_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._
Having completed the narrative of all that relates to the relics, we
have to trace back our steps, and give an account of the development and
spread of Buddhism into various countries.
After the cremation of Buddha’s mortal remains and the distribution of
the relics, peaceably managed by the Pounha Dauna, Kathaba, on account of
the high esteem Buddha ever had for him—esteem which he had manifested
in a striking manner when he invested him with his one robe—considered
himself as having been thereby especially appointed to provide effectual
means for placing the law on an unshaken foundation. As a monarch before
his death appoints his son to succeed him, to wield the supreme power and
keep it in his family, in a like manner Buddha had appointed his eldest
spiritual son to take his place. Being, therefore, the acknowledged
head of the assembly, he had but one object in view, the maintenance of
the doctrines and institutions of his great master in their original
purity, and the establishment of religion on a firm basis. When on his
way from the town of Pawa to that of Kootheinaron, to be present at the
funeral of Buddha, he had met with a Rahan, who had given him particulars
respecting the last moments and death of Gaudama, and at the same time
had dared to express feelings of satisfaction on that mournful occasion
in the following manner: “Now that our master has gone to Neibban, he
will be no longer amongst us, to tell us, ‘You must do this, you have to
shun that; such a regulation ought to be observed; such a duty is to be
performed.’ We shall hear no longer the reproaches he was wont to address
to us. At present we are at liberty to do what we like, and to follow
our own inclinations.” Such unbecoming, nay, impious language, stung to
the quick the ardent soul of the venerable Kathaba. From that moment
he was daily engaged in revolving in his mind, and examining within
himself, what would be the best course to be entered upon, in order to
keep intact the doctrines he had heard from the mouth of Buddha himself,
and establish upon a firm basis the religious institutions he so much
valued. “As soon,” said he within himself, “as the funeral of the most
excellent Phra shall have been performed with a becoming solemnity, I
shall congregate together the most zealous and learned members of the
assembly, and, with their united efforts and energy, I will oppose the
spreading of false doctrines, which obscure the true ones. I will put
down the newly-invented erroneous disciplinary regulations, by setting in
a strong light the genuine ones. To prevent, in future, the re-occurrence
of similar evils so detrimental to religion, all the preachings of Buddha
as well as the disciplinary rules shall be arranged under several heads,
and committed to writing. The books containing the above shall be held up
as sacred.”[30]
Agreeably to the plan he had fixed upon twenty days after Buddha’s
demise, the great Kathaba, profiting by the circumstance that had brought
together so many Rahans from all parts to the town of Kootheinaron,
communicated his views to all the Rahans congregated in that place.
Having received from all his brethren a suitable encouragement, Kathaba
selected from among them four hundred and ninety-nine of the most
learned. They were all Rahandas, that is to say, they had all reached the
last degree of perfection, with the exception of Ananda, who was but a
Thautapan, and, therefore, had only entered into the current that was to
drift him to perfection.
It may be asked why Ananda was selected as a member of the future
council, since, in point of spiritual attainments, he was very inferior
to all his brethren upon whom Kathaba’s selection had fallen. Let it
not be believed that he owed this distinction to his royal extraction,
or to his being first cousin to Buddha and the friend of Kathaba, or to
the venerable appearance which grey hairs imparted to his person. His
brethren were full of love and esteem for him. They had the greatest
regard for all that he said, because, having always attended on Buddha’s
person during twenty-five years, lived with him in the greatest
intimacy, and followed him as the shadow does the body, he was perfectly
conversant with the doctrines of Gaudama, which he had heard expounded
on all occasions and to all sorts of people. All the religious were
unanimous in declaring him worthy to be associated with those who were to
compose the synod. Kathaba was delighted at such an opinion, which agreed
so well with his own.
Kathaba examined afterwards what was the most befitting place for holding
the council. Having reviewed successively the various cities situated
in the neighbourhood of Kootheinaron, he was pleased with none of them.
