[6] The preachings of Buddha were not to be confined to the narrow limits of man's abode; they were designed to reach much further. All beings living in the six seats of Nats were to share with men the blessings of the publication of the perfect law. It has been already stated at length, in a foregoing note, that the condition of Nats is merely a state of pleasure and enjoyment allotted to those who in former existences had done some meritorious work. The fortunate inhabitants of these celestial regions remain in those seats until the sum of their respective merits being, as it were, exhausted, they return to the abode of man, the true place of probation for all beings living therein. The condition of Nat, therefore, is not a permanent one; the Nat, after his time of reward is over, has to migrate to our terrestrial abode, begin a new existence, and endeavour to advance himself in the way of perfection by the practice of virtue. He is as yet very far from the state of Neibban. Like man, he has to learn the sublime law, and to become acquainted with the roads leading to the four high perfections. Buddha, who came to announce the law of salvation to all beings, could not but go to the seats of Nats, and teach them the way to free themselves from the turmoil of never-ending existence. The preachings of Buddha for three consecutive months were attended with a success that must have exceeded his most sanguine expectations. Millions of Nats were converted, and forthwith obtained the deliverance. Others less advanced in merits obtained the first, or second, or third state of perfection.
During his stay in the other seats of Nats, Buddha gave a decision on the merits of almsgiving, which is certainly to the advantage of the yellow-dressed Bickus, but appears somewhat opposed to all principles of justice and reason. In his opinion the inward dispositions of him who gives alms has nothing to do with the merits resulting from such a good work. Those merits are strictly proportionate to the degree of 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.
That the crowds of people might be better prepared for hearing the sacred law and obtaining a correct understanding of it, Buddha charges Maukalan to a regular fast, or at least abstinence, carried to a considerable degree. A free and copious use of nourishing substances unfits man for mental exertions, occasions in him heaviness and supineness, enervates and weakens the vigour of the intellect, and gives to matter a preponderating influence over the soul. The advice will hold good everywhere, but it becomes particularly pressing and stringent when addressed to an audience of Buddhists, who require the full force of their mind to be able to understand the various bearings of a doctrine resting on the most abstruse principles, the end of which too is to disentangle the soul from the influence of materiality. Up to this day in Burmah there are some remnants of the observance of fast during the three months of Lent, when the law is oftener expounded to and better observed by religious people. The obligation of fasting during the days of the quarters of the moon is generally admitted, and some few observe it, if not always, at least from time to time. The generality of the Burmese people entirely disregard fasting.
Curious but interesting is the reply Buddha gave to Thariputra, who rejoiced exceedingly because men and Nats vied with each other in paying great honours to him. He unhesitatingly states: Blessed are all those who rejoice on his account. By this joy we ought not to understand the transient and momentary affection of the heart, elicited by some pleasing and agreeable occurrence; but the kind of joy alluded to is a rational, philosophical, and religious one, having its origin, first, in a full and perfect knowledge of Buddha's transcendent excellence, rendering his person an object of the highest admiration; and, second, in a lively confidence in his benevolence and goodness towards all beings, which urge him to labour for their deliverance from all miseries and their guidance to a state of peace and rest. Such a joy, diffused over the heart, creates an ardent love for Buddha and his doctrine; that affection rests, not on Buddha, as a mere individual, but on him who is the personification of a saviour of all beings. It implies faith in him and his preachings, as well as a strong confidence in his power and willingness to confer the greatest possible benefits. Hence there is no wonder to hear Buddha declaring all those blessed who on that solemn occasion rejoiced in him.
CHAPTER X.
Buddha's proceedings in the seat of Tawadeintha—His triumphant return to the seat of men, in the city of Thin-ka-tha—He is calumniated by the heretics of Thawattie—Eighth season spent in the forest of Tesakala—Subsequent preachings—He meets with a bad reception in the Kothambi country—Dissension among the disciples—Reconciliation—Travels of Buddha—Preaching to a Pounha who tilled a field.
While Buddha was in the seat of Tawadeintha all the Nats came from more than ten thousand worlds to his presence; but the glory that always 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 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.
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.