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TRÜBNER’S ORIENTAL SERIES.
[Illustration]
THE LIFE OR LEGEND
OF
GAUDAMA
_THE BUDDHA OF THE BURMESE_.
With Annotations.
THE WAYS TO NEIBBAN, AND NOTICE ON THE
PHONGYIES OR BURMESE MONKS.
BY THE
RIGHT REVEREND P. BIGANDET,
BISHOP OF RAMATHA,
VICAR APOSTOLIC OF AVA AND PEGU.
_IN TWO VOLUMES._
VOL. II.
Fourth Edition.
LONDON:
KEGAN PAUL, TRENCH, TRÜBNER & CO. LTD.
BROADWAY HOUSE, CARTER LANE, E.C.
1912.
_The rights of translation and of reproduction are reserved._
Printed by BALLANTYNE, HANSON & CO.
At the Ballantyne Press, Edinburgh
CONTENTS.
LEGEND OR LIFE OF THE BURMESE BUDDHA, CALLED GAUDAMA.
PAGE
CHAPTER I.
Buddha, being seventy-nine years old, delivers instructions
to the Rahans—Preachings in the village of Patalie—Miraculous
crossing of the Ganges—Conversion of a courtesan—Sickness of
Buddha—His instructions to Ananda—Last moments and death of
Thariputra—His eulogium by Buddha—Death of Maukalan—Reflections
of Buddha on that event 1
CHAPTER II.
Voyage to Wethalie—Last temptation of Manh—Causes of
earthquake—New instructions to the Rahans—Last meal of
Buddha—His painful distemper—His conversation with one
of the Malla Princes—Sign foreshowing Buddha’s coming
death—Arrival in the Kootheinaron forest—Buddha lays himself
on his couch—Wonders attending that event—Instructions to
Ananda—Eulogium of Ananda by Buddha—Conversion of Thoubat—Last
words of Buddha to the Rahans—His death 28
CHAPTER III.
Stanzas uttered after Buddha’s death—Ananda informs the Malla
Princes of Buddha’s demise—Preparations for the funeral—Arrival
of Kathaba at the spot where the body was exposed to public
veneration—He worships the body—Wonder on that occasion—The
burning of the corpse—Partition of the relics made by a Pounha
called Dauna—Extraordinary honours paid to the relics by King
Adzatathat—Death of that king and of Kathaba 75
CHAPTER IV.
After Buddha’s death, zeal of Kathaba in upholding genuine
doctrines—He selects five hundred elders to become members of
a council or assembly—Radzagio is fixed upon for the holding
of the council—He repairs thither with a portion of the
appointed members—Behaviour of the amiable Ananda previous to
his departure for Radzagio—King Adzatathat supports Kathaba
in his views—The hall for holding the council is prepared by
his orders—Ananda is qualified in a miraculous manner for
sitting as a member of the council—Holding of the council
under the presidency of Kathaba—Establishment of the Religious
era—Destruction of Wethalie by Adzatathat—The successors of
that Prince—In the days of King Kalathoka a second council is
held at Pataliputra under the presidency of Ratha—Causes that
provoked the holding of a second assembly 101
CHAPTER V.
Kalathoka is succeeded by his eldest son, Baddasena—And
finally by the youngest, Pitzamuka—This prince is killed and
succeeded by a chief of robbers, named Ouggasena-nanda—King
Tsanda-gutta—King Bandasura—Miraculous dreams of
Athoka’s mother—King Athoka—His conversion—His zeal for
Buddhism—Finding of the relics—Distribution of them—Third
council held under the presidency of Mauggalipata—Preaching
of religion in various countries, and particularly in
Thaton—Voyage of Buddhagosa to Ceylon—Establishment of religion
in Pagan—Various particulars relating to the importation of the
Scriptures in Burmah 123
AN ABSTRACT OF A FEW SMALL DZATS, AND OF TWO PRINCIPAL ONES,
KNOWN AS NEMI AND DZANECKA 153
REMARKS ON THE SITES AND NAMES OF THE PRINCIPAL PLACES
MENTIONED IN THE LEGEND OR LIFE OF GAUDAMA 177
THE SEVEN WAYS TO NEIBBAN 189
Art. I.—Of the Precepts 191
Art. II.—Of Meditation and its various Degrees 202
Art. III.—Of the Nature of Beings 212
Art. IV.—Of the Cause of the Form and of the Name, or of
Master and Spirit 218
Art. V.—Of the True Meggas or Ways to Perfection 227
Art. VI.—Of the Progress in Perfect Science 233
NOTICE ON THE PHONGYIES, OR BUDDHIST MONKS, SOMETIMES CALLED
TALAPOINS 241
Art. I.—A short Parallel between the Brahminical and
Buddhistic Religious Orders 244
Art. II.—Nature of the Religious Order of Phongyies 251
Art. III.—Hierarchy of the Order 261
Art. IV.—Ordination, or Ceremonies observed at the Admission
into the Society 272
Art. V.—Rules of the Order 282
Art. VI.—Occupations of the Buddhist Monks 296
Art. VII.—Religious Influence of the Phongyies—Respect and
Veneration paid to them by the Laity 303
ADDENDA 321
ON THE WORD “NAT” 324
LEGEND OF THE BURMESE BUDDHA CALLED GAUDAMA.
