and +sheds bright rays of pure light which +enlighten the understanding. Man is +thus enabled to perceive distinctly the +wretchedness of his position, and to +discover the means wherewith he may +extricate himself from the trammels +of the passions and finally arrive at +the state of Neibban, which is, as +it shall be hereafter fully explained, +exemption from all the miseries attending +existence. The whole law is +divided into three parts; the Abidama +or metaphysics, Thouts or moral +instructions, and the Wini or discipline. +According to the opinion of the +best informed among Buddhists, the +law is eternal, without a beginning or +an author that might have framed its +precepts. No Buddha ever considered +himself, or has ever been looked upon +by others, as the inventor and originator +of the law. He who becomes a +Buddha is gifted with a boundless +science that enables him to come to a +perfect knowledge of all that constitutes +the law: he is the fortunate +discoverer of things already existing, +but placed far beyond the reach of +the human mind. In fact, the law is +eternal, but has become, since the +days of a former Buddha, obliterated +from the minds of men, until a new +one, by his omniscience, is enabled to +win it back and preach it to all +beings. +</p><p> +The third object of veneration is the +Thanga, or Assembly. The meaning +of the Pali word Thanga is nearly +equivalent to that of church or congregation. +In the time Gaudama +lived the Assembly was composed of +all individuals who, becoming converts, +embraced the mode of living of +their preacher, and remained with +him, or if they occasionally parted +from him for a while, always kept a +close intercourse with him, and spent +a portion of their time in his company. +Having left the world, they subjected +themselves to certain disciplinary +regulations, afterwards embodied in +the great compilation called Wini. +The members of the Assembly were +divided into two classes; the Ariahs +or venerables, who by their age, great +proficiency in the knowledge of the +law, and remarkable fervour in the +assiduous practice of all its ordinances, +occupied deservedly the first rank +amongst the disciples of Buddha, and +ranked foremost in the Assembly. +The second class was composed of the +Bickus, or simple mendicant Religious. +It is difficult to assert with +any degree of probability whether the +Upasakas, or ordinary hearers, have +ever been regarded as members of the +Thanga, and forming a portion thereof. +The Upasakas were believers, but +continued to live in the world, and +formed, as it were, the laity of the +Buddhistic church. According to the +opinion of Buddhists in these parts, +the laity is not considered as forming +or constituting a part of the Thanga; +those only who abandon a secular life, +put on the yellow canonical dress, +and endeavour to tread in the footsteps +of their great teacher, are entitled +to the dignity of members of +the Assembly, to which a veneration +is paid similar to that offered to +Buddha and the law. The Ariahs, +or venerables, are divided into four +classes, according to their greater +or less proficiency in knowledge and +moral worth. They are called Thotapan, +Thakadagan, Anagam, and +Arahat. In the class of Thotapan +are included the individuals who have +entered into the current, or stream, +leading to deliverance, or, in other +terms, who have stepped into the way +of perfection. The Thotapan is as yet +to be born four times ere he can obtain +the deliverance. Those who belong +to the second class glide rapidly +down the stream, following steadily +the way leading to perfection, and +are to be born once more in the condition +of Nat, and once in that of +man. Those of the third class are to +be born once in the condition of Nats. +Finally, those of the fourth class have +gone over the fourth and last way +to perfection, reached the summit of +science and spiritual attainments, and +are ripe for the state of Neibban, +which they infallibly obtain after their +death. The Ariahs are again subdivided +into eight classes, four of +which include those who are following +the four ways of perfection; the four +others comprehend those who enjoy +the reward of the duties practised in +following the ways of perfection.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> +The Burmese translator of the +Pali text gives us to understand +that his intention is not to give the +history of our Buddha during the +countless existences that have preceded +the last one, when he obtained +the supreme intelligence. Buddhists +keep five hundred and ten histories +or legends of Buddha purporting to +give an account of as many of his +former existences; and to enhance +the value of such records, the contents +are supposed to have been narrated +by Buddha himself to his disciples +and hearers. I have read most +of them. Two hundred of these fabulous +narrations are very short, and +give few particulars regarding our +Phra when he was as yet in the state +of animal, man, and Nat. They are, +except the heading and the conclusion, +the very same fables and <i>contes</i> +to be met with amongst all Asiatic +nations, which have supplied with +inexhaustible stores all ancient and +modern fabulists. The last ten narratives +are really very complete and +interesting stories of ten existences +of Buddha preceding the one we are +about to describe, during which he is +supposed to have practised the ten +great virtues, the acquisition of which +is an indispensable qualification for +obtaining the exalted dignity of Phra. +Some of these legends are really beautiful, +interesting, and well-composed +pieces of literature.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> +Toocita, or the joyful abode, is +one of the seats of the Nats. But +in order to render more intelligible +several passages of this work, it is +almost indispensable to have an idea +of the system adopted by Buddhists +in assigning to rational beings their +respective seats or abodes. There are +thirty-one seats assigned to all beings, +which we may suppose to be +disposed on an immense scale, extending +from the bottom of the earth +to an incommensurable height above +it. At the foot we find the four +states of punishment, viz., hell, the +states of Athourikes, Preithas, and +animals. Next comes the abode of +man. Above it are the six seats of +Nats. These eleven seats are called +the seats of passion, or concupiscence, +because the beings residing therein +are still subject to the influence of +that passion, though not to an equal +degree. Above the abodes of Nats +we meet with the sixteen seats, called +Rupa, disposed perpendicularly one +above the other to an incalculable +height. The inhabitants of those +fanciful regions are called Brahmas, +or perfect. They have freed themselves +from concupiscence and almost +all other passions, but still retain +some affection for matter and material +things. Hence the denomination +of Rupa, or matter, given to the +seats. The remaining portion of the +scale is occupied by the four seats +called Arupa or immaterials, for the +beings inhabiting them are entirely +delivered from all passions. They +have, as it were, broken asunder even +the smallest ties that would attach +them to this material world. They +have reached the summit of perfection; +one step farther, and they enter +into the state Neibban, the consummation, +according to Buddhists, +of all perfection. To sum up all +the above in a few words: there are +four states of punishment. The seat +of man is a place of probation and +trial. The six abodes of Nats are +places of sensual pleasure and enjoyments. +In the sixteen seats of +Rupa are to be met those beings +whose delights are of a more refined +and almost purely spiritual nature, +though retaining as yet some slight +affections for matter. In the four +seats of Arupa are located those beings +who are wholly disentangled from +material affections, who delight only +in the sublimest contemplation, soaring, +as it were, in the boundless +regions of pure spiritualism.</p></div> + +<div class="footnote"><p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a> +Thingie is a number represented +by a unit, followed by sixty-four +ciphers; others say, one hundred and +forty.</p></div> + +<div class="footnote"><p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a> +Buddhists have different ways of +classifying the series of worlds, which +they suppose to succeed to each other, +after the completion of a revolution +of nature. As regards Buddhas, +who appear at unequal intervals for +illuminating and opening the way to +deliverance to the then existing beings, +worlds are divided into those +which are favoured with the presence +of one or several Buddhas, and those +to which so eminent a benefit is +denied. The present revolution of +nature, which includes the period in +which we live, has been privileged +above all others. No less than five +Buddhas, like five shining suns, are +to shoot forth rays of incomparable +brilliancy, and dispel the mist of +thick darkness that encompasses all +beings, according to their respective +laws of demerits. Of these five, +four, namely, Kaukassan, Gaunagong, +Kathaba, Gaudama, have already +performed their great task. +The fifth, named Aremideia, is as yet +to come. The religion of Gaudama +is to last five thousand years, of +which two thousand four hundred +and eight are elapsed. The names of +the twenty-eight last Buddhas are +religiously preserved by Buddhists, +together with their age, their stature, +the names of the trees under which +they have obtained the universal intelligence, +their country, the names +of their father and mother, and those +of their two chief disciples. Deinpakara +occupies the fourth place in +the series. He is supposed to have +been eighty cubits high, and to have +lived one hundred thousand years. +</p><p> +It is not without interest to examine +whether there have existed +Buddhas previous to the time of +Gaudama, and whether the twenty-eight +Buddhas above alluded to are +to be considered as mythological beings +who have never existed. It +cannot be denied that mention of +former Buddhas is made in the earliest +sacred records, but it seems difficult +to infer therefrom that they are +real beings. 1st. The circumstances +respecting their extraordinary longevity, +their immense stature, and the +myriads of centuries that are supposed +to have elapsed from the times +of the first to those of Gaudama, are +apparently conclusive proofs against +the reality of their existence. 2d. +The names of those personages are +found mentioned in the preachings +of Gaudama, together with those individuals +with whom he is supposed +to have lived and conversed during +former existences. Who has ever +thought of giving any credence to +those fables? They were used by +Gaudama as so many means to give +extension and solidity to the basis +whereupon he intended to found his +system. 3d. There are no historical +records or monuments that can give +countenance to the opposite opinion. +The historical times begin with Gaudama, +whilst there exist historical +proofs of the existence of the rival +creed of Brahminism anterior to the +days of the acknowledged author of +Buddhism. +</p><p> +It cannot be doubted that there +existed in the days of Buddha, in +the valley of the Ganges and in the +Punjaub, a great number of philosophers, +who led a retired life, devoting +their time to study and the practice +of virtue. Some of them occasionally +sallied out of their retreats +to go and deliver moral instructions +to the people. The fame that attended +those philosophers attracted +round their lonely abodes crowds of +hearers, eager to listen to their lectures +and anxious to place themselves +under their direction for learning the +practice of virtue. In the pages of +this legend will be found passages +corroborating this assertion. Thence +arose those multifarious schools, +where were elaborated the many +systems, opinions, &c., for which +India has been celebrated from the +remotest antiquity. The writer has +had the patience to read two works +full of disputations between Brahmins +and Buddhists, as well as some +books of the ethics of the latter. He +has been astonished to find that in +those days the art of arguing, disputing, +defining, &c., had been carried +to such a point of nicety as +almost to leave the disciples of Aristotle +far behind. It has been said +that the gymnosophists whom Alexander +the Great met in India were +Buddhist philosophers. But the particulars +mentioned by Greek writers +respecting their manners and doctrines +contradict such a supposition. +They are described as living in a +state of complete nakedness, and as +refusing to deliver instructions to +the messenger of Alexander, unless +he consented to strip himself of +his clothes. On the other hand, we +know that Buddha enjoined a strict +modesty on his religious, and in the +book of ordinations the candidate is +first asked whether he comes provided +with his canonical dress. The +gymnosophists are represented as +practising extraordinary austerities, +and holding self-destruction in great +esteem. These and other practices +are quite at variance with all the +prescriptions of the Wini, or book of +discipline. It is further mentioned +that the Macedonian hero met with +other philosophers living in community; +but whether these were +Buddhists or not, it is impossible to +decide. It can scarcely be believed +that Buddhism in the days of Alexander +could have already invaded the +countries which the Grecian army +conquered.</p></div> + +<div class="footnote"><p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a> +Nat in Pali means Lord. Its signification +is exactly equivalent to +that of Dewa, Dewata. The Nats +are an order of beings in the Buddhistic +system, occupying six seats or +abodes of happiness, placed in rising +succession above the abode of man. +They are spirits endowed with a body +of so subtle and ethereal nature as +to be able to move with the utmost +rapidity from their seat to that of +man, and <i>vice versa</i>. They play a +conspicuous part in the affairs of +this world, and are supposed to exercise +a considerable degree of influence +over man and other creatures. Fear, +superstition, and ignorance have +peopled all places with Nats. Every +tree, forest, fountain, village, and +town has its protecting Nat. Some +among the Nats having lost their +high station through misconduct, +have been banished from their seats +and doomed to drag a wretched existence +in some gloomy recess. Their +power for doing evil is supposed to +be very great. Hence the excessive +dread of those evil genii entertained +by all Buddhists. A good deal of their +commonest superstitious rites have +been devised for propitiating those +enemies to all happiness, and averting +the calamitous disasters which they +seem to keep hanging over our heads. +</p><p> +Though the Nats' worship is universal +among the Buddhists of all +nations, it is but fair to state that +it is contrary to the principles of +genuine Buddhism and repugnant to +its tenets. It is probable that it +already existed among all the nations +of Eastern Asia at the time they were +converted to Buddhism. +</p><p> +The tribes that have not as yet +been converted to Buddhism have no +other worship but that of the Nats. +To mention only the principal ones, +such as the Karens, the Khyins, and +the Singphos, they may differ in the +mode of performing their religious +rites and superstitious ceremonies, +but the object is the same, honouring +and propitiating the Nats. This +worship is so deeply rooted in the +minds of the wild and half-civilised +tribes of Eastern Asia, that it has +been, to a great extent, retained by +the nations that have adopted Buddhism +as their religious creed. The +Burmans, for instance, from the king +down to the lowest subject, privately +and publicly indulge in the Nats' +worship. As to the tribes that have +remained outside the pale of Buddhism, +they may be styled Nats' worshippers. +Hence it may be inferred +that previous to the introduction or +the preaching of the tenets of the +comparatively new religion in these +parts, the worship of Nats was universal +and predominating.</p></div> + +<div class="footnote"><p><a name="Footnote_7_8" id="Footnote_7_8"></a><a href="#FNanchor_7_8"><span class="label">[7]</span></a> +Raci or Rathee means an hermit, +a personage living by himself in some +lonely and solitary recess, far from +the contagious atmosphere of impure +society, devoting his time to meditation +and contemplation. His diet is +of the coarsest kind, supplied to him +by the forests he lives in; the skins +of some wild animals afford him a +sufficient dress. Most of those Rathees +having reached an uncommon +degree of extraordinary attainment, +their bodies become spiritualised to a +degree which enables them to travel +from place to place by following an +aërial course. In all Buddhistic +legends, comedies, &c., they are often +found interfering in the narrated +stories and episodes. +</p><p> +There is no doubt but those devotees +who, in the days of Buddha, +spent their time in retreat, devoted +to study and meditation, were Brahmins. +In support of this assertion +we have the highest possible native +authority, the Institutes of Menoo, +compiled probably during the eighth +or ninth century before Christ. We +find in that work, minutely described, +the mode of life becoming a true +Brahmin. During the third part of +his life, a Brahmin must live as an +anchorite in the woods. Clad in the +bark of trees or the skins of animals, +with his hair and nails uncut, having +no shelter whatever but that which +is afforded him by the trees of the +forest, keeping sometimes a strict +silence, living on herbs and roots, he +must train himself up to bearing with +entire unconcern the cold of winter +and the heat of summer. Such is the +course of life, according to the Vedas, +which the true Brahmin is bound to +follow during the third portion of his +existence. Some Buddhistic zealots +have sometimes endeavoured to emulate +the ancient Rathees in their singular +mode of life. It is not quite +unfrequent in our days to hear of +some fervent Phongies who, during +the three months of Lent, withdraw +into solitude, to be more at liberty to +devote their time to study and meditation. +This observance, however, is +practised by but very few individuals, +and that, too, with a degree of laxity +that indicates a marked decline of the +pristine fervour that glowed in the +soul of primitive Buddhists.</p></div> + +<div class="footnote"><p><a name="Footnote_8_9" id="Footnote_8_9"></a><a href="#FNanchor_8_9"><span class="label">[8]</span></a> +The three great works are; the +assistance afforded to his parents and +relatives, the great offerings he had +made, coupled with a strict observance +of the most difficult points of +the law, and benevolent dispositions +towards all beings indiscriminately.</p></div> + +<div class="footnote"><p><a name="Footnote_9_10" id="Footnote_9_10"></a><a href="#FNanchor_9_10"><span class="label">[9]</span></a> +This extraordinary monarch, called +Tsekiawade, never makes his appearance +during the period of time +allotted to the publication and duration +of the religious institutions of a +Buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_10_12" id="Footnote_10_12"></a><a href="#FNanchor_10_12"><span class="label">[10]</span></a> +Here I make use of the expression +Phralaong, or more correctly +Phraalaong, to designate Buddha before +he obtained the supreme knowledge, +when he was, as it were, +slowly and gradually gravitating towards +the centre of matchless perfection. +In that state it is said of him +that he is not yet ripe. +</p><p> +This word involves a meaning which +ought to be well understood. No +single expression in our language can +convey a correct idea of its import, +and for this reason it has been retained +through these pages. <i>Alaong</i> +is a derivative from the verb <i>laong</i>, +which means to be in an incipient +way, in a way of progression towards +something more perfect. A Buddha +is at first a being in a very imperfect +state; but passing through countless +existences, he frees himself, by a slow +process, from some of his imperfections; +he acquires merits which enable +him to rise in the scale of progress, +science, and perfection. In +perusing the narrative of the five +hundred and ten former existences +of Gaudama which have come down +to us, we find that, when he was yet +in the state of animal, he styled himself +Phralaong. The Burmese have +another expression of similar import +to express the same meaning. They +say of a being as yet in an imperfect +condition that he is soft, tender as +an unripe thing; and when he passes +to the state of perfection, they say +that he is ripe, that he has blossomed +and expanded. They give to understand +that he who is progressing towards +the Buddhaship has in himself +all the elements constitutive of a +Buddha lying as yet concealed in +himself; but when he reaches that +state, then all that had hitherto remained +in a state of unripeness bursts +suddenly out of the bud and comes +to full maturity. Similar expressions +are often better calculated to give a +clear insight into the true and real +opinions of Buddhists than a lengthened +and elaborate dissertation could +do.</p></div> + +<div class="footnote"><p><a name="Footnote_11_13" id="Footnote_11_13"></a><a href="#FNanchor_11_13"><span class="label">[11]</span></a> +The ten great virtues or duties +are, liberality, observance of the precepts +of the law, retreat into lonely +places, wisdom, diligence, benevolence, +patience, veracity, fortitude, +and indifference. The five renouncements +are, renouncing children, wife, +goods, life, and one's self.</p></div> + +<div class="footnote"><p><a name="Footnote_12_14" id="Footnote_12_14"></a><a href="#FNanchor_12_14"><span class="label">[12]</span></a> +Metempsychosis is one of the +fundamental dogmas of Buddhism. +That continual transition from one +existence to another, from a state of +happiness to one of unhappiness, and +<i>vice versa</i>, forms a circle encompassing +the Buddhist in every direction. +He is doomed to fluctuate incessantly +on the never-settled waters of existence. +Hence his ardent wishes to be +delivered from that most pitiable +position, and his earnest longings for +the ever-tranquil state of Neibban, +the way to which Buddha alone can +teach him by his precepts and his +examples. +</p><p> +This dogma is common both to +Brahmins and Buddhists. The originator +and propagator of the creed of +the latter found it already established; +he had but to embody it among his +own conceptions, and make it agree +with his new ideas. His first teachers +were Brahmins, and under their +tuition he learned that dogma which +may be considered as the basis on +which hinge both systems. In fact, +the two rival creeds have a common +object in view, the elevating of the +soul from those imperfections forced +upon her by her connection with +matter, and the setting of her free +from the sway of passions, which keep +her always linked to this world. +According to the votaries of both +creeds, transmigration has for its +object the effecting of those several +purposes. There is a curious opinion +among Buddhists respecting the mode +of transmigrations, and there is no +doubt it is a very ancient one, belonging +to the genuine productions of the +earliest Buddhism. Transmigration, +they say, is caused and entirely controlled +by the influence of merits and +demerits, but in such a way that a +being who has come to his end transmits +nothing of his entity to the +being to be immediately reproduced. +The latter is a being apart, independent +of the former, created, it is true, +by the influence of the late being's +good or bad deeds, but having nothing +in common with him. They explain +this startling doctrine by the comparison +of a tree successively producing +and bearing fruits, of which some +are good and some bad. The fruits, +though coming from the same tree, +have nothing in common, either with +each other or with those that were +previously grown, or may afterwards +grow out of the same plant; they are +distinct and separate. So they say, +<i>kan</i>, or the influence of merits and +demerits, produces successively beings +totally distinct one from the other. +This atheistic or materialistic doctrine +is not generally known by the +common people, who practically hold +that transmigration is effected in the +manner professed and taught by Pythagoras +and his school. +</p><p> +If between the adherents of the two +creeds there is a perfect agreement +respecting the means to be resorted +to for reaching the point when man +becomes free from miseries, ignorance, +and imperfections, they are at +variance as to the end to be arrived +to. The Brahmin leads the perfected +being to the supreme essence, in +which he is merged as a drop of water +in the ocean, losing his personality, +to form a whole with the Divine +substance. This is Pantheism. The +Buddhist, ignoring a supreme being, +conducts the individual that has +become emancipated from the thraldom +of passions to a state of complete +isolation, called Neibban. This is, +strictly speaking, Annihilation.</p></div> + +<div class="footnote"><p><a name="Footnote_13_15" id="Footnote_13_15"></a><a href="#FNanchor_13_15"><span class="label">[13]</span></a> The duration of a revolution of +nature, or the time required for the +formation of a world, its existence +and destruction, is divided into four +periods. The fourth period, or that +which begins with the apparition of +man on the earth until its destruction, +is divided into sixty-four parts, +called andrakaps. During one andrakap, +the life of man increases +gradually from ten years to an almost +innumerable number of years; and +having reached its maximum of duration, +it decreases slowly to its former +short duration of ten years. We live +at present in that second part of an +andrakap when the life of man is on +the decline and decrease. If my +memory serve me right, we have +reached at present the ninth or tenth +andrakap of the fourth period. Should +the calculations of Buddhists ever +prove correct, the deluded visionaries +who look forward to an approaching +Millennium, have still to wait long +ere their darling wishes be realised. +</p><p> +Though it be somewhat tiresome +and unpleasant to have to write down +the absurd and ridiculous notions +Burmans entertain respecting the +organisation of matter, the origin, +production, existence, duration, and +end of the world, it appears quite +necessary to give a brief account, and +sketch an outline of their ideas on +these subjects. The reader will then +have the means of tracing up to their +Hindu origin several of the many +threads that link Buddhism to +Brahminism, and better understand +the various details hereafter to be +given, and intended for establishing +a great fact, viz., the Brahminical +origin of the greater part of the Buddhistic +institutions. He will, moreover, +have the satisfaction of clearly +discovering, buried in the rubbish of +fabulous recitals, several important +facts recorded in the Holy Scriptures. +</p><p> +Matter is eternal, but its organisation +and all the changes attending it +are caused and regulated by certain +laws co-eternal with it. Both matter +and the laws that act upon it are self-existing, +independent of the action +and control of any being, &c. As +soon as a system of worlds is constituted, +Buddhists boldly assert and +perseveringly maintain that the law +of merit and demerit is the sole +principle that regulates and controls +both the physical and moral world. +</p><p> +But how is a world brought into +existence? Water, or rather rain, is +the chief agent, operating in the reproduction +of a system of nature. +During an immense period of time +rain pours down with an unabating +violence in the space left by the last +world that has been destroyed. Meanwhile +strong winds, blowing from +opposite directions, accumulate the +water within definite and certain limits +until it has filled the whole space. At +last appears on the surface of water, +floating like a greasy substance, the +sediment deposited by water. In +proportion as the water dries up +under the unremitting action of the +wind, that crust increases in size, +until, by a slow, gradual, but sure +process, it invariably assumes the +shape and proportion of our planet, +in the manner we are to describe. +The centre of the earth, indeed of a +world or system of nature, is occupied +by a mountain of enormous size +and elevation, called Mienmo. This +is surrounded by seven ranges of +mountains, separated from each other +by streams, equalling, in breadth +and depth, the height of the mountain +forming its boundaries in the +direction of the central elevation. +The range nearest to the Mienmo +rises to half its height. Each successive +range is half the height of the +range preceding it. Beyond the last +stream are disposed four great islands, +in the direction of the four points +of the compass. Each of those four +islands is surrounded by five hundred +smaller ones. Beyond those there is +water, reaching to the farthest limits +of the world. The great island we +inhabit is the southern one, called +Dzampoudipa, from the Jambu, or +Eugenia tree, growing upon it. +</p><p> +Our planet rests on a basis of water +double the thickness of the earth; +the water itself is lying on a mass of +air that has a thickness double that +of water. Below this aërial stratum +is <i>laha</i>, or vacuum. +</p><p> +Let us see now in what manner our +planet is peopled, and whence came +its first inhabitants. From the seats +of Brahmas which were beyond the +range of destruction when the former +world perished, three celestial beings, +or, according to another version, six, +came on the earth, remaining on it in +a state of perfect happiness, occasionally +revisiting, when it pleased them, +their former seats of glory. This +state of things lasts during a long +period. At that time the two great +luminaries of the day and the stars +of night have not as yet made their +appearance, but rays of incomparable +brightness, emanating from the pure +bodies of those new inhabitants, illuminate +the globe. They feed at long +intervals upon a certain gelatinous +substance, of such a nutritious power +that the smallest quantity is sufficient +to support them for a long period. +This delicious food is of the most +perfect flavour. But it happens that +at last it disappears, and is successively +replaced by two other substances, +one of which resembles the +tender sprout of a tree. They are so +nutritious and purified that in our +present condition we can have no +adequate idea of their properties. +They too disappear, and are succeeded +by a sort of rice called <i>Tha-le</i>. The +inhabitants of the earth eat also of +that rice. But alas! the consequences +prove as fatal to them as the +eating of the forbidden fruit proved +to the happy denizens of Eden. The +brightness that had hitherto encircled +their bodies and illuminated the +world vanishes away, and, to their +utmost dismay, they find themselves, +for the first time, sunk into an abyss +of unknown darkness. The eating of +that coarse food creates fæces and +evacuations which, forcing their way +out of the body, cause the appearance +of what marks the distinction of the +sexes. Passions, for the first time, +burn and rage in the bosom of those +hitherto passionless beings. They +are deprived of the power to return +to their celestial seats. Very soon +jealousy, contentions, &c., follow in +the train of the egotistical distinction +of <i>mine</i> and <i>thine</i>. Finding themselves +in the gloom of darkness, the +unhappy beings sigh for and long +after light, when, on a sudden, the +sun, breaking down the barrier of +darkness, bursts out, rolling, as it +were, in a flood of light, which illuminates +the whole world; but soon +disappearing in the west below the +horizon, darkness seems to resume its +hold. New lamentations and bewailings +arise on the part of men, when +in a short time appears majestically +the moon, spreading its silvery and +trembling rays of light. At the same +time the planets and stars take their +respective stations in the sky, and +begin their regular revolutions. The +need of settling disputes that arise +is soon felt by the new inhabitants; +they agree to elect a chief, whom they +invest with a sufficient authority for +framing regulations which are to be +obligatory on every member of society, +and power for enforcing obedience to +those regulations. Hence the origin +of society. +</p><p> +Men, at first practising virtue, enjoyed +a long life, the duration of +which reached to the almost incredible +length of a thingie. But they having +much relaxed in the practice of +virtue, it lessened proportionably to +their want of fervour in the observance +of the law, until, by their extreme +wickedness, it dwindled to the +short period of ten years. The same +ascending and descending scale of +human life, successively brought in +by the law of merit and demerit, +takes place sixty-four times, and constitutes +an andrakap, or the duration +of a world. +</p><p> +It remains only to mention rapidly +some particulars regarding the end of +a revolution of nature. The cause of +such an event is the influence of the +demerits, prevailing to such an extent +as to be all-powerful in working out +destruction. Two solemn warnings +of the approaching dissolution of our +planet are given by Nats, one nearly +100,000 and the other 100 years before +that event. The bearers of such +sad news make their appearance on +earth with marks of deep mourning, +as best suited to afford additional +weight to their exhortations. They +earnestly call on men to repent of +their sins and amend their lives. +These last summonses are generally +heeded by all mankind, so that men, +when the world is destroyed, generally +migrate, together with the victims +of hell who have atoned for +their past iniquities, to those seats +of Brahmas that escape destruction. +There are three great principles of +demerit, concupiscence, anger, and +ignorance. The world also is destroyed +by the action of three different +agents, fire, water, and wind. +Concupiscence is the most common, +though the less heinous of the three. +Next comes anger, less prevailing, +though it is more heinous; but ignorance +is by far the most fatal of all +moral distempers. The moral disorder +then prevailing causes destruction +by the agency that it sets in action. +Concupiscence has for its agency fire; +anger, water; ignorance, wind; but +in the following proportion. Of +sixty-four destructions of this world, +fifty-six are caused by conflagration, +seven by water, and one by wind. +Their respective limits of duration +stand as follows: conflagration reaches +to the five lowest seats of Brahmas; +water extends to the eighth seat, and +the destructive violence of the wind +is felt as far as the ninth seat.</p></div> + +<div class="footnote"><p><a name="Footnote_14_16" id="Footnote_14_16"></a><a href="#FNanchor_14_16"><span class="label">[14]</span></a> +Our planet or globe is composed, +according to Buddhists, of the mountain +Mienmo, being in height 82,000 +youdzanas (1 youdzana is, according +to some authorities, equal to little +less than 12 English miles) above the +surface of the earth, and in depth +equal to its height. Around this +huge and tall elevation are disposed +the four great islands, according to +the four points of the compass; and +each of these again is surrounded by +500 small islands. The countries +south of the great chain of the Himalaya +are supposed to form the great +island lying at the south. +</p><p> +It would be easy to give, at full +length, the ridiculous notions entertained +by Buddhists of these parts on +geography and cosmography, &c., &c.; +but the knowledge of such puerilities +is scarcely worth the attention of a +serious reader, who is anxious to +acquire accurate information respecting +a religious system, which was +designed by its inventor to be the +vehicle of moral doctrines, with but +very few dogmas. Those speculations +upon this material world have gradually +found their place in the collection +of sacred writings, but they +are no part of the religious creed. +They are of a Hindu origin, and convey +Indian notions upon those various +topics. These notions even do not +belong to the system as expounded in +the Vedas, but have been set forth at +a comparatively modern epoch.</p></div> + +<div class="footnote"><p><a name="Footnote_15_17" id="Footnote_15_17"></a><a href="#FNanchor_15_17"><span class="label">[15]</span></a> +A Rahanda is a being very far +advanced in perfection, and gifted +with high spiritual attainments, which +impart to his mortal frame certain +distinguished prerogatives, becoming +almost spirits. Concupiscence is totally +extinguished in a Rahanda; he +may be said to be fit for the state +Neibban. Several classes are assigned +to Rahandas alone, according to their +various degrees of advancement in the +way of perfection.</p></div> + +<div class="footnote"><p><a name="Footnote_16_18" id="Footnote_16_18"></a><a href="#FNanchor_16_18"><span class="label">[16]</span></a> +It is an immutable decree that +she on whom has been conferred the +singular honour of giving birth to a +mortal who, during the course of his +existence, is to become a Buddha, +dies invariably seven days after her +delivery, migrating to one of the delightful +seats of Nats. The Burmese +translator observes that a womb that +has been, as it were, consecrated and +sanctified by the presence of a child +of so exalted a dignity, can never become +afterwards the hidden abode of +less dignified beings. It must be confessed +that the conception of Phralaong +in his mother's womb is wrapped +up in a mysterious obscurity, appearing +as it does to exclude the idea of +conjugal intercourse. The Cochin-Chinese +in their religious legends pretend +that Buddha was conceived and +born from Maia in a wonderful manner, +not resembling at all what takes +place according to the order of nature.</p></div> + +<div class="footnote"><p><a name="Footnote_17_19" id="Footnote_17_19"></a><a href="#FNanchor_17_19"><span class="label">[17]</span></a> +The Mount Himawonta is famous +in all Buddhistic compositions, as the +scene where great and important +events have happened. It is in all +probability the Himalaya, as being +the highest range of mountains ever +known to Indian Buddhists.</p></div> + +<div class="footnote"><p><a name="Footnote_18_20" id="Footnote_18_20"></a><a href="#FNanchor_18_20"><span class="label">[18]</span></a> +Pounhas are the Brahmins who, +even in those days of remote antiquity, +were considered as the wisest +in their generation. They had already +monopolised the lucrative trade +of fortune-tellers, astrologers, &c., +and it appears that they have contrived +to retain it up to our own days. +During my first stay in Burmah I +became acquainted with a young +Pounha, wearing the white dress, +and getting his livelihood by telling +the horoscopes of newly-born infants, +and even grown-up people. I learned +from him the mode of finding out by +calculation the state of the heavens at +any given hour whatever. This mode +of calculation is entirely based on the +Hindu system, and has evidently +been borrowed from that people. +</p><p> +Though Brahmins in those days, as +in our own, worked on popular ignorance +and credulity in the manner +abovementioned, we ought not to +lose sight of the great fact, borne out +by this legend in a most distinct and +explicit way, that many among them +devoted all their time, energies, and +abilities to the acquirement of wisdom, +and the observance of the most arduous +practices. Their austere mode of +life was to a great extent copied and +imitated by the first religious of the +Buddhist persuasion. Many ordinances +and prescriptions of the Wini +agree, in a remarkable degree, with +those enforced by the Vedas. In the +beginning, the resemblance must have +been so great as to render the discrepancies +scarcely perceptible, since +we read in this very work of an +injunction made to the early converts, +to bestow alms on the Pounhas as +well as on the Bickus or mendicant +religious, placing them both on a +footing of perfect equality.</p></div> + +<div class="footnote"><p><a name="Footnote_19_21" id="Footnote_19_21"></a><a href="#FNanchor_19_21"><span class="label">[19]</span></a> +Preitha is a being in a state of punishment +and sufferings on account of +sins committed in a former existence. +He is doomed to live in the solitary +recesses of uninhabited mountains, +smarting under the pangs of never-satiated +hunger. His body, and particularly +his stomach, are of gigantic +dimensions, whilst his mouth is so +small that a needle could scarcely be +shoved into it.</p></div> + +<div class="footnote"><p><a name="Footnote_20_22" id="Footnote_20_22"></a><a href="#FNanchor_20_22"><span class="label">[20]</span></a> +In the Buddhistic system of +cosmogony, 100,000 worlds form one +system, subject to the same immutable +changes and revolutions as affect +this one which we inhabit. They +admit, indeed, that the number of +worlds is unlimited, but they assert +that those forming one system are +simultaneously destroyed, reproduced +and perfected, by virtue of certain +eternal laws inherent in matter itself.</p></div> + +<div class="footnote"><p><a name="Footnote_21_23" id="Footnote_21_23"></a><a href="#FNanchor_21_23"><span class="label">[21]</span></a> +Tsadoomarit is the first of the +six abodes of Nats. The description +of the pleasures enjoyed by the +inhabitants of that seat is replete with +accounts of the grossest licentiousness.</p></div> + +<div class="footnote"><p><a name="Footnote_22_24" id="Footnote_22_24"></a><a href="#FNanchor_22_24"><span class="label">[22]</span></a> +A Palou, or rather Bilou, is a +monster with a human face, supposed +to feed on human flesh. His eyes are +of a deep red hue, and his body of so +subtle a nature as never to project +any shadow. Wonderful tales are told +of this monster, which plays a considerable +part in most of the Buddhistic writings.</p></div> + +<div class="footnote"><p><a name="Footnote_23_25" id="Footnote_23_25"></a><a href="#FNanchor_23_25"><span class="label">[23]</span></a> +A Dzedi is a religious edifice of a +conical form, supported on a square +basis, and having its top covered with +what the Burmese call an umbrella, +resembling in its shape the musical +instrument vulgarly called <i>chapeau +chinois</i> by the French. On each side +of the quadrangular basis are opened +four niches, in the direction of the +four cardinal points, destined to +receive statues of Buddha. This +monument is of every dimension in size, +from the smallest, a few feet high, to +the tallest, of one or two hundred +feet high. It is to be seen in every +direction, and in the neighbourhood +of towns every elevation is crowned +with one or several Dzedis. +</p><p> +The word Dzedi means a sacred +depository, that is to say, a place +where relics of Buddha were +enshrined. The word has been extended +since to places which have become +receptacles of the scriptures, or of +the relics of distinguished religious, +who had acquired eminence by their +scientific and moral attainments. In +the beginning, those Dzedis were a +kind of <i>tumuli</i>, or mounds of earth +or bricks, erected upon the shrine +wherein relics were enclosed. In proportion +as the followers of the +Buddhistic faith increased in number, +wealth, and influence, they erected +Dzedis on a grander scale, bearing +always a great resemblance in shape +and form to the primitive ones. +The stupas or topes discovered in the +Punjaub, and in other parts of the +Indian Peninsula, were real Buddhistic +tumuli or Dzedis. +</p><p> +During succeeding ages, when relics +could not be procured, the faithful +continued to erect Dzedis, the sight +of which was intended to remind +them of the sacred relics, and they +paid to those relics and monuments +the same veneration as they would +have offered to those enriched with +those priceless objects. In Burmah, +in particular, the zeal, or rather the +rage, for building Dzedis has been +carried to a degree scarcely to be +credited by those who have not visited +that country. In the following pages +there will be found an attempt to +describe the various forms given to +those monuments.</p></div> + +<div class="footnote"><p><a name="Footnote_24_27" id="Footnote_24_27"></a><a href="#FNanchor_24_27"><span class="label">[24]</span></a> +The thabeit is an open-mouthed +pot, of a truncated spheroidical form, +made of earth, iron, or brass, without +ornaments, used by the Buddhist +monks when going abroad, in their +morning excursions, to receive the +alms bestowed on them by the admirers +of their holy mode of life.</p></div> +</div> + + + + + + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_34" id="Page_34">[Pg 34]</a></span></p> +<h2><a name="CHAPTER_II" id="CHAPTER_II"></a>CHAPTER II.</h2> + +<div class="blockquot"><p><i><b>Birth of Buddha in a forest—Rejoicings on that occasion—Kaladewila—Prediction +of the Pounhas—Vain efforts of Thoodaudana to thwart the +effect of the Prediction.</b></i></p></div> + + +<p>The time of her approaching confinement being close at +hand, the princess solicited from her husband, King Thoodaudana, +leave to go to the country of Dewah,<a name="FNanchor_1_28" id="FNanchor_1_28"></a><a href="#Footnote_1_28" class="fnanchor">[1]</a> amongst +her friends and relatives. As soon as her request was +made known, the king ordered that the whole extent of +the road between Kapilawot and Dewah should be +<span class='pagenum'><a name="Page_35" id="Page_35">[Pg 35]</a></span> +perfectly levelled, and lined on both sides with plantain trees, +and adorned with the finest ornaments. Jars, full of the +purest water, were to be deposited all along the road at +short intervals. A chair of gold was made ready for conveying +the queen; and a thousand noblemen, attended by +an innumerable retinue, were directed to accompany her +during the journey. Between the two countries an immense +forest of lofty Engyin trees extends to a great distance. +As soon as the <i>cortège</i> reached it, five water-lilies shot +forth spontaneously from the stem and the main branches +of each tree, and innumerable birds of all kinds, by their +melodious tunes, filled the air with the most ravishing +music. Trees, similar in beauty to those growing in the +seats of Nats, apparently sensible of the presence of the +incarnated Buddha, seemed to share in the universal +joy.</p> + +<p>On beholding this wonderful appearance of all the lofty +trees of the forest, the queen felt a desire to approach +nearer and enjoy the marvellous sight offered to her +astonished regards. Her noble attendants led her forthwith +a short distance into the forest. Maia, seated on her +couch, along with her sister Patzapati, desired her attendants +to have it moved closer to an Engyin tree (<i>shorea +robusta</i>), which she pointed out. Her wishes were immediately +complied with. She then rose gently on her couch; +her left hand, clasped round the neck of her sister, supported +her in a standing position. With the right hand +she tried to reach and break a small branch, which she +wanted to carry away. On that very instant, as the slender +rattan, heated by fire, bends down its tender head, all the +branches lowered their extremities, offering themselves, as +it were, to the hand of the queen, who unhesitatingly seized +and broke the extremity of one of the young boughs. By +virtue of a certain power inherent in her dignity, on a sudden +all the winds blew gently throughout the forest. The +attendants, having desired all the people to withdraw to a +distance, disposed curtains all round the place the queen +<span class='pagenum'><a name="Page_36" id="Page_36">[Pg 36]</a></span> +was standing on. Whilst she was in that position, admiring +the slender bough she held in her hands, the moment +of her confinement happened, and she was delivered of a +son.<a name="FNanchor_A_29" id="FNanchor_A_29"></a><a href="#Footnote_A_29" class="fnanchor">[D]</a></p> + +<div class="footnote"><p><a name="Footnote_A_29" id="Footnote_A_29"></a><a href="#FNanchor_A_29"><span class="label">[D]</span></a> +On the same day a son was born +to Amitaudana, called Ananda. The +wife of Thouppaboudha of Dewah was +delivered of a daughter, called Yathaudara, +who became afterwards the +wife of Phralaong. Anouroudha, +the son of Thookaudana, was ushered +into existence on the same solemn +occasion. The above-named Ananda +was first cousin to the Buddha, and +subsequently became the amiable, +faithful, and devoted disciple who, +during twenty-five years, attended on +the person of Buddha, and affectionately +ministered to all his wants. +After the death of his mother Maia, +Phralaong was nursed and brought +up with the greatest care by his +aunt Patzapati, sometimes called +Gautamee.</p></div> + +<p>Four chief Brahmas<a name="FNanchor_2_30" id="FNanchor_2_30"></a><a href="#Footnote_2_30" class="fnanchor">[2]</a> received the new-born infant on +a golden net-work, and placed him in the presence of the +happy mother, saying, "Give yourself up, O Queen, to joy +<span class='pagenum'><a name="Page_37" id="Page_37">[Pg 37]</a></span> +and rejoicing; here is the precious and wonderful fruit of +your womb."<a name="FNanchor_A_31" id="FNanchor_A_31"></a><a href="#Footnote_A_31" class="fnanchor">[E]</a></p> + +<div class="footnote"><p><a name="Footnote_A_31" id="Footnote_A_31"></a><a href="#FNanchor_A_31"><span class="label">[E]</span></a> +<i>Remarks of the Burmese Translator.</i>—When +children are born they +appear in this world covered all over +their bodies with impure and disgusting +substances. But an exception +was made in favour of our infant +Phralaong. He was born without +the least stain of offending impurity; +he was ushered into this world, pure +and resplendent, like a fine ruby +placed on a piece of the richest cloth +of Kathika. He left his mother's +womb with his feet and hands +stretched out, exhibiting the dignified +countenance of a Pundit descending +from the place where he has +expounded the law. Though both +mother and child were exempt from +the humiliating miseries common to +all other human beings, there came +down from the skies upon both, by +way of a respectful offering, gentle +showers of cold and warm water, +succeeding each other alternately in +a regular order.</p></div> + +<p>From the hands of the four chiefs of Brahmas, four +chiefs of Nats received the blessed child, whom they +handed over to men, who placed him on a beautiful white +cloth. But to the astonishment of all, he freed himself +from the hands of those attending upon him, and stood in +a firm and erect position on the ground, when casting a +glance towards the east, more than one thousand worlds +appeared like a perfectly levelled plain. All the Nats +inhabiting those worlds made offerings of flowers and perfumes, +exclaiming with exultation, "An exalted personage +has made his appearance;—who can ever be compared to +him? who has ever equalled him? He is indeed the most +excellent of all beings." Phralaong looked again towards +the three other directions. Raising his eyes upwards, and +then lowering them down, he saw that there was no being +equal to him. Conscious of his superiority, he jumped +over a distance of seven lengths of a foot, in a northern +direction, exclaiming,—"This is my last birth; there shall +be to me no other state of existence; I am the greatest of +all beings."<a name="FNanchor_3_32" id="FNanchor_3_32"></a><a href="#Footnote_3_32" class="fnanchor">[3]</a> He then began to walk steadily in the same +<span class='pagenum'><a name="Page_38" id="Page_38">[Pg 38]</a></span> +direction. A chief of Brahmas held over his head the +white umbrella.<a name="FNanchor_4_33" id="FNanchor_4_33"></a><a href="#Footnote_4_33" class="fnanchor">[4]</a> A Nat carried the golden fan. Other +Nats held in their hands the golden sword, the golden +slippers, the cope set with the rarest precious stones, and +other royal insignia.<a name="FNanchor_A_34" id="FNanchor_A_34"></a><a href="#Footnote_A_34" class="fnanchor">[F]</a></p> + +<div class="footnote"><p><a name="Footnote_A_34" id="Footnote_A_34"></a><a href="#FNanchor_A_34"><span class="label">[F]</span></a> +<i>Remarks of the Burmese Translator.</i>—In +former existences, our Phralaong +is said to have spoken a few +words immediately after his birth, +viz., when he was Mahauthata and +Wethandra. In the first, he came +into this world holding in his hands a +small plant, which a Nat had brought +and placed in his tender hands at +that very moment. He showed it to +his mother, who asked him what it +was. "This is a medicinal plant," +replied he, to his astonished mother. +The plant was cast into a large jar +full of water, and the virtualised +liquid ever retained the power of +curing every kind of bodily distemper. +When he was born, or rather began +the existence in which he was called +Wethandra, he stretched out his +hands asking something from his +mother which he might bestow on the +needy. The mother put at his disposal +one thousand pieces of silver.</p></div> + +<p><span class='pagenum'><a name="Page_39" id="Page_39">[Pg 39]</a></span>Thirty-two +mighty wonders had proclaimed the incarnation +of Phralaong in his mother's womb, and the same +number of wonders announced his birth to the earth. +Moreover, in that same moment were born the beautiful +Yathaudara, Ananda, the son of Amitaudana, the noblemen +Tsanda and Kaludari, and the horse Kantika. The great +tree Bodi also sprung from the ground, in the forest of +Oorouwela, about two youdzanas distant from the city of +Radzagio, and in a north-easterly direction from that place, +and the four golden vases suddenly reappeared.</p> + +<p>The inhabitants of Dewah, joining those of Kapilawot, +set out for the latter country with the newly-born infant, +to whom they rendered the greatest honours. The Nats of +the seat of Tawadeintha, on hearing that a son was born +to King Thoodaudana, and that under the shade of the +tree Bodi<a name="FNanchor_5_35" id="FNanchor_5_35"></a><a href="#Footnote_5_35" class="fnanchor">[5]</a> he would become a true Buddha with a +<span class='pagenum'><a name="Page_40" id="Page_40">[Pg 40]</a></span> +perfect knowledge of the four great truths, gave full vent to +their boundless joy, hoisting unfurled flags and banners +in every direction, in token of their indescribable rejoicings.</p> + +<p>There was a celebrated Rathee, named Kaladewila, who +had passed through the eight degrees of contemplation, +and who was in the habit of resorting daily to the prince's +palace for his food. On that very day, having taken his +meal as usual, he ascended to the seat of Tawadeintha,<a name="FNanchor_6_36" id="FNanchor_6_36"></a><a href="#Footnote_6_36" class="fnanchor">[6]</a> +and found the fortunate inhabitants of that seat giving +themselves up to uncommon rejoicings. He asked them +the reason of such an unusual display of enrapturing transports +of exultation. "It is," replied they to the inquiring +Rathee, "because a son is born to King Thoodaudana, who +will soon become a true Buddha. Like all former Buddhas, +he will preach the law and exhibit in his person and +throughout his life the greatest wonders and a most accomplished +pattern of the highest virtues. We will hear the +law from his very mouth."</p> + +<p>On hearing the answer of the Nats, Kaladewila immediately +left the seat of Tawadeintha, and directed his +<span class='pagenum'><a name="Page_41" id="Page_41">[Pg 41]</a></span> +aërial course towards the palace of Thoodaudana. Having +entered into the palace and occupied the place prepared +for him, he conveyed to the king the good tidings of a son +having been born unto him.</p> + +<p>A few days after this message, the royal child was +brought into the presence of his rejoicing father. Kaladewila +was present on the occasion. Thoodaudana ordered +that the child should be attired with the finest dress, +and placed in the presence of the Rathee, in order to pay +him his respects. But the child rose up and set his two +feet on the curled hair of the venerable personage. The +persons present on the occasion, not knowing that a Buddha +in his last existence never bows down to any being, +thought that the head of the imprudent child would be +split into seven parts as a punishment for his unbecoming +behaviour. But Kaladewila, rising up from his seat, +and lifting up his hands to his forehead, bowed respectfully +to the infant Phralaong. The king, astonished at +such an unusual condescension from so eminent a personage, +followed his example, and out of respect prostrated +himself before his son.</p> + +<p>By virtue of his great spiritual attainments, Kaladewila +could recollect at once all that had taken place during the +forty preceding worlds, and foresee all that would happen +during the same number of future revolutions of nature. +On seeing the high perfections shining forth in our Phralaong, +he considered attentively whether he would become +a Buddha or not. Having ascertained that such a dignity +was reserved for him, he wished to know if the remaining +period of his own existence would permit him to witness +the happy moment when he would be a Buddha. To his +deep regret, he foresaw that the end of his life would come +before the occurrence of that great event, and that he would +have then migrated to one of the seats of Arupa, and be, +therefore, deprived of the favour of hearing the law from +his mouth. This foresight caused a profound sadness in +his heart, and abundant tears flowed from his eyes. But +<span class='pagenum'><a name="Page_42" id="Page_42">[Pg 42]</a></span> +when he reflected on the future destiny of the blessed +child, he could not contain within himself the pure joy +that overflowed his soul. The people present on the occasion +soon observed the opposite emotions which alternately +affected the soul of Kaladewila. They asked him the +reason of such an unusual occurrence. "I rejoice," said +he, "at the glorious destiny of that child; but I feel sad +and disconsolate when I think that it will not be given to +me to see and contemplate him clothed with the dignity of +Buddha. I bewail with tears my great misfortune."</p> + +<p>With a view of assuaging his sorrow, Kaladewila, casting +another glance towards future events, eagerly sought to +discover if, among his relatives, there would not be at least +one who would be so fortunate as to see Phralaong in the +nature of Buddha. He saw with inexpressible delight that +his nephew Nalaka would enjoy the blessing denied to +himself. Thereupon he went in all haste to his sister's +house, inquiring about her son. At his request the lad +was brought into his presence. "Beloved nephew," said +the venerable Rathee, "thirty-five years hence,<a name="FNanchor_7_37" id="FNanchor_7_37"></a><a href="#Footnote_7_37" class="fnanchor">[7]</a> the son +<span class='pagenum'><a name="Page_43" id="Page_43">[Pg 43]</a></span> +of King Thoodaudana will become a Buddha; you will +contemplate him in that sublime and exalted nature. From +this day, therefore, you shall embrace the profession of +Rahan." The young man, who descended from a long +succession of wealthy noblemen, said within himself, +"My uncle, indeed, never says anything but under the +impulse of irresistible and cogent motives. I will follow +his advice and will become a recluse." He immediately +ordered the purchase of the insignia of his new profession, +a patta, a thingan,<a name="FNanchor_8_38" id="FNanchor_8_38"></a><a href="#Footnote_8_38" class="fnanchor">[8]</a> and other articles. His head +was shaved, and he put on the yellow garb. Attired in +his new dress, he looked all round, and saw that, amongst +<span class='pagenum'><a name="Page_44" id="Page_44">[Pg 44]</a></span> +all beings, the Rahans are by far the most excellent. +Then turning towards the place which Phralaong occupied, +he prostrated himself five successive times in that direction, +rose up, placed the patta in its bag, threw it over his +shoulder, and directed his steps towards the solitude of +Himawonta, where he devoted himself to all the exercises +of his profession. At the time Phralaong became a +Buddha, our hermit went to that great master, learnt +from him the works that lead to the state of perfect +stability of mind, returned back to his solitude, and attained +to the perfection of Rahanda by the practice of the +eminent works. Seven months after his return, the end +of his existence arrived, when, disentangled from all the +ties that had hitherto kept him in the world of passions, +he reached the happy state of Neibban.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_28" id="Footnote_1_28"></a><a href="#FNanchor_1_28"><span class="label">[1]</span></a> This country of Dewah is one of +the sixteen countries, so much celebrated +in the Buddhistic annals, +where the greatest religious events +have taken place. They are placed +in the centre, north, and north-west +portions of Hindustan. In this place +was born the celebrated Dewadat, +who became brother-in-law to Buddha +himself. But notwithstanding the +close ties of relationship that united +him to so saintly a personage, Dewadat +is represented as the incarnation +of evil, ever opposed to Buddha in +his benevolent designs in favour of +human kind. At last, in an attempt +against his brother-in-law's life, he +met with a condign punishment. +The earth burst open under his feet, +and, surrounded by devouring flames, +he rolled down to the bottom of the +lowest hell, acknowledging, however, +in the accents of a true but tardy +repentance, his errors and the unconquerable +power of Buddha. Three +red-hot iron bars transfix him perpendicularly, +hanging him in an erect +position, whilst three other bars +pierce him through the shoulders and +the side. For his repentance he is +to be delivered hereafter from those +torments, and restored to earth, in +order to acquire merits that may +entitle him to a better place in future +existences. Some accounts mention +that he is to become a Pietzega +Buddha. This story respecting Dewadat +has given rise in Burmah to +a very strange misconception. The +Burmese, with their usual thoughtlessness, +on hearing of the particulars +respecting the sufferings and mode +of death of our Saviour, concluded +that he must have been no other but +Dewadat himself, and that, for holding +opinions opposite to those of +Buddha, he suffered such a punishment. +The writer was not a little +surprised to find in the writings of +the old Barnabite missionaries a +lengthened confutation of this erroneous +supposition.</p></div> + +<div class="footnote"><p><a name="Footnote_2_30" id="Footnote_2_30"></a><a href="#FNanchor_2_30"><span class="label">[2]</span></a> According to Buddhistic notions, +Buddha labours during his mortal +career for the benefit of all living +beings. His benevolent and compassionate +heart, free from all partiality, +feels an ardent desire of opening +before them the way that leads to +deliverance from the miseries of +every succeeding existence, and of +bringing them finally to the never +troubled state of Neibban. Such a +generous and benevolent disposition +constitutes the genuine characteristic +of Buddha. The Brahmas, inhabiting +the sixteen seats of Rupa, are all +but ripe for obtaining the crowning +point of Buddhistic perfection. They +only wait for the presence of a Buddha +to unloose, by his preachings, the +slender ties that keep them still +connected with this material world. +The Nats, though far less advanced +in merits and perfection, eagerly look +forward for the apparition of that +great personage, who is to point out +to them the means of freeing themselves +from the influence of passions, +and thereby destroying in them the +principle of demerits. Men, also, in +their state of probation and trial, +want the mighty aid of a Buddha, +who will enable them by his transcendent +doctrine to advance in merits, +so as either to arrive at once at the +ever-quiescent state of Neibban, or +progress gradually on the way. +Hence, on his birth, Buddha is ministered +to by those three sorts of +intelligent beings, who are particularly +destined to share in the blessings +his coming is designed to shower +on them. +</p><p> +The mission of a Buddha is that of +a saviour. His great object, to make +use of a Buddhistic expression, is, +during his existence, to procure the +deliverance of all the beings that will +listen to his instructions and observe +the precepts of the law. He is distinguished +by feelings of compassion +and an ardent love for all beings, as +well as by an earnest desire of labouring +for their welfare. These are the +true characteristics of his heart. In +this religious system mention is often +made of Pitzegabuddhas, who have all +the science and merits of a Buddha, +but they are deficient in the above-mentioned +qualities, which form, as +it were, the essence of a true and +genuine Buddha. They are never +therefore honoured with the noble +appellation of Buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_3_32" id="Footnote_3_32"></a><a href="#FNanchor_3_32"><span class="label">[3]</span></a> The Chinese, Cochin-Chinese, +Cingalese, and Nepaulese Legends all +agree in attributing to Phralaong the +use of reason from the moment he was +born, as well as the power of uttering +with a proud accent the following +words: "I am the greatest of all +beings; this is my last existence." +To his own eyes he must have appeared +in this world without any +competitor, since he knew already +that he was destined to release countless +beings from the trammels of existence, +and lead them to a state of +perfect rest, screened for ever from +the incessant action of merits and +demerits. He alone whose mind is +deeply imbued with Buddhistic notions +can boast exultingly that he has +at length arrived at his last existence, +and that, within a few years, he will +escape out of the whirlpool of endless +existences, wherein he has been turning +and fluctuating from a state of +happiness to one of wretchedness. +This perpetual vicissitude is to him +the greatest evil, the opposite of +which is, therefore, the greatest good. +No wonder, then, to hear our Phralaong, +who was better acquainted +with the miseries attending existence +than any one else, exclaiming with +the accents of a complete joy—"This +is my last existence." +</p><p> +The Burmese translator seems delighted +to remark that on two former +occasions Phralaong, then an infant, +had spoken distinct words, which he +addressed to his mother. This happened +in the beginning of the two +existences during which he practised +two of the ten great virtues. It took +place first on the day he was born to +that existence, when, under the name +of Mahauthata, he displayed consummate +skill and wisdom. The legend +of Mahauthata is a very amusing performance, +written in a very pure language, +and relating stories about as +credible as those we read in the Arabian +Tales of a Thousand and One +Nights. What surprised the writer +not a little, was to find, in perusing +that composition, a decision given by +our Mahauthata, in a case perfectly +similar to that which showed forth, +in the presence of all Israel, the +incomparable wisdom of Solomon. +When Phralaong practised the last +and most perfect of virtues, liberality, +carried to its farthest limits, ending +in perfect abnegation of self, and renouncing +all that he possessed, he +entered, too, into this world with the +faculty of speech, and became a prince +under the name of Wethandra. The +legend of Wethandra is by far the +best of all. Taking it as a mere romance, +it is replete with circumstantial +details well calculated to excite +the finest emotions of the heart. The +latter part, in particular, can scarcely +be read without heart-moving feelings +of pity and commiseration, on beholding +our Phralaong parting willingly +with all his property, with his wife +and his lovely children, and finally +offering his own person, to satisfy the +ever-renewed calls on his unbounded +generosity.</p></div> + +<div class="footnote"><p><a name="Footnote_4_33" id="Footnote_4_33"></a><a href="#FNanchor_4_33"><span class="label">[4]</span></a> In Burmah the use of the white +umbrella is limited to the king and +idols. The former can never move +without having some one to hold over +his head this distinguishing mark of +royalty. Any one who has been introduced +into the palace of Amerapoora +will not have forgotten how +great was his satisfaction on beholding +the white umbrella towering above +the sides of passages, and moving in +the direction he was sitting in. He +knew that the time of his expectation +was at an end, and that in a moment +he would behold the golden face.</p></div> + +<div class="footnote"><p><a name="Footnote_5_35" id="Footnote_5_35"></a><a href="#FNanchor_5_35"><span class="label">[5]</span></a> In glancing over the genealogy +of the twenty-eight last Buddhas, +the writer has observed that every +Buddha has always obtained the +supreme intelligence under the +shadow of some trees. Our Phralaong, +as will be seen hereafter, attained +to the exalted dignity of +Buddha under the tree Baudhi +(<i>ficus religiosa</i>), which grew up spontaneously +at the very moment he +was born. The writer has never +been able to discover any well-grounded +reason to account for this +remarkable circumstance, so carefully +noted down, relating the particulars +attending the elevation of a being to +this high station. For want of a +better one, he will be permitted to +hazard the following conjecture. +Our Phralaong, previous to his becoming +a Buddha, withdrew into +solitude for the purpose of fitting +himself for his future calling, in +imitation of all his predecessors, +leading an ascetic life, and devoting +all his undivided attention and mental +energies to meditation and contemplation, +coupled with works of +the most rigorous mortification. The +senses, he knew well, were to be +submitted to the uncontrolled sway +of reason, by allowing to himself only +what was barely requisite for supporting +nature. Regardless of every +comfort, his mind was bent upon +acquiring the sublime knowledge of +the principle and origin of all things, +on fathoming the miseries of all +beings, and on endeavouring to discover +the most efficacious means of +affording them a thorough relief, by +pointing out to them the road they +had to follow in order to disentangle +themselves from the trammels of +existence, and arrive at a state of +perfect rest. In common with all +other ascetics, our Phralaong had no +other shelter against the inclemency +of the seasons but the protecting +shadow of trees. It was under the +cooling and refreshing foliage of the +trees of the forests, that he spent his +time in the placid and undisturbed +work of meditation, acquiring gradually +that matchless knowledge and +consummate wisdom which he needed +for carrying on to perfection the +benevolent undertaking he had in +contemplation.</p></div> + +<div class="footnote"><p><a name="Footnote_6_36" id="Footnote_6_36"></a><a href="#FNanchor_6_36"><span class="label">[6]</span></a> It is a maxim generally received +amongst Buddhists, that he who has +far advanced in the way of perfection +acquires extraordinary privileges +both in his soul and his body. The +latter obtains a sort of spiritualised +nature, or rather matter becomes so +refined and purified that he is enabled +to travel over distances with almost +the rapidity of the thought of the +mind. The former, by the help of +continual meditation on the causes +and nature of all things, enlarges incessantly +its sphere of knowledge. +The remembrance of the past revives +in the mind. From the lofty position +such a being is placed in, he +calmly considers and watches the +movement of events that will take +place in future times. The more his +mind expands, and the sphere of his +knowledge extends, the greater are +the perfections and refinements attending +the coarser part of his +being.</p></div> + +<div class="footnote"><p><a name="Footnote_7_37" id="Footnote_7_37"></a><a href="#FNanchor_7_37"><span class="label">[7]</span></a> According to the prophecy of +Kaladewila, Phralaong is to become +Buddha when thirty-five years old. +The total duration of his life being +eighty years, it follows that he has +lived as Buddha forty-five years. +The advice of the old Rathee to his +nephew Nalaka, to become a Rahan +in order to better dispose himself to +welcome the coming of Buddha, and +listen with greater benefit to his +preachings, leads me to make a remark +and write down an observation +that has been already alluded to. +From this passage and many others +which the reader will easily notice +hereafter, as well as from the example +of Buddha himself, one must +suppose that at the time Phralaong +was born, some institutions, the most +important one at least, viz., that of +the Rahans, recluses, or monks, +already existed in a more or less perfect +state. Relying solely on the +authority of this Legend, no attempt +at denying this supposition can ever +be made. Kaladewila speaks of the +order of Rahans as of a thing well +known. Nalaka sends to the bazaar +for the purchase of the dress and +other articles he wanted for his new +mode of life. Phralaong, on his way +to his garden, sees a Rahan, whose +habits and manners are described +to him by his coachman. Having +become Buddha, he meets with ascetics +and recluses living in community, +leading a life much resembling +that which he is supposed to have +hereafter instituted, holding but few +opinions, which, according to his own +standard, were heretical. From these +facts flows the natural conclusion that +Gaudama is not the inventor or originator +of all the Buddhistic disciplinary +institutions. He found +among the multifarious sects of +Brahminism many practices and ordinances +which he approved of and +incorporated or embodied in his new +system. This is another proof, +amounting to a demonstration, that +Buddhism is an offshoot of the great +Hindu system. In this respect, +Gaudama borrowed largely from what +he found existing in his own days, +in the schools he resorted to, and +re-echoed many tenets upheld by the +masters under whom he studied the +sciences and the training to morals +and virtue. He enlarged and developed +certain favourite theories and +principles which had found favour +with him; at the same time, for the +purpose of leading his disciples to +perfection, he enforced many disciplinary +regulations, almost similar to +those he had been subjected to during +the years of his probation. He +was certainly an ardent promoter of +the perfected and improved system +he endeavoured to introduce.</p></div> + +<div class="footnote"><p><a name="Footnote_8_38" id="Footnote_8_38"></a><a href="#FNanchor_8_38"><span class="label">[8]</span></a> The Thingan or Tsiwaran is composed +of three parts—the thinbaing, +resembling an ample petticoat, bound +up to the waist, with a leathern girdle, +and falling down to the heels; the +kowot, which consists of a sort of +cloak of a rectangular shape, covering +the shoulders and breast, and reaching +somewhat below the knee; and +the dougout, which is a piece of cloth +of the same shape, folded many times, +thrown over the left shoulder when +going abroad, and used to sit on when +no proper seat has been prepared. +The colour of these three pieces, constituting +the dress of a recluse, is +invariably yellow. The jack-tree supplies +the material for dyeing the cloth +yellow. In order to maintain a spirit +of perfect poverty among the members +of the order of the recluse, the Wini +prescribes that the tsiwaran ought to +be made up with rags picked up here +and there, and sewed together. The +rule, in this respect, at least as far as +its spirit goes, is thoroughly disregarded, +and has become almost a +dead letter. +</p><p> +The hairs of the head and the beard, +being too often objects which vanity +turns to its own purposes, are, to say +the least, mere superfluities. A stern +contemner of worldly things must, of +course, do away with things which +may prove temptations to him, or at +least afford him unnecessary trouble. +Hence no layman can ever aspire to +become a Rahan unless he has previously +submitted to the operation of +a complete shaving of the head, including +even the eye-brows.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_45" id="Page_45">[Pg 45]</a></span></p> +<h2><a name="CHAPTER_III" id="CHAPTER_III"></a>CHAPTER III.</h2> + +<div class="blockquot"><p><i><b>A Name is given to the child—Prediction of the Pounhas respecting the +child—Death of Maia—Miraculous occurrence at the child's cradle—Adolescence +of the Phralaong—He sees the four signs—Return from +the garden to the royal city.</b></i></p></div> + + +<p>Five days after the birth of Phralaong, took place the +ceremony of washing the head and giving him a name. +In the apartment of the palace several kinds of perfumed +wood and essences, such as sandal-wood, lignum, aloes, +camphor, &c., were strewed profusely, as well as the most +exquisitely scented flowers and parched rice. The nogana +(a sort of beverage made of milk, sugar, and honey) was +prepared in great abundance. One hundred and eighty +Pounhas,<a name="FNanchor_1_39" id="FNanchor_1_39"></a><a href="#Footnote_1_39" class="fnanchor">[1]</a> the most versed in the science of astrology, were +<span class='pagenum'><a name="Page_46" id="Page_46">[Pg 46]</a></span> +invited to partake of a splendid entertainment in the +palace. The king made to every one of them costly presents, +and desired them to examine carefully all the signs, +prognosticating the future destiny of his son. Amidst +that crowd of soothsayers, eight Pounhas were present, +who explained the dream that Maia had in the beginning +of her pregnancy. Seven of them, lifting up the index<a name="FNanchor_2_40" id="FNanchor_2_40"></a><a href="#Footnote_2_40" class="fnanchor">[2]</a> +of each hand of the child, were amazed at the wonderful +signs their eyes met. "If this child," said they, "remain +in the society of men, he will become a mighty ruler that +will bring all nations under his sway; but if he embrace +the profession of recluse, he will certainly become a +Buddha." They began to foretell the incomparable glory +and high honours that would attend his universal reign. +The eighth Pounha, named Kauntagnia, the descendant of +the celebrated son of Thoodata, and the youngest of all, +raised up the index of one hand of the child. Struck with +<span class='pagenum'><a name="Page_47" id="Page_47">[Pg 47]</a></span> +the wonderful and unmistakable signs that forced themselves +on his view, he exclaimed, "No! this child will not +remain long in the society of men; he will free himself +from the vicissitudes<a name="FNanchor_3_41" id="FNanchor_3_41"></a><a href="#Footnote_3_41" class="fnanchor">[3]</a> and miseries attending the existence +of all beings, and will finally become a Buddha." As +the child was to be the instrument for promoting the +welfare and merits of all mortals, they gave him the name +of Theiddat.