Radzagio appeared to him in every respect the best place that could be
selected. The city and its suburbs were very populous; the people lived
in affluent circumstances; alms could easily be procured even for a large
assembly during any period of time; monasteries about the city were both
numerous and of great extent. All these advantages combined together
induced Kathaba to give the preference to that city. To this his brethren
unanimously assented.
When these preliminaries had been settled, Kathaba, on the fifth of the
waxing moon of Nayon, spoke as follows to the members of the future
council: “Brethren, you have before you forty days to prepare yourselves,
and dispose everything to hold yourselves ready for beginning the great
and important affair for which we have to assemble at Radzagio. Let none
of you bring forward any pretext for postponing his going to the place
that has been fixed upon, such as sickness, or the consideration of
parents, friends, relatives, or even teacher. Every one of us must be
prepared to forsake everything to promote the great object we have in
view, the exaltation of religion.”
When he had spoken in this manner he took with himself two hundred and
fifty religious, and shaped his course in the direction of Radzagio.
Some while afterwards Anoorouda, attended by nearly a similar number
of brethren, went to the same place by following another road. The
venerable pounha remained in Kootheinaron with seven hundred brethren.
The other religious, not designated by Kathaba, withdrew into various
other localities.
Whilst these things were taking place, the ever kind-hearted and
affectionate Ananda availed himself of a portion of the forty days
allowed by Kathaba to proceed to Radzagio, to give full scope to the
feelings of love he entertained for the person of Buddha. He employed
a part of that time in revisiting the various places that had been
the favourite resorts of his beloved departed master, the Dzetawon
monastery in particular. Full of love for the memory of Buddha, he was
seen entering into the monasteries where he was wont to serve him daily
with a most affectionate regard, his eyes bathed in tears, and doing,
out of respect for him, the same humble but devoted services. He swept
the room, made the bed, brought the water in the same way as if Buddha
had been present. With a low tone of voice, often interrupted by sobs,
he was heard repeating, with the accent of a deep sadness, tempered by
love, “This is the place where the most excellent Phra sat down; this
is the bed upon which he slept; this is the verandah through which he
paced to and fro; this is the place where he bathed;” and on each spot
he stood awhile and shed abundant tears. At such a sight the people felt
their love towards Buddha’s person increasing tenfold. They accompanied
his loving disciple, joined him in his pious offices, and with him wept
as bitterly, in remembering the person of the great teacher, his manners
and his preachings, as they did when they heard of his death. Having
performed all these pious duties, Ananda left that place, and hastened to
the city of Radzagio.
When all the religious had congregated, the occupants of the eighteen
monasteries that were spread in the neighbourhood of Radzagio had to
leave them, and make them over to the new-comers. All the five hundred
religious spent the festival day of the full moon of Watso together
with the occupants of those places. After the performance of the usual
devotions they were left alone in the undisturbed possession of the
above-named monasteries. But the buildings were found in such a bad order
that they required important and immediate repairs. Moreover, they were
in a state of unbearable uncleanness, and it was deemed necessary to
have them well rubbed and washed. The cause of this disordered state was
this: when the occupants of those places heard of the approaching death
of their great teacher, they had hastened to Kootheinaron, and there was
no one left to take care of the dwellings and keep them in good order.
To have the evil remedied, Kathaba, accompanied by a large retinue of
his most remarkable brethren, went on the second day after the full moon
of Watso to the palace of King Adzatathat, who received him with every
mark of respect, and immediately inquired about the object of his visit.
Kathaba explained to the monarch the purpose of his coming to Radzagio
with five hundred of the most distinguished religious. “I desire,”
said he, “to confute error and to proclaim truth. My greatest wish is
to promote the sacred cause of our holy religion. For that purpose I
have, with the concurrence of all my brethren, resolved to hold a synod
composed of the principal members of the assembly. We ask from you, O
King, the favour of causing the eighteen monasteries of Radzagio to be
repaired for our dwelling, and also to give orders for the erection of a
spacious hall, which shall be the place of our meetings for discussing
various subjects relating to religion.”
