Note 19 — Chapter II

On a former occasion, Buddha had raised his voice to bestow praises on the memory of the great Thariputra, whose relics he was holding on the palm of one of his hands in the presence of the assembled Rahans. Now, a short time before he yields up the ghost, he summons all his strength, and at great length passes the highest encomium on his amiable and ever-devoted attendant, the truly kind-hearted Ananda. These are the only two instances mentioned in this compilation, when Buddha has condescended to eulogise the great virtues and eminent merits of two disciples. In Thariputra, Buddha extolled the transcendent mental attainments, the heroic achievements in the practice of virtue, the fervour and zeal for the propagation of religion, which had ever distinguished the illustrious friend of Maukalan. In Ananda, the searching and keen eye of Buddha discovered excellencies of a less shining and bright hue, but, in point of sterling worth, second to none. Ananda is a matchless pattern of gentleness, amiability, devotedness, and placid religious zeal. He loves all his brethren, and he is, in return, beloved by them all. His superior goodness of heart and placidity of temper secure to him an almost undisputed precedence over the other members of the assembly. Tearing the veil that conceals futurity from our eager regards, Buddha foretells the future conquests to be made by the mild and persuasive eloquence of his ever dearly beloved disciple. The far-spread fame of Ananda shall in days to come attract crowds of visitors, eager to see and hear him. The sight of his graceful and lovely appearance shall rivet to his person the attention and affection of all. Enraptured at the flow of this tender, touching, and heart-moving eloquence, visitors shall eagerly listen to him; they will experience sadness only when his silence shall deprive them of that food which their mind and heart were feasting on.

The eulogium of Ananda by Buddha is unquestionably one of the finest passages of the legend. Divested of its original beauties by having passed through several translations, it retains, however, something that charms and pleases. The reader is involuntarily reminded of similar specimens found here and there in the earliest records of antiquity.

In the instructions that Ananda is to give to laymen, it is somewhat curious to see Buddha distinctly stating that Ananda will exhort the people to make offerings both to Rahans and to pounhas; that is to say, to the members of the assembly, and to the Brahmins. From this passage, it becomes evident that, in the days of our Buddha, the two sects that were subsequently to struggle during many ages for superiority over the Indian Peninsula, subsisted free from inimical feelings towards each other. It might be said that no line of separation kept them apart, indicating or pointing out their respective limits. The wide gap that was during succeeding centuries to intervene between those two great religious sects was not perceptibly felt. The levelling results of Buddhism had not yet awakened the susceptibilities of the proud Brahmins. Buddhists and Brahminists lived on friendly terms, and looked upon each other as brethren. The discrepancies in the respective creeds were regarded with indifference, as involving only philosophical subtleties, well suited to afford occupation to ideologists, and give to disputants the opportunity of displaying their abilities in arguing, reasoning, and defining. It is not easy to determine whether the conduct of Buddha was regulated by a well-calculated policy, intended to calm the suspicious scruples of his opponents, or whether he was actuated by plain and straightforward principles. It is probable that at that time many Brahmins followed a mode of life almost similar to that of the disciples of Buddha; they were, therefore, entitled to the same honours and support.