</p> + +<p>Seven days after her confinement Maia died, and by the +virtue of her merits migrated to the seat of Toocita, and +became the daughter of a Nat.<a name="FNanchor_A_42" id="FNanchor_A_42"></a><a href="#Footnote_A_42" class="fnanchor">[G]</a> +Her death was not the result of her delivery, +but she departed this world because the term +of her life had come. On their return to their +home, the Pounhas assembled their children and said to +them, "We are already advanced in years. We dare not +promise to ourselves that we will ever see the son of King +<span class='pagenum'><a name="Page_48" id="Page_48">[Pg 48]</a></span> +Thoodaudana become a Buddha; but to you such a favour +is reserved. Listen respectfully to all his instructions, +and endeavour to enter the profession of Rahan without +delay, and withdraw into solitude. Let us also all join +you in that holy vocation." Three Pounhas refused the +invitation, and would not enter the profession. The five +others cheerfully gave up everything, and became distinguished +members of the ascetic body.</p> + +<div class="footnote"><p><a name="Footnote_A_42" id="Footnote_A_42"></a><a href="#FNanchor_A_42"><span class="label">[G]</span></a> +Maia was confined in the beginning +of the third age. This expression +is rather a very loose and general +one, and is far from indicating, with +any approach to accuracy, the period +of Maia's age when she was delivered +of her son. The age of man is divided +into three parts. The first extends +from birth to the sixteenth or eighteenth +year; the second goes to the +forty-fifth year or thereabout; and +the third, from the forty-fifth year to +the end of life. Phralaong was born +on the 68th year of the Eatzana era, +on the 6th after the full moon of the +month Katsong. Maia was therefore +fifty-six years old. The author of +this work strives hard to prove this +the age, apparently advanced of Maia, +was the best fitted for securing the +safety and perfection of the fruit of +her womb.</p></div> + +<p>King Thoodaudana, hearing of the explanation given by +the Pounhas, inquired whether his son was really to become +a Rahan. Having been assured that all the signs predicted +the future destiny of his son to such a calling, he desired +to know what those signs were. He was told that the +four following things were the very signs foreshowing the +future career of his son, viz., an old man, a sick man, a +dead man, and a recluse.<a name="FNanchor_4_43" id="FNanchor_4_43"></a><a href="#Footnote_4_43" class="fnanchor">[4]</a> As soon as his son should +<span class='pagenum'><a name="Page_49" id="Page_49">[Pg 49]</a></span> +successively remark those four signs, he would immediately +come to the conclusion that the state of Rahan alone +is worthy of the warm admiration and eager wishes of a +wise man.</p> + +<p>King Thoodaudana, who ardently wished to see his son +become a great monarch, whose sway would extend over +the four great islands and the two thousand smaller ones, +gave the strictest orders that none of the four omens +should ever meet his eyes. Guards were placed in every +direction at distances of a mile, charged with but one +care, that of keeping out of his son's sight the appearance +of these fatal omens.</p> + +<p>On that day eighty thousand noblemen, who were present +at the great rejoicings, pledged themselves each one +to give one of his male children to attend on the royal +infant. "If he become," said they, "a mighty monarch, +let our sons be ever with him, as a guard of honour to +confer additional lustre on his wonderful reign. If he be +ever elevated to the sublime dignity of Buddha, let our +children enter the holy profession of recluse, and follow +him whithersoever he may direct his steps."</p> + +<p>Thoodaudana, with the tender solicitude of a vigilant +father, procured for his beloved offspring nurses exempt +from all corporeal defects, and remarkable for their beautiful +and graceful appearance.<span class='pagenum'><a name="Page_50" id="Page_50">[Pg 50]</a></span></p> + +<p>The child grew up, surrounded with a brilliant retinue +of numerous attendants.</p> + +<p>On a certain day happened the joyful feast of the +ploughing season. The whole country, by the magnificence +of the ornaments that decorated it, resembled one +of the seats of Nats. The country people without exception, +wearing new dresses, went to the palace. One thousand +ploughs and the same number of pairs of bullocks +were prepared for the occasion. Eight hundred ploughs, +less one, were to be handled and guided by noblemen. +The ploughs, as well as the yokes and the horns of the +bullocks, were covered with silver leaves. But the one +reserved for the monarch was covered with leaves of +gold. Accompanied by a countless crowd of his people, +King Thoodaudana left the royal city and went into the +middle of extensive fields. The royal infant was brought +out by his nurses on this joyful occasion. A splendid +jambu tree (<i>Eugenia</i>), loaded with thick and luxuriant +green foliage, offered on that spot a refreshing place +under the shade of its far-spreading branches. Here the +bed of the child was deposited. A gilt canopy was immediately +raised above it, and curtains, embroidered with +gold, were disposed round it. Guardians having been +appointed to watch over the infant, the king, attended +by all his courtiers, directed his steps towards the place +where all the ploughs were held in readiness. He instantly +put his hands to his own plough; eight hundred noblemen, +less one, and the country people followed his example. +Pressing forward his bullocks, the king ploughed to and +fro through the extent of the fields. All the ploughmen, +emulating their royal lord, drove their ploughs in a uniform +direction. The scene presented a most animated and +stirring spectacle on an immense scale. The applauding +multitude filled the air with cries of joy and exultation. +The nurses, who kept watch by the side of the infant's +cradle, excited by the animated scene, forgot the prince's +orders, and ran near to the spot to enjoy the soul-stirring +<span class='pagenum'><a name="Page_51" id="Page_51">[Pg 51]</a></span> +sight displayed before their admiring eyes. Phralaong, +casting a glance all round, and seeing no one close by him, +rose up instantly, and, sitting in a cross-legged position, +remained absorbed as it were in a profound meditation. +The other nurses, busy in preparing the prince's meal, had +spent more time than was at first contemplated. The +shadow of the trees had, by the movement of the sun, +turned in an opposite direction. The nurses, reminded by +this sight that the infant had been left alone, and that his +couch was exposed to the rays of the sun, hastened back +to the spot they had so imprudently left. But great was +their surprise when they saw that the shadow of the jambu +tree had not changed its position, and that the child was +quietly sitting on his bed. The news of that wonder was +immediately conveyed to King Thoodaudana, who came in +all haste to witness it. He forthwith prostrated himself +before his son, saying, "This is, beloved child, the second +time that I bow to you."</p> + +<p>Phralaong<a name="FNanchor_5_44" id="FNanchor_5_44"></a><a href="#Footnote_5_44" class="fnanchor">[5]</a> having reached his sixteenth year, his father +ordered three palaces to be built for each season of the +year. Each palace had nine stories; and forty thousand +maidens, skilful in playing all sorts of musical instruments, +were in continual attendance upon him, and charmed all +his moments by uninterrupted dances and music. +<span class='pagenum'><a name="Page_52" id="Page_52">[Pg 52]</a></span> +Phralaong appeared among them with the beauty and dignity +of a Nat, surrounded with an immense retinue of daughters +of Nats. According to the change of seasons he passed +from one palace into another, moving as it were in a circle +of ever-renewed pleasures and amusements. It was then +that Phralaong was married to the beautiful Yathaudara, +his first cousin, and the daughter of Thouppabudha and of +Amitau. It was in the eighty-sixth year of his grandfather's +era that he was married, and also consecrated +Prince royal by the pouring of the blessed water over his +head.</p> + +<p>Whilst Phralaong was spending his time in the midst of +pleasures, his relatives complained to the king of the conduct +of his son. They strongly remonstrated against his +mode of living, which precluded him from applying himself +to the acquisition of those attainments befitting his +exalted station. Sensible of these reproaches, Thoodaudana +sent for his son, to whom he made known the complaints +directed against him by his relatives. Without showing +any emotion, the young prince replied, "Let it be announced +at the sound of the drum throughout the country, +that this day week I will show to my relatives in the +presence of the best masters that I am fully conversant +with the eighteen sorts of arts and sciences." On the appointed +day he displayed before them the extent of his +knowledge; they were satisfied, and their doubts and +anxieties on his account were entirely removed.</p> + +<p>On a certain day Phralaong, desiring to go and enjoy +some sports in his garden, ordered his coachman to have +his conveyance ready for that purpose. Four horses, +richly caparisoned, were put to a beautiful carriage, that +resembled the dwelling-place of a Nat. Phralaong having +occupied his seat, the coachman drove rapidly towards the +garden. The Nats, who knew that the time was near at +hand when Phralaong would become a Buddha, resolved +to place successively before his eyes the four signs foreshowing +his future high dignity. One of them assumed +<span class='pagenum'><a name="Page_53" id="Page_53">[Pg 53]</a></span> +the form of an old man, the body bending forward, with +grey hairs, a shrivelled skin, and leaning languidly on a +heavy staff. In that attire, he advanced slowly, with +trembling steps, towards the prince's conveyance. He +was seen and remarked only by Phralaong and his coachman. +"Who is that man?" said the prince to his driver; +"the hairs of his head, indeed, do not resemble those of +other men." "Prince," answered the coachman, "he is an +old man. Every born being is doomed to become like +him; his appearance must undergo the greatest changes, +the skin by the action of time will shrivel, the hairs turn +grey, the veins and arteries, losing their suppleness and +elasticity, will become stiff and hardened, the flesh will +gradually sink and almost disappear, leaving the bare +bones covered with dry skin." "What?" said to himself +the terrified prince; "birth is indeed a great evil, ushering +all beings into a wretched condition, which must be +inevitably attended with the disgusting infirmities of old +age!" His mind being taken up entirely with such considerations, +he ordered his coachman to drive back to +the palace. Thoodaudana, having inquired from his courtiers +what motive had induced his son to return so soon +from the place of amusement, was told that he had seen an +old man, and that he entertained the thought of becoming +a Rahan.<a name="FNanchor_A_45" id="FNanchor_A_45"></a><a href="#Footnote_A_45" class="fnanchor">[H]</a> "Alas!" said he, "they will succeed in +<span class='pagenum'><a name="Page_54" id="Page_54">[Pg 54]</a></span> +thwarting the high destiny of my son. But let us try now +every means to afford him some distraction, so that he +may forget the evil idea that has just started up in his +mind." He gave orders to bring to his son's palace the +prettiest and most accomplished dancing-girls, that, in +the midst of ever renewed pleasure, he might lose sight +of the thought of ever entering the profession of Rahan. +The guard surrounding his palace was doubled, so as to +preclude the possibility of his ever seeing the other signs.</p> + +<div class="footnote"><p><a name="Footnote_A_45" id="Footnote_A_45"></a><a href="#FNanchor_A_45"><span class="label">[H]</span></a> +In the course of this work +the word Rahan is often used. It +is of the greatest importance that +the reader should firmly seize the +meaning that it is designed to convey. +We find it employed to designate, +in general, the religious belonging +either to the Buddhistic or +Brahminical sects. When Buddhists +happen to mention their brethren of +the opposite creed, who have renounced +the world and devoted +themselves to the practice of religious +duties, they invariably call them +Rahans. When they speak of Pounhas +or Brahmins, who are living in +the world, leading an ordinary secular +mode of life, they never style them +Rahans. Thence we may safely infer +that the individuals to whom this +denomination was applied formed a +class of devotees quite distinct from +the laymen. +</p><p> +That class, it appears, comprised +all the individuals who lived either +in community under the superintendence +and guidance of a spiritual +superior, or privately in forests under +the protecting shade of trees, and +in lonely and solitary places. The +latter religious are, however, generally +designated by the appellation of +Ascetics and Rathees. They were +the forefathers of those fanatics who +up to our days have appeared through +the breadth and length of the Indian +Peninsula, practising penitential +deeds of the most cruel and revolting +description. They are described by +Buddhists as wearing curled and +twisted hair, clad in the skins of +wild beasts, and not unfrequently +quite destitute of any sort of clothing, +and in a state of complete nakedness. +</p><p> +The former, who lived in community, +did not lead the same course of +life. We find some communities, the +three, for instance, under the guidance +of the three Kathabas, in the +Ouroowela forest, not far from Radzagio, +whose inmates are called either +Rahans or Rathees. This indicates +that their mode of life partook both +of the common and hermitical life, +resembling, to a certain extent, that +which was observed by the Christian +communities of cenobites established +in the desert of Upper Egypt during +the first ages of our era. +</p><p> +Those communities appear to have +been the centres in which principles +were established, opinions discussed, +and theories elaborated. The chiefs +enjoyed high reputation for learning. +Persons desirous to acquire proficiency +in science resorted to their abode, +and, under their tuition, strove to +acquire wisdom. The following pages +of this work will afford several +striking illustrations of the view +just sketched out.</p></div> + +<p>On another day, Phralaong, on his way to his garden, +met with the same Nat under the form of a sick man, who +appeared quite sinking under the weight of the most +loathsome disease. Frightened at such a sight, Phralaong, +hearing from the mouth of his faithful driver what this +disgusting object was, returned in all haste to his palace. +His father, more and more disturbed at the news conveyed +to him, multiplied the pleasures and enjoyments destined +for his son, and doubled the number of guards that had to +watch over him. On a third occasion, whilst the prince +was taking a walk, the same Nat, assuming the shape of a +dead man, offered to the astonished regards of the prince +<span class='pagenum'><a name="Page_55" id="Page_55">[Pg 55]</a></span> +the shocking sight of a corpse. Trembling with fear, the +young prince came back forthwith to his residence. Thoodaudana, +being soon informed of what had taken place, +resorted to fresh precautions, and extended to the distance +of one youdzana the immense line of countless guards set +all round the palace.</p> + +<p>On a fourth occasion, the prince, driving rapidly towards +his garden, was met on his way by the same Nat +under the meek form of a Rahan. The curiosity of the +prince was awakened by the extraordinary sight of that +new personage: he asked his coachman what he was. +"Prince," answered the coachman, "he is a Rahan." At +the same time, though little acquainted with the high +dignity and sublime qualifications of a recluse, he was +enabled, by the power of the Nats, to praise and extol in +dignified language the profession and merits of Rahans. +The prince felt instantaneously an almost irresistible inclination +to embrace that attractive mode of life. He quietly +went as far as his garden.</p> + +<p>The whole day was spent in all sorts of rural diversions. +Having bathed in a magnificent tank, he went a little +before sunset to rest awhile on a large well-polished stone +table, overshaded by the far-spread branches of beautiful +trees hanging above it, waiting for the time to put on his +richest dress. All his attendants were busily engaged in +preparing the finest clothes and most elegant ornaments. +When all was ready, they stood silent round him, waiting +for his orders. Perfumes of every description were disposed +in a circular row with the various ornaments on the +table whereon the prince was sitting.</p> + +<p>At that very moment a chief Thagia was quietly enjoying +a delicious and refreshing rest on the famous stone table +called Pantoo Kambala. On a sudden, he felt his seat as it +were getting hot. "Lo! what does this mean?" said the +astonished Thagia; "am I doomed to lose my happy state?" +Having recollected himself, and reflected a while on the +cause of such a wonderful occurrence, he soon knew that +<span class='pagenum'><a name="Page_56" id="Page_56">[Pg 56]</a></span> +Phralaong was preparing to put on for the last time his +princely dress. He called to him the son of a Nat, named +Withakioon, and said to him, "On this day, at midnight, +Prince Theiddat is to leave his palace and withdraw into +solitude. Now he is in his garden, preparing to put on his +richest attire for the last time. Go, therefore, without a +moment's delay, to the place where he is sitting, surrounded +by his attendants, and perform to him all the +required services." Bowing respectfully to the chief of +Thagias, Withakioon obeyed, and by the power inherent +in the nature of Nats, he was in an instant carried to +the presence of Phralaong. He assumed the figure of his +barber, and immediately set to work to arrange the turban +with as much taste as art round his head. Phralaong soon +found out that the skilful hand which disposed the folds +of his head-dress was not that of a man, but of a Nat. +One fold of the turban appeared like one thousand, and +ten folds like ten thousand folds, offering the magical +<i>coup-d'œil</i> of as many different pieces of cloth, arranged +with the most consummate skill. The extremity of the +turban, which crossed vertically the whole breadth of the +countless folds, appeared covered with a profusion of shining +rubies. The head of Phralaong was small, but the +folds of the turban seemed numberless. How could that +be so? It is a wonder surpassing our understanding; it +would be rashness and temerity to allow our minds to dwell +too much upon it.</p> + +<p>Having completely dressed, Phralaong<a name="FNanchor_6_46" id="FNanchor_6_46"></a><a href="#Footnote_6_46" class="fnanchor">[6]</a> found himself +<span class='pagenum'><a name="Page_57" id="Page_57">[Pg 57]</a></span> +surrounded by all sorts of musicians, singers, and dancers, +vying with each other in their endeavours to increase the +rejoicing. The Pounhas sang aloud his praise. "May he +<span class='pagenum'><a name="Page_58" id="Page_58">[Pg 58]</a></span> +conquer and triumph! May his wishes and desires be +ever fulfilled!" The multitude repeated incessantly in his +honour stanzas of praises and blessings. In the midst of +universal rejoicings, Phralaong ascended his carriage. He +had scarcely seated himself on it, when a message, sent by +his father, conveyed to him the gladdening tidings that +Yathaudara had been delivered of a son. "That child," +replied he with great coolness, "is a new and strong tie +that I will have to break." The answer having been +brought to his father, Thoodaudana could not understand +its meaning. He, however, caused his grandson to be +named Raoula. Phralaong, sitting in his carriage, surrounded +by crowds of people, who rent the air with cries of +joy and jubilation, entered into the city of Kapilawot. At +that moment a princess, named Keissa Gautami, was contemplating +from her apartments the triumphant entrance +of Phralaong into the city. She admired the noble and +graceful deportment of Prince Theiddat, and exclaimed +with feelings of inexpressible delight, "Happy the father +and mother who have such an incomparable son! happy +the wife who is blest with such an accomplished husband!" +On hearing those words, Phralaong desired to understand +their meaning and know their bearing. "By what means," +said he to himself, "can a heart find peace and happiness?" +As his heart was already disentangled from the thraldom +of passions, he readily perceived that real happiness could +be found but in the extinction of concupiscence, pride, +ignorance, and other passions. He resolved henceforth to +<span class='pagenum'><a name="Page_59" id="Page_59">[Pg 59]</a></span> +search ardently for the happy state of Neibban, by quitting +the world that very night, leaving the society of men, +and withdrawing into solitude. Detaching from his neck +a collar of pearls of immense value, he sent it to Keissa +Gautami, as a token of gratitude for the excellent lesson +she had given him by the words which she had uttered in +his praise. The young princess received it as a mark of +favour which she imagined Prince Theiddat intended to +pay her. Without further notice of her, he retired into his +own apartment to enjoy some rest.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_39" id="Footnote_1_39"></a><a href="#FNanchor_1_39"><span class="label">[1]</span></a> Which of the two systems, Buddhism +or Brahminism, is the most ancient? +This is a question which +learned Orientalists have in former +days variously answered. If, however, +some credit is to be given to this +Legend, and the hero thereof is to +be regarded as the author of Buddhism, +the solution of that much-controverted +question is comparatively +easy, and seems to admit of no doubt. +Priority of antiquity is decidedly in +favour of Brahminism. At the time +Buddha was born, and in his own +country, we find already subsisting +the great politico-religious fabric of +Hinduism. The distinction of caste +is already mentioned in several passages. +We find the Pounhas or Brahmins +already monopolising the lucrative +trade of soothsaying, and regarded +as the best informed among +their countrymen. They are treated +with great respect and consideration +even by proud monarchs, who testify +their regard for them by costly presents +and every possible mark of distinction. +It is true that their caste +is not always spoken of with great +regard by Buddhist authors; but this +is to be attributed to the deadly enmity +that prevailed at a later period +between those two great rival sects, +which have so long struggled for +supremacy over the Indian Peninsula. +The Brahminical creed is spoken of +in very disparaging terms by Buddhists; +and, as a matter of course, +they have been reciprocally handled +severely by their opponents. To +those who feel inclined to regard +Buddha as but a great reformer of a +religious system already existing, the +question will not appear cleared of +all difficulty. But upon them rests +the task of establishing on uncontrovertible +grounds their hypothesis, ere +any serious attention can be paid to +the conclusion they would fain infer +in favour of the superior antiquity of +Buddhism. As for us, we believe +Buddha to be the real author of the +great religious system under examination. +But, at the same time, we +readily concede that many elements +found existing in those days were +seized upon by Buddha, and skilfully +arranged so as to harmonise well with +his plans.</p></div> + +<div class="footnote"><p><a name="Footnote_2_40" id="Footnote_2_40"></a><a href="#FNanchor_2_40"><span class="label">[2]</span></a> Superstition and ignorance seem +to have been in all ages and under +every climate the prolific source of +human follies and mental delusions. +Man has always been and will ever +be the same ridiculously superstitious +being, as long as his mind is left +to itself, unenlightened by revelation. +With few exceptions, the greatest +men of Italy and Greece were as +superstitious as the <i>vulgus</i>, to whom, +in every other respect, they were so +superior. The resemblance error +bears to truth, when human passions +have some interest at stake, deceives +many; under deceitful appearances +it finds its way to the mind, and then +clings to the heart. There is in man +an innate desire of tearing asunder +the thick veil that hides from him +the knowledge of future events. +Unable to comprehend the perfect +economy of an all-wise Providence +in the disposition and management +of the affairs of this world, he has +recourse to the most absurd means +for satiating the cravings of his inordinate +curiosity. Hence the prevailing +superstition of those days, +which induced men to believe that +Brahmins, on inspecting the inner +part of the hand, could discover certain +signs, foreshowing the good or +bad destiny of every individual.</p></div> + +<div class="footnote"><p><a name="Footnote_3_41" id="Footnote_3_41"></a><a href="#FNanchor_3_41"><span class="label">[3]</span></a> Metempsychosis, or the transmigration +of the soul from one state of +existence into another in the same +world, is one of the leading dogmas +of Buddhism. Many passages of the +present work, or rather the Buddhistic +system as a whole, can never be +understood unless this tenet be +always borne in mind. It is by passing +through countless existences that +a being is slowly purified of his imperfections, +and gradually advances +in the way of merits and perfection. +The sacred writings of Buddhists +mention that our Phralaong had to +range, during innumerable existences, +the whole series of the animal kingdom, +from the dove to the elephant, +ere he could be born in the state of +man, when, in this condition, he, as +stated by himself, went often into +hell to atone for certain trespassings. +Pythagoras had likely borrowed, and +received directly or indirectly from +the East, this doctrine, which his +school re-echoed throughout Greece +and Italy. The end of metempsychosis +is, according to Buddhists, the +state of Neibban. On this point the +author of Buddhism has been at variance +with other religious schools, +which in his own days held and professed +the dogma of transmigration.</p></div> + +<div class="footnote"><p><a name="Footnote_4_43" id="Footnote_4_43"></a><a href="#FNanchor_4_43"><span class="label">[4]</span></a> The three first allegorical omens +or signs which, according to the foretelling +of the Pounhas, were to be +seen and observed hereafter by Phralaong, +are designed to mean and +express the compound of all miseries +attending human existence, from the +moment man crosses the threshold +of life to that of death. The view +of these objects was intended to make +him disgusted with a state necessarily +accompanied with such an +amount of wretchedness. He was +soon induced by reflection to hold in +contempt the things of this world, +and consequently to seek with ardour +some means of estranging himself +from all visible and material objects. +The fourth sign, that is to say, the +view of a Rahan, or a contemner of +this world, aspiring to perfect disengagement +from the trammels of +passion, and shaping his course towards +Neibban, was the very pattern +he had to imitate and follow for arriving +to that state of perfection which +he felt a strong, though as yet somewhat +confused, desire of possessing. +</p><p> +The Nats or Dewatas are the ever-ready +ministers for affording to Phralaong +the assistance he requires to +reach in safety the Buddhaship. +They rejoice at the news of his +approaching conception in the womb +of Maia; they watch over the mother +who is to give birth to so blessed a +child; they receive the newly-born +infant, and hand him over to men; +they baffle, by their almost supernatural +power, the obstacles which +the worldly-minded Thoodaudana +tries to throw in the way of his son's +vocation; in a word, their angelical +ministrations are always at hand to +help and protect our Phralaong, and +enable him to reach that state wherein +he shall be fully qualified for +announcing to men the law of deliverance. +The belief in the agency of +angels between heaven and earth, and +their being the messengers of God for +conveying, on solemn occasions, his +mandates to men, is coeval, according +to sacred records, with the appearance +of man in this world. Innumerable +are the instances of angelical +ministrations mentioned in the holy +writ. We look upon angels as mere +spiritual substances, assuming a human +form, when, by the command of +God, they have to bring down to men +some divine message. In the system +of the Buddhists, Nats are described +as having bodies indeed, but of such +a pure nature, particularly those inhabiting +the superior seats, that they +are not only not subjected to the +miseries inherent in our nature, but +are moreover gifted with such superior +attainments as almost to enjoy +the perfections and qualifications inherent +in the nature of spirits. On +this occasion the Nats are endeavouring +to make virtue triumph over vice; +but, in the course of this legend, we +will have several opportunities of +remarking a counteraction worked up +by evil or wicked Nats for upholding +the reign of passion or of sin. In this +system the two contending elements +of good and evil have each its own +advocates and supporters. A Hindu +Milton might have found two thousand +years ago a ready theme for +writing, in Sanscrit or Pali, a poem +similar to that more recently composed +by the immortal English +bard.</p></div> + +<div class="footnote"><p><a name="Footnote_5_44" id="Footnote_5_44"></a><a href="#FNanchor_5_44"><span class="label">[5]</span></a> From what has been already +mentioned of the life of our Phralaong, +we may see that many particulars +regarding his birth and his +childhood have been described with +sufficient accuracy; but little or +nothing is said of his adolescence, at +least until the age of sixteen, when +he gets united to the famous and +youthful Yathaudara. In common +with many other great men, almost +all the years of the private life of +this celebrated and extraordinary +personage are wrapped up in a complete +obscurity. We may conclude +from his great proficiency in the +knowledge of those sciences and +attainments befitting his high situation, +he was not remiss, since he was +enabled to set at defiance the greatest +masters of those days. In the midst +of pleasures he knew how to devote +the best part of his time to study, +unless we suppose that science was +infused into his mind by no exertion +of his own. The Burmese have a +regular mania for dividing with a +mathematical precision what at first +appears to admit of no such division. +Virtues, vices, sciences, arts, &c., all, +in a word, are subjected to a rigorous +division, which, if arbitrary in itself, +has the great advantage of conferring +a substantial help to the memory.</p></div> + +<div class="footnote"><p><a name="Footnote_6_46" id="Footnote_6_46"></a><a href="#FNanchor_6_46"><span class="label">[6]</span></a> The triumphant return of Phralaong +from his garden to the city, +when he is attired with the richest +dress, is commemorated by Buddhists, +at least in Burmah, on the day a +young boy is preparing to enter into a +monastery of recluses for the purpose +of putting on the yellow robe, and +preparing himself to become afterwards +a member of the order, if he feel +an inclination to enlist in its ranks. +Phralaong was bidding a last farewell +to the world, its pomps and vanities. +So the youthful candidate is doing +who is led processionally through the +streets, riding a richly-caparisoned +horse, or sitting on an elegant palanquin, +carried on the shoulders of men. +A description of this ceremony will +be found in the notice on the Buddhistic +monks or Talapoins. +</p><p> +I am obliged to confess that I have +found it somewhat difficult to discover +any connection between the +expressions made use of by Keissa +Gautami and the inference drawn +therefrom by Phralaong. The explanation +of the difficulty may be, however, +stated as follows:—Gautami +bestows the epithet happy or blessed +upon the father and mother as well +as on the wife of Prince Theiddat, +because she remarked and observed +in him those qualities and accomplishments +befitting a worthy son and +a good husband. The words blessed +and happy struck the mind of the +future Buddha, attracted his attention, +and drew forth his exertions to +find out their true import. He asks +himself, In what consists true and +real happiness? Where is it to be +found? By what means can such an +invaluable treasure be procured? Can +it be conferred upon man by the +possession of some exterior object? +Can his parents or wife be really +happy by the mere accidental ties +that connect them with his person? +No, answers our young philosopher +to himself: Happiness can be procured +but by waging war against +passions, and carrying it on until +their total destruction. Then the +victorious soul, sitting calmly on the +ruins of her deadly opponents, enjoys +in the undisturbed contemplation of +truth an indescribable happiness. In +this we clearly perceive the unmistakable +bearing of Buddhistic morals. +It is as it were the embryo of the +whole system. +</p><p> +King Thoodaudana, influenced by +worldly considerations, eagerly wished +his son to become a great monarch +instead of a poor and humble recluse, +even a Buddha. This alone suggests +the idea that in those days the <i>rôle</i> +of a Buddha was not held in so great +an esteem and veneration as it was +afterwards. Had it been otherwise, +the most ambitious father might have +remained well satisfied with the certainty +of seeing his own son becoming +a personage before whom the proudest +monarch would one day lower to the +dust their crowned heads. +</p><p> +At that time a Buddha, or the +personage honoured with that title, +was looked upon as a mere sage, distinguished +among his fellow-men by +his great wisdom and eminent proficiency +in the study of philosophy. +It is highly probable that this name +had been bestowed upon a great many +illustrious individuals who lived before +the days of Gaudama. Hence +the fabricated genealogy of twenty-eight +former Buddhas, supposed to +have lived myriads of years and +worlds previously, including the +three that have preceded him during +the continuance of this system of +nature. Here a superstitious and +ill-judged enthusiasm has raised up +heaps of extravagancies, setting up +a ridiculous theory, designed to connect +the <i>rôle</i> of the present Buddha +with those of a fabulous antiquity, +and give additional lustre to it. +There is no doubt that the glowing +halo of sacredness and glory, encircling +now the name of Buddha, has +never adorned that of any former one. +It has been created by the extraordinary +progress his doctrines made +at first in the Indian Peninsula, and +next throughout eastern Asia, and +kept up by the fervent admiration of +his enthusiastic followers. +</p><p> +The means resorted to by Thoodaudana +to retain his son in the world +of passions, and thereby thwart his +vocation, could not, we hardly need +mention, be approved of by any +moralist of even the greatest elasticity +of conscience and principles; +but they were eminently fitted to try +the soundness of Phralaong's calling, +and the strong and tenacious dispositions +of his energetic mind. They +set out in vivid colours the firmness +of purpose and irresistible determination +of his soul in following up his +vocation to a holier mode of life; and +what is yet more wonderful, the very +objects that were designed to enslave +him became the instruments which +helped him in gaining and ascertaining +his liberty. Magnificent, indeed, +is the spectacle offered by a young +prince remaining unmoved in the +midst of the most captivating, soul-stirring, +and heart-melting attractions; +sitting coolly on his couch, +and looking with indifference, nay, +with disgust, on the crowd of sleeping +beauties.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_60" id="Page_60">[Pg 60]</a></span></p> +<h2><a name="CHAPTER_IV" id="CHAPTER_IV"></a>CHAPTER IV.</h2> + +<div class="blockquot"><p><i><b>Phralaong leaves his palace, the royal city, and retires into solitude, amidst +the plaudits of the Nats—He cuts his fine hair with a stroke of his +sword, and puts on the habit of Rahan—He begs his food at Radzagio—His +interview with the ruler of that place—His studies under two +Rathees—His fast and penances in the solitude of Oorouwela during +six years.</b></i></p></div> + + +<p>Phralaong had scarcely begun to recline on his couch, +when a crowd of young damsels, whose beauty equalled +that of the daughters of Nats, executed all sorts of dances +to the sound of the most ravishing symphony, and displayed +in all their movements the graceful forms of their +elegant and well-shaped persons, in order to make some +impression upon his heart. But all was in vain; they +were foiled in their repeated attempts. Phralaong fell +into a deep sleep. The damsels, in their disappointment, +ceased their dances, laid aside their musical instruments, +and, soon following the example of Phralaong, +quietly yielded to the soporific influence caused by their +useless and harassing exertions. The lamps, lighted with +fragrant oil, continued to pour a flood of bright light +throughout the apartments. Phralaong awoke a little +before midnight, and sat in a cross-legged position on his +couch. Looking all around him, he saw the varied attitudes +and uninviting appearance of the sleeping damsels. +Some were snoring, others gnashing their teeth, others had +their mouths wide open; some tossed heavily from the +right to the left side, others stretched one arm upwards +and the other downwards; some, seized as it were with a +frantic pang, suddenly coiled up their legs for a while, and +<span class='pagenum'><a name="Page_61" id="Page_61">[Pg 61]</a></span> +with the same violent motion again pushed them down. +This unexpected exhibition made a strong impression on +Phralaong; his heart was set, if possible, freer from the +ties of concupiscence, or rather he was confirmed in his +contempt for all worldly pleasures. It appeared to him +that his magnificent apartments were filled with the most +loathsome and putrid carcasses. The seats of passions, +those of Rupa and those of Arupa, that is to say, the whole +world, seemed, to his eyes, like a house that is a prey to the +devouring flames. "All that," said he to himself, "is most +disgusting and despicable." At the same time his ardent +desires for the profession of Rahan were increasing with +an uncontrollable energy. "On this day, at this very +moment," said he with an unshaken firmness, "I will +retire into a solitary place." He rose instantly and went +to the arched door of his apartment. "Who is here +watching?" said he to the first person he met. "Your +servant," replied instantly the vigilant nobleman Tsanda. +"Rise up quickly," replied the prince; "now I am ready +to retire from the world and resort to some lonely place. +Go to the stable and prepare the fastest of my horses." +Tsanda bowed respectfully to his master, and executed his +orders with the utmost celerity. The horse Kantika, knowing +the intentions of the prince, felt an inexpressible joy +at being selected for such a good errand, and he testified +his joy by loud neighs; but, by the power of the Nats, the +sound of his voice was silenced, so that none heard it.</p> + +<p>While Tsanda, in compliance with the orders he had +received, was making the necessary preparations, Phralaong +desired to see his newly born son Raoula. He +opened gently the door of the room where the princess +was sleeping, having one of her hands placed over the +head of the infant. Phralaong, stopping at the threshold, +said to himself:—"If I go farther to contemplate the child, +I will have to remove the hand of the mother; she may +be awakened by this movement, and then she will prove +a great obstacle to my departure. I will see the child +<span class='pagenum'><a name="Page_62" id="Page_62">[Pg 62]</a></span> +after I have become a Buddha." He then instantly shut +the door and left the palace. His charger was waiting for +him. "To your swiftness," said Phralaong to Kantika, +"do I trust for executing my great design. I must become +a Buddha, and labour for the deliverance of men and Nats +from the miseries of existence, and lead them safely to +the peaceful shores of Neibban." In a moment he was on +the back of his favourite horse. Kantika was a magnificent +animal; his body measured eighteen cubits in length, +with which his height and circumference were in perfect +proportion. The hair was of a beautiful white, resembling +a newly cleaned shell; his swiftness was unrivalled, and +his neighings could be heard at a very great distance; +but on this occasion the Nats interfered, no sound of his +voice was heard, and the noise of his steps was completely +silenced. Having reached the gate of the city, Phralaong +stopped for a while, uncertain as regarded the course he +was to follow. To open the gate, which a thousand men +could with difficulty cause to turn upon its hinges, was +deemed an impossibility. Whilst he was deliberating +with his faithful attendant Tsanda, the huge gate was +silently opened by the Nats, and a free passage given to him +through it. It was in the year 97 when he left Kapilawot.</p> + +<p>Phralaong had scarcely crossed the threshold of the +gate when the tempter endeavoured to thwart his pious +design. Manh<a name="FNanchor_1_47" id="FNanchor_1_47"></a><a href="#Footnote_1_47" class="fnanchor">[1]</a> Nat resolved to prevent him from retiring +<span class='pagenum'><a name="Page_63" id="Page_63">[Pg 63]</a></span> +into solitude and becoming a Buddha. Standing in +the air, he cried aloud, "Prince Theiddat, do not attempt +to lead the life of a recluse; seven days hence you will +become a Tsekiawaday; your sway shall extend over the +four great islands; return forthwith to your palace." +"Who are you?" replied Phralaong. "I am Manh Nat," +cried the voice. "I know," said Phralaong, "that I can +become a Tsekiawaday, but I feel not the least inclination +for earthly dignities; my aim is to arrive at the nature of +Buddha." The tempter, urged onward by his three wicked +propensities, concupiscence, ignorance, and anger, did not +part for a moment from Phralaong; but as the shadow +always accompanies the body, he too, from that day, always +followed Phralaong, striving to throw every obstacle in +his way towards the dignity of Buddha. Trampling down +every human and worldly consideration, and despising a +power full of vanity and illusion, Phralaong left the city +of Kapilawot, at the full moon of July under the constellation +Oottarathan. A little while after, he felt a strong +desire to turn round his head and cast a last glance at the +magnificent city he was leaving behind him; but he soon +overcame that inordinate desire and denied himself this +gratification. It is said that on the very instant he was +combating the rising sense of curiosity the mighty earth +turned with great velocity, like a potter's wheel, so that +the very object he denied himself the satisfaction of +contemplating came of itself under his eyes. Phralaong +hesitated a while as to the direction he was to follow, but +he resolved instantly to push on straight before him.</p> + +<p>His progress through the country resembled a splendid +<span class='pagenum'><a name="Page_64" id="Page_64">[Pg 64]</a></span> +triumphal ovation. Sixty thousand Nats marched in front +of him, an equal number followed him, and as many surrounded +him on his right and on his left. All of them +carried lighted torches, pouring a flood of light in every +direction; others again spread perfumes and flowers +brought from their own seats. All joined in chorus, singing +the praises of Phralaong. The sound of their united +voices resembled loud peals of continued thunder, and the +resounding of the mighty waves at the foot of the Mount +Oogando. Flowers, shedding the most fragrant odour, were +seen gracefully undulating in the air, like an immense +canopy, extending to the farthest limits of the horizon. +During that night, Phralaong, attended with that brilliant +retinue, travelled a distance of thirty youdzanas, and +arrived on the banks of the river Anauma. Turning his +face towards Tsanda, he asked what was the river's name. +"Anauma is its name," replied his faithful attendant. "I +will not," said Phralaong to himself, "show myself unworthy +of the high dignity I aspire to." Spurring his +horse, the fierce animal leaped at once to the opposite +bank. Phralaong alighted on the ground, which was +covered with a fine sand resembling pearls, when the rays +of the sun fell upon it in the morning. On that spot he +divested himself of his dress, and calling Tsanda to him, +he directed him to take charge of his ornaments, and carry +them back with the horse Kantika to his palace. For +himself, he had made up his mind to become a Rahan. +"Your servant too," replied Tsanda, "will become also a +recluse in your company." "No," said the prince, "the +profession of Rahan does not at present befit you." He +reiterated this prohibition three times. When he was +handing over to Tsanda his costly ornaments, he said to +himself, "These long hairs that cover my head, and my +beard too, are superfluities unbecoming the profession of +Rahan." Whereupon with one hand unsheathing his sword, +and with the other seizing his comely hairs, he cut them +with a single stroke. What remained of his hairs on the +<span class='pagenum'><a name="Page_65" id="Page_65">[Pg 65]</a></span> +head measured about one inch and a half in length. In +like manner he disposed of his beard. From that time he +never needed shaving; the hairs of his beard and those of +the head never grew longer during the remainder of his +life.<a name="FNanchor_2_48" id="FNanchor_2_48"></a><a href="#Footnote_2_48" class="fnanchor">[2]</a> +Holding his hairs and turban together, he cried +aloud, "If I am destined to become a Buddha, let these +hairs and turban remain suspended in the air; if not, let +them drop down on the ground." Throwing up both to +the height of one youdzana, they remained suspended in +the air, until a Nat came with a rich basket, put them +therein, and carried them to the seat of Tawadeintha. He +there erected the Dzedi Dzoulamani, wherein they were +religiously deposited. Casting his regards on his own +person, Phralaong saw that his rich and shining robe did +not answer his purpose, nor appear befitting the poor and +humble profession he was about to embrace. While his +attention was taken up with this consideration, a great +Brahma, named Gatigara, who in the days of the Buddha +Kathaba had been an intimate friend of our Phralaong, +and who, during the period that elapsed between the +manifestation of that Buddha to the present time, had not +grown old, discovered at once the perplexity of his friend's +mind. "Prince Theiddat," said he, "is preparing to become +a Rahan, but he is not supplied with the dress and +other implements essentially required for his future calling. +I will provide him now with the thinbaing, the +kowot, the dugout, the patta, the leathern girdle, the +hatchet, the needle, and filter.<a name="FNanchor_3_49" id="FNanchor_3_49"></a><a href="#Footnote_3_49" class="fnanchor">[3]</a> He took with him all +<span class='pagenum'><a name="Page_66" id="Page_66">[Pg 66]</a></span> +these articles, and in an instant arrived in the presence of +Phralaong, to whom he presented them. Though unacquainted +with the details of that dress, and untrained in +the use of those new implements, the prince, like a man +who had been a recluse during several existences, put on +with a graceful gravity his new dress. He adjusted the +thinbaing round his waist, covered his body with the +kowot, threw the dugout over his shoulders, and suspended +to his neck the bag containing the earthen patta. +Assuming the grave, meek, and dignified countenance of a +Rahan, he called Tsanda and bade him go back to his +father and relate to him all that he had seen. Tsanda, +complying with his master's request, prostrated himself +three times before him; then, rising up, he wheeled to the +right and departed. The spirited horse, hearing the last +words of Phralaong, could no more control his grief.<a name="FNanchor_4_50" id="FNanchor_4_50"></a><a href="#Footnote_4_50" class="fnanchor">[4]</a></p> + +<p><span class='pagenum'><a name="Page_67" id="Page_67">[Pg 67]</a></span>"Alas!" +said he, "I will see no more my master in this +world." His sorrow grew so great that his heart split +into two parts, and he died on the spot.</p> + +<p>After his death, he became a Nat in the seat of Tawadeintha. +The affliction of Tsanda at parting with his good +master was increased by the death of Kantika. The tears that +streamed down his cheeks resembled drops of liquid silver.</p> + +<p>Phralaong, having thus begun the life of a recluse, +spent seven days alone in a forest of mango trees, enjoying +in that retirement the peace and happiness of soul +which solitude alone can confer. The place, in the neighbourhood +of which he began his religious life, is called +Anupyia, in the country belonging to the Malla princes. +He then started for the country of Radzagio, travelling +on foot a distance of thirty youdzanas. Arrived near +the gate of the royal city, Phralaong stopped for a +while, saying within himself, "Peimpathara, the king +of this country, will no doubt hear of my arrival in this +place. Knowing that the son of King Thoodaudana is +actually in his own royal city, he will insist upon my +accepting all sorts of presents. But now, in my capacity +of Rahan, I must decline accepting them, and by the rules +of my profession I am bound to go and beg along the +streets, from house to house, the food necessary for my +support." He instantly resumed his journey, entered the +city through the eastern gate, the patta hanging on his +side, and followed the first row of houses, receiving the +alms which pious hands offered him. At the moment of +his arrival the whole city was shaken by a mighty commotion, +like that which is felt in the seat of Thoora when +the Nat Athoorein makes his apparition in it. The +inhabitants, terrified at such an ominous sign, ran in all +haste to the palace. Admitted into the presence of the +<span class='pagenum'><a name="Page_68" id="Page_68">[Pg 68]</a></span> +monarch, they told him that they knew not what sort of +being had just arrived in the city, walking through the +streets and begging alms. They could not ascertain whether +he was a Nat, a man, or a Galong. The king, looking +from his apartments over the city, saw Phralaong, whose +meek deportment removed all anxiety from his mind. +He, however, directed a few of his noblemen to go and +watch attentively all the movements of the stranger. +"If he be," said he, "a Bilou, he will soon leave the +city and vanish away; if a Nat, he will raise himself in +the air; if a Naga, he will plunge to the bottom of the +earth." Phralaong, having obtained the quantity of rice, +vegetables, &c., he thought sufficient for his meal, left the +city through the same gate by which he had entered it, sat +down at the foot of a small hill, his face turned towards +the east, and tried to make his meal with the things he had +received. He could not swallow the first mouthful, which +he threw out of his mouth in utter disgust. Accustomed +to live sumptuously and feed on the most delicate things, +his eyes could not bear even the sight of that loathsome +mixture of the coarsest articles of food collected at the +bottom of his patta. He soon, however, recovered from +that shock; and gathered fresh strength to subdue the +opposition of nature, overcome its repugnance, and conquer +its resistance. Reproaching himself for such an unbecoming +weakness:—"Was I not aware," said he, with a feeling +of indignation against himself, "that when I took up the +dress of a mendicant such would be my food? The moment +is come to trample upon nature's appetites." Whereupon +he took up his patta, ate cheerfully his meal, and never +afterwards did he ever feel any repugnance at what things +soever he had to eat.</p> + +<p>The king's messengers, having closely watched and attentively +observed all that had happened, returned to their +master, to whom they related all the particulars that they +had witnessed. "Let my carriage be ready," said the king, +"and you, follow me to the place where this stranger is +<span class='pagenum'><a name="Page_69" id="Page_69">[Pg 69]</a></span> +resting." He soon perceived Phralaong at a distance, sitting +quietly after his refection. Peimpathara alighted from +his conveyance, respectfully drew near to Phralaong, and, +having occupied a seat in a becoming place, was overwhelmed +with contentment and inexpressible joy to such +an extent, indeed, that he could scarcely find words to give +utterance to his feelings. Having at last recovered from +the first impression, he addressed Phralaong in the following +manner:—"Venerable Rahan, you seem to be young +still, and in the prime of your life; in your person you are +gifted with the most attractive and noble qualities, indicating +surely your illustrious and royal extraction. I have +under my control and in my possession a countless crowd +of officers, elephants, horses and chariots, affording every +desirable convenience for pleasure and amusement of every +description. Please to accept of a numerous retinue of +attendants, with whom you may enjoy yourself whilst +remaining within my dominions. May I be allowed to ask +what country you belong to, who you are, and from what +illustrious lineage and descent you are come?" Phralaong +said to himself:—"It is evident that the king is unacquainted +with both my name and origin; I will, however, +satisfy him on the subject of his inquiry." Pointing +out with his hand in the direction of the place he had come +from, he said:—"I arrive from the country which has been +governed by a long succession of the descendants of Prince +Kothala. I have, indeed, been born from royal progenitors, +but I have abandoned all the prerogatives attached to my +position, and embraced the profession of Rahan. From +my heart I have rooted up concupiscence, covetousness, and +all affections to the things of this world." To this the king +replied:—"I have heard that Prince Theiddat, son of King +Thoodaudana, had seen four great signs, portending his +future destiny for the profession of Rahan, which would be +but a step to lead him to the exalted dignity of a Buddha. +The first part of the prediction has been already fulfilled. +When the second shall have received its accomplishment, +<span class='pagenum'><a name="Page_70" id="Page_70">[Pg 70]</a></span> +I beg you will show your benevolence to me and my +people. I hope my kingdom will be the first country +you will direct your steps to, after having acquired +the supreme science." To this Phralaong graciously +assented.</p> + +<p>Phralaong, having left the king, resumed his journey, +and fell in with a Rathee,<a name="FNanchor_5_51" id="FNanchor_5_51"></a><a href="#Footnote_5_51" class="fnanchor">[5]</a> or hermit, named Alara, and +<span class='pagenum'><a name="Page_71" id="Page_71">[Pg 71]</a></span> +inquired about the several Dzans. Alara satisfied him +on four kinds of Dzans, but as regards the fifth, he was +obliged to refer him to another Rathee, named Oudaka, +who gave him the necessary explanations. Having nothing +more to learn from these masters, Phralaong said to +himself, "The knowledge I have thus acquired is not +sufficient to enable me to obtain the dignity of Buddha." +Whereupon he resolved to devote himself to the Kamatan<a name="FNanchor_6_52" id="FNanchor_6_52"></a><a href="#Footnote_6_52" class="fnanchor">[6]</a> +or meditation on the instability and nothingness of +<span class='pagenum'><a name="Page_72" id="Page_72">[Pg 72]</a></span> +all that exists. To effectuate thoroughly his purpose, he +repaired to the solitude of Oorouwela, where he devoted all +his time to the deepest meditation. On a certain day it +happened that five Rahans, on their way to a certain place +to get their food, arrived at the spot where Phralaong lived +and had already entered on the course of his penitential +deeds. They soon became impressed with the idea that +our hermit was to become a Buddha. They resolved to stay +with him and render him all the needful services, such as +sweeping the place, cooking rice, &c.</p> + +<p><span class='pagenum'><a name="Page_73" id="Page_73">[Pg 73]</a></span>The +time for the six years of meditation was nearly over, +when Phralaong undertook a great fast,<a name="FNanchor_7_53" id="FNanchor_7_53"></a><a href="#Footnote_7_53" class="fnanchor">[7]</a> which was carried +to such a degree of abstemiousness that he scarcely +allowed to himself the use of a grain of rice or sesame a +day, and finally denied himself even that feeble pittance. +But the Nats, who observed his excessive mortification, +inserted Nat food through the pores of his skin. Whilst +Phralaong was thus undergoing such a severe fasting, his +face, which was of a beautiful gold colour, became black; +the thirty-two marks indicative of his future dignity disappeared. +On a certain day, when he was walking in a +much enfeebled state, on a sudden he felt an extreme +weakness, similar to that caused by a dire starvation. +Unable to stand up any longer, he fainted and fell on the +ground. Among the Nats that were present, some said, +"The Rahan Gaudama is dead indeed;" some others replied, +"He is not dead, but has fainted from want of food." +Those who believed he was dead hastened to his father's +palace to convey to him the sad message of his son's death. +Thoodaudana inquired if his son died previous to his becoming +a Buddha. Having been answered in the affirmative, +he refused to give credit to the words of the Nats. The +reason of his doubting the accuracy of the report was, that +<span class='pagenum'><a name="Page_74" id="Page_74">[Pg 74]</a></span> +he had witnessed the great wonders prognosticating his +son's future dignity that had taken place, first when Phralaong, +then an infant, was placed in the presence of a +famous Rathee, and secondly, when he slept under the +shade of the tree Tsampoo-thabia. The fainting being +over, and Phralaong having recovered his senses, the same +Nats went in all haste to Thoodaudana, to inform him of +his son's happy recovery. "I knew well," said the king, +"that my son could not die ere he had become a Buddha." +The fame of Phralaong's having spent six years in solitude, +addicted to meditation and mortification, spread +abroad like the sound of a great bell,<a name="FNanchor_8_54" id="FNanchor_8_54"></a><a href="#Footnote_8_54" class="fnanchor">[8]</a> hung in the canopy +of the skies.</p> + +<p><span class='pagenum'><a name="Page_75" id="Page_75">[Pg 75]</a></span>Phralaong +soon remarked that fasting and mortification +were not works of sufficient value for obtaining the dignity +of Buddha; he took up his patta and went to the neighbouring +village to get his food. Having eaten it, he grew +stronger; his beautiful face shone again like gold, and the +thirty-two signs reappeared.<a name="FNanchor_9_55" id="FNanchor_9_55"></a><a href="#Footnote_9_55" class="fnanchor">[9]</a> The five Rahans that had +lived with him said to each other—"It is in vain that the +Rahan Gaudama has, during six years of mortification and +<span class='pagenum'><a name="Page_76" id="Page_76">[Pg 76]</a></span> +sufferings, sought the dignity of Buddha; he is now compelled +to go out in search of food; assuredly, if he be +obliged to live on such food, when shall he ever become a +Buddha? He goes out in quest of food; verily, he aims +at enriching himself. As the man that wants drops of +dew or water to refresh and wash his forehead, has to +look for them, so we have to go somewhere else to learn +the way to, and the merit of, Dzan, which we have not +been able to obtain from him." Whereupon they left +Phralaong, took up their pattas and tsiwarans, went to +a distance of eighteen youdzanas, and withdrew into the +forest of Migadawon, near Baranathee.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_47" id="Footnote_1_47"></a><a href="#FNanchor_1_47"><span class="label">[1]</span></a> Phralaong having overcome with +uncommon fortitude the numberless +obstacles which he had encountered +on the part of men, will have now to +meet another foe, perhaps more formidable, +a wicked Nat, or demon. +His name, according to its orthography, +is Mar or Mara, but the +Burmese call him Manh, which means +pride. Manh is, therefore, the evil +spirit of pride, or rather personified +pride, and the enemy of mankind, +ever ready to oppose the benevolent +designs and generous efforts of +Buddha in carrying on his great +undertaking, conceived to benefit +humanity, by teaching men the way +that leads to deliverance from all +miseries. The first plan concocted +by Manh for stopping, at the very +outset, the progress of Phralaong, +was to flatter his ambition by promising +him <i>all the kingdoms of this +world and their glory</i>. From that +day the tempter never lost sight of +the benevolent Buddha, but followed +him everywhere, endeavouring to +prevent the immense success that +was to attend his future mission. +The evil propensities which constitute, +as it were, the very essence of +Manh's nature, are concupiscence, +envy, and an irresistible proneness to +do harm. The devil indeed could +hardly be made up of worse materials. +</p><p> +It is really interesting through the +course of this Legend to read of +the uninterrupted efforts made by +the personification of evil to thwart +Buddha in all his benevolent designs. +The antagonism begins now, but it +will be maintained with an obstinate +and prolonged activity during the +whole life of Buddha.</p></div> + +<div class="footnote"><p><a name="Footnote_2_48" id="Footnote_2_48"></a><a href="#FNanchor_2_48"><span class="label">[2]</span></a> This circumstance explains one +peculiarity observable in all the statues +representing Buddha. The head +is invariably covered with sharp +points, resembling those thorns with +which the thick envelope of the +durian fruit is armed. Often I had +inquired as to the motive that induced +native sculptors to leave on +the head of all statues that sort of +inverted nails, without ever being +able to obtain any satisfactory answer. +It was only after having read this +passage of the life of Buddha that +I was enabled to account for this +apparently singular custom, which is +designed to remind all Buddhists of +the ever-continued wonder whereby +the hairs which remained on Buddha's +head never grew longer from the day +he cut them with his sword.</p></div> + +<div class="footnote"><p><a name="Footnote_3_49" id="Footnote_3_49"></a><a href="#FNanchor_3_49"><span class="label">[3]</span></a> Every talapoin or recluse must +be provided with one needle, wherewith +he is to sew his dress, one +hatchet to cut the wood he may be +in need of, either for erecting a +shelter for himself or for other purposes, +and one filter to strain the +water he intends to drink, that it +might be cleared from all impurities, +but chiefly of insects or any living +body that might be in it, which +would expose the drinker thereof to +the enormous sin of causing the death +of some animal.</p></div> + +<div class="footnote"><p><a name="Footnote_4_50" id="Footnote_4_50"></a><a href="#FNanchor_4_50"><span class="label">[4]</span></a> The various accounts that are +given of the horse Kantika, and the +grief he feels at parting with his +master, grief which reaches so far as +to cause his death, may appear somewhat +extraordinary, puerile, and +ridiculous to every one except to +Buddhists. One great principle of +that religious system is that man +does not differ from animals in +nature, but only in relative perfection. +In animals there are souls as +well as in men, but these souls, on +account of the paucity of their merits +and the multiplicity of their demerits, +are yet in a very imperfect state. +When the law of demerits grows +weak, and that of merits gathers +strength, the soul, though continuing +to inhabit the body of animals, has +the knowledge of good and evil, and +can attain to a certain degree of perfection. +Buddhistic writings supply +many instances of this belief. +Whilst Buddha was in the desert, +an elephant ministered to all his +wants. As a reward for such a series +of services, Buddha preached to him +the law, and led him at once to the +deliverance, that is to say, to the +state of Neibban. When one animal +has progressed so far in the way of +merits as to be able to discern between +good and bad, it is said that he is +ripe, or fit to become man. The +horse Kantika seems to have reached +that state of full ripeness, since, after +his death, he passed to the state of +Nat. This peculiar tenet of Buddhistic +faith accounts for the first of the +five great commands, which extends +the formal injunction of "thou shalt +not kill" to animals. When a candidate +is admitted, according to the +prescriptions contained in the sacred +Kambawa, into the order of Rahans, +he is expressly and solemnly commanded +to refrain from committing +four sins, which would deprive him +<i>de facto</i> of the dignity he has been +elevated to. The taking away willingly +of the life of anything animated, +is one of these four trespassings.</p></div> + +<div class="footnote"><p><a name="Footnote_5_51" id="Footnote_5_51"></a><a href="#FNanchor_5_51"><span class="label">[5]</span></a> The fact of Buddha placing himself +under the tuition of two masters +or teachers, leading an ascetic life, to +learn from them notions of the most +abstruse nature, establishes, beyond +all doubt, the high antiquity of the +existence in India of a large number +of individuals, who, living in some +retired spot, far from the tumult of +society, endeavoured, by constant application, +to dive into the deepest recesses +of morals and metaphysics. +The fame of the learning of many +among them attracted to their solitude +crowds of disciples, anxious to +study under such eminent masters. +Hence we see some of these Rathees +at the head of four or five hundred +disciples. There is no doubt that the +most distinguished Rathees became +the founders of many of those philosophico-religious +schools for which +India was renowned from the remotest +antiquity. Like many others +who thirsted for knowledge, Phralaong +resorted to the schools of the +Rathees, as to the then most celebrated +seats of learning. +</p><p> +From this fact we may be allowed +to draw another inference, which may +be considered as a consequence of +what has been stated in a foregoing +note, regarding the superior antiquity +of Brahminism over Buddhism. Phralaong +was brought up in the bosom +of a society regulated and governed +by Brahminical institutions. He must +have been imbued from the earliest +days of his elementary education with +the notions generally taught, viz.: +the Brahminical ones. When he +grew up and began to think for himself, +he was displeased with certain +doctrines which did not tally with his +own ideas. Following the example +of many that had preceded him in +the way of innovation, he boldly +shaped his course in a new direction, +and soon arrived at a final issue on +many points, both with his teachers +and some of the doctrines generally +received in the society in which he +had been brought up. We may, +therefore, safely conclude that the +doctrines supposed to have been +preached by the latest Buddha are +but an off-shoot of Brahminism. This +may serve to account for the great +resemblance subsisting between many +doctrines of both creeds. The cardinal +points on which these two systems +essentially differ are the beginning +and the end of living beings. +Between these two extremes there is +a multitude of points on which both +systems so perfectly agree that they +appear blended together. +</p><p> +The Rathees seem, according to +the institutes of Menoo, to have been +first in observing two practices, +much enforced by the Wini in subsequent +times. They were supported +by the alms bestowed on them by +their disciples and the admirers of +their singular mode of life. They +were courted and esteemed by the +world, in proportion to the contempt +they appeared to hold it in. Denying +to themselves the pleasures which +were opposed to their austere life, +they observed, as long as they remained +Rathees, the rules of the +strictest celibacy. +</p><p> +Phralaong, preparing himself for +his future high calling, began to study +the science of <i>Dzan</i> under distinguished +masters. What is meant by Dzan? +This Pali word means thought, reflection, +meditation. It is often designed +by the Burmese to mean a peculiar +state of the soul that has already +made great progress in the way of +perfection. Phralaong intended, by +placing himself under the direction +of those eminent teachers, to learn +the great art of training his mind for +the obtaining, by constant and well-directed +meditations, of high mental +attainments. In the book of Buddhistic +metaphysics, I have found the +science of Dzan divided into five +parts, or rather five steps, which the +mind has to ascend successively ere +it can enjoy a state of perfect quiescence, +the highest point a perfected +being can arrive at before reaching +the state of Neibban. In the first +step the soul searches after what +is good and perfect, and having discovered +it, turns its attention and +the energy of its faculties towards it. +In the second, the soul begins to contemplate +steadily what it has first +discovered, and rivets upon it its attention. +In the third stage, the soul +fondly relishes, and is, as it were, +entirely taken with it. In the fourth, +the soul calmly enjoys and quietly +feasts on the pure truths it has loved +in the former state. In the fifth, +the soul, perfectly satiated with the +knowledge of truth, remains in a +state of complete quietude, perfect +fixity, unmoved stability, which nothing +can any longer alter or disturb. +The Burmese and all Buddhists, always +fond of what is wonderful, attribute +supernatural perfections to those +who have so far advanced in mental +attainments. Their bodies become, +as it were, half-spiritualised, so that +they can, according to their wishes, +carry themselves through the air from +one place to another, without the +least hindrance or difficulty.</p></div> + +<div class="footnote"><p><a name="Footnote_6_52" id="Footnote_6_52"></a><a href="#FNanchor_6_52"><span class="label">[6]</span></a> Kamatan means the fixing of the +attention on one object, so as to investigate +thoroughly all its constituent +parts, its principle and origin, its +existence and its final destruction. +It is that part of metaphysics which +treats of the beginning, nature, and +end of beings. To become proficient +in that science, a man must be gifted +with a most extensive knowledge and +an analysing mind of no common cast. +The process of Kamatan is as follows. +Let it be supposed that man intends +to contemplate one of the four elements, +fire, for instance; he abstracts +himself from every object which is +not fire, and devotes all his attention +to the contemplation of that object +alone; he examines the nature of fire, +and finding it a compound of several +distinct parts, he investigates the +cause or causes that keep those parts +together, and soon discovers that they +are but accidental ones, the action +whereof may be impeded or destroyed +by the occurrence of any sudden accident. +He concludes that fire has +but a fictitious ephemeral existence. +The same method is followed in examining +the other elements, and +gradually all other things he may +come in contact with, and his final +conclusion is, that all things placed +without him are destitute of real existence, +being mere illusions, divested +of all reality. He infers, again, that +all things are subjected to the law of +incessant change, without fixity or +stability. The wise man, therefore, +can feel no attachment to objects +which, in his own opinion, are but +illusions and deception: his mind can +nowhere find rest in the midst of illusions +always succeeding to each other. +Having surveyed all that is distinct +of self, he applies himself to the +work of investigating the origin and +nature of his body. After a lengthened +examination, he arrives, as a +matter of course, at the same conclusion. +His body is a mere illusion +without reality, subjected to changes +and destruction. He feels that it is +as yet distinct from self. He despises +his body, as he does everything else, +and has no concern for it. He longs +for the state of Neibban, as the only +one worthy of the wise man's earnest +desire. By such a preliminary step, +the student, having estranged himself +from this world of illusions, advances +towards the study of the excellent +works which will pave the way to +Neibban. The Burmese reckon forty +Kamatans. They are often repeated +over by devotees, whose weak intellect +is utterly incapable of understanding +the meaning they are designed +to convey to the mind. +</p><p> +Notwithstanding his singular aptitude +in acquiring knowledge, Phralaong +devoted six whole years, in the +solitude of Oorouwela, busily engaged +in mastering the profound science he +aimed at acquiring. It was during +that time that he received the visits +of five Rahans, whose chief was +named Koondanha. They were very +probably, like so many of their profession, +travelling about in search of +knowledge. They placed themselves +under the direction of Phralaong, +and in exchange for the lessons they +received from him, they served him +as humble and grateful disciples are +wont to attend on a highly esteemed +teacher. In this, as well as many +other circumstances, we see that, +previous to Gaudama's preachings, +there already existed in India an +order of devotees or enthusiasts, who +lived secluded from the world, devoted +to the study of religious doctrines +and the practice of virtues of +the highest order. The order of +Buddhistic monks or talapoins, which +was subsequently established by the +author of Buddhism, is but a modification +of what actually subsisted in +full vigour in his own country and in +his own time.</p></div> + +<div class="footnote"><p><a name="Footnote_7_53" id="Footnote_7_53"></a><a href="#FNanchor_7_53"><span class="label">[7]</span></a> In a Buddhistic point of view +the only reason that may be assigned +for the extraordinary fast of Phralaong +is the satisfaction of showing to +the world the display of wonderful +action. Fasting and other works of +mortification have always been much +practised by the Indian philosophers +of past ages, who thereby attracted +the notice, respect, admiration, and +veneration of the world. Such rigorous +exercises, too, were deemed of +great help for enabling the soul to +have a more perfect control over the +senses, and subjecting them to the +empire of reason. They are also conducive +towards the calm and undisturbed +state in which the soul is +better fitted for the arduous task of +constant meditation. The fast of +Gaudama, preparatory to his obtaining +the Buddhaship, recalls to mind +that which our Lord underwent ere +He began His divine mission. If the +writer, in the course of this work, +has made once or twice a remark of +similar import, he has done so, not +with the intention of drawing a parallel +as between facts, but to communicate +to the reader the feelings of +surprise and astonishment he experienced +when he thought he met with +circumstances respecting the founder +of Buddhism which apparently bore +great similarity to some connected +with the mission of our Saviour.</p></div> + +<div class="footnote"><p><a name="Footnote_8_54" id="Footnote_8_54"></a><a href="#FNanchor_8_54"><span class="label">[8]</span></a> Bells are common in Burmah, +and the people of that country are +well acquainted with the art of casting +them. Most of the bells to be +seen in the pagodas are of small +dimensions, and differing in shape +somewhat from those used in Europe. +The inferior part is less widened, and +there is a large hole in the centre of +the upper part. No tongue is hung +in the interior, but the sound is produced +by striking with a horn of deer +or elk the outward surface of the +lower part. No belfry is erected for +the bells; they are fixed on a piece +of timber, laid horizontally, and supported +at its two extremities by two +posts, at such a height that the inferior +part of the bell is raised about +five feet above the ground. +</p><p> +The largest specimens of Burmese +art in casting bells of great weight are +the two bells to be seen, the one in +the large pagoda of Rangoon, called +Shway Dagon, and the other at Mingon, +about twelve or fifteen miles +north of Amerapoura, on the western +bank of the Irrawaddy. The first, in +the town of Rangoon, was cast in +1842, when King Tharawaddy visited +the place, with the intention of founding +a new city, more distant from the +river, and nearer to the mount upon +which rises the splendid Shway Dagon. +In its shape and form it exactly +resembles the kind of bells above +described. Here are some particulars +respecting that large piece of +metal, collected from the inscription +to be seen upon it. It was cast on +the fifth day of the full moon of Tabodwai +(February), 1203 of the Burmese +era. The weight of metal is +94,682 lbs.; its height 9½ cubits; its +diameter 5 cubits; its thickness 20 +fingers or 15 inches. But during the +process of melting, the well-disposed +came forward and threw in copper, +silver, and gold in great quantities. +It is supposed, says the writer of the +inscription, that in this way the +weight was increased one-fourth. +</p><p> +The bell of Mingon was cast in the +beginning of this century. In shape +and form it resembles our bells in +Europe. It is probable that some +foreigner residing at Ava suggested +the idea of giving such an unusual +form to that monumental bell. Its +height is 18 feet, besides 7 feet for +hanging apparatus. It has 17 feet in +diameter, and from 10 to 12 inches +in thickness. Its weight is supposed +to exceed two hundred thousand English +pounds. +</p><p> +In the interior large yellowish and +greyish streaks indicate that considerable +quantities of gold and silver +had been thrown in during the process +of melting. No idea can at present +be had of the power of the sound +of that bell, as its enormous weight +has caused the pillars that support it +partially to give way. To prevent a +fatal disaster, the orifice of the bell +has been made to rest on large short +posts, sunk in the ground and rising +about three feet above it. In no +respect can these bells bear any comparison +with those of Europe. They +are mightily rough and rude attempts +at doing works on a scale far surpassing +the abilities of native workmen, +who otherwise succeed tolerably +well in casting the comparatively +small bells commonly met with in the +courtyards of pagodas.