Adzatathat joyfully assented to the proposal and demands of the Buddhist
patriarch. He gave full liberty for the holding of the council, saying,
“My power and that of the law are now at your command.” He gave immediate
orders for putting in perfect order the dwelling-place of the Rahans.
On the southern face of Mount Webhara there was a cave which had been a
favourite place of resort with Buddha during the seasons that he spent
at Radzagio in the Weloowon or bamboo-grove monastery. That spot was
fixed upon as the fittest for the holding of the assembly. Adzatathat
summoned to his presence the most skilful workmen, and commanded them
to exert all their skill and talents in erecting a hall worthy of the
assembly that was to meet within its precincts. The ground was first
encircled with a fence. A fine flight of steps, made with the utmost
care, led from the bottom of the hill to the spot where was built the
magnificent hall, decorated with a profusion of the choicest ornaments,
and surpassing in beauty and elaborate work the stately dwellings of
princes. Five hundred mats for the accommodation of the religious were
disposed in the south of the hall. The seat of the president was placed
opposite, in the northern part. In the centre, but facing the east, a
seat resembling a pulpit was raised; upon it was laid a beautiful fan,
made of ivory. When the work was finished, Adzatathat informed Kathaba
that the work was completed, and the hall ready for the projected
meetings.
It was on the full moon of the Wakhaong (August) that the first
conference was to take place and the council to be opened. On the day
previous some Rahans made a remark on the circumstance of Ananda being
allowed to become a member of the council, though he was but a Thautapan,
and had still to ascend the three other steps of Thakadagan, Anagan, and
Rahanda before he became an Arahat. This remark, made with very little
moderation, greatly affected and grieved the tender heart of Ananda. No
time was to be lost; he knew that on the following day the council would
be opened, and he could scarcely hope to be tolerated as an exception in
the midst of his brethren. He withdrew to a quiet and retired place, and
resolved to do his utmost to obtain that which he felt he was in need
of. He began to meditate with much attention; but the desired object of
his wishes was as yet far from him. He thought of Buddha. Whilst he was
continuing his mental labour until midnight, he heard a voice telling
him to apply himself to the labour of a higher order, to Kamatan. This
was a flash of light that illuminated his mind. The exercise lasted until
a little before daybreak. At that time Ananda left the walking place, and
went to his room to take a little rest. He sat on his bed. Between the
short time that it took to raise his feet from the ground and lay the
head over the pillow, Ananda was delivered from the bands that keep a
being in the whirlpool of existences, and he became a Rahanda.
On the fifth of the waxing moon of Wakhaong the 499 venerable members,
attired in their cloaks and carrying the mendicants’ pots, assembled in
the hall at the entrance of the Webhara cave. Each member occupied his
own place; Ananda’s alone was without its occupant. On a sudden, by the
power of the virtue now inherent in his person, Ananda appeared among
his brethren. The appearance of his face resembled a ripe palm fruit.
It was beautiful as the moon at its full emerging from the bosom of a
cloud; as a newly polished precious stone on a piece of fine cloth; as
the water-lily blooming in the rays of the morning sun. It reflected the
inward perfection which had just been communicated to him, and exhibited
it in unmistakable signs to the assembled religious.
Every arrangement being completed, and the members occupying in silence
their respective seats, Kathaba three times praised Buddha. He then asked
the fathers of the assembly which of the three parts—the instructions,
the discipline, or the metaphysics—deserved the priority in the
discussions that were to begin. They answered that the discipline, being
the soul and ornament of religion, deserved the preference. He asked
them to appoint him whom they thought the fittest to occupy the pulpit.