CHAPTER I.
_Buddha, being seventy-nine years old, delivers instructions
to the Rahans—Preachings in the village of Patalie—Miraculous
crossing of the Ganges—Conversion of a courtesan—Sickness of
Buddha—His instructions to Ananda—Last moments and death of
Thariputra—His eulogium by Buddha—Death of Maukalan—Reflections
of Buddha on that event._
During all this time Buddha was travelling about the country, preaching
the law to those that were worthy to obtain the deliverance. He had
reached his seventy-ninth year.[1] At that time there were eighteen
monasteries in the neighbourhood of Radzagio, peopled by a great number
of religious. On a certain day, Buddha said to Ananda, “Invite all
the Rahans to assemble in the Gny-Moora hall.” When they had gathered
together in that place, Buddha repaired thither, and spoke to them
as follows: “Beloved Bickus, as long as you shall remain united, and
continue to hold regular meetings, you shall certainly prosper and
flourish—as long as you shall agree together, and come unitedly to a
decision on all principal affairs, so that you will impose no obligation
where there is no precept, and that you will fervently observe all the
commands, strictly adhering to all the rules of your profession, you
will ever be in a prosperous condition. It is required that you should
behave respectfully towards your superiors, yielding due obedience to
their injunctions. Beware of passions, and particularly of concupiscence,
lest you should ever be brought under their tyrannical yoke. Love retreat
and solitude; endeavour to observe your regulations, as well as all
the ordinances and ceremonies of the law. Let it be a pleasure to you
to receive kindly good religious who may come to your monasteries, and
converse with them. Avoid carefully to take pleasure in what you do or
say, or pride yourselves in the number of your attendants. Shun bad
company; apply yourselves diligently to acquire knowledge and wisdom;
meditate on the great truths, mutability, pain, and unreality. As long as
you observe those important points and adhere to them, you shall prosper
and be ever respected by all. Moreover, you will be thereby enabled to
avoid all that which is base and unbecoming in your sacred calling.”
When the instruction was over, Buddha called Ananda and bade him inform
the Rahans to hold themselves ready for going to Ampaladaka.
Whilst staying in a dzeat or bungalow, Thariputra approached Buddha,
and having paid him his respects, said to him, “O most illustrious
Buddha, there is no one that surpasses, or that is even equal to you
in the knowledge of the law. There has never been, nor will ever be, a
being that can be compared to you. This is what elicits my admiration
towards and love for your person.” Buddha replied, “You are not mistaken,
Thariputra; blessed are they who, like you, know the value and the
science of a Buddha.” Desiring to try the wisdom of his great disciple,
he added, “Beloved son, how do you know that no one can be compared to
me, and that my knowledge of the law is unrivalled?” Thariputra answered,
“I have not the knowledge of the present, nor of the past and future, but
I understand the law; through you, O most glorious Buddha, I have come
to that understanding; you have said that you have infinite wisdom, hence
I conclude that you know the present, the past, and the future—you are
to be ever praised; you are most excellent, ever glorious, and free from
all passions, and therefore to you I attribute all the qualities inherent
in him who is invested with the Buddhaship.” From Ampaladaka Buddha
went to the large village of Nalanda, where he was well received by the
inhabitants. He preached to them and made a short stay with them.