</p></div> + +<div class="footnote"><p><a name="Footnote_9_55" id="Footnote_9_55"></a><a href="#FNanchor_9_55"><span class="label">[9]</span></a> One of the genuine characters of +Buddhism is correctly exhibited in +this observation of Phralaong's respecting +fasts, mortifications, and +other self-inflicted penances. They +are not looked upon as the immediate +way leading to perfection, nor as <i>a +portion</i> or a part of perfection itself. +Such deeds are but means resorted to +for weakening passions and increasing +the power of the spiritual principle +over the natural one: they are +preparatory to the great work of +meditation or the study of truth, +which is the only high-road to perfection. +To the sage that has already +begun the laborious task of investigating +truth, such practices are of no +use, and are nowhere insisted on as +necessary, or even useful. In the +book of discipline, no mention is +made of them. The life of the initiated +is one of self-denial; all superfluities +and luxuries are strictly interdicted; +all that is calculated to +minister to passions and pleasure is +carefully excluded. But the great +austerities and macerations practised +by the religious of the Brahminical +sect are at once rejected by the +Buddhist sages as unprofitable and +unnecessary to them. The inmates +of the Buddhist monasteries in our +days are never seen indulging in those +cruel, disgusting, and unnatural practices +performed from time immemorial +by some of their brethren of +the Hindu persuasion. This constitutes +one of the principal differences +or discrepancies between the two systems. +With the founder of Buddhism +fasts and penitential deeds are of +great concern to him who is as yet in +the world, living under the tyrannical +yoke of passions and the influence +of the senses. By him they are +viewed as powerful auxiliaries in the +spiritual warfare for obtaining the +mastery over passions. This point +once gained, the sage can at once +dispense with their aid as being no +longer required. The follower of the +Hindu creed looks upon those practices +as <i>per se</i> eminently meritorious +and capable of leading him to perfection; +hence the mania for carrying +those observances to a degree revolting +to reason, and even to the plain +good sense of the people.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_77" id="Page_77">[Pg 77]</a></span></p> +<h2><a name="CHAPTER_V" id="CHAPTER_V"></a>CHAPTER V.</h2> + +<div class="blockquot"><p><i><b>Thoodzata's offering to Phralaong—His five dreams—He shapes his course +towards the gniaong tree—Miraculous appearance of a throne—Victory +of Phralaong over Manh Nat—His meditations during forty-nine days +near the Bodi tree—He at last obtains the perfect science—He overcomes +the temptation directed against him by the daughters of Manh—Buddha +preaches the law to a Pounha and to two merchants.</b></i></p></div> + + +<p>At that time, in the solitude of Oorouwela, there lived in +a village a rich man, named Thena. He had a daughter +named Thoodzata. Having attained the years of puberty, +she repaired to a place where there was a gniaong tree, and +made the following prayer to the Nat guardian of the +place<a name="FNanchor_1_56" id="FNanchor_1_56"></a><a href="#Footnote_1_56" class="fnanchor">[1]</a>:—"If I marry a husband that will prove a suitable +<span class='pagenum'><a name="Page_78" id="Page_78">[Pg 78]</a></span> +match, and the first fruit of our union be a male child, I +will spend annually in alms deeds 100,000 pieces of silver, +and make an offering at this spot." Her prayer was heard, +<span class='pagenum'><a name="Page_79" id="Page_79">[Pg 79]</a></span> +and its twofold object granted. When Phralaong had +ended the six years of his fasting and mortification, on the +day of the full moon of the month Katson, Thoodzata was +preparing to make her grateful offering to the Nat of the +place. She had been keeping one thousand cows in a +place abounding with sweet vines; the milk of those thousand +was given to five hundred cows; these again fed +with their own milk two hundred and fifty others, and so +on, in a diminishing proportion, until it happened that +sixteen cows fed eight others with their milk. So these +eight cows gave a milk, rich, sweet, and flavoured beyond +all description.</p> + +<p>On the day of the full moon of Katson,<a name="FNanchor_2_57" id="FNanchor_2_57"></a><a href="#Footnote_2_57" class="fnanchor">[2]</a> Thoodzata rose +at an early hour to make ready her offering, and disposed +everything that the cows should be simultaneously milked. +When they were to be milked, the young calves of their +own accord kept at a distance; and as soon as the vessels +were brought near, the milk began to flow in streams from +<span class='pagenum'><a name="Page_80" id="Page_80">[Pg 80]</a></span> +the udders into the vessels. She took the milk and +poured it into a large caldron, set on the fire which she +had herself kindled. The milk began to boil; bubbles +formed on the surface of the liquid, turned on the right +and sunk in, not a single drop being spilt out; no smoke +arose from the fireplace. Four kings of Nats watched +about while the caldron was boiling; the great Brahma +kept open an umbrella over it; a Thagia brought fuel and +fed the fire. Other Nats, by their supernatural power, +infused honey into the milk, and communicated thereto a +flavour, such as the like is not to be found in the abode of +men. On this occasion alone, and on the day Phralaong +entered the state of Neibban, the Nats infused honey into +his food. Wondering at the so many extraordinary signs +which she saw, Thoodzata called her female slave, named +Sounama, related to her all that she had observed, and +directed her to go to the gniaong tree, and clear the +place where she intended to make her offering. The servant, +complying with her mistress' direction, soon arrived +at the foot of the tree.</p> + +<p>On that very night Phralaong had had five dreams.<a name="FNanchor_3_58" id="FNanchor_3_58"></a><a href="#Footnote_3_58" class="fnanchor">[3]</a> +<span class='pagenum'><a name="Page_81" id="Page_81">[Pg 81]</a></span> +1st, It appeared to him that the earth was his sleeping +place, with the Himawonta for his pillow. His right hand +rested on the western ocean, his left on the eastern ocean, +and his feet on the southern ocean. 2nd, A kind of grass, +named Tyria, appeared to grow out of his navel and reach +to the skies. 3rd, Ants of a white appearance ascended +from his feet to the knee and covered his legs. 4th, Birds +of varied colour and size appeared to come from all directions +and fall at his feet, when, on a sudden, they all appeared +white. 5th, It seemed to him that he was walking +on a mountain of filth, and that he passed over it without +being in the least contaminated.</p> + +<p>Phralaong, awaking from his sleep, said to himself, after +having reflected for a while on those five dreams,—"Today +I shall certainly become a Buddha." Thereupon he +rose instantly, washed his hands and face, put on his dress, +and quietly waited the break of day, to go out in quest of +his food. The moment being arrived to go out, he took up +his patta, and walked in the direction of the gniaong tree. +The whole tree was made shining by the rays which issued +from his person; he rested there for a while. At that +very moment arrived Sounama, to clear, according to her +mistress' orders, the place for her offering. As she approached, +she saw Phralaong at the foot of the tree. The +rays of light which beamed out of his person were reflected +on the tree, which exhibited a most splendid and dazzling +appearance. On observing this wonder, Sounama said to +herself: "Of course the Nat has come down from the tree +to receive the offering with his own hands." Overcome +with an unutterable joy, she immediately ran to her mistress +and related her adventure. Thoodzata was delighted +at this occurrence, and wishing to give a substantial proof +of her gratitude for such good news, she said to Sounama: +"From this moment you are no more my servant; I adopt +you for my elder daughter." She gave her instantly all +the ornaments suitable to her new position. It is customary +for all the Phralaongs to be provided, on the day they +<span class='pagenum'><a name="Page_82" id="Page_82">[Pg 82]</a></span> +are to become Buddha, with a gold cup of an immense +value. Thoodzata ordered a golden vessel to be brought, +and poured therein the nogana or boiled milk. As the +water glides from the leaf of the water-lily without leaving +thereon any trace, so the nogana slided from the pot +into the golden cup and filled it up. She covered this cup +with another of the same precious metal, and wrapped up +the whole with a white cloth. She forthwith put on her +finest dress, and, becomingly attired, she carried the golden +cup over her head; and with a decent gravity walked +towards the gniaong tree. Overwhelmed with joy at seeing +Phralaong, she reverentially advanced towards him, whom +she mistook for a Nat. When near him, she placed gently +the golden vessel on the ground, and offered him in a gold +basin scented water to wash his hands. At that moment, +the earthen patta offered to Phralaong by the Brahma +Gatikara disappeared. Perceiving that his patta had disappeared, +he stretched forth his right hand, and washed it +in the scented water; at the same time Thoodzata presented +to him the golden cup containing the nogana. Having +observed that she had caught the eyes of Phralaong, she +said to him: "My Lord Nat, I beg to offer you this food, +together with the vessel that contains it." Having respectfully +bowed down to him, she continued: "May your joy +and happiness be as great as mine; may you always +delight in the happiest rest, ever surrounded by a great +and brilliant retinue." Making then the offering of the +gold cup, worth 100,000 pieces of silver, with the same +disinterestedness as if she had given over only the dry leaf +of a tree, she withdrew and returned to her home with a +heart overflowing with joy.</p> + +<p>Phralaong rising up took with him the golden cup, and +having turned to the left of the gniaong tree, went to the +bank of the river Neritzara, to a place where more than +100,000 Buddhas had bathed, ere they obtained the supreme +intelligence. On the banks of that river is a bathing-place. +Having left on that spot his golden cup, he undressed +<span class='pagenum'><a name="Page_83" id="Page_83">[Pg 83]</a></span> +himself, and descended into the river. When he had bathed, +he came out and put on his yellow robe, which in shape +and form resembled that of his predecessors. He sat down, +his face turned towards the east; his face resembled in +appearance a well-ripe palm-fruit. He divided his exquisite +fruit into forty-nine mouthfuls, which he ate entire, +without mixing any water with it. During forty-nine +days he spent round the Bodi tree, Buddha never bathed, +nor took any food, nor experienced the least want. His +appearance and countenance remained unchanged; he +spent the whole time absorbed, as it were, in an uninterrupted +meditation. Holding up in his hands the empty +golden vessel, Phralaong made the following prayer: "If +on this day I am to become a Buddha, let this cup float on +the water and ascend the stream." Whereupon he flung +it into the stream, when, by the power and influence of +Phralaong's former good works, the vessel, gently gliding +towards the middle of the river, and then beating up the +stream, ascended it with the swiftness of a horse to the +distance of eighty cubits, when it stopped, sunk into a +whirlpool, went down to the country of Naga, and made a +noise, on coming in contact with and striking against the +three vessels of the three last Buddhas, viz.: Kaukathan, +Gaunagong, and Kathaba. On hearing this unusual noise, +the chief of Nagas awoke from his sleep, and said: "How +is this? yesterday, a Buddha appeared in the world; today, +again, there is another." And in more than one +hundred stanzas he sung praises to Buddha.</p> + +<hr style='width: 45%;' /> + +<p>On the banks of the river Neritzara there is a grove of +Sala trees, whither Phralaong repaired to spend the day +under their cooling shade. In the evening he rose up and +walked with the dignified and noble bearing of a lion, in a +road eight oothabas wide, made by the Nats, and strewed +with flowers, towards the gniaong tree. The Nats, Nagas, +and Galongs joined in singing praises to him, playing instruments, +and making offerings of the finest flowers and +<span class='pagenum'><a name="Page_84" id="Page_84">[Pg 84]</a></span> +most exquisite perfumes, brought from their own seats. +The same rejoicings took place in ten thousand other +worlds. Whilst on his way towards the tree, he met with +a young man, just returning with a grass-load he had cut +in the fields. Foreseeing that Phralaong might require +some portion of it for his use, he presented him an offering +of eight handfuls of grass, which were willingly accepted.</p> + +<p>Arrived close to the gniaong tree,<a name="FNanchor_4_59" id="FNanchor_4_59"></a><a href="#Footnote_4_59" class="fnanchor">[4]</a> Phralaong stopped +<span class='pagenum'><a name="Page_85" id="Page_85">[Pg 85]</a></span> +at the south of the tree, his face turned towards the north, +when, on a sudden, the southern point of the globe seemed +to lower down to the hell Awidzi, the lowest of all, whilst +<span class='pagenum'><a name="Page_86" id="Page_86">[Pg 86]</a></span> +the northern one appeared to reach the sky. Then he +said, "Verily this is not the place where I shall become a +Buddha." Thence Phralaong went on his right side towards +the east of the tree, and standing up, his face turned +towards the west, he said, "This is indeed the place where +all the preceding Buddhas have obtained the supreme intelligence. +Here, too, is the very spot whereupon I shall +become a Buddha, and set up my throne." He took, by one +of their extremities, the eight handfuls of grass and scattered +them on the ground, when, on a sudden, there appeared +emerging, as it were, from the bottom of the earth, a throne +fourteen cubits high, adorned with the choicest sculptures +and paintings, superior in perfection to all that art could +produce. Phralaong, then facing the east, uttered the +following imprecation: "If I am not destined to become a +Buddha, may my bones, veins, and skin remain on this +throne, and my blood and flesh be dried up." He then +ascended the throne, with his back turned against the tree, +and his face towards the east. He sat down in a cross-legged +position, firmly resolved never to vacate the throne, +ere he had become a Buddha. Such firmness of purpose, +which the combined elements could not shake +for a moment, no one ought to think of ever becoming +possessed of.</p> + +<p>Whilst Phralaong was sitting on the throne in that +cross-legged position, Manh Nat said to himself, "I will +not suffer Prince Theiddat to overstep the boundaries of +my empire." He summoned all his warriors and shouted +to them. On hearing their chief's voice, the warriors +gathered thick round his person. His countless followers +<span class='pagenum'><a name="Page_87" id="Page_87">[Pg 87]</a></span> +in front, on his right and on his left, reached to the distance +of eighteen youdzanas, and above him to that of +nine only. Behind him, they extended to the very limits +of the world. The cries of that immense multitude were +re-echoed at a distance of ten thousand youdzanas, and +resembled the roaring of the mighty sea. Manh Nat +rode the elephant Girimegala, measuring in length five +youdzanas. Supplied with one thousand right arms, he +wielded all sorts of the most deadly weapons. His countless +warriors, to avoid confusion, were all disposed in +ranks, bearing their respective armour. They appeared +like immense clouds, slowly rolling on and converging +towards Phralaong.</p> + +<p>At that time, Nats surrounded Phralaong, singing +praises to him; the chief Thagia was playing on his conch, +whereof a single blowing resounds for four entire months; +the chief Naga was uttering stanzas in his honour; a +chief Brahma held over him the white umbrella. On the +approach of Manh Nat's army, they were all seized with +an uncontrollable fear, and fled to their respective places. +The Naga dived into the bottom of the earth, to a depth +of five hundred youdzanas, and covering his face with his +two wings, fell into a deep sleep. The Thagia, swinging +his conch upon his shoulders, ran to the extremity of the +world. The Brahma, holding still the umbrella by the +extremity of the handle, went up to his own country. +Phralaong was, therefore, left alone. Manh Nat, turning +to his followers, cried to them, "There is, indeed, no one +equal to the Prince Theiddat; let us not attack him in +front, but let us assail him from the north side."</p> + +<p>At that moment, Phralaong, lifting his eyes, looked on +his right, left, and front, for the crowd of Nats, Brahmas, +and Thagias that were paying him their respects. But +they had all disappeared. He saw the army of Manh Nat +coming thick upon him from the north, like a mighty +storm. "What!" said he, "is it against me alone that +such a countless crowd of warriors has been assembled? I +<span class='pagenum'><a name="Page_88" id="Page_88">[Pg 88]</a></span> +have no one to help me, no father, no brothers, no sisters, +no friends, and no relatives. But I have with me the ten +great virtues which I have practised; the merits I have +acquired in the practice of these virtues will be my +safeguard and protection; these are my offensive and +defensive weapons, and with them I will crush down the +great army of Manh." Whereupon he quietly remained +meditating upon the merits of the ten great virtues.</p> + +<p>Whilst Phralaong was thus absorbed in meditation, +Manh Nat began his attack upon him. He caused a wind +to blow with such an extraordinary violence that it brought +down the tops of mountains, though they were one or two +youdzanas thick. The trees of the forests were shattered +to atoms. But the virtue of Phralaong's merits preserved +him from the destructive storm. His tsiwaran itself was +not agitated. Perceiving that his first effort was useless, +Manh caused a heavy rain to fall with such violence that +it tore the earth, and opened it to its very bottom. But +not even a single drop touched Phralaong's person. To +this succeeded a shower of rocks, accompanied with smoke +and fire; but they were changed into immense masses of +flowers, which dropped at Buddha's feet. There came +afterwards another shower of swords, knives, and all kinds +of cutting weapons, emitting smoke and fire. They all +fell powerless at the feet of Phralaong. A storm of burning +ashes and sand soon darkened the atmosphere, but +they fell in front of him like fragrant dust. Clouds of +mud succeeded, which fell like perfumes all round and +over Phralaong. Manh caused a thick darkness to fill the +atmosphere, but to Phralaong it emitted rays of the purest +light. The enraged Manh cried to his followers, "Why do +you stand looking on? Rush at once upon him and compel +him to flee before me." Sitting on his huge elephant, +and brandishing his formidable weapons, Manh approached +close to Phralaong and said to him, "Theiddat, this throne +is not made for you; vacate it forthwith; it is my property." +Phralaong calmly answered, "You have not as +<span class='pagenum'><a name="Page_89" id="Page_89">[Pg 89]</a></span> +yet practised the ten great virtues, nor gone through the +five acts of self-denial; you have never devoted your life to +help others to acquire merits; in a word, you have not yet +done all the needful to enable you to attain the supreme +dignity of Phra. This throne, therefore, cannot be yours." +Unable to control any longer his passion, Manh threw his +formidable weapons at Phralaong; but they were converted +into garlands of beautiful flowers, that adapted themselves +gracefully round his body. His sword and other weapons, +that could cut at once through the hardest rocks, were +employed with no better success. The soldiers of Manh, +hoping that their united efforts would have a better result, +and that they could thrust Phralaong from his throne, +made a sudden and simultaneous rush at him, rolling +against him, with an irresistible force, huge rocks, as large +as mountains; but by the virtue of their opponent's merits, +they were converted into fine nosegays, that gently dropped +at his feet.</p> + +<p>At that time the Nats, from their seats, looked down on +the scene of the combat, suspended between hope and fear. +Phralaong at that moment said to Manh: "How do you +dare to pretend to the possession of this throne? Could +you ever prove, by indisputable evidence, that you have +ever made offerings enough to be deserving of this throne?" +Manh, turning to his followers, answered: "Here are my +witnesses; they will all bear evidence in my favour." At +the same moment they all shouted aloud, to testify their +approval of Mania's words. "As to you, Prince Theiddat, +where are the witnesses that will bear evidence in your +favour and prove the justness of your claim to the possession +of this throne?" Phralaong replied: "My witnesses +are not like yours, men or any living beings.<a name="FNanchor_5_60" id="FNanchor_5_60"></a><a href="#Footnote_5_60" class="fnanchor">[5]</a> The earth +itself will give testimony to me. For, without alluding +<span class='pagenum'><a name="Page_90" id="Page_90">[Pg 90]</a></span> +even to those offerings I have made during several previous +existences, I will but mention the forty-seven great ones I +made whilst I lived as Prince Wethandra." Stretching +out his right hand, which he had kept hitherto under the +folds of his garments, and pointing to the earth, he said +with a firm voice: "Earth, is it not true that at the time +I was Prince Wethandra I made forty great offerings?" +The earth replied with a deep and loud roaring, resounding +in the midst of Manh's legions, like the sound of +countless voices, threatening to spread death and destruction +in their ranks. The famous charger of Manh bent +his knees, and paid homage to Phralaong. Manh himself, +disheartened and discomfited, fled to the country of Wathawatti. +His followers were so overpowered by fear that +they flung away all that could impede their retreat, and +ran away in every direction. Such was the confusion and +disorder that prevailed that two warriors could not be seen +following the same course in their flight.</p> + +<p>Looking from their seats on the defeat of Manh and the +glorious victory of Phralaong, the Nats<a name="FNanchor_6_61" id="FNanchor_6_61"></a><a href="#Footnote_6_61" class="fnanchor">[6]</a> rent the air with +<span class='pagenum'><a name="Page_91" id="Page_91">[Pg 91]</a></span> +shouts of exultation. The Brahmas, Nagas, and Galongs +joined the Nats in celebrating his triumph over his enemies. +They all hastened from more than ten thousand worlds to +pay their respects and offer their felicitations, presenting +him with flowers and perfumes, saying: "Victory and +glory to Phralaong! Shame and defeat to the infamous +Manh!"</p> + +<p>It was a little while before sunset when Phralaong had +achieved his splendid victory over his proud foe. At that +time he was wrapped up, as it were, in the profoundest +meditation. The extremities of the branches of the Bodi +tree<a name="FNanchor_7_62" id="FNanchor_7_62"></a><a href="#Footnote_7_62" class="fnanchor">[7]</a> fell gently over him, and, by their undulations, +<span class='pagenum'><a name="Page_92" id="Page_92">[Pg 92]</a></span> +seemed caressing, as it were, his tsiwaran; they resembled +so many beautiful nosegays of red flowers that were +offered to him. At the first watch of the night Phralaong +applied all the energies of his powerful mind to +ascertain the laws of the causes and effects, in order to +account for all that is in existence. He argued in the +following manner: "Pain and all sorts of miseries do exist +in this world. Why do they exist? Because there is +birth. Why is there birth? Because there is conception. +Now conception does take place, because there is existence, +or that moral state produced by the action or influence of +merits and demerits. Existence is brought in by <i>Upadan</i>, +or the combining of affections calculated to cause the +coming into existence. The latter has for its cause the +desire. The desire is produced by sensation. The latter +is caused by the contact. The contact takes place because +there are the six senses. The six senses do exist, because +there is name and form, that is to say, the exterior sign +of the ideal being and the type of the real being. Name +and form owe their existence to erroneous knowledge; +the latter in its turn is produced by the imagination, +which has for its cause ignorance.<a name="FNanchor_8_63" id="FNanchor_8_63"></a><a href="#Footnote_8_63" class="fnanchor">[8]</a></p> + +<p>Having followed in his mind the succession of the +<span class='pagenum'><a name="Page_93" id="Page_93">[Pg 93]</a></span> +twelve causes and effect, and reached the last link of +that chain, Phralaong said to himself: "Ignorance, or +no science, is the first cause which gives rise to all the +<span class='pagenum'><a name="Page_94" id="Page_94">[Pg 94]</a></span> +phenomena I have successively reviewed. From it springs +the world and all the beings it contains. It is the cause +of that universal illusion in which man and all beings +are miserably lulled. By what means can this ignorance +be done away with? Doubtless by knowledge and true +science. By means of the light that science spreads I +clearly see the unreality of all that exists, and I am freed +from that illusion which makes other beings to believe +that such thing exists, when, in reality, it does not exist. +The imagination, or the faculty to imagine the existence of +things which do not exist, is done away with. The same +fate is reserved to the false knowledge resulting therefrom +to the name and form, to the six senses, to contact, to +<span class='pagenum'><a name="Page_95" id="Page_95">[Pg 95]</a></span> +sensation, to desire, to conception, to existence, to birth, +and to pain or miseries."</p> + +<hr style='width: 45%;' /> + +<p>Then Phralaong says to himself: "The knowledge of +the four great truths is the true light that can dispel ignorance +and procure the real science, whereby the coming +out from the whirlpool of existences, or from the state of +illusion, can be perfectly effected. These four truths are: +1, The miseries of existence; 2, The cause productive of +misery, which is the desire, ever-renewed, of satisfying +oneself without being able ever to secure that end; 3, +The destruction of that desire, or the estranging oneself +from it, is the important affair deserving the most serious +attention; 4, The means of obtaining the individual annihilation +of that desire is supplied solely by the four Meggas, +or highways, leading to perfection. But these Meggas +can be followed only by those who have a right intention, +a right will, and who, throughout life, exert themselves to +regulate their action, conduct, language, thought, and meditations." +It was then that the heart of Phralaong acquired +an unshakable firmness, a perfect purity or exemption +from all passions, an unutterable meekness, and a strong +feeling of tender compassion towards all beings.</p> + +<p>When these fundamental truths had been known, felt, +and relished,<a name="FNanchor_9_64" id="FNanchor_9_64"></a><a href="#Footnote_9_64" class="fnanchor">[9]</a> Phralaong's mind, casting a glance over the +<span class='pagenum'><a name="Page_96" id="Page_96">[Pg 96]</a></span> +past, was able to discover at once all that had taken place +during the countless states of his former existences. He +recollected the name he had borne, those of his parents, +the places he had seen and visited, the caste he had belonged +to, and all the chief events that had marked the +course of his progress through the continual migrations. +He likewise saw reflected, as in a mirror, the former conditions +of existence of all other beings. The immense +development and expansion of his mind, which enabled +him to fathom the depth of the past, happened during the +first watch of the night.</p> + +<p>He applied now all the expanded powers of his incomparable +mind to take a correct survey of all the beings now +in existence. He glanced over all those that were in hell, +and the other three states of punishment, those living on +earth, and those dwelling in the twenty-six superior seats. +He at once understood distinctly their state, condition, +<span class='pagenum'><a name="Page_97" id="Page_97">[Pg 97]</a></span> +merits, demerits, and all that appertained to their physical +and moral constitutive parts. This labour occupied his +mind up to midnight.</p> + +<p>Urged by the merciful and compassionate dispositions of +his soul, Phralaong often revolved within himself the following: +"All is misery and affliction in this world; all +beings are miserably detained in the vortex of existences; +they float over the whirlpool of desire and concupiscence; +they are carried to and fro by the fallacious cravings of a +never-obtained satisfaction. They must be taught to put +an end to concupiscence by freeing themselves from its influence. +Their minds must be imbued with the knowledge +of the four great truths. The four ways that I have discovered +shall inevitably lead men and Nats to that most +desirable end. These ways ought to be pointed out to +them, that, by following them, men and Nats may obtain +the deliverance."</p> + +<p>Whilst these thoughts thronged through his mind, a +little before break of day, in the 103rd year of the Eatzana +era, on the day of the full moon of Katson, the perfect +science broke at once over him: he became the Buddha.</p> + +<p>When this great wonder took place, ten thousand worlds +were shaken twelve times with such a violence as to make +hairs stand on one end. These words, "Most excellent +being," were heard throughout the same series of worlds. +Magnificent ornaments decorated all places. Flagstaffs +appeared in every direction, adorned with splendid +streamers. Of such dimensions were they that the extremities +of those in the east reached the opposite side of +the west; and those in the north, the southern boundary. +Some flags, hanging from the seats of Brahmas, reached +the surface of the earth. All the trees of ten thousand +worlds shot out branches, loaded with fruits and flowers. +The five sorts of lilies bloomed spontaneously. From the +clefts of rocks beautiful flowers sprang out. The whole +universe appeared like an immense garden, covered with +flowers; a vivid light illuminated those places, the darkness +<span class='pagenum'><a name="Page_98" id="Page_98">[Pg 98]</a></span> +of which could not be dispersed by the united rays of +seven suns. The water, which fills the immensity of the +deep, at a depth of eighty-four thousand youdzanas, became +fresh and offered a most agreeable drink. Rivers +suspended their course; the blind recovered their sight, +the deaf could hear, and the lame were able to walk freely. +The captives were freed from their chains and restored to +their liberty. Innumerable other wonders took place at +the moment Phralaong received the supreme intelligence. +He said then to himself, "Previous to my obtaining the +supreme knowledge, I have, during countless generations, +moved in the circle of ever-renewed existences, and borne-up +misery. Now I see this distinctly. Again, I perceive +how I can emancipate myself from the trammels of existence, +and extricate myself from all miseries and wretchedness +attending generation; my will is fixed on the most +amiable state of Neibban. I have now arrived to that +state of perfection that excludes all passions."</p> + +<p>It was at the full moon of the month Katson, when +these memorable occurrences took place, and it was daylight +when Phralaong at last obtained the fulness of the +Buddhaship. After this glorious and triumphant achievement, +Phralaong, whom from this moment we must call +Phra or Buddha, continued to remain on the throne, in a +cross-legged position, with a mind absorbed in contemplation +during seven days. Mental exertion and labour were +at an end. Truth in its effulgent beauty encompassed his +mind and shed over it the purest rays. Placed in that +luminous centre, Phra saw all beings entangled in the web +of passions, tossed over the raging billows of the sea of renewed +existences, whirling in the vortex of endless miseries, +tormented incessantly and wounded to the quick by the +sting of concupiscence, sunk into the dark abyss of ignorance, +the wretched victims of an illusory, unsubstantial, and +unreal world. He said then to himself: "In all the worlds +there is no one but me who knows how to break through +the web of passions, to still the waves that waft beings +<span class='pagenum'><a name="Page_99" id="Page_99">[Pg 99]</a></span> +from one state into another, to save them from the whirlpool +of miseries, to put an end to concupiscence and break +its sting, to dispel the mist of ignorance by the light of +truth, to teach all intelligent beings the unreality and nonexistence +of this world, and thereby lead them to the true +state of Neibban." Having thus given vent to the feelings +of compassion that pressed on his benevolent heart, Phra, +glancing over future events, delighted in contemplating the +great number of beings who would avail themselves of his +preachings, and labour to free themselves from the slavery +of passions. He counted the multitudes who would enter +the ways that lead to the deliverance, and would obtain +the rewards to be enjoyed by those who will follow one of +those ways. The Baranathee country would be favoured +first of all with the preaching of the law of the wheel. +He reviewed the countries where his religion would be +firmly established. He saw that Maheinda, the son of +king Asoka, would carry his law to Ceylon, two hundred +and thirty-six years after his Neibban.</p> + +<p>When these and other subjects were fully exhausted, +the most excellent Phra came down from his throne and +went to a distance of ten fathoms from the Bodi tree, in +a north-east direction. There he stood, his eyes fixedly +riveted on the throne, without a single wink, during seven +consecutive days, given up to the most intense and undisturbed +meditation. The Nats, observing this extraordinary +posture, imagined that he regretted the throne he had +just vacated, and that he wanted to repossess himself of it. +They concluded that, such being the case, Prince Theiddat +had not as yet obtained the Buddhaship. When the +period of seven days was over, Buddha, who knew the innermost +thoughts of the Nats, resolved to put an end to +their incredulous thinking respecting his person. For that +purpose, he had recourse to the display of miraculous +powers.<a name="FNanchor_10_65" id="FNanchor_10_65"></a><a href="#Footnote_10_65" class="fnanchor">[10]</a> He raised himself high up in the air, and, to +<span class='pagenum'><a name="Page_100" id="Page_100">[Pg 100]</a></span> +their astonished regards, he wrought at once more than a +thousand wonders, which had the immediate effect of +silencing all their doubts, and convincing them that he +was indeed the Buddha.</p> + +<p>Having come down to the place which he had started +from, for the display of prodigies, Buddha went to the +north of the tree Bodi at a distance of only two fathoms +from it. He spent this time in walking to and fro from +east to west, during seven days, over a road, prepared for +that purpose by the Nats. He was engaged all the while +in the work of the sublimest contemplation.</p> + +<p>He then shaped his course in a north-west direction, at +a distance of thirteen fathoms from the sacred tree. There +stood a beautiful house, shining like gold, resplendent with +precious stones. It was a temporary residence, purposely +prepared for him by the Nats. Thither he repaired, and +sat down in a cross-legged position during seven days. +He devoted all his time to meditating on the Abidamma, +or the most excellent science. This science is divided into +seven books. Phra had already gone over the six first and +fully mastered their contents, but the six glories had not +as yet shot forth from his person.</p> + +<p>It was only after having mastered the contents of the +last division, named Pathan, divided into twenty-four +parts, that the six glories appeared. Like the great fishes +that delight to sport only in the great ocean, the mind of +Buddha expanded itself with indescribable eagerness, and +delighted to run unrestrained through the unbounded +<span class='pagenum'><a name="Page_101" id="Page_101">[Pg 101]</a></span> +field opened before him by the contents of that volume. +Brown rays issued from his hairs, beard, and eyelids. +Gold-like rays shot forth from his eyes and skin; from +his flesh and blood dashed out purple beams, and from his +teeth and bones escaped rays, white like the leaves of the +lily; from his hands and feet emanated rays of a deep-red +colour, which, falling on the surrounding objects, made +them appear like so many rubies of the purest water. +His forehead sent forth undulating rays, resembling those +reflected by cut crystal. The objects which received +those rays appeared as mirrors, reflecting the rays of the +sun. Those six rays of various hues caused the earth to +resemble a globe of the finest gold. Those beams at first +penetrated through our globe, which is eighty-two thousand +youdzanas thick, and thence illuminated the mass of +water which supports our planet. It resembled a sea of +gold. That body of water, though four hundred and +eighty thousand youdzanas thick, could not stop the +elastic projection of those rays, which went forth through +a stratum of air nine hundred and sixty thousand youdzanas +thick, and were lost in the vacuum. Some beams, +following a vertical direction, rushed through the six seats +of Nats, the sixteen of Brahmas, and the four superior ones, +and thence were lost in vacuum. Other rays, following a +horizontal direction, penetrated through an infinite series of +worlds. The sun, the moon, the stars appeared like opaque +bodies, deprived of light. The famous garden of Nats, +their splendid palace, the ornaments hanging from the +tree Padetha were all cast into the shade and appeared +obscure, as if wrapped up in complete darkness. The +body of the chief Brahma, which sends forth light through +one million of systems, emitted then but the feeble and +uncertain light of the glowworm at sunrise. This marvellous +light, emanating from the person of Buddha, was not +the result of vowing or praying; but all the constituent +parts of his body became purified to such an extent by the +<span class='pagenum'><a name="Page_102" id="Page_102">[Pg 102]</a></span> +sublime meditation of the most excellent law that they +shone with a matchless brightness.</p> + +<p>Having thus spent seven days in that place, close to the +Bodi tree, he repaired to the foot of another gniaong tree, +called adzapala, or the shepherds' tree, so called because, +under its cooling shade, shepherds and their flocks of goats +rested during the heat of the day. It was situated at the +east of the Bodi, at a distance of thirty fathoms. There +he sat in a cross-legged position, during seven days, enjoying +the sweetness of self-recollection. It was near to that +place that the vile Manh, who, since his great attack on +Buddha, had never lost sight of him, but had always +secretly followed him with a wicked spirit, was compelled +to confess that he had not been able to discover in that +Rahan anything blamable, and expressed the fear of seeing +him at once pass over the boundaries of his empire. +The tempter stooped in the middle of the highway, and +across it drew successively sixteen lines, as he went on +reflecting on sixteen different subjects. When he had +thought over each of the ten great virtues, he drew, first, +ten lines, saying: "The great Rahan has indeed practised +to a high degree those ten virtues. I cannot presume to +compare myself to him." In drawing the eleventh, he +confessed that he had not, like that Rahan, the science +that enabled to know the inclinations and dispositions of +all beings. In drawing the twelfth, he said that he had +not as yet acquired the knowledge of all that concerns the +nature of the various beings. Drawing the four remaining +lines, he confessed successively that he did not feel, like +that Rahan, a tender compassion for the beings yet entangled +in the miseries of existence, nor could he perform +miracles, nor perceive everything, nor attain to the perfect +and supreme knowledge of the law. On all these subjects +he avowed his decided inferiority to the great Rahan.</p> + +<p>Whilst Manh was thus engaged with a sad heart in +meditating over those rather humiliating points, he was at +<span class='pagenum'><a name="Page_103" id="Page_103">[Pg 103]</a></span> +last found out by his three daughters, Tahna,<a name="FNanchor_11_66" id="FNanchor_11_66"></a><a href="#Footnote_11_66" class="fnanchor">[11]</a> Aratee, and +Raga, who had for some time been looking after him. +When they saw their father with a downcast countenance, +they came to him, and inquired about the motive of his +deep affliction. "Beloved daughters," replied Manh, "I +see this Rahan escaping from my dominion, and notwithstanding +my searching examination, I have not been able +to detect him in anything reprehensible. This is the only +cause of my inexpressible affliction." "Dear father," replied +they, "banish all sorrows from your mind, and be of +a good heart; we will very soon find out the weak side of +the great Rahan, and triumphantly bring him back within +the hitherto unpassed limits of your empire." "Beware +of the man you will have to deal with," replied Manh. +"I believe that no effort, however great, directed against +him, will ever be rewarded with success. He is of a firm +mind and unshaken purpose. I fear you shall never succeed +in bringing him back within my dominions." "Dear +father," said they, "we women know how to manage such +affairs; we will catch him like a bird in the net of concupiscence; +let fear and anxiety be for ever dispelled from +your heart." Having given this assurance, forthwith they +went to Buddha, and said to him, "Illustrious Rahan, we +approach you respectfully and express the wish of staying +with you, that we may minister to all your wants." Without +in the least heeding their words, or even casting a +glance at them, the most excellent Buddha remained +<span class='pagenum'><a name="Page_104" id="Page_104">[Pg 104]</a></span> +unmoved, enjoying the happiness of meditation. Knowing +that the same appearance, face, and bodily accomplishments +might not be equally pleasing, they assumed, one +the appearance of a heart-winning young girl, another that +of a blooming virgin, and the third that of a fine middle-aged +beauty. Having thus made their arrangements, +they approached Buddha, and several times expressed +to him the desire of staying with him and ministering +to his wants. Unmoved by all their allurements, Buddha +said to them, "For what purpose do you come to me? +You might have some chance of success with those that +have not as yet extinguished the fire of passion, and +rooted it from their heart; but I, like all the Buddhas, my +predecessors, have destroyed in me concupiscence, passion, +and ignorance. No effort, on your part, will ever be able +to bring me back into the world of passions. I am free +from all passions, and have obtained supreme wisdom. +By what possible means could you ever succeed in bringing +me back into the whirlpool of passions?" The three +daughters of Manh, covered with confusion, yet overawed +with admiration and astonishment, said to each other, +"Our father forsooth had given us a good and wise warning. +This great Rahan deserves the praises of men and +Nats. Everything in him is perfect; to him it belongs to +instruct men in all things they want to know." Saying +this, they, with a downcast countenance, returned to their +father.</p> + +<p>It was in that very same place, at the foot of the adzapala +gniaong, that a heretic Pounha, named Mingalika, +proud of his caste, came with hasty steps, speaking loudly, +and with little respect approached the spot where Buddha +was sitting.<a name="FNanchor_12_67" id="FNanchor_12_67"></a><a href="#Footnote_12_67" class="fnanchor">[12]</a> Having entered into conversation with him, +<span class='pagenum'><a name="Page_105" id="Page_105">[Pg 105]</a></span> +the Pounha heard from his mouth instructions worthy of +being ever remembered. He said to Buddha, "Lord Gaudama, +I have two questions to put to you. Whence comes +the name Pounha? What are the duties to be performed +in order to become a real Pounha?" Buddha, penetrating +with the keen eye of wisdom into the innermost soul of +<span class='pagenum'><a name="Page_106" id="Page_106">[Pg 106]</a></span> +his interlocutor, answered, "The real and genuine Pounha +is he who has renounced all passions, put an end to concupiscence, +and has entered the ways leading to perfection. +But there are others, who are proud of their origin, +who walk hastily, speak with a loud voice, and who have not +done what is needful to destroy the influence of passions. +These are called Pounhas because of their caste and birth. +But the true sage avoids everything that is rash, impetuous +or noisy: he has conquered all his passions, and put an +end to the principle of demerits. His heart loves the +repetition of formulas of prayers, and delights in the exercise +of meditation. He has reached the last way to perfection. +In him there is no longer wavering, or doubt, or +pride. This man really deserves the name of Pounha, or +pure: he is indeed the true Pounha according to the law." +The instruction being finished, the Pounha rose respectfully +from his place, wheeled to the right and departed.</p> + +<p>Buddha continued the sublime work of contemplating +pure truth through the means of intense reflection. Having +remained seven days in that position, Buddha arose in +an ecstasy and went to the south-eastern side of the Bodi +tree, to a distance of an oothaba (1 oothaba=to 20 tas, +1 ta=to 7 cubits), on the sixth day after the full moon of +Nayon. On that spot there was a tank called Hidza-lee-dana. +On the bank of that tank, he sat under the shade +of the Kiin tree, in a cross-legged position during seven +days, enjoying the delight of meditation. During those +seven days rain fell in abundance, and it was very cold. +A Naga, chief of that tank, would have made a building +to protect Buddha against the inclemency of the weather, +but he preferred, in order to gain greater merits, to coil +himself up sevenfold round his person, and to place his +head above him, with his large hood extended. When the +seven days were over and the rain had ceased, the Naga +quitted his position; then assuming the appearance of a +young man, he prostrated himself before Buddha and worshipped +him. Buddha said: "He who aims at obtaining +<span class='pagenum'><a name="Page_107" id="Page_107">[Pg 107]</a></span> +the state of Neibban ought to possess the knowledge of the +four roads leading thereto, as well as that of the four great +truths and of all laws. He ought to bear no anger towards +other men, nor harm them in any way soever. Happy he +who receives such instructions."</p> + +<p>Buddha moved from that place, and went to the south +of the Bodi tree, to a distance of forty fathoms. At the +foot of the linloon tree he sat in a cross-legged position, +having his mind deeply engaged in the exercise of the +sublimest contemplation. In that position he spent seven +entire days, which completed the forty-nine days which +were to be devoted to reflection and meditation around the +Bodi tree. When this period of days was over, at daybreak, +on the fifth day after the full moon of Watso, he +felt the want of food. This was quickly perceived by a +Thagia, who hastened from his seat to the spot where +Buddha was staying, and offered him some Thit khia fruits, +others say Kia-dzoo fruits, to prepare his system to receive +more substantial food. After he had eaten them, the same +celestial attendant brought him some water to rinse his +mouth, and to wash his face and hands. Buddha continued +to remain in the same position under the cooling and +protecting shade of the linloon tree.</p> + +<p>To consecrate, as it were, and perpetuate the remembrance +of the seven spots occupied by Buddha during the +forty-nine days that he spent round the tree Bodi, a Dzedy +was erected on each of those seven places. King Pathenadi +Kosala surrounded them with a double wall, and subsequently +King Dammathoka added two others. There +were only three openings, or gates, to penetrate into the +enclosed ground, one on the north, another on the east, and +the third on the south. The river Neritzara rolls its deep +blue waters in a south-eastern direction from the Bodi tree, +to a distance of eight oothabas from it. On the eastern bank +of that stream another Dzedy has been erected on the spot +where, previous to his becoming a Buddha, he had eaten +<span class='pagenum'><a name="Page_108" id="Page_108">[Pg 108]</a></span> +the forty-nine mouthfuls of the delicious Nogana offered to +him by the pious Thoodzata.</p> + +<p>Whilst Buddha was sitting in a cross-legged position +under the linloon tree, two brothers named Tapoosa and +Palekat, merchants by profession, arrived with five hundred +carts in the Oorouwela forest, at the very place where +Buddha was staying. They had sailed from their native +town, called<a name="FNanchor_13_68" id="FNanchor_13_68"></a><a href="#Footnote_13_68" class="fnanchor">[13]</a> Oukkalaba, +which lies in a south-eastern direction from +the Mitzima country, bound for the port of +<span class='pagenum'><a name="Page_109" id="Page_109">[Pg 109]</a></span> +Adzeitta. After landing, they hired five hundred carts to +carry their goods to a place called Soowama. They were +on their way to their destination when they arrived in the +Oorouwela forest. Great was their surprise when they +saw on a sudden all their carts unable to move, and arrested +by some invisible power.</p> + +<p>A Nat who had been formerly their relative stopped by +his power the wheels of the carriages. Surprised at such +a wonder, the merchants prayed to the Nat who was +guardian of that place. The Nat, assuming a visible shape, +appeared before them and said to them: "The illustrious +Buddha who by the knowledge of the four great truths has +arrived to the nature of Phra, is now sitting at the foot of +the linloon tree. Go now to that place, and offer him some +sweet bread and honey; you shall derive therefrom great +merits for many days and nights to come." The two +brothers, joyfully complying with the Nat's request, prepared +the sweet bread and honey, and hastened in the +direction that had been indicated to them. Having placed +themselves in a suitable position and prostrated themselves +before Buddha, they said: "Most glorious Phra, please to +accept these offerings; great merits doubtless will be our +reward for many days to come." Buddha had no patta +to put those offerings in, for the one he had received from +the Brahma Gatigara had disappeared when Thoodzata +made him her great offerings. Whilst he was thinking on +what he had to do, four Nats came and presented him each +with one patta, made of nila or sapphire stone. Phra +accepted the four pattas, not from motives of covetousness, +but to let each Nat have an equal share in such meritorious +work. He put the four pattas one in the other, and +by the power of his will they on a sudden became but one +patta, so that each Nat lost nothing of the merit of his +offerings. Buddha received the offerings of the two merchants +in that patta, and satisfied his appetite. The two +brothers said to Buddha: "We have on this day approached +you, worshipped you, and respectfully listened to your +<span class='pagenum'><a name="Page_110" id="Page_110">[Pg 110]</a></span> +instructions; please to consider us as your devoted followers +for the remainder of our lives."<a name="FNanchor_14_69" id="FNanchor_14_69"></a><a href="#Footnote_14_69" class="fnanchor">[14]</a> They obtained +the position of Upathaka. They continued addressing +Buddha, and said: "What shall we henceforth worship?" +Buddha, rubbing his hand over his head, gave them a few +of the hairs that had adhered to his fingers, bidding them +to keep carefully those relics. The two brothers, overjoyed +at such a valuable present, most respectfully received it, +prostrated themselves before Buddha, and departed.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_56" id="Footnote_1_56"></a><a href="#FNanchor_1_56"><span class="label">[1]</span></a> The Nats or Dewatas play a conspicuous +part in the affairs of this +world. Their seats are in the six +lower heavens, forming, with the +abode of man and the four states of +punishment, the eleven seats of passions. +But they often quit their +respective places, and interfere with +the chief events that take place +among men. Hence we see them ever +attentive in ministering to all the +wants of the future Buddha. Besides, +they are made to watch over +trees, forests, villages, towns, cities, +fountains, rivers, &c. These are the +good and benevolent Nats. This world +is also supposed to be peopled with +wicked Nats, whose nature is ever +prone to the evil. A good deal of the +worship of Buddhists consists in superstitious +ceremonies and offerings +made for propitiating the wicked +Nats, and obtaining favours and temporal +advantages from the good ones. +Such a worship is universal, and fully +countenanced by the talapoins, +though in opposition to the real doctrines +of genuine Buddhism. All +kinds of misfortunes are attributed +to the malignant interference of the +evil Nats. In cases of severe illness +that have resisted the skill of native +medical art, the physician gravely +tells the patient and his relatives +that it is useless to have recourse any +longer to medicines, but a conjuror +must be sent for to drive out the +malignant spirit, who is the author +of the complaint. Meanwhile directions +are given for the erection of a +shed, where offerings intended for +the inimical Nat are deposited. A +female relative of the patient begins +dancing to the sound of musical instruments. +The dance goes on, at +first in rather a quiet manner, but it +gradually grows more animated until +it reaches the acme of animal frenzy. +At that moment the bodily strength +of the dancing lady becomes exhausted; +she drops on the ground in +a state of apparent faintness. She is +then approached by the conjuror, +who asks her if the invisible foe has +relinquished his hold over the diseased. +Being answered in the affirmative, +he bids the physician give +medicines to the patient, assuring him +that his remedies will now act beneficially +for restoring the health of the +sick, since their action will meet no +further opposition from the wicked +Nat. +</p><p> +Ignorance brings everywhere superstition +in its train. When man is +unacquainted with the natural cause +that has produced a result, or an +effect, which attracts powerfully his +mind's attention and affects him to a +great degree, he is induced by his +own weakness to believe in the agency +of some unknown being, to account +for the effect that he perceives. He +devises the most ridiculous means for +expressing his gratitude to his invisible +benefactor, if the result be a +favourable one; and has recourse to +the most extravagant measures to +counteract the evil influence of his +supposed enemy, if the result be fatal +to him. Having once entered into +the dark way of superstition, man is +hurried on in countless false directions +by fear, hope, and other passions, +in the midst of the daily occurrence +of multifarious and unforeseen +events and circumstances. Hence the +expression or manifestation of his +superstition assumes a variety of +forms, and undergoes changes to an +extent that baffles every attempt at +either counting their numberless +kinds or following them up through +their ever-changing course. In addition +to the stores of superstitions +bequeathed by the generation that +has preceded him, man has those of +his own creation; and the latter, if +the thought of his mind and the desires +of his heart could be analysed, +would be found far exceeding the +former in number. Having spent +many years in a country where +Buddhism has prevailed from time +immemorial, and observed the effects +of superstition over the people in +their daily doings, the writer has +come to the conclusion that there is +scarcely an action done without the +influence of some superstitious motive +or consideration. But the most +prolific source of superstition is the +belief in the existence of countless +good and evil Nats, with whom the +imagination of Buddhists has peopled +this world. +</p><p> +It can scarcely be understood how +the followers of an atheistical creed +can make, consistently with their +opinions, an attempt at prayer. Such +an act of devotion implies the belief +in a being superior to men, who has +a controlling power over them, and +in whose hands their destinies are +placed. With a believer in God, +prayer is a sacred, nay, a natural +duty. But such cannot be the case +with atheists. Despite the withering +and despairing influence of atheism, +nothing can possibly obliterate from +the conscience and heart of man that +inward faith in a supreme being. +The pious Thoodzata has in view the +attainment of two objects: she prays, +without knowing to whom, that by +the agency of some one she might +obtain the objects of her petition; +she is anxious to show her gratitude +when she sees that her prayer has +been heard. Her faith in the <i>quasi</i> +omnipotence of the genii makes her +address thanks to them. The Nat is +not the person to whom her prayer +appears directed, but he is rather a +witness of her petition. The Burmese, +in general, under difficult circumstances, +unforeseen difficulties, +and sudden calamities, use always the +cry, <i>Phra kaiba</i>—God assist me—to +obtain from above assistance and +protection. Yet that Phra cannot be +their Buddha, though he be in their +opinion the Phra <i>par excellence</i>, since +they openly declare that he in no way +interferes in the management of this +world's affairs. Whence that involuntary +cry for assistance, but from +the innate consciousness that above +man there is some one ruling over his +destinies? An atheistical system may +be elaborated in a school of metaphysics, +and forced upon ignorant +and unreflecting masses, but practice +will ever belie theory. Man, in spite +of his errors and follies, is naturally +a believing being; his own weakness +and multiplied wants ever compel +him to have recourse to some great +being that can help and assist him, +and supply, to a certain extent, the +deficiency which, in spite of himself, +he is compelled to acknowledge +existing in him as a stern and humiliating +reality.</p></div> + +<div class="footnote"><p><a name="Footnote_2_57" id="Footnote_2_57"></a><a href="#FNanchor_2_57"><span class="label">[2]</span></a> The Burmese, like all trans-Gangetic +nations, divide the year into +twelve lunar months of twenty-nine +and thirty days alternately. Every +third year they add one month, or as +they say, double the month of Watso +(July). The year begins on, or about, +the 12th of April. The days of worship +are the days of the four quarters +of the moon; but the days of the new +and full moon seem to have preference +over those of the two other quarters, +which latter are scarcely noticed or +distinguished from common days. It +was on the day of the full moon of +April that Thoodzata made her grand +offering.</p></div> + + +<div class="footnote"><p><a name="Footnote_3_58" id="Footnote_3_58"></a><a href="#FNanchor_3_58"><span class="label">[3]</span></a> The Burmese translator, not +having given in his remarks the explanation +or interpretation of Phralaong's +five dreams, it seems rather +presumptuous to attempt doing a +thing, the neglect of which, on the +part of the author, may be attributed +either to voluntary omission or to incapacity +and inability. Let us try to +make up, in part, for the deficiency. +The first dream prognosticated the +future greatness of Phralaong, whose +sway, by the diffusion of his doctrines +throughout the world, was to be universal, +extending from one sea to the +other sea. The grass growing out of +his navel and reaching to the sky was +indicative of the spreading of his law, +not only amongst the beings inhabiting +the seat of men, but also amidst +those dwelling in the abodes of Nats +and Brahmas. The ants covering his +legs offer an enigma, the explanation +of which is reserved to some future +Œdipus. As to the birds of various +colours, gathering round him, from +the four points of the compass, and +on a sudden becoming all white, by +their contact with him, they represent +the innumerable beings that will +come to hear the preaching of the +future Buddha with divers dispositions, +and different progress in the +way of merits, and will all be perfected +by their following the true +way to merit, that he will point out +to them. The fifth dream in which +Phralaong thought he was walking +on a mountain of filth, without being +in the least contaminated by it, foreshowed +the incomparable perfection +and purity of Buddha, who, though +remaining in the world of passions, +was no more to be affected by their +influence.</p></div> + +<div class="footnote"><p><a name="Footnote_4_59" id="Footnote_4_59"></a><a href="#FNanchor_4_59"><span class="label">[4]</span></a> We have now reached the most +interesting episode of Phralaong's life. +He is to become a perfected Buddha +under the shade of the gniaong or +banyan tree (<i>ficus indica</i>, <i>ficus religiosa</i>). +There are two circumstances +attending that great event, deserving +peculiar notice. The first is the preference +given to the east over the +three other points of the compass, +and the second, the mighty combat +that takes place between Phralaong +and the wicked Nat Manh, or Mar. I +notice the first circumstance because +it agrees with the tradition prevailing +amongst most nations previous to or +about the coming of our Lord, that +from the east there was to come an +extraordinary personage, who would +confer on the human race the greatest +benefits, and cause the return of +happy times, like the golden age so +much celebrated by poets. The Roman +historian Suetonius bears testimony +to the existence of that tradition +as being universally known in his +own days. It is not impossible that +the same notion, not unknown in the +far east, might have induced Phralaong +to look towards the east at the +supreme moment when perfect intelligence +was to become his happy lot. +It may be said in opposition to this +supposition, that the splendour and +magnificence of the sun, emerging +from the bosom of night, and dispelling +darkness by pouring a flood +of light on the face of the earth, restoring +nature to life and action, was +a sufficient inducement to Phralaong +for giving preference to the east. +But to an ascetic like him, who is +convinced that this world is a mere +illusion, such a consideration would +weigh very little on his mind, and +would not be a sufficient motive to +induce him to give so marked a preference +to the east. +</p><p> +The second circumstance remarkable +for the time it occurred, is the +great combat between Phralaong and +Manh. The first is the personification +of goodness and benevolence towards +all beings; the second is the +personification of consummate wickedness. +The contest is to take place +between the good principle on the +one hand, and the evil one on the +other. Phralaong, on his becoming +Buddha, will preach a law designed +to dispel mental darkness, to check +vicious passions, to show the right +way to perfection, to unloose the ties +that keep beings in the wretched state +of existence, and enable them to reach +safely the peaceful shores of Neibban. +Manh, the devil himself, the father +of darkness, of lies and deceit, delights +in seeing all beings plunged +into the abyss of vices, carried out of +the right way by the impetuous and +irresistible torrent of their passions, +and doomed to turn for ever in the +whirlpool of endless existences. He +looks upon himself as the king of this +world, and proudly exults in contemplating +all beings bending their neck +under his tyrannical yoke, and acknowledging +his undisputed power. +Now the moment approaches when a +mighty antagonist will contend with +him for the empire of the world. +His mission will be to labour incessantly +for the delivery of all beings +from the grasp of their mortal enemy, +and set them free from the tyranny +of passions. Manh is enraged at the +audacious pretensions of Phralaong. +Hence the gigantic efforts he makes to +maintain his rights, and retain possession +of his empire. At the time +Phralaong left the world to become a +Rahan, Manh endeavoured to dissuade +him from attempting such a design. +But on this occasion, the tempter +summons all his forces to avert, by +an irresistible attack, the deadly blow +soon to be levelled at him. It is +needless to add that the reader, in +perusing the detailed account of the +attack of Manh against Phralaong, +ought to bear in mind that it exhibits +throughout but an allegory of the opposition +of evil to good. The victory of +Phralaong over Manh exemplifies the +final triumph of truth over error. +</p><p> +When the contest was nearly over, +Phralaong objected to the claims of +Manh to the possession of his throne, +on the ground that he never had +practised the ten great virtues, nor +performed works of kindness, charity, +and benevolence, which alone can entitle +a being to obtain the Buddhaship. +It is to be borne in mind that +these qualifications form the real +characteristics of a Buddha, together +with the possession of the supreme +intelligence. In this system, they +admit that there exist certain beings +called Pitzega-Buddhas, who possess +all the knowledge and science of a +genuine Buddha, but as they are +divested of those benevolent feelings +which induce the former to labour +earnestly for the benefit and salvation +of all beings, they cannot be +assimilated to the real Buddhas. The +cross-legged position which our Buddha +has always taken in preference to +any other, whilst he spent forty-nine +days at the foot of and in various +places round the Bodi tree, is, as +every one knows, peculiar to and a +favourite with all Asiatics. But with +him, it is the fittest position for meditation +and contemplation. Hence +most of the statues or images of Gaudama +exhibit or represent him in the +cross-legged position which he occupied +when he attained the Buddhaship. +As this event is by far the +most important of his life, it is but +natural that this great occurrence +should ever be forced upon the attention +and memory of his followers, by +objects representing him on that most +important stage of his last existence. +It is not unusual to meet with statues +of Gaudama, sometimes of colossal +dimensions, representing him in a reclining +position. This is the peculiar +situation he occupied when he died. +Hence those two most common images +of Gaudama are designed to remind +his followers of the two greatest circumstances +of his life, viz., his becoming +Buddha, and his entering the +state of Neibban. +</p><p> +Here again one is forcibly compelled +to reflect on the singular <i>rôle</i> attributed +to those Pitzega-Buddhas. +They possess all the science of a +Buddha, but are deficient in that +kindness, benevolence, and zeal which +prompt the real Buddhas to labour +so strenuously for the deliverance of +all beings. They appear only in those +ages of darkness and ignorance which +are not to be brightened and enlightened +by the presence of a Buddha. +They are like smaller luminaries, +shedding a pale light among men to +prevent their sinking into an unfathomable +abyss of ignorance; they +maintain on earth some sparks of the +knowledge of fundamental truths, +which otherwise would be completely +obliterated from the memory of men. +Not unlike the prophets of old, they +prepare men in an indirect manner +for the coming of the future deliverer. +Their mission being at an end, when +a Buddha is to come among men, +they disappear, and none of them is +to be seen either in the days of +Buddha or during all the time his +religion is to last.</p></div> + +<div class="footnote"><p><a name="Footnote_5_60" id="Footnote_5_60"></a><a href="#FNanchor_5_60"><span class="label">[5]</span></a> The witness whom Phralaong +summoned in support of his claim to +the undisturbed possession of the +throne was the earth itself. It maybe +from the example that was set on +this occasion that Buddhists have +borrowed the habit of calling the +earth as a witness of the good works +they have done or are doing. I will +briefly relate what is done and said +on such occasions. During my former +residence in Burmah I observed +on a certain occasion, when taking +my evening walk, about ten or twelve +persons of both sexes assembled on a +rather retired spot in the vicinity of +a pagoda. As they appeared all +quite attentive, I came near to them +to see what was the cause that had +brought them thither, and what occurrence +seemed to rivet their attention. +As I was known to some of +them, they were not frightened by +my sudden apparition. On my asking +them the motive of their assembling +here at a late hour, they +said that, having buried yesterday a +child two years old, they came to +make some offerings of boiled rice, +plantains, and other fruits, to propitiate +the Nat of the place. Having +asked them to repeat the formula +they had uttered on the occasion, +they kindly complied with my request. +Here is the substance of that +formula. "Believing in the three +precious things, Buddha, the Law, +and the Assembly of the perfect, I +make this offering, that I may be delivered +from all present and future +miseries. May all beings existing in +the four states of punishment reach +the fortunate seats of Nats. I wish +all my relatives and all men inhabiting +this and other worlds to have a +share in this meritorious work. O +earth and you Nats, guardians of this +place, be witness to the offering I am +making." On uttering these last +words, the offerer of the present, or +a talapoin, sent for this purpose, +pours down some water on the +ground.</p></div> + +<div class="footnote"><p><a name="Footnote_6_61" id="Footnote_6_61"></a><a href="#FNanchor_6_61"><span class="label">[6]</span></a> As the Nats and all other beings +are to be benefited by the preachings +of Buddha, it is but natural that they +all join in singing his praises and +exalting his glorious achievements. +The Nagas and Galongs are fabulous +animals, which are often mentioned +in the course of this Legend. It has +been observed in a former note that, +according to the Buddhistic notions, +animals are beings in a state of +punishment, differing from man, not +in nature, but in merits. Some of +them, having nearly exhausted the +sum of their demerits, begin to feel +the influence of former merits. They +are supposed to have, to a certain +extent, the use of reason. No wonder +if they rejoice at seeing the +triumph of him who is to help them +in advancing towards a condition +better than their present one.</p></div> + +<div class="footnote"><p><a name="Footnote_7_62" id="Footnote_7_62"></a><a href="#FNanchor_7_62"><span class="label">[7]</span></a> The banyan tree, at the foot +of which Phralaong obtains perfect +intelligence, is occasionally called +throughout this narrative the Bodi +tree. The word Bodi means wisdom, +science, or knowledge. The Burmese, +in their sacred writings, always +mention the tree by that name, because, +under its shade, perfect science +was communicated to Phralaong. It +is supposed to occupy the very centre +of the island of Dzampudiba. During +all the while Phra or Buddha (let +us call him now by that name) remained +under that tree his mind was +engaged in the most profound meditation, +which the gigantic efforts of his +enemy could scarcely interrupt. It +is not to be inferred from the narrative +in the text that supreme intelligence +was communicated suddenly or +by miraculous process to our Buddha. +He was already prepared, by former +mental labours, for that grand result; +he had previously capacitated himself, +by studies and reflection, for the reception +of that more than human +science; he required but a last and +mighty effort of his intelligence to +arrive finally at the acme of knowledge, +and thereby to become a perfect +Buddha. That last effort was +made on this occasion, and crowned +with the most complete success. He +gained the science of the past, present, +and future. +</p><p> +It would be somewhat curious to +investigate the motives that have determined +Buddhists to give to that +sacred tree the name of Bodi. At +first sight one will infer that such a +name was given to the tree because, +under its refreshing and cooling +shade the Bodi, or Supreme intelligence, +was communicated to Phralaong. +The occurrence, however +extraordinary it be, is scarcely sufficient +to account for such an appellation. +Bearing in mind the numerous +and striking instances of certain revealed +facts and truths, offered to +the attention of the reader of this +Legend, in a deformed but yet recognisable +shape, it would not be quite +out of the limits of probability to +suppose that this is also a remnant +of the tradition of the tree of knowledge +that occupied the centre of the +garden of Eden.</p></div> + +<div class="footnote"><p><a name="Footnote_8_63" id="Footnote_8_63"></a><a href="#FNanchor_8_63"><span class="label">[8]</span></a> The theory of the twelve causes +and effects is, in itself, very abstruse, +and almost above the comprehension +of those uninitiated in the metaphysics +of Buddhists. I will attempt +to analyse it in as simple and clear a +way as possible. This theory is very +ancient, probably coeval with the +first ages of Buddhism. It forms +this basis of its ontology and metaphysics +in the same manner as the +four great and transcendent truths +are the foundation whereupon rests +the system of morals. It is probable +that Gaudama, in his preachings, +which were very simple, and within +the reach of ordinary minds, never +formulated his doctrine on this essential +point in such a dry and concise +manner. But the seed was sown, +and the germ deposited here and there +in his instructions. His immediate +disciples, in endeavouring to give a +distant shape to their master's doctrines, +gradually framed the formula +or theory just stated. It, in fact, +presents the very characteristics of a +system elaborated in a philosophical +school. +</p><p> +In taking our departure from the +first cause, which is <i>Awidza</i>, or ignorance, +or the wanting in science, or +no knowledge, we have to follow the +different stages and conditions of a +being until it reaches decrepitude, +old age, and death. When we speak +of ignorance, or no science, we must +not suppose the material existence of +a being that ignores. But we must +take ignorance in an abstract sense, +deprived of forms, and subsisting in +a manner very different from what +we are wont to consider ordinary +beings. A European has a great +difficulty in finding his way through +a process of reasoning so extraordinary, +and so different from that +positivism which he is used to. But +with the Buddhist the case is widely +different. He can pass from the abstract +to the concrete, from the ideal +to the real, with the greatest ease. +But let us follow the scale of the +causes and effects, upon which there +are twelve steps. +</p><p> +From ignorance comes <i>Sangkara</i>, +that is to say, conception or imagination, +which mistakes for reality what +is unreal, which looks on this world +as something substantial, whilst it is, +indeed, nothing but shadow and +emptiness, assuming forms which +pass away as quick as the representations +of theatrical exhibitions. +Sangkara, in its turn, begets <i>Wignian</i>, +or knowledge, attended with a +notion of sentiment, implying that of +soul and life, in an abstract sense. +From Wignian proceeds <i>Namrup</i>, the +name and form, because knowledge +can have for its object but name and +form, &c., or, to speak in the language +of Buddhists, things that are external +and internal. But let it be borne +in mind that what is herein meant +is but the individuality of an ideal +being. +</p><p> +The name and form give birth to +the <i>Chayatana</i>, six senses, or seats of +the sensible qualities. To our division +of the five ordinary senses +Buddhists add the sixth sense of +Mano, or the heart, the internal +sense. Through the senses we are +put in communication or contact with +all objects; hence the six senses give +rise to the sixth cause <i>Pasa</i>, which +means, properly speaking, contact. +From this cause flows the seventh +one, called <i>Wedana</i>, or sensation, or, +more generally still, sensibility. In +fact, there can be no contact from +which there will not result some sensation, +either pleasant or unpleasant, +<i>Wedana</i> gives infallibly rise to <i>Tahna</i>, +or passion, or desire, or inclination. +From this point the series of causes +and effects is comparatively easy, because +it presents conditions essentially +connected with a material object. +By Tahna we ought not to understand +only the mere inclination that +the sexes have one for the other, but +the general propensity created in a +being by any contact whatever, or perhaps, +as usual with Buddhists, the +desire taken in an abstract sense. +</p><p> +The immediate result from Tahna +is <i>Upadan</i>, the attachment, or the +conception. It is that state in which +the desire adheres to something, assumes +a shape. It is, in fact, the +being conceived. From the state of +conception the being passes into that +of <i>Bawa</i>, or existence, or that condition +which is created and made by +the influence of former good or bad +deeds preceding birth, which is but +the apparition of the being into this +world. <i>Dzati</i>, or birth, is the +eleventh cause. It is the ushering of +a being into the world. There are +six ways by which a being comes +into this world, viz., those of Nat, +Man, Assura, Preitta, animal, and +the inhabitant of hell. Birth is accomplished +in four different manners, +by humidity, an egg, a matrice, and +metamorphosis. +</p><p> +The twelfth and last step in the +ladder of the causes and effects is decrepitude +and death. In fact, every +being that is born must grow old, +decay, and finally die. +</p><p> +Such is the process followed by +Buddhists in attempting to account +for all that exists. What effect +could such a reasoning have over the +mind of the generality of hearers it +is difficult to say. But we may rest +assured that, though these principles +existed, as an embryo, in the discourses +of the author of Buddhism, +they were never laid before the +generality of hearers in that crude +scholastic form. Such abstruse ideas, +when analysed and commented upon +by Buddhist doctors, gave rise to +the most opposite conclusions. The +materialist school based its revolting +doctrines upon that theory; we may +add that the opinions of that school +are generally held in Burmah, and by +the great mass of Buddhists. Some +other doctors reasoned in the following +manner: Ignorance supposes two +things, a being ignoring and a thing +ignored, that is to say, man and the +world. They admitted the eternity +of a soul which had to pass through +the series above enumerated. With +them metempsychosis was a process +exactly similar to that imagined by +the Brahmins. As to the world, it +was, to them, an unreality. Knowledge +enabled them to come to the +position of understanding and believing +that there is no such thing as +what we by mistake call world. The +latter opinion, which seems to admit +of a principle existing distinct from +matter, is opposed to the former and +general one, which supposes that +spirit is but a modification of matter. +We deliberately make use of the +doubt, implying expression, at the +head of the preceding sentence, respecting +the real opinions of the +latter school, because, in their way +of arguing, it is impossible not to +come to the painful conclusion that +they ignore, or do not admit, a distinction +between spirit and matter.