Note 3 — Chapter I

The duties performed by Thariputra on this occasion exhibit more fully than language can express the profound veneration he entertained for Buddha. He was with Maukalan the most distinguished member of the assembly; he occupied the first rank among the disciples; in point of intellectual and spiritual attainments and transcendent qualifications, he stood second to none but to Buddha. Notwithstanding his exalted position, he did not hesitate to render to his superior the lowest services. The high opinion he had of Buddha’s supereminent excellencies prompted him to overlook his own merit, and to admire without reserve that matchless pattern of wisdom and knowledge. Hence the inward satisfaction he sweetly enjoyed in serving as an humble disciple him whose unutterable perfections cast in the shade his far-famed and much-praised acquirements. The unaffected humility of the disciple does the greatest credit to the sterling worth of his inward dispositions, and conveys the highest idea of the respect and veneration entertained for the master’s person.

In the houses where Buddhist monks are living it is a fixed rule that the superior and elders of the institution should be attended in the minutest services by the youngest members wearing the canonical dress. The framer of the disciplinary regulations, intending, on the one hand, to confer dignity on the assembly, and, on the other, to oppose a strong barrier to covetousness and to all inordinate worldly affections, wisely laid down a stringent order to all the members of the society never to touch or make use of any article of food, dress, &c., unless it had previously been presented to them by some attendant, layman or clerical. Hence when water is needed for washing the head, hands, and feet, or for rinsing the mouth, when meals are served up, when offerings are made, a young postulant, holding a vessel of water on the board whereupon are placed the dishes, or the articles intended to be offered, respectfully approaches the elder, kneels before him, squatting on his heels, lays before him the object to be presented, bows down with the joined hands raised to the forehead, resumes then the article with his two hands, presents it, with the upper part of the body bent in token of respect. Before accepting it the elder asks, Is it lawful? The answer, It is lawful, having been duly returned, the article is either taken from the hand of the offerer, or he is directed to place it within the reach of the elder. Any infraction of this ceremonial is considered as a sin. In the presence of the people the monks never fail to submit to that somewhat annoying etiquette. Their countenance on such occasions assumes a dignified and grave appearance, that has always much amused the writer whenever he had the opportunity of witnessing this ceremony, which is called Akat. There is no doubt but this custom is a very ancient one. We find it blended to a certain extent with the manners of the nations inhabiting eastern Asia. It is minutely described in the Wini, and carefully observed by the inmates of the Buddhistic monasteries. It agrees remarkably well with the spirit that has originated, promulgated, and sanctioned the disciplinary regulations. He who in this instance would look at the mere skeleton of the rule without any reference to the object aimed at by the legislator would show himself in the light of a very superficial observer. This, unfortunately, is too often the case when we scorn and laugh at customs, the demerit of which consists simply in not being similar to ours, whereas the commonest sense tells us that we ought to judge them in connection with the institutions they have sprung from, and the end aimed at by him who has established them.

The narrative of Thariputra’s departure for his birthplace and of his last moments suggests to the mind several reflections. He is certain of the last day of his existence; he foresees with a prophetic glance that his mother is well prepared for hearing profitably the preaching of the most perfect law. By the incomparable powers of his memory he relates to Buddha that 100,000 revolutions of nature ago he was possessed with the strong desire of seeing him and hearing his instructions, &c. How can these particulars be accounted for, according to Buddhistic notions? The spring all evils or demerits flow from is ignorance. A being is imperfect in proportion to his being sunk deeper in the bosom of ignorance. On the contrary, a being perfects himself in proportion to the efforts he makes for dispelling the thick cloud of ignorance that encompasses his mind. The more a man grows in the knowledge of truth the farther he removes the horizon of darkness. He who has made the greatest and most persevering efforts in fervently prosecuting the work of searching truth by studying the law that teaches the way of reaching it, contemplates and enjoys a portion of truth commensurate to his efforts and success. A Buddha, who has reached the last boundaries of knowledge, has therefore triumphed over ignorance and indefinitely enlarged the sphere of truth. He enjoys, in fact, a cloudless sight of all that exists; his science is unlimited, extending over all the countless series of worlds, which, in the opinion of the Buddhists, are supposed to form a system of nature. Thariputra, though much advanced in perfection, had not as yet reached its acme. His knowledge, however, was wonderfully great and extensive; it enabled him to obtain a clear insight into the darkness of the past and a distinct foresight of the future.