Note 1 — Chapter I

The first particular related at length by the compiler of this work is one of peculiar interest. Buddha summons the Rahans to his presence, through the ever faithful and dutiful Ananda, and addresses to them instructions which form the basis of the duties and obligations of all true disciples. He styles them Bickus—that is to say, mendicants—to remind them of the spirit of poverty and of the contempt of worldly things which must ever be dear to them. The epithet “beloved” is always prefixed to the word Bickus, as conveying an idea of the true and pure affection the master bore to his disciples, or rather his spiritual children. Buddha charges them at first to be always diligent in holding assemblies, where religious subjects should be discussed, controversies settled, and unity of faith secured. This obligation has long been held as a binding one by the primitive Buddhists, as mention is always made in their books of the three great assemblies held during the three first centuries of the Buddhistic era, when the sacred writings were carefully revised, amended, and, as it were, purged of all spurious doctrines. It was during the last council that the canon of scriptures was adopted, which has ever since been maintained by orthodox Buddhists. Nothing can be wiser than the desire he so strongly expresses that no one should ever presume to alter the true and genuine nature of the precepts, by making, according to his whim, light what is heavy, or obligatory what is but a matter of counsel. He expresses the strongest wish to see them always united among themselves, and fervent in the observance of the precepts of the law. He establishes as a fundamental principle the obedience to superiors. There is no society of a religious character among heathens where the various steps of the hierarchy are so well marked and defined as in the Buddhistic institution. The whole body of religious has a general superior in each province, exercising a thorough control over all the houses within the limits of the province; he may be looked upon as a regular diocesan. In each house of the order there is a superior, having power and jurisdiction over all the inmates of the place. Under him we find the professed members of the society, then those who may be called novices, and last of all the postulants and disciples allowed to wear the clerical dress, or yellow garb, without any power or authority, and being looked upon merely as students in the way of probation. In his charge to his disciples, Buddha lays much stress upon the necessity of destroying in themselves the principle of passion, and in particular concupiscence. The general tendency of all his preachings is to teach men the means of freeing themselves from the tyrannical yoke of passions. No one, indeed, can obtain the state of perfect quiescence or Neibban unless he has annihilated in himself all passions, and thereby qualified himself for the practice of all virtues. The character of the great body of religious Buddhists is clearly set forth in the exhortations their great master directs to them to love retreat and solitude. The noise, tumult, and bustle necessarily attending the position of a man living in the world are entirely opposed to the acquirement of self-knowledge, self-possession, and self-control, so much required in a religious. As long, concludes Buddha, as you shall remain faithful to your regulations you will prosper, and secure to yourselves and your order the respect and admiration of all. He winds up his speech by exhorting them to act in a manner ever becoming their sacred calling. The greatest moralist, possessing the most consummate and perfect knowledge of human nature, could not lay down wiser regulations for setting on a firm and lasting foundation a great and mighty institution, destined to spread itself far and wide amidst nations and tribes, and subsist during an unlimited period.