</p></div> + +<div class="footnote"><p><a name="Footnote_9_64" id="Footnote_9_64"></a><a href="#FNanchor_9_64"><span class="label">[9]</span></a> In a work different from that +which has been translated is found a +more developed exposition of the four +great and sublime truths. We think +that the reader will like to see in +what manner Buddhists themselves +understand this important subject, +which is, with them, the foundation +of their doctrine on morals. +</p><p> +There are four great truths: pain, +the production of pain, the destruction +of pain, and the way leading to +that destruction. What is pain, +which is the first of the great truths? +It is birth, old age, sickness, death, +the coming in contact with what we +dislike, the separation from what we +feel an attachment for, the illusion +which begets false knowledge. All +that is pain. What is the production +of pain, the second sublime truth? +It is the desire which incessantly +longs for an illusory satisfaction, +which can never be obtained. That +desire is a perpetually renewed craving, +coveting objects here and there, +and never satiated. Such is the +cause productive of pain; such is the +prolific source of all miseries. What +is the destruction of pain, which is +the third great truth? It is the doing +away with that desire which always +shows itself, searches after this or +that object, is always attended with +feelings of pleasure, or some other +sensations. It is the perfect and +entire stifling of that craving which +always covets, and is never satiated. +The estranging oneself from that desire +and that craving, the complete +destruction of both, constitutes the +third great truth. What is the way +leading to the destruction of that desire, +which is the fourth great truth? +The way which one has to follow, in +order to obtain that most desirable +result, is that which the wise man +invariably follows, when he is with +an intention, will, diligence, action, +life, language, thought, and meditation, +always pure and correct. +</p><p> +The four truths are exceedingly +praised by Buddhists. They constitute +what is emphatically called the +law of the wheel, incessantly revolving +upon itself, and always presenting +successively those four points to +the attentive consideration and affectionate +piety of the faithful. They +are the offensive weapons wherewith +passions are attacked and destroyed: +they are the sword that cuts asunder +the link that retains a being in the +circle of existences. The revelation, +or manifestation of those truths, is +the great work that a Buddha has to +perform. When it is made, all beings +in their respective seats rejoice in an +extraordinary manner. Inanimate +nature even partakes in the universal +joy. The earth shakes with a great +violence, and the greatest prodigies +proclaim aloud the fortunate manifestation +of a law which opens to all +beings the way leading to deliverance. +The preaching of that doctrine +took place for the first time in the +forest of Migadawon, not far from +Baranathee, in the presence and for +the benefit of the five Rahans, who +had attended on Buddha, during the +six years of mortification which he +spent to prepare and qualify himself +for the Buddhaship.</p></div> + +<div class="footnote"><p><a name="Footnote_10_65" id="Footnote_10_65"></a><a href="#FNanchor_10_65"><span class="label">[10]</span></a> Buddhists allow to their Buddha +the power of working wonders and +miracles. How is this power conferred +upon him? This is a difficulty +they cannot explain satisfactorily. +The science of Buddha makes him acquainted +with all the laws regulating +nature, that is to say, the <i>ensemble</i> +of the animate and inanimate beings +constituting a world; but one is at a +loss to find the origin of that power +which enables him, as often as he +likes, to suspend the course of those +laws. Be that as it may, certain it is +that Buddha resorted always, during +the course of his preachings, to miracles, +in order to convince those who +seemed to listen with rather an incredulous +ear to his doctrines. Miracles +were used successfully, as powerful +and irresistible weapons, against +certain heretics, the Brahmins, in +particular, who taught doctrines opposed +to his own. They often accompanied +his preachings, for increasing +faith in the heart of his hearers.</p></div> + +<div class="footnote"><p><a name="Footnote_11_66" id="Footnote_11_66"></a><a href="#FNanchor_11_66"><span class="label">[11]</span></a> The great tempter had been foiled +in all his attempts to conquer Buddha. +In the sadness of his heart he was +compelled to acknowledge the superiority +of his opponent and confess +his defeat. His three daughters came +to console him, promising that they +would, by their united efforts, overcome +the firmness of the great Rahan, +by awakening in his heart the fire of +concupiscence. The names of those +three daughters of Manh denote concupiscence. +These new enemies of +Buddha, therefore, are mere personifications +of the passion of lust. Pride, +personified in Manh, had proved +powerless against the virtue of Buddha; +he is now assailed from a different +quarter; the attack is to be +directed against the weakest side of +human nature. But it is as successless +as the former one: it affords to +Buddha another occasion for a fresh +triumph.</p></div> + +<div class="footnote"><p><a name="Footnote_12_67" id="Footnote_12_67"></a><a href="#FNanchor_12_67"><span class="label">[12]</span></a> In Burmah the originator of the +great Buddhistic system is called +Gaudama, and this appellation, according +to many, appears to be his +family name. When he is called +Rahan Gaudama, it means the ascetic +belonging to the family of Gaudama. +In Nepaul, the same personage is +known under the name of Thakiamuni, +that is to say, the ascetic of +the Thakia family. Those who refused +to believe in Buddha and his +doctrines, those who held tenets disagreeing +with his own, and professed +what, in the opinion of their adversaries, +was termed a heretical creed, +invariably called Buddha by his family +name, placing him on the same level +with so many of his contemporaries +who led the same mode of life. The +Siamese give the appellation of Sammana +Khodom to their Buddha, that +is to say, Thramana Gaudama, or +Gautama. The Sanscrit word Thramana +means an ascetic who has conquered +his passions and lives on alms. +Gaudama belonged to the Kchatria +caste. Kings and all royal families +in those days came out of the same +caste. Hence his father Thoodaudana +was king of the country of Kapilawot, +anciently a small state, north of +Goruckpore. +</p><p> +The young Pounha, not unlike the +young man mentioned in the gospel, +had, by the preachings of Gaudama, +become acquainted with all the laws +and practices relating to the general +duties and obligations incumbent on +men in general. He might have perhaps +added that he had observed all +those precepts from his youth, or, at +least, that he was sure now, with the +additional light he had received from +his eminent teacher, to observe faithfully +all the injunctions mentioned in +the course of the lecture: but he was +not satisfied with an ordinary proficiency +in virtue and observances; he +aimed at superior attainments; he +wished to obtain the greatest perfection, +that is to say, that of Brahmas. +In what does such a perfection consist? +The book of metaphysics informs +us that the five states of Dzan, +or contemplations, are enjoyed by the +beings located in the sixteen seats of +Brahmas, in the following order. +The first state, or that of consideration, +is shared by all the beings inhabiting +the three first seats of Brahmas. +Their occupation is to consider +the various subjects the mind has to +dwell on. The second Dzan, or reflection, +is reserved for the beings +occupying the next three seats. Those +beings have no more to look out for +subjects of meditation. Their sole +occupation is to dive into truth and +fathom its depth and various bearings. +The third state of Dzan procures +the pleasure which is derived +from the contemplation of truth, and +belongs to the beings of the three +seats, superior to those just alluded +to; in the fourth Dzan is enjoyed a +placid happiness, which is the result +of the possession of truth; it is reserved +for the beings of the three next +seats. The fifth Dzan, or perfect +stability, is the happy lot of the +beings living in the five last seats. +Those fortunate inmates are so entirely +rooted in truth, and so perfectly +exempt from all that causes +mutability, that they arrive at a state +of complete fixity, the whole of their +soul being riveted on truth. +</p><p> +Apology is certainly due to the +reader, who is but slightly initiated +in such abstruse subjects, for laying +before him particulars with which he +is so unfamiliar; but this trouble +must be borne up by him who desires +to obtain access into the gloomy sanctuary +of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_13_68" id="Footnote_13_68"></a><a href="#FNanchor_13_68"><span class="label">[13]</span></a> The episode of these two merchants +is well known to the inhabitants +of the Irrawaddy valley. In +three different manuscripts which the +writer has had in his hands, he has +found it related with almost the same +particulars. Oukkalaba, the place +the two young men started from, was +situated probably on the spot now +occupied by the village of Twaintay, +or not far from it. How far that +place was from the sea in those remote +times it is not possible to ascertain +with precision. Certain it is, +that it was a port from which vessels +sailed across the Bay of Bengal. The +port of Eedzeitha has not as yet been +identified with any known locality. +It was situated in all probability between +the mouth of the Krichna and +that of the Hoogly. One of the +manuscripts mentions that when +Gaudama handed over to the two +merchants eight hairs of his head, he +bade them, on their arrival in their +country, deposit the hairs on a small +hill called Seingouttara, where the +relics of the three former Buddhas of +our period had been enshrined. They +were twenty-seven days in reaching +Maudin or Cape Negrais, rather a +long voyage. Having come to their +own place, they related to the governor +all the particulars of their +interesting journey. The latter, without +loss of time, assembled the people +and set out in search of the Seingouttara +mount. All the eminences were +cleared of their brushwood, but the +mount could not be discovered. Not +knowing what to do, they consulted +the Nats on that affair. At last, +through their assistance, the mount +was found out. But when they inquired +about the place of the relics +of the three former Buddhas, the +Nats of Yesapan, Inandra, and Gauveinda +confessed that they knew nothing +on the subject, but referred the +inquirers to other Nats older than +they, viz.: those of Deckina, Yauhani, +Maubee, Ameisa, and Tsoolay, who at +once pointed out the spot which they +were so eagerly searching after. This +spot is no other than the one over +which stands and towers the lofty +and massive Shoay Dagon. They +erected a Dzedy, in which they enshrined +the relics they had brought +with them, the eight hairs of Buddha. +This story is doubtless the foundation +on which rests the popular belief that +those very hairs are to this day in +the interior of that monument, and +the true source from which has originated +the profound veneration +which, in our own days, Buddhists, +from all parts of Burmah, Siam, and +the Shan states, pay by their pilgrimages +and offerings to the Dagon +Pagoda.</p></div> + +<div class="footnote"><p><a name="Footnote_14_69" id="Footnote_14_69"></a><a href="#FNanchor_14_69"><span class="label">[14]</span></a> Upasaka is a Pali word which is +designed to mean those persons who, +having heard the instructions of +Buddha, and professed a faith or belief +in him and his doctrines, did not +enter the profession of Rahans. +Hence they are quite distinct from +the Bikus or mendicants, who formed +the first class of the hearers of +Buddha, and renounced the world in +imitation of their great master. The +Upasakas were therefore people adhering +to the doctrines of Buddha, +but as yet remaining engaged in the +ordinary pursuits of life. The two +brothers became disciples of Buddha, +but not of the first class, since they +did not embrace the more perfect +mode of life of the ascetics. +</p><p> +This is the first instance in this +legend of an allusion being made to +relics, that is to say, to objects +supposed to be surrounded with a +certain amount of sacredness, and +esteemed on that account to be worthy +of receiving from devotees respect +and veneration. The two young converts, +not as yet confirmed in the new +faith they had embraced, thought +they wanted some exterior object to +which they might hereafter direct +their homage and offer their respects. +They were as yet far from being acquainted +with the sublime science of +their eminent teacher, who, disregarding +matter and all its modifications, +could not but feel quite indifferent +respecting the pretended value +of relics of even the most sacred +character. How is it that the stern +moralist, the contemner of this illusory +world, could think of giving a +few hairs of his head to two new +young converts, that they might use +them as objects of worship? Buddha +doubtless knew exactly and appreciated +admirably the wants and necessities +of human nature as it is, and +will very likely ever be to the end of +ages. Men are led, actuated, impressioned, +and influenced by the senses; +in fact, it is through their senses that +the knowledge of things is conveyed +to their minds. He gave to his imperfectly +instructed disciples a thing +that would serve to vivify and reanimate +in their memory the remembrance +of Buddha, and of the instructions +they had heard from him. Those +grossly-minded hearers asked for an +object they might carry about with +them and worship. Buddha, out of +deference for their weak intellect, +gave them a few hairs of his head, +the sight of which was designed to +maintain in their souls a tender affection +for the person of him these +things had belonged to. This subject +will receive hereafter the further +treatment it deserves when we come +to examine the nature of the worship +paid by Buddhists to the images of +Gaudama, and to the relics and +Dzedis.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_111" id="Page_111">[Pg 111]</a></span></p> +<h2><a name="CHAPTER_VI" id="CHAPTER_VI"></a>CHAPTER VI.</h2> + +<div class="blockquot"><p><i><b>Buddha hesitates to undertake the task of preaching the law—The great +Brahma entreats him to preach the law to all beings—His assent to the +entreaties—Journey towards Migadawon—He meets Ouppaka—His first +preachings—Conversion of a young nobleman named Ratha, followed by +that of his father and other relatives—Conversion of several other noblemen—Instructions +to the Rahans—Conversion of the three Kathabas.</b></i></p></div> + + +<p>Having come to the end of his great meditations,<a name="FNanchor_1_70" id="FNanchor_1_70"></a><a href="#Footnote_1_70" class="fnanchor">[1]</a> Buddha +left this spot and returned to the place called Adzapala, +where he revolved the following subject in his mind:—"The +knowledge," said he, "of the law and of the four +great truths, which I alone possess, is very hard to be had. +<span class='pagenum'><a name="Page_112" id="Page_112">[Pg 112]</a></span> +The law is deep; it is difficult to know and understand it; +it is very sublime, and can be comprehended only by the +means of earnest meditation. It is sweet, filling the soul +with joy, and accessible only to the wise. Now all beings +are sunk very low by the influence of the five great passions; +they cannot free themselves from their baneful +operation, which is the source of all mutability. But the +law of mutability is the opposite of the law of Neibban or +rest. This law is hard to be understood. If I ever preach +that law, beings will not be able to understand me, and +from my preaching there will result but a useless fatigue +and unprofitable weariness," Buddha thus remained almost +disinclined to undertake the great duty of preaching the +law. The great Brahma, observing what was taking place +in Buddha's soul, cried out: "Alas! all mankind are +doomed to be lost. He who deserves to be worshipped by +all beings now feels no disposition to announce the law to +them." He instantly left his seat, and having repaired to +the presence of Phra, his cloak over his shoulders with +one extremity hanging backward, he bent his knee, lifted +up his joined hands to the forehead before the sage, and +said to him: "Most illustrious Buddha, who art adorned +with the six glories, do condescend to preach the most +excellent law; the number of those buried under the weight +and filth of passions is comparatively small; if they do +not listen to the law there will be no great loss. But +there is an immense number of beings who will understand +the law. In this world there are beings who are moderately +given up to the gratification of sensual appetites; +and there are also a great many who are following heretical +opinions to whom the knowledge of truth is necessary, and +who will easily come to it. Lay now open the way that +leads to the perfection of Ariahs; those perfections are +the gates to Neibban." Thus he entreated Buddha. This +Brahma had been in the time of Buddha Kathaba a Rahan, +under the name of Thabaka, and was transferred to the +first seat of Brahma for the duration of a world.</p> + +<p><span class='pagenum'><a name="Page_113" id="Page_113">[Pg 113]</a></span>On +hearing the supplications of that Brahma, Buddha +began to feel a tender compassion for all beings. With the +keen eyes of a Buddha he glanced over the whole world. +He discovered distinctly those beings who were as yet +completely sunk in the filth of passions, those who were +but partly under the control of passions, and those whose +dispositions seemed to be more promising. He then made +to the chief of Brahmas the solemn promise that he would +preach his law to all beings. Satisfied with the answer he +had received, the chief rose up, withdrew respectfully at a +proper distance, and turning on the right, left the presence +of Buddha and returned to his own seat.</p> + +<p>Another thought preoccupied the mind of Buddha. "To +whom," said he, "shall I announce the law?" Having +pondered a while over this subject, he added: "The Rathee +Alara of the Kalama race is gifted with wisdom and an +uncommonly penetrating mind; passions have scarcely any +influence over him. I will first preach to him the most +excellent law." A Nat then said to Phra that Alara had +died seven days ago. Buddha, to whom the past is known, +had already seen that Alara was dead. He said: "Great +indeed is the loss Alara has met with; he would have +doubtless been able to understand right well the law I +intended to preach to him. To whom shall I go now?" +Having paused a while, he added: "The Rathee Oodaka, +son of Prince Rama, has a quick perception; he will easily +understand my doctrine; to him I will announce the law." +But the same Nat told him that Oodaka had died the +night before last, at midnight. "O! great is the loss +that has come upon Oodaka; he would have easily +acquired the knowledge of the perfect law." Buddha +considered a third time, and said to himself: "To whom +shall I go to preach the law?" After a moment's delay +he added: "Many are the services I received in the wilderness +from the five Rahans who lived with me.<a name="FNanchor_2_71" id="FNanchor_2_71"></a><a href="#Footnote_2_71" class="fnanchor">[2]</a> I will repay +<span class='pagenum'><a name="Page_114" id="Page_114">[Pg 114]</a></span> +their good offices to me, by preaching to them the law, but +where are they now?" His penetrating regards soon discovered +them in the solitude of Migadawon. Having +enjoyed himself in the place Adzapala, Buddha went on +towards the country of Baranathee. All the former +Buddhas travelled through the air, but our Buddha, who +<span class='pagenum'><a name="Page_115" id="Page_115">[Pg 115]</a></span> +had merciful designs over Upaka, went on foot. On his +way to the village of Gaya, at a distance of three gawots +from the Bodi tree, Buddha went to rest, at midday, for a +while under the cooling shade of a tree. There he was +seen by the heretic Rahan Upaka, who, approaching near +him, said, "O Rahan, all your exterior bespeaks the most +amiable qualities; your countenance is at once modest and +beautiful. Under what teacher have you become a Rahan? +To what law or doctrine have you given preference in +your arduous studies?" Buddha answered: "Upaka, I +have triumphed over all the laws of mutability; I am +acquainted with all the laws that rule this universe, and +the beings existing therein; from concupiscence and other +passions I am wholly disengaged. I have come to preach +the most excellent law to all beings, and teach them the +four great truths I alone am acquainted with. I will beat +<span class='pagenum'><a name="Page_116" id="Page_116">[Pg 116]</a></span> +the great drum of the law. I have no teacher, and among +Nats and men there is none equal to me. Because of my +victory, I have been named Zeena. Now I am proceeding +to the country of Baranathee, for the sake of preaching +the law." Upaka replied, "You are certainly the illustrious +Gaudama." He then shook his head, turned away +from the road, and went to the village of Wingaha. The +instructions, however, germinated as good seed in the soul +of Upaka, and were the foundation of his subsequent conversion, +which happened as follows:—After this interview +with Gaudama, Upaka dwelt as a hermit in the village of +Wingaha, where a shed was erected for his dwelling. A +hunter brought him support. It happened that the hunter +being engaged in a hunting excursion, his daughter went +to the hermit's cell, to carry him his food. Upaka was +smitten by the beauty of the damsel. He stretched himself +on his belly and said to himself, "I will take no food, +nor change this position, unless I obtain the object of my +wishes." He stayed for several days in that position +without uttering a word, or making a single movement, or +taking any food. At last the hunter returned, and went +forthwith to the hermit's cell to inquire about the cause of +his strange behaviour. He pulled him by the feet, calling +him aloud by the name of hermit; after a while a sepulchral +groan was heard, indicating that he was still alive. +The good hunter affectionately entreated him to mention +to him what he wanted; that he was ready to give him +anything that he would ask. The hermit a second time +made a prolonged groan, as a man endeavouring to gather +strength. He then mentioned to the hunter the passion +he had for his daughter, and swore that he would die on +the spot if his demand were rejected. The father having +given his consent, Upaka rose up, and was soon married +to Tsawama, who after due time presented him with a son. +It happened that Tsawama soon began to dislike her +husband, and poured upon him on every occasion all sorts +of abuse. Unable to bear any longer the unpleasant +<span class='pagenum'><a name="Page_117" id="Page_117">[Pg 117]</a></span> +behaviour of his wife, Upaka said to himself, "I have here +neither friend nor supporter: I will go to my friend Dzina; +he will receive me with kindness." Hereupon he departed, +inquiring everywhere about his friend Dzina. At last he +arrived at the place where Buddha was staying with his +disciples. Some of them, hearing Upaka inquiring with a +loud voice about his friend Dzina, took him into the +presence of Buddha, who, understanding at once the sad +and painful state of the old man, kindly asked what he +wanted. Upaka replied that he desired to become a +Samanay under his direction. Buddha, to try his disposition, +said to him, "You are too old, Upaka, to enter upon +the course of the severe life of a Samanay, and conform to +the enjoined practices." But the latter renewing his +entreaties, he was admitted among the members of the +assembly. He became an Anagam, died and migrated to +one of the seats of Brahmas. After a short stay up there, +he obtained the deliverance. His son was Thoobadda, +who became afterwards an illustrious convert. Buddha +continued his way towards Baranathee, and soon reached +the solitude of Migadawon, a little distant from Baranathee, +and went to the place where lived the five unbelieving +Rahans. When they saw him coming at a distance, they +said to each other, "The Rahan Gaudama is in search after +disciples; he has just performed penitential deeds, and he +is looking out for alms and clothes. Let us pay no respect +to him in the way of going out to meet him, of receiving +the tsiwaran from his hands, of presenting him water to +wash his feet and preparing a place to sit on; let him sit +wherever he pleases." Such was the plan they concerted +among themselves. But when Buddha drew near, they +could adhere no longer to their resolution. They rose up +and went out to welcome his arrival. One took the +tsiwaran from his hands, another the patta, a third one +brought water for the washing of the feet, and a fourth +one prepared a becoming place to rest. Buddha sat in the +place that had been prepared for him. They called him +<span class='pagenum'><a name="Page_118" id="Page_118">[Pg 118]</a></span> +by the name of Gaudama and other appellations, usually +bestowed on ordinary Rahans. Buddha meekly replied to +them, "Do not call me any longer by the name of Gaudama, +or any other title bestowed on an ascetic. I have +become a Rahanda; I alone am acquainted with the four +fundamental truths. Now I am come to preach to you +the true law. Listen, O Rahans, to my words; I will +lead you to the true state of Neibban. My law will make +you acquainted not only with the truths to be known, but +at the same time point out to you the duties you have to +perform, in order to obtain the state of Arahat. There are +four ways leading to perfection. He who steadily follows +them will enjoy the rewards and merits gained by his +exertions. In that position he will see distinctly his own +self; the light of Neibban will break forth upon him. But +in order to obtain the great results I set forth before you, +he must forsake his house and the world, and become a +Rahan."</p> + +<p>The unbelieving Rahans persisted in not acknowledging +him as a Buddha, and reproached him with going about in +search of disciples and in quest of alms. The same preaching +was repeated by Buddha, and the same answer was +returned by his incredulous hearers. At last Buddha, +assuming a lofty and commanding tone, said to them, "I +declare unto you that I am a Buddha, knowing the four +great truths and showing the way to Neibban." The hitherto +unbelieving ascetics humbled themselves, and declared +their belief in him and in all that he had taught. From +that moment they entered on the four ways of perfection. +The day was that of the full moon of Watso. The preaching +began at the moment when half the disc of the sun +was visible on the western horizon, and half that of the +moon was above the eastern horizon. When completed, +the sun had just disappeared, and the moon's entire +globe was visible on the horizon. The five first converts +were named Kautagnya, Baddiha, Wappa, Mahanan, and +Asadzi.<span class='pagenum'><a name="Page_119" id="Page_119">[Pg 119]</a></span></p> + +<p>The Nats, guardians of the country of Baranathee<a name="FNanchor_3_72" id="FNanchor_3_72"></a><a href="#Footnote_3_72" class="fnanchor">[3]</a> and +Migadawon, hearing the sublime instructions delivered by +Buddha on this occasion, cried aloud, "The law which the +most excellent Buddha preaches is such as no man, Pounha +or Brahma, can teach." Their united voices were heard +in the lowest seat of Nats; the inhabitants of that seat, +catching their words, repeated them, and they were heard +by those of the next seat, and so on, until they reached the +seats of Brahmas, and were re-echoed through 10,000 +worlds. A mighty commotion was felt all over these +worlds.</p> + +<p>The five at first unbelieving, but now believing Rahans +obtained the perfection of Thautapati. Buddha often repeated +to those that approached him, "Come to me; I +preach a doctrine which leads to the deliverance from all +the miseries attending existence." On that day, being the +full moon of Watso, eighteen koodes (18,000,000,000) of +Nats and Brahmas who had heard his preachings obtained +<span class='pagenum'><a name="Page_120" id="Page_120">[Pg 120]</a></span> +the deliverance. The conversation of those five Rahans +exhibited to the world the splendid and wonderful sight of +six Rahandas assembled in the same place.</p> + +<p>At that time, whilst Buddha was in the Migadawon +grove, the memorable conversion of a young layman took +place. There was in the country of Baranathee the son of +a rich man, named Ratha. He was of very gentle and +amiable disposition. His father had built for him three +palaces for each season of the year. A crowd of young +damsels, skilful in the art of playing on all sorts of musical +instruments, attended him in each of those palaces. +Ratha spent his time in the midst of pleasure and amusements. +On a certain day, while surrounded with female +dancers and singers, he fell into a deep sleep. The musicians, +following his example, laid aside their instruments, +and fell asleep too. The lamps, filled with oil, continued +to pour a flood of light throughout the apartments. Awaking +sooner than usual, Ratha saw the musicians all asleep +round him in various and unseemly situations. Some +slept with wide-opened mouths, some had dishevelled hair, +some were snoring aloud, some had their instruments +lying on themselves, and others by their sides. The whole +exhibited a vast scene of the greatest confusion and disorder. +Sitting on his couch in a cross-legged position, the +young man silently gazed with amazement and disgust +over the unseemly spectacle displayed before him; then he +said to himself, "The nature and condition of the body +constitute indeed a truly heavy burden; that coarser part +of our being affords a great deal of trouble and affliction." +Whereupon he instantly arose from his couch, put on his +gilt slippers, and came down to the door of his apartment. +The Nats, who kept a vigilant watch, lest any one should +oppose him in the execution of his holy purpose, kept open +the door of the house, as well as the gate of the city. +Ratha, free from all impediments, directed his steps towards +the solitude of Migadawon. At that time Buddha, +who had left his sleeping place at a very early hour, was +<span class='pagenum'><a name="Page_121" id="Page_121">[Pg 121]</a></span> +walking in front of the house. He saw at a distance a +young man coming in the direction he was in. He instantly +stopped his pacing, and going into his own apartment, +sat as usual on his seat, awaiting the arrival of the +young stranger, who soon made his appearance and stated +modestly the object of his visit. Buddha said to him, "O +Ratha! the law of Neibban is the only true one: alone it +is never attended with misery and affliction. O Ratha! +come nearer to me; remain in this place; to you I will +make known the most perfect and valuable law." On +hearing these kind and inviting expressions, Ratha felt his +heart overflow with the purest joy. He instantly put off +his slippers, drew nearer to Buddha, bowed down three times +before him, withdrew then to a becoming distance, and +remained in a respectful attitude. Buddha began to preach +the law, unfolding successively the various merits obtained +by alms-giving, by a strict performance of all duties and +practices of the law, and, above all, by renouncing the +pleasures of this world. During all the while the heart of +the young visitor expanded in a wonderful manner: he felt +the ties that hitherto had bound him as it were to the +world gradually relaxing and giving way before the unresisting +influence of Buddha's words. The good dispositions +of the young hearer were soon remarked by Buddha, who +went on explaining all that related to the miseries attending +existence, the passions tyrannising over the soul, the +means wherewith to become exempt from those passions, +and the great ways leading to perfection. After having +listened to that series of instructions, Ratha, like a white +cloth that easily retains the impressions of various colours +printed upon it, felt himself freed from all passions, and +reached at once the state of Thautapati.</p> + +<p>Ratha's mother, not meeting her son early, went up +as usual to his apartment, and, to her great surprise, found +him gone; moreover she observed unmistakable marks of +his sudden and unexpected departure. She ran forthwith +to her husband, and announced to him the sad tidings. +<span class='pagenum'><a name="Page_122" id="Page_122">[Pg 122]</a></span> +On hearing of such an unlooked-for event, the father sent +messengers in the direction of the four points of the compass, +with positive orders to search incessantly after his +son, and leave no means of inquiry untried. As to himself +he resolved to go to the solitude of Migadawon, in the hope +of finding out some track of his son's escape. He had +scarcely travelled a limited distance, when he observed on +the ground the marks of his son's footsteps. He followed +them up, and soon came in sight of Buddha's resting-place. +Ratha was at the time listening with deepest attention to +all the words of his great teacher. By the power of Buddha +he remained hidden from the eyes of his father, who came +up, and, having paid his respects to Gaudama, eagerly asked +him if he had not seen his son. Gaudama bade him sit +down and rest after the fatigue of his journey. Meanwhile +he assured him that he would soon see his son. Rejoiced +at such an assurance, Ratha's father complied with +the invitation he had received. Buddha announced his +law to this distinguished hearer, and soon led him to the +perfection of Thautapati. Filled with joy and gratitude, +the new convert exclaimed, "O illustrious Phra, your doctrine +is a most excellent one; when you preach it, you do +like him who replaces on its basis an upset cup; like him, +too, who brings to light precious things, which had hitherto +remained in darkness; like him who points out the right +way to those that have lost it; who kindles a brilliant +light in the middle of darkness; who opens the mind's +eyes that they might see the pure truth. Henceforth I +adhere to you and to your holy law; please to reckon me +as one of your disciples and supporters." This was the +first layman that became a disciple of Gaudama, in the +capacity of Upasaka.<a name="FNanchor_4_73" id="FNanchor_4_73"></a><a href="#Footnote_4_73" class="fnanchor">[4]</a></p> + +<p><span class='pagenum'><a name="Page_123" id="Page_123">[Pg 123]</a></span>Whilst +Buddha was busily engaged in imparting instruction +to Ratha's father, the young man had entered +into a deep and solemn meditation over some of the +highest maxims he had heard from his great teacher. He +was calmly surveying, as it were, all the things of this +world; the more he progressed in that great work, the more +he felt there was in himself no affection whatever for +anything. He had not yet become a Rahan, nor put on +<span class='pagenum'><a name="Page_124" id="Page_124">[Pg 124]</a></span> +the Rahan's dress. Phra, who attentively watched all the +movements of his pupil's mind, concluded from his present +dispositions that there could be no fear of his ever returning +into the world of passions. He suddenly caused by +his mighty power the son to become visible to his father's +eyes. The father, perceiving on a sudden his son sitting +close by him, said, "Beloved son, your mother is now +bathed in tears, and almost sinking under the weight of +affliction caused by your sudden departure; come now to +her, and by your presence restore her to life, and infuse +into her desolated soul some consolation." Ratha, calm +and unmoved, made no reply, but cast a look at his master. +Buddha, addressing Ratha's father, said to him, "What +will you have to state in reply to what I am about to tell +you? Your son knows what you know; he sees what you +see; his heart is entirely disentangled from all attachment +to worldly objects; passions are dead in him. Who will +now ever presume to say that he ought to subject himself +again to them and bend his neck under their baneful influence?" +"I have spoken rashly," replied the father; +"let my son continue to enjoy the favour of your society; +let him remain with you for ever and become your disciple. +The only favour I request for myself is to have +the satisfaction of receiving you in my house with my son +attending you, and there to enjoy the happiness of supplying +you with your food." Buddha by his silence assented +to his request. No sooner had his father departed than +Ratha applied for the dignity of Rahan, which was forthwith +conferred upon him. At that time there were in the +world seven Rahandas.<span class='pagenum'><a name="Page_125" id="Page_125">[Pg 125]</a></span></p> + +<p>On the following morning, Gaudama, putting on his +yellow tsiwaran, and carrying the patta under his arm, +attended by the Rahan Ratha, sallied from his house, +and went, according to his promise, to the place of Ratha's +father, to receive his food. He had scarce entered the +house and occupied the seat prepared for him, when the +mother of the new Rahan and she who was formerly his +wife came both to pay him their respects. Buddha +preached to them the law, explaining in particular the +three<a name="FNanchor_5_74" id="FNanchor_5_74"></a><a href="#Footnote_5_74" class="fnanchor">[5]</a> principal observances becoming their sex and +<span class='pagenum'><a name="Page_126" id="Page_126">[Pg 126]</a></span> +condition. The effect of the preaching was immediate and +irresistible: they became exempt from all sins, and attained +the state of the perfect, of Thautapati, and became, +among the persons of their sex, the first Upasakas. They +desired to be ranked among his disciples, and devoted +themselves to his service. They were the first persons of +their sex who took refuge in the three precious things, +Buddha, his law, and the assembly of the perfect. Gaudama +and his faithful attendant, having eaten the excellent +and savoury food prepared for them, departed from +the house and returned to the monastery.</p> + +<p>Four young men<a name="FNanchor_6_75" id="FNanchor_6_75"></a><a href="#Footnote_6_75" class="fnanchor">[6]</a> belonging to the most illustrious +<span class='pagenum'><a name="Page_127" id="Page_127">[Pg 127]</a></span> +families of Baranathee, and formerly connected with Ratha +by the ties of intimate friendship, having heard that their +friend had shaved his head and beard, had put on a yellow +dress and become a Rahan, said among themselves: "Our +friend has withdrawn from the society of men, given up +all pleasures, and has entered into the society of Rahans. +There can be no doubt but the law of Wini<a name="FNanchor_7_76" id="FNanchor_7_76"></a><a href="#Footnote_7_76" class="fnanchor">[7]</a> is most +<span class='pagenum'><a name="Page_128" id="Page_128">[Pg 128]</a></span> +excellent and sublime, and the profession of Rahan most +perfect." Whereupon they came to the place their friend +resided in, prostrated themselves before him, as usual in +such circumstances, and sat down at a respectful and becoming +distance. Ratha took them before Buddha, praying +him to deliver to those who had been his friends in +the world the same instructions he had received from him. +Gaudama willingly assented to his request, and forthwith +began to explain to them the nature and abundance of +merits derived from alms-giving. He initiated them into +the knowledge of the chief precepts and observances of the +law. These young hearers received with a cheerful heart +his instructions, and felt within themselves an unknown +power, dissolving gradually all the ties that had hitherto +retained them in the world of passions. Delighted at +remarking so good dispositions in those young men, Gaudama +explained to them the higher doctrine of the four +great and fundamental truths which lead to perfection.<a name="FNanchor_8_77" id="FNanchor_8_77"></a><a href="#Footnote_8_77" class="fnanchor">[8]</a> +<span class='pagenum'><a name="Page_129" id="Page_129">[Pg 129]</a></span> +When the preaching was over, they applied for and +obtained the dignity of Rahans. There were at that +time eleven Rahandas in the whole world.</p> + +<p>Fifty other young men of good descent, who had been +the companions of Ratha while in the world, having heard +that their friend had left the world, had put on the yellow +<span class='pagenum'><a name="Page_130" id="Page_130">[Pg 130]</a></span> +garb and become Rahan, said to each other: "The law +which our friend listened to may not be a bad one; the +profession he has entered into may not be as despicable +as many people are wont to assert." They resolved to +judge for themselves and to be eye-witnesses to all that +had been said on the subject. They set out for the monastery +Ratha was living in, came into his presence, paid their +respects to him, and stopped at a proper distance in a +respectful posture. Hatha led them to his great teacher, +humbly craving for his former friends the same favour +he had done to him. Buddha graciously assented to the +request, and imparted instruction to his young hearers, +with such a happy result that they instantly applied for +admittance to the dignity of Rahans. This favour was +granted to them. The total number of Rahandas was +thereby raised to sixty-one.</p> + +<p>On a certain day, Gaudama called his disciples into his +presence,<a name="FNanchor_9_78" id="FNanchor_9_78"></a><a href="#Footnote_9_78" class="fnanchor">[9]</a> and said to them: "Beloved Rahans, I am +<span class='pagenum'><a name="Page_131" id="Page_131">[Pg 131]</a></span> +exempt from the five great passions which, like an immense +net, encompass men and Nats. You too, owing +to the instructions you have received from me, enjoy the +same glorious privilege. There is now incumbent on us a +great duty, that of labouring effectually in behalf of men +and Nats, and procuring to them the invaluable blessing +of the deliverance. To the end of securing more effectually +the success of such an undertaking, let us part with each +other and proceed in various and opposite directions, so +that not two of us should follow up the same way. Go ye +now and preach the most excellent law, expounding every +point thereof, and unfolding it with care and attention in +all its bearings and particulars. Explain the beginning, +the middle, and the end of the law to all men, without +exception; let everything respecting it be made publicly +known and brought to the broad daylight. Show now to +men and Nats the way leading to the practice of pure and +meritorious works. You will meet, doubtless, with a great +number of mortals, not as yet hopelessly given up to their +passions, and who will avail themselves of your preaching +<span class='pagenum'><a name="Page_132" id="Page_132">[Pg 132]</a></span> +for reconquering their hitherto forfeited liberty, and freeing +themselves from the thraldom of passions. For my own +part, I will direct my course towards the village of Thena +situated in the vicinity of the solitude of Ooroowela."</p> + +<p>At that time the wicked Nat Manh came into the +presence of Buddha, and tempted him in the following +manner: "Men and Nats," said he, "have the five senses; +through those five senses passions act upon them, encompass +their whole being, and finally keep them bound up +with the chains of an unresistible slavery. As to you, +Rahan, you are not an exception to that universal condition, +and you have not yet outstepped the boundaries of +my empire." Phra replied: "O vile and wretched Nat! +I am well acquainted with the passions men and Nats are +subjected to. But I have freed myself from them all, and +have thereby placed myself without the pale of your empire; +you are at last vanquished and conquered." Manh, +yet undismayed, replied: "O Rahan, you may be possessed +of the power of flying through the air; but even in that +condition, those passions which are inherent in the +nature of mortal beings will accompany you, so that you +cannot flatter yourself of living without the boundaries of +my empire." Phra retorted: "O wicked Nat, concupiscence +and all other passions I have stifled to death in +me so that you are at last conquered." Manh, the most +wretched among the wretched, was compelled to confess +with a broken heart that Phra had conquered him, and he +instantly vanished away.</p> + +<p>Full of fervour in preaching the law, the Rahans saw +themselves surrounded with crowds of converts, who asked +for the dignity of Rahan. They poured in daily from all +parts, into the presence of Buddha to receive at his hands +the much-longed-for high dignity.<a name="FNanchor_10_79" id="FNanchor_10_79"></a><a href="#Footnote_10_79" class="fnanchor">[10]</a> Buddha said to them, +<span class='pagenum'><a name="Page_133" id="Page_133">[Pg 133]</a></span> +"Beloved Rahans, it is painful and troublesome both to +you and to those who desire to be admitted into our holy +brotherhood to come from such a great distance to me. I +now give to you the power of conferring the dignity of +Patzin and Rahan on those whom you may deem worthy +to receive it. This is the summary way you will have to +follow on such occasions. Every candidate shall have his +hair and beard shaved, and shall be provided with the tsiwaran +of yellow colour. These preliminaries being arranged, +the candidate, with the extremities of the kowot thrown +over his shoulders, shall place himself in a squatting position, +his joined hands raised to the forehead, repeating +three times, 'I adhere to Buddha, to the law, and to the +assembly of the perfect.'"</p> + +<p><span class='pagenum'><a name="Page_134" id="Page_134">[Pg 134]</a></span></p> +<p>Gaudama, assembling again round him the Rahans, said +to them, "Beloved Rahans, it is owing to my wisdom, +aided by constant reflection and meditation, that I have at +last reached the incomparable state of Arahatapho; endeavour +all of you to follow my example, and arrive at last at +the same state of excellence and perfection."</p> + +<p>The vile and wretched Nat Manh appeared again before +Buddha, striving to tempt him in the same manner as +before. Buddha, discovering the snares laid down by +the tempter, returned the same reply. Finding himself +discovered, Manh vanished from his presence.</p> + +<p>Having spent his first lent<a name="FNanchor_11_80" id="FNanchor_11_80"></a><a href="#Footnote_11_80" class="fnanchor">[11]</a> in the solitude of Migadawon, +<span class='pagenum'><a name="Page_135" id="Page_135">[Pg 135]</a></span> +Phra shaped his course in the direction of the forest +of Ooroowela. On his way to that place he stopped for a +while in a jungle, and sat under a tree, to enjoy some rest +<span class='pagenum'><a name="Page_136" id="Page_136">[Pg 136]</a></span> +under its cool shade. At that time thirty young noblemen +had come to the jungle to indulge in sports and diversions. +Each of them had brought his wife, with the exception of +one, who, having no wife, was accompanied by a harlot. +During the night the harlot rose up unperceived, picked +up the best articles belonging to the parties, and carrying +them with her, took to her heels through the dense forest. +In the morning the thirty young noblemen, rising up, soon +perceived the havoc made in the richest articles of their +dress, and set out in search of her who they suspected +had done the mischief. They came by chance to the spot +where Gaudama was sitting in a cross-legged position, and +inquired from him whether he had seen a woman passing +by. Buddha said to them, "Which, in your opinion, is +the best and most advantageous thing, either to go in +search of yourselves or in search of a woman?" They +replied, "Of course it is preferable to look after ourselves." +"If so," replied Buddha, "stay with me for a while; I will +preach my law to you, and, with its help, you will arrive +at the knowledge of self, and thence at perfection." They +cheerfully assented to his request, listened attentively to +his instructions, and obtained the state of perfect believers, +but in various degrees, according to their respective dispositions. +They gave up the habit of drunkenness they +had hitherto indulged in, and persevered in the observance +of the five great precepts.</p> + +<p>[It is to be remarked, adds the Burmese translator, that +this happy result was secured to the fortunate hearers by +<span class='pagenum'><a name="Page_137" id="Page_137">[Pg 137]</a></span> +the influence of good works made during former existences.<a name="FNanchor_12_81" id="FNanchor_12_81"></a><a href="#Footnote_12_81" class="fnanchor">[12]</a>]</p> + +<p>Gaudama, having so happily completed the conversion +<span class='pagenum'><a name="Page_138" id="Page_138">[Pg 138]</a></span> +of those young noblemen, rose up and continued his journey +in the direction of the forest of Ooroowela. At that time +there were three distinguished and far-famed teachers who +presided over a vast number of Rathees or disciples leading +an ascetic life. They were named Ooroowela Kathaba, +Nadi Kathaba, and Gaya Kathaba. The first had under +him five hundred disciples, the second three hundred, and +the third two hundred. Buddha went up to the monastery +of Ooroowela Kathaba, and said to him, "I carry but a few +articles with me, and need but a small place to rest in; I +beg of you to be allowed to spend the night only in your +kitchen." Kathaba answered: "Since you have so few +things with you, I willingly allow you to accommodate +yourself in the best way you can in the cook-room; but I +must inform you that the Naga guardian of the place is +an animal of a very wicked temper, powerfully strong, and +having a most deadly venom." "I fear not the Naga," +replied Buddha; "I am well satisfied with your allowing +me a place in the cook-room." Whereupon he entered into +the kitchen, sat down in a cross-legged position, and, keeping +his body in an erect posture, remained absorbed, as it +were, in the deepest contemplation. The Naga soon appeared, +and irritated at seeing that a stranger presumed +to remain in a place committed to his care, resolved to +drive out the intruder. He began to vomit a cloud of +<span class='pagenum'><a name="Page_139" id="Page_139">[Pg 139]</a></span> +smoke which he directed at the face of the stranger. +Buddha said to himself, "I will do no harm to that Naga; +I will leave intact his skin, flesh, and bones; but I will +conquer him with the very same weapons he uses against +me." Whereupon he emitted by his own power such a +volume of thick smoke as soon to silence his adversary, +and oblige him to have recourse to more effectual means +of attack. He vomited out burning flames. Phra opposed +flames far more active and destructive than those of the +Naga. They shone forth with such an uncommon brightness +as to attract a number of Rathees, who stood motionless, +admiring the beautiful countenance of Buddha, and +wondering at his matchless power. The Naga, vanquished, +gave up the contest, and left to Buddha the undisputed +possession of the cook-room during the whole night. In +the morning opening his patta, Phra thrust in the terrified +Naga, and brought it to Ooroowela Kathaba, who, surprised +at the power of the stranger, said, "This Rahanda cannot +as yet be compared to me." He desired him to stay in his +monastery, promising to supply him with food as long as +he should be with him. Phra accepted the proffered invitation, +and fixed his residence in the midst of a grove +little distant from the cell of Kathaba. Whilst he was +there, four chiefs of Nats of the seat of Tsadoomarit came +at midnight to the spot where rested Phra. They were +very handsome, and a bright hue, encompassing their +bodies, filled the grove with a resplendent light. Kathaba, +surprised, came to Buddha, and said to him, "Great Rahan, +the hour of taking your food is at hand; your rice is ready, +come and eat it. How is it that at midnight there was +such an uncommon splendour? One would have thought +that the whole forest in the neighbourhood was lined with +immense fires, spreading a blaze of light." Phra answering +said, "This wonder was caused by the presence of four +chiefs of Nats that came to visit me and hear my preachings." +Kathaba said to himself, "Great indeed must be +the virtue of this Rahan, since Nats come to see him and +<span class='pagenum'><a name="Page_140" id="Page_140">[Pg 140]</a></span> +acknowledge him for their teacher. He is not yet, however, +my equal." Buddha ate his rice, and went back to +the same place.</p> + +<p>On another occasion, in the middle of the night, the +chief of Thagias came to the grove of Buddha, and by his +power caused a flood of light similar to that produced by +a thousand lighted fires to pour its effulgent rays in every +direction. In the morning, Kathaba went to the great +Rahan inviting him to come and eat his rice. Meanwhile +he asked him the reason of the wonderful light that had +been kept up about from midnight until morning, which +surpassed in brilliancy that which had been seen on a +former occasion. Phra told him that he had been visited +by the chief of Thagias, who came for the purpose of hearing +his instructions. Kathaba thought within himself: +"Great indeed is the glory and dignity of this Rahan, but +he is not as yet a Rahanda." Phra ate his food, and +continued to stay in the same grove.</p> + +<p>On another occasion, at the same late hour, Phra received +the visit of the chief of the Brahmas. The flood of +light that was sent forth by his body surpassed in effulgent +splendour all that had been seen. Kathaba came as usual, +in the morning, to invite the great Rahan to come and +take his food, requesting him at the same time to inform +him of the cause of the great wonder that had just taken +place. Phra told him that the chief of Brahmas had +waited upon him to listen to his preachings. Kathaba +wondered the more at the dignity of this great Rahan, who +attracted round him so eminent a visitor. But he said +within himself: "This Rahan is not yet a Rahanda that +can be compared to me." Phra partook of his food, and +continued his stay in the same grove.</p> + +<p>On a certain day, the people of the country had prepared +offerings on a large scale to be presented to Kathaba. +On hearing this welcome news, the Rathee thought within +himself as follows: "The people are disposing everything +to make large offerings to me. It is as well this Rahan +<span class='pagenum'><a name="Page_141" id="Page_141">[Pg 141]</a></span> +should not be present on the occasion. He might make +a display of his power in the presence of the multitude, +who, taken up with admiration for his person, would make +great offerings to him, whilst I should see my own decrease +in a proportion. To-morrow I will contrive in such a way +as to prevent the great Rahan from being present." Buddha +discovered at a glance all that was going on in Kathaba's +mind. Unwilling to offer any annoyance to his host, he +conveyed himself to the island of Ootoogara, where he collected +his meal, which he came to eat on the banks of the +lake Anawadat. He spent the whole day there, and by +his miraculous power he was back to his grove at an early +hour on the following day. The Rathee came as usual, to +invite him to partake of his meal that was ready, and +inquired from him why he had not made his appearance +on the day previous. Buddha, without the least emotion +that could betray an angry feeling, related to Kathaba all +that had passed in his mind, and informed him of the +place he had been to. Kathaba, astonished at what he +heard, said to himself: "The knowledge of this Rahan is +transcendent indeed, since he is even acquainted with the +thoughts of my mind; his power too is wonderfully great; +but withal, he is not as yet a Rahanda comparable to me." +Buddha, having eaten his meal, withdrew to his grove.</p> + +<p>On a certain day Buddha wished to wash his dress. A +Thagia, knowing the thought that occupied his mind, dug +a small square tank, and approaching him respectfully, +invited him to wash his tsiwaran therein. Buddha then +thought: Where shall I find a stone to rub it upon? The +Thagia, having brought a stone, said to him: "Illustrious +Phra, here is a stone to rub your tsiwaran on." He thought +again: Where is a proper place to dry it upon? The Nat +that watched the tree Yekada caused it to bend its branches, +and said: "My lord, here is a fit place to hang up your +tsiwaran." He thought again: Where is a fit spot to +extend my clothes upon? The chief of Thagias brought +a large and well-polished stone, and said: "O illustrious +<span class='pagenum'><a name="Page_142" id="Page_142">[Pg 142]</a></span> +Phra, here is a fit place to lay your tsiwaran upon." In +the morning, Kathaba repaired as usual to his guest's place, +to invite him to take his meal. Surprised at what he perceived, +he said to Buddha: "O Rahan, formerly there were +here neither tank nor stone; how is it that they are here +now? How is it, moreover, that the tree Yekadat is now +bending down its branches?" Phra related then to the +Rathee all that had happened, informing him that the +chief of Thagias and one Nat had done all those works for +him, and ministered to all his wants. Kathaba wondered +more than before at the great virtue and surpassing excellency +of the great Rahan; but he persisted in his former +opinion, that the great Rahan was not a Rahanda that +could equal him. Buddha, having taken his meal, returned +to his grove.</p> + +<p>On another occasion, the Rathee went to Buddha's place, +to invite him to come and partake of his meal. "Very +well," said Buddha, "I have a small business to do now; go +beforehand, and I will follow you a few moments hence." +Whereupon Kathaba went back to his cell. As to Phra, +he went to pluck a fruit from the jambu tree, and arrived +at the eating place before Kathaba could reach it. The +Rathee, on arriving there, was quite surprised to find Phra +already waiting for him. "How is this?" said he, with an +unfeigned feeling of surprise, "and by what way did you +come and contrive to arrive here before me?" Phra said +to him: "After your departure, I plucked one fruit from +a jambu tree, and yet I have reached this spot sooner than +you. Here is the fruit I have brought. It is as full of +flavour as it is beautiful; allow me to present you with it, +that you may eat it." "O! no, great Rahan," replied the +Rathee, "it is not becoming that I should eat it, but rather +keep it for yourself." He thought within himself: "Wonderful +is indeed the power and eminent excellency of that +great Rahan; but he is not as yet a Rahan that can be +ranked to me." Phra ate his rice, and returned to his +grove.<span class='pagenum'><a name="Page_143" id="Page_143">[Pg 143]</a></span></p> + +<p>On another day, Phra gave a fresh proof of his miraculous +power, by bringing to Kathaba a mango fruit, plucked +from a mango tree growing near the jambu tree, and so +went on for several days, bringing fruits that grew at the +extremity of the southern island. On another day, Phra +ascended to the seat of Tawadeintha, and brought therefrom +a beautiful water-lily, and yet arrived at the place +where his meal was ready before Kathaba himself. The +latter, quite amazed at seeing a flower from the Nat +country, thought within himself: "Wonderful, indeed, is +the power of that great Rahan, who has brought here, +from the seats of Nats, a beautiful lily in such a short +space of time; but he is not as yet equal to me."</p> + +<p>On a certain day, the Rathees were busy splitting +firewood. They got a large log of wood upon which +their united efforts could make no impression. Kathaba +thought within himself: "The great Rahan is gifted with +mighty power; let us try him on this occasion." He +desired Gaudama to split the hard log. Gaudama split +it in a moment in five hundred pieces. The Rathees then +tried to light up the fuel, but they could not succeed. +Kathaba requested his guest to come to their assistance. +In an instant, the five hundred pieces were set in a +blaze, and presented the terrifying sight of five hundred +large fires. The Rathees begged the great Rahan to +extinguish those fires which threatened a general conflagration. +Their request was instantaneously granted; +the five hundred fires were extinguished.</p> + +<p>During the cold season in the months of January and +February, when a heavy cold dew falls, the Rathees +amused themselves with plunging and swimming in the +river Neritzara. Phra caused five hundred fires to blaze +out on the banks of the river. The Rathees, coming out +of the stream, warmed themselves by the side of those +fires. They all wondered at the astonishing power of the +great Rahan. But Kathaba persisted in saying that he +was not a Rahanda like +him.<span class='pagenum'><a name="Page_144" id="Page_144">[Pg 144]</a></span></p> + +<p>On a certain day, a great rain poured in torrents, so that +the water overflowed all the country, but it did not reach +the spot Gaudama stood upon. He thought within himself: +It is good that I should create a beautiful dry road +in the midst of the water. He did so, and walked on the +dry road, and clouds of dust rose in the air. Kathaba, +much concerned regarding the fate of his guest, took a +boat, and, with the assistance of his disciples, pulled in the +direction of Buddha's grove; but what was their surprise, +when reaching the spot they found, instead of water, a firm +dry road, and Buddha calmly walking to and fro. "Is it +you, great Rahan," cried Kathaba, "whom we see here?" +"Yes," replied Gaudama, "it is I indeed." He had +scarcely returned this answer, when he rose in the air and +stood for a while above the boat. Kathaba thought again +within himself: "Great indeed must be the perfections and +attainments of the great Rahan, since water even cannot +harm him, but he is not yet a Rahanda like me." Phra, +who knew what was taking place in Kathaba's mind, said +to himself: Long time has this Rathee kept thinking +within himself: This Rahan is great, but I am still greater +than he; it is time now that I should inspire him with +fear and surprise. Addressing Kathaba, he said: "Rathee, +you are not a Rahanda that has arrived to the perfection +of Arahat; you have never performed the meritorious +actions of the four ways to perfection; you are not, therefore, +a Rahanda. But I have, during former existences, +carefully attended to those practices which have enabled +me to reach perfection, and finally obtain the Buddhaship." +Astonished at such an unexpected declaration, Kathaba +humbled himself, fell on his knees, and prostrated himself +at the feet of Buddha, saying: "Illustrious Phra, +I wish to become Rahan under your direction." Phra +replied: "Kathaba, you have under you five hundred +Rathees, go and inform them of all that has happened." +Whereupon Kathaba went to the place where the Rathees +had assembled, and said to them: "I wish to place myself +<span class='pagenum'><a name="Page_145" id="Page_145">[Pg 145]</a></span> +under the direction of the great Rahan." The five hundred +Rathees told him that they were willing to follow his +example, since he had been hitherto to them such an +excellent teacher. They rose up, and, collecting their +utensils, such as the twisted hairs, and forked staff, the +hairy girdle, the honey filtre, &c., flung them into the river; +then they came, and, prostrating themselves at the feet +of Buddha, craved admittance to the dignity of Rahans.</p> + +<p>Nadi Kathaba, seeing the utensils floating on the water +and carried down by the stream, called his followers and +said to them: "Some misfortune must have befallen my +elder brother; let us go and see what has happened." +They were no sooner arrived, than Kathaba related to +them all that had just taken place. Nadi Kathaba went +forthwith to Buddha's cell, attended all his disciples. +Falling all at the feet of Phra, they declared their readiness +to become his disciples, and applied for the dignity +of Rahan. Gaya Kathaba, who lived a little below the +place of Nadi Kathaba, seeing on the surface of the water +the utensils of the followers of both his brothers floating +in the direction of the stream, hastened, with his two +hundred disciples, to the place of Ooroowela Kathaba. On +his being informed of all that had occurred, he and his followers +threw themselves at Gaudama's feet, praying for +admittance into the order of Rahans. They were all admitted. +The conversion of Ooroowela Kathaba was brought +about by the display, on the part of Buddha, of no less +than three thousand five hundred and sixty wonders.<a name="FNanchor_13_82" id="FNanchor_13_82"></a><a href="#Footnote_13_82" class="fnanchor">[13]</a></p> + + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_70" id="Footnote_1_70"></a><a href="#FNanchor_1_70"><span class="label">[1]</span></a> I have, except on one occasion, +always made use of the terms meditation +and contemplation to express +the inward working of Buddha's +mind during the forty-nine days he +spent at the foot of the banyan tree. +But the Burmese translator most +commonly employs a much stronger +expression, conveying the idea of +trance and ecstasy. Hence after having +remained seven days on the same +spot, deeply engaged in considering +some parts of the law he was soon to +preach, it is said of him that he comes +out from a state of perfect ecstasy. +This expression implies a state of +complete mental abstraction, when +the soul, disentangled from the trammels +of sense, raises itself above this +material world, contemplates pure +truth and delights in it. All her +faculties are taken up with the beauty +and perfection of truth; she clings to +it with all her might, regardless of +all the illusions this world is filled +with. This situation of the soul is +much esteemed by all fervent Buddhists. +It is the lot of but a few privileged +Rahans, who have made great +progress in perfection, and obtained +an almost entire mastery over their +passions and senses. This great gift +is, as one may well imagine, ardently +coveted by many, who, though not +possessing it, lay claim to it on false +pretences. This being a sin devotees +who relish a contemplative life are +very liable to, which the framer of +the regulations of the Buddhist monks +has pronounced as <i>ipso facto</i> excluding +from the society all those who would +falsely claim the possession of uncommon +spiritual attainments which +they have not. In the book of ordination +used for the admission of candidates +to the order of Rahans or +talapoins, this sin is the last of the +four offences which deprive a member +of the order of his dignity, and cause +his expulsion from the society.</p></div> + +<div class="footnote"><p><a name="Footnote_2_71" id="Footnote_2_71"></a><a href="#FNanchor_2_71"><span class="label">[2]</span></a> The five Rahans alluded to are +the very same individuals who met +Phralaong in the solitude at the time +he was undergoing a great fast and +performing all sorts of works of self-denial +and corporal austerities in the +most rigorous manner. During all +the time he spent in those hard exercises +of strict mortification, to conquer +his passions and secure the complete +triumph of the mind over the senses, +he was assisted in all his wants by +those five Rahans, who rendered to +him the usual services disciples are +wont to perform to their teacher. +When they saw Phralaong at the end +of his mighty efforts in that great +struggle resuming the habits of a +mendicant, they left him at once, +unwilling to believe that he would +ever become a Buddha. Our Phra, +not unmindful of the good services +he had received from them, resolved +to impart first to them the blessings +of his preachings. Alara and Oodaka, +his two first teachers in the science +of Dzan, were destined to be the first +who would have heard the good news +had they not been dead. Gratitude +seems to have been the first and +main motive that induced him to +select as the first objects of his mission +the very same persons who had +been instrumental in furthering his +efforts to acquire the Buddhaship. +</p><p> +The unpleasant epithet of heretic +is given to those five Rahans, as well +as to another named Upaka, as designed +to mean that they held tenets +at variance with those of Buddha, +and refused to acknowledge him as +possessed of the perfect intelligence. +Buddhists, in their writings, invariably +call their opponents by the name +of holders of false doctrines. The +Brahmins or Pounhas who refused to +seek refuge in Buddha, his law, and +the assembly of his disciples, are +spoken of as professors of heterodoxical +doctrines. +</p><p> +From the narrative of this Legend +we may conclude, with a probability +amounting almost to certitude, that +Buddha in his preachings addressed +himself first to the Brahmins, as being +by their caste the most influential +portion of the Hindu community. +Those that are called by the name of +Pounhas are the Brahmins living in +the world and following the ordinary +pursuits of life. Those that are mentioned +by the names of Rahans and +Rathees are probably Brahmins, or at +least belong to some other distinguished +caste like that of the Kchatrias, +but are members of some religious +order or ascetics. They were +in those days men whom, in imitation +of the ancient Greeks, we may call +philosophers, and who belonged to +one or other of the branches into +which the great Indian school was +divided. We may conjecture that at +that time India exhibited a scene +much resembling that which Greece +subsequently offered to the eyes of +the observer in the days of Socrates +and Plato, when schools of philosophy +were to be met with in every direction. +The Hindu philosophers, favoured +by climate and their ardent +imagination, carried much further +than the Greek wise men, both in +theory and practice, the discussion +of dogmas and the fervour of religious +practices. If credit is to be given to +our Legend in a historical point of +view, we may safely conclude that +such was the state of India when +Buddha began his preachings. His +first hearers were Rahans, Rathees, +and Pounhas, that is to say, the most +learned and wisest men in those days. +The latter in particular seemed at +first disinclined to offer opposition to +Buddha; they listened to him as to +a distinguished philosopher; his arguments +were examined, discussed, and +answered by them in the best way +they could. In that polemical warfare, +arguments were at first the only +offensive and defensive weapons used +and handled by the combatants on +both sides. Buddha's two favourite +doctrines of Atheism and Neibban, +which established the two broad lines +of separation between the two systems, +begat much discussion and +created some animosity between him +and his adversaries. But what widened +the gap between the two parties, +and placed them in a hostile array +against each other, was the broad +principle of equality amongst men, +latent in the bosom of Buddha's doctrines, +and levelled at the distinction +of castes. Buddha preached to men +of all conditions without exception; +he opened before all the ways that +lead to Neibban; made no distinction +between man and man, except that +which is drawn by virtue and vice, +merits and demerits. He allowed +every one to approach him and take +rank among his disciples; faith in his +doctrine entitled any man to be numbered +amidst his followers; the entrance +into the order of Rahans or +perfect was open to all those who, by +their meritorious actions and renouncing +the world, qualified themselves +for this dignity. This principle, which +put on a footing of equality men of +all castes and nations, and recognised +no real superiority but that which is +conferred by virtue and merit, could +not prove agreeable to the proud +Brahmins. It provoked, by its gradual +development, the animosity of +the opponents of Buddha's doctrines. +The battle of arguments, after having +raged with various success, was afterwards +converted into one of a bloody +character, which ended in the total +extermination or expulsion of the +Buddhists from the Indian peninsula.</p></div> + +<div class="footnote"><p><a name="Footnote_3_72" id="Footnote_3_72"></a><a href="#FNanchor_3_72"><span class="label">[3]</span></a> The mission of Buddha is not, as +previously observed, confined to men +living on earth, but it extends its +beneficial action over all the beings +inhabiting the six seats of Nats and +sixteen of Brahmas. Those beings, +the latter in particular, are much +advanced in perfection, but they are +not yet ripe for the sublime state of +Neibban. Though freed, at least the +Brahmas, from the influence of passions, +they retain as yet some inclination +for matter; they want the help +of a Buddha to break at once the +few slender ties that retain them in +the state of existence. +</p><p> +The first preaching of Buddha was +rewarded with the conversion of five +Rahans, and of a countless number +of Nats and Brahmas. Such a plentiful +harvest he could scarcely anticipate +to reap; and the beginning of +his career, attended with such wonderful +success, amply repaid him for +the extraordinary exertions he made +in order to qualify himself for the +Buddhaship. The author of the +Legend remarks, with an unfeigned +pleasure, that owing to the conversion +of the five Rahans, the worlds witnessed +the beautiful sight of six +Rahandas congregated on the same +spot. The Rahanda has attained the +summit of perfection; he has arrived +at the last existence; his death will +relieve him from the burden of existence, +and open to him the way +leading to perfect rest, to complete +abstraction—in a word, to Neibban. +The Rahandas rank first among the +disciples and hearers of Buddha; +they constitute the <i>élite</i> of his followers, +and form the most distinguished +portion of the assembly or +congregation of the perfect. We +have already stated that the members +composing the assembly of the hearers +were divided into distinct sections, +and formed different degrees, according +to the difference of their +respective progress on the way of +perfection.</p></div> + +<div class="footnote"><p><a name="Footnote_4_73" id="Footnote_4_73"></a><a href="#FNanchor_4_73"><span class="label">[4]</span></a> It may be interesting to give an +abridgment of an instruction or sermon +delivered by Gaudama to a Nat. +It will be as a fair specimen of other +similar performances. The Nat made +his appearance at nightfall, and respectfully +entreated Buddha to deliver +certain instructions which would +enable men to come to the understanding +of many points of the law +on which they had hitherto fruitlessly +meditated. Buddha was then in the +monastery of Dzetawon, in the country +of Thawattie. This sermon is +supposed to have been repeated by +Ananda, who had heard it from the +mouth of Buddha himself. It is, +according to the Burmese, the most +excellent sermon; it contains thirty-eight +points. +</p><p> +"Young Nat," said Buddha, "here +are the most excellent things men +and Nats ought to attend to, in order +to capacitate themselves for the state +of Neibban: to shun the company of +the foolish; to be always with the +wise; to proffer homage to those that +are deserving of it; to remain in a +place becoming one's condition; to +have always with one's self the influence +of former good works; steadily +to maintain a perfect behaviour; to +be delighted to hear and see much, +in order to increase knowledge; to +study all that is not sinful; to apply +one's self to acquire the knowledge of +Wini. Let every one's conversation +be regulated by righteous principles; +let every one minister to the wants of +his father and mother; provide all +the necessaries for his wife and children; +perform no action under the evil +influence of temptation; bestow alms; +observe the precepts of the law; assist +one's relatives and friends; perform +no actions but such as are exempt +from sin; be ever diligent in +such avoiding, and abstain from intoxicating +drink. Let no one be remiss +in the practice of the law of +merits. Let every one bear respect +to all men; be ever humble; be easily +satisfied and content; gratefully acknowledge +favours; listen to the +preaching of the law in its proper +time; be patient; delight in good +conversation; visit the religious from +time to time; converse on religious +subjects; cultivate the virtue of mortification; +practise works of virtue; +pay attention always to the four great +truths; keep the eyes fixed on Neibban. +Finally, let one in the middle +of the eight afflictions of this world +be, like the Rahanda, firm, without +disquietude, fearless, with a perfect +composure. O young Nat, whoever +observes these perfect laws shall +never be overcome by the enemies of +the good: he shall enjoy the peace of +Ariahs." +</p><p> +Within a narrow compass, Buddha +has condensed an abridgment of almost +all moral virtues. The first portion +of these precepts contains injunctions +to shun all that may prove an +impediment to the practice of good +works. The second part inculcates +the necessity of regulating one's mind +and intention for a regular discharge +of the duties incumbent on each man +in his separate station. Then follows +a recommendation to bestow assistance +on parents, relatives, and all +men in general. Next to that, we +find recommended the virtues of +humility, resignation, gratitude, and +patience. After this, the preacher +insists on the necessity of studying +the law, visiting religious, conversing +on religious subjects. When this is +done, the hearer is commanded to +study with great attention the four +great truths, and keep his mind's eye +ever fixed on the happy state of Neibban, +which, though as yet distant, +ought never to be lost sight of. Thus +prepared, the hearer must be bent +upon acquiring the qualifications befitting +the true sage. Like the one +mentioned by the Latin poet, who +would remain firm, fearless, and unmoved, +even in the midst of the ruins +of the crumbling universe, the Buddhist +sage must ever remain calm, composed, +and unshaken among all the +vicissitudes of life. Here is again +clearly pointed out the final end to +be arrived at, viz., that of perfect +mental stability. This state is the +foreshadowing of that of Neibban.