Note 4 — Chapter VI

It may be interesting to give an abridgment of an instruction or sermon delivered by Gaudama to a Nat. It will be as a fair specimen of other similar performances. The Nat made his appearance at nightfall, and respectfully entreated Buddha to deliver certain instructions which would enable men to come to the understanding of many points of the law on which they had hitherto fruitlessly meditated. Buddha was then in the monastery of Dzetawon, in the country of Thawattie. This sermon is supposed to have been repeated by Ananda, who had heard it from the mouth of Buddha himself. It is, according to the Burmese, the most excellent sermon; it contains thirty-eight points.

"Young Nat," said Buddha, "here are the most excellent things men and Nats ought to attend to, in order to capacitate themselves for the state of Neibban: to shun the company of the foolish; to be always with the wise; to proffer homage to those that are deserving of it; to remain in a place becoming one's condition; to have always with one's self the influence of former good works; steadily to maintain a perfect behaviour; to be delighted to hear and see much, in order to increase knowledge; to study all that is not sinful; to apply one's self to acquire the knowledge of Wini. Let every one's conversation be regulated by righteous principles; let every one minister to the wants of his father and mother; provide all the necessaries for his wife and children; perform no action under the evil influence of temptation; bestow alms; observe the precepts of the law; assist one's relatives and friends; perform no actions but such as are exempt from sin; be ever diligent in such avoiding, and abstain from intoxicating drink. Let no one be remiss in the practice of the law of merits. Let every one bear respect to all men; be ever humble; be easily satisfied and content; gratefully acknowledge favours; listen to the preaching of the law in its proper time; be patient; delight in good conversation; visit the religious from time to time; converse on religious subjects; cultivate the virtue of mortification; practise works of virtue; pay attention always to the four great truths; keep the eyes fixed on Neibban. Finally, let one in the middle of the eight afflictions of this world be, like the Rahanda, firm, without disquietude, fearless, with a perfect composure. O young Nat, whoever observes these perfect laws shall never be overcome by the enemies of the good: he shall enjoy the peace of Ariahs."

Within a narrow compass, Buddha has condensed an abridgment of almost all moral virtues. The first portion of these precepts contains injunctions to shun all that may prove an impediment to the practice of good works. The second part inculcates the necessity of regulating one's mind and intention for a regular discharge of the duties incumbent on each man in his separate station. Then follows a recommendation to bestow assistance on parents, relatives, and all men in general. Next to that, we find recommended the virtues of humility, resignation, gratitude, and patience. After this, the preacher insists on the necessity of studying the law, visiting religious, conversing on religious subjects. When this is done, the hearer is commanded to study with great attention the four great truths, and keep his mind's eye ever fixed on the happy state of Neibban, which, though as yet distant, ought never to be lost sight of. Thus prepared, the hearer must be bent upon acquiring the qualifications befitting the true sage. Like the one mentioned by the Latin poet, who would remain firm, fearless, and unmoved, even in the midst of the ruins of the crumbling universe, the Buddhist sage must ever remain calm, composed, and unshaken among all the vicissitudes of life. Here is again clearly pointed out the final end to be arrived at, viz., that of perfect mental stability. This state is the foreshadowing of that of Neibban.