Note 2 — Chapter II

According to Buddhistic notions, Buddha labours during his mortal career for the benefit of all living beings. His benevolent and compassionate heart, free from all partiality, feels an ardent desire of opening before them the way that leads to deliverance from the miseries of every succeeding existence, and of bringing them finally to the never troubled state of Neibban. Such a generous and benevolent disposition constitutes the genuine characteristic of Buddha. The Brahmas, inhabiting the sixteen seats of Rupa, are all but ripe for obtaining the crowning point of Buddhistic perfection. They only wait for the presence of a Buddha to unloose, by his preachings, the slender ties that keep them still connected with this material world. The Nats, though far less advanced in merits and perfection, eagerly look forward for the apparition of that great personage, who is to point out to them the means of freeing themselves from the influence of passions, and thereby destroying in them the principle of demerits. Men, also, in their state of probation and trial, want the mighty aid of a Buddha, who will enable them by his transcendent doctrine to advance in merits, so as either to arrive at once at the ever-quiescent state of Neibban, or progress gradually on the way. Hence, on his birth, Buddha is ministered to by those three sorts of intelligent beings, who are particularly destined to share in the blessings his coming is designed to shower on them.

The mission of a Buddha is that of a saviour. His great object, to make use of a Buddhistic expression, is, during his existence, to procure the deliverance of all the beings that will listen to his instructions and observe the precepts of the law. He is distinguished by feelings of compassion and an ardent love for all beings, as well as by an earnest desire of labouring for their welfare. These are the true characteristics of his heart. In this religious system mention is often made of Pitzegabuddhas, who have all the science and merits of a Buddha, but they are deficient in the above-mentioned qualities, which form, as it were, the essence of a true and genuine Buddha. They are never therefore honoured with the noble appellation of Buddha.