</p></div> + +<div class="footnote"><p><a name="Footnote_5_74" id="Footnote_5_74"></a><a href="#FNanchor_5_74"><span class="label">[5]</span></a> From the perusal of this Legend, +it can be remarked that Buddha, in +the course of his preachings, withheld +from no one the knowledge of his +doctrine, but, on the contrary, aimed +at popularising it in every possible +way. In this respect he widely differed +from the Brahmins, who enveloped +their tenets in a mysterious +obscurity, and even in that state +of semi-incomprehensibility, condescended +to offer them to the consideration +of but a few selected adepts. +But Buddha followed quite an opposite +course. He preached to all without +exception. On this occasion we +see him engaged in explaining to the +mother and wife of Ratha duties +truly becoming their sex and position. +He warned them against the danger +of speaking too much, or speaking +hastily and with a tone of dissatisfaction. +He desired them to be always +cool and moderate in their conversation, +and to take a pleasure in conversing +on religious topics, such as +the practice of the ten great duties, +the merits of almsgiving, and on the +other precepts of the law. He showed +to them the unbecomingness of inconsistency +in speaking, and finally +concluded by exhorting them to allow +wisdom to guide them in the right +use of the faculty of speech. Every +one will agree in this that the lecture +was a very appropriate one, and would +suit women of our days as well as +those of Buddha's times. +</p><p> +It is not easy to determine whether +these two female converts became +Rahanesses by forsaking the world +and devoting all their time to religious +observances, or simply believed +in Buddha's doctrines and continued +to live in the world. The Burmese +translator makes use of expressions +liable to both interpretations. I feel +inclined to adopt the second supposition. +They became female Upasakas, +and continued to live in the world. +We shall see, hereafter, that Gaudama's +aunt, Patzapati, was the first, +after much entreating, who was allowed +to become a Rahaness. +</p><p> +The great former of the Buddhistic +disciplinary regulations has also laid +down rules for the institution and +management of an order of female +devotees, to match, as it were, with +that of talapoins. Hence in almost all +countries where Buddhism flourishes, +there are to be met houses and monasteries +which are the abodes of those +pious women, who emulate Rahans +in the strict observance of practices +of the highest order. Their dress, +except the colour, which is white, is +quite similar to that of talapoins; +their head is shaved; they live in +strict continence as long as they continue +to wear the dress of their profession. +They have certain formulas +of prayer to repeat every day several +times. Their diet is the same as that +of talapoins; they are forbidden to +take any food after midday. I am not +aware that they render any service to +society in the way of keeping schools +for the benefit of female children. +They live on alms freely bestowed on +them by their co-religionists. The +Burmese honour them with the title +of Mathi-la-shing, which means ladies +of the religious duties. The order of +those female devotees is now much +on the decline; the inmates of houses +are but few, enjoying a very small +share of public esteem and respect. +They are generally looked upon with +feelings akin to those entertained towards +beggars. +</p><p> +In the Wini, or book of discipline, +the relations that are allowed to subsist +between the two orders of male +and female devotees are minutely described +and clearly laid down, so as to +prevent the evils that might result +from a familiar and unnecessary intercourse. +Thoroughly acquainted with +the weakest side of human nature, +the author of the Wini has legislated +on that subject with the utmost circumspection. +He allowed rather aged +Rahans to be the spiritual advisers of +the Rahanesses, but he denies them +the leave of ever going to their houses +under any pretext whatever. When +the latter want to hear preaching or +receive some advice from the Rahans, +they resort in broad daylight to the +monastery, are permitted to stay in a +large hall open to the public, at a +considerable distance from him whom +they desire to consult. Having briefly +and with becoming reverence made +known the object of their visit, and +received some spiritual instructions, +they immediately return to their own +place. +</p><p> +The same reflection may be applied +to the conversion of Ratha's father. It +is said that he was the first convert out +of the body of laymen. He does not +appear to have forsaken the world +and become a first-class convert. He +became a Thautapati, and at once +entered one of the four ways leading +to perfection, but remained in the +world.</p></div> + +<div class="footnote"><p><a name="Footnote_6_75" id="Footnote_6_75"></a><a href="#FNanchor_6_75"><span class="label">[6]</span></a> The conversion of Ratha and of +his young friends shows to us distinctly +the tendency of Buddha's +preachings, and their effect over those +who believed in him. Ratha is represented +as a young worldly-minded +man, who, in the midst of riches, has +denied himself to no kind of pleasure. +He feels that the enjoyments he was +so fond of can in no manner satisfy +the cravings of his heart: he is disgusted +at them, and resolves to withdraw +into solitude, with the intention +of placing himself under the direction +of some eminent teacher, and +learn from him the way to happiness. +He hopes that the study of philosophy +will lead him to true wisdom +and the acquirement of the means +that may render him happy. He +luckily falls in with Buddha, who explains +to him that the senses are the +instruments through which passions +act upon and tyrannise over the soul, +by keeping it in a painful subjection +to matter. He points out to him the +necessity of freeing himself from their +control. This principle of Buddhism, +which aims at disengaging the soul +from matter, isolating it from all that +proves a burden to it, and delivering +it from the tyrannical yoke of concupiscence, +is in itself perfectly correct, +but, carried beyond its legitimate +consequences, it becomes false and +absurd. According to Buddhists, the +soul, disentangled from all that exists, +finds itself alone without any +object it can adhere to; folding itself +up into its own being, it remains in +a state of internal contemplation, +destitute alike of all active feelings +of pleasure and pain. This doctrine +was known in the time of Buddha, as +far as the principle is concerned. The +Rathees and other sages in those days +upheld it both in theory and practice; +but, on the consequences, the originator +of Buddhism was at issue with +his contemporaries, and struck out a +new path in the boundless field of +speculative philosophy.</p></div> + +<div class="footnote"><p><a name="Footnote_7_76" id="Footnote_7_76"></a><a href="#FNanchor_7_76"><span class="label">[7]</span></a> The Wini is one of the great +divisions of Buddhistic sacred writings. +The Pitagat, or collection of +all the Scriptures, is divided into +three parts—the Thouts, containing +the preachings of Buddha, the Wini, +or book of the discipline, and the +Abidama, or the book of Metaphysics. +That compilation is supposed to embody +the doctrines of Buddha in a +complete manner. These books have +not been written by Buddha himself, +since it is said of him that he never +wrote down anything. The first +Buddhistic compositions were certainly +written by the disciples of +Phra, or their immediate successors. +But there arose some disputes among +the followers of Buddha, as to the +genuineness of the doctrines contained +in the various writings published +by the chief disciples. To +settle the controversy, an assembly +or council of the most influential +members of the Buddhistic creed, +under the presidency of Kathaba, +was held about three months after +Gaudama's demise. The writings +regarded as spurious were set aside, +and those purporting to contain the +pure doctrines of Phra were collected +into one body, and formed, as it were, +the canon of sacred books. The matter +so far was settled for the time +being, but the human mind, when +unrestrained by authority, acted in +those days with the same result as it +does in our own times. Various and +different were the constructions put +on the same text by the expounders +of the Buddhistic law. All parties +admitted the same books, but they +dissented from each other in the interpretation. +Some of the books +hitherto regarded as sacred were +altered or rejected altogether to make +room for the works of new doctors. +Confusion prevailed to such an extent, +that an hundred years later a +second council was assembled for determining +the authenticity of the real +and genuine writings. A new compilation +was made and approved of +by the assembly. The evil was remedied; +but the same causes that +had exercised so baneful an influence +previously to the time of the second +council soon worked again and produced +a similar result. Two hundred +and thirty-five years after Gaudama's +death a third council was assembled. +The books compiled by the second +council were revised and apparently +much abridged, and with the sanction +of the assembled fathers a new +canon of scriptures was issued. The +Pitagat in its present shape is regarded +as the work of this last assembly. +All the books are written in +the Pali or Magatha language. In +the beginning of the fifth century of +our era, according to our author's +computation, a learned man, named +Boudagautha, went to Ceylon, and +brought back to Burmah a copy of +the collection of the Pitagat. Then +he introduced into this country the +alphabet now in use, and translated +into the vernacular a portion of the +scriptures. This important subject +shall receive hereafter fuller development.</p></div> + +<div class="footnote"><p><a name="Footnote_8_77" id="Footnote_8_77"></a><a href="#FNanchor_8_77"><span class="label">[8]</span></a> The four principles or truths so +often alluded to in the course of this +work ought to be well understood, in +order to get a clear insight into the +system under consideration. These +four truths are as follows:—1. There +are afflictions and miseries attending +the existence of all beings. 2. There +are passions and, in particular, concupiscence, +which are the causes of +all miseries. 3. There is Neibban, +which is the exemption of all passions, +and, consequently, the deliverance +from all miseries. 4. There are +the four ways or high roads leading to +Neibban. Here is the summary of +the sublime knowledge and transcendent +science possessed by a Buddha: +these four fundamental truths form +the four features or characteristics of +his law; they safely guide man in the +way to deliverance. The Buddhist +sage, who longs to become perfect, +must study with attention the position +of all beings in this world, survey +with a patient regard their diversified +conditions, and fathom the +depth of the abyss of miseries in +which they are miserably sunk. A +vague, general and superficial knowledge +of these miseries is insufficient +to create that perfect acquaintance +with human wretchedness. He ought +to examine one after the other those +series of afflictions, until he feels, as +it were, their unbearable weight +pressing over his soul. This first +step having been made by the means +of reflection, meditation, and experience, +the sage, standing by the side +of all miseries that press upon all +beings, as a physician, by the bed of +a patient, inquires into the cause of +such an awful moral disorder. He +soon discovers the generating causes +of that universal distemper; they +are the passions in general; or rather, +to speak more in accordance with +Buddhistic expressions, concupiscence, +anger, and ignorance are the +springs all demerits flow from, are +the impure sources wherefrom originate +all the miseries and afflictions +this world is filled with. The destruction +of those passions is the +main and great object he has in view. +He, therefore, leaves the world and +renounces all pleasures and worldly +possessions, in order to extinguish +concupiscence; he practises patience +under the most trying circumstances, +that anger may no longer have any +power over him; he studies the law, +and meditates on all its points, in +order to dispel the dark atmosphere +of ignorance by the bright light of +knowledge. +</p><p> +Having advanced so far, the sage +has not yet reached the final object of +his desires; he has not yet attained +to the end he anxiously wishes to +come to. He is just prepared and +qualified for going in search of it. +Neibban, or the <i>absolute</i> exemption +and <i>permanent</i> deliverance from the +four causes productive of existence, +or of a state of being, is the only +thing he deems worthy to be desired +and earnestly longed for. The sage, +perceiving such a desirable state, +sighs after it with all the powers of +his soul. Neibban is to him what +the harbour is to the storm-beaten +mariner, or deliverance to the worn-out +inmate of a dark dungeon. But +such a happy state is, as yet, at a +great distance; where is the road +leading thereto? This is the last +truth the sage has to investigate. +The four roads to perfection are +opened before him. These he must +follow with perseverance; they will +conduct him to Neibban. They are a +perfect belief, a perfect reflection, a +perfect use of speech, and a perfect +conduct.</p></div> + +<div class="footnote"><p><a name="Footnote_9_78" id="Footnote_9_78"></a><a href="#FNanchor_9_78"><span class="label">[9]</span></a> Buddha, having trained up his +disciples to the knowledge of his doctrines +as well as to the practice of +his ordinances, elevates them to the +dignity of preachers, or, to be more +correct, makes them fellow-labourers +in the arduous task of imparting to +mankind the wholesome knowledge of +saving truths. An unbounded field +is opened before him; the number of +beings who are designed to partake +of the blessings of his doctrines is incalculably +great. His own efforts +will not prove adequate to the difficulties +such a mighty undertaking +is encompassed with; he joins to +himself fervent disciples that have +reached all but the farthest limit of +perfection by the thorough control +they have obtained over their passions; +he considers them as instruments +well fitted for carrying into +execution his benevolent designs, and +entrusts them with the mission he +has entered upon. By adopting such +a step, the wise founder of Buddhism +establishes a regular order of men, +whom he commissions to go and +preach to all living creatures the doctrines +they have learnt from him. +The commission he imparted to them +was evidently to be handed down to +their successors in the same office. +He may now die, but he is sure that +the work he has begun shall be carried +on with zeal and devotedness by +men who have renounced the world +and given up all sorts of enjoyments, +that they might engage in the great +undertaking with a heart perfectly +disentangled from all ties and impediments +of every description. +</p><p> +In entrusting his disciples with the +important duty of teaching mankind, +Buddha, obeying the impulse of his +universal charity, desires them to go +all over the world and preach all the +truth to all mortals. He distinctly +charges them to announce openly and +unreservedly all that they have heard +from him. In these instructions the +plan of Buddha is clearly laid down, +and the features of the mission he +assumes distinctly delineated. His +object is to spread his doctrines all +over the world and to bring all beings +under his moral sway. He makes no +distinction between man and man, +nation and nation. Though belonging +by birth to a high caste, he disregards +at once those worldly barriers whereby +men are separated from each other, +and acknowledges no dignity but that +which is conferred by virtue. Bold, +indeed, was the step that he took in +a country where the distinction of +caste is so deeply rooted in the habits +of the people, that all human efforts +have, hitherto, proved abortive in +destroying it. It has already been +hinted in a foregoing note that Gaudama +placed himself on a new ground, +in opposition to the Brahminical doctrines. +He, doubtless, cautiously +avoided to wound directly the feelings +of his antagonists; but, at the +same time, he adroitly sowed the seed +of a mighty revolution, that was to +change, if left to grow freely, the face +of the Indian peninsula. His doctrine +bore two characteristics, that +were to distinguish it essentially from +that of his adversaries; it was popular +and universal, whereas that of +his opponents was wrapped up in a +mysterious obscurity, and unfolded +completely only to a privileged caste. +Another great difference between the +two systems is this: Buddha paid +little attention to the dogmatical portion +of religion, but laid the greatest +stress on morals. The dogmas are +few and little insisted on. He aimed +at correcting the vices of the heart, +but exerted himself little to redress +the errors of the mind.</p></div> + +<div class="footnote"><p><a name="Footnote_10_79" id="Footnote_10_79"></a><a href="#FNanchor_10_79"><span class="label">[10]</span></a> In these new instructions delivered +to the Rahans, Buddha gives +them the power of receiving into +the ranks of the assembly those of +their converts who should prove foremost +in understanding the law and +observing its highest practices. He +empowers them to confer on others +the dignity of Rahans, and admit +them to the various steps that lead to +that uppermost one. To observe uniformity +in the reception of candidates +to the various orders, Buddha laid +down a number of regulations embodied +in the Kambawa, or book +used as a sort of ritual on the days of +admission of candidates to the dignity +of Patzins and Rahans. The contents +of this small but interesting +work may be seen in the notice on +the order of talapoins, or Buddhist +monks, inserted at the end of this +volume. That the reader may have +now an idea of the general purpose +and object of these regulations, I will +sketch a slight outline of them. The +candidate, who seeks for admission +among the members of the order, has +to appear before an assembly of Rahans, +presided over by a dignitary. +He must be provided with the dress +of the order, and a patta or the pot +of a mendicant. He is presented to +the assembly by a Rahan, upon whom +devolves the important duty of instructing +him in all that regards the +profession he is about to embrace, +and lead him through the ordeal of +the ceremony. He is solemnly interrogated +before the assembly on the +several defects and impediments +which incapacitate an individual for +admission into the order. On his +declaring that he is free from such +impediments, he is, with the consent +of the assembled fathers, promoted to +the rank of Patzin. But before he is +allowed to take his place among his +brethren, he is instructed in the four +principal duties he will have to observe, +and warned against the four +capital sins, the commission of which +would deprive him of his high and +holy character, and cause his expulsion +from the society. +</p><p> +It is supposed that the candidate, +previous to his making application for +obtaining the dignity of Rahan, has +qualified himself by study and a good +life for admittance among the perfect. +By surrounding the admission of candidates +into the ranks of the order +with a display of ceremonies, the +shrewd framer of these regulations +intended to encircle the whole body +with a halo of dignity and sacredness, +and at the same time to provide, as +far as human wisdom allows, against +the reception of unworthy postulants. +</p><p> +Hitherto Buddha had reserved to +himself alone the power of elevating +hearers or converts to the dignity of +Rahans; now he transfers to his disciples +that power and bids them use +it as they had seen him do, in behalf +of those whom they deem worthy +applicants. He has established a +society, and striven to infuse into it +all the elements necessary for keeping +it up hereafter, and securing its +existence and permanency. He sets +up a kind of ecclesiastical hierarchy, +which is to be perpetuated during the +ages to come by the same means and +power that brought it into existence. +</p><p> +Having put such a power into the +hands of his disciples, Buddha very +properly exhorts them to emulate +him in his efforts to become perfect. +He sets himself as a pattern of perfection, +and bids them all imitate the +examples he places before them. He +shows briefly to them by what means +he has attained the state of Arahatapho, +and stimulates them to the +adopting of similar means. The word +Arahatapho is composed of two words—arahat, +which means perfect, and +pho or phola, as the orthography +indicates, which means reward, merit. +The state of Arahatapho is that in +which a man enjoys the merits or +reward of perfection, which he has +reached by the practice of virtue, and +particularly the acquirement of wisdom +or knowledge of the highest +points of the law. It is used often +in opposition to the word Arahatamegata, +which signifies the ways or +roads leading to perfection.</p></div> + +<div class="footnote"><p><a name="Footnote_11_80" id="Footnote_11_80"></a><a href="#FNanchor_11_80"><span class="label">[11]</span></a> I have translated by <i>lent</i> the +Burmese expression Watso, which is +but the Pali term Wasa, Burmanised. +The word "lent," which has been +adopted, is designed to express not +the real meaning of Wasa, but to convey +to the reader's mind the idea of +a time devoted to religious observances. +Wasa means a season, but it +is intended to designate the rainy +season, which in those parts of the +Peninsula where Buddha was residing +begins in July and ends in November. +During that period the communications +between villages and towns are +difficult, if not impossible. The religious +mendicants were allowed in +former times, very likely from the +very days of Buddha, to retire into +the houses of friends and supporters, +from which they went forth occasionally +begging their food. In the +beginning, those who were admitted +in the society did not live in community, +as was afterwards done in +those countries where Buddhism has +been of a long time in a flourishing +condition. They were allowed to withdraw +into solitude, and lead an ascetic +life, or to travel from one place +to another to preach the law and +make converts. This work could not +be well done during the rainy season. +Hence the disciples, while as yet +few in number, gathered round their +master during that period to hear +instructions from him, and practise +virtue under his immediate superintendence. +They lived with him during +all the time the rainy season lasted. +This was called to spend the season. +In the course of this Legend, the +same expression is often met with. +It is said of Buddha that he spent +a season in such a place, another in +another place, to indicate that he +stayed in one place during the rainy +season, which precluded the possibility +of doing the duties of an itinerant +preacher. +</p><p> +When the religious order became +regularly constituted, and the basis +it was to stand on was fairly laid +down, the ever-increasing number of +members made them feel the want of +secluded places where they could live +in community, and at the same time +quite retired from the world. Houses +or monasteries were erected for receiving +the pious Rahans. The inmates +of those dwellings lived under +the direction of a superior, devoting +their time to study, meditation, and +the observances of the law. They +were allowed to go out in the morning +very early, to beg and collect the +food they wanted for the day. Such is +the state the religious are living in up +to our own time in Burmah, Ceylon, +Thibet, Siam, and in the other countries +where Buddhism has been firmly +established. +</p><p> +The religious season, or lent, lasts +three months. It begins in the full +moon of Watso (July) and ends at +the full moon of Thadinkiout (October). +The keeping of the season in +Burmah is as follows:—On the days +of the new and full moon crowds of +people resort to the pagodas, carrying +offerings of flowers, small candles, +oil, &c. A great many are found to +spend the night in the bungalows +erected, chiefly for that purpose, in +their immediate vicinity. Women +occupy bungalows separated from +those of men. It must be admitted +that there, as in churches, they far outnumber +the men. On such occasions, +religion appears to be rather the pretext +than the real object of such +assemblies. With the exception of +old men and women, who are heard +to converse on religious topics, and +repeat some parts of the law, or recite +some praises in honour of Buddha, +the others seem to care very little +for religion. The younger portion of +the weaker sex freely indulge in the +pleasure of conversation. It is quite +a treat to them to have such a fine +opportunity of giving full scope to +their talkative powers. During that +season the pious faithful are charitably +inclined to bestow alms on the +Rahans. All the necessaries of life +pour with abundance and profusion +into the monasteries. Besides alms-giving +and resorting to the pagodas, +some fervent laymen practise abstinence +and fasting to a certain extent; +these, however, are but few. +During that period the Buddhist recluses +are often invited to go to certain +places, prepared for the purpose, +to preach the law to and receive +alms from crowds of hearers who are +gathered thither on such occasions. +Talapoins are generally seated on an +elevated platform, facing the congregation; +they keep their large fans +before the face through modesty, to +save themselves from the danger of +looking on some tempting object. +They repeat in chorus certain passages +of the life of Buddha, enumerate +the five great precepts and other observances +of the law. The whole +preaching generally goes on in Pali, +that is to say, in a language unknown +to the congregation. When they have +done their duty they withdraw, followed +by a great number of their +disciples, carrying back to the monasteries +all the offerings made by the +faithful. It happens also, although +but seldom in our days, that some +fervent recluses withdraw during the +whole or a part of the lent season into +solitary places, living by themselves, +and devoting all their time to reading +the books of the law, and meditating +on the most important points and +maxims of religion.</p></div> + +<div class="footnote"><p><a name="Footnote_12_81" id="Footnote_12_81"></a><a href="#FNanchor_12_81"><span class="label">[12]</span></a> The remarks of the Burmese +translator afford me an opportunity +of explaining one of the leading tenets +of the Buddhistic creed. All beings +in this world are subjected to the +double influence of their merits and +demerits. The good influence predominates +when the sum of merits +surpasses that of demerits, and it is +superseded by the latter when the +contrary takes place. This principle +once admitted, Buddhists explain the +good or evil that befalls every individual +in every conceivable state of +existence. Is a man dead, he is attended +on his way to another state of +being both by his merits and demerits, +who, like two inseparable companions, +follow him whithersoever he goes. +Should the sum of demerits prove +greater, he is forced into hell, or into +some other state of punishment, to +bear sufferings proportionately to his +offences, until he has fully paid off +his debt, or, to speak the language of +Buddhists, until the sum of his demerits +be quite exhausted. If, on +the contrary, at the moment of his +death the influence of merits be the +strongest, he is directed into a state +of happiness, pleasure, and enjoyment, +say in one of the seats of Nats or +Brahmas, and remains there as long +as the action of the good influence +lasts. When it is over he comes +again into the abode of man, or in a +state of probation, when he has to +labour anew for amassing new and +greater merits, that will hereafter +entitle him to a higher reward than +the one he had previously enjoyed. +From the foregoing observations it is +evident that the idea of a Supreme +Being rewarding the good and punishing +the wicked is carefully excluded, +and all foreign interference on this +subject entirely done away with. +Another conclusion flowing from the +same source is, that there is no +eternity of reward or punishment, +but both last for a longer or shorter +period, in proportion to the sum of +merits and demerits, and consequently +to the power of each influence respectively. +</p><p> +It may be asked what becomes of +the sum of demerits and its consequent +evil influence, whilst the +superior good influence prevails? +The sum of demerits remains all the +while entire and undiminished; the +operation of the evil influence is suspended, +and has no power whatever, +its own being checked by a greater +one. But the sum of merits being +exhausted, and its inherent action at +an end, the opposite one is set at +liberty, and acts on the individual +proportionately to its own strength, +and lasts until it is all exhausted. +As man can never be without some +merits or demerits, good or bad deeds, +he must be either in a state of reward +or punishment; this is, if I may say +so, the mainspring that moves all +beings into the whirlpool of countless +existences, wherein they meet happiness +or unhappiness according to their +deserts. The being that tends strongly +and perseveringly through his various +existences towards perfection, weakens +gradually, and finally destroys in himself +the law of demerits; he ascends +steadily the steps of the ladder of +perfection by the practice of the +highest virtues. Having reached its +summit, there is no more reason for +his going through other existences, +and he steps at once into the state of +Neibban. +</p><p> +On the above principle Buddhists +account for all the various phases of +human existence. Is a child born +from rich, great, and distinguished +parents, does he become a wealthy +and powerful man, does he become a +king or a nobleman, &c.—he is indebted +for all that to merits acquired +during former existences. Is another +child born in a low, poor, and wretched +condition, is he born with bodily +or intellectual defects and imperfections, +&c., &c.—his former demerits +are the principle and cause of all his +subsequent misfortunes. +</p><p> +The doctrine of merits and demerits, +and of their concomitant influences, +has been fully illustrated in the person +of Buddha himself during his +former existences. He said of himself +to his disciples that he had passed +with various fortune through the +range of the animal kingdom, from +the dove to the elephant; that being +man he had been often in hell, and in +various positions of riches and poverty, +greatness and meanness, until by his +mighty efforts he at last freed himself +from all evil influence, and reached +his present state of perfection. He +is supposed to have recounted to his +disciples on different occasions five +hundred and ten of his former existences.</p></div> + +<div class="footnote"><p><a name="Footnote_13_82" id="Footnote_13_82"></a><a href="#FNanchor_13_82"><span class="label">[13]</span></a> It has been asserted in a former +note that the preachings of Buddha +were accompanied with miracles, to +impart an additional weight and an +irresistible evidence to his doctrines. +This assertion is fully corroborated +by all the particulars attending the +conversion of the three Kathabas and +their disciples. On this occasion +Buddha met with the greatest amount +of stubborn resistance on the part +of Ooroowela Kathaba. There is no +doubt but our great preacher resorted +to every means of persuasion to carry +conviction to the mind of his distinguished +hearer. He had, however, to +deal with a man full of his own +merits and excellence, who thought +himself far superior to every one +else. His best arguments proved +powerless before a self-conceited individual, +who was used to give and +not to receive instruction, and enjoyed +a far-famed celebrity. Buddha was +compelled to resort to his unbounded +power of working miracles, and with +it overcame at last the obstinate and +blind resistance of the proud Rathee. +No conquest had ever been so dearly +bought; but it proved well worth the +extraordinary efforts made to obtain +it. Kathaba became one of the most +staunch adherents of Buddha, and +one of the most fervent disciples, who +laboured hard for the propagation of +Buddhism. He is the most celebrated +of all Buddhistic monks, and +to his name is ever prefixed the distinguished +epithet of Maha, which +means great. After Gaudama's demise, +he became the patriarch of the +Buddhists. By his care and exertions, +a council of five hundred Rahans +was assembled at Radzagio, under +the reign of King Adzatathat, to condemn +the unbecoming language used +by some false or imperfectly taught +converts, who wished to shake off, +on many points, the authority of +Buddha. +</p><p> +In the episode of the conversion of +the three Kathabas, the attentive +reader cannot fail to have observed +one particular that throws some light +on the position several heads of philosophical +schools occupied in the +days that saw the origin of Buddhism. +Those sages lived in retired places, +far from the bustle and tumult of the +world. It is probable that at first +they were alone, or with but a few +other individuals who delighted in +the same mode of life. Their time +was entirely taken up with study and +meditation. The object of their studies +and reflections was the boundless +field of metaphysics and morals. +Their diet was plain, and their abstemiousness +carried to a degree Hindu +devotees and fanatics are alone capable +of reaching. The fame of the +proficiency of some of those individuals +in science and virtue soon +attracted to their solitude numbers +of pupils, eager to place themselves +under the tuition and discipline of +masters so eminent in every respect. +The three Kathabas must have been +celebrated throughout the country, +since we find them at the head of so +many disciples. Humility has never +been the <i>forte</i> of the heathen sages, +either in or out of India. Conceit +and self-esteem were fostered in their +souls by the consciousness of their +own superiority and excellence, by +the praises lavished on them by their +disciples, and not a little by the seclusion +from society to which they +voluntarily resigned themselves. Spiritual +pride, like a cunning foe, occupied +in the heart the place vacated +by passions of a coarser nature and +less delicate tinge. The conduct of +the elder Kathaba fully bears out the +truth and correctness of the above +assertion.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_146" id="Page_146">[Pg 146]</a></span></p> +<h2><a name="CHAPTER_VII" id="CHAPTER_VII"></a>CHAPTER VII.</h2> + +<div class="blockquot"><p><i><b>Buddha's sermon on the mountain—Interview of Buddha and King Pimpathara +in the vicinity of the city of Radzagio—Answer of Kathaba to +Buddha's interrogation—Instructions delivered to the king and his +attendants—Solemn entry of Buddha into Radzagio—Donation of the +Weloowon monastery to Buddha—Conversion of Thariputra and Maukalan—The +Rahans are keenly taunted by the people of Radzagio.</b></i></p></div> + + +<p>Accompanied by his thousand followers, Phra went to the +village of Gayathitha. This village stands on the bank of +the river Gaia. Close to it, there is a mountain resembling +<span class='pagenum'><a name="Page_147" id="Page_147">[Pg 147]</a></span> +in appearance an elephant's head. On the top of the +mountain stands a large rock, wide enough to accommodate +Buddha and all his attendants. He ascended the mountain +with his disciples, and, having reached its summit, sat +down. Summoning all his disciples, he said to them: +"Beloved Bickus, all that is to be met with in the three +abodes of men, Nats, and Brahmas, is like a burning flame. +But why is it so? Because the eyes are a burning flame; +the objects perceived by the eyes, the view of those objects, +the feeling created by that view, are all like a burning +flame. The sensations produced by the eyes cause a succession +of pleasant and painful feelings, but these are likewise +a burning flame. What are the causes productive of +such a burning? It is the fire of concupiscence, of anger, +of ignorance, of birth, of death, of old age, and of anxiety. +Again, the ear is a burning flame; the sounds, the perception +of the sounds, the sensations caused by the sounds, +are all a burning flame; the pleasure or pain produced by +the sounds are also a burning flame, which is fed by the +fire of concupiscence, anger, ignorance, birth, old age, death, +anxiety, tears, affliction, and trouble. Again, the sense of +smelling is a burning flame; the odours, the perception of +odours, the sensations produced by odours, are all a burning +flame; the pleasure and pain resulting therefrom are +but a burning flame, fed by concupiscence, anger, ignorance, +birth, old age, death, disquietude, tears, affliction, and sorrow. +Again, the taste is a burning flame; the objects +tasted, the perception of those objects, the sensations produced +by them, are all a burning flame, kept up by the fire +<span class='pagenum'><a name="Page_148" id="Page_148">[Pg 148]</a></span> +of concupiscence, anger, ignorance, birth, old age, death, +anxiety, tears, affliction, and sorrow. Again, the sense of +feeling, the objects felt, the perception of those objects, +the sensations produced by them, are a burning flame; the +pleasure and pain resulting therefrom are but a burning +flame, fostered by concupiscence, anger, ignorance, birth, +old age, death, anxiety, tears, affliction, and sorrow. Again, +the heart is a burning flame, as well as all the objects perceived +by it, and the sensations produced in it; the pleasure +and pain caused by the heart are too a burning flame, +kept up by the fire of concupiscence, anger, ignorance, +birth, old age, death, disquietude, tears, affliction, and sorrow. +Beloved Bickus, they who understand the doctrine +I have preached, and see through it, are full of wisdom +and deserve to be called my disciples. They are displeased +with the senses, the objects of the senses, matter, pleasure +and pain, as well as with all the affections of the heart. +They become free from concupiscence, and therefore exempt +from passions. They have acquired the true wisdom that +leads to perfection; they are delivered at once from the +miseries of another birth. Having practised the most +excellent works, nothing more remains to be performed by +them. They want no more the guidance of the sixteen +laws, for they have reached far beyond them."<a name="FNanchor_1_83" id="FNanchor_1_83"></a><a href="#Footnote_1_83" class="fnanchor">[1]</a></p> + +<p><span class='pagenum'><a name="Page_149" id="Page_149">[Pg 149]</a></span>Having +thus spoken, Buddha remained silent. His +hearers felt themselves wholly disentangled from the trammels +of passion, and disengaged from all affections to +material objects, and they who had been but Rahans became +Rahandas.<span class='pagenum'><a name="Page_150" id="Page_150">[Pg 150]</a></span></p> + +<p>Whilst the most excellent Phra was enjoying himself in +the place of Gayathitha, he recollected that, at the time +when he was but a Phralaong, being near the mountain +Pantawa, he had received from King Pimpathara an invitation +to come to his own country and preach the law. +Accompanied with his thousand Rahandas, he set out for +the country of Radzagio. Having arrived at a small distance +from the royal city he went to the Latti grove, about +three gawots from Radzagio, a place planted with palm +trees. The king, having heard of his arrival, said to his +people: "The descendant of a long succession of illustrious +princes, the great Rahan Gaudama, has entered into our +country, and is now in the grove of palm trees, in the +garden of Tandiwana." The happy news was soon re-echoed +throughout the country. The people said among +themselves: "The great Gaudama is come indeed. He is +perfectly acquainted with all that relates to the three states +of men, Nats, and Brahmas; he preaches a sublime and +lovely law; the morals that he announces are pure, like a +shell newly cleansed." Pimpathara, placing himself at the +head of 120,000 warriors, surrounded by crowds of nobles +and Pounhas, went to the garden of Tandiwana, where +Phra was seated in the middle of his disciples. He paid +his respects by prostrating himself before him, and then +withdrew to a becoming distance. The countless crowd +followed the example of their monarch, and seated themselves +at a becoming distance. Some of them remained +conversing with Buddha, and heard from him words worthy +to be ever remembered; some others, having their hands +joined to the forehead, remained in a respectful attitude; +some were praising his illustrious ancestors; others remained +modestly silent. All of them, perceiving the three +Kathabas close to the person of Phra, doubted whether +Gaudama was their disciple, or they, his disciples. Buddha, +seeing at once what thought occupied the mind of the +warriors, noblemen, and Pounhas, addressed the elder +Kathaba, called Ooroowela Kathaba, and said to him: +<span class='pagenum'><a name="Page_151" id="Page_151">[Pg 151]</a></span> +"Kathaba, you who lived formerly in the solitude of +of Ooroowela, answer the question I am now putting to +you. You were formerly a teacher of Rathees, who +practised works of great mortification, to such an extent +that their bodies were emaciated by self-inflicted penances: +what has induced you to give up the sacrifices +you were wont to make?" "Blessed Buddha," answered +Kathaba, "I have observed that exterior objects, the +sounds, the taste, the gratification of the senses, are but +miserable filth; and, therefore, I take no more delight in +the offering of small and great sacrifices." Buddha replied, +"Kathaba, if you be no longer pleased with what is beautiful +to the eyes, pleasant to the ear, palatable to the taste, +and agreeable to the gratification of the senses, in what +do you presently find pleasure and delight?" Kathaba +answered, "Blessed Buddha, the state of Neibban is a state +of rest, but that rest cannot be found as long as we live +under the empire of senses and passions. That rest excludes +existence, birth, old age, and death; the great mental +attainments alone lead thereto. I know and see that +happy state. I long for it. I am, therefore, displeased +with the making of great and small sacrifices." Having +thus spoken, Kathaba rose up, worshipped Buddha by +prostrating himself before him, and touching with his forehead +the extremities of his feet, and said, "O most excellent +Buddha, you are my teacher, and I am your disciple." +All the people, seeing what Kathaba had done, knew that +he was practising virtue under the direction of Gaudama.<a name="FNanchor_2_84" id="FNanchor_2_84"></a><a href="#Footnote_2_84" class="fnanchor">[2]</a> +<span class='pagenum'><a name="Page_152" id="Page_152">[Pg 152]</a></span> +Phra, who was acquainted with their innermost thoughts, +knew that they were longing to hear the preaching of the +law. As he had always done, he began to preach to them +the virtue of liberality in almsgiving, and then unfolded +before them, with matchless eloquence, the advantages of +leaving the world, &c. The hearers felt an inward delight +in all that was said to them. Observing the favourable +impression made upon them, Gaudama continued to instruct +them on the four laws, regarding the miseries of +this world, the passions, the practice of excellent works, +and the ways to perfection. At the conclusion of these +instructions, the king and 100,000 of the assembly, like +a piece of white cloth which, when plunged into dye, +retains the colour it receives, obtained instantly the state +Thautapan.<a name="FNanchor_3_85" id="FNanchor_3_85"></a><a href="#Footnote_3_85" class="fnanchor">[3]</a> As to the 10,000 remaining hearers, they +<span class='pagenum'><a name="Page_153" id="Page_153">[Pg 153]</a></span> +believed in the three precious things in the capacity of +Upathakas.</p> + +<p>The ruler of the country of Magataritz, King Pimpathara, +having obtained the state of Thautapan, said to Gaudama, +"Illustrious Buddha, some years ago, when I was but a +crown prince of this country, I entertained five desires, +which were all happily accomplished. Here are the five +desires—I wished to become king; I desired that the +Phra, worthy of receiving the homage of all men, should +come into my kingdom; that I might have the privilege +<span class='pagenum'><a name="Page_154" id="Page_154">[Pg 154]</a></span> +of approaching him; that he might preach his doctrine to +me; and, finally, that I might thoroughly understand all +his preaching. These five wishes have been fully realised. +Your law, O most excellent Buddha, is a most perfect law. +To what shall I liken it as regards the happy results it +produces? It is like replacing on its proper basis a vase +that was bottom upwards, or setting to light objects hitherto +buried in deep darkness; it is an excellent guide that shows +out the right way; it is like a brilliant light, shining forth +and dispelling darkness. Now I take refuge in you, your +law, and the assembly of the perfect. Henceforth I will +be your supporter, and to-morrow I will supply you and +your disciples with all that is necessary for the support of +nature." Buddha, by his silence, testified his acceptance +of the offered favour. Whereupon the king rose up, prostrated +himself before him, and, turning on the right, left +the place, and returned to his palace.</p> + +<p>Early in the morning Pimpathara ordered all sorts of +eatables to be prepared. Meanwhile he sent messengers to +Buddha to inform him that his meal was ready. Buddha, +rising up, put on his dress, and, carrying his patta, set out +for Radzagio, followed by his one thousand disciples. At +that time a prince of Thagias, assuming the appearance of +a handsome young man, walked a little distance in front +of Buddha, singing to his praise several stanzas. "Behold +the most excellent is advancing towards Radzagio with his +one thousand disciples. In his soul he is full of meekness +and amiability; he is exempt from all passions; his face +is beautiful, and shines forth like the star Thigi; he has +escaped out of the whirlpool of existences, and delivered +himself from the miseries of transmigration. He is on +his way to the city of Radzagio attended by a thousand +Rahandas." (The same stanza is thrice repeated.) "He +who has obtained the perfection of Ariahs, who has practised +the ten great virtues, who has a universal knowledge, +who knows and preaches the law of merits, who discovers +at once the sublime attainments, the most perfect being, +<span class='pagenum'><a name="Page_155" id="Page_155">[Pg 155]</a></span> +the most excellent, is entering into the city of Radzagio +attended by a thousand Rahandas."</p> + +<p>The inhabitants of the city, seeing the beautiful appearance +of that young man, and hearing all that he was singing +aloud, said to each other, "Who is that young man whose +countenance is so lovely, and whose mouth proclaims such +wonderful things?" The Thagia, hearing what was said +of him, replied, "O children of men! the most excellent +Phra whom you see is gifted with an incomparable wisdom; +all perfections are in him; he is free of all passions; no +being can ever be compared to him; he is worthy to receive +the homage and respect of men and Nats; his unwavering +mind is ever fixed in truth; he announces a law extending +to all things. As for me, I am but his humble servant."<a name="FNanchor_4_86" id="FNanchor_4_86"></a><a href="#Footnote_4_86" class="fnanchor">[4]</a></p> + +<p><span class='pagenum'><a name="Page_156" id="Page_156">[Pg 156]</a></span>Having +reached the king's palace, Buddha was received +with every demonstration of respect, and led to the place +prepared for him. Pimpathara thought within himself of +the thing which could prove acceptable to Phra, in order +to offer it to him. He said within himself, "My garden, +which is situated near the city, would doubtless be a very +<span class='pagenum'><a name="Page_157" id="Page_157">[Pg 157]</a></span> +fit place for Buddha and his followers to live in. As it +lies not far from the city, it would be a place of easy resort +to all those who should feel inclined to visit Buddha and +pay him their respects; it is, moreover, far enough off, so +that the noise and cries of the people could not be heard +therein. The place is peculiarly fitted for retreat and contemplation; +it will assuredly prove agreeable to Buddha." +Whereupon he rose up, and, holding in his hand a golden +shell like a cup, he made to Phra a solemn offering of that +garden which was called Weloowon.<a name="FNanchor_5_87" id="FNanchor_5_87"></a><a href="#Footnote_5_87" class="fnanchor">[5]</a> Gaudama remained +<span class='pagenum'><a name="Page_158" id="Page_158">[Pg 158]</a></span> +silent, in token of his acceptance of the gift. He preached +the law and left the palace. At that time he called his +disciples and said to them, "Beloved Rahans, I give you +permission to receive offerings."</p> + +<p>In the country of Radzagio there was a heterodox Rahan +named Thindzi, who had under him five hundred and fifty +disciples. Thariputra and Maukalan were at that time +practising virtue under the guidance of that master. Here +is the way they became Rahans. When they were but +laymen, under the names of Oopathi and Kaulita, on a +certain day, surrounded by two hundred and twenty companions, +they went to the top of a lofty mountain to enjoy +the sight of countless multitudes of people sporting and +playing in the surrounding flat country. While they were +gazing over the crowds of human beings they said to each +other, "In a hundred years hence all these living beings +<span class='pagenum'><a name="Page_159" id="Page_159">[Pg 159]</a></span> +shall have fallen a prey to death." Whereupon they rose +up and left the place, but their minds were deeply preoccupied +with the idea of death. While the two friends +were walking silently together, they began at last to communicate +to each other the result of their reflections. "If +there be," said they, "a principle of death, a universal +tendency towards destruction, there must be, too, its +opposite principle, that of not dying and escaping destruction." +On that very instant they resolved to search +ardently for the excellent law that teaches the way of not +dying, and obtain the state of perfect fixity and immutability. +In those parts there lived six heterodox teachers +who were named Mekkali, Gau, Sala, Thindzi, Jani, and +Ganti; among them Thindzi was the only one who, with +his disciples, wore white clothes. They went to the place +where lived the Rahan Thindzi, placed themselves under +his direction, and put on the dress of Rahan. Within +three days they acquired the science, wisdom, and knowledge +of their teacher without having as yet reached the +object of their eager pursuit. They said to Thindzi, +"Teacher, is this all that you know? And have you no +other science to teach us?" "I have indeed," replied the +teacher, "taught you all the knowledge I possess." Finding +nothing satisfactory in the answer, the two friends +said, "Let us continue seeking for the law that has reality +in itself; the first that shall have discovered it shall, +without delay, communicate it to the other."</p> + +<p>On a certain morning one of Gaudama's disciples named +Athadzi, having put on his religious habit, and carrying +his patta on his left arm, went out to receive his rice. +Everything about his person was noble and graceful; his +countenance and behaviour were at once gentle and dignified, +whether he walked or stopped, looked forward to the +right or the left, or sat in a cross-legged position. The false +Rahan Oopathi, who became afterwards Thariputra, perceiving +the Rahan Athadzi with such a meek and dignified +deportment, said to himself, "Such a Rahan is assuredly +<span class='pagenum'><a name="Page_160" id="Page_160">[Pg 160]</a></span> +worthy to receive offerings: he has doubtless attained perfection. +I will go to him and ask him, in case he has had +a teacher, who is that distinguished instructor under whom +he practises virtue; and in case of his being himself a +teacher, what is the doctrine that he teaches. But it is +not becoming to put to him any question whilst he is on +his way to beg alms. I will follow at a distance." Athadzi, +having collected alms, left the city and went to a small +dzeat, where he sat down and ate his meal. Oopathi followed +him thither. Having entered into the dzeat, he +rendered to him the services that a disciple usually pays +to his teacher. When the meal of Athadzi was over, he +poured water over his hands, and with a heart overflowing +with joy, he conversed with him for a while. He withdrew +then to a becoming distance, and addressed him as +follows: "Great Rahan, your exterior is full of meekness +and benevolence; your countenance bespeaks the purity +and innocence of your soul; if you be a disciple, pray +under what teacher have you become a Rahan? Who is +your guide in the way to perfection? and what is the doctrine +he is preaching to you?" "Young Rahan," replied +Athadzi, "have you not heard of the illustrious Buddha, +the descendant of a long succession of great monarchs, +who has entered the profession of Rahan? I have become +Rahan under him; he is my teacher; to his doctrine I +cling with all the energy of my soul." "What is the doctrine +of that great master?" asked Oopathi. "I am but a +novice in the profession," replied modestly Athadzi, "and +am as yet imperfectly acquainted with the doctrine of my +teacher. The little, however, I know, I will freely communicate +to you." Oopathi entreated him to do so. +Athadzi replied, "The law which I have learned at the +feet of Buddha explains all that relates to matter, to the +principles that act upon it, to passions, and to the mind; +it makes man despise all that is material, conquer his +passions, and regulate his mind." On hearing this doctrine, +Oopathi felt the ties of passions gradually relaxing +<span class='pagenum'><a name="Page_161" id="Page_161">[Pg 161]</a></span> +and giving way; his soul became, as it were, disentangled +from the influence of the senses. He became enamoured +with such a pure and perfect law, and obtained the condition +of Thautapan. Convinced that he had at last found +what he had hitherto searched after in vain, the law of +Neibban, he went without delay to his friend, to make +him share in the beneficial result of his fortunate discovery. +Kaulita, perceiving his friend coming up to him +with a rejoicing countenance, indicative of the happiness +his soul was inwardly enjoying, asked him if he had found +what he had hitherto vainly looked for. Oopathi related +to him all the particulars of his conversation with the +Rahan Athadzi. Whereupon Kaulita became instantly a +Thautapan. Both resolved to leave their teacher Thindzi, +and go immediately to place themselves under the guidance +of Buddha. Three times they applied for permission +to execute their design, and three times it was denied +them. At last they departed, each with his two hundred +and twenty companions. Thindzi, enraged at being left +alone, died, vomiting blood from his mouth.</p> + +<p>When the two friends and their followers were drawing +near to the place of Weloowon, Phra assembled all his +disciples and said to them, "Behold these two friends +coming up to me; they will become my two beloved disciples; +their minds are acute and penetrating; they actually +take delight in the law of Neibban; their thoughts are +converging towards that great centre of truth; they come +to me, and they will become my two most excellent disciples." +While he was speaking, the two friends crossed +the threshold of the monastery, and prostrated themselves +at the feet of Buddha, humbly craving the favour of being +admitted among his disciples to practise virtue under his +immediate direction. On this occasion Phra uttered the +following words: "O Bickus, come to me; I preach the +most excellent law: apply yourselves to the practice of the +most perfect works, which will put an end to all miseries." +A suit of dress and a patta were handed to each of the two +<span class='pagenum'><a name="Page_162" id="Page_162">[Pg 162]</a></span> +friends, that were henceforth to be called Thariputra and +Maukalan, and they became members of the assembly. +Having put on the new dress, they appeared to the eyes of +all with the decent and dignified deportment of Rahans +that had sixty years of profession. Their followers became +Bickus of the second order. Seven days after, Maukalan +became a Rahanda; but it took fifteen days for Thariputra +to obtain the same favour. The two new converts were +elevated to the dignity of disciples of the right and of the +left; that is to say, they obtained precedence over all +others.</p> + +<p>The distinction thus granted to Thariputra and Maukalan +excited a feeling of jealousy among the disciples of Buddha. +In their conversations they complained to each other of +the preference given to those who had just been admitted +among the members of assembly. They went so far as to +say that Buddha had acted in this case under the influence +of human considerations. These remarks were brought to +the notice of Buddha, who assembled his disciples, and +said to them, "Beloved Bickus, my conduct in this instance +has not been guided by unworthy motives; I have acted +as I ought to have done. In the days of the Phra Anaumadathi, +the two friends were leading the life of ascetics. +They paid the greatest respect and veneration to the then +existing Buddha, and entreated him, by repeated supplications, +to hold out to them the solemn promise that +they would become the disciples of the right and of the +left of some future Buddha. Anaumadathi replied to them +that the object of their wishes should be granted unto them +when the Buddha Gaudama would appear in the world. +This is, beloved Bickus, the reason that has influenced me +in elevating to the first rank the two new converts." The +answer completely satisfied the disciples, and effectually +silenced all murmurs. Further particulars regarding the +promise that these two illustrious friends received in the +time of the Buddha Anaumadathi may be read, with circumstantial +details, in the book called Apadan-tera.<span class='pagenum'><a name="Page_163" id="Page_163">[Pg 163]</a></span></p> + +<p>The inhabitants of the Magatha country, seeing that so +many persons, chiefly belonging to the first families, were +embracing the profession of Rahans, said amongst themselves, +"Behold how the Rahan Gaudama, by his preachings, +causes the depopulation of the country, and forces +countless wives to the unwished-for state of widowhood. +A thousand Rathees have embraced the profession of +Rahans; all the disciples of Thindzi have followed their +example; many others will soon tread in their footsteps. +What will become of our country?" With these and +other expressions, they gave vent to their hatred of the +Rahans, and endeavoured to pour over them all kinds of +ridicule and abuse. They concluded by saying, "The +great Rahan has come to the city of Radzagio, which is +like a cow-pen, surrounded by five hills;<a name="FNanchor_6_88" id="FNanchor_6_88"></a><a href="#Footnote_6_88" class="fnanchor">[6]</a> he has now with +him the disciples of Thindzi; who will be the next to go +to him?" The Rahans, hearing all that was said against +them, went to Buddha and related to him all that they +<span class='pagenum'><a name="Page_164" id="Page_164">[Pg 164]</a></span> +had heard. To console them, Buddha said, "Beloved +Bickus, the abuses, sarcasms, and ridicule levelled at you +shall not last long; seven days hence all shall be over. +Here is the reply you will make to the revilers: Like all +his predecessors, Buddha is striving to preach a most perfect +law; by the means of the truths which he proclaims +for the benefit of all, he brings men over to himself. +What shall it avail any man to feel envious at the success +he obtains by so legitimate a means?" The same torrent +of ridicule having been poured on the Rahans, when they +went out, they followed the advice of their great teacher, +replied in the manner they had been taught to do, and +the storm was soon over. The people understood that +the great Rahan was preaching a perfect law, and that he +never resorted but to fair means to attract disciples round +his person. Here ends the narrative of the conversion +and vocation of Thariputra and Maukalan.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> +<div class="footnote"><p><a name="Footnote_1_83" id="Footnote_1_83"></a><a href="#FNanchor_1_83"><span class="label">[1]</span></a> The philosophical discourse of +Buddha on the mountain may be considered +as the summary of his theory +of morals. It is confessedly very +obscure and much above the ordinary +level of the human understanding. +The hearers whom he addressed were +persons already trained up to his +teaching, and therefore prepared for +understanding such doctrines. Had +he spoken in that abstruse style to +common people, it is certain he would +have missed his aim and exposed himself +to the chance of not being understood. +But he addressed a select +audience, whose minds were fully capable +of comprehending his most elevated +doctrines. He calls his disciples +Bickus, or mendicants, to remind +them of the state of voluntary poverty +they had embraced when they became +his followers, and to impress their +minds with contempt for the riches +and pleasures of this world. +</p><p> +He lays it down as a great and general +principle that all that exists resembles +a flame that dazzles the eyes +by its brilliancy and torments by its +burning effects. Here appears the +favourite notion of Buddhism that +there is nothing substantial and real +in this world, and that the continual +changes and vicissitudes we are exposed +to are the cause of painful +sensations. Buddha reviews the six +senses (the heart, according to his +theory, is the seat of a sixth sense) +in succession, and as they are the +channels through which affections are +produced on the soul, he compares to +a burning flame the organs of the +senses, the various objects of the +action of the senses, the results painful +or agreeable produced by them. +Hence he fulminates a general and +sweeping condemnation against all +that exists out of man. The senses, +being the means through which matter +influences the soul, share in the +universal doom. Buddha sets forth +the causes productive of that burning +flame. They are—first, the three +great and general principles of demerits, +viz., concupiscence, anger, and +ignorance. In the book of Ethics +these three principles are explained +at great length; they are represented +as the springs from which flow all +other passions. In a lengthened +digression the author aims at simplifying +the question, and endeavours +to show, by a logical process, that +ignorance is the head source from +which concupiscence and passion take +their rise. It is, therefore, according +to Buddhists, into the dark recess of +ignorance that metaphysicians must +penetrate in order to discover the +first cause of all moral disorders. +Every being has his mind more or +less encompassed by a thick mist that +prevents him from seeing truth. He +mistakes good for evil, right for +wrong; he erroneously clings to material +objects that have no reality, no +substance, no consistence; his passions +are kept alive by his love or +hatred of vain illusions. The flame +is, moreover, fed by birth, old age, +death, afflictions, &c., which are +as many <i>foci</i> wherefrom radiate out +on all surrounding objects fires which +keep up the general conflagration. +But they play only a secondary action, +dependent on the three great causes +of all evils just alluded to. What +causes birth, old age, and death? inquires +the Buddhist. The law of +merits and demerits is the immediate +answer to the question; it might be +added thereto, the necessity of acquiring +merits and gravitating towards +perfection. A man is born to +innumerable succeeding existences by +virtue of his imperfections, and that +he might acquire fresh merits by the +practice of virtue. By birth, a being +is ushered into a new existence or +into a new state, where the burning +flame which is supposed to spread +over all that exists exercises its teasing +and tormenting influence over +him. Old age and death are two +periods when a radical change operates +upon a being, and places him in +a different situation where he experiences +the baneful effects of the conflagration. +"Blessed are they," says +Buddha, "who understand this; they +are full of wisdom; they become displeased +with all passions and with all +the things they act upon. The causes +of existences being done away with, +they have reached the terminus of +all possible existences; one step more +and they find themselves placed beyond +the influence of the power of +attraction that retains forcibly all +beings in the vortex of existences, +and brings them towards the centre of +perfection; they are in fact entering +into the state of Neibban."</p></div> + +<div class="footnote"><p><a name="Footnote_2_84" id="Footnote_2_84"></a><a href="#FNanchor_2_84"><span class="label">[2]</span></a> From the purport of Kathaba's +reply to Buddha's question, it may +be inferred with certainty that the +Rathees were in the habit of making +sacrifices or burnt-offerings. These +sacrifices again were distinguished +into two classes; the one, including +the small or daily ones, and the other, +the great burnt-offerings, made on +solemn occasions. That these sacrifices +were not performed by the killing +and immolating of animals, there +can be no doubt, as such an act would +have been contrary to the tender regard +they always had for the life of +animals. The institutes of Menu +come to our help to elucidate this +point. The Brahmin is enjoined, +according to that compilation of laws, +to make burnt-offerings of clarified +butter and other articles to the manes +of his ancestors. Agreeably to this +regulation, Kathaba performed those +rites, which, in the opinion of Buddha, +were perfectly useless, since they +could not be the means of elevating +the performer to the knowledge and +perfection requisite for obtaining +what he always calls <i>per excellence</i> +the deliverance. +</p><p> +Kathaba is rather obscure in his +answer. It seems that he intended +to acknowledge that, notwithstanding +the sacrifices and burnt-offerings +he had made, and upon the value of +which he had laid much stress, concupiscence +and other vicious propensities +were still deeply rooted in him; +that, through the channel of his +senses, exterior objects continued to +make impressions on his soul. He +had, therefore, become disgusted with +practices which could not free him +from the action and influence of +passions and matter. +</p><p> +In the opinion of Buddha, the observance +of exterior religious rites +can never elevate man to the sublime +knowledge of pure truth, which alone +does confer real perfection to him +who has become a true sage, and is +deemed worthy of obtaining the deliverance. +A serious application of +the mind to the meditation of the law +and the nature of beings, is the only +way leading to the acquirement of +true wisdom. As long as Kathaba +was contented with material acts of +worship, and his mind's attention +was engrossed with those vain ceremonials, +he had not as yet entered in +the way of perfection. He had hitherto +missed the true path; he had +wandered in the broad road of error, +encompassed by mental darkness, and +deceived by perpetual illusions. His +extensive knowledge had served but +to lead him in the wrong direction. +He wanted the guidance of Buddha +to enable him to retrace his steps and +find the right way. He had to become +sensible of the truth of the +great fundamental maxims of all real +wisdom, viz., that in this world all is +subjected to change and to pain; and +that all beings are mere illusions, +destitute of all reality.</p></div> + +<div class="footnote"><p><a name="Footnote_3_85" id="Footnote_3_85"></a><a href="#FNanchor_3_85"><span class="label">[3]</span></a> To complete what has already +been stated respecting the Ariahs or +venerables in a foregoing note, the +following is added. The reader must +bear in mind that the Ariahs are +divided into four classes, named—Thautapan, +Thakadagam, Anagam, and Arahats, and according to the +particular position occupied by the +beings of those states, each class is +subdivided into two: Thus, for instance, +Thautapatti Megata means he +who has entered and is walking, as +it were, in the way of the perfection +of Thautapan; and Thautapatti-pho +indicates those who enjoy the merits +and blessings of the state of Thautapan; +and so with the three superior +stages of perfection. To obtain the +state of Thautapan, a man must have +left the direction followed up by all +creatures and entered into the direction +or way that leads to deliverance. +He will have yet to go through +80,000 kaps or durations of worlds, +and must be born seven times more in +the state of man and Nat before he +be a perfected being, ripe for the state +of Neibban. Those who have reached +the state of Thakadagam shall have +to pass through 60,000 kaps, and be +born once in the state of Nat and +once in the state of man, before they +be perfected. Those who have obtained +the third step of Anagam have +to travel through 40,000 kaps, and +are no more to undergo the process of +birth at the end of that period they +are perfected. The fourth stage of +perfection, that of Arahat, is the +highest a being can ever obtain. The +fortunate Arahat is gifted with supernatural +powers. At the end of 20,000 +kaps he is perfected, and reaches the +state of deliverance. Those four +states are often called the four great +roads leading to deliverance or to +Neibban. It may be asked whether +the state of Thautapan is the first +step reached by every one that adheres +to Buddha's doctrines or +whether it is the one that requires a +certain progress in the way of believing +and practising? It seems, from +the narrative of the conversion of +King Pimpathara and his followers, +that the state of Thautapan is the +reward of those who have shown +a more than common proficiency +and fervour in adhering to Buddha +and his doctrines, but not the first +step to enter into the assembly +of the faithful and become a member +thereof. One may be a simple +hearer, or Upathaka, believing in +the three precious things, without +attaining that of Thautapan. On +this occasion, the king and 100,000 of +his warriors and noblemen became +Thautapans, whereas the remaining +10,000 became believers and members +of the assembly without reaching any +further. The first entered into the +stream or current leading to perfection. +The latter were fervent believers, +observed the five precepts, +but in no way aspired to the attainment +of the doctrines of a higher +order.</p></div> + +<div class="footnote"><p><a name="Footnote_4_86" id="Footnote_4_86"></a><a href="#FNanchor_4_86"><span class="label">[4]</span></a> Is not that young man doing the +duty of forerunner of Buddha on the +occasion of his solemn entry into the +city of Radzagio? +</p><p> +The narrative of the donation of +the grove or garden of Weloowon by +King Pimpathara to Buddha, discloses +the manner in which Buddhistic +monks have become holders, not as +individuals, but as members of society, +of landed properties. Buddha and +his disciples at first had no place as a +body or a society to live in; hitherto +he had taken up his quarters in any +place where people were willing to +receive him. He must have often +been put to great inconvenience, particularly +after the accession of new +disciples, who daily crowded about +him. The pious king felt the disadvantage +the society was labouring +under: he resolved to give them a +place where the assembly might live +and remain. The donation was as +solemn as possible. It transferred +to Buddha the property of the garden, +without any condition, for ever. The +donation, on the other hand, was fully +accepted. This is, I believe, the first +instance of an act of this description. +The grove and monastery of Weloowon +is much celebrated in Buddha's life. +</p><p> +In Burmese towns a particular spot +is allowed for the building of houses +or monasteries for Buddhistic recluses +or monks. It is somewhat isolated +from all other buildings, and forms, +as it were, the quarter of the yellow-dressed +personages. Here is a general +description of one of these buildings. +They are of an oblong-square shape, +raised about eight or ten feet above +the ground, and supported on wooden +posts, and sometimes, though seldom, +on brick pillars. The frame of the +edifice is of wood, and planks form +the wall. Above the first roof rises +a second one of smaller dimensions, +and a third one, yet smaller than the +second. This style of roofing a building +is allowed only for pagodas, Talapoins' +houses, and royal palaces. The +place between the soil and the floor +is left open and never converted to +any use. A flight of steps, made of +wood or bricks, leads to the entrance +of the edifice, the interior whereof is +generally divided as follows:—One +vast hall designed for the reception of +visitors, and used also as a schoolroom +for the boys who go to learn +the rudiments of reading, writing, +and sometimes ciphering. Except on +grand occasions, the Talapoins generally +stay in that hall, doing away +with their time in the best way they +can, occasionally reading books, counting +their beads, chewing betel, and +very often sleeping. At the extremity +of the hall there is a place raised one +or two steps above the level. A portion +of that place is left vacant, and +reserved for the sittings of the Talapoins, +when they receive visitors; the +other portion, which extends to the +wall, is occupied by idols or representations +of Buddha, raised on +pedestals, and sometimes placed on +shelves, with the few implements +required for exterior worship. There, +too, are to be seen a few trunks ornamented +with sculptures and gildings, +and containing books belonging to +the monastery. The hall and the +place as far as the walls occupy just +one-half of the oblong-square. The +other half, parallel to the first, is +occupied by rooms intended for the +storing of alms, and as dormitories +for the inmates of the house. In +some, monasteries the ceiling is painted +and partly gilt. The cook-room, +when there is one, is connected with +the extremity of the square opposite +to the one occupied by the idols. It +is generally on the same level with +the floor of the building. Government +has nothing to do with the erection, +repairs, and maintenance of these +edifices. They are erected and kept +up by private individuals, who deem +it very meritorious to build such +places. Those whose piety actuates +and prompts them to undertake such +an expensive work assume the title of +Kiaong Taga, which means supporter +of a pagoda or Talapoins' residence. +They are proud of such distinction, +cause themselves to be called by that +title, and always make it to follow +their names in signing any paper or +document. +</p><p> +The above descriptive sketch of a +monastery is rather incomplete, if applied +to those found in the large places +of Burmah proper, and particularly in +the capital. Some of them are laid +out on a scale of vastness and magnificence +difficult to realise by those +who have not examined them. A +large open gallery runs all round the +building; a second one of a rectangular +shape, but protected by the +roof, forms, as it were, on the four +sides the <i>vestibulum</i> to the central +portion of the edifice. It is the +place where the Phongies spend the +greater part of their time, either in +talking with the numerous idlers that +visit them, or in teaching children. +Large shutters separate this from +the open verandah; they may be +thrown all open by pushing forward +the lower part, the upper one remaining +fixed by hinges, and so may be +opened to the height required to protect +the inmates from the rain and +the sun. The central hall, by far the +finest and loftiest of the building, is +reserved for the idols and all the implements +of worship, and the boxes +containing the books of the monastery, +commonly put together in a very disordered +way. The ceiling is gilt and +adorned, often with taste and elegance. +A partition divides the hall into two +equal parts. The one towards the +east is for some huge statue of Gaudama, +and smaller ones with many +articles of worship. The other, facing +the south, is used for several purposes; +sometimes as dormitories for +the Talapoins. The posts supporting +the interior part are six or eight in +number, and offer the finest specimens +of teak timber I have ever seen, some +being fully sixty and seventy feet +high. In some of these monasteries +the best parts of the interior are gilt, +and sometimes the exterior sides; the +ornaments of the extremities of the +roof and the space between the roofs +are covered with gold leaves. In +those two places too are displayed +carvings, which reflect great credit +on the skill of native workmen, and +elicit the admiration of foreigners. +One of these monasteries called the +kioung-dau-gye, near the place where +the Arracan idol is, and another close +to the place where the supreme head +of Talapoins is living, are the finest +and largest specimens of monasteries +the writer has ever seen in Burmah.