Phra summoned again Ananda to his presence, and directed him to tell
the Rahans to be ready for a voyage, as he desired to go to the village
of Patalie. When he arrived at that place, the people prepared for him
the dzeat[2] or hall, which had been erected by the order of King
Adzatathat, for receiving the Letziwy princes of Wethalie, who had come
to a conference for settling some affairs with him. Everything being
ready, they invited Phra, who by his silence testified his acceptance of
their invitation. Water to drink, rinse the mouth, and wash his hands
and feet, was ready. Buddha sat leaning against the central post of
the hall, facing the east. His disciples remained behind in a humble
posture, whereas the people sat opposite to him, having their faces
turned towards the west. Phra began to explain to the numerous hearers
the demerits and punishments attending the trespassing of the precepts
of the law, and the advantages reserved to those who religiously observe
them. “Darakas,” said he, “whoever trespasses the moral precepts, or is
remiss in observing them, will see his happiness and fortune gradually
decreasing, and his good character falling away. He will ever live in a
sad state of doubt and uncertainty, and at last, when death shall have
put an end to his present existence, he will fall into hell. But the lot
of the faithful observer of the great precepts shall be widely different.
He will obtain riches and pleasures, and gain an honourable reputation.
He will be welcome in the assemblies of princes, pounhas, and Rahans;
doubt shall never enter his mind, and his death will open before him the
way to the pleasant seats of Nats.” The people were so much taken up with
the preaching that they remained in the dzeat until a very late hour. At
last they paid their homage to Buddha, rose up, turned on the right, and
departed.
It is in the following year that the same king built the city of
Patalibot or Pataliputra, on that same spot. In anticipation of that
event, Buddha foretold that the village would become a great city,
which would obtain a renowned celebrity among all other cities. Thither
countless merchants would resort from all parts of Dzampoodipa. At
the same time he predicted the great calamities that would befall it.
Internal discords, fire, and inundation of the Ganges would gradually
work out its total destruction.
In the morning Buddha went to the southern bank of the Ganges, and
preached the law to some pounhas, who, in return, made him offerings and
paid him much respect. He stood on that place as if waiting for some
boat to cross the mighty stream. Some of the people were looking out for
boats, others were busily engaged in preparing rafts. Whilst they were
making all the necessary arrangements, Buddha stretched both arms and
found himself, with all his Rahans, on the opposite bank. Turning his
face in the direction of those who were in search of boats and rafts, he
said: “He who has crossed the sea of passions is an Ariah. The practice
of the great duties are the boats and rafts whereupon he contrives to
cross the sea of passions. He who desires to pass a river wants the
aid of rafts and boats, which are made up of different pieces of wood
joined together; but he who has become an Ariah by the knowledge of the
great roads that lead to perfection, weakens all passions and extricates
himself from the whirlpool of concupiscence: he can also, without the
help of boats or rafts, cross rivers.”
Phra informed Ananda that he intended to go to the village of Kantikama.
Having reached that place, he explained to the Rahans the glorious and
sublime prerogatives of Ariahs. Thence he passed over to the village of
Nadika. It was in that place that Ananda asked him what had become of a
certain Rahan, named Thamula, and of a certain Rahaness, named Anaunda,
who had both just died. “The Rahan,” answered Buddha, “has conquered
all his passions and obtained the state of Neibban. As to the Rahaness,
she has gone to one of the seats of Brahmas: thence she will migrate to
Neibban without reappearing in the world of passions.”
Buddha went to the country of Wethalie with his disciples, and dwelt
in a beautiful grove of mango-trees. There he earnestly recommended
his disciples to have their minds always attentive and ready to engage
in serious reflections and meditations. In Wethalie lived a famous
courtesan, named Apapalika. She had her dwelling in a beautiful place,
near to an extensive and delightful grove, planted with mango-trees.
She went along with others to hear the preaching of Gaudama, which
had the good effect of disposing her to make a great offering to the
distinguished preacher and his followers. Buddha was submissively
requested to come on the following day with all the Rahans to receive
his food. The invitation was graciously accepted. The courtesan hastened
to prepare the meal for Buddha and his followers. On the same day
he preached the law to a number of young princes who had offered to
supply him with his meal on the following day. He refused to accept the
invitation, because he had already promised to Apapalika to go to her
place for the same purpose. The princes had come in their finest and
richest dress; in their deportment they vied in beauty with the Nats.