They were unanimous in selecting Oopali, though Ananda was worthy of
such a distinction. The reason of the selection is the following: On one
occasion Buddha had openly declared that among all the religious, or
the members of the assembly, Oopali was the most fervent in observing
the regulations of the Wini. Then Kathaba said, “Brethren, since you
have given the preference to the venerable Oopali, let him have it.” The
venerable Oopali said in his turn, “Brethren, hearken to my words: having
been selected by the assembly to answer all the questions relating to
the Wini, I accept the honourable task thus imposed upon me.” When he
had spoken he rose from his place, threw a part of his cloak upon one
shoulder, bowed to the members of the assembly, went to the pulpit, sat
down, and held the ivory fan in his hand.
Kathaba, from his own seat, addressed Oopali, and said, “Venerable
Oopali, in what place has the most excellent Phra enacted the commandment
respecting the first of the four sins, called Paradzika?” Oopali
answered, “In the country of Wethalie.” “To whom was allusion made when
this commandment was published?” “Allusion was made to Thoudein, the
son of Tananda Pounha.” “What was the cause of such an enactment?” “The
sin of fornication he had committed.” The president, addressing the
assembled fathers, said, “Brethren, you have all heard what regards the
circumstances connected with the first Paradzika. Let this article be
noted down, and its admission and sanction be proclaimed aloud.” It was
done so. All the members accepted it. At that moment an earthquake was
felt. The same method was observed as regards the three other Paradzika.
They were unanimously accepted by the members of the assembly. Oopali
was successively questioned by the president upon the other regulations
of the Wini, viz., the 13 Thingaditheit, the 2 Donay-a-niga, the 30
Niseggi Padzeit, the 92 Padzeit, the 4 Walidathani, the 75 Theikkabot,
which are named Adikarana-thama; in all, 227 regulations. Moreover,
there were added the 80 (Banawara) Khandaca and the 25 Parawira. These
several divisions form the collection called Wini Pitagat. When the final
sanction had been given to all those points a mighty earthquake was felt
a second time. The venerable Oopali laid down the ivory fan, rose up,
came down from the pulpit, reverentially saluted all the brethren, and
returned to his own seat.
The president, addressing the company, said, “Brethren, hearken to my
words. If it be your good pleasure, we shall discuss at present the
thoots or the instructions orally delivered unto us by our most excellent
master. Whom shall we appoint to answer the questions I shall put him
on this subject?” They unanimously elected Ananda, who, having always
and on all occasions accompanied Buddha, was better acquainted with his
preachings than any other religious. Then the president added, “Brethren,
if it be agreeable to you, I will duly question the venerable Ananda.”
The latter likewise said, “Brethren, hearken to my words. Since it is
acceptable to you, I will answer all the questions on the thoots which
our venerable president shall put to me.” Then he rose from his seat,
arranged his cloak on one of his shoulders, respectfully bowed to the
assembly, and, ascending the steps of the pulpit, he sat down, and held
in his hand the ivory fan.
The president, addressing the assembly, said, “Brethren, in the thoots
there are several parts or divisions. There is the division called
Thingiti, which has also subdivisions. Which shall I fix upon to begin
our session?” They answered, “Let us begin with the Diga-thingiti,
which contains thirty-five thoots, and out of this the Silakhanda which
includes thirteen sermons or thoots.” It was on the first, called
Bhramadzala, that the questions were put. The president put the following
questions to the venerable Ananda: “In what place was the Bhramadzala
thoot preached?” He answered, “In the Mingoon hall, situated in the
middle of a grove of mango-trees half-way between Radzagio and the
village of Nalanda.” “To whom was allusion made?” “To Thouppya, a holder
of false doctrines, and to a young man named Bramada.” “For what reason
was such allusion made?” “Because both had been ungrateful to Buddha.”
Similar questions were put for each thoot of this division, and suitable
answers were given in a like manner. The same mode of proceeding was
observed for each sermon or thoot of the following divisions. When
all the explanations had been given by the speaker, all the assembled
brethren, with a perfect unanimity, assented to all that had been said.
When the work on the thoots was completed, the whole collection was
called the Pitagat Thoots. Ananda rose from the pulpit, placed the ivory
fan upon the table, respectfully bowed to the assembly, and returned to
his own place.