</p></div> + +<div class="footnote"><p><a name="Footnote_5_87" id="Footnote_5_87"></a><a href="#FNanchor_5_87"><span class="label">[5]</span></a> On the occasion of the presentation +to Buddha of the Weloowon +monastery, and of the lands attached +to it, by King Pimpathara, there +was observed a curious ceremony, +often alluded to in Buddhist writings. +He held in his hands a golden pitcher +full of water, which he kept pouring +down on the ground, whilst he pronounced +the formula of donation. +This is a ceremony of Indian origin, +which, with many others, has been +imported into these parts along with +the religious doctrines. It is intended +to be an exterior sign of, or testimony +to, the offering that is made on the +occasion. When it is performed, the +parties pronounce a certain formula, +calling the Nats, guardians of the +place, to witness the act of donation, +and, in particular, the Nat that is supposed +to rule over the earth; and at +the same time the offerer, not satisfied +with receiving for his own benefit +the merits of his pious liberality, expresses +the earnest desire that all +men, or rather all beings, should +share with him in the blessings he +expects to reap from his good deed. +The generous and liberal disposition +of the donor, it may be observed, exhibits +the truly pleasing display of an +amount of charity and brotherly love +scarcely to be expected from the followers +of an erroneous creed. The +ceremony, therefore, has a twofold +object, conferring unreserved and absolute +efficiency on the act of donation, +and dividing or apportioning +the merits of the good work among +all beings. +</p><p> +In perusing attentively the contents +of this legend, the reader will easily +follow the gradual development of +the Buddhist religious system, and, +in particular, the establishment of +most of the disciplinary regulations +in full force in our own days in most +of the countries where that form of +religion has obtained a long standing +and a predominating footing. At +first the religious that constituted +the body of the followers of Buddha +were few, and could easily, in the +company of their eminent teacher, +procure, in accordance with the vow +of strict poverty they had made, +shelter, food, and raiment. There +was no need for them to accept, in +the shape of donation, anything beyond +what was absolutely necessary +for the wants of the day. We may +conjecture that their leader watched +with a jealous care over his religious +on this point, to establish them in +the spirit of poverty and of a thorough +contempt for the things of this world. +But the society or fraternity growing +numerous, the dependence on the daily +offerings appeared not to meet in sufficient +manner the real necessities it +felt, particularly as regards shelter. +This want was quickly perceived and +keenly felt by the pious King Pimpathara, +who came to the resolution of +presenting Buddha and his followers +with a proper place to withdraw to at +all times, but particularly during the +wet season, when the pouring of the +annual rains puts a check of four +months to the religious peregrinations +of the preachers. The same motives +that induced Buddha to accept the +proffered royal gift influenced him +likewise to grant to his religious the +dangerous, it is true, but the absolutely +necessary permission of receiving +offerings of houses and lands. +From that time, the religious communities +have made use of the privilege +granted to them in all the places +where they have been established. +In Burmah this favour has not been +abused, and the religious body, though +never standing in want of anything +required for the daily use, cannot be +said to be wealthy. Having not to +cast in the scales of the political +balance the weight of riches, and the +preponderance essentially attending +the possession of them, their influence +in the political affairs is not, at least +exteriorly, felt.</p></div> + +<div class="footnote"><p><a name="Footnote_6_88" id="Footnote_6_88"></a><a href="#FNanchor_6_88"><span class="label">[6]</span></a> In his Archaeological Survey Report, +General Cunningham has supplied +us with an accurate description +of the position and ruins of the celebrated +city of Radzagio. His own +measurements of the old ramparts, +that are still visible, agree to a surprising +degree with those of the two +Chinese pilgrims, Fa-Hian and Hwen-Tsan, +who visited the same spot in +the fourth and sixth century of our +era. The city was situated in a valley, +surrounded by five hills, which +are named Gigakuta, Isigli, Wibhara, +Wipula, and Pandawa. It was five +miles in circumference. This is meant +for the circuit of the inner wall. +The exterior one was nearly nine +miles. On the southern face of the +Wibhara mountain is the famous +cave at the entrance of which was +held the first Buddhist council, not +long after the cremation of Buddha's +remains. There is no doubt that the +heights were, in the palmy days of +Buddhism, covered with Buddhistic +monuments. As the place was subsequently +occupied by Brahmins and +Mussulmans, the Dzedis and monasteries +have been mercilessly pulled +down to furnish materials for musjids, +tombs, and temples. The eminences +are now covered with Mussulman +tombs, which occupy the +places formerly adorned with pagodas. +Springs of hot water were numerous +in the vicinity of the city. The writer +has only met once in Buddhistic compositions +an allusion to that natural +phenomenon so beneficial to people +living in hot climates. The modern +Rajghir, both by name and situation, +brings to our recollection the celebrated +capital of Magatha, so famous +in Buddhistic annals. As the extent +of Radzagio has been so accurately +determined by ancient and modern +visitors, one can well afford to laugh +at the immensely exaggerated number +of houses that are supposed by certain +Burmese writers to have composed the +city.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_165" id="Page_165">[Pg 165]</a></span></p> +<h2><a name="CHAPTER_VIII" id="CHAPTER_VIII"></a>CHAPTER VIII.</h2> + +<div class="blockquot"><p><i><b>Thoodaudana, desirous to see his son, sends messengers to him—They become +converts—Kaludari, a last messenger, prevails on Buddha to go to +Kapilawot—His reception—Conversion of the king and of Yathaudara—Nanda +and Raoula put on the religious habit—Conversion of Ananda +and of several of his relatives—Temptation of Ananda—Conversion +of Eggidatta—Story of Tsampooka.</b></i></p></div> + + +<p>Whilst the most excellent Phra remained in the Weloowon +monastery, enjoying himself in the midst of his disciples +and the crowds of hearers that daily resorted thither +to listen to his preachings, his father Thoodaudana<a name="FNanchor_1_89" id="FNanchor_1_89"></a><a href="#Footnote_1_89" class="fnanchor">[1]</a> who +<span class='pagenum'><a name="Page_166" id="Page_166">[Pg 166]</a></span> +had ever been anxiously and sedulously gathering every +possible information respecting his son, from the time he +withdrew into solitude, and performed during six years +<span class='pagenum'><a name="Page_167" id="Page_167">[Pg 167]</a></span> +the hardest works of bodily mortification, was then informed +that his son had already begun to preach the most +perfect law, and was actually staying in the city of Radzagio. +He felt then an irresistible desire to see him once +more before his death. He therefore ordered a nobleman +of his court into his presence, and said to him: "Nobleman, +take with you a retinue of a thousand followers, and +go forthwith to the city of Radzagio. Tell my son that I +am now much advanced in years, that I long to see him +once more before I die; desire him, therefore, to come +over with you to the country of Kapilawot." The nobleman, +having received the royal message, took leave from +the king, and attended by a thousand followers, set out +for Radzagio. When he drew near to the Weloowon +monastery, he found it crowded with an innumerable multitude +of people, listening with a respectful attention to +Buddha's instructions. Unwilling to disturb the audience, +the nobleman delayed for a while the delivery of his royal +master's message. Halting at the verge of the crowd, he, +with his followers, eagerly lent the utmost attention to all +that Buddha was saying. They at once obtained the state +of Arahat, and applied for admission into the order of +Rahans. The favour was granted. To obtain pattas and +tsiwarans for so great a number of applicants, Buddha +stretched his right arm, when there appeared at once the +pattas and dresses required. The new converts put on the +dress of their order, when they all appeared with the dignified +countenance and meek deportment of Rahans who +had had sixty years of profession. Having arrived at the +exalted state of Ariahs, they became indifferent and unconcerned +about all the things of this material world, and +the king's mandate was entirely lost sight of.</p> + +<p>The sovereign of Kapilawot, seeing that his nobleman +did not return from the country of Magatha,<a name="FNanchor_2_90" id="FNanchor_2_90"></a><a href="#Footnote_2_90" class="fnanchor">[2]</a> and that no +<span class='pagenum'><a name="Page_168" id="Page_168">[Pg 168]</a></span> +news was heard of him, despatched a second messenger +with an equal number of followers on the same errand. +They all were taken up with Buddha's preachings and +became Rahandas. The same thing happened to seven +messengers successively sent to Radzagio for the same +<span class='pagenum'><a name="Page_169" id="Page_169">[Pg 169]</a></span> +purpose. They, with their respective retinues, became +converts of the first class.</p> + +<p>Disappointed at seeing that none of the messengers had +returned to bring him any news regarding his son, King +Thoodaudana exclaimed: "Is there no one in my palace +that bears any affection unto me? Shall I not be able to +get a person who could procure for me some information +respecting my son?" He looked among his courtiers and +selected one, named Kaludari, as the fittest person for +such a difficult errand. Kaludari had been born on the +same day as Buddha: with him he had spent the age of +his infancy, and lived on terms of the most sincere friendship. +The king said to him: "Noble Kaludari, you know +how earnestly I long to see my son. Nine messengers +have already been sent to the city of Radzagio to invite +my son to come over to me, and none of them has as yet +come back to me, to bring information respecting the +object of my tenderest affections. I am old now, and the +end of my existence is quite uncertain; could you not +undertake to bring my son over to me? Whether you +become Rahan or not, let me have the happiness of contemplating +once more my beloved son ere I leave this +world." The nobleman promised to the king to comply +with his royal order. Attended by a retinue of a thousand +followers, he set out for the city of Radzagio. Having +reached the Weloowon monastery, he listened to Buddha's +preachings, and, like the former messengers, he became at +once a Rahanda with all his followers.</p> + +<p>Gaudama, having obtained the Buddhaship, spent the +first season (Lent) in the solitude of Migadawon. Thence +he proceeded to the solitude of Ooroowela, where he remained +three months, until he had completed the work of +converting the three Kathabas. It was on the full moon +of Piatho (January) that he entered into the city of Radzagio, +accompanied by his thousand disciples. He had +just stayed two months in that place, so that there were +five months since he had left the country of +Baranathee.<span class='pagenum'><a name="Page_170" id="Page_170">[Pg 170]</a></span></p> + +<p>Seven days after Kaludari's arrival, the cold season +being nearly over, the new convert addressed Buddha as +follows: "Illustrious Phra, the cold season is over, and +the warm season has just begun; this is now the proper +time to travel through the country; nature wears a green +aspect; the trees of the forests are in full blossom; the +roads are lined to right and left with trees loaded with +fragrant blossoms and delicious fruits; the peacock proudly +expands its magnificent tail; birds of every description +fill the air with their ravishing and melodious singing. +At this season heat and cold are equally temperate, and +nature is scattering profusely its choicest gifts." By such +and similar allurements Kaludari endeavoured to dispose +Buddha to undertake a journey to Kapilawot. Gaudama +hearing all these words said: "What means this? To +what purpose are uttered so many fine expressions?" +Kaludari replied: "Your father, O blessed Buddha, is +advanced in years; he has sent me to invite you to come +over to Kapilawot, that he might see you before his death. +He and your royal parents will be rejoiced at hearing your +most excellent law." "Well," said Buddha, "go and tell +the Rahans to hold themselves ready for the journey." It +was arranged that ten thousand Rahandas from Magatha +and ten thousand from Kapilawot would accompany the +illustrious traveller. The distance between the two countries +is sixty youdzanas.<a name="FNanchor_3_91" id="FNanchor_3_91"></a><a href="#Footnote_3_91" class="fnanchor">[3]</a> Sixty days were to be employed +<span class='pagenum'><a name="Page_171" id="Page_171">[Pg 171]</a></span> +in going over that distance, so they were to travel at the +rate of but one youdzana a day.</p> + +<p>Kaludari was anxious to go and inform the king of the +happy issue of his negotiation. He flew through the air, +and in a short time reached the palace of the lord of Kapilawot. +The king, seeing him, was exceedingly glad; he +desired the illustrious Rahan to sit in a becoming place, +and gave orders that his patta should be filled with the +choicest dishes from the royal table. Meanwhile Kaludari +related to the king all the circumstances attending his +journey. When he had spoken, Thoodaudana desired him +to take his meal. Kaludari begged to be excused, saying +that he would go and take his meal in the presence of +Buddha. "Where is he now?" replied the king. "Mighty +lord," answered Kaludari, "Buddha, accompanied by +twenty thousand Rahandas, is on his way to this country, +to pay a visit to his royal father; on this very day he has +left the city of Radzagio." Thoodaudana was exceedingly +pleased; he said again to Kaludari, "Eat your meal here, +and please to take another meal to my son; I wish to +supply him daily with food during his journey." Kaludari +acceded to the king's request. When his meal was +over, they cleansed his patta with the most exquisite perfumes, +and afterwards filled it with the best and choicest +eatables. The patta was then respectfully handed to the +aërial messenger, who, in the presence of a large crowd of +people, rose in the air with the patta under his arm, and +in an instant arrived in presence of Gaudama, to whom +he offered the vessel containing the delicious food from +his father's table. Buddha received the food with pleasure, +and ate it. The same thing was daily performed +during all the time the journey lasted. Kaludari went +every day to the palace through the air, ate his meal there, +and brought that of his distinguished instructor, who +during all the way partook of no other food but that which +was brought over to him from his father's palace. Every +day Kaludari carried news of the progress of Buddha's +<span class='pagenum'><a name="Page_172" id="Page_172">[Pg 172]</a></span> +journey. By this means he increased in the heart of all +an ardent desire of seeing him, and disposed every one to +wait on the great Gaudama with favourable and good dispositions. +The services rendered on this occasion by +Kaludari were much valued by Buddha himself, who said: +"Kaludari is disposing the people to welcome our arrival; +he is therefore one of the most excellent among my +disciples."</p> + +<p>The princes and all the members of the royal family, +having heard of Gaudama's arrival, consulted among themselves +as to the best means of paying due respect to the +noble and illustrious visitor. They selected the grove of +Nigraudatha<a name="FNanchor_4_92" id="FNanchor_4_92"></a><a href="#Footnote_4_92" class="fnanchor">[4]</a> as the fittest place to receive him with his +disciples. The place was properly cleared and made +ready for the long-expected company. The inhabitants +of the country, attended with their richest dress, carrying +<span class='pagenum'><a name="Page_173" id="Page_173">[Pg 173]</a></span> +flowers and perfumes, went out to meet Buddha.<a name="FNanchor_5_93" id="FNanchor_5_93"></a><a href="#Footnote_5_93" class="fnanchor">[5]</a> Children +of both sexes opened the procession; they were followed +by the children of the noblest families; next came +all the persons belonging to the royal family. All went +to the grove of Nigraudatha, where Buddha had just +<span class='pagenum'><a name="Page_174" id="Page_174">[Pg 174]</a></span> +arrived with the twenty thousand Rahans that accompanied +him.</p> + +<p>The princes, secretly influenced by pride, thus thought +within themselves: This Prince Theiddat is younger than +we all; he is but our nephew, let the young people prostrate +themselves before him; as to ourselves, let us remain +sitting down behind them. This was quickly perceived +by Buddha, who said to himself: My relatives refuse to +prostrate themselves before me; I will now even compel +them to do so. Whereupon he entered into ecstasy, rose +in the air, and standing over the heads of his relatives, as +a person shaking dust over them, he exhibited to their +astonished regards, on a white mango-tree, wonders of fire +and water. Thoodaudana, surprised at such a wonderful +display of supernatural power, exclaimed: "Illustrious +Buddha, on the day you were born they brought you to +the presence of the Rathee Kaladewela, to do homage to +him; on that occasion, having seen you placing your two +feet on the Rathee's forehead, I prostrated myself before +you for the first time. On the day of the ploughing +solemn rejoicings, you were placed under the shade of the +tree Tsampoothapye. The sun by its daily motion had +caused the shadows of all surrounding trees to change +their direction; that of the tree under which you were +placed alone remaining unmoved. I prostrated myself a +second time before you; and now, at the sight of this new +wonder, I again bow down to you." The example of the +king was instantly imitated by all the princes, who humbly +bowed down to Buddha. Satisfied with having humbled +his proud relatives, Buddha came down and sat in the +place prepared for him. He then caused a shower of red +rain to pour down over the assembled multitudes. It had +the virtue to wet those who liked it, and not to wet those +who disliked it. "This is not," said Buddha, "the only +time when such a wonder has happened; the same thing +took place once during one of my former existences, when +I was Prince Wethandra." He went on, relating the most +<span class='pagenum'><a name="Page_175" id="Page_175">[Pg 175]</a></span> +interesting circumstances of that former state of existence. +The whole assembly now delighted at hearing his preachings +and witnessing the display of his power. They all +withdrew when the preaching was over, and retired to +their respective places, without, however, inviting Buddha +to come and take his meals in their houses.</p> + +<p>On the following morning, Buddha set out with his +twenty thousand followers to get his meal. When he +had arrived at the gate of the city, he stood for a while, +deliberating within himself whether he would go to the +palace to receive his meal, or go from street to street to +beg for it. He paused for a while, reflecting on the course +of conduct that had been followed by all the former +Buddhas. Having known that they all, without exception, +had been in the habit of going out from house to +house in quest of their food, he resolved at once to follow +their example. Whereupon he entered the city and began +to perambulate the streets in search of his food. The +citizens, from the various stories of their houses, were +looking out with amazement at such an unusual sight. +"How is this?" said they; "we see Prince Raoula and +his mother Yathaudara going out attired in the richest +dresses, sitting in the most elegant conveyance, and now +Prince Theiddat<a name="FNanchor_6_94" id="FNanchor_6_94"></a><a href="#Footnote_6_94" class="fnanchor">[6]</a> is appearing in the streets with his hair +<span class='pagenum'><a name="Page_176" id="Page_176">[Pg 176]</a></span> +and beard shaved, and his body covered with a yellow +dress befitting a mendicant. Such a thing is unbecoming +indeed." Whilst they were holding this language, on a +sudden, rays of the purest light shot forth from the body +of Buddha, and illuminated all the objects around his +person. At this unexpected sight, they all joined in +praising and extolling the virtue and glory of Buddha.</p> + +<p>King Thoodaudana was soon informed that his son was +perambulating the streets of the city in the dress of a +mendicant. Startled at such a news, he rose, and seizing +the extremity of his outer garment, ran to the encounter +of his son. As soon as he saw him he exclaimed: "Illustrious +Buddha, why do you expose us to such a shame? +Is it necessary to go from door to door to beg your food? +Could not a better and more decent mode be resorted to +for supplying your wants?" "My noble father," said +Buddha, "it is meet and convenient that all Rahans should +go out and beg their food." "But," replied the monarch, +"are we not the descendants of the illustrious Prince +Thamadat? There is not a single person in our illustrious +race that has ever acted in such an indecorous manner." +Buddha retorted, "My noble father,<a name="FNanchor_7_95" id="FNanchor_7_95"></a><a href="#Footnote_7_95" class="fnanchor">[7]</a> the descent from the +<span class='pagenum'><a name="Page_177" id="Page_177">[Pg 177]</a></span> +glorious princes Thamadat is something that belongs +both to you and your royal family: the lineage of +a Buddha is quite different from that of kings and +princes; it bears no resemblance to it. Their ways and +manners must essentially differ from those of princes. All +former Buddhas have always been in the habit of thus +going out in search of their food." Then stopping his +course and standing in the street, he uttered the following +stanzas, "My noble father, it is not proper that I should +ever neglect the duty of receiving alms; it is an action +good in itself, tallying with truth, deserving of great merits, +and productive of happiness in this and future existences." +When he had spoken, his father obtained the state of +Thautapan. He went to the palace with his father, saying, +"Those who go to beg food according to the injunction +and prescription of the law, are doing well, and prepare +themselves for a state of happiness both for the present +and future: those who do go begging, but without any +regard to the ordinances of the law, ought to refrain from +doing so." He was speaking in that way when he entered +the palace. His aunt Gaudamee became a Thautapan. +<span class='pagenum'><a name="Page_178" id="Page_178">[Pg 178]</a></span> +His father, after this second preaching, reached the state +Thagadagan.</p> + +<p>Thoodaudana invited Phra and his followers to ascend +to the upper part of the palace and partake of the meal +prepared for them. When the meal was over, all the +ladies of the palace came to pay their respects to Buddha. +Some of them urged the Princess Yathaudara to do the +same. But she refused to comply with their request, in +the hope that a greater deference would be shown to her, +and Buddha would come and visit her in her apartments. +Perceiving her studied inattendance, Phra said to his +father, "My noble father, I will go and visit the princess, +and will, without saying a single word, make her pay +obedience to, and prostrate herself before me." King +Thoodaudana took up the patta, and accompanied his son +to the princess's apartments, together with his two disciples, +Thariputra and Maukalan. Buddha had scarcely +been seated on the place destined to him, when Yathaudara +threw herself at Buddha's feet, and placing her two +hands on both ankles, touched repeatedly the upper part +with her forehead. Meanwhile Thoodaudana mentioned +to his son the respectful and affectionate regard she had +ever entertained for his person. "Since she heard," added +the king, "that you had put on the yellow robe, she would +wear only clothes of that colour; when she knew that you +took but one meal a day, that you slept on a small and +low couch, and gave up, without regret, the use of perfumes, +she instantly followed your example, ate but one +meal a day, slept on a low couch, and gave up without +grief the use of essences." "Illustrious monarch," replied +Buddha, "I do not wonder at the practices of late observed +by the Princess Yathaudara; in former times, when her +merits were as yet only few and imperfect, she was living +at the foot of a certain mountain, and knew, even then, +how to behave with becomingness, and attend with a strict +regard to all religious duties."</p> + +<p>This very day, that is to say, the second day after the full +<span class='pagenum'><a name="Page_179" id="Page_179">[Pg 179]</a></span> +moon of Katson, was fixed as the time for the taking place +of five grand ceremonies. Nanda,<a name="FNanchor_8_96" id="FNanchor_8_96"></a><a href="#Footnote_8_96" class="fnanchor">[8]</a> the younger brother +of Buddha, was to have his head washed, to put on the +<span class='pagenum'><a name="Page_180" id="Page_180">[Pg 180]</a></span> +thingkiit, or royal head ornament, to be raised to the +dignity of crown prince, to be put in possession of his own +palace, and to be married. When Phra was leaving the +palace, he bade the young prince take his patta and follow +him. Nanda instantly complied with the request, and +departed. He was just leaving the palace, when the +young lady he was to marry heard the sound of the steps +and of the voice of her lover. She was then busily engaged +in combing her beautiful and shining black hair. +With the left hand drawing aside her hair, and with the +right leaning on the window-frame, she, with a sweet yet +tremulous voice, eagerly recommended him soon to return. +She then continued to follow him with anxious eyes until +he could be seen no longer. Meanwhile, resting against +the window-side, she had her heart full of ominous forebodings. +Nanda would have gladly given back the patta +to his owner; but as he felt backward to hand it over to +him, he followed Buddha as far as the monastery. Though +he had no intention of becoming Rahan on his way to that +place, yet, despite of his former dispositions, he entered +into the society of the perfect. So that on the second +day after Phra's arrival at Kapilawot, Nanda became a +Rahan. Some other writings mention that this happened +only on the third day.</p> + +<p><span class='pagenum'><a name="Page_181" id="Page_181">[Pg 181]</a></span>On +the seventh day after Phra had entered into the city +of Kapilawot, the mother of Raoula, Princess Yathaudara, +put on her son the choicest ornaments, and sent him to +Phra, saying previously to him: "Dearest son, he whom +you see surrounded by twenty thousand Rahandas, whose +face resembles gold, and whose body is similar to that of +the chief of Brahmas, is indeed your father. He was formerly +the owner of the four gold vases which disappeared +on the very day he withdrew into solitude; go to him now, +and say respectfully, that, being at present crown prince of +this kingdom, destined to succeed your grandfather on the +throne, you wish to become possessed of the property that +will fall to you in right of inheritance." The young +prince departed. Having come into the presence of Buddha, +he endeavoured, with the simplicity and amiability becoming +a young lad, to ingratiate himself in his father's +favour, and said how happy he was to be with him, adding +many other particulars befitting his age and position. +Buddha, having eaten his meal and performed his usual +devotions, rose up and departed. Raoula followed behind, +saying: "Father, give me my inheritance." Buddha appearing +neither displeased nor vexed at such a demand, none +of his followers durst tell the young prince to desist from +his apparently rude behaviour, and go back to the palace. +They all soon reached the monastery. Phra thus thought +within himself: Raoula is asking from me perishable +things, but I will give him something more excellent and +lasting. I will make him partaker of those goods I have +gathered at the foot of the Bodi tree, and thereby will provide +for him a better inheritance for the future. Whereupon +he called Thariputra, and said to him: "Beloved +disciple, the young Prince Raoula asks from me a worldly +inheritance, which would avail him nothing, but I wish to +present him with something more excellent, an imperishable +inheritance; let him become a Rahan." Maukalan +shaved the head of Raoula and attired him with the +tsiwaran. Thariputra gave him the first instructions. +<span class='pagenum'><a name="Page_182" id="Page_182">[Pg 182]</a></span> +When hereafter he became Patzing, Kathaba trained him +up to the duties of his new profession.</p> + +<p>King Thoodaudana had seen his first son Prince Theiddat +leave the palace and all the attracting allurements of a +brilliant court; despite of all his precautions, he subsequently +witnessed his going into a solitude and becoming +a Rahan. Next to him, his younger son Nanda, though +assured by the promises of soothsayers of becoming a great +and mighty ruler, had joined the society of Rahans. These +two events had deeply afflicted him. But, on hearing that +his grandson had also become a Rahan, he could no longer +keep his affliction within himself. "I had," said he, "hoped +that my grandson would succeed me on the throne; this +thought consoled me for the loss of my two sons. What +will become of my throne? Now the royal succession is +at an end, and the line of direct descendants is for ever cut +and irrevocably broken asunder."</p> + +<p>Thoodaudana obtained the state of Anagam. He said +to himself: It is enough that I should have had so much +to suffer and endure on the occasion of my two sons and +my grandson becoming Rahans; I will spare to other +parents a similar affliction. He went to Buddha's place, +and having paid him his respects in a becoming manner, +asked him to establish a regulation forbidding any son to +become Rahan, unless he had the consent of his parents. +Buddha assented to his father's wish and preached to him +the law. When the instruction was finished, the king +bowed to him, rose up, turned on the right, and departed. +Buddha, calling immediately the Rahans, said to them: +"Beloved Bickus, no one is to be admitted to the profession +of Rahan, ere he has obtained the consent of his parents: +any one that shall trespass this regulation shall be guilty +of a sin."</p> + +<p>On a certain day, Phra having eaten his meal at his +father's palace, the king related to him the circumstance +of a Nat, who, whilst he was undergoing great austerities +in the solitude, had come and conveyed the report of his +<span class='pagenum'><a name="Page_183" id="Page_183">[Pg 183]</a></span> +son having succumbed under the hardships of mortification; +but he would never give credit to such a rumour, as he +was certain that his son could not die ere he had become +a Buddha. "My illustrious father," replied Buddha, "you +are much advanced in merits; there is no wonder at your +not believing a false report; but even in former ages, when +your merits were as yet very imperfect, you refused to +believe your son was dead, though in proof of this assertion +bones were exhibited before you in confirmation of +the report." And he went on relating many particulars +that are to be found in the history of Maha Damma Pala. +It was at the conclusion of this discourse that the king +became Anagam. Having thus firmly established his +father in the three degrees of perfection, Buddha returned +to the country of Radzagio.</p> + +<p>During this voyage, the most excellent Phra arrived at +the village of Anupya, in the country of the Malla Princes. +In the neighbourhood of the village there is a grove of +mango-trees. To that place he withdrew with his twenty +thousand disciples, and enjoyed himself in that secluded +and delightful retreat.</p> + +<p>While he dwelt on that spot, the seed of the law that +he had planted in his native city was silently taking deep +root in the hearts of many. His uncle Thekkaudana had +two sons, named Mahanan and Anooroudha. On a certain +day Mahanan said to his younger brother: "From among +the several families of the royal race, many persons have +left the world and embraced the religious profession under +the guidance of Buddha. Our family is the only one that +has not as yet given any member to the assembly. I will +make you a proposal: either you will become an ascetic, +and leave me your inheritance; or I will myself take that +step, and make over to you all that I possess." Anooroudha +at once accepted the proposal.</p> + +<p>When the intentions of the two brothers became known, +five young princes, their playmates and relatives, named +<span class='pagenum'><a name="Page_184" id="Page_184">[Pg 184]</a></span> +Bagoo, Kimila, Baddya, Ananda,<a name="FNanchor_9_97" id="FNanchor_9_97"></a><a href="#Footnote_9_97" class="fnanchor">[9]</a> and Dewadat, desired to +join them in their pious design. Having put on their +finest dress, they went into the country, having no other +attendant but Oopali, their barber. They shaped their +course in the direction of Anupya. Being at a small distance +from the mango-trees' grove, the young princes +stripped themselves of their rich dresses, and gave them +all to the barber, as an acknowledgment of his services. +The latter at first accepted them, and was preparing to +return, when the following thought occurred to his mind: +"If I go back to Kapilawot with these fine and rich +apparels, the king and the people will believe that I have +come by foul means in possession of so many valuables, +and I shall certainly be put to death. I will follow my +masters, and never leave them." Hereupon he returned in +all haste and joined them at the very moment they were +disposing themselves to enter into the Anupya mango-trees' +grove. Oopali was admitted into their company, and +ushered along with them into Buddha's presence. Having +paid their respects in the usual manner, they applied for +<span class='pagenum'><a name="Page_185" id="Page_185">[Pg 185]</a></span> +the dignity of members of the assembly. Their request +was granted. But previous to passing through the prescribed +ceremonies, the princes said one to another: "Great +indeed and deeply rooted is the pride of princes: it is +extremely difficult to shake it off, and free oneself of +its tyrannical exactions. Let Oopali be first ordained; +we will have an opportunity of humbling ourselves by +prostrating ourselves before him." Their request was +granted. After having paid their respects to the newly +ordained convert, they were likewise admitted among the +members of the assembly. Their proficiency in spiritual +progress was not the same. During the second Lent, which +they spent in the Weloowon monastery, Baddya, Bagoo, +and Kimila reached the culminating point of perfection +by becoming Rahandas. Ananda became Thautapatti. +Anooroudha greatly advanced in the higher path of metaphysics. +As to Dewadat, he never attained more than the +Laukithamabat.</p> + +<p>A little while after the conversion of the royal princes, +Buddha left Anupya, continued his voyage to Radzagio, +and forthwith retired into the Weloowon monastery to +spend his second Lent. The time was chiefly employed +in training up the new converts in the knowledge of the +great truths, and in the practice of virtue. His son +Raoula, about eight years old, evinced the greatest dispositions. +His attainments were far above his age, and +often elicited the admiration of the Rahans. On a certain +occasion Buddha overheard them expressing their astonishment +at the surprising progress Raoula was making in +his studies. Coming among them as if perchance, Phra +asked them what was the subject of their conversation. +They answered that they were praising and extolling the +wonderful abilities of Raoula, and his matchless good dispositions. +Thereupon Buddha remarked that this was not +to be wondered at. Then he related to them the dzat +Miga, by which he showed to them that during former +existences Raoula had distinguished himself in a +<span class='pagenum'><a name="Page_186" id="Page_186">[Pg 186]</a></span> +conspicuous manner by his excellent and admirable dispositions. +As a reward for his good behaviour and high +mental qualifications, he was made Patzin. His mind +continuing to expand in an almost miraculous manner, +he became a Rahanda with myriads of Nats.</p> + +<p>During the same season, Buddha often went to Radzagio +to beg his food. There was in that city a flower-seller, +who was wont to bring eight bouquets every day to the +king, and receive in return from the royal hands eight +pieces of silver. On a certain day, as he was coming +from the country into the town with his usual supply of +flowers for the king, he happened to see Buddha in the +streets at a moment when, by a miraculous display of his +power, the six glories beamed out of his body. He then +said to himself: "I wish to go and offer these flowers to +Buddha. But the king will doubtless be much angry with +me. He may have me arrested, thrown into prison, and +put to death for having failed in offering him the usual +present. Despite the great danger that hangs over me, +I will go to Buddha and offer him my flowers. Great, +indeed, and lasting shall be the merits I will gain; they +will follow me during countless existences."</p> + +<p>With a heart full of joy, Thoomana, for such is his +name, went to the resting-place where Buddha was seated, +surrounded by crowds of people, and laid the flowers at +his feet. With a marked satisfaction, Gaudama accepted +the offer. Thoomana went home and related to his wife +what had just happened. The latter, irritated partly by +the fear of the king's wrath, and partly by the loss of the +money she daily received, began to abuse her husband in +the coarsest language. She was so much maddened by +passion that she in all haste went to the king, denounced +her husband, and instantly sued for a divorce. Pimpathara +revolted at such an act of unparalleled audacity, +ordered her to withdraw from his presence and go back +to her house. Meanwhile he commanded one of his +courtiers to order the flower-seller to come to the palace +<span class='pagenum'><a name="Page_187" id="Page_187">[Pg 187]</a></span> +on the following day. As a matter of course, the royal +request was punctually complied with. In the presence +of the assembled courtiers, the king highly praised the +conduct of Thoomana, and instantly rewarded him with +great liberality. As Thoomana had offered to Buddha +eight bunches of flowers, the king, to acknowledge in a +distinct manner such an offering, gave him eight elephants, +eight horses, eight slaves, eight bullocks, eight thousand +pieces of silver, and the revenue of eight villages. Buddha +likewise exceedingly extolled the meritorious behaviour of +Thoomana in the presence of the people, and said that +during a whole world he would be exempt from the four +states of punishment, enjoy happiness in the seat of man +and in those of Nats, and finally become a Pitzega-buddha. +The value of the offering, though little in itself, became +great by the imminent risks he voluntarily exposed himself +to. He made his offering, though he was certain of +incurring on that account the ruler's displeasure.</p> + +<p>When the season of retirement was over, Gaudama +travelled through different places. He went to Patzanawonta +in the Dzetia country, thence he passed into the +Bisakila forest, and returned to Radzagio, in the grove of +Yin-daik trees, near the burial-place.</p> + +<p>Whilst Buddha was in the splendid Dzetawon monastery, +just presented to him, a strong temptation came upon +Ananda to renounce his calling and return into the world. +He went so far as to tell some of his brethren that he +recollected the promise of a prompt return which he made +to his young bride Dzanapada-kaliani, and that now he +wished to fulfil it by immediately going back into his +palace, and resuming his former mode of life. This was +soon reported to Gaudama, who resorted to the following +expedient to crush in the bud the rising temptation. He +took Ananda by the arm, rose with him in the air, and +led him in the direction of the Nats' seat of Tawadeintha. +On their way, Buddha, by a miraculous process, exhibited +to the eyes of his companion the sight of an immense +<span class='pagenum'><a name="Page_188" id="Page_188">[Pg 188]</a></span> +forest in conflagration. On the burnt stump of a tree he +showed him a female monkey horribly mutilated, having +her tail, ears, and nose cut off. At such a sight the horrified +Ananda turned away his eyes in disgust. A little +while after this, Buddha exhibited before him the dazzling +and heart-captivating sight of a long array of five hundred +matchless beauties. They were daughters of Nats going +to pay their respects to the great Thagia. Ananda was +gazing at them with silent but enraptured feelings. +Buddha said to him: "Do you believe those beauties +before you to be equal to Dzanapada?" "She is no more +to these perfect forms," answered he, "than the bleeding +female monkey we have left behind us is to her." "All +these celestial damsels," said Buddha, "I shall give to +you, provided you agree to remain in the monastery for +some years longer." "Willingly do I accept the proposal," +replied Ananda; "I will stay cheerfully in the +monastery on such favourable terms." Whereupon both +returned to the monastery.</p> + +<hr style='width: 45%;' /> + +<p>The members of the assembly soon became acquainted +with what had passed between the master and the disciple, +and keenly taunted Ananda with their sarcastic +remarks upon the daughters of Nats. Ashamed of himself, +Ananda withdrew into solitude. There he devoted +himself to reflection and penitential deeds, and finally +annihilated the evil desires of his unsubdued passion. +When the inward struggle was over and peace had been +restored in him, Ananda went to Buddha's presence, and +stated his willingness to dwell for ever in a monastery +and lead a religious life. Meantime he released him from +the promise he had made to him respecting the celestial +beauties. Buddha was much pleased at such a happy +change. He said to the assembled religious: "Previous +to this occurrence, Ananda resembled a badly-roofed +house, which lets in the rain of passions; but now it is +similar to a well-roofed building, which is so well +<span class='pagenum'><a name="Page_189" id="Page_189">[Pg 189]</a></span> +protected that it is proof against the oozing of passions." +Whereupon he related the following story concerning a +former existence of Ananda.</p> + +<p>A merchant named Kappaka had a donkey which he +used to carry goods from place to place. Having one +day come near a place covered with trees, Kappaka unloaded +his animal, to allow him some time to rest and +graze. Meanwhile, a female donkey was likewise grazing +in the neighbourhood. Its presence was quickly detected +by Kappaka's animal. When the moment of departure +had come, the latter, attracted by the female, kicked furiously +at his master, and would not allow the load to be +replaced on its back. The merchant, enraged at this unusual +freak, began to threaten the rebellious beast, and +then to hit it with the whip as hard as he could. At last +the poor animal, unable to bear any longer the blows, +mentioned to his master the cause of his unusual behaviour. +Kappaka told him that if he would but continue +his voyage, he would give him at the end of the journey +several fine females, much superior to the one he was now +coveting. The proposal was accepted. At the end of the +journey Kappaka said to the beast: "I will keep my +promise with you: but I must inform you that your daily +provender shall not be increased; you will have to share +it with your companion. Subsequently you will have +little ones to provide for and maintain, but your daily +ration shall not be increased in the least; you shall have +to work for me as much as you do at present, and also to +provide for the maintenance and support of your family." +The donkey, after a few moments of reflection, thought it +was better to remain as he was; and from that moment +he was entirely cured of his inordinate inclination. At +the conclusion of the narration, Buddha said: "The male +donkey was he who has now become Ananda; the +female donkey, Dzanapa-kaliani; and Kappaka is now +the most excellent Phra, who is the teacher of men, Nats +and Brahmas."<span class='pagenum'><a name="Page_190" id="Page_190">[Pg 190]</a></span></p> + +<p>Buddha, whilst at Wethalie, went out through the +country, and in all the places that he visited preached +to the crowds of hearers. It was during one of his benevolent +errands that he met with a celebrated Pounha, +named Eggidatta, who with a great many disciples led an +ascetic life, after having been formerly, first, the chief +Pounha of King Kothala, and next of his son. Buddha +earnestly desired the conversion of so distinguished a personage. +Maukalan was at first despatched to that famous +hermit, to attempt to bring him over to his master; but +he utterly failed. The reception he at first met with was +anything but pleasant. The work was to be done and +perfected only by the irresistible eloquence of the great +preacher. Buddha soon came up to the entrance of Eggidatta's +cell. He began to upbraid the Rathee for teaching +his disciples to worship mountains, trees, rivers, and +all that exists in nature. He then initiated him in the +knowledge of the four great truths. Eggidatta, seeing the +truth, at once became a convert with all his disciples. +When this great spiritual conquest was achieved, Buddha +returned to Radzagio, and spent the third season in the +Weloowon or bamboo-grove monastery. It was during +the three months of the rainy season that Buddha imparted, +in a more complete manner, to his disciples the +knowledge and science which during his peregrinations +he had but superficially conveyed to them. At the +same time, he carefully trained them up in the practice +and observance of those disciplinary regulations which +were intended as a means to subdue passions, to estrange +them from the world and all its attractions, and to lead +a spiritual life.</p> + +<p>During his stay in the monastery, among the many instructions +that he gave to his disciples, I will relate the +particulars that he mentioned respecting the former doings +and the final conversion of the Rahanda Tsampooka.<a name="FNanchor_10_98" id="FNanchor_10_98"></a><a href="#Footnote_10_98" class="fnanchor">[10]</a></p> + +<p><span class='pagenum'><a name="Page_191" id="Page_191">[Pg 191]</a></span>In +the days of the Buddha Kathaba, Tsampooka, or +rather the being who in the present existence is called by +that name, put on the religious dress in the Thawatie +country. He lived in a fine monastery, and had for his +supporters the best and richest people of the place. One +day, a Rahan, belonging to another country, came to his +monastery and begged the favour to be allowed to live +therein for some time. The heartless Tsampooka denied +him admittance into the interior of the building, but tolerated +his staying in the verandah during the cold season. +The people, however, actuated by better feelings than those +<span class='pagenum'><a name="Page_192" id="Page_192">[Pg 192]</a></span> +of their teacher, brought regularly food for the head of the +house, as well as for the stranger, for whom they felt great +affection. The spiteful Tsampooka could not bear to see +the people showing marks of kindness and benevolence +towards his hated guest. On one occasion he forgot himself +so far as to abuse him, by repeating the following +coarse expressions: Eat dirt, go naked, and sleep on the +bare ground. Such an inhuman behaviour soon met with +a condign punishment. The wretched Tsampooka had at +first to endure horrible torments in hell.</p> + +<p>On his return to the seat of man on earth, he was born +from respectable parents, but he was always prone from +his infancy to indulge in the lowest habits. He would +secretly steal away, and actually satiate the cravings of +hunger by eating the most disgusting things; he would +not wear clothing, but ran about in a state of nakedness; +he would only sleep on the ground. His parents, after +many fruitless attempts to correct him, resolved to make +him over to the heterodox ascetics. These received him; +but he would not eat in the company of his brethren, nor +go to beg with them. He, from the moment they were +absent, went to devour the refuse he could find. His +eccentric and disgusting habits were soon found out, and +his new friends said one to the other: "Let this man be +no longer allowed to live with us. Should the disciples of +the Rahan Gaudama hear that one of our company is behaving +in such a manner, our brotherhood would become +a laughing-stock to them." He was, therefore, expelled +from this place. Tsampooka went to take his abode on +a rock near the place that served as receptacle to the +sewers of Radzagio. On that rock he remained in the +most fatiguing posture; he leaned on his right hand +which rested on the rock, and also on his right knee; the +left leg was stretched and the left arm raised up. He kept +his mouth opened. When the people asked him why he +remained with his mouth wide open, as a man who is incessantly +drawing air into his lungs, he answered that, +<span class='pagenum'><a name="Page_193" id="Page_193">[Pg 193]</a></span> +refraining from the use of coarse food, he was feeding on air +only: when questioned about the singular position of his +two legs, he answered, that, were he to stand on both legs, +the earth would instantly shake. He had been during +fifty-five years in that sad position, when Gaudama, moved +with compassion at his pitiable condition, went in person to +convert him. He began to relate to him all that he had +done during former existences, mentioning in particular +the sin he had been guilty of towards a brother hermit. +At this unexpected declaration, Tsampooka humbled himself. +Buddha then preached to him his law. The repenting +Tsampooka firmly believed in all that was said to him. +He then rose up, and, with a heart overflowing with joy, +instantly left his place, followed his new master, and soon +became a Rahanda. His proficiency in science and virtue +was such that he soon occupied a distinguished rank among +the members of the assembly.</p> + + +<div class="footnotes"> +<h4>FOOTNOTES</h4> +<div class="footnote"><p><a name="Footnote_1_89" id="Footnote_1_89"></a><a href="#FNanchor_1_89"><span class="label">[1]</span></a> In glancing over the episode of +Thoodaudana's deputation to his son, +to invite him to come and visit his +native country, the reader is almost +compelled to confess that the motive +that influenced the king was only +inspired by the natural feeling of beholding +once more, before he died, +him whose fame, spread far and wide, +rendered him an object of universal +admiration. Was the monarch induced +by considerations of a higher +order to send for Buddha? There is +no distinct proof in support of this +supposition. He was his father, and +he but obeyed and followed the impulse +of his paternal heart. He entertained +a high sense of his son's distinguished +qualifications. He had +faith in the wonderful signs foretelling +his future matchless greatness. +He desired, therefore, to honour him +in an extraordinary way, on the very +spot where he had been born. But he +appeared to concern himself very little +about the doctrines he was preaching +with a success never before equalled. +The king exhibited a great amount of +worldly-mindedness, until his mind +had been enlightened by the oral instructions +of the great reformer. +</p><p> +It is difficult, if not impossible, to +form an accurate idea of the effect +produced on the mass of the people +by Buddha's preachings. We see +that eminent and zealous reformer +surrounded by thousands of distinguished +disciples in the country of +Radzagio. These converts belonged +chiefly to the class of anchorites and +philosophers, already alluded to in +foregoing notes as existing at the +time Buddha began to enter the career +of preaching. But the great bulk of +the populations of the various places +he visited seemed to have received for +a long time little or no impressions +from his discourses. The opponents +of Buddha, the Brahmins in particular, +exercised a powerful influence +over the public mind. They used it +most effectually for retaining their +ancient hold over the masses. It required +the extraordinary display of +the greatest wonders to break through +the almost insuperable barriers raised +by his enemies. From that period +we see the people following Buddha, +crowding round him, and showing +unmistakable signs of belief in him. +</p><p> +The only explanation to account +for this undeniable result is the philosophical +method adopted by Buddha +in expounding the principles of his +system. His mode of proceeding in +the gradual development of his ideas +retained the abstruseness peculiar to +subjects discussed in schools of philosophy. +The technical terms so +familiar to scholars prove enigmatical +to the uninitiated <i>vulgus</i>. It takes +a long time before maxims elaborated +by scholars are so far popularised +as to be understood by the unlearned, +which in every age and +country have always constituted the +great mass of the people. If the +mind of the generality of men is unable +to comprehend at first a system +of doctrines, based on metaphysics, +we cannot wonder at the slow progress +made by the preachings of the great +philosopher: but the working of +wonders is a tangible fact operating +upon the senses of the multitude, +eliciting their applauses, and disposing +them to yield an implicit faith +to all the instructions imparted by +the wonderful being that is gifted +with supernatural powers. Feelings, +and not reason, become the foundation +of a belief which grows stronger +in proportion to the mysterious obscurity +that encompasses the proposed +dogmas, when supported by wonderful +deeds. +</p><p> +At the time Thoodaudana sent messengers +to his son, the great work of +conversion was carried on with a most +complete and hitherto unheard-of +success. The hall of the Weloowon +monastery was too small for the thousands +that flocked thither to hear +Gaudama. Outside its precincts, +crowds stood motionless, listening +with unabated attention to the discourses +that fell from his lips. So +crowded was the audience that the +messengers had no chance to make +their way to the presence of the +preacher. Struck with the intense attention +paid to what was said by their +master's son, they too wished to make +themselves acquainted with the subjects +of the instruction. What was +listened to from motives of mere +curiosity, soon made a deep impression +upon their mind. The magic +power of the irresistible eloquence of +Buddha worked a thorough change +almost instantaneously in their dispositions, +and they became converts. +So perfect was their conversion, that +they forgot for the sake of truth the +very object of their mission. They +became at once members of the Assembly, +and took rank among the +Rahans. They attained the state of +Ariahs, and were foremost among the +perfect. The great attainments arrived +at by the Ariahs communicate +to the material portion of their being +such an extraordinary amount of +amazing virtues or properties, that +it becomes so refined as to partake, +to a certain degree, of a spiritual +nature. Hence we see the Rahandas +going over immense distances through +the air, and performing deeds of a +supernatural order. The power of +working miracles is, therefore, inherent +in perfection; and it is +greater or smaller in proportion to +the degree of perfection possessed +by individuals. We find that power +expanded in Buddha to an unlimited +extent, because his mental attainments +were boundless.</p></div> + +<div class="footnote"><p><a name="Footnote_2_90" id="Footnote_2_90"></a><a href="#FNanchor_2_90"><span class="label">[2]</span></a> Magatha is a country in the north +of India. It occupied nearly the same +extent of territory as that now called +North Behar in Bengal. The Pali or +sacred language of the southern Buddhists +is often called the language of +Magatha. Hence we may infer that it +was the common language of that +country. It is probable that the +Pali language was extensively spoken +in the days of Gaudama, and it was +the channel through which he and +his disciples long after him conveyed +their religious instructions to the +multitude of converts. The Pitagat, +or the last amended collection of +sacred writings, is written in Pali, +which is looked upon in Ceylon, Nepaul, +Burmah, and Siam as the language +of sacred literature. Except in +some old manuscripts, where the old +square Pali letters are used, the Burmese +employ their common alphabetic +characters for writing Pali words. The +words, having to pass first through a +Burmese ear, and next being expressed +by Burmese letters, undergo +great changes. To such an extent +does the metamorphosis reach, that +very often they are scarcely recognisable. +The Burmans, however, deserve +great credit for having, in very +many instances, retained in their +orthography of Pali words letters +which, though not at all sounded, +indicate to the eye the nature of the +word, its origin, and its primitive form. +</p><p> +In the southern parts of Burmah +the Pali language is learned but not +studied, used, but not understood by +the inmates of monasteries. They are +all obliged to learn certain formulas +of prayers to be daily recited in private, +and, on great and solemn occasions, +to be chanted aloud in the presence +of a crowd of pious hearers. +The writer, anxious to acquire some +knowledge of the sacred language, +often visited those monks, who, among +their brethren, enjoyed a certain fame +for learning, with the express intention +of becoming a humble student, +under the direction of one of the best +informed of the society. He was +thoroughly disappointed to find those +who proffered their services in great +earnest quite ignorant, and utterly incapable +of giving him the least assistance. +</p><p> +The Burmese have translated in +their vernacular tongue most of the +sacred writings. In many instances +the translation is not exactly what we +call interlineary, but it approaches +to it as nearly as possible. Two, three, +or four Pali words are written down, +and the translation in Burmese follows +with a profusion of words which +often confuses and perplexes the +reader; then come again a few other +Pali words, accompanied also with +the translation, and so on throughout +the whole work. The art of translating +well and correctly from one +language into another is not so common +as many persons may imagine. +In a good translator are required +many qualifications which are not to +be easily met with, particularly in a +Burman, to whom we may give credit +for knowing well his own tongue, +but who, without detracting from his +literary attainments, is certainly an +indifferent Pali scholar. These translations +may convey, perhaps, the general +meaning of the original, but, as +regards the correct meaning of each +term, it is a luxury ever denied to +the reader of such crude and imperfect +compositions.</p></div> + +<div class="footnote"><p><a name="Footnote_3_91" id="Footnote_3_91"></a><a href="#FNanchor_3_91"><span class="label">[3]</span></a> It is difficult to ascertain exactly +the length of the measure called youdzana, +formerly used to indicate land +distances. It varies from five to +twelve English miles. In measuring +the distance from Radzagio to the +Brahmin village of Nalanda, the +birthplace of Thariputra, which is +one youdzana, General Cunningham +has found it to be seven miles. This +would induce us to hold as certain +that at the epoch when Fa-Hian +visited the place, the youdzana was +equal to seven miles or forty Chinese +<i>li</i>. But this would not prove that +the more ancient youdzana was not +shorter than the one used in the time +of the Chinese pilgrim. Several authors +maintain that such is the case. +It appears, likewise, that the length +of that measure of distance has varied +with localities and places to such an +extent that it has been found in some +countries to be equal to more than +twelve miles. We believe that when +that measure of distance is mentioned +in this work, one would not be far +from the truth in estimating its +length six or seven English miles at +the utmost.</p></div> + +<div class="footnote"><p><a name="Footnote_4_92" id="Footnote_4_92"></a><a href="#FNanchor_4_92"><span class="label">[4]</span></a> The attentive reader of this work +cannot fail to remark the general tendencies +of Buddhism to isolation, retirement, +and solitude. In a retired +position, the mind is less distracted +or dissipated by exterior objects; it +possesses a greater share of self-control, +and is fitter for the arduous +work of attentive reflection and deep +meditation. Whenever Buddha, attended +by his followers, reaches a +place where he is to stay for a while, +a grove outside the city is invariably +selected. Thither the great preacher +retires, as to a beloved solitude. He +enjoys it beyond all that can be said. +Alone with his spiritual family, unconcerned +about the affairs of this +world, he breathes at ease the pure +atmosphere of a complete calm; his +undisturbed soul soars freely in the +boundless regions of spiritualism. +What he has seen and discovered +during his contemplative errands he +imparts with a placid countenance and +a mild voice to his disciples, endeavouring +thereby to make them progress in +the way of knowledge and perfection. +</p><p> +In those solitary abodes of peace +Buddha was willing to receive all +those who wished for instruction. +They were all, without distinction of +rank or caste, admitted into the presence +of him who came professedly +to point to men the way to happiness, +helping them to disentangle themselves +from the trammels of passions. +He preached to all the most excellent +law. The tendency to retreat and +withdrawal from worldly tumult is, +in our own days, conspicuous in the +care taken by Buddhistic monks to +have their houses built in some lonely +quarter of a town, assigned exclusively +for that special purpose, or, as +is oftener the case, in fine places +at a small distance from the walls. +Some of those groves, in the centre +of which rise the peaceful abodes of +Rahans, the writer has often seen +and much admired. In towns or +large villages, where the ground is +uneven, the small heights are generally +crowned with the dwellings of +religious.</p></div> + +<div class="footnote"><p><a name="Footnote_5_93" id="Footnote_5_93"></a><a href="#FNanchor_5_93"><span class="label">[5]</span></a> The narrative of Buddha's reception +in his father's royal city suggests +two reflections. The first is, that the +saying <i>Nemo Propheta in suâ patriâ</i> +was as true in the days of Gaudama +as it has been in subsequent ages. +The mountains of Kapilawot had +often re-echoed the praises of Buddha +and the recital of his wonderful doings. +The splendid retinue of twenty +thousand distinguished converts that +attended his person, the hitherto +unwitnessed display of miraculous +powers, &c.,—all these peculiarly remarkable +circumstances seemed more +than sufficient to secure for him a +distinguished reception among his +kinsmen, who ought to have been +proud of being connected with him +by the ties of relationship. Such, +however, was not the case. Actuated +by the lowest feelings of base jealousy, +his relatives refused to pay +him the respect he was so well entitled +to. Their wretched obduracy +was to be conquered by the awe and +fear his miraculous power inspired. +</p><p> +The second reflection suggested by +the recital of the ceremonies observed +on the occasion of Buddha's reception +in his native country is the truly +pleasing fact of seeing the weaker sex +appearing in public divested of the +shackles put upon it by oriental jealousy. +In Burmah and Siam the +doctrines of Buddhism have produced +a striking, and, to the lover of true +civilisation, a most interesting result, +viz., established the almost complete +equality of the condition of women +with that of men. In those countries +women are not miserably confined in +the interior of their houses, without +the remotest chance of ever appearing +in public. They are seen circulating +freely in the streets; they preside at +the <i>comptoirs</i>, and hold an almost +exclusive possession of the bazaars. +Their social position is more elevated +in every respect than that of the persons +of their sex in the regions where +Buddhism is not the predominating +creed. They may be said to be men's +companions, and not their slaves. +They are active, industrious, and by +their labours and exertions contribute +their full share towards the +maintenance of the family. The +marital rights, however, are fully +acknowledged by a respectful behaviour +towards their lords. In spite +of all that has been said by superficial +observers, I feel convinced that +manners are less corrupted in those +countries where women enjoy liberty, +than in those where they are buried +alive by a barbarous and despotic +custom in the grave of an opprobrious +and vice-generating slavery. Buddhism +disapproves of polygamy, but it +tolerates divorce. In this respect the +habits of the people are of a damnable +laxity. Polygamy is very rare +in Burmah among the people. This +nefarious and anti-social practice is +left to the magnates of the land, from +the king down to a petty myowon, +who make a part of their greatness +consist in placing themselves above +public opinion, above moral and religious +precepts, for enjoying the unrestrained +gratification of the basest +appetite. Though divorce be a +thing of common occurrence, it is +looked upon as an imperfection, +merely tolerated for the sake of human +frailty.</p></div> + +<div class="footnote"><p><a name="Footnote_6_94" id="Footnote_6_94"></a><a href="#FNanchor_6_94"><span class="label">[6]</span></a> 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 assisting, but because +of the abundant merits he +hopes to derive from the act. This +notion agrees very well with the leading +tenets of Buddhism.</p></div> + +<div class="footnote"><p><a name="Footnote_7_95" id="Footnote_7_95"></a><a href="#FNanchor_7_95"><span class="label">[7]</span></a> 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 titles +of true greatness and genuine nobility. +The fervent and zealous observers of +the law are alone entitled 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. +</p><p> +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 <i>mine</i> and +<i>thine</i> began to be heard amongst men, +after they had eaten the rice called +Tsale, and become subject to passions, +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. +</p><p> +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 illustrated 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.</p></div> + +<div class="footnote"><p><a name="Footnote_8_96" id="Footnote_8_96"></a><a href="#FNanchor_8_96"><span class="label">[8]</span></a> 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 assembly to +examine the candidate never omits to +inquire of him whether he has obtained +the consent of his parents. +</p><p> +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 assembly, 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. +</p><p> +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 beatitudes +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. +</p><p> +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 circumstance, +Phra desires the rich and pious +benefactor to make the donation, not +only in behalf of self and the present +assembly, 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. +</p><p> +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 +constituted as the assembly +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.</p></div> + +<div class="footnote"><p><a name="Footnote_9_97" id="Footnote_9_97"></a><a href="#FNanchor_9_97"><span class="label">[9]</span></a> 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. +</p><p> +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.</p></div> + +<div class="footnote"><p><a name="Footnote_10_98" id="Footnote_10_98"></a><a href="#FNanchor_10_98"><span class="label">[10]</span></a> 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 God; +all that exists is but a manifestation +or a development of the substance of +God. This world is not the work of +God, existing as distinct from its +Maker, but it is God manifesting +Himself substantially in all things. +Who could, then, wonder at the +conduct of Tsampooka? He worshipped +God, or rather that portion +of the supreme Being he saw in the +great and mighty subjects that surrounded +him and attracted his notice. +</p><p> +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. +</p><p> +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 space 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 sanctity was made +up of very doubtful materials. He +passed 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.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_194" id="Page_194">[Pg 194]</a></span></p> +<h2><a name="CHAPTER_IX" id="CHAPTER_IX"></a>CHAPTER IX.</h2> + +<div class="blockquot"><p><i><b>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 noble 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.</b></i></p></div> + + +<p>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 assembly, 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 +<span class='pagenum'><a name="Page_195" id="Page_195">[Pg 195]</a></span> +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 peacock'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.</p> + +<p>[<i>N.B.</i>—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.]</p> + +<p>At a certain time,<a name="FNanchor_1_99" id="FNanchor_1_99"></a><a href="#Footnote_1_99" class="fnanchor">[1]</a> when Buddha lived in the city of +<span class='pagenum'><a name="Page_196" id="Page_196">[Pg 196]</a></span> +Radzagio, the country of Wethalie was made rich, gay, +and attractive by the presence of a famous courtesan. A +nobleman of Radzagio, who had just returned from that +<span class='pagenum'><a name="Page_197" id="Page_197">[Pg 197]</a></span> +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 assiduous 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 pass 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.</p> + +<p><span class='pagenum'><a name="Page_198" id="Page_198">[Pg 198]</a></span>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.</p> + +<p>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 passed 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, assuring him that there was some other in reserve for +Buddha; Maukalan assented. 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 +<span class='pagenum'><a name="Page_199" id="Page_199">[Pg 199]</a></span> +all obtained the first degree of perfection, but Thauna +reached at once the state of Arahat.</p> + +<p>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.</p> + +<p>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.<a name="FNanchor_2_100" id="FNanchor_2_100"></a><a href="#Footnote_2_100" class="fnanchor">[2]</a> +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, +<span class='pagenum'><a name="Page_200" id="Page_200">[Pg 200]</a></span> +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.</p> + +<p>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 space 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 nobles 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.</p> + +<p>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 manuscripts before +him.<span class='pagenum'><a name="Page_201" id="Page_201">[Pg 201]</a></span></p> + +<p>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.</p> + +<p>2. As soon as he had arrived, he washed his feet, and +during the ablution he had his disciples assembled round +him, and said to them, "Beloved Bickus, be ever watchful +and attentive, with a mind ever prone to reflection. It is +exceedingly difficult to obtain the nature of man,<a name="FNanchor_3_101" id="FNanchor_3_101"></a><a href="#Footnote_3_101" class="fnanchor">[3]</a> to hear +<span class='pagenum'><a name="Page_202" id="Page_202">[Pg 202]</a></span> +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.</p> + +<p>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 +<span class='pagenum'><a name="Page_203" id="Page_203">[Pg 203]</a></span> +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.</p> + +<p>4. After their departure, the Nats and other celestial +beings were admitted. Buddha conversed with and instructed +them until nearly midnight.</p> + +<p>5. Buddha then walked awhile to relieve his limbs +from extreme lassitude, 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.</p> + +<p>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 passionately 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 passion 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 attitudes +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 amusements had just +<span class='pagenum'><a name="Page_204" id="Page_204">[Pg 204]</a></span> +begun, Buddha happened to pass 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 assembly. After further +instructions he obtained the science of Rahanda. His wife +and all the company became likewise converts.<a name="FNanchor_4_102" id="FNanchor_4_102"></a><a href="#Footnote_4_102" class="fnanchor">[4]</a></p> + +<p>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 +<span class='pagenum'><a name="Page_205" id="Page_205">[Pg 205]</a></span> +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 quantity 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.</p> + +<p>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 compassion over the miseries +which that people, blinded by a furious passion, 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 quantity 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 passion, 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 noblemen +of Kappila and the same number of Kaulia asked for +admittance among the members of the assembly.</p> + +<p>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 +<span class='pagenum'><a name="Page_206" id="Page_206">[Pg 206]</a></span> +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 attitudes, testified +the happiness which they felt at being in his company.</p> + +<p>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.</p> + +<p>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 compassionate +heart their respective condition, he saw the sad and painful +position of his royal father. He instantly summoned, +<span class='pagenum'><a name="Page_207" id="Page_207">[Pg 207]</a></span> +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.</p> + +<p>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.</p> + +<p>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 passions. +I am completely disentangled from the trammels of existence." +Rocking himself in the bosom of these comforting +<span class='pagenum'><a name="Page_208" id="Page_208">[Pg 208]</a></span> +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 Saturday, at the rising of +the sun, in the year of the Eetzana, era 107, at the advanced +age of ninety-seven years.</p> + +<p>Gaudama, after his father's demise, when all the Rahans +were assembled 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 breasts. 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 constitutive +parts.</p> + +<p>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 +<span class='pagenum'><a name="Page_209" id="Page_209">[Pg 209]</a></span> +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 principal 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 +impassible 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.</p> + +<p>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.</p> + +<p>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 +<span class='pagenum'><a name="Page_210" id="Page_210">[Pg 210]</a></span> +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.</p> + +<p>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 institutions 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 +assembly.</p> + +<p>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 +<span class='pagenum'><a name="Page_211" id="Page_211">[Pg 211]</a></span> +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 assembly." 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.</p> + +<p>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 surpasses 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.</p> + +<p>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.<span class='pagenum'><a name="Page_212" id="Page_212">[Pg 212]</a></span></p> + +<p>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 pass 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 assembly she ranked as the disciple +of the right. Such a glorious charge was owing to +her former merits.</p> + +<p>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 +<span class='pagenum'><a name="Page_213" id="Page_213">[Pg 213]</a></span> +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 space 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 assembled +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.<span class='pagenum'><a name="Page_214" id="Page_214">[Pg 214]</a></span></p> + +<p>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.<a name="FNanchor_5_103" id="FNanchor_5_103"></a><a href="#Footnote_5_103" class="fnanchor">[5]</a> He then forbade +the Rahan ever to make such a display of his power.</p> + +<p><span class='pagenum'><a name="Page_215" id="Page_215">[Pg 215]</a></span>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 +<span class='pagenum'><a name="Page_216" id="Page_216">[Pg 216]</a></span> +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.</p> + +<p>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, passed +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 hell, called Awidzi.</p> + +<p>Buddha created in the air an immense road, reaching +east and west to the extremities of the world. When the +<span class='pagenum'><a name="Page_217" id="Page_217">[Pg 217]</a></span> +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 space 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.</p> + +<p>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 +<span class='pagenum'><a name="Page_218" id="Page_218">[Pg 218]</a></span> +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 assembled 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.</p> + +<p>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 hell; 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 +assembled people. The six glories gushed, as it were, from +every part of his body, and, made it appear resplendent +<span class='pagenum'><a name="Page_219" id="Page_219">[Pg 219]</a></span> +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.</p> + +<p>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.<a name="FNanchor_6_104" id="FNanchor_6_104"></a><a href="#Footnote_6_104" class="fnanchor">[6]</a> +He took his position on the immense rock +<span class='pagenum'><a name="Page_220" id="Page_220">[Pg 220]</a></span> +Pantukambala. When he lay extended there upon his +tsiwaran, the huge mass on a sudden contracted itself to +the very narrow dimensions of his dress.