Burmah and the Burmese

by Kenneth R. H. Mackenzie

The reformation which led to the establishment of Buddhism in the place of the ancient Hindū creed, was important in many respects, but in none so much as in the grand principle which it instilled into the minds of its votaries; the unity and indivisibility of the object of adoration, substituted for the gross polytheism of Hindūstan. But it has this fault, if it be a fault, that no clear conception of the object of adoration is presented in the place of the numerous divinities the creed displaces. Gaudama, like Confucius in China, is to be venerated, and not adored. The perfect Buddha whence Gaudama and his predecessors proceeded can alone be confided in. Even this, however, admits of some palliation. The vulgar, perhaps, could not understand, and certainly not appreciate, the mystery which the ministers of religion cherish and preserve. Consequently a scale has been instituted, like that in Tibet, for the capacity of the several classes of believers.

The general principles of the practical creed have been thus summed up by Csoma de Korös:[109]—

1. To take refuge only with Buddha. 2. To be steadfast in the determination of aiming at the highest pitch of excellence, in order thus to arrive at the proper state of Nieban. 3. To be obedient and reverent toward Buddha. 4. To make pleasing offerings. 5. To glorify and exalt Buddha by music and singing, and constant praise. 6. To confess sin truly and humbly, with a fixed resolution to repent. 7. To wish well toward all. 8. To encourage the ministers of the faith in their mission.

Teong-kha-pa, an eminent Buddhist reformer of the fourteenth century, defined the duty of the different classes of Buddhists in the following manner.[110]

“Men of the lowest order of mind must believe that there is a God; and that there is a future life, in which they will receive the reward or punishment of their actions and conduct in this life.

“Men of the middle degree of mental capacity must add to the above, the knowledge that all things in this world are perishable; that imperfection is a pain and degradation; and that deliverance from existence is a deliverance from pain, and, consequently, a final beatitude.

“Men of the third, or highest order, must believe in further addition: that nothing exists, or will continue always, or cease absolutely, except through dependence on a causal connection, or concatenation. So will they arrive at the true knowledge of God.”

“What is this,” exclaims Prinsep, enthusiastically, “but Christianity, wanting only the name of Christ as its preacher, and the Mosaic faith for its antecedent? It is these that the missionary must seek to add.”

The foundation of Buddhism is certainty rotten, and yet we cannot deny that in its recognised principles, the religion is far from being so debasing as many others. Prejudice, that great foe to toleration and peace, has prevented the perception of this fact. Of course, the lamentable truth of the generally lax administration of every faith, is no less false with regard to Buddhism; and by the carelessness of its ministers, and indifference of the laymen, it is in as bad odour as any other faith. Thus much for Buddhism in general; now I shall proceed to give a short account of Burman Buddhism.

Gaudama[111] declares himself God and Lord for 5,000 years, during which time his ordinances must be kept. Gaudama declares himself the only true God, and states that there were many false gods of all descriptions. The doctrines of the false gods are called the laws of the six Deittì. Upon the appearance of Gaudama some renounced their errors, and others were conquered. The laws and ordinances of the Burmans are precisely similar to those which I mentioned in another place,[112] and therefore need not be repeated here. The observer of these commandments will finally become a great Nat or spirit. Besides the observation of these laws, there is merit in the deeds called Danà, and Bavanà. The first is charity to the priests, the second, the meditation of the three words Aneizz’a, Doechà, Anattà. The transgressors of the laws will be condemned to Niria, or one of the other places of punishment. In the course of 2,000 years the ordinances of Gaudama, 3,000 years having already elapsed, will no longer be binding, but another god will appear to give laws to the world.