The president, addressing again the assembly, requested them to designate
him who, in their opinion, appeared to be best fitted for answering
all questions on the third part of the sacred scriptures, the Abidama.
They unanimously selected the venerable Anooroudha. When the choice had
been fixed upon and agreed to, Anooroudha accepted the honour conferred
on him, rose from his seat and saluted his brethren. He then gravely
ascended the pulpit, sat down, and held the ivory fan in his hand.
The president questioned him on the seven divisions of the Abidama,
following the same order he had observed previously in treating of
the two first parts called Pitagat. The occupant of the pulpit having
returned due answers, and the assembly having testified their approbation
in a unanimous manner, the council was brought to a close. It had
lasted seven months, from the full moon of Wakhaong to the full moon of
Tabaong.[31]
The first council is called Pitzasatika Sangarana, because it was
composed of five hundred religious. It is also named Terika-sangarana,
because it was composed of religious of the first order. The soul
of Kathaba, at the happy conclusion of this important undertaking,
overflowed with the purest joy. He felt that with such a work the
religious institutions rested on a strong basis, and would last the whole
period of 5000 years assigned to the duration of religion by Gaudama
himself.
It was at the conclusion of the council that King Adzatathat, with the
concurrence of the Buddhist patriarch, did away with the Eetzana era, and
substituted the religious era beginning in the year 148 of the said era;
that is to say, on the year of Gaudama’s death, on a Monday, the first of
the waxing moon of Tabaong.
Here is inserted, as a genealogical link, the names of the kings who
reigned at Pataliputra, from Adzatathat to Kalathoka, under whose reign
the second council was held.
Agreeably to the prediction of Gaudama respecting the calamities
that were to befall Wethalie on the third year of the religious era,
Adzatathat, having contrived to sow, through the instrumentality of a
famous pounha, the seed of dissension among the princes of that city,
flung himself on a sudden with a large force on the devoted city,
possessed himself of it, and totally destroyed it. On his return to his
own territories, the conqueror carried away as captives three hundred
of the princes and nobles of the conquered state. His reign lasted
altogether thirty-five years. He died in the year 25 of the religious
era. He was slain by his own son Oudaia-badda, who succeeded him and
reigned until the year 40. He was in his turn murdered by his son
Anoorouda, who also fell after a short reign by the hand of his son and
successor, Manta. This prince reigned until the year 49. He met with a
similar tragical end. His son Nagata-saka killed him and ascended the
throne. He reigned until the year 53. The people of Pataliputra, justly
shocked at the horrible and barbarous murders which incessantly sullied
the very steps of the throne, revolted against the race of these bloody
princes, and put an end to the line of kings who are aptly called the
parricide kings.
Among the three hundred princes and nobles whom Adzatathat had brought
over from Wethalie, one of them had a daughter remarkable for the
attractions of her person and the accomplishments of her mind. She was by
the order of the king raised to the position of a courtezan in Radzagio.
Whilst engaged in that course she had a male child, whom, with unnatural
feelings, she ordered to be thrown during the night into the midst of
bushes, outside the city. A Naga guardian of the place watched over the
infant and carefully protected him. On the following morning, the king,
happening to pass by, heard the sound thoo-thoo many times repeated. It
was the Naga who made this noise in order to attract his attention. The
king having sent one of his officers to the spot the sound was coming
from, was informed that an infant still alive was lying there under
the guard of a Naga. Moved with compassion, he ordered the child to be
forwarded to his palace and had him carefully brought up. On account
of the sound thoo-thoo which had been heard, and of the Naga that had
been met on the spot, the child was named Thoo-thoo-naga. He grew up and
became an accomplished prince. The people, who had rid themselves of the
line of parricide kings, unanimously proclaimed him king in 63.
That monarch, not unmindful of his mother’s origin, re-established the
city of Wethalie, and fixed in it the royal residence. From that time
Radzagio lost her rank of royal city, