notice on the phongyies, or buddhist monks,
sometimes called talapoins.
in the foregoing pages we have first given a sketch of the life of the founder of buddhism, and in the accompanying notes endeavoured to explain the more important particulars respecting the extraordinary religious system he has established. subsequently, in the way to neibban, we have laid down, in as few words as possible, the great metaphysical principles upon which is raised the great structure of buddhism, and pointed out the way leading to the pretended perfection, or rather the end of perfection, neibban. it seems to be necessary to devote a particular notice to the religious order which forms the most striking feature of that religion, which has extended its sway over so many nations. the association of devotees holds the first rank among the followers of buddha; it comprises the élite of that immense body. the system of[242] discipline to which the buddhist religious are subjected, is the highest practical illustration of the doctrines and practices of buddhism. we may see reflected in that corporation the greatest results that the working of these religious institutions can ever produce. all that buddha, in his efforts, has been able to devise as most fit to lead man to the perfection, such as he understood it, will be found in the constitutions of that order. it is a living mirror in which we may contemplate the masterpiece of his creation. the buddhist religious constitute the thanga, or assembly of the perfect, that is to say, of the disciples who have left the world, conformed their life to that of their teacher, and striven to acquire the science that will qualify them for entering into the way leading to perfection. they are the strict followers of buddha, who, like him, have renounced the world, to devote themselves to the two-fold object of mastering their passions and acquiring the true wisdom which alone can lead to the deliverance.
the best method for obtaining correct information respecting the buddhist religious is not, it seems, to consider their order from an abstract point of view, but rather in connection with the religion it has sprung from, as affording a perfect exemplification of its highest practices, maxims, and tendencies, as well as of the real nature and true spirit of that creed.
buddhism is evidently an off-shoot of brahminism. we find it replete with principles, practices, observances, and dogmas belonging to the great hindu system. gaudama, being himself a hindu, reared in a hindu society, trained up in the hindu schools of philosophy, could not but imbibe, to a great extent, the opinions and observances of his contemporaries. he dissented from them, it is true, in many important points, but in the generality of his teachings he seems to have agreed with them. he found existing in his times a body of religious and philosophers, whose mode of life was peculiar and quite distinct from[243] that of the people. when he laid the plan for the religious institution he contemplated to establish, he found around him most of the elements he required for that work. he had but to improve on what he saw existing, and make his new order agree with the religious tenets he innovated.
in the hope of tracing up the ties of relationship that must have existed between the religious of the brahminical order, and those of the buddhist one, the writer will begin this notice with establishing a short parallel between the former, such as they are described in the institutes of menoo, and the institution of the latter, such as it is explained in the wini, or book of discipline. afterwards the nature of the buddhist order and the object its members have in view in embracing it will be examined; next to that, the constituent parts of that body and its hierarchy shall receive a due share of attention. we will describe at the same time the ceremonies observed on the solemn occasion of admitting individuals into the religious society, and expound briefly the rules that direct and regulate the whole life of a professed member as long as he remains in the brotherhood. it will not be found amiss to inquire into the cause and nature of the great religious influence undoubtedly possessed by the members of the order, and examine the motives that induce the votaries of buddhism to show the greatest respect and give unfeigned marks of the deepest veneration to the talapoins or phongyies. this will be concluded with a short account of the low and degraded state into which the society has fallen in these parts, particularly in what has reference to knowledge and information.