But foreseeing the ruin and misery that was soon to come upon them all,
Buddha exhorted his disciples to entertain a thorough contempt for things
that are dazzling to the eyes, but essentially perishable and unreal in
their nature. The princes were greatly disappointed at the preference
given to the courtesan. On the following day, Gaudama went to the grove
of mango-trees, attended by all his Rahans. After the meal, Apapalika
presented the grove to Gaudama, who readily accepted the pious gift.
Having remained a while on this spot, Buddha went to the village of
Weluwa, where he spent the forty-fifth and the last season. There he
assembled the Rahans and said to them: “I intend to spend the season
in this place, but you have my permission to go and remain in the
neighbouring districts.” The reason that induced him to part for a while
with his disciples was the smallness of the place and the difficulty
of procuring rice, whilst in the contiguous districts there were many
monasteries and an abundance of all the necessaries of life. He would
not, however, allow them to withdraw to too great a distance, for two
reasons: first, because he knew that in ten months hence he would attain
the state of Neibban; and, second, because he desired to see them
assembled in his place several times every month, that he might have
opportunity to preach the law, and deliver to them his final instructions.
Whilst he was living in that place Buddha was visited with a most painful
distemper, which threw him into a state of prolonged agony. But owing
to the absence of his disciples, and knowing besides that this was not
the spot he was to select for his last moments, he overcame, by his
incomparable power, the evil influence of the illness, and entering
soon into a state of absolute trance, he remained therein for a while.
Awakening from that situation, he appeared anew with his strength and
usual vigour. When he came out from the monastery to take his wonted
walk, Ananda went into his presence, and expressed to him the profound
grief felt by all those who had heard of his illness. “When I saw you
ill, O illustrious Buddha,” said the faithful Ananda, “I was so deeply
affected that I could scarcely hold up my head or draw my breath. I
always cherished the hope that you would not go to Neibban ere you had
preached once more the law to us all.” “Ananda,” replied Buddha, “why are
the Rahans so much concerned about my person? What I have preached has no
reference to what is within me or without me. Besides me there is no one
else to preach the law. Were they not looking upon me as such, it would
be perfectly useless to attempt to preach to them. I am now very old; my
years number eighty. I am like an old cart, the iron wheels and wood of
which are kept together by constant repairing; my earthly frame is kept
entire and whole by the force and power of trance. O Ananda, I feel truly
happy whenever I consider the state of Arahat, which is the deliverance
from all the miseries of this world, whilst at the same time it sets a
being free and disentangled from all visible and material objects. As to
my disciples, as long as my religion shall last they ought to rely on
themselves, and take refuge in the law, for there is no other refuge.
They will truly rely on themselves when, by a careful attention, profound
reflection, and true wisdom, they will be bent upon the destruction of
concupiscence and anger, and engaged on meditating upon the constituent
elements of this body.” Such were the instructions he gave to Ananda.
Having spent the season in the village of Welouwa, the most excellent
Buddha desired to return by the same way he had previously followed to
the country of Thawattie. Having arrived there, he took up his residence
in the monastery of Dzetawon.[3] The great disciple Thariputra, having
just returned from begging his rice, hastened to render to Buddha the
usual services. He swept the place, spread the mat, and washed his
feet. These duties being performed, he sat in a cross-legged position,
entered into a state of trance for a while, whence having awakened, he
thought within himself as follows: Has it been the custom in former
ages for the Buddhas to arrive first at the state of Neibban, or for
their great disciples to precede them in that way? Having ascertained
that the latter alternative always happened, Thariputra examined his
own existence, and found that the period of his life was not to extend
beyond seven days. He next considered what place was the fittest for
him to depart from and go to Neibban. The remembrance of his mother
occurred to his mind, and he said to himself, My mother has given birth
to seven Rahandas, and she has not as yet taken refuge in the three
precious things—Buddha, the law, and the assembly of the perfect. Is
she capable of understanding and knowing the four ways to perfection?
