PACIFIC WORLD - The Institute of Buddhist Studies

92Pacific WorldAs this passage from the Pañaså S∆raså makes clear, the beauty, waysof life, and life spans of the inhabitants of the other continents are moredesirable in many ways than the conditions in the human world of Jambu,particularly during its periods of declining prosperity. It seems, however,that in these worlds of greater perfection and purity, the absence ofsuffering is tied to a lack of corresponding moral development. By contrast,human beings in the Jambu continent, like the heroes of the Pañaså S∆raså,have to endure exile, countless battles with magical creatures, mistakenidentities, and separations from loved ones before finding happiness orpeace. Along with the entertainment value provided by these narrativeepisodes, the struggles of characters such as the Bodhisatta-prince movethem farther along on the path toward purification. The other continentsprovide a Buddhist vision of felicity, as Steven Collins has termed it, but theconjoined sorrows and happiness of human experience in the Jambucontinent make sense in light of the Trai Bh¥m assertion that only throughbirth as a human do beings have the opportunity to become enlightenedand escape the whole cycle of rebirth. 23 If human identity necessarilyentails suffering, so does nibbå√a.While the Pañaså S∆raså draws on the spatial landscape of the TraiBh¥m, the Nemiråj, 24 another of the most important Jåtaka of the period,vividly depicts its moral hierarchy of graded levels of heavens and hells.This text is one that makes particularly clear the nineteenth-century themeof moral cultivation as central to the formation of human identity. 25 TheNemiråj story of one of the last ten human rebirths of the Bodhisatta, waswidely-known by lay persons as well as literate monks, and besides beingread or chanted by monks, its contents were depicted on one of the gallerypanels in the royal palace in Phnom Penh as well as in numerous templemurals. 26 This Jåtaka story focuses around the journey of a virtuous kingnamed Nemi through the hells and heavens, where he graphically learnsthe lesson that all kamma or actions bear fruit—which eventually ripen.King Nemi is part of a long line of kings whose custom it was toabdicate their thrones to their sons in order to become world-renouncers onthe day on which each discovers his first gray hair. One day, when KingNemi wonders out loud which is more beneficial, generous giving of almsor world renunciation, Bra© Indr (the god Indra) comes to reassure him thatwhile the latter is ultimately greater, the combination of moral behaviorand generous alms-giving in lay persons is both meritorious and indispensableto the well-being and further development of oneself and theSangha. When Indra returns to heaven, the other gods long to meet thismoral king as well and hear him preach. When Indra sends his charioteerMåtali to fetch Nemi, the driver offers to show Nemi the heavens and hells,leading him on a journey that also serves to clearly illustrate the importanceof moral behavior and generosity. Nemi’s journey through the multiplelevels of hell and heaven is elaborated in great detail. Several short excerpts