</p> + +<p><span class='pagenum'><a name="Page_221" id="Page_221">[Pg 221]</a></span>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 +<span class='pagenum'><a name="Page_222" id="Page_222">[Pg 222]</a></span> +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 multitude, 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 assembly abundantly during +the whole time.</p> + + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_99" id="Footnote_1_99"></a><a href="#FNanchor_1_99"><span class="label">[1]</span></a> It is impossible to assign 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 +passage. 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. +</p><p> +The numerous quacks who in Burmah +assume 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 circumstances +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 superstition +and recourse to magical practices. +We may positively assert that +the black art is, with native practitioners, +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 <i>Nat-pan</i>, or of the possessing +spirit.</p></div> + +<div class="footnote"><p><a name="Footnote_2_100" id="Footnote_2_100"></a><a href="#FNanchor_2_100"><span class="label">[2]</span></a> 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.</p></div> + +<div class="footnote"><p><a name="Footnote_3_101" id="Footnote_3_101"></a><a href="#FNanchor_3_101"><span class="label">[3]</span></a> 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 pass 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.</p></div> + +<div class="footnote"><p><a name="Footnote_4_102" id="Footnote_4_102"></a><a href="#FNanchor_4_102"><span class="label">[4]</span></a> 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 entitled 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 constitutes the +essential and capital difference between +the two great systems which, +in days long passed by, have contested +for the religious supremacy over the +Indian peninsula. +</p><p> +In the subsequent story of Thoodaudana's +illness, we see Buddha +first, then Ananda, Thariputra, and +Maukalan relieving the illustrious +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 <i>kan</i>, +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.</p></div> + +<div class="footnote"><p><a name="Footnote_5_103" id="Footnote_5_103"></a><a href="#FNanchor_5_103"><span class="label">[5]</span></a> +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 circumstances +should require it, to some of +his disciples to do the same in his +name and for the exaltation of his +religion. +</p><p> +The following story of Purana and +his five associates 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 +passions 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. +</p><p> +In this instance, Purana and his +friends, assisted, as the Buddhists +pretend, by the agency of the evil +one, wished to enter into discussion +with Buddha and to surpass 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 multitude +assembled 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 +assumed 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 assertion. 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 asserting +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.</p></div> + +<div class="footnote"><p><a name="Footnote_6_104" id="Footnote_6_104"></a><a href="#FNanchor_6_104"><span class="label">[6]</span></a> +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. +</p><p> +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 sanctity +or perfection of him who receives +alms. Such doctrine, destructive of +the purest and noblest 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. +</p><p> +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. +</p><p> +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.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_223" id="Page_223">[Pg 223]</a></span></p> +<h2><a name="CHAPTER_X" id="CHAPTER_X"></a>CHAPTER X.</h2> + +<div class="blockquot"><p><i><b>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.</b></i></p></div> + + +<p>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 encompasses 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 assembly 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 sanctity. +The same question was put to the other Nat, who said +that he was, in a former existence, living in very narrow +circumstances, 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 +<span class='pagenum'><a name="Page_224" id="Page_224">[Pg 224]</a></span> +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 passions are like a seed deposited in a bad soil; the +passions 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.</p> + +<p>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 +illustrious 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.</p> + +<p>As to Buddha, he returned to the seat of Tawadeintha +and continued the instructions, where the Buddha of his +<span class='pagenum'><a name="Page_225" id="Page_225">[Pg 225]</a></span> +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.</p> + +<p>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 assembled multitude +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.</p> + +<p>On the day of the full moon of Thadin-kioot (October), +Buddha disposed himself to go down to the seat of men. +He called a prince of Thagias and directed him to prepare +everything for his descent. Complying with his request, +the Thagia prepared three ladders or stairs, one made of +precious stones, occupying the middle; one on the right +<span class='pagenum'><a name="Page_226" id="Page_226">[Pg 226]</a></span> +made of gold; and a third, made of silver, on the left. +The foot of each ladder rested on the earth, near to the +gate of Thin-ka-tha city, and their summits leaned on the +top of the Mienmo mountain. The middle ladder was for +Buddha, the golden one for the Nats, and that of silver for +the Brahmas. Having reached the summit of the steps, +Buddha stopped awhile, and resolved to make a fresh +display of his power. He looked upwards, and all the +superior seats of Brahmas were distinctly descried; on +his looking downwards, his eyes could see and plunge +into the bottom of the earth to the lowest hell. The +Nats of more than a thousand systems could see each +other. Men could perceive Nats in their fortunate seats, +and Nats saw men in their terrestrial abode. The six +glories streamed forth with an incomparable splendour +from Buddha's person, which became visible to all the +crowds. There was not one who did not praise Buddha. +Having the Nats on his right, and the Brahmas on his +left, the most glorious Phra began his triumphant coming +down. He was preceded by a Nat, holding a harp in his +hands and playing the most melodious tunes; another Nat +fanned him; a chief of Brahmas held over him a golden +umbrella. Surrounded with that brilliant <i>cortège</i>, Buddha +descended near the gate of Thin-ka-tha city, and stopped +there for awhile. Thariputra came forthwith into the +presence of Buddha, paid him his respects at a becoming +distance, and said, with a heart overflowing with joy: +"On this day, O most glorious Buddha, all the Nats and +men are showing their love to you." Buddha replied: +"Blessed is Thariputra, and blessed are all those who +rejoice on my account. Men and Nats love him who is +acquainted with the sublime law, who has put an end to +his passions, and who has attained to the highest state +of contemplation." At the end of his discourse, innumerable +beings understood the four great principles, and the +five hundred Rahans whom Thariputra was commissioned +to instruct reached the state of Arahat. On the spot where +<span class='pagenum'><a name="Page_227" id="Page_227">[Pg 227]</a></span> +all Buddhas set their feet, when coming from the seat of +Tawadeintha, a dzedi<a name="FNanchor_1_105" id="FNanchor_1_105"></a><a href="#Footnote_1_105" class="fnanchor">[1]</a> has always been erected.</p> + +<p>Buddha, on leaving Thin-ka-tha, shaped his course +<span class='pagenum'><a name="Page_228" id="Page_228">[Pg 228]</a></span> +towards Wethalie, and took his abode in the Dzetawon +monastery. The fame of the wonders he had performed +increased his reputation, and elicited from the people fresh +<span class='pagenum'><a name="Page_229" id="Page_229">[Pg 229]</a></span> +tokens of respect and veneration. Alms poured from all +quarters into the monastery; the liberality of the people +towards his person and that of his disciples expanded in +<span class='pagenum'><a name="Page_230" id="Page_230">[Pg 230]</a></span> +a wonderful manner. The heretics, who swarmed in +Wethalie and its neighbourhood, became exceedingly jealous +of Buddha's successes. The loss which they sustained +in the donations of the people added fuel to the inward +discontent. They resolved to devise some means to lower +the character of Buddha in the opinion of the people. +After a long deliberation, they fixed on the following +plan:—A certain woman of great beauty, but of a rather +doubtful character, was induced to join them in accusing +Gaudama of having violated her. She contrived to assume +the appearance of a person in a state of pregnancy, and, +covering herself with a piece of red cloth, she went about +the town spreading evil reports respecting Buddha's character. +She had the impudence even to go into the Dzetawon +monastery, and ask Buddha to provide a place for +her approaching confinement, and likewise maintenance +for herself and the child she was by him pregnant with. +Such an infamous calumny did not, however, move him +in the least. Conscious of his innocence, he lost nothing +of his usual composure and serenity. But by the interference +of the Thagia the slander was made manifest. +Two mice bit the strings that kept tied up on the abdomen +<span class='pagenum'><a name="Page_231" id="Page_231">[Pg 231]</a></span> +the apparatus designed to prop up the deceit, and, +on a sudden, the whole fell on the ground, proclaiming +at once the innocence of the sage and smiting his enemies +with confusion.</p> + +<p>Every one present on the occasion gave vent to his just +indignation at such a base attempt on the part of the +heretics. But Buddha meekly replied that what had just +happened was a righteous retribution for a misbehaviour +of his own during a former existence. At that time, he +was on a certain day under the influence of liquor, when +he chanced to meet on his way a Pitzegabuddha. Without +any reason or provocation, he abused the holy man +with the lowest and coarsest expressions, and went so far +as to tell him that his whole life was but a series of hypocritical +actions. Turning then towards his disciples, he +added, with a grave countenance, that what they had +now witnessed was the just punishment inflicted on him +under the influence of the demerit created and generated +by his former evil doing.</p> + +<p>The eighth season was spent in the grove or forest of +Tesakala, and when the rains were over, the most excellent +Phra travelled throughout the country, preaching and +teaching the right way to many. Countless converts +entered one of the four ways, and many obtained at once +the deliverance.</p> + +<p>In the town of Santoo-maragiri, he was preaching to the +benefactors who had fed him and his disciples. Among +the hearers were two persons, Nakoulapita and Nakoulamata, +husband and wife, belonging to the pounha race. +During a great many successive former existences they +had had the good fortune to be father, mother, uncle, aunt, +&c., to Buddha. During the present existence the feeling +of affection towards him with whom they had been so long +and so intimately connected was powerfully awakened +and glowed in their hearts. Under the influence of that +natural, kindly, and tender feeling, they came forward, +and prostrating themselves before Gaudama, said to him: +<span class='pagenum'><a name="Page_232" id="Page_232">[Pg 232]</a></span> +"Dear son, how is it that you have been away from us +for so long a while? We are so happy to see you after so +long an absence." Buddha, remaining indifferent to such +a scene and language, knew at once what were the real +wants of that good couple, and in what manner he could +acknowledge the great favours he had during former +existences received at their hands. He preached to them +the most excellent law. They were thoroughly converted. +The next morning they had the happiness to supply their +great teacher and his company with the choicest food. +Meanwhile they addressed to him the following request: +"During many existences we both have always been +happily united: not a word of complaint or quarrel has +ever passed between us. We pray that in our coming +existences the same love and affection may ever unite us +together." Their request was affectionately granted, and +Buddha, in the presence of a large assembly, pronounced +them blessed and happy amongst all men and women.</p> + +<p>The son of the ruler of the country where these things +happened was, to his great affliction, childless. He invited +Buddha to come and partake of his hospitality in his +house. The offer was accepted. Great preparations were +made for the reception of the illustrious visitor. The +prince had some of his own clothes laid on the way that +Buddha was to follow, in the hope that by treading over +them he might communicate a certain virtue, whereby he +would have the object of his earnest desire realised. On +his arrival near the entrance of the house, Buddha stopped +and refused to proceed farther. Meanwhile, he beckoned +Ananda to remove the clothes. This was done accordingly, +to the prince's deep disappointment. After the +meal, Gaudama explained to him that he and his wife +during a former existence had lived on eggs and had killed +many birds. Their present barrenness was the just punishment +of their former trespassing; but their actual good +dispositions having atoned for the past transgressions, they +would be blessed with children. Both were overjoyed at +<span class='pagenum'><a name="Page_233" id="Page_233">[Pg 233]</a></span> +this news. They believed in Buddha, obtained the state +of Thautapan, and thereby entered into the current of +perfection. Their faith in Buddha's word procured for +them so happy a result.</p> + +<p>During all the time that elapsed after the rain, Buddha +travelled through the country, engaged on his usual benevolent +errand, and converting many among men and Nats. +In the country of Garurit, in a village of pounhas called +Magoulia, the head man, one of the richest in the place, +had a daughter whose beauty equalled that of a daughter +of Nats. She had been in vain asked in marriage by +princes, nobles, and pounhas. The proud damsel had +rejected every offer. On the day that her father saw +Gaudama, he was struck with his manly beauty and meek +deportment. He said within himself: "This man shall +be a proper match for my daughter." On his return home +he communicated his views to his wife. On the following +day, the daughter having put on her choicest dress and +richest apparels, they all three went with a large retinue +to the Dzetawon monastery. Admitted to the presence +of Buddha, the father asked for his daughter the favour +of being allowed to attend on him. Without returning a +word of reply, or giving the least sign of acceptance or +refusal, Buddha rose up and withdrew to a small distance, +leaving behind him on the floor the print of one of his +feet. The pounha's wife, well skilled in the science of interpreting +wonderful signs, saw at a glance that the marks +on the print indicated a man no longer under the control +of passions, but a sage emancipated from the thraldom +of concupiscence. She communicated her views to her +husband, who had the impudence to go to Buddha's +presence and renew the same offer. Buddha meekly +replied: "Pounha, I neither accept nor decline your offer; +in your turn, listen to what I have to say." He then went +on to relate how he had left the world, resisted Manh's +temptation, lived in solitude for six years, and freed himself +from the net of passions. He concluded by stating +<span class='pagenum'><a name="Page_234" id="Page_234">[Pg 234]</a></span> +that, having become a Buddha, he had for ever conquered +all passions. At the conclusion of the instruction, both +father and mother became established in the state of +Thautapan. The damsel was highly offended at the refusal +she experienced, and retained a strong feeling of +hatred towards him who had declined her proffered favours. +Her father took her into the Kothambi country, where +she was offered to the ruler, who, smitten with her charms, +elevated her to the rank of first queen.</p> + +<p>In the country of Kothambi, there lived three rich men. +These three men fed during the rainy season every year +five hundred hermits, who came from the Himalaya range +for the purpose of obtaining their maintenance. These +charitable laymen went over to Wethalie for the purpose +of trade. There they met Buddha, and earnestly pressed +him to come to their country and preach the law. The +invitation was accepted. They returned home, and built +for the accommodation of the illustrious visitor each of +them one monastery. When all was ready, Buddha went +to Kothambi, attended by five hundred disciples. He +spent there the ninth season. During his stay he dwelt +by turns in each of the three monasteries, and was abundantly +supported by the rich man in whose monastery he +took his abode.</p> + +<p>In the country of Kothambi there were as yet few disciples +or believers in Buddha; but the number of holders +of false doctrines was exceedingly great. Secretly supported +by the first queen, and actuated by jealousy against +the new-comer, they reviled him and his disciples in every +possible way, and did their utmost to destroy in public +opinion his rising fame. Whenever they met Buddha's +disciples, they abused them with the coarsest language. +Unable to bear any longer so many insults, Ananda, in +the name of his brethren, went to Buddha, and asked him +to remove to some other place, where they would receive +a becoming treatment. "But," said Buddha, "if we be +ill-treated in the new place we go to, what is to be done?" +<span class='pagenum'><a name="Page_235" id="Page_235">[Pg 235]</a></span> +"We shall proceed to some other place," replied Ananda. +"But," retorted Buddha, "if in that new place we be likewise +reviled, what then?" "We shall," replied Ananda, +"remove to some other place." Buddha remained silent +for awhile, and, casting a gentle glance on Ananda, said +to him: "A little patience will save us the trouble of so +many travels, and certainly procure for us here what we +may perhaps vainly look for anywhere else. By patience +and endurance the wise man conquers all his enemies. +Behold the war-elephant; he plunges into the thickest of +the raging conflict, regardless of the darts and arrows flying +in every direction, and carries all before him. I, too, +the most excellent Buddha, shall certainly stay here, diligently +preach the most excellent law, and perseveringly +labour to disentangle men from the net of passions. In +no way shall I care for the abuses they may pour on me +and my disciples."</p> + +<p>Not long after this a trifling accident kindled the fire of +dissension among the members of the assembly. The subject +was, as usual, of a trifling nature. It was concerning +a point of discipline of scarcely any importance, infringed +unintentionally by a Rahan. He was accused by one of +his brethren of having committed a sin. But he replied +that, having done an act in which his will had not participated, +he did not consider himself guilty. Each disputant +attracted to his party some religious who supported +his view of the case. The Kothambi Rahans seem to +have been the cause of the disunion which prevailed in +the community, and soon, like a devouring flame, extended +to the female portion of the assembly. In vain Gaudama +interfered, and exhorted the two parties to patience, union, +and charity. In his presence the parties were silent, but +in his absence the quarrel grew worse. At last his entreaties +were unheeded, and discord continued to rend +asunder the bond of unity. Disgusted with such a state +of things, Buddha preached to the most distinguished +members of the assembly the blessings of peace and +<span class='pagenum'><a name="Page_236" id="Page_236">[Pg 236]</a></span> +concord. Such men as Baddia, Kimila, and Anourouddha, +treasured up in their heart the instructions of their great +master. But others continued the dispute. Meanwhile +he resolved to separate himself for a time from all company, +and to go to a lonely spot to enjoy the happiness of +peace and meditation. He shaped his course towards the +village of Palelayaka, where he received his food, and went +into a grove of sala-trees, to fix his residence at the foot +of one of those trees. The villagers, hearing of his intention, +hastened to the spot, and built a hermit's hut for his +use, and promised to supply him daily with his food.</p> + +<p>It was in this place that, delighting in the contemplation +of unclouded truth, Gaudama spent the tenth season +alone. The rich men of the Kothambi country, hearing +that Buddha had departed because of the dissension that +took place among the Rahans, became indignant. They +openly declared their fixed intent of refusing to give anything +for the maintenance of the Rahans, until they agreed +among themselves, and became reconciled with their +teacher. The timely threat had the desired effect. The +disputants felt the unpleasant seriousness of their uneasy +position. They could hold on no longer. The Rahans +came to an agreement among themselves, and promised +that after the season they would go to Buddha and solicit +his pardon. In the forest of Paleliaka there lived a certain +elephant, much advanced in merits, which went to Buddha, +and, during three months, ministered to all his wants, as +a most affectionate and devoted disciple would do towards +a beloved master.</p> + +<p>The three months of Lent being completed, the rich man +Anatapein made earnest inquiries with Ananda, respecting +the place Buddha had withdrawn to, and charged him +to invite the great preacher to come back to Thawattie, +and live as usual in the Dzetawon monastery. Complying +with the pious wishes of the rich man, Ananda took +with himself five hundred Rahans, and went to the solitude +of Paleliaka. He was likewise followed by the five +<span class='pagenum'><a name="Page_237" id="Page_237">[Pg 237]</a></span> +hundred refractory Rahans of Kothambi, who had come +to Wethalie. The ruler of the country and Anatapein +had refused at first to receive them. But the prohibition +had been removed on account of their repentance. He +approached alone the place where Buddha was living. +After the usual prostrations, Gaudama inquired whether +he had come alone. He replied that there were with him +many of his faithful disciples and the Kothambi Rahans. +The latter came with the express purpose of asking his +pardon, and a firm resolution to yield henceforward a perfect +obedience to all his commands. Buddha desired them +to appear in his presence. They came, were there well +received, and their misbehaviour was forgiven. Gaudama +explained to them the great advantage of shunning bad +company and of living in retirement. The hearers were +fully converted and established in the state of Thautapan. +Buddha, on his return to Wethalie, continued preaching +in every direction, and led to the deliverance a great +number of men, Nats, and Brahmas. The stay in the +Dzetawon monastery was not very long. Buddha went +into the Magatha country, to a pounha village, named +Nala. Not far from that village there is the Deckinagiri, +or southern mountain, with a monastery. In that place +Buddha spent the eleventh season.<a name="FNanchor_2_106" id="FNanchor_2_106"></a><a href="#Footnote_2_106" class="fnanchor">[2]</a> His supporters were +<span class='pagenum'><a name="Page_238" id="Page_238">[Pg 238]</a></span> +the pounhas of the village. The chief occupation of those +men was the tillage of the fields. Gaudama took a particular +pleasure during his daily walks in conversing with +them, when he met them engaged in their daily labours.</p> + +<p>One day Buddha went into the fields, where he met a +pounha, with whom he began to converse, in the intention +of ultimately preaching to him the holy law. He spoke +at first on the subject of his daily labour, his bullocks, +his plough, the seed, and the harvest, which supplied the +pounha and his family with their daily food during the +year. He added: "I, too, am a labourer, provided with +the seed and all the implements necessary for carrying on +tillage." The pounha, surprised at what he heard, asked +Buddha in what place he had left his bullocks, the seed, +the plough, &c. The latter coolly replied: "All these +things are with me at present. Hearken, O pounha, to +what I am about to state. The seed is that fervent desire, +that benevolent disposition, which prompted me at the foot +of the Buddha Deipinkara to ask for the Buddhaship: it +is the science which I have gathered under the tree Bodi. +The rain water is that uninterrupted series of good works +performed by me, until I have become a Buddha. They +<span class='pagenum'><a name="Page_239" id="Page_239">[Pg 239]</a></span> +have been as the means of watering the good seed which +was in me. The knowledge, or science, and wisdom are +as the yoke, as well as the plough-shaft. The heart, or +the knowing principle which is in me, represents the reins +that serve to guide the bullocks. The teeth of the plough +represent the diligence that must be used in attending to +the eradicating of the principle of demerits and of bad +works. The plough-handle represents the guiding principle +of the law, which enables me to remove all that is +bad, and promote what is good. The food which you, O +pounha, derive from your exertions, represents the pure +relish which is tasted by him who is bent on avoiding evil +and doing good. When you make use of the plough, you +cut or uproot all bad weeds. So it is with him who is +penetrated with the full meaning of the four great truths; +he cuts and uproots from himself the wicked inclinations +and low propensities that are in him. When the labour +of the field is over, you unyoke your bullocks and leave +them to go whithersoever they please; so it is with the +wise man. By application to invigorating the principle of +good that leads to perfection, he lets go the opposite principle +which gives rise to all imperfections. The bullocks +have to work hard to complete the work of tillage. So the +sage has to struggle hard, to till perfectly and cultivate +thoroughly the soil of his own being, and reach the happy +state of Neibban. The husbandman who labours so much +for bringing his field into a position to receive the seed, +and in every way to favour its growth, is imitated by the +true sage who endeavours to free himself from the miseries +attending existence, to advance in the way of merits by +the practice of good works, and who thirsts after the +happy condition of the perfect. He who works in the +field is sometimes disappointed, and feels occasionally the +pangs of hunger. He who works in the field of wisdom +is exempt from all miseries and afflictions. He eats the +fruit of his labour. He is fully satiated when he beholds +Neibban. It is in this manner, O pounha, that I am a +<span class='pagenum'><a name="Page_240" id="Page_240">[Pg 240]</a></span> +true husbandman, and am always provided with all the +implements necessary for the tillage of man's soul." The +pounha, delighted with such doctrine, became a convert, +and professed his belief in Buddha, the law, and the +assembly. Subsequently he applied for admittance into +the assembly, and by energetic efforts in the arduous work +of meditation, he became at last a Rahanda.</p> + +<p>When the rains were over, Buddha travelled through +the country, preaching the most excellent law, with the +happiest results. He went to the town of Satiabia, in +the Kosala country. There he received from a pounha +of Waritzaba an invitation to go to that place. The invitation +was graciously accepted. In that town he spent +the twelfth season. A great many pounhas were enlightened +and converted by professing their firm adherence to +the three precious things. The vile Manh Nat did his +utmost to thwart the beneficial results of Buddha's preachings. +A great dearth prevailing in the country, he did +all that he could to starve the most excellent Buddha +and all his followers. But he was frustrated in his iniquitous +design by the charity of five hundred horse merchants, +who had come from Outharapata, and were then staying +in Waritzaba.</p> + +<p>Buddha, leaving this country, shaped his course through +the great Mantala country; he travelled by the shortest +route, a distance of 500 youdzanas. He started on the +day after the full moon of Tabodway, and spent nearly +five months in this voyage. He reached the banks of the +Ganges at Gayagati, where he crossed the mighty stream +and went to Benares. He had not been long in that city, +when he recrossed the Ganges and went to Wethalie, +dwelling in the Gootagarathala monastery. Thence he +went into Thawattie, preaching through all the places he +visited. When he was in the Dzetawon monastery, he +delivered the Maha Rahula instruction for the benefit of +his son Rahula, who then was eighteen years old.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> +<div class="footnote"><p><a name="Footnote_1_105" id="Footnote_1_105"></a><a href="#FNanchor_1_105"><span class="label">[1]</span></a> The religious edifices that are to +be met with in all parts of Burmah +deserve a particular notice. They are +called dzedis in all the Buddhist +writings of the Burmese, but the +people generally speak of them under +the appellation of Payas or Phras, +which, in this instance, is merely a +title of honour of a religious character. +</p><p> +Dzedis, in the earliest days of +Buddhism, were sacred tumuli raised +upon a shrine, wherein relics of +Buddha had been deposited. These +structures were as so many lofty witnesses, +bearing evidence to the presence +of sacred and precious objects, +intended to revive in the memory of +the faithful the remembrance of +Buddha, and foster in their hearts +tender feelings of devotion and a +glowing fervour for his religion. +</p><p> +From the perusal of this legend, it +will appear that dzedis were likewise +erected on the tombs of individuals +who, during their lifetime, +had obtained great distinction by +their virtues and spiritual attainments +among the members of the +assembly. Buddha himself ordered +that a monument should be built +over the shrine containing the relics +of the two great disciples, Thariputra +and Maukalan. In Burmah, no +dzedis of great dimensions and proportions +have ever been erected on +the ashes of distinguished Phongyies. +In some parts, however, particularly +in the upper country, there may be +seen here and there some small dzedis, +a few feet high, erected on the +spot where have been deposited the +remains of some saintly personages. +These monuments are little noticed +by the people, though, on certain +occasions, a few offerings of flowers, +tapers, &c., are made around and in +front of them. +</p><p> +Similar kinds of religious edifices +have been built sometimes also to +become a receptacle of the Pitagat, +or collection of the holy scriptures. +One of the finest temples of Ceylon +was devoted to that purpose. There +was also one in the ancient city of +Ava, but I am not aware that there +is any of this kind at Amarapoora. +</p><p> +Finally, dzedis have been erected +for the sole purpose of harbouring +statues of Gaudama; but there +is every reason to believe that this +practice gained ground in subsequent +ages. When a fervent Buddhist, impelled +by the desire of satisfying the +cravings of his piety and devotion, +wished to build a religious monument, +and could not procure relics, +he then remained contented by supplying +the deficiency with images of +Buddha representing that eminent +personage, in attitudes of body that +were to remind Buddhists of some +of the most striking actions of his +life. In many instances, dzedis have +been built up, not even for the sake +of sheltering statues, but for the +pious purpose of reminding the people +of the holy relics of Buddha, and, as +they used to say, for kindling in the +soul a tender feeling of affectionate +reverence for the person of Buddha +and his religion. If what is put forward +as a plea for building pagodas +be founded on conviction and truth, +we must conclude that the inhabitants +of the valley of the Irrawaddy +are most devotedly religious, as the +mania for building dzedis has been, +and even now is, carried to such a +pitch as to render almost fabulous +the number of religious buildings to +be seen on an extent of above seven +hundred miles as far as Bhamo. +</p><p> +As Buddhism was imported from +India into Eastern Asia there is no +doubt that the style of architecture +adopted in the erection of religious +edifices came from the same quarter. +To the native genius of the Burmese +we may allow the merit of ornamental +architecture for the great monasteries, +and a few details of the exterior decorations +of the religious monuments; +but no one will take offence at refusing +to the tribes that occupy the +basin of the Irrawaddy the merit of +originating the plan of such monuments +as those to be seen in some +parts of the country. It is much to +their credit that they have been able +to raise such mighty fabrics with the +imperfect knowledge they possess and +the very limited means at their disposal. +The resemblance that exists +between the much-defaced Buddhist +monuments yet to be met with in +some parts of India and at Java, and +those now studding the banks of the +Irrawaddy, leaves no doubt respecting +the origin of the shape and form +of such monuments. +</p><p> +At first sight, the traveller in Burmah +believes that there is a great +variety in the shape and architecture +of pagodas. He is easily led astray +by many fantastical ornaments that +have been added by inexperienced +natives to religious monuments. +After, however, a close examination +of those edifices, it seems that they +can be arranged into three distinct +classes, to which those presenting +minor differences may be referred. +The first class comprises those which +have a cone-like appearance, though +much enlarged in the direction of the +base. These are without niches, or +rather ought to be without niches, as +the small ones to be seen added to +those monuments indicate that they +are no essential appendage of the +building, but rather the fanciful and +tasteless work of some devotees. The +pagodas of Rangoon, Pegu and Prome +offer the finest specimens of this order +of edifices. The second class includes +those of a dome-like shape. They are +not common in Burmah. The finest +and grandest specimen is that of the +Kaong-hmoo-dau, or great meritorious +work, situated west of the ancient +city of Tsagain. In the third +class we may place all the pagodas +that approximate to the temple form; +that is to say, all those that offer the +shape of a more or less considerable +rectangle, with a large hall in the +centre and several galleries running +throughout. Upon this rectangle a +conical structure is raised, ending +as usual with the tee or umbrella. +The most remarkable and perfect +specimens of this kind are to be seen +at Pagan, which may be aptly styled +the City of Pagodas. +</p><p> +The cone-shaped pagoda invariably +rests on a quadrangular basis a few +feet high. The body of the cone in +its lower part is an hexagon or octagon, +broad at first, then gradually +and regularly decreasing to two-thirds +of its height. Upon it rises +the regular cone, which ends in a +point covered with the gilt umbrella. +</p><p> +The architectural ornaments of +such structures are circular, bold +and round lines or mouldings; above +this, to the place where the cone +begins, are sculptures, representing +leaves shooting from the middle part, +one half upwards and the other half +downwards. That part is often divested +of such ornaments, as is the +case with the Shoaydagon. On the +sides of the cone are horizontal lines +grouped together; each group is separated +by a considerable distance, then +comes a sculptured foliage, different +from the one already mentioned, but +disposed in a like manner. In the +middle of the four sides of the base, +particularly in the one facing the +East, the Burmese have introduced +the practice of making small niches +for receiving the statues representing +Buddha in a cross-legged position. +A portico leads to them. On the four +angles of the base they likewise place +griffins or sometimes fantastic figures +of monsters. Small dzedis are often +disposed on the lower parts of the +hexagon or octagon. This kind of +pagoda being naturally destitute of +all ornaments, and standing over a +tomb or a shrine, as a pillar that has +gradually assumed the shape above +described, is a very ancient one, and +probably coeval with the earliest +Buddhist religious monuments. +</p><p> +The second class of religious edifices +is that of those that exhibit +a dome-like appearance. They are +rather uncommon in Burmah. They +rest on a square basis. The lower +part is adorned with a few mouldings, +but the greatest part offers a perfectly +even superficies. The umbrella that +is placed on them partakes somewhat +of the appearance of the monument +it is destined to crown. It considerably +expands in the horizontal direction, +and has a very ungraceful appearance. +The Kaong-hmoo-dau in +the neighbourhood of Tsagain rests +on a basis about 18 or 20 feet high; +the dome, according to an inscription, +is 153 feet high, the diameter, at the +lowest part, is nearly 200 feet. The +whole was formerly gilt. The four +sides of the square are lined with +small niches, each tenanted by a +small statue of Gaudama. Separated +from the square by an open and well-paved +gallery that runs all round the +edifice, are disposed in a row eight +hundred and two small pillars of +sandstone, about 6 feet high, with +their upper part perforated, so as to +afford room sufficient to receive a +lamp on festival days. Splendid +must be the effect produced during a +dark night by so many lamps, pouring +a flood of light that illuminates on +all sides the massive edifice. Whether +the monument was built about three +hundred years ago, as stated to the +writer by one of the guardians, or, as +it is most probable, only repaired and +adorned at that time, certain it is +that this kind of religious edifice is +very ancient, and very likely not inferior +in antiquity to those above +referred to. Another of a similar +form, but of much smaller dimensions, +is to be seen at Bhamo, not far +from the eastern gate. +</p><p> +The third class of pagodas comprises +all those that are generally of +a square form, not made of a solid +masonry, but with openings or doors, +a room, galleries, &c., for receiving +statues of Gaudama. They are all +surmounted with the usual conical +structure, which is, it seems, the +essential appendage to all dzedis. +These edifices, in my opinion, are not +to be considered as tumuli or topes, +but rather as places of worship, and +sanctuaries for the reception of the +statues of Gaudama. The monuments +are, I suspect, of a comparative +modern origin; they have not +the plainness and simplicity of the +tumuli which agree so well with the +simplicity of the religious form of +worship of primitive Buddhism. +They are not made to answer the +purpose for which dzedis were primitively +raised. They must have been +erected at times when Buddhist worship, +emerging from its primeval +sternness of form, assumed proportions +and developments congenial to +the taste and wants of large religious +communities. This class of temples +offers a great variety of forms as to +the size, dimensions, and details of +architecture. But they may be all +brought to this general outline. +From the square body of the temple +diverge, in the direction of the four +points of the compass, porticoes; the +one facing the east is always the +largest and best adorned; sometimes +there is but one portico, that of the +east, and there are only doors in the +middle of the three other sides. From +these porticoes the galleries converge +towards the centre of the temple, +where are statues. In the large and +magnificent pagodas of Pagan, galleries +with vaults in the pointed style +run all round the building. Some of +those stupendous structures have two +stories, and it is only on the second +that the conical part rests, which is +the essential complement of every +religious building. On one of the +middle-sized pagodas rises, instead of +a cone, an obelisk, with ornaments +that appear to resemble hieroglyphic +figures. Some of those obelisks swell +considerably towards the middle of +their height. Great was the surprise +and astonishment of the writer, when +he observed in the same place, among +the prodigious number of pagodas, in +a more or less advanced state of decay, +one, not considerable by its +dimensions, nor in a much-ruined +condition, that exhibited the solitary +instance of a regular pyramid.</p></div> + +<div class="footnote"><p><a name="Footnote_2_106" id="Footnote_2_106"></a><a href="#FNanchor_2_106"><span class="label">[2]</span></a> The few particulars that have +been gathered respecting the mode +that Buddha followed in disseminating +his doctrines, exhibit him in the +light of a zealous and indefatigable +preacher. We see him passing from +one place to another with the sole +purpose of instructing the ignorant +and pointing out to them the way +leading to the deliverance. Bebar +and Oude appear to have been the +seat of his labours, and the scene on +which he acted in behalf of all, without +any distinction of condition, caste, +or sex. Individuals in the humblest +walks of life, men engaged in wicked +practices, women of an abandoned +character, were all, to an equal degree, +the object of his tender solicitude. +They were all summoned to +come to his feet and partake in the +blessings that he had in store for +them. Gaudama was to an eminent +degree an earnest and fervent propagandist. +This is a striking feature +in his character, which distinguishes +him not only from all his contemporaries, +but also from all the philosophers +that have appeared throughout +the Indian peninsula. All these +sages aimed at becoming the heads +of schools, but none of them thought +of promulgating a code of morals intended +for the whole human race. +Gaudama has the honour of being the +first who, with enlarged views, looked +upon his fellow-men as equally entitled +to the benefit of his instructions. +His love of all men prompted him to +undergo all sorts of fatigue, to procure +for them what he imagined to +be a great boon. In making this +statement we have no intention to +pass an opinion on the doctrines of +the founder of Buddhism; we merely +bring forward to the notice of the +reader a peculiar characteristic of +that sage, which, in our humble opinion, +helps to account for the extraordinary +spread of Buddhism from +the banks of the Oxus to the Japanese +archipelago. The tenets of that creed +have become popular, because they +were intended for all. False though +they be, particularly in what has a +reference to dogmas, they were accepted +by the masses, because there +were no other proffered to them. +The disciples of Gaudama must have +been well received in the various +places they went to, for they showed +a disposition of mind quite unknown +in those days, viz., a lively interest +in the welfare of all. This zeal, +which appeared so conspicuously in +Gaudama and during the first ages of +Buddhism, has become all but totally +extinct. There is no desire on the +part of those who in our days follow +that creed to propagate its tenets +among other nations or tribes.</p></div> +</div> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_241" id="Page_241">[Pg 241]</a></span></p> +<h2><a name="CHAPTER_XI" id="CHAPTER_XI"></a>CHAPTER XI.</h2> + +<div class="blockquot"><p><i><b>Voyage to Tsalia—Instructions to Meggia—Raoula is made a professed religious—Manahan's +questions to Buddha—Misbehaviour of Thouppabuda—Questions +proposed by Nats in the Dzetawon monastery—Conversion +of a Biloo—Episode of Thirima at Radzagio—Attention paid to a +poor pounha and to a weaver's daughter on account of their faith—In +the twentieth season, appointment of Ananda to the stewardship—Conversion +of a famous robber.</b></i></p></div> + + +<p>After a rather short stay in Thawattie, Buddha went to +the town of Tsalia. The inhabitants built for him a monastery +on a hill not far from the town, and liberally supplied +him with all that he wanted. Pleased with the good +reception the people gave him, Gaudama spent on that +spot the thirteenth season. He went to receive his food +in the village of Dzantoo. Thence travelling through the +country, he reached the banks of the river Kimikila and +enjoyed himself in a beautiful grove of mango-trees. The +disciple Meggia, being too much taken up with the beauty +of the place, eagerly wished to remain here for some time. +As a punishment for such an inordinate attachment to a +particular spot, he who had renounced the world and the +gratification of passions, felt on a sudden a strange change +pass over him. A flood of concupiscence inundated his +soul. Buddha, who saw what was taking place in Meggia, +gave him an instruction on contempt for the things of +this world, and entirely cured him of his great spiritual +distemper.</p> + +<p>Thence he proceeded to Thawattie into the Dzetawon +monastery, where he spent the fourteenth season. The +great disciple Thariputra, with five hundred religious, was +<span class='pagenum'><a name="Page_242" id="Page_242">[Pg 242]</a></span> +spending the season in a neighbouring village. The people +were so much pleased with him and his company, that +they offered to each of them a piece of yellow silk. Some +religious, jealous of the great disciple, came to Buddha +and accused him of covetousness. Buddha fully justified +his great companion and commended the liberality of the +donors, who had thus an opportunity of gratifying their +liberality and gaining merits.</p> + +<p>The Thamane Raoula was then twenty years old. Having +reached the canonical age, he was elevated to the +dignity of Patzin. The young religious could scarcely +defend himself from a certain feeling of vanity on account +of his father's dignity and his own personal mien and +bearing, which he was very fond of admiring. Buddha +was intimately acquainted with what was going on in +Raoula's soul. He preached to him the contempt of self +and of all varieties of form. The instruction was so +impressive that it led the young hearer to the state of +Rahanda. On a certain night when Raoula was sleeping +near the door of Gaudama's private apartment, Manh Nat, +wishing to frighten the young Rahanda, created the likeness +of an elephant, which, keeping his trunk over his +head, suddenly made a frightful noise. Buddha, who +was inside, saw clearly that this was only a temptation of +the vile Manh. He said to him, "O wretched one, are +you not aware that fear is no longer to be found in him +who has become a Rahanda?" Manh, being discovered, +vanished away, covered with shame and confusion at the +abortiveness of his malicious attempt.</p> + +<p>In the same year, Buddha went to Kapilawot, which is +in the Thekka country, and took up his residence in the +Nigranda monastery, situated close to the banks of the +river Rohani. At that place he spent the fifteenth season. +On a certain day, his cousin Mahanan, the son of Thoodaudana, +came to the monastery, and having paid his +respects to his illustrious relative, took the liberty to propose +to him the four following questions:—1. In what +<span class='pagenum'><a name="Page_243" id="Page_243">[Pg 243]</a></span> +consists the fulfilment of the religious duties? 2. What +is meant by the religious disposition? 3. What is the +real renouncing? 4. What is the true knowledge?</p> + +<p>Buddha replied in the following manner: "The fulfilment +of the religious duties consists in observing carefully +the five precepts obligatory on all men. The religious disposition +is but a loving inclination and affection for all that +refers to Buddha and the law that he has published. He +who possesses it experiences a continual longing for the +acquisition of merits. The renouncing is that disposition +a man is habitually in when he finds his pleasure in parting +with his riches for the purpose of relieving the needy +and bestowing alms on the members of the assembly. +Finally, wisdom consists in making one's self perfectly +acquainted with what can procure merits for the present +and the future; under its influence man acts up to that +knowledge, and also attends with the utmost diligence to +what may put an end to the law of miseries."</p> + +<p>Even among his nearest relatives, Buddha was doomed +to meet with the bitterest enemies. Thouppabuda, who +was at once his uncle and his father-in-law, bore to him +a deadly hatred, and secretly harboured in his heart a +sentiment of revenge, for two principal reasons, because +his daughter Yathaudara had been abandoned by Gaudama, +when he left his palace and began the life of an +ascetic; and also for having admitted his own son Dewadat +among the members of the assembly. Having been informed +that on the following day Buddha would direct his +steps towards a certain quarter of the town to beg his food, +Thouppabuda partook largely of intoxicating liquor, to +nerve himself for the execution of the design he had in +his mind, and went out in the direction in which Gaudama +was expected to come. As soon as he saw him drawing +near, he planted himself in the middle of the road, barring +the passage, and loading his great relative with abuses. +Buddha stopped awhile without showing the least sign of +emotion. Then turning to Ananda, he said, "Great is the +<span class='pagenum'><a name="Page_244" id="Page_244">[Pg 244]</a></span> +crime of my uncle; seven days hence he shall be swallowed +up alive by the earth at the foot of the great staircase of +his palace." On this fearful prediction being reported to +Thouppabuda, he laughed and stated that he would stay +during eight days in the upper story of his palace, and +belie his nephew's prediction. Despite the precautions +that he took, the fatal prediction was literally fulfilled. +The unfortunate unrepenting prince saw the earth burst +open under his feet, and he was precipitated to the very +bottom of the Awidzi hell. Buddha took advantage of the +awful punishment that had befallen a prince of his family +to exhort Mahanan to seek a firm asylum in the three +precious things, to bear a sincere love and an affectionate +fondness to all that related to the law and its practices.</p> + +<p>Up to the present period of his life, Buddha had reserved +to himself the right of preaching the law to and +extolling the merits of those who had brought him his +food, after having partaken of their liberal donation. This +instruction may be properly called the sermon of thanksgiving. +It is called Anou-mau-dana. Now he allowed +his disciples to do the like, and repay the generosity of +their benefactors by distributing unto them the knowledge +of truth.</p> + +<p>At that time Buddha preached the four laws of A-sa-wan, +or the four bands that retain a being in the vortex +of existences. From Kapilawot Buddha returned to Thawattie +in the Dzetawon monastery. At that time a Nat +had proposed four questions to his companions which +they had not been able to answer. They were subsequently +communicated to all the denizens of the six seats +of Nats, but no one had been able to solve the difficulty. +Not knowing what to do, they agreed to refer the particulars +to the most excellent Buddha, then in the Dzetawon +monastery. A deputation was forthwith sent to him +with the view of proposing to him the puzzle, and entreating +him to condescend to give the much-desired solution. +The members of the deputation having duly paid their +<span class='pagenum'><a name="Page_245" id="Page_245">[Pg 245]</a></span> +respects, said to him, "O most excellent Phra, which is +the best thing to be bestowed in alms? Which is the +most savoury and relishing of all things? Which is the +most pleasurable? Which is the best and the fittest +thing to put an end to passions?" To these four questions +Buddha answered by one word—"The law." Addressing +himself both to the Nats and to his assembled disciples, +he added, "The giving of alms, though good in itself, +cannot introduce a being into the path that leads to the +deliverance. The law alone can afford such a benefit. +The preaching of the law, and the exertions in communicating +its knowledge to others, are therefore the most excellent +alms. All that in this world confers pleasure to the +senses is but a means to plunge man into the vortex of +existences, and thereby into all miseries. On the contrary, +the hearing of the law rejoices the heart to such an extent +as often to open a spring of joyful tears; it destroys concupiscence, +and leads gradually out of the whirlpool of +existences. It establishes man in the state of Arahat, +which is the end of all passions. The law, therefore, is +the most savoury, the most pleasing thing, leading beings +to the cessation of all miseries. You, my beloved disciples, +exert yourselves in making known by your preaching +the said law to all beings. This is the most excellent +alms that you can bestow on the beings that inhabit the +three different states of men, Nats, and Brahmas."</p> + +<p>Buddha soon left Thawattie and went to Alawee. A +Biloo was in the habit of eating every day some children +of that place. Owing to the ravenous and horrible appetite +of the monster, all the children had been eaten up; +there remained only the child of the king, who was on the +following day to be given over to him. Buddha reviewed, as +usual, on a certain morning the condition of all beings. +He saw the sad position of the king of Alawee and of his +son. He resolved to proffer assistance to both, and also to +convert the Biloo. He arrived in the country of Alawee, +where he was received with every mark of respect. He +<span class='pagenum'><a name="Page_246" id="Page_246">[Pg 246]</a></span> +forthwith went into the forest where the monster lived. +At first he met with a most determined and violent opposition. +But, opposing to his enraged antagonist meekness, +patience, and kindness, Buddha gradually softened that +terrible nature. Concealing affectedly the change which +was taking place in him, almost against his perverse inclination, +the Biloo said to Buddha, "I have put certain +questions to many famous ascetics, but they have not been +able to answer them. On seeing their utter incapacity, I +have seized them, torn their bodies in pieces, and flung +their quivering limbs into the Ganges. Such shall be your +fate, O Gaudama, if your science fails you on this occasion. +By what means can a man get out of the stream or current +of passions? How can he cross over the sea of existences? +How can he free himself from the evil influence? How +shall he be able to purify himself from the smallest stain +of concupiscence?" Buddha replied: "Listen, O Biloo, to +my words; my answer shall fully satisfy you. By faith +in and affection for the three precious things, man escapes +from the current of passions. He who applies himself +with a diligent earnestness to the study of the law of +merits passes over the sea of existences. He who strives +to practise the works that procure merits frees himself +from evil influence, and from the attending miseries. +Finally, the knowledge of the four meggas or ways to +perfection procures perfect exemption from the least remnant +of concupiscence." The Biloo, delighted with what +he had heard, believed in Buddha, and soon was firmly +established in the state of Thautapan. On that spot, +where so glorious and unexpected a conversion had taken +place, a monastery was erected. Buddha spent herein the +sixteenth season. As usual, myriads of Nats and men +who had heard his preachings obtained the deliverance.</p> + +<p>From Alawee Buddha went to Radzagio, and spent the +seventeenth season in the Weloowon monastery. During +that season a famous courtesan, named Thirima, sister of +the celebrated physician Dzewaka, renowned all over the +<span class='pagenum'><a name="Page_247" id="Page_247">[Pg 247]</a></span> +country for her wit and the incomparable charms of her +person, wished to show her liberality to the disciples of +Buddha. Every day a certain number of them went to +her dwelling to receive, along with their food, abundant +alms. One of the pious mendicants, in an unguarded +moment, moved by an unholy curiosity, looked at her, and +was instantly smitten by her charms. The mortal wound +was widened and deepened by a fortuitous occurrence. On +a certain day Thirima fell sick. But she did not relax in +her daily work of charity. Weak though she was, and in +her <i>negligée</i>, she insisted on the mendicants being introduced +into her room, that she might pay her respects to +them. The unfortunate lover was among the company. +Her incomparable charms were heightened by her plain +dress and drooping attitude. The poor lover went back +with his brethren to the monastery. The arrow had penetrated +to the core of the heart. He refused to take any +food, and during some days completely estranged himself +from the society of his brethren. While the intestine war +raged in his bosom, Thirima died. Buddha, desirous to +cure the moral distemper of the poor religious, invited +King Pimpasara to be present when he should go with his +disciples to see the remains of Thirima. On the fourth +day after Thirima's death he went to her house with his +disciples. There her body was laid before them, with a +livid appearance, and all swollen. Countless worms +already issuing out through the apertures, rendered the +sight loathsome, whilst a horrible stench almost forbade +a standing close to it. Buddha coolly asked the king, +"What is that object which is stretched before us?" +"Thirima's body," replied the king. "When she was +alive," retorted Buddha, "people paid a thousand pieces of +silver to enjoy her for a day. Would any one take her +now for half that sum?" "No," replied the king; "in all +my kingdom there is not one man who would offer the +smallest sum to have her remains; nay, no one could be +found who would be willing to carry her to any distance +<span class='pagenum'><a name="Page_248" id="Page_248">[Pg 248]</a></span> +unless compelled to do so." Buddha, addressing the +assembly, said, "Behold all that remains of Thirima, who +was so famous for her personal attractions! What has +become of that form which deceived and enslaved so +many? All is subjected to mutability; there is nothing +real in this world." On hearing the instruction, eighty-two +thousand persons obtained the knowledge of the four +truths. The Rahan who, because of his passion, would +not eat his food, was entirely cured of his moral distemper, +and firmly established in the state of Thautapan. All this +happened whilst Buddha spent his seventeenth season in +the bamboo-grove monastery.</p> + +<p>When the season was over, he went, as usual, to preach +in every direction, and returned to Thawattie, to the +Dzetawon monastery. His stay in that place was not +long. He undertook another voyage to Alawee. He was +received with the greatest demonstrations of joy by the +people, who gladly ministered to all his wants. On a certain +day, when he was to receive large offerings from the +people and preach to them, it happened on that occasion +that a poor pounha, who was very desirous to hear his +instructions, was informed at an early hour of that very +day that one of his cows had gone astray from the herd +and could not be found. Hereupon he felt greatly +aggrieved. He was afraid to let go the golden opportunity +to hear the instruction. However, he trusted that +by making the utmost diligence he would be back in time. +He ran in all haste until he found the strayed animal and +brought it back. It was nearly midday when he returned +to the town. Though pressed with the pangs of hunger +and overwhelmed with fatigue, he went straight forward +to the place where the congregation was assembled. The +offerings had been brought a long while ago; the people +out of respect stood motionless, with their hands joined, +in the presence of Buddha, who, contrary to the general +expectation, remained perfectly silent. With his supernatural +vision he had seen the perfect dispositions of the +<span class='pagenum'><a name="Page_249" id="Page_249">[Pg 249]</a></span> +poor pounha. He would have him to share in the blessing +of his instruction. As soon as the pounha had taken +his place among the hearers, Buddha, casting a benevolent +glance towards him, beckoned him to come near his +person. Meantime, he ordered some of his disciples to +bring the poor man some food, because he was very hungry; +and he would not condescend to begin the instruction till +the man had been relieved from the pangs of hunger by a +good meal. When the preaching was over, several Rahans +ridiculed the attention paid by their master to a common +man. Buddha, knowing their innermost thoughts, spoke +to them by way of an instructive rebuke: "Beloved sons, +you seem to be surprised at my behaviour towards that +poor pounha. But I had perceived at once the super-excellent +dispositions of that man, his craving for the holy +law, and his lively and strong faith in me, which prompted +him to lay no stress on hunger, nor on fatigue, and to +make no account of his personal discomforts, in order to +satisfy his earnest longings for the law." On that occasion +an immense number of hearers were converted.</p> + +<p>Buddha went to a monastery built on a hill, near the +town of Tsalia, where he spent the eighteenth season. In +that town there was a weaver, who had one daughter, who +followed the same profession as her father. The damsel +was very desirous to hear Buddha's preachings; but on +the day when Buddha was to come into the town to +deliver instructions to the people, it happened she had to +finish the weaving of a piece of cloth that was urgently +required by the owner. She then said to herself: I will +exert myself with so much diligence that I will be enabled +both to finish my work and listen to my teacher's preaching. +She set instantly to work, wound up the thread on +the quill, and took it with her, to carry it to the shed +where her father's loom was. On her way to the shed, she +had to pass near the place where a motionless congregation +stood before Buddha, eagerly waiting for the words +that were to fall from his mouth. She laid aside her +<span class='pagenum'><a name="Page_250" id="Page_250">[Pg 250]</a></span> +quill, loaded with thread, and squatted timidly behind the +last rank of the congregation. Buddha had seen at a +glance the perfect dispositions of the young girl. It was +chiefly for her benefit that he had undertaken a long +journey and come over to that place. As soon as he saw +her, he made her draw nearer to him. The injunction +was joyfully complied with. With an encouraging tone of +voice, Buddha asked her whence she came and whither +she was going. The damsel modestly answered that she +knew whence she came, and also whither she was going; +at the same time, she added that she was ignorant of the +place she came from, and of the place she was going to. +On hearing this apparently contradictory answer, many of +the hearers could scarcely refrain from giving vent to +indignant feelings. But Buddha, who had fathomed the +girl's wisdom, prayed them to be silent. Then, turning +towards his young interlocutor, he desired her to explain +the meaning of her answer. She said: "I know that I +come from my father's house, and that I go to our loom-shed; +but what existence I have come from to this present +one, this I am entirely ignorant of. I am likewise +uncertain about the existence that shall follow this one. +About these two points I am completely ignorant; my +mind can discover neither the one nor the other." Buddha +extolled the wisdom of the damsel, and forthwith began +his instruction. At the conclusion, she was firmly +grounded in the state of Thautapan. She withdrew +immediately, took up her quill, and went to the shed. It +happened that her father was asleep, with his hand on the +loom's handle. She approached the loom, and began to +arrange the thread. Her father, awaking suddenly, pushed +inadvertently the part of the loom his hand was laid upon, +and struck his daughter in the chest. She fell down and +instantly expired. Overwhelmed with grief, the unfortunate +father poured a flood of tears over the lifeless corpse +of his daughter. Unable to console himself, he rose up +and went to Buddha, in the hope of receiving some +<span class='pagenum'><a name="Page_251" id="Page_251">[Pg 251]</a></span> +comfort at his feet. Buddha affectionately received him, and, +by his good instructions, relieved him from the load that +pressed on his heart, and gradually enlightening his mind +by the preaching of the four great truths, he gently infused +into his heart and his soul that sweet joy which wisdom +alone can impart. The weaver resolved to abandon the +world, asked for admittance into the assembly, and not +long after became a Rahanda. This conversion was followed +by that of a great many others.</p> + +<p>Buddha returned to Radzagio, and spent the nineteenth +season in the Weloowon monastery. The season being +over, Buddha went into the districts of Magatha, preaching +in all places. Previous to that time, there lived at +Radzagio a rich man who had an only daughter, who was +brought up with the greatest care and the utmost fondness. +She lived in the upper apartments of a splendid dwelling. +On a certain day, at an early hour in the morning, she was +looking on the people that flocked from the country into +the town. She saw among many a young hunter driving +a cart loaded with venison. She much admired his fine, +energetic appearance. She was instantly enamoured of +him, and made all the necessary arrangements to elope +with him. She succeeded, married the hunter, and had +by him a large family. Passing on one day through a +forest, the most excellent Buddha chanced to meet with a +deer which was caught in the net of a hunter. Moved +with feelings of commiseration, he helped the poor beast to +get out of the meshes. After this benevolent action, he +went to rest under a tree. The hunter soon made his +appearance, and to his great dismay at once discovered +that some one had deprived him of his prey. Whilst he +was looking about, he saw Buddha, in his yellow dress, +calmly resting under the shade of a large tree. "This," said +the hunter to himself, "is the man who has done the mischief; +I will make him pay dear for his undue interference." +Hereupon he hastily took up an arrow and placed +it on the bow, with the intention of shooting dead the +<span class='pagenum'><a name="Page_252" id="Page_252">[Pg 252]</a></span> +evildoer. But despite his exertions, heightened by the thirst +for revenge, he could not succeed; both his hands were +seized with a sudden quivering, and his feet appeared as if +nailed to the ground. He stood motionless in that attitude. +Absorbed in meditation, Buddha was not aware +what was going on so close to him.</p> + +<p>The sons of the hunter as well as their wives grew very +much troubled that their father did not return at the usual +hour from visiting his nets. They feared that some untoward +accident had overtaken him. They armed themselves +and went in search of him. They soon came to the +spot where they saw the sad position of their father. At +the same moment, perceiving a yellow-dressed individual, +they hastily concluded, that, by the power of some charms, +he had brought their father into this miserable condition. +They made up their mind to kill him. But whilst they +were preparing to put their cruel design into execution, +their hands, suddenly benumbed, could not grasp the +weapons, and they all stood motionless and speechless. +Awaking at last from contemplation, Buddha saw the +hunter and all his family standing before him. Taking +compassion on them, he restored them to their ordinary +condition, and preached to them. They all fell at his +knees, craved his pardon, believed in him, and became +fervent Upasakas.</p> + +<p>Buddha returned to Thawattie to spend the twentieth +season in the Dzetawon monastery. It was at that period +that there happened a remarkable change in the management +of the domestic affairs of Gaudama. Up to the present +time, no one among the religious had been specially +appointed to attend on Buddha and administer to his wants. +But some of them, as circumstances occurred, undertook +the agreeable and honourable duty of serving him. However +human nature will occasionally let appear, even in +the best of men, some marks of its innate imperfections. +On two occasions, the Rahans who followed Buddha and +carried his mendicant's pot and a portion of his dress +<span class='pagenum'><a name="Page_253" id="Page_253">[Pg 253]</a></span> +wished to go in one direction, whilst Buddha desired them +to follow in another. They had the imprudence to part +company with him. Both paid dearly for their disobedience. +They fell into the hands of robbers, who took away +all that they had, and beat them severely on the head. +This twofold act of insubordination painfully affected +Buddha. He summoned all the religious into his presence, +and declared that, being old, he wished to appoint one of +them to the permanent office of personal attendant on +himself. Thariputra and Maukalan immediately tendered +their services with a pious and loving earnestness. But +Buddha declined to accept their offer, as well as that of +the eighty principal disciples. The reason was, that their +services were required for preaching to the people, and +labouring with him for the dissemination of the true +science among men. Some of the disciples urged Ananda +to volunteer his services; but out of modesty he remained +silent. Then he added that, should Buddha be willing to +accept his humble services, he knew his heart's dispositions +and his willingness to attend on him on all occasions; +he had but to signify his good pleasure. As to him, he +would be too happy to accept the office. Buddha expressed +his readiness to confer on him the honourable employment. +He was formally appointed and nominated Phra's attendant, +and, during the twenty-five remaining seasons, he +acted as the beloved and devoted attendant on Buddha's +person. Through him alone visitors were ushered into +Buddha's presence, and orders were communicated to the +members of the assembly. Gaudama was then fifty-five +years old.</p> + +<p>On a certain day he went to the village of Dzantoo for +the purpose of collecting alms. Manh Nat, his inveterate +foe, entered into the heart of all the villagers to prevent +them from giving alms to the mendicant. He succeeded +so well in his wicked design that no one noticed Gaudama's +passage through the street, nor gave him alms. +When he drew near to the gate, Manh stood by the side +<span class='pagenum'><a name="Page_254" id="Page_254">[Pg 254]</a></span> +of the street, and asked him, with a sarcastic tone, how he +felt under the pangs of hunger. Buddha replied to him, +that he could, by entering into the state of perfect trance, +remain, like the great Brahma, without using material +food, feeding only, as it were, on the inward happiness +created by the immediate sight of unclouded truth. Five +hundred young virgins, who happened to return from the +country into the place, prostrated themselves before Buddha, +listened to his instructions, and reached the state of Thautapan.</p> + +<p>On leaving the place, Buddha happened to travel through +a forest, which had become an object of terror to all the +people of Kothala, as being the favourite haunt of Ougalimala, +a notorious robber and murderer. The ruler of the +country, Pasenadi, had heard from the windows of his +palace the cries of his alarmed subjects. Despite the +many remonstrances that were made concerning the dangers +of such an attempt, Buddha went straight forward to +the den of the formidable man, who, enraged at such presumptuous +boldness, was preparing to make him pay dear +for his intrusion. But he had to deal with an opponent +that could not easily be frightened. To his threats and +attempts to inflict harm Gaudama opposed the meekest +composure, the mildest expressions, and an invincible +patience. Softened by the kindness of his opponent, Ougalimala +altered the tone of his voice, and showed signs of +respect to Buddha. The latter, quickly perceiving the +change that had taken place in the robber's soul, preached +to him the law, and made of him a sincere convert. Coming +out from the forest which had been the scene of so many +crimes, he followed Buddha, with the behaviour of an +humble disciple. The people of Kosala could scarcely give +credit to the change that had taken place in Ougalimala. +In a short time he became a Rahanda, and died not long +after he had become perfect. The members of the assembly +were, on a certain day, talking among themselves +about the place he had probably migrated to. Buddha, +<span class='pagenum'><a name="Page_255" id="Page_255">[Pg 255]</a></span> +who had overheard their conversation on this subject, said +to them: "Beloved Bickus, the Rahan Ougalimala, who +died a little while after his conversion, has reached the +deliverance. His conversion was at once prompt and perfect. +He was very wicked previous to his conversion, +because he never cohabited except with wicked and perverse +associates, the company of whom led him into all +sorts of disorders. But he no sooner had the good fortune +to meet me, hear my instructions, and converse with you, +than he at once believed in my doctrine, adhered to me +with all his might, and entered into the way leading to +perfection. He laboured strenuously to destroy in himself +the law of demerits, and thus rapidly reached the summit +of perfection."</p> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_256" id="Page_256">[Pg 256]</a></span></p> +<h2><a name="CHAPTER_XII" id="CHAPTER_XII"></a>CHAPTER XII.</h2> + +<div class="blockquot"><p><i><b>Buddha is slandered in Thawattie—Questions put to him by a pounha—Story +of Anatapein's daughter—Conversion of a pounha whose navel +emitted rays of light—Blank in a great part of Buddha's life—Story of +Dewadat—His jealousy towards Buddha—His friendship with Prince +Adzatathat—His ambition—His attempt to kill Buddha—His miserable +end.</b></i></p></div> + + +<p>While the most excellent Buddha was in the Dzetawon +monastery, the heretics of Thawattie made another attempt +to lower, nay, to destroy his reputation. They prevailed +upon Thondarie, a woman entirely devoted to their interests, +to spread the rumour that she had spent a night +in the apartments of Buddha. When the calumny had +been noised abroad, they suborned a gang of drunkards, +to whom they promised a large sum of money, +if they would do away with the instrument of the +slander. They accordingly selected a favourable opportunity, +killed Thondarie, and threw her body into a cluster +of bushes close to the monastery. When the crime had +been perpetrated, the heretics raised a cry all over the +country inquiring about Thondarie. She could nowhere +be found. Search was made in every direction, until at +last, by the secret directions of their emissaries, the body +was found on the spot where it had been apparently concealed. +The party hostile to Buddha laid the crime at his +door. The king of the country, urged on by them, ordered +a strict inquiry to be made. The infamous trick was at +last discovered in the following manner. The perpetrators +of the deed happened to go into a drinking-place. Heated +by the liquor they had taken, they began to accuse each +other of having killed Thondarie. Their conversation was +<span class='pagenum'><a name="Page_257" id="Page_257">[Pg 257]</a></span> +overheard by one of the king's servants, who had them +arrested and led to the palace. The king said to them, +"Wicked men, is it true that you have killed the woman +Thondarie?" They answered, "It is true we have killed +her." "Who advised you to commit the murder?" "The +Deitty teachers, who have paid us one thousand pieces of +silver." Indignant at such a horrible deed, the king ordered +the murderers and their advisers to be put to death. Their +punishment consisted in their being buried in the earth up +to their waist. They were subsequently covered with a +heap of straw, which being set fire to, they were burnt to +death. Buddha told his disciples that what had happened +on this melancholy occasion was but a just retribution for +his having in a former existence been drunk, and in that +state abused and slandered a holy personage.</p> + +<p>In one of his preaching excursions, Gaudama converted +a distinguished pounha, who asked him, "Illustrious Buddha, +what has the great Brahma done to merit the extraordinary +glory that encompasses his person and the unsurpassed +felicity that he enjoys?" To whom he answered, +"The great Brahma, during several existences, has bestowed +abundant alms on the needy, delivered many people from +great perils, and delighted in giving instruction to the +ignorant. Such meritorious deeds have procured for him +the transcendent rank that he occupies, and secured to him +for an immense period of time the matchless happiness +that he possesses."</p> + +<p>Two rich men, one of Thawattie, and the other a denizen +of the Ougga city, had in their youth, when engaged in +their studies, promised each other that he who should have +a daughter would give her in marriage to the son of the +other. When they had grown up, the rich man of Thawattie +became a disciple of Buddha, but his friend followed +the teachings of the heretics. In due time Anatapein, for +such was the name of the former, had a beautiful daughter. +His friend Ougga had also a fine grown-up son. It came +to pass that Ougga on a certain day arrived from his place +<span class='pagenum'><a name="Page_258" id="Page_258">[Pg 258]</a></span> +with five hundred carts of goods to Thawattie, for the purpose +of trading. He lodged, as a matter of course, in his +friend's house. During the conversation Ougga reminded +his host of their former promise, and declared that he would +be too happy to have it fulfilled without delay. Anatapein, +having consulted his wife and daughter, and secured their +consent, agreed to the proposal that was made to him. +The pious rich man, however, was somewhat concerned +respecting the dangers of his daughter's position in the +midst of upholders of false doctrines. He gave her a +retinue of female attendants, who could, by their advice +and conversation, maintain intact in her the faith in Buddha. +When the bride arrived, after a long journey, to +Ougga's city, she was desired by her father-in-law to go in +the company of his wife to pay her respects to his teachers, +who were sitting quite naked, with dishevelled hairs, in +the midst of the most disgusting uncleanness, under a shed +prepared for them. Unused to such an unsightly and +revolting display, the modest girl recoiled back with a +becoming horror, refusing even to cast a look at them. +Enraged at the contempt shown to his teachers, the unnatural +father-in-law threatened to send her away from +his house, as being an unsuitable match for his son. Firm +in her faith, she withstood all the efforts that were made +to induce her to alter her resolution and pay attention to +such individuals. She went back into her apartments. +Having somewhat recovered her spirits, and regained her +usual calm and serene composure, the pious young lady +began, in the presence of her mother-in-law and other +ladies of the town, to praise and extol the glory, modesty, +meekness, and all the other qualifications which adorned +her great teacher and his disciples. The hearers were +delighted at all that they heard, and expressed an eager +desire to see them and hear their instructions.</p> + +<p>On that very day the compassionate Buddha was at an +early hour, as usual, reviewing the beings dwelling on the +island of Dzampoudipa, endeavouring to discover those +<span class='pagenum'><a name="Page_259" id="Page_259">[Pg 259]</a></span> +that were well disposed to hear the truth. His searching +glance soon discovered what was going on in the house of +the rich man Ougga, and the good dispositions of many of +its inmates. "Thither," said he, "I shall hasten to preach +the law, for many shall be converted." Hereupon he summoned +five hundred disciples to attend him. They all took +their pattas and other articles. With his company he flew +through the air, and soon alighted in the courtyard of the +rich man's house. All were rejoiced to see Buddha and +his disciples. They lent a most attentive ear to his instructions. +The rich man, his household, and a great number of +the people of the town were converted. Anouroudha was +left at Ougga to complete, perfect, and extend the good +work so happily begun. Buddha in all haste returned to +Thawattie.</p> + +<p>At that time a great noise was made throughout the +country on account of a certain pounha whose navel emitted +a sort of light in the shape of a moon. He belonged +to the party of unbelievers. He was led by them into every +village and town, as a living proof of the power they +possessed. At last his friends introduced him into the +Dzetawon monastery. He was no sooner introduced into +Buddha's presence, when the prodigy suddenly ceased. He +went away somewhat annoyed at his misfortune; but he +had scarcely crossed the threshold of the monastery when +the light reappeared. Three times he came before the +great preacher, and three times the light was completely +eclipsed. No doubt could be entertained that there was +in Buddha some secret power superior to the one he possessed. +The pounha was at once disconcerted and bewildered. +In his ignorance he attributed the accident to some +superior magical formula possessed by Buddha, and asked +him to teach him the said formula. Buddha said to him, +"O pounha! I possess no charm; I ignore all magical formulas. +There is in me but one virtue; it is that which I +have gathered at the foot of the Bodi tree during the forty-nine +days that I have spent there in the deepest meditation. +<span class='pagenum'><a name="Page_260" id="Page_260">[Pg 260]</a></span> +As to what attracts now the attention of the people in your +person, you are indebted for it to the offering of a gold +coronet, in the shape of a moon, you made to a Buddha during +a former existence. The reward bestowed on you for +such a good work is but a transient one. It can afford you +no real, substantial, and lasting happiness. Hearken to +my doctrine; it will confer on you a never-ending recompense." +He went on explaining to him many points of the +law. The pounha believed in Buddha; nay, he applied for +the dignity of Rahan, and finally became a Rahanda.</p> + +<p><i>N.B</i>.—The history of Buddha offers an almost complete +blank as to what regards his doings and preachings during +a period of nearly twenty-three years,<a name="FNanchor_1_107" id="FNanchor_1_107"></a><a href="#Footnote_1_107" class="fnanchor">[1]</a> beginning with the +twenty-first season, when he was fifty-six years old, and +ending with the forty-fourth season, having reached the +patriarchal age of seventy-nine years. So entirely are we +kept in ignorance of the important transactions that took +place during so long a portion of Buddha's life, that the +<span class='pagenum'><a name="Page_261" id="Page_261">[Pg 261]</a></span> +writer, after having vainly consulted several manuscripts, +is reluctantly obliged to come to the same conclusion as +that which the Burmese authors have arrived at, viz., that +there is a complete disagreement as to even the names of +the places where Buddha spent the twenty-three remaining +seasons. Out of regard for the rich man Anatapein, +who for so many years had been one of his most liberal +supporters, Buddha spent the greatest part of the remaining +seasons in the Dzetawon monastery. During the few others +he seems to have stayed at or near Radzagio, chiefly in the +Weloowon monastery. The amount of seasons spent by +our Phra from the time he obtained the Buddhaship till +his death is forty-five.</p> + +<p>I find related, as a fact worthy of notice, the donation +by a rich widow of Wethalie, named Wisaka, of the celebrated +Pouppayon monastery. It was situated not far +from the Dzetawon, in an eastern direction from that +famous place. It is mentioned that when Phra sallied +from the Dzetawon monastery by the eastern gate, the +people of the country knew that he was going to dwell for +awhile in the Pouppayon monastery; when, on the other +hand, he was observed to leave it by the northern gate, all +the people understood that he was undertaking a journey +through the country for the purpose of preaching. The +epoch of this donation is not certain. It appears from +some particulars indirectly alluded to that it must have +taken place when Buddha was sixty years old.</p> + +<p>In following our manuscript, we find inserted in this +place the detailed accounts respecting Dewadat, related by +Buddha himself in the Dzetawon monastery, in the presence +of a large party of his disciples. The fact of Buddha +mentioning the name of Adzatathat as king of Radzagio, +leaves no doubt respecting the time when the awful punishment +is supposed to have been meted out to Dewadat, +on account of the many heinous sins laid to his charge. +Adzatathat, having murdered his father Pimpathara, by +starving him to death in a prison, became king of Radzagio, +<span class='pagenum'><a name="Page_262" id="Page_262">[Pg 262]</a></span> +and succeeded him when Buddha was nearly seventy-two +years old. He was already king, as the sequel will show, +when Dewadat was as yet his spiritual adviser. It is probable +that the following narrative was made not more than +two years after the above date.</p> + +<p>When the most excellent Buddha was in the Dzetawon +monastery, alluding to the sad fate that had fallen Dewadat, +he related the causes that had brought on this dreadful +occurrence.</p> + +<p>At a certain time, when Buddha was spending a season +in the Kosamby country, the people came in great numbers +every day to the monastery to bring abundant alms, +and pay their respects to him and the assembly. On certain +occasions they made inquiries about the most distinguished +members of the assembly, such as Thariputra, +Maukalan, Anouroudda, Ananda, Bagoo, Kimila, and others, +giving utterance to the feelings of admiration and love +they entertained towards them. But they never took the +least notice of Dewadat. The latter keenly resented the +studied slight; the more so, because he thought that in his +capacity of member of the assembly and of his royal descent, +he was entitled to as much consideration as many +others, who in this twofold respect were greatly his inferiors. +He resolved to leave the company of Buddha and +go to some other place. He went to Radzagio and ingratiated +himself in the favours of the young Prince Adzatathat, +son of King Pimpathara, The young prince, taken +up with the grave manners of the new-comer, acknowledged +him as his teacher, and built for him a monastery +on the Yauthitha hill, close to the city.</p> + +<p>Some years afterwards Buddha came to Radzagio to +spend a season in the Weloowon monastery. Dewadat +went to his monastery. Having paid his respects in the +usual manner and occupied a becoming place, he three +times requested the permission of having an assembly or +thinga of his own, quite distinct from the other, which was +under the immediate management of Buddha. On this +<span class='pagenum'><a name="Page_263" id="Page_263">[Pg 263]</a></span> +point he three times received a direct refusal to his demand. +From that day the jealousy he entertained towards +Buddha waxed to a base envy, which soon generated in his +soul a deadly hatred against him. He made up his mind +to break with Buddha all ties of spiritual relationship, and +to become the chief of a new religious body. To succeed +in his impious design he required the support of the secular +arm. The king of Magatha was in favour of Buddha, but +his son had warmly espoused the cause of Dewadat. In +such a position, the evil-disposed Dewadat advised Prince +Adzatathat to compass the destruction of his father, in +order to become king. The ambitious son followed the +detestable advice, and put an end to his father's life by +starving him to death in a prison, in spite of his own +mother's exertions to save her royal husband's life.</p> + +<p>It was in the thirty-seventh season of Buddha's public +mission that Adzatathat ascended the throne of Magatha. +Under the new king's auspices, Dewadat carried everything +before him with a high hand. Assured of the new +king's support, he hired thirty bowmen and promised them +an ample reward if they killed Buddha. The ruffians +gladly agreed to the proposal. But when they were on +the point of committing the crime, they felt themselves +overawed by the presence of Buddha. Instead of executing +the order they had received, they fell at his feet, craved +his pardon, listened to his preaching, and were converted +one after the other. Disappointed on this point, Dewadat +designed another plan to rid himself of the great preacher. +He watched the moment when Buddha was walking at the +foot of a hill, named Weitsa-gout. From the summit he +rolled a large stone that was to crush his enemy. Fortunately +on its way down the hill's side it met with a small +obstacle, on which it split into several parts. One splinter +alone hurt the toe of one of Buddha's feet, and severely +bruised it. On hearing of such a nefarious and cowardly +attempt, the disciples hastened to the spot and conveyed +their beloved master to his monastery. They offered to +<span class='pagenum'><a name="Page_264" id="Page_264">[Pg 264]</a></span> +keep guard round his person, to prevent the repetition of +other attempts on his life. But Buddha said to them that +no mortal had the power to hurt him so far as to cause his +death. He thanked them for this new token of their affectionate +regard towards him, and bade them return to their +respective places. The celebrated physician Dzewaka, +having been sent for, applied a bandage, which, being removed +on the following morning, it was found, to the surprise +and joy of all present, that the injured toe was perfectly +cured. On another occasion Dewadat made a last +attempt on Buddha's life, in the suburbs of Radzagio, by the +means of an elephant, infuriated and maddened by strong +liquor forced into his throat. The animal was let loose in +one of the streets which Gaudama was perambulating +gathering alms in his mendicant's pot. But far from doing +any injury to Buddha, the elephant, having come into his +presence, stood for awhile, and then knelt before him in +token of respect. In this manner Dewadat signally failed +in this last wicked attempt.</p> + +<p>Dewadat differed from his cousin on some points of discipline; +and this difference occasioned the schism that he +meditated to establish.<a name="FNanchor_2_108" id="FNanchor_2_108"></a><a href="#Footnote_2_108" class="fnanchor">[2]</a> He had proposed to Buddha to +<span class='pagenum'><a name="Page_265" id="Page_265">[Pg 265]</a></span> +make it obligatory on all Rahans to live in forests at the +foot of certain trees; not to receive food from the people +in their own places, but to use only as articles of food such +things as they could procure by their exertions; to use +robes made up of rags collected in the dust of public +thoroughfares, and not such as might be offered by pious +laymen; to abstain from fish and meat; and to dwell in +unroofed places. Gaudama positively refused to accede to +his demands. Meanwhile he meekly warned him against +the sin of schism, telling him that the commission of such +an offence would throw the perpetrator into the hell Awidzi +for a whole revolution of nature. Deaf to such a salutary +warning, Dewadat precipitated himself into schism. He +gained over to his party five hundred inexperienced Rahans +of the Witzi country, and with them dwelt in the +monastery of Gayathitha. He signally failed in his attempt +to draw Ananda to his side. Thariputra, by the advice of +Buddha, went to Dewadat's place. Profiting from the time +he was asleep at a distance, he prevailed upon the five +hundred Rahans to abandon schism and return to Buddha, +the centre of unity, who was then in the Dzetawon monastery +in Wethalie. Rising from his sleep, Dewadat fell into +a paroxysm of rage at the trick played on him. He instantly +resolved to start for the Dzetawon monastery, to +have his revenge on Buddha for the injury done unto him. +He was carried in a litter. Messenger after messenger +informed Buddha of the approach of his antagonist. But +he calmly said to his disciples: "Beloved sons, do not +trouble yourselves. Dewadat shall not see my face nor +enter the precincts of this place." Information was, in +haste, conveyed that Dewadat had actually reached the +<span class='pagenum'><a name="Page_266" id="Page_266">[Pg 266]</a></span> +tank close to the monastery, and was resting a while under +the shade of a tree. Gaudama calmly gave the same assurance +to his trembling disciples. But the moment of a +terrible punishment was at hand. Dewadat, quitting his +couch, stood up for a while, to refresh his wearied limbs. +But he was seen by his astonished and bewildered companions +gradually sinking into the earth, first up to his +knees, then to his navel, and finally to his shoulders. At +that moment he humbled himself, confessed his fault, +acknowledged and proclaimed the glory of Buddha. He +then disappeared, wrapt in flame, and fell to the bottom +of the hell Awidzi. His punishment consists in having +his feet sunk ankle-deep in a burning ground; his head is +covered with a red-hot pan, that caps his head down to +the lobe of the ears; two huge red-hot iron bars transfixt +him horizontally from right to left, two from back to front, +and one impales him from top to bottom. He shall have +to suffer in that frightful position during a revolution of +nature. But, for his tardy and sincere repentance, he shall +be delivered, and, by his exertions in practising virtue, he +shall become a Pitzegabuddha, under the name of Atisara.</p> + + +<p>Adzatathat ruled over the two countries of Enga and +Magatha. His mother was Waydahi, the sister of King +Pathenadi, who ruled over the two countries of Kaci and +Kosala. Adzatathat, who was of a bellicose temper, +quarrelled with his uncle on account of some districts in +Kaci, which he seized by force of arms. Unable to resist +the army of his nephew, Pathenadi offered to the invader +the hand of his daughter Watzera-komma. The offer was +accepted, and a reconciliation followed. Three years afterwards, +Pathenadi lost his throne, which was seized by +Meittadoubba, a son he had had by a concubine. Pathenadi +went to Radzagio to ask assistance against the usurper +from his son-in-law. But he died on his way to that place.</p> + +<p>It was under the rule of Meittadoubba, in the forty-fourth +season, that occurred the total destruction of the +<span class='pagenum'><a name="Page_267" id="Page_267">[Pg 267]</a></span> +Thagiwi princes of Kosala and Kapilawot by the ambitious +Adzatathat.</p> + +<p>Buddha spent the forty-fourth season in the Dzetawon +monastery. When the season was over, he went to dwell +in the Weitzagout monastery, near Radzagio. While he +was in that place, there was spread a rumour that Adzatathat +entertained hostile feelings towards Wethalie. +Buddha then foretold that as long as the princes of +Wethalie would be united and avoid internal strife and +contention, they would be more than a match for their +enemy; but should quarrel take place among them, they +and their country would fall an easy prey to the invader. +These words, which fell from Buddha's mouth, were not +forgotten by a pounha who was one of Adzatathat's +ministers. He planned, with his royal mother's consent +and secret encouragement, the destruction of the rulers +of Wethalie, and the conquest of that country, by contriving +to sow the seed of dissension among the Letziwi +princes. His plan met with complete success some years +later, about three years after Gaudama's Neibban, as we +shall have the opportunity of relating.</p> + +<div class="footnotes"> +<h4>FOOTNOTES</h4> + +<div class="footnote"><p><a name="Footnote_1_107" id="Footnote_1_107"></a><a href="#FNanchor_1_107"><span class="label">[1]</span></a> This short summary of Buddha's +life, indicating but little more than +the names of the places where he had +spent twenty seasons, and leaving us +in the dark as to all the particulars +regarding the twenty-three other seasons, +is another illustration of the +assertion, made in some foregoing +passages, that the present compilation +is very concise and imperfect, +supplying us with but an outline of +Buddha's proceedings during the +course of his preachings. He reached +the age of eighty. According to the +authority of this legend, Buddha +lived forty-five years after he had +obtained the Buddhaship. He was +therefore thirty-five when he began +his public life and entered the career +of preaching the law. It is not in +my power to say anything positive +respecting the antiquity of this work, +but the statement of the main facts +is borne out by the united testimony +of the Buddhistic works existing in +various parts and in different languages +of Eastern Asia. If it be true +that our Buddha lived so long, we +must believe that his time during the +last twenty-five years was employed +in the same benevolent undertaking, +viz., to preach the sacred law and +point out to beings the way that shall +lead them to the deliverance. Many +volumes are full of the disputes on +religious subjects between Buddha +and the heretics, that is to say, his +opponents. We may conclude that +those controversies took place during +the latter part of Buddha's life, as it +cannot be doubted that they increased +in proportion to the progress the new +doctrines made among the people. +If, however, we are in great part +kept in the dark respecting the doings +of the great reformer during a long +period of his public life, we are amply +compensated by the account of many +interesting circumstances that occurred +chiefly during the last year of +his earthly career.</p></div> + +<div class="footnote"><p><a name="Footnote_2_108" id="Footnote_2_108"></a><a href="#FNanchor_2_108"><span class="label">[2]</span></a> Dewadat, in insisting upon the +adoption of regulations of a more +rigid character, intended to imitate, +to a certain extent, the conduct of +the mendicants of the opposite party. +He aimed at rivalling them in the +practice of austere observances. It +does not appear that he innovated in +the dogmas that he had learned at +the school of his great teacher. As +his royal pupil, Adzatathat, had +hitherto supported the party of the +pounhas, it is not improbable that +Dewadat wished to lessen the differences +between the practices and observances +of the two parties, to render +them less perceptible, and by +doing so, to prepare the way, by gradual +approximation, for a complete +fusion. He exhibited himself in the +character of a rigid reformer, who +was displeased with the too lenient +tenor of the disciplinary regulations +instituted by Buddha. Be that as it +may, it is certain that jealousy in the +beginning inspired him with the idea +of separating from the assembly. +This first step led him farther than +he at first contemplated. He wished +to set up an assembly, or thinga of +his own, and thereby to place himself +on a footing of equality and rivalry +with his cousin. Meeting with greater +resistance than he expected, and +being convinced that he could not +succeed so long as Buddha should be +alive, he did not shrink from making +several attempts on his life. It is a +fact worthy of notice that the disturbances +which took place subsequently +in the Buddhist society had their +origin, in most instances, in points of +discipline of a trivial importance, +which were altered or rejected by a +fraction of the assembly, whilst they +were upheld with the utmost tenacity +by the greater portion of the +Rahans, as having been established by +Gaudama. This observation will be +fully corroborated by the particulars +that we shall relate on the subject of +the councils or meetings held after +Gaudama's death.</p></div> +</div> + + +<h3>END OF VOL. I.</h3> + +<h5>Printed by <span class="smcap">Ballantyne, Hanson & Co.</span><br /> +Edinburgh & London</h5> + + +<p><span class='pagenum'><a name="Page_268" id="Page_268">[Pg 268]</a></span></p> +<hr style="width: 100%;" /> +<p><span class='pagenum'>[1]</span></p> + +<h2>Trübner's Oriental Series.</h2> + + +<h4>KEGAN PAUL, TRENCH, TRÜBNER & CO. L<sup>TD</sup><br /> +DRYDEN HOUSE, GERRARD STREET, LONDON, W.</h4> +<p><span class='pagenum'>[2]</span></p> + +<div class="blockquot"><p>"A knowledge of the commonplace, at least, of Oriental literature, +philosophy, and religion is as necessary to the general reader of the +present day as an acquaintance with the Latin and Greek classics was +a generation or so ago. Immense strides have been made within the +present century in these branches of learning; Sanskrit has been +brought within the range of accurate philology, and its invaluable +ancient literature thoroughly investigated; the language and sacred +books of the Zoroastrians have been laid bare; Egyptian, Assyrian, and +other records of the remote past have been deciphered, and a group of +scholars speak of still more recondite Accadian and Hittite monuments; +but the results of all the scholarship that has been devoted to these +subjects have been almost inaccessible to the public because they were +contained for the most part in learned or expensive works, or scattered +throughout the numbers of scientific periodicals. Messrs. Trübner & +Co., in a spirit of enterprise which does them infinite credit, have +determined to supply the constantly-increasing want, and to give in a +popular, or, at least, a comprehensive form, all this mass of knowledge +to the world."—<i>Times.</i></p></div> + +<p>The late Oriental scholar, Mr. Romesh C. Dutt, C.I.E., says:—</p> + +<div class="blockquot"><p>"I wish to say a word about this series, because I am in a special +degree indebted to it. Professor Max Müller, who has, by his lifelong +labours, done more than any living scholar to elucidate ancient +Hindu literature and history, has now conceived the noble idea of enabling +English readers to go to the fountain source, and consult Oriental +works in a series of faithful translations. More than thirty volumes, +translated from the Sanscrit, Chinese, Zend, Pahlair, Pàli, Arabic, &c., +have already been published, and more volumes are expected. I take +this opportunity to own my great indebtedness to the volumes of this +series which relate to Indian History. I have freely quoted from +them—allowing myself the liberty of a verbal alteration here and +there; and I have seldom thought it necessary to consult these +original Sanscrit works which have been translated in this faithful +and valuable series."</p></div> + + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[3]</span></p> + +<p class="center">In Two Volumes, post 8vo, cloth, pp. 426 and 460, price 25s. net.<br /> +<br /> +<b>ALBÊRÛNÎ'S INDIA.</b><br /> +<br /> +<span class="smcap">An Account of the Religion, Philosophy, Literature, Geography, Chronology, Astronomy, Customs, +Laws, and Astrology of India about a.d. 1030.</span><br /> +An English Edition, with Notes and Indices.<br /> +<br /> +By <span class="smcap">Dr.</span> EDWARD C. SACHAU,<br /> +Professor in the Royal University of Berlin, and Principal of the Seminary for Oriental Languages; +Member of the Royal Academy of Berlin, and +Corresponding Member of the Imperial Academy of Vienna +Honorary Member of the Asiatic Society of Great Britain and Ireland, London, +and of the American Oriental Society, Cambridge, U.S.A.<br /> +</p> + + +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>Albêrûnî, or, as his compatriots called him, Abû Raihân, was born +<span class="smcap">a.d.</span> 973, in the territory of modern Khiva, then called Khwârizm, or +Chorasmia in antiquity. Early distinguishing himself in science and +literature, he played a political part as councillor of the ruling prince +of his native country of the Ma'mûni family.</p> + +<p>In the opening of his book Albêrûnî gives an account of the circumstances +which suggested to him the idea of writing the Ίνδικά. Once +the conversation with a friend of his, else unknown, ran on the then +existing literature on the history of religion and philosophy, its merits +and demerits. When, in particular, the literature on the belief of the +Hindus came to be criticised, Albêrûnî maintained that all of it was +second-hand and thoroughly uncritical. To verify the matter, his +friend once more examines the books in question, which results in his +agreeing with our author, and his asking him to fill up this gap in the +Arabic literature of the time. The book he has produced is not a +polemical one. He will not convert the Hindus, nor lend a direct help +to missionary zealots. He will simply describe Hinduism, without +identifying himself with it. He takes care to inform the reader that +he is not responsible for whatsoever repugnant detail he has to relate, +but the Hindus themselves. He gives a repertory of information on +Indian subjects, destined for the use of those who lived in peaceable +intercourse with them, and wished to have an insight into their mode +and world of thought.</p> + +<p><span class='pagenum'>[4]</span></p> +<p>The author has nothing in common with the Muhammadan Ghâzî +who wanted to convert the Hindus or to kill them, and his book +scarcely reminds the reader of the incessant war between Islam and +India, during which it had been prepared, and by which the possibility +of writing such a book had first been given. It is like a magic island +of quiet, impartial research in the midst of a world of clashing swords, +burning towns, and plundered temples. The object which the author +had in view, and never for a moment lost sight of, was to afford the +necessary information and training to "<i>any one</i> (in Islam) <i>who wants to +converse with the Hindus, and to discuss with them questions of religion, +science, or literature, on the very basis of their own civilisation</i>."</p> + +<p>In general, it is the method of our author not to speak himself, but +to let the Hindus speak, giving extensive quotations from their classical +authors. He presents a picture of Indian civilisation as painted by +the Hindus themselves. Many chapters, not all, open with a short +characteristic introduction of a general nature. The body of most +chapters consists of three parts. The first is a <i>précis</i> of the question, +as the author understands it.</p> + +<p>The second part brings forward the doctrines of the Hindus, quotations +from Sanskrit books in the chapters on religion, philosophy, +astronomy, and astrology, and other kinds of information which had +been communicated to him by word of mouth, or things which he had +himself observed in the chapters on literature, historic chronology, +geography, law, manners, and customs. In the third part he does the +same as Megasthenes had already done; he tries to bring the sometimes +very exotic subject nearer to the understanding of his readers +by comparing it with the theories of ancient Greece, and by other +comparisons. In the disposition of every single chapter, as well as in +the sequence of the chapters, a perspicuous, well-considered plan is +apparent. There is no patchwork nor anything superfluous, and the +words fit to the subject as close as possible.</p> + +<p>He does not blindly accept the traditions of former ages; he wants +to understand and to criticise them. He wants to sift the wheat from +the chaff, and he will discard everything that militates against the laws +of nature and of reason.</p> + +<p>He criticises manuscript tradition like a modern philologist. He +sometimes supposes the text to be corrupt, and inquires into the cause +of the corruption; he discusses various readings, and proposes emendations. +He guesses at <i>lacunæ</i>, criticises different translations, and complains +of the carelessness and ignorance of the copyists.</p> + + +<div class="blockquot"><p>This valuable and interesting work has been out of print for many +years, and second-hand copies have been very difficult to obtain even +at a high premium. At the urgent request of many scholars and +students both in England and India, the publishers have decided to +issue the present reprint at a cheaper price than the original edition.</p></div> + + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[5]</span></p> +<p class="center">Post 8vo, pp. viii. and 270, cloth, price 6s.<br /> +<br /> +<b>INDIAN POETRY:</b><br /> +<span class="smcap">Containing "The Indian Song of Songs."</span><br /> +<br /> +From the Sanskrit of the "Gita Govinda" of Jayadeva; Two Books +from "The Iliad of India" (Mahȧbhârata), "Proverbial Wisdom" +from the Shlokas of the Hitopadesa, and other Oriental Poems.<br /> +<br /> +By <span class="smcap">Sir</span> EDWIN ARNOLD, M.A., K.C.I.E., C.S.I., &c., &c.<br /> +</p> + +<p class="center">CONTENTS.</p> + +<div class="blockquot"><p> +The Indian Song of Songs—<br /> + Introduction.<br /> + Hymn to Vishnu.<br /> + Sarga the First—The Sports of Krishna.<br /> + Sarga the Second—The Penitence of Krishna.<br /> + Sarga the Third—Krishna Troubled.<br /> + Sarga the Fourth—Krishna Cheered.<br /> + Sarga the Fifth—The Longings of Krishna.<br /> + Sarga the Sixth—Krishna made Bolder.<br /> + Sarga the Seventh—Krishna supposed False.<br /> + Sarga the Eighth—The Rebuking of Krishna.<br /> + Sarga the Ninth—The End of Krishna's Trial.<br /> + Sarga the Tenth—Krishna in Paradise.<br /> + Sarga the Eleventh—The Union of Radha and Krishna.<br /> +<br /> +Miscellaneous Oriental Poems—<br /> + The Rajpoot Wife.<br /> + King Saladin.<br /> + The Caliph's Draught.<br /> + Hindoo Funeral Song.<br /> + Song of the Serpent Charmers.<br /> + Song of the Flour-Mill.<br /> + Taza ba Taza.<br /> + The Mussulman Paradise.<br /> + Dedication of a Poem from the Sanskrit.<br /> + The Rajah's Ride.<br /> +<br /> +Two Books from "The Iliad of India."<br /> + The Great Journey.<br /> + The Entry into Heaven.<br /> +<br /> +The Night of Slaughter.<br /> +<br /> +The Morning Prayer.<br /> +<br /> +Proverbial Wisdom from the Shlokas of the Hitopadesa.<br /> +</p></div> + +<p class="center">OPINIONS OF THE PRESS.</p> + +<div class="blockquot"><p>"In this new volume Sir Edwin Arnold does good service by illustrating, +through the medium of his musical English melodies, the power of Indian +poetry to stir European emotions. 'The Indian Song of Songs' is not unknown +to scholars. Sir Edwin Arnold will have introduced it among popular English +poems."—<i>Times.</i></p></div> + +<p><span class='pagenum'>[6]</span></p> +<div class="blockquot"><p>"Complete mastery of the English language, combined with genuine poetic +fervour, has enabled the translator of 'The Indian Song of Songs' to spread +before his readers a feast of dulcet sounds and lyrical language. Music seems +to flow from his pen as naturally as rain from the cloud or song from the throat +of the thrush."—<i>Morning Post.</i></p></div> + +<div class="blockquot"><p>"The poem abounds with imagery of Eastern luxuriousness and sensuousness; +the air seems laden with the spicy odours of the tropics, and the verse has a +richness and a melody sufficient to captivate the senses of the dullest."—<i>Standard.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Third Edition. Post 8vo, pp. viii.-464, cloth, price 16s.<br /> +<br /> +<b>THE SANKHYA APHORISMS OF KAPILA,</b><br /> +<br /> +With Illustrative Extracts from the Commentaries.<br /> +<br /> +Translated by J. R. BALLANTYNE, LL.D., late Principal of the +Benares College.<br /> +<br /> +Edited by FITZEDWARD HALL.<br /> +</p> + +<div class="blockquot"><p>"The work displays a vast expenditure of labour and scholarship, for which +students of Hindoo philosophy have every reason to be grateful to Dr. Hall and +the publishers."—<i>Calcutta Review.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Fourth Edition. Post 8vo, cloth, pp. xxiv.-310, price 16s.<br /> +<br /> +<b>THE RELIGIONS OF INDIA.</b><br /> +<br /> +<span class="smcap">By</span> A. BARTH,<br /> +Member of the Société Asiatique of Paris.<br /> +<br /> +Authorised translation by Rev. J. Wood, Edin.</p> + +<p>India has not only preserved for us in her Vedas the most ancient +and complete documents for the study of the old religious beliefs +founded on nature-worship, which, in an extremely remote past, were +common to all the branches of the Indo-European family; she is also +the only country where these beliefs, in spite of many changes both +in form and fortune, continue to subsist up to the present time. +Whilst everywhere else they have been either as good as extinguished +by monotheistic religions of foreign origin, in some instances without +leaving behind them a single direct and authentic trace of their +presence, or abruptly cut short in their evolution and forced to survive +within the barriers, henceforth immovable, of a petty Church, as in +the case of Parseeism,—in India alone they present up to this time, +as a rich and varied literature attests, a continuous, self-determined +development, in the course of which, instead of contracting, they +have continued to enlarge their borders. It is owing in a great +measure to this extraordinary longevity that such an interest attaches +to the separate and independent study of the Hindu religions, irrespective +altogether of the estimate we may form of their dogmatic or +practical worth. Nowhere else do we meet with circumstances, on +the whole, so favourable for the study of the successive transformations +and destiny, so to speak, of a polytheistic idea of the universe.</p> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[7]</span></p> +<p class="center">Post 8vo, cloth. pp. cviii.-242 and viii.-370. Two volumes, price 24s.<br /> +<br /> +<b>SI-YU-KI.<br /> +BUDDHIST RECORDS OF THE WESTERN WORLD.</b></p> + +<p class="center">Translated from the Chinese of <span class="smcap">Huien Tsiang</span> (<span class="smcap">a.d</span>. 629).<br /> +By SAMUEL BEAL, B.A. (Trin. Col., Camb.), R.N. (Retired Chaplain +and N.I.), Professor of Chinese, University College, London; +Rector of Wark, Northumberland, &c.</p> + +<p>The progress which has been made in our knowledge of Northern +Buddhism during the last few years is due very considerably to the +discovery of the Buddhist literature of China. This literature (now +well known to us through the catalogues already published) contains, +amongst other valuable works, the records of the travels of various +Chinese Buddhist pilgrims who visited India during the early centuries +of our era. These records embody the testimony of independent eyewitnesses +as to the facts related in them, and having been faithfully +preserved and allotted a place in the collection of the sacred book of +the country, their evidence is entirely trustworthy.</p> + +<p>It would be impossible to mention <i>seriatim</i> the various points of +interest in these works, as they refer to the geography, history, +manners, and religion of the people of India. The reader who looks +into the pages of this book will find ample material for study on all +these questions. But there is one particular that gives a more than +usual interest to the records under notice, and that is the evident +sincerity and enthusiasm of the travellers themselves. Never did +more devoted pilgrims leave their native country to encounter the +perils of travel in foreign and distant lands; never did disciples more +ardently desire to gaze on the sacred vestiges of their religion; never +did men endure greater sufferings by desert, mountain, and sea than +these simple-minded, earnest Buddhist priests. And that such courage, +religious devotion, and power of endurance should be exhibited by men +so sluggish, as we think, in their very nature as the Chinese, this is +very surprising, and may perhaps arouse some consideration.</p> + +<hr style='width: 45%;' /> + +<p class="center">In Two Volumes, post 8vo, pp. xii.-336 and x.-352, cloth, price 21s.<br /> +<br /> +<b>MEDIÆVAL RESEARCHES FROM EASTERN ASIATIC SOURCES.</b><br /> +<span class="smcap">Fragments Towards the Knowledge of the Geography and +History of Central and Western Asia from the +Thirteenth to the Seventeenth Century.</span><br /> +<br /> +<span class="smcap">By</span> E. BRETSCHNEIDER, M.D.,<br /> +Formerly Physician of the Russian Legation at Pekin.</p> + + +<p class="center">EXTRACT FROM PREFACE</p> + +<p>The subjects dealt with in the two volumes form a carefully revised +and improved edition of three essays gathered into one collection, viz.:—<br /> + 1. Notes on Chinese Mediæval Travellers to the West, 1875.<br /> + 2. Notices of the Mediæval Geography and History of Central +and Western Asia, 1876.<br /> + 3. Chinese Intercourse with the Countries of Central and Western +Asia during the Fifteenth Century, 1877.<br /> +</p> + +<p><span class='pagenum'>[8]</span></p> +<p>Since the first publication of these papers, large additions have been +made to the stock of our knowledge regarding the regions of Central +Asia which, previously to the Russian occupation of these tracts, had +been inaccessible to scientific exploration. Thus new light has been +thrown upon many interesting geographical questions suggested by +the narratives of mediæval travellers, or hitherto based only upon +more modern but vague and dubious Chinese accounts.</p> + +<p>To bring the new edition of those former researches up to the +present advanced state of knowledge on the subject, I had to study +a vast amount of literature, written for the greater part in Russian, +which has come to light, on Central Asia, and was obliged to read +through a great number of works and papers, some of them published +in Russian Turkestan, and, therefore, difficult to obtain. In general, +all reading accessible to me bearing on the subject has been made use +of for the elucidation of mediæval geographical questions arising out +of my researches.</p> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. xii.-164, cloth, price 10s. 6d.<br /> +<br /> +<b>THE HISTORY OF ESARHADDON<br /> +(Son of Sennacherib),</b><br /> +<br /> +KING OF ASSYRIA, <span class="smcap">B.C.</span> 681-668.<br /> +</p> + +<div class="blockquot"><p>Translated from the Cuneiform Inscriptions upon Cylinders and Tablets +in the British Museum Collection; together with a Grammatical +Analysis of each Word, Explanations of the Ideographs by Extracts +from the Bi-Lingual Syllabaries, and List of Eponyms, &c.</p></div> + +<p class="center"><span class="smcap">By</span> E. A. WALLIS BUDGE, M.A., Litt.D., D.Lit.,<br /> +Keeper of the Egyptian and Assyrian Antiquities in the British Museum.</p> + +<div class="blockquot"><p>"Students of scriptural archæology will also appreciate the 'History of Esarhaddon.'"—<i>Times.</i></p> + +<p>"There is much to attract the scholar in this volume. It does not pretend to +popularise studies which are yet in their infancy. Its primary object is to +translate, but it does not assume to be more than tentative, and it offers both +to the professed Assyriologist and to the ordinary non-Assyriological Semitic +scholar the means of controlling its results."—<i>Academy.</i></p> + +<p>"Mr. Budge's book is, of course, mainly addressed to Assyrian scholars and +students. They are not, it is to be feared, a very numerous class. But the more +thanks are due to him on that account for the way in which he has acquitted +himself in his laborious task."—<i>Tablet.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. xlviii.-398, cloth, price 12s.<br /> +<br /> +<b>THE ORDINANCES OF MANU.</b><br /> +<br /> +Translated from the Sanskrit, with an Introduction.<br /> +By the late A. C. BURNELL, Ph.D., C.I.E.<br /> +<br /> +Completed and Edited by E. W. HOPKINS, Ph.D., +of Columbia College, N.Y.<br /> +</p> + +<div class="blockquot"><p>"This work is full of interest; while for the student of sociology and the science +of religion it is full of importance. It is a great boon to get so notable a work in +so accessible a form, admirably edited, and completely translated."—<i>Scotsman.</i></p> + +<p>"Few men were more competent than Burnell to give us a really good +translation of this well-known law book, first rendered into English by Sir +William Jones. Burnell was not only an independent Sanskrit scholar, but an +experienced lawyer, and he joined to these two important qualifications the +rare faculty of being able to express his thoughts in clear and trenchant +English.... We ought to feel very grateful to Dr. Hopkins for having given +us all that could be published of the translation left by Burnell."—<span class="smcap">F. Max +Müller</span> in the <i>Academy</i>.</p></div> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[9]</span></p> +<p class="center">Third Edition. Post 8vo, cloth, pp. vi.-216, price 6s.<br /> +<br /> +<b>THE BHAGAVAD GITA; or, THE SACRED LAY.</b><br /> +A SANSKRIT PHILOSOPHICAL POEM.<br /> +<br /> +Translated, with Notes,<br /> +<span class="smcap">By</span> JOHN DAVIES, M.A. (Cantab.)<br /> +Member of the Royal Asiatic Society, of the Cambridge Philological<br /> +Society, &c., and (sometime) Rector of Walsoken, Norfolk.<br /> +</p> + +<p> +I. Introduction.<br /> +II. Translation.<br /> +III. Appendix.<br /> + (i) On the date at which the Bhagavad Gītā +was probably written, and on the theory that it was +written under an influence derived from a knowledge of +Christian doctrines.<br /> + (ii) The traditional line of descent of the Lunar Dynasty.<br /> + (iii) Collation of two MSS. with the Bonn edition of +the Bhagavad Gītā, and the readings of other editions and MSS.<br /> +</p> + +<p>In preparing this translation of the Bhagavad Gītā, the author had +before him the Greek translation of Galanos, and the Italian version +of Stanislao Gatti, both supplied by Dr. Reinhold Rost. The author +also consulted the French version of Burnouf, the Latin version of +Lassen, and the English versions of Mr. Thomson and K. T. Telang. +The notes of Lassen have given valuable aid, as well as a paper on the +Bhagavad Gītā, read before the "Akademie der Weissenschaften" of +Berlin in 1826 by W. van Humboldt, which contained a scholarly +review of the doctrines contained in the poem. The author has also +consulted a MS. copy of the Commentary on the Bhagavad Gītā, +written by Śrīdhara, and, by the kindness of Dr. Rost, another commentary, +attributed to Śankara, but written by Śankara Ananda +Saraswati (quot. at Ananda), and called Tātparya Bodhinī.</p> + +<hr style='width: 45%;' /> + +<p class="center">Second Edition. Post 8vo, cloth, pp. viii.-152, price 6s.<br /> +<br /> +<b>HINDU PHILOSOPHY.</b><br /> +<span class="smcap">The</span> SĀNKHYA KĀRIKĀ <small>OF</small> ĪŚWARA KRISHNA.<br /> +<br /> +An Exposition of the System of Kapila, with an Appendix on the Nyāya and Vaiśeshika Systems.<br /> +<br /> +<span class="smcap">By</span> JOHN DAVIES, M.A. (Cantab.)<br /> +Member of the Royal Asiatic Society, of the Cambridge Philological<br /> +Society, &c., and (sometime) Rector of Walsoken, Norfolk.</p> + +<p><span class='pagenum'>[10]</span></p> +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>I wish to present to my readers the philosophy of Kapila as it has +been set forth by his Indian exponent, Īśwara Krishna. The system +of Kapila, called the Sānkhya or Rationalistic, in its original form, +and in its theistic development by Patarijali, contains nearly all that +India has produced in the department of pure philosophy. Other +systems, though classed as philosophic, are mainly devoted to logic +and physical science, or to an exposition of the Vedas.</p> + +<p>The system of Kapila may be said to have only an historical value, +but on this account alone it is interesting as a chapter in the history +of the human mind. It is the earliest attempt on record to give an +answer, from reason alone, to the mysterious questions which arise +in every thoughtful mind about the origin of the world, the nature +and relations of man, and his future destiny. It is interesting also +and instructive to note how often the human mind moves in a circle. +The latest German philosophy, the system of Schopenhauer and Von +Hartmann, is mainly a reproduction of the philosophic system of Kapila +in its materialistic part, presented in a more elaborate form, but on +the same fundamental lines. In this respect the human intellect has +gone over the same ground that it occupied more than two thousand +years ago, but on a more important question it has taken a step in +retreat. Kapila recognised fully the existence of a soul in man, +forming indeed his proper nature—the absolute ego of Fichte—distinct +from matter and immortal; but our latest philosophy, both here +and in Germany, can see in man only a highly developed physical +organisation. "All external things," says Kapila, "were formed that +the soul might know itself and be free." "The study of psychology +is vain," says Schopenhauer, "for there is no Psyche."</p> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. 432, cloth, price 16s.<br /> +<br /> +<b>A CLASSICAL DICTIONARY OF HINDU +MYTHOLOGY AND RELIGION, GEOGRAPHY, +HISTORY, AND LITERATURE.</b><br /> +<br /> +<span class="smcap">By</span> JOHN DOWSON, M.R.A.S., Late Professor of Hindustani, Staff College.<br /> +</p> + +<div class="blockquot"><p>"This not only forms an indispensable book of reference to students of Indian +literature, but is also of great general interest, as it gives in a concise and easily +accessible form all that need be known about the personages of Hindu mythology +whose names are so familiar, but of whom so little is known outside the limited +circle of <i>savants</i>."—<i>Times.</i></p> + +<p>"It is no slight gain when such subjects are treated fairly and fully in a +moderate space; and we need only add that the few wants which we may hope +to see supplied in new editions detract but little from the general excellence +of Mr. Dowson's work."—<i>Saturday Review.</i></p></div> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[11]</span></p> +<p class="center">Revised Edition in Two Volumes, post 8vo, pp. xxx.-390; +xiv.-364, cloth, price 21s.<br /> +<br /> +<b>A HISTORY OF CIVILISATION IN ANCIENT INDIA.</b><br /> +<span class="smcap">Based on Sanskrit Literature</span>,<br /> +<br /> +<span class="smcap">By</span> ROMESH CHUNDER DUTT, C.I.E.<br /> +Of the Indian Civil Service, and of the Middle Temple, Barrister-at-Law, +Member of the Royal Asiatic Society of Great Britain and Ireland, +and of the Asiatic Society of Bengal.<br /> +<br /> +VOL. I.—B.C. 2000 TO 320; VOL. II.—B.C. 320—A.D. 1000.<br /> +</p> + +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>The method on which this work has been written is very simple. +My principal object has been to furnish the general reader with a +practical and handy work on the Ancient History of India—not to +compose an elaborate work of discussions on Indian Antiquities. To +study clearness and conciseness on a subject like this was not, however, +an easy task. Every chapter in the present work deals with +matters about which long researches have been made, and various +opinions have been recorded. It would have afforded some satisfaction +to me to have given the reader the history of every controversy, the +account of every antiquarian discovery, and the pros and cons of every +opinion advanced. But I could not yield to this temptation without +increasing the work to three or four times its present humble size, +and thus sacrificing the very object with which it is written. To +carry out my primary object I have avoided every needless discussion, +and I have tried to explain as clearly, concisely, and distinctly as I +was able each succeeding phase of Hindu civilisation and Hindu life +in ancient times.</p> + +<p>But, while conciseness has been the main object of the present +work, I have also endeavoured to tell my story so that it may leave +some distinct memories on my readers after they have closed the +work. For this reason, I have avoided details as far as possible, and +tried to develop, fully and clearly, the leading facts and features of +each succeeding age. Repetition has not been avoided where such +repetition seemed necessary to impress on my readers the cardinal +facts—the salient features of the story of Hindu civilisation.</p> + +<div class="blockquot"><p>"Mr. Dutt has attempted to popularise learned researches, and has undertaken +a patriotic work, and in many respects none could he better prepared for +the task than he.... As far as possible he allows the original texts to speak +for themselves; his book is thus filled with extracts selected and translated +with care; and the extracts are connected together by analyses and résumés in +which we always find what is necessary, and seldom what is superfluous. He +has written with enthusiasm, in a language clear and correct, and without that +needless display of erudition which tires more than it instructs. On the whole +I know of no work which enables one better to enter into the spirit of ancient +Indian thought, or which is more fascinating reading."—<span class="smcap">M. Barth</span>, <i>in Revue +Critique, Paris</i>. (Translated.)</p></div> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[12]</span></p> +<p class="center">In One Volume, post 8vo, cloth, pp. xvi.-224, price 7s. 6d.<br /> +<br /> +<b>LAYS OF ANCIENT INDIA.</b><br /> +Selections from Indian Poetry rendered into English Verse.<br /> +<br /> +<span class="smcap">By</span> ROMESH CHUNDER DUTT, C.I.E.<br /> +Barrister-at-Law, and of the Indian Civil Service; Member of the Royal +Asiatic Society, and of the Asiatic Society of Bengal.<br /> +Author of "A History of Civilisation in Ancient India," &c.<br /> +</p> + +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>The time has come for placing before English readers a carefully +prepared book of selections from the entire range of Ancient Indian +Poetry. Such a book of selections should convey something not only +of the beauty of Indian poetry in general, but also of the distinctive +features of the poetry of each special period—something of the freshness +and simplicity of the Vedic Hymns, the sublime and lofty thought +of the Upanishads, the unsurpassed beauty of Buddhist precepts, and +the incomparable richness and imagery of the later or classical Sanscrit +poetry. And it seems to me that such a book, comprising specimens +from the literature of successive periods, is likely to give the English +reader a general bird's-eye view of Indian poetry, Indian thought, and +Indian religion.</p> + +<hr style='width: 45%;' /> + +<p class="center">Revised Edition. Post 8vo, pp. 276, cloth, price 7s. 6d.<br /> +<br /> +<b>RELIGION IN CHINA.</b><br /> +<span class="smcap">By</span> JOSEPH EDKINS, D.D., <span class="smcap">Peking</span>.<br /> +</p> + +<p class="center">Containing a Brief Account of the Three Religions of the Chinese, +with Observations on the Prospects of Christian Conversion +amongst that People.</p> + +<div class="blockquot"><p>"Dr. Edkins has been most careful in noting the varied and often complex +phases of opinion, so as to give an account of considerable value of the subject."—<i>Scotsman.</i></p> + +<p>"As a missionary, it has been part of Dr. Edkins' duty to study the existing +religions in China, and his long residence in the country has enabled him to +acquire an intimate knowledge of them as they at present exist."—<i>Saturday +Review.</i></p> + +<p>"Dr. Edkins' valuable work, of which this is a second and revised edition, +has, from the time that it was published, been the standard authority upon the +subject of which it treats."—<i>Nonconformist.</i></p> + +<p>"Dr. Edkins ... may now be fairly regarded as among the first authorities +on Chinese religion and language."—<i>British Quarterly Review.</i></p></div> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[13]</span></p> +<p class="center">New and Revised Edition. Post 8vo, pp. xxiv.-420, cloth, price 18s.<br /> +<br /> +<b>CHINESE BUDDHISM.</b><br /> +A VOLUME OF SKETCHES, HISTORICAL AND CRITICAL.<br /> +<br /> +<span class="smcap">By</span> J. EDKINS, D.D.<br /> +Author of "China's Place in Philology," "Religion in China," &c., &c.<br /> +</p> + +<div class="blockquot"><p>"It contains a vast deal of important information on the subject, such as is +only to be gained by long-continued study on the spot."—<i>Athenæum.</i></p> + +<p>"Upon the whole, we know of no work comparable to it for the extent of its +original research, and the simplicity with which this complicated system of +philosophy, religion, literature, and ritual is set forth."—<i>British Quarterly Review.</i></p> + +<p>"The whole volume is replete with learning.... It deserves most careful +study from all interested in the history of the religions of the world, and expressly +of those who are concerned in the propagation of Christianity. Dr. +Edkins notices in terms of just condemnation the exaggerated praise bestowed +upon Buddhism by recent English writers."—<i>Record.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Third Edition. Post 8vo, cloth, pp. xxiv.-268, price 9s.<br /> +<br /> +<b>THE PHILOSOPHY OF THE UPANISHADS AND +ANCIENT INDIAN METAPHYSICS.</b><br /> +As exhibited in a series of Articles contributed to the <i>Calcutta Review</i>.<br /> +<br /> +<span class="smcap">By</span> ARCHIBALD EDWARD GOUGH, M.A., Lincoln College, +Oxford; Principal of the Calcutta Madrasa.<br /> +</p> + +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>Those interested in the general history of philosophy will find in it an +account of a very early attempt, on the part of thinkers of a rude age +and race, to form a cosmological theory. The real movement of philosophic +thought begins, it is true, not in India, but in Ionia; but some +degree of interest may still be expected to attach to the procedure of the +ancient Indian cosmologists. The Upanishads are so many 'songs +before sunrise'—spontaneous effusions of awakening reflection, half +poetical, half metaphysical—that precede the conscious and methodical +labour of the long succession of thinkers to construct a thoroughly +intelligible conception of the sum of things. For the general reader, +then, these pages may supply in detail, and in the terms of the Sanskrit +texts themselves, a treatment of the topics slightly sketched in the +third chapter of Archer Butler's first series of 'Lectures on the History +of Ancient Philosophy.' The Upanishads exhibit the prehistoric view +of things in a naīvely poetical expression, and, at the same time, in its +coarsest form. Any translations will be found to include the whole of +the Muṇḍaka, Kaṭha, Śvetāśvatara, and Māṇḍūkya Upanishads, the +greater part of the Taittirīya and Bṛihadāroṇyaka, and portions of +the Chhāndogya and Kena, together with extracts from the works of +the Indian schoolmen.</p> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[14]</span></p> +<p class="center">Third Edition. Post 8vo, cloth, pp. xvi.-428, price 16s.<br /> +<br /> +<b>ESSAYS ON THE SACRED LANGUAGE, WRITINGS, +AND RELIGION OF THE PARSIS.</b><br /> +<br /> +<span class="smcap">By MARTIN HAUG, Ph.D.</span>,<br /> +Late of the Universities of Tübingen, Göttingen, and Bonn; Superintendent +of Sanskrit Studies, and Professor of Sanskrit in the Poona College.<br /> +<br /> +<span class="smcap">Edited and Enlarged by Dr. E. W. WEST.</span><br /> +<br /> +To which is added a Biographical Memoir of the late Dr. <span class="smcap">Haug</span><br /> +by Prof. <span class="smcap">E. P. Evans</span>.<br /> +</p> + +<p> +I. History of the Researches into the Sacred Writings and Religion +of the Parsis, from the Earliest Times down to the Present.<br /> +II. Languages of the Parsi Scriptures.<br /> +III. The Zend-Avesta, or the Scripture of the Parsis.<br /> +IV. The Zoroastrian Religion, as to its Origin and Development.<br /> +</p> + +<div class="blockquot"><p>"'Essays on the Sacred Language, Writings, and Religion of the Parsis,' by +the late Dr. Martin Haug, edited by Dr. E. W. West. The author intended, on +his return from India, to expand the materials contained in this work into a comprehensive +account of the Zoroastrian religion, but the design was frustrated by +his untimely death. We have, however, in a concise and readable form, a history +of the researches into the sacred writings and religion of the Parsis from the +earliest times down to the present—a dissertation on the languages of the Parsi +Scriptures, a translation of the Zend-Avesta, or the Scripture of the Parsis, and +a dissertation on the Zoroastrian religion, with especial reference to its origin +and development."—<i>Times.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. viii. and 346, cloth, price 10s. 6d.<br /> +<br /> +<b>MANAVA-DHARMA-CASTRA:<br /> +THE CODE OF MANU.</b><br /> +<span class="smcap">Original Sanskrit Text, with Critical Notes</span>.<br /> +<br /> +<span class="smcap">By J. JOLLY, Ph.D.</span>,<br /> +Professor of Sanskrit in the University of Wurzburg; late Tagore Professor +of Law in the University of Calcutta.<br /> +</p> + +<p>The date assigned by Sir William Jones to this Code—the well-known +Great Law Book of the Hindus—is 1250-500 <span class="smcap">B.C.</span>, although the rules +and precepts contained in it had probably existed as tradition for +countless ages before. There has been no reliable edition of the Text +for Students for many years past, and it is believed, therefore, that +Prof. Jolly's work will supply a want long felt.</p> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[15]</span></p> +<p class="center">Second Edition. Post 8vo, pp. xii.-512, cloth, price 16s.<br /> +<br /> +<b>FOLK-TALES OF KASHMIR.</b><br /> +<br /> +<span class="smcap">By the Rev. J. HINTON KNOWLES, F.R.G.S., M.R.A.S.</span>, &c. +(C.M.S.) Missionary to the Kashmirs.<br /> +</p> + +<p class="center">EXTRACT FROM PREFACE.</p> + +<p>Kashmir as a field of folk-lore literature is, perhaps, not surpassed +in fertility by any other country in the world; and yet, while every +year witnesses the publication of books on the subject from Bengal, +Bombay, Madras, Porjáb, and other parts, this field, ripe for the harvest, +has remained almost ungleaned. No doubt its isolated position +and the difficulty of its language have had something to do with this +apparent neglect.</p> + +<p>No apology will be needed for the presentation of this book to the +public. The great interest and importance attaching to the folk-tales +of any people is manifest from the great attention devoted to them by +many learned writers and others. Concerning the style and manner of +the book, however, I would ask my readers to be lenient with me. I +have sought not so much to present these tales in a purely literary form +as to give them in a fair translation, and most of the work was done by +lamp-light after an ordinary amount of missionary work during the +day. However, such as it is, I sincerely hope it will prove a real +contribution towards that increasing stock of folk-lore which is doing +so much to clear away the clouds that envelop much of the practices, +ideas, and beliefs which make up the daily life of the natives of our +great dependencies, control their feelings, and underlie many of their +actions.</p> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. ix.-281, cloth, price 10s. 6d.<br /> +<br /> +<b>THE SARVA-DARSANA-SAMGRAHA;</b><br /> +<span class="smcap">Or</span>, REVIEW OF THE DIFFERENT SYSTEMS OF HINDU PHILOSOPHY.<br /> +<br /> +<span class="smcap">By</span> MADHAVA ACHARYA.<br /> +<br /> +Translated by <span class="smcap">E. B. Cowell</span>, M.A., Professor of Sanskrit in the +University of Cambridge, and <span class="smcap">A. E. Gough</span>, M.A., Professor +of Philosophy in the Presidency College, Calcutta.</p> + +<p>This work is an interesting specimen of Hindu critical ability. The +author successively passes in review the sixteen philosophical systems +current in the fourteenth century in the South of India; and he gives +what appears to him to be their most important tenets.</p> + +<div class="blockquot"><p>"The translation is trustworthy throughout. A protracted sojourn in India, +where there is a living tradition, has familiarised the translators with Indian +thought."—<i>Athenæum.</i></p></div> + + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[16]</span></p> + +<p class="center">Five Volumes, post 8vo, cloth, price 21s. each.<br /> +<br /> +<b>ORIGINAL SANSKRIT TEXTS</b><br /> +<i>On the Origin and History of the People of India: Their Religion and +Institutions.</i><br /> +<br /> +Collected, Translated, and Illustrated.<br /> +<span class="smcap">By J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.</span><br /> +<br /> +Third Edition, Re-written, and greatly Enlarged.<br /> +</p> + +<p> +Vol. I.—Mythical and Legendary Accounts of the Origin of Caste, +with an Inquiry into its Existence in the Vedic Age.<br /> +<br /> +Vol. II.—Inquiry whether the Hindus are of Trans-Himalayan Origin, +and akin to the Western Branches of the Indo-European Race.<br /> +<br /> +Vol. III.—The Vedas: Opinions of their Authors and of later Indian +Writers on their Origin, Inspiration, and Authority. (Out of print.)<br /> +<br /> +Vol. IV.—Comparison of the Vedic with the later representations of +the principal Indian Deities.<br /> +<br /> +Vol. V.—Contributions to a knowledge of the Cosmogony, Mythology, +Religious Ideas, Life, and Manners of the Indians in the +Vedic Age.<br /> +</p> + + + +<hr style='width: 45%;' /> +<p class="center">Post 8vo, pp. xliv.-376, cloth, price 14s.<br /> +<br /> +<b>METRICAL TRANSLATIONS FROM SANSKRIT WRITERS.</b><br /> +<br /> +With an Introduction, many Prose Versions, and Parallel Passages +from Classical Authors.<br /> +<br /> +<span class="smcap">By J. MUIR, C.I.E., D.C.L., LL.D., Ph.D.</span><br /> +</p> + +<div class="blockquot"><p>"... An agreeable introduction to Hindu poetry."—<i>Times.</i></p> + +<p>"... A volume which maybe taken as a fair illustration alike of the religious +and moral sentiments and of the legendary lore of the best Sanskrit writers."—<i>Edinburgh +Daily Review.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. lxv.-368, cloth, price 14s.<br /> +<br /> +<b>TIBETAN TALES DERIVED FROM INDIAN SOURCES.</b><br /> +<br /> +Translated from the Tibetan of the <span class="smcap">Kah-Gyur</span>.<br /> +<span class="smcap">By</span> F. ANTON VON SCHIEFNER.<br /> +<br /> +Done into English from the German, with an Introduction,<br /> +<span class="smcap">By</span> W. R. S. RALSTON, M.A.<br /> +</p> + +<p><span class='pagenum'>[17]</span></p> + +<div class="blockquot"><p>"Mr. Ralston, whose name is so familiar to all lovers of Russian folk-lore, has +supplied some interesting Western analogies and parallels, drawn, for the most +part, from Slavonic sources, to the Eastern folk-tales, culled from the Kahgyur, +one of the divisions of the Tibetan sacred books."—<i>Academy.</i></p> + +<p>"The translation ... could scarcely have fallen into better hands. An Introduction +... gives the leading facts in the lives of those scholars who have given +their attention to gaining a knowledge of the Tibetan literature and language."—<i>Calcutta +Review.</i></p> + +<p>"Ought to interest all who care for the East, for amusing stories, or for comparative +folk-lore."—<i>Pall Mall Gazette.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. xvi.-224, cloth, price 9s.<br /> +<br /> +<b>UDÂNAVARGA.</b><br /> +<br /> +<span class="smcap">A Collection of Verses from the Buddhist Canon.</span><br /> +<br /> +Compiled by DHARMATRÂTA.<br /> +<span class="smcap">Being the NORTHERN BUDDHIST VERSION of DHAMMAPADA.</span><br /> +<br /> +Translated from the Tibetan of Bkah-hgyur, with Notes, and Extracts from the Commentary of Pradjnavarman,<br /> +<span class="smcap">By</span> W. WOODVILLE ROCKHILL.<br /> +</p> + +<div class="blockquot"><p>"Mr. Rockhill's present work is the first from which assistance will be gained +for a more accurate understanding of the Pali text; it is, in fact, as yet the only +term of comparison available to us. The 'Udauavarga,' the Thibetan version, +was originally discovered by the late M. Schiefner, who published the Tibetan +text, and had intended adding a translation, an intention frustrated by his +death, but which has been carried out by Mr. Rockhill.... Mr. Rockhill may +be congratulated for having well accomplished a difficult task."—<i>Saturday +Review.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Fifth Edition. Post 8vo, pp. xv.-250, cloth, price 7s. 6d.<br /> +<br /> +<b>OUTLINES OF THE HISTORY OF RELIGION +TO THE SPREAD OF THE UNIVERSAL +RELIGIONS.</b><br /> +<br /> +<span class="smcap">By</span> C. P. TIELE,<br /> +Doctor of Theology, Professor of the History of Religions in the University of Leyden.<br /> +<br /> +Translated from the Dutch by <span class="smcap">J. Estlin Carpenter</span>, M.A.<br /> +</p> + +<div class="blockquot"><p>"Few books of its size contain the result of so much wide thinking, able and +laborious study, or enable the reader to gain a better bird's-eye view of the +latest results of investigations into the religious history of nations. As Professor +Tiele modestly says, 'In this little book are outlines—pencil sketches, I might +say—nothing more.' But there are some men whose sketches from a thumb-nail +are of far more worth than an enormous canvas covered with the crude painting +of others, and it is easy to see that these pages, full of information, these +sentences, cut and perhaps also dry, short and clear, condense the fruits of long +and thorough research."—<i>Scotsman.</i></p></div> + + + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[18]</span></p> + +<p class="center">Four Volumes Ready. Volume V. in the Press. Post 8vo, cloth, +price 10s. 6d. each.<br /> +<br /> +<b>THE SHÁHNÁMA OF FIRDAUSÍ.</b><br /> +<br /> +Done into English by<br /> +<span class="smcap">ARTHUR GEORGE WARNER, M.A.,<br /> +and<br /> +EDMOND WARNER, B.A.</span></p> + +<p>February 25th of the present year (1910) is the nine hundredth anniversary +of the completion of the Sháhnamá. Its author, the Persian +poet Firdausí, spent over thirty laborious years in its composition, only +to experience, when the task had been achieved, a heart-breaking disappointment +well worthy of inclusion in any record of the calamities +of authors. His work has survived the test of time, and by general +consent is accounted to be one of the few great epics of the world. +Geographically and in some other respects it may be said to stand +half-way between the Epics of Europe and those of India. In its own +land it has no peer, while in construction and subject-matter it is +unique. Other Epics centre round some heroic character or incident +to which all else is subservient. In the Sháhnamá there is no lack +either of heroes or of incidents, but its real hero is the ancient Persian +people, and its theme their whole surviving legendary history from +the days of the First Man to the death of the last Sháh in the middle +of the seventeenth century of our Era. It is the glory of the Persian +race that they alone among all nations possess such a record, based +as it is on their own traditions and set forth in the words of their +greatest poet. In another sense, too, the Sháhnamá is unique. The +author of the other great Epics tell us little or nothing of their own +personalities or of their sources of information. Their works are +fairy palaces suspended in mid air; we see the result, but know not +how it was achieved. The author of the Sháhnamá takes us into his +confidence from the first, so that in reading it we are let into the +secret of epic-making, and can apply the knowledge thus gained to +solve the problem of the construction of its great congeners. To the +student of comparative mythology and folk-lore, to the lover of +historic romance or romantic history, and to all that are fond of tales +of high achievements and the gests of heroes, the Sháhnamá is a +storehouse of rich and abundant material. To set forth a complete +presentment of it with the needful notes and elucidations is the object +of the present translation, made from two of the best printed texts +of the original—that of Vullers and Landauer, and that of Turner +Macan.</p> + + +<hr style='width: 45%;' /> +<p class="center">Third Edition. Post 8vo, cloth, pp. xxiv.-360, price 10s. 6d.<br /> +<br /> +<b>THE HISTORY OF INDIAN LITERATURE.</b><br /> +<br /> +<span class="smcap">By</span> ALBRECHT WEBER.<br /> +<br /> +Translated from the Second German Edition by <span class="smcap">John Mann</span>, M.A., +and <span class="smcap">Théodor Zachariae</span>, Ph.D., with the sanction of the Author.</p> + +<p><span class='pagenum'>[19]</span></p> +<p>Dr. <span class="smcap">Buhler</span>, Inspector of Schools in India, writes:—"When I was +Professor of Oriental Languages in Elphinstone College, I frequently +felt the want of such a work to which I could refer the students."</p> + +<p>Professor <span class="smcap">Cowell</span>, of Cambridge, writes:—"It will be especially +useful to the students in our Indian colleges and universities. I used +to long for such a book when I was teaching in Calcutta. Hindu +students are intensely interested in the history of Sanskrit literature, +and this volume will supply them with all they want on the subject."</p> + +<p>Professor <span class="smcap">Whitney</span>, Yale College, Newhaven, Conn., U.S.A., writes:—"I +was one of the class to whom the work was originally given in the +form of academic lectures. At their first appearance they were by far +the most learned and able treatment of their subject; and with their +recent additions they still maintain decidedly the same rank."</p> + +<div class="blockquot"><p>"Is perhaps the most comprehensive and lucid survey of Sanskrit literature +extant. The essays contained in the volume were originally delivered as +academic lectures, and at the time of their first publication were acknowledged +to be by far the most learned and able treatment of the subject. They have now +been brought up to date by the addition of all the most important results of +recent research."—<i>Times.</i></p></div> + +<hr style='width: 45%;' /> + +<p class="center">Second Edition. Post 8vo, pp. xxxii. and 330, cloth, price 7s. 6d.<br /> +<br /> +<b>MASNAVI I MA'NAVI:</b><br /> +<br /> +THE SPIRITUAL COUPLETS OF MAULÁNA JALÁLU-'D-DIN MUHAMMAD I RU'MI.<br /> +<br /> +Translated and Abridged by E. H. WHINFIELD, M.A.,<br /> +Late of H.M. Bengal Civil Service.<br /> +</p> + +<p class="center">EXTRACT FROM AUTHOR'S PREFACE.</p> + +<p>This is the book of the Masnavi. It contains the roots of the roots +of the roots of the Faith, and treats of the mysteries of "Union" and +"Certitude." Thus saith the feeble slave, in need of the mercy of +God, whose name be praised, Muhammad, son of Muhammad, son of +Husain, of Balkh, of whom may God accept it,—"I have exerted +myself to enlarge this book of poetry in rhymed couplets, which contains +strange and rare narratives, beautiful sayings and recondite +indications; a path for the devout, and a garden for the pious; short +in its expressions, but having numerous applications." The author +goes on to state that he wrote his book at the instance of Shaikh +Hasan, son of Muhammad, "a Chief of the Gnostics (<i>'Arifīn</i>) and a +leader of right direction and of sure knowledge;" and concludes with +a prayer that it may prove "a blessing to those who are possessed of +insight, the godly, the spiritual, and the heavenly-minded, the men +of light who keep silence and observe, who are absent in spirit though +present in the body, very kings though clothed in rags, true nobles +among the people, endued with virtues, the lights of guidance."</p> + +<hr style='width: 45%;' /> +<p><span class='pagenum'>[20]</span></p> + +<p class="center">Post 8vo, cloth, pp. xxxii.-336, price 10s. 6d.<br /> +<br /> +<b>THE QUATRAINS OF OMAR KHAYYÁM.</b><br /> +<br /> +The Persian Text with an English Verse Translation.<br /> +<br /> +<span class="smcap">By</span> E. H. WHINFIELD, M.A.,<br /> +Late of the Bengal Civil Service.</p> + +<p class="center">EXTRACT FROM THE INTRODUCTION.</p> + +<p>Ghiás uddin Abul Fath Omar bin Ibrahim al Khayyám was a native +of Nishapúr, one of the principal cities of Khorásan. According to +the Preface of the Calcutta MS., he died in 517 <span class="smcap">a.h</span>., during the reign +of Sultan Sarjar. The date of his birth is nowhere mentioned, but +he was contemporary with Nizám ul Mulk, the celebrated Wazir of +the Seljuk kings, Alp Arslan and Malik Shah.</p> + +<p>This edition contains the Persian test of 500 quatrains based on a +collation of eight authorities, together with English verse translations.</p> + +<hr style='width: 45%;' /> + +<p class="center">Second Edition, Revised. Post 8vo, cloth, pp. viii.-124, price 5s.<br /> +<br /> +<b>THE QUATRAINS OF OMAR KHAYYÁM.</b><br /> +<br /> +Translated into English verse,<br /> +<span class="smcap">By</span> E. H. WHINFIELD, M.A.,<br /> +Late of the Bengal Civil Service.<br /> +</p> + +<p>This edition contains 267 of the best quatrains in the larger edition, +carefully revised.</p> + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. vi.-368, cloth, price 14s.<br /> +<br /> +<b>MODERN INDIA AND THE INDIANS.</b><br /> +<br /> +BEING A SERIES OF IMPRESSIONS, NOTES, AND ESSAYS.<br /> +<br /> +<span class="smcap">By Sir</span> MONIER WILLIAMS, D.C.L.,<br /> +Hon. LL.D. of the University of Calcutta, Hon. Member of the Bombay +Asiatic Society, Boden Professor of Sanskrit in the University +of Oxford.<br /> +<br /> +Fifth Edition, revised and augmented by considerable Additions, +with Illustrations and a Map.<br /> +</p> + +<div class="blockquot"><p>"In this volume we have the thoughtful impressions of a thoughtful man on +some of the most important questions connected with our Indian Empire.... +An enlightened observant man, travelling among an enlightened observant +people, Professor Monier Williams has brought before the public in a pleasant +form more of the manners and customs of the Queen's Indian subjects than we +ever remember to have seen in any one work. He not only deserves the thanks +of every Englishman for this able contribution to the study of Modern India—a +subject with which we should be specially familiar—but he deserves the +thanks of every Indian, Parsee or Hindu, Buddhist and Moslem, for his clear +exposition of their manners, their creeds, and their necessities."—<i>Times.</i></p></div> + + + +<hr style='width: 45%;' /> + +<p class="center">Post 8vo, pp. xii.-72, cloth, price 5s.<br /> +<br /> +<b>THE SATAKAS OF BHARTRIHARI.</b><br /> +<br /> +Translated from the Sanskrit<br /> +<span class="smcap">By the Rev.</span> B. HALE WORTHAM, M.R.A.S.,<br /> +Rector of Eggesford, North Devon.</p> + +<div class="blockquot"><p>"A very interesting addition to Trübner's Oriental Series."—<i>Saturday Review.</i></p> + +<p>"Many of the Maxims in the book have a Biblical ring and beauty of expression."—<i>St. +James' Gazette.</i></p></div> + + + +<hr style="width: 100%;" /> + +<div class="bbox"> +<h3>TRANSCRIBER'S NOTES</h3> + +<p>1. Footnotes have been moved from the middle of a paragraph to the +end of the chapter.</p> + +<p>2. Obvious punctuation errors have been silently corrected.</p> + +<p>3. The following misprints have been corrected:<br /> + "similiar" corrected to "similar" (page x)<br /> + "savans" corrected to "savants" (page xiv)<br /> + "Rasula" corrected to "Raoula" (page xx)<br /> + "ntellectual" corrected to "intellectual" (Ch. I, ftn. 1)<br /> + "siting" corrected to "sitting" (page 69)<br /> + "amuesment" corrected to "amusement" (page 69)<br /> + "Guadama" corrected to "Gaudama" (page 75)<br /> + "ocurrence" corrected to "occurrence" (Ch. V, ftn. 1)<br /> + "substantinl" corrected to "substantial" (page 81)<br /> + "undescribable" corrected to "indescribable" (page 100)<br /> + "Pathanadi" corrected to "Pathenadi" (page 107)<br /> + "Ooodaka" corrected to "Oodaka" (page 113)<br /> + "Rathans" corrected to "Rahans" (Ch. VI, ftn. 2)<br /> + "succesively" corrected to "successively" (page 121)<br /> + "possesssed" corrected to "possessed" (page 132)<br /> + "drunkennness" corrected to "drunkenness" (page 136)<br /> + "Tsadoumaritz" corrected to "Tsadoomarit" (page 139)<br /> + "Rathan" corrected to "Rahan" (page 142)<br /> + "Adzatatha" corrected to "Adzatathat" (Ch. VI, ftn. 13)<br /> + "perfect on" corrected to "perfection" (Ch. VII, ftn. 3)<br /> + "morever" corrected to "moreover" (page 157)<br /> + "eft" corrected to "left" (page 162)<br /> + "Buddah" corrected to "Buddha" (Ch. VIII, ftn. 9)<br /> + "pracittioners" corrected to "practitioners" (Ch. IX, ftn. 1)<br /> + "stockof" corrected to "stock of" (Ch. IX, ftn. 1)<br /> + "Patzati" corrected to "Patzapati" (page 208)</p> + +<p>4. Other than the corrections listed above, printer's inconsistencies +in spelling, punctuation, hyphenation, and ligature usage have been +retained.</p> +</div> + + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Life or Legend of Gaudama, by +Right Reverend Paul Ambroise Bigandet + +*** END OF THIS PROJECT GUTENBERG EBOOK THE LIFE OR LEGEND OF GAUDAMA *** + +***** This file should be named 34578-h.htm or 34578-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/5/7/34578/ + +Produced by Louise Davies, The Universal Digital Library +(http://www.ulib.org) and the Online Distributed +Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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