Yes, she is indeed. But who is destined to preach to her? I am the
person who ought to perform such a good office to her. I will go, teach
her, and, by my instructions, make her renounce her false belief and
embrace the true one. The very room I was born in shall be the spot
wherefrom I shall depart for the rest of Neibban. On this day I will ask
Buddha’s leave to go to my birthplace. Having come to this resolution,
he called the faithful Tsanda, and said to him, “Go and summon my five
hundred Rahans to attend at my place.” Tsanda departed forthwith, and
said to the Rahans, “The great Thariputra desires to go to the village
of Nalanda; be ready to accompany him; arrange everything in your own
place, take up your pattas and tsiwarans.” The five hundred Rahans
immediately complied with the request, and were ready to follow their
master. Thariputra, having disposed everything in his own cell, rose up,
and casting an attentive and serious look upon the place he was wont to
sit on during the day, he said, “This is the last time I will ever see
this place; never will I any more enter into this cell.” Thereupon he
left the spot followed by the five hundred Rahans, went to the presence
of Gaudama, and humbly requested permission to go and quietly enter
into the state of Neibban, and thereby be delivered from the whirlpool
of endless existences. Gaudama asked him in what place he intended to
obtain Neibban? Thariputra replied: “In the country of Magatha, in the
village of Nalanda,[4] in the very room where I was born.” “You alone,
O Thariputra,” said Buddha, “know the time of your entering the state of
Neibban. As it is difficult, if not impossible, ever to find among all
my disciples one like unto you, I desire you to preach once more to the
assembly of Rahans.” Thariputra, knowing that Buddha wished him at the
same time to show a display of his power, prostrated himself before him,
then rose up in the air to the height of one palm-tree, and came down to
worship Buddha. He rose seven times in succession, each time higher by
the length of a palm-tree than the preceding one. On the last time he
stood in the air for a while, and announced the law to the multitude of
Rahans and people; then coming down, he submissively requested Buddha to
withdraw into the interior of the monastery. Buddha, complying with his
wishes, entered into a hall studded with diamonds. Thariputra, having
bowed towards the four points of the compass, said: “O most glorious
Buddha, a hundred thousands of worlds ago I was prostrated at the feet of
Buddha Anaumadathi, and earnestly prayed that I might enjoy the happiness
of seeing all successive Buddhas that would appear during the period of
my countless existences. My prayer has been heard, and now I contemplate
you, O most glorious Buddha, and it is the last time that I will ever
enjoy your presence. Now, O Buddha, worthy to be adored by all rational
beings, I will soon be free from the thraldom of existences, and this
existence shall be the last; this my prostration before you shall be the
last. The end of my life is near at hand: seven days hence, like a man
who rids himself of a heavy load, I will be freed from the heavy burden
of my body.” He raised his joined hands to his forehead, and from the
extremities of his ten fingers rays of glory shot forth. In this position
he bowed to Buddha, and withdrawing slowly, with his face towards Buddha,
he continued bowing down as long as he could see him, because it was for
the last time. When Buddha was out of sight he took his departure. At the
same time the earth trembled with a tremendous shake. Buddha said to the
Rahans that surrounded Thariputra: “Beloved children, your elder brother
is departing; accompany him for a while.” The people, too, hearing that
Thariputra was going away, came forward, and gathering in large crowds,
said to each other: “The great Thariputra, having obtained leave from
Buddha, is going to prepare himself for the state of Neibban; let us
follow him, that we may still enjoy his presence.” Whereupon taking
flowers and perfumes in their hands, they ran in the direction he had
taken, with dishevelled hair, crying aloud, with tears and lamentations,
“Where is Thariputra?” Having come up to him, they said: “Illustrious
Rahan, you have left Buddha; whom do you now intend to join?” Thariputra,
full of the most affectionate feelings towards the people, mildly desired
them not to accompany him farther, and he added a few last words,
enjoining upon them ever to remember Buddha and the Rahans. During the
seven days that his journey lasted, Thariputra never ceased to praise and
exalt the affection and kindness the people bore to him.
It was a little before dark when the great Rahan arrived at the entrance
of the Nalanda village. He went to rest at the foot of a banyan-tree
close to that spot. At that time there came a young man, his nephew,
named Ooparewata, who, perceiving Thariputra, bowed down before him, and
stood in that place. The great Rahan said to him: “Is your grandmother at
home?” Having been answered in the affirmative, he continued addressing
him: “Go now to her, and tell her to prepare for me the room wherein I
was born, and a place for these five hundred Rahans that accompany me. I
will stay for awhile in the village, and will go to her house somewhat
later.” The lad went in all haste to his grandmother’s house, and said to
her: “My uncle is come, and is staying at the entrance of the village.”
