During his stay in the other seats of Nats, Buddha gave a decision on the merits of almsgiving, which is certainly to the advantage of the yellow-dressed Bickus, but appears somewhat opposed to all principles of justice and reason. In his opinion the inward dispositions of him who gives alms has nothing to do with the merits resulting from such a good work. Those merits are strictly proportionate to the degree of sanctity or perfection of him who receives alms. Such doctrine, destructive of the purest and noblest motives that can actuate man to do good, is openly upheld now both in theory and practice by the Buddhist monks. When they receive alms from the admirers of their saintly mode of life, they never think of returning thanks to those who so liberally administer to all their material wants; they content themselves with saying, Thadoo, thadoo; that is to say, Well, well; and the pious offerer withdraws perfectly satisfied and happy, relying on the merits he has gained on this occasion, and longing for another opportunity of doing the like. The liberality of the laity towards the religious is carried to an excess scarcely to be credited. Government do not interfere in the maintenance of the perfect, and yet they are abundantly supplied with all the necessaries, nay, the luxuries, of life. They live on the fat of the land. That the crowds of people might be better prepared for hearing the sacred law and obtaining a correct understanding of it, Buddha charges Maukalan to a regular fast, or at least abstinence, carried to a considerable degree. A free and copious use of nourishing substances unfits man for mental exertions, occasions in him heaviness and supineness, enervates and weakens the vigour of the intellect, and gives to matter a preponderating influence over the soul. The advice will hold good everywhere, but it becomes particularly pressing and stringent when addressed to an audience of Buddhists, who require the full force of their mind to be able to understand the various bearings of a doctrine resting on the most abstruse principles, the end of which too is to disentangle the soul from the influence of materiality. Up to this day in Burmah there are some remnants of the observance of fast during the three months of Lent, when the law is oftener expounded to and better observed by religious people. The obligation of fasting during the days of the quarters of the moon is generally admitted, and some few observe it, if not always, at least from time to time. The generality of the Burmese people entirely disregard fasting.