Chapter VI (2)

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.

[3] 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.

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 _elite_ 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.

[4] 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.

"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."

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.

[5] 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.

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.

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.

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.

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.

[6] 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.

[7] 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.

[8] 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.

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 _absolute_ exemption
and _permanent_ 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.

[9] 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.

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.

[10] 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.

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.

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.

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.

[11] I have translated by _lent_ 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.

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.

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.

[12] 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.

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.

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.

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.

[13] 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.

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 _forte_ 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.