“Is he alone?” inquired the grandmother, “or has he with him a numerous
retinue? For what purpose is he coming here?” The young man related to
her all the particulars of his interview with his uncle. Noopathari,
the mother of Thariputra, thought within herself, Perhaps my son, who
has been a Rahan from his youth, desires in his old age to leave his
profession. She, however, gave orders to have the desired room cleaned,
and a place prepared for all his attendants.
In the evening, the great disciple went to his mother’s house with all
his followers. He ascended to the room prepared for him and rested
therein. He bade all the Rahans withdraw and leave him alone. They had
scarcely departed, when a most violent disease seized Thariputra, which
caused an abundant vomiting of blood, so great, indeed, that the vessel
into which it flowed could not hold it. His mother, at the sight of such
an awful distemper, did not dare to approach, but retired, with a broken
heart, into her own room, and leaned against the door. At that time,
four great Nats, a Thagia their chief, and four Brahmas, came to see
him, and to minister to him during his painful illness; but he bade them
retire. His mother, seeing the coming and going of so many distinguished
visitors, and the respect they paid to her son, drew near to the door of
his room, and calling the faithful Tsanda, inquired of him wherefore so
many distinguished individuals had come. Tsanda explained to her that the
great Nats and a chief Thagia had come to visit and assist her son, and
enjoy the presence of the great Rahan. Meanwhile he informed the patient
that his mother wished to see him. Thariputra replied, that the moment
was not a proper one, and he asked his mother the motive of her untimely
visit. “Beloved son,” said she, “I am come here to contemplate your ever
dear countenance. But who are they that have just come to see you?”
Thariputra explained to her how he had been visited by Nats, Thagias,
and Brahmas. His mother inquiring of him if he were greater than any one
of these, he unhesitatingly replied, that he was more excellent than any
of them. His mother thought within herself: If my son be so exalted, how
much more must Buddha be! Her heart then overflowed with the purest joy.
Thariputra rightly understood that the moment had come to preach the
law to his mother. He said to her, “Woman, at the time my great teacher
was born, when he obtained the supreme intelligence, and preached the
most excellent law, a great earthquake was felt throughout ten thousand
worlds. No one has ever equalled him in the practice of virtue, in
understanding, wisdom, and in the knowledge of and affection for the
transcendent excellencies of the state of Arahat.” He then went on
explaining to her the law, and many particulars relating to the person
of Buddha. “Beloved son,” said his mother, delighted with all that she
heard, “why have you been so late in acquainting me with such a perfect
law?” At the conclusion of the instruction, she attained the state of
Thautapan. Thariputra replied, “Now, woman, I have repaid you for all the
labours you have bestowed on me in bearing, nursing, and educating me;
depart from me and leave me alone.”[5]
Thariputra inquired of the devoted Tsanda whether the moment had come.
Having been informed that it was nearly daylight, he requested to be set
up. By his order all the Rahans were called to his presence, and he said
to them, “For the last forty-four years you have ever been with me; if I
have offended any one of you during all that time, I beg to be pardoned.”
The Rahans answered him: “Great teacher, we have lived with you during
the last forty-four years, and have been your inseparable attendants,
following you everywhere, as the shadow follows the body. We have never
experienced the least dissatisfaction with you, but we have to request
your forbearance with us and pardon for ourselves.”
It was on the evening of the full moon Tatsaongmon (November), when
Thariputra went to his mother’s place, and lay down in the room wherein
he had been born. During the night he was attacked with the most
distressing distemper. In the morning, at daylight, he was habited with
his tsiwaran and made to lie on his right side. He entered into a sort of
ecstasy, passed successively from the first state of Dzan to the second,
third, and fourth, and thence dived into the bottomless state of Neibban,
which is the complete exemption from the influence of passions and matter.
Noopathari, bathed in her tears, gave full vent to her grief and
desolation. “Alas!” exclaimed she, looking on the lifeless body, “is
this my beloved son? His mouth can no more utter a sound.” Rising up,
she flung herself at his feet, and with a voice ever interrupted by sobs
and lamentations, said, “Alas! beloved son, too late have I known the
treasure of perfections and excellencies that was in you. Had I been
aware of it, I would have invited to my house more than ten thousand
Rahans, fed them, and made a present of three suits of dresses to each
of them. I would have built a hundred monasteries to receive them.”
