If between the adherents of the two creeds there is a perfect agreement respecting the means to be resorted to for reaching the point when man becomes free from miseries, ignorance, and imperfections, they are at variance as to the end to be arrived to. The Brahmin leads the perfected being to the supreme essence, in which he is merged as a drop of water in the ocean, losing his personality, to form a whole with the Divine substance. This is Pantheism. The Buddhist, ignoring a supreme being, conducts the individual that has become emancipated from the thraldom of passions to a state of complete isolation, called Neibban. This is, strictly speaking, Annihilation.
[13] The duration of a revolution of nature, or the time required for the formation of a world, its existence and destruction, is divided into four periods. The fourth period, or that which begins with the apparition of man on the earth until its destruction, is divided into sixty-four parts, called andrakaps. During one andrakap, the life of man increases gradually from ten years to an almost innumerable number of years; and having reached its maximum of duration, it decreases slowly to its former short duration of ten years. We live at present in that second part of an andrakap when the life of man is on the decline and decrease. If my memory serve me right, we have reached at present the ninth or tenth andrakap of the fourth period. Should the calculations of Buddhists ever prove correct, the deluded visionaries who look forward to an approaching Millennium, have still to wait long ere their darling wishes be realised.
Though it be somewhat tiresome and unpleasant to have to write down the absurd and ridiculous notions Burmans entertain respecting the organisation of matter, the origin, production, existence, duration, and end of the world, it appears quite necessary to give a brief account, and sketch an outline of their ideas on these subjects. The reader will then have the means of tracing up to their Hindu origin several of the many threads that link Buddhism to Brahminism, and better understand the various details hereafter to be given, and intended for establishing a great fact, viz., the Brahminical origin of the greater part of the Buddhistic institutions. He will, moreover, have the satisfaction of clearly discovering, buried in the rubbish of fabulous recitals, several important facts recorded in the Holy Scriptures.
Matter is eternal, but its organisation and all the changes attending it are caused and regulated by certain laws co-eternal with it. Both matter and the laws that act upon it are self-existing, independent of the action and control of any being, &c. As soon as a system of worlds is constituted, Buddhists boldly assert and perseveringly maintain that the law of merit and demerit is the sole principle that regulates and controls both the physical and moral world.
But how is a world brought into existence? Water, or rather rain, is the chief agent, operating in the reproduction of a system of nature. During an immense period of time rain pours down with an unabating violence in the space left by the last world that has been destroyed. Meanwhile strong winds, blowing from opposite directions, accumulate the water within definite and certain limits until it has filled the whole space. At last appears on the surface of water, floating like a greasy substance, the sediment deposited by water. In proportion as the water dries up under the unremitting action of the wind, that crust increases in size, until, by a slow, gradual, but sure process, it invariably assumes the shape and proportion of our planet, in the manner we are to describe. The centre of the earth, indeed of a world or system of nature, is occupied by a mountain of enormous size and elevation, called Mienmo. This is surrounded by seven ranges of mountains, separated from each other by streams, equalling, in breadth and depth, the height of the mountain forming its boundaries in the direction of the central elevation. The range nearest to the Mienmo rises to half its height. Each successive range is half the height of the range preceding it. Beyond the last stream are disposed four great islands, in the direction of the four points of the compass. Each of those four islands is surrounded by five hundred smaller ones. Beyond those there is water, reaching to the farthest limits of the world. The great island we inhabit is the southern one, called Dzampoudipa, from the Jambu, or Eugenia tree, growing upon it.
Our planet rests on a basis of water double the thickness of the earth; the water itself is lying on a mass of air that has a thickness double that of water. Below this aërial stratum is laha, or vacuum.
Let us see now in what manner our planet is peopled, and whence came its first inhabitants. From the seats of Brahmas which were beyond the range of destruction when the former world perished, three celestial beings, or, according to another version, six, came on the earth, remaining on it in a state of perfect happiness, occasionally revisiting, when it pleased them, their former seats of glory. This state of things lasts during a long period. At that time the two great luminaries of the day and the stars of night have not as yet made their appearance, but rays of incomparable brightness, emanating from the pure bodies of those new inhabitants, illuminate the globe. They feed at long intervals upon a certain gelatinous substance, of such a nutritious power that the smallest quantity is sufficient to support them for a long period. This delicious food is of the most perfect flavour. But it happens that at last it disappears, and is successively replaced by two other substances, one of which resembles the tender sprout of a tree. They are so nutritious and purified that in our present condition we can have no adequate idea of their properties. They too disappear, and are succeeded by a sort of rice called Tha-le. The inhabitants of the earth eat also of that rice. But alas! the consequences prove as fatal to them as the eating of the forbidden fruit proved to the happy denizens of Eden. The brightness that had hitherto encircled their bodies and illuminated the world vanishes away, and, to their utmost dismay, they find themselves, for the first time, sunk into an abyss of unknown darkness. The eating of that coarse food creates fæces and evacuations which, forcing their way out of the body, cause the appearance of what marks the distinction of the sexes. Passions, for the first time, burn and rage in the bosom of those hitherto passionless beings. They are deprived of the power to return to their celestial seats. Very soon jealousy, contentions, &c., follow in the train of the egotistical distinction of mine and thine. Finding themselves in the gloom of darkness, the unhappy beings sigh for and long after light, when, on a sudden, the sun, breaking down the barrier of darkness, bursts out, rolling, as it were, in a flood of light, which illuminates the whole world; but soon disappearing in the west below the horizon, darkness seems to resume its hold. New lamentations and bewailings arise on the part of men, when in a short time appears majestically the moon, spreading its silvery and trembling rays of light. At the same time the planets and stars take their respective stations in the sky, and begin their regular revolutions. The need of settling disputes that arise is soon felt by the new inhabitants; they agree to elect a chief, whom they invest with a sufficient authority for framing regulations which are to be obligatory on every member of society, and power for enforcing obedience to those regulations. Hence the origin of society.
Men, at first practising virtue, enjoyed a long life, the duration of which reached to the almost incredible length of a thingie. But they having much relaxed in the practice of virtue, it lessened proportionably to their want of fervour in the observance of the law, until, by their extreme wickedness, it dwindled to the short period of ten years. The same ascending and descending scale of human life, successively brought in by the law of merit and demerit, takes place sixty-four times, and constitutes an andrakap, or the duration of a world.
It remains only to mention rapidly some particulars regarding the end of a revolution of nature. The cause of such an event is the influence of the demerits, prevailing to such an extent as