The Life or Legend of Gaudama, the Buddha of the Burmese. Paul Ambroise Bigandet

he wanted for his new mode of life. Phralaong, on his way to his garden, sees a Rahan, whose habits and manners are described to him by his coachman. Having become Buddha, he meets with ascetics and recluses living in community, leading a life much resembling that which he is supposed to have hereafter instituted, holding but few opinions, which, according to his own standard, were heretical. From these facts flows the natural conclusion that Gaudama is not the inventor or originator of all the Buddhistic disciplinary institutions. He found among the multifarious sects of Brahminism many practices and ordinances which he approved of and incorporated or embodied in his new system. This is another proof, amounting to a demonstration, that Buddhism is an offshoot of the great Hindu system. In this respect, Gaudama borrowed largely from what he found existing in his own days, in the schools he resorted to, and re-echoed many tenets upheld by the masters under whom he studied the sciences and the training to morals and virtue. He enlarged and developed certain favourite theories and principles which had found favour with him; at the same time, for the purpose of leading his disciples to perfection, he enforced many disciplinary regulations, almost similar to those he had been subjected to during the years of his probation. He was certainly an ardent promoter of the perfected and improved system he endeavoured to introduce.

[8] The Thingan or Tsiwaran is composed of three parts—the thinbaing, resembling an ample petticoat, bound up to the waist, with a leathern girdle, and falling down to the heels; the kowot, which consists of a sort of cloak of a rectangular shape, covering the shoulders and breast, and reaching somewhat below the knee; and the dougout, which is a piece of cloth of the same shape, folded many times, thrown over the left shoulder when going abroad, and used to sit on when no proper seat has been prepared. The colour of these three pieces, constituting the dress of a recluse, is invariably yellow. The jack-tree supplies the material for dyeing the cloth yellow. In order to maintain a spirit of perfect poverty among the members of the order of the recluse, the Wini prescribes that the tsiwaran ought to be made up with rags picked up here and there, and sewed together. The rule, in this respect, at least as far as its spirit goes, is thoroughly disregarded, and has become almost a dead letter.

      The hairs of the head and the beard, being too often objects which vanity turns to its own purposes, are, to say the least, mere superfluities. A stern contemner of worldly things must, of course, do away with things which may prove temptations to him, or at least afford him unnecessary trouble. Hence no layman can ever aspire to become a Rahan unless he has previously submitted to the operation of a complete shaving of the head, including even the eye-brows.

CHAPTER III.

       Table of Contents

      A Name is given to the child—Prediction of the Pounhas respecting the child—Death of Maia—Miraculous occurrence at the child's cradle—Adolescence of the Phralaong—He sees the four signs—Return from the garden to the royal city.

Five days after the birth of Phralaong, took place the ceremony of washing the head and giving him a name. In the apartment of the palace several kinds of perfumed wood and essences, such as sandal-wood, lignum, aloes, camphor, &c., were strewed profusely, as well as the most exquisitely scented flowers and parched rice. The nogana (a sort of beverage made of milk, sugar, and honey) was prepared in great abundance. One hundred and eighty Pounhas,[1] the most versed in the science of astrology, were invited to partake of a splendid entertainment in the palace. The king made to every one of them costly presents, and desired them to examine carefully all the signs, prognosticating the future destiny of his son. Amidst that crowd of soothsayers, eight Pounhas were present, who explained the dream that Maia had in the beginning of her pregnancy. Seven of them, lifting up the index[2] of each hand of the child, were amazed at the wonderful signs their eyes met. "If this child," said they, "remain in the society of men, he will become a mighty ruler that will bring all nations under his sway; but if he embrace the profession of recluse, he will certainly become a Buddha." They began to foretell the incomparable glory and high honours that would attend his universal reign. The eighth Pounha, named Kauntagnia, the descendant of the celebrated son of Thoodata, and the youngest of all, raised up the index of one hand of the child. Struck with the wonderful and unmistakable signs that forced themselves on his view, he exclaimed, "No! this child will not remain long in the society of men; he will free himself from the vicissitudes[3] and miseries attending the existence of all beings, and will finally become a Buddha." As the child was to be the instrument for promoting the welfare and merits of all mortals, they gave him the name of Theiddat.

Seven days after her confinement Maia died, and by the virtue of her merits migrated to the seat of Toocita, and became the daughter of a Nat.[G] Her death was not the result of her delivery, but she departed this world because the term of her life had come. On their return to their home, the Pounhas assembled their children and said to them, "We are already advanced in years. We dare not promise to ourselves that we will ever see the son of King Thoodaudana become a Buddha; but to you such a favour is reserved. Listen respectfully to all his instructions, and endeavour to enter the profession of Rahan without delay, and withdraw into solitude. Let us also all join you in that holy vocation." Three Pounhas refused the invitation, and would not enter the profession. The five others cheerfully gave up everything, and became distinguished members of the ascetic body.

[G] Maia was confined in the beginning of the third age. This expression is rather a very loose and general one, and is far from indicating, with any approach to accuracy, the period of Maia's age when she was delivered of her son. The age of man is divided into three parts. The first extends from birth to the sixteenth or eighteenth year; the second goes to the forty-fifth year or thereabout; and the third, from the forty-fifth year to the end of life. Phralaong was born on the 68th year of the Eatzana era, on the 6th after the full moon of the month Katsong. Maia was therefore fifty-six years old. The author of this work strives hard to prove this the age, apparently advanced of Maia, was the best fitted for securing the safety and perfection of the fruit of her womb.

King Thoodaudana, hearing of the explanation given by the Pounhas, inquired whether his son was really to become a Rahan. Having been assured that all the signs predicted the future destiny of his son to such a calling, he desired to know what those signs were. He was told that the four following things were the very signs foreshowing the future career of his son, viz., an old man, a sick man, a dead man, and a recluse.[4] As soon as his son should successively remark those four signs, he would immediately come to the conclusion that the state of Rahan alone is worthy of the warm admiration and eager wishes of a wise man.

      King Thoodaudana, who ardently wished to see his son become a great monarch, whose sway would extend over the four great islands and the two thousand smaller ones, gave the strictest orders that none of the four omens should ever meet his eyes. Guards were placed in every direction at distances of a mile, charged with but one care, that of keeping out of his son's sight the appearance of these fatal omens.

      On that day eighty thousand noblemen, who were present at the great rejoicings, pledged themselves each one to give one of his male children to attend on the royal infant. "If he become," said they, "a mighty monarch, let our sons be ever with him, as a guard of honour to confer additional lustre on his wonderful reign. If he be ever elevated to the sublime dignity of Buddha, let our children enter the holy profession of recluse, and follow him whithersoever he may direct his steps."

      Thoodaudana, with the tender solicitude of a vigilant father, procured for his beloved offspring nurses exempt from all corporeal defects, and remarkable for their beautiful and graceful appearance.

      The child grew up, surrounded with a brilliant