The Life or Legend of Gaudama Part 13

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 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 h.e.l.l. 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 _cortege_, 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 pa.s.sions, 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 all Buddhas set their feet, when coming from the seat of Tawadeintha, a dzedi[1] has always been erected.

Buddha, on leaving Thin-ka-tha, shaped his course 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 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 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 a.s.sume 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 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.

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 coa.r.s.est 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.

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.

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: "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 pa.s.sed 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 a.s.sembly, p.r.o.nounced them blessed and happy amongst all men and women.

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 ill.u.s.trious 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 trespa.s.sing; but their actual good dispositions having atoned for the past transgressions, they would be blessed with children. Both were overjoyed at 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.

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, n.o.bles, 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 pa.s.sions, but a sage emanc.i.p.ated 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 pa.s.sions. He concluded by stating that, having become a Buddha, he had for ever conquered all pa.s.sions. 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.

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 ill.u.s.trious 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.

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 coa.r.s.est 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?" "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 pa.s.sions. In no way shall I care for the abuses they may pour on me and my disciples."

Not long after this a trifling accident kindled the fire of dissension among the members of the a.s.sembly. 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 partic.i.p.ated, 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 a.s.sembly.

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 a.s.sembly the blessings of peace and 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.

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.

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 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.[2] His supporters were 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.

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 Buddhas.h.i.+p: 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 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 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 a.s.sembly. Subsequently he applied for admittance into the a.s.sembly, and by energetic efforts in the arduous work of meditation, he became at last a Rahanda.

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.

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.

FOOTNOTES

[1] 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 t.i.tle of honour of a religious character.

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.

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 a.s.sembly. 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.

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.

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 att.i.tudes 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 paG.o.das 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.

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.

At first sight, the traveller in Burmah believes that there is a great variety in the shape and architecture of paG.o.das. 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 cla.s.ses, to which those presenting minor differences may be referred. The first cla.s.s 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 paG.o.das of Rangoon, Pegu and Prome offer the finest specimens of this order of edifices.

The second cla.s.s 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 cla.s.s we may place all the paG.o.das 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 PaG.o.das.

The cone-shaped paG.o.da 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.

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 paG.o.da being naturally dest.i.tute of all ornaments, and standing over a tomb or a shrine, as a pillar that has gradually a.s.sumed the shape above described, is a very ancient one, and probably coeval with the earliest Buddhist religious monuments.

The second cla.s.s 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 ma.s.sive 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.

The third cla.s.s of paG.o.das 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 wors.h.i.+p, 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 wors.h.i.+p 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 wors.h.i.+p, emerging from its primeval sternness of form, a.s.sumed proportions and developments congenial to the taste and wants of large religious communities.

This cla.s.s 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 compa.s.s, 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 paG.o.das 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 paG.o.das 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 paG.o.das, 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.

[2] 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 pa.s.sing 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 s.e.x. 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 ent.i.tled 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 pa.s.s 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 j.a.panese 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 ma.s.ses, 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.

CHAPTER XI.

_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 stewards.h.i.+p -- Conversion of a famous robber._

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 pa.s.sions, felt on a sudden a strange change pa.s.s 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.

Thence he proceeded to Thawattie into the Dzetawon monastery, where he spent the fourteenth season. The great disciple Thariputra, with five hundred religious, was 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.

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, wis.h.i.+ng 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.

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 ill.u.s.trious relative, took the liberty to propose to him the four following questions:--1. In what 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?