Day[6] having dawned, she sent for the most skilful goldsmiths, opened
her chests, and gave them a great quantity of gold. By her command, five
hundred small piathats and as many dzedis were prepared: the outsides
were all covered with gold leaves. The great Thagia sent down on the spot
a number of Nats, who made also the same number of religious ornaments.
In the middle of the city a high square tower was erected; from its
centre a tall spire rose to an immense height. This principal one was
surrounded by a great number of smaller ones. Men and Nats mingled
together, uniting in their endeavours to do honour to the deceased. The
whole place was lined with countless beings, vieing with each other in
their efforts to show the utmost respect, joy, and exultation on this
extraordinary occasion.
The nurse of Thariputra, named Rewati, came and deposited round the
mortal remains three golden flowers. At that very moment the great Thagia
made his appearance, surrounded with myriads of Nats. As soon as the
multitudes perceived him, they withdrew hastily to make room for him.
In the midst of the confusion, Rewati fell down, was trampled upon,
and died. She migrated to the fortunate seat of Tawadeintha, became a
daughter of Nats, and inhabited a niche made with the most consummate
skill, and adorned with the richest materials. Her body shone like a
beautiful statue of gold, and was three gawoots tall. Her dress exceeded
in richness, variety, and beauty all that had ever been hitherto seen.
On the following day, Rewati came from her glorious seat to the spot
where crowds of people surrounded the body of the deceased. She
approached with the dignified countenance and majestic bearing of a queen
of Nats. No one recognised her, though the eyes of all were riveted
on her person, encompassed with the splendour of Nats. While all the
spectators, overawed by the presence of that celestial being, remained
motionless with a silent admiration, Rewati said to them, “How is it that
none of you recognise me? I am Rewati, the nurse of the great Thariputra.
To the offering of the three golden flowers made by me and placed at
the feet of the mortal remains of the great Rahan, I am indebted for
the glory and splendour of my present position.” She explained at great
length the advantages procured by doing meritorious actions. Having stood
for awhile above the cenotaph, whereupon they had deposited the body of
the deceased, she came down, turned three times round it, bowing down
each time, and then returned to the blissful seat of Tawadeintha.
During seven consecutive days, rejoicings, dancings, and amusements
of every description were uninterruptedly kept up in honour of the
illustrious deceased. The funeral pile was made of scented wood; upon
it they scattered profusely the most rare and fragrant perfumes. The
pile was ninety-nine cubits high. The corpse having been placed upon it,
fire was set to it by means of strings made of flowers and combustibles.
During the whole night that the ceremony lasted, there was a constant
preaching of the law. Anoorouda extinguished the fire with perfumed
water. Tsanda carefully and piously collected the remaining relics, which
were placed in a filter. “Now,” said he, “I will go to Buddha with these
relics, and lay them in his presence.” With his companion Anoorouda, he
took, together with the relics, the patta and tsiwaran of the deceased,
and returned to Buddha to relate to him all the particulars concerning
the last moments of his great disciple.
Tsanda was the younger brother of the great Thariputra. It was to him
that the honour belonged of being the person selected to convey to Buddha
the precious relics. When, however, he had come to the monastery, he
was unwilling to go alone into Buddha’s presence. He went first to
Ananda, his intimate friend, and said to him, “My brother Thariputra
has obtained the state of Neibban. Here are the patta, tsiwaran, and
relics,” exhibiting before him, one after the other, those precious
articles. Both went together to Buddha’s place, and laid at his feet the
patta, tsiwaran, and relics of the great disciple. Buddha, placing the
relics on the palm of his right hand, called all the Rahans and said to
them, “Beloved Rahans, this is all that remains of one who, a few days
ago, was performing wonders in your presence, and has now reached the
state of Neibban, something resembling a pure white shell. During an a
thingie and hundred thousands of worlds, he has perfected himself by
the practice of virtue. Beloved children, he could preach the law like
another Buddha. He knew how to gain friends; crowds of people followed
him to hear his instructions. Excepting me, no one in ten thousand
worlds was equal to him. His wisdom was at once great and cheerful, his
mind quick and penetrating. He knew how to restrain his desires, and
to be easily satisfied with little. He loved retirement. He severely
rebuked evil-doers. Beloved children, Thariputra renounced all pleasures
and gratifications to become a Rahan; he always shunned strifes and
contentions, as well as long and idle conversations. His patient zeal
for the diffusion of my religion equalled the thickness of the globe. He
was like a bull, the horns of which have been broken. My beloved Rahans,
look once more at the relics of my wise son, Thariputra.” Buddha in this
manner eulogised the virtues of the illustrious deceased in five hundred
stanzas.[7]
On hearing all that Buddha had said to honour the memory of Thariputra,
Ananda was filled with sentiments of the tenderest emotion. He could
not refrain from shedding abundant tears. Buddha quickly remarked all
that was taking place in his faithful and loving attendant, and said to
him, “Ananda, on former occasions I have, in my preachings, endeavoured
to shelter your soul from the impressions caused by such and like
emotions. Two things can alone keep us separated from father, mother,
brothers, sisters, &c.,—in a word, from all that we most cherish, viz.,
death and distance. I, though a Buddha, have been exposed to all those
changes brought on by distance when I practised the great virtues in the
solitude, when I displayed wonders and spent a season in the seat of
Tawadeintha. In those circumstances, distance kept me far from all those
that were dearest to me. Would it not have been considered as useless, if
not unbecoming, to shed tears either on my account or that of others? Can
there ever be a time when any, how painful soever, occurrence may warrant
wailing and lamenting?” With these and other considerations, Buddha
soothed the affliction of Ananda, and filled his soul with consolations.
Buddha, to complete, as it were, the work of praises in favour of his
great disciple, caused a dzedi to be erected in his honour near the
entrance of the Dzetawon monastery. Having satisfied the sacred duty of
gratitude towards the greatest of his disciples, Gaudama resolved to
leave the monastery of Dzetawon for the country of Radzagio. Ananda was,
as usual, directed to inform the Rahans to hold themselves ready for
immediate departure.
The most excellent Phra having reached Radzagio, which he was to visit
for the last time, took his abode into the Weloowon monastery. He had not
stayed long in that place when the other great disciple, Maukalan, went
to Neibban. Here are the particulars respecting the last moments of the
illustrious companion of Thariputra. The heterodox Rahans, who lived in
a state of complete nakedness, were extremely jealous of the popularity
of Buddha, and coveted the abundant alms that were offered to him and his
disciples. Maukalan, who was living on the Isigili mountain, in the cave
of the dark rock, was supposed, on account of his great attainments and
profound science, to be the cause of the great respect the people paid
to his master. They resolved to kill him. For that purpose they armed
five hundred robbers, and gave them one thousand pieces of silver to
perpetrate the horrible crime. The assassins went twice to the cave; but
their victim twice escaped their fury. At last, owing to the influence
of a former bad deed, Maukalan resigned himself into the hands of the
ruffians, who put him to death. They beat him so severely, that his
lifeless remains were no more than a heap of mangled flesh, which they
threw into the midst of bushes. The news of the appalling murder spread
rapidly through the country. King Adzatathat had the murderers arrested.
Having known from their own confession that the naked Rahans were the
instigators of the murder, he had them likewise arrested. In front of his
palace he ordered one thousand holes to be dug; in each hole a criminal
was sunk up to his navel. All the ground was then overspread with straw,
which being set fire to, all the wretches soon perished.
On hearing such news the disciples were greatly grieved, and asked
each other what might have been the cause which had brought the aged
Maukalan to such a cruel end. Buddha, appearing suddenly among them,
said, “Beloved sons, what is the subject of your conversation?” They
replied that they were conversing on the tragical death of their great
companion. “I declare unto you,” retorted Buddha, “that Maukalan has
met a well-merited death. In one of his former existences, my beloved
son, at the instigation of his wife, misled his aged and blind parents
into a forest, where, leaving them alone, he went away for awhile. On
his return, affecting the manners and voice of a highwayman, he killed
his parents, and threw their bodies into a thicket. For this crime he
has suffered the torments of hell during one thousand years, and has had
to undergo the cruel death that has put an end to his last existence.”
Having thus spoken, he ordered that a dzedi should be erected in honour
of Maukalan near the gate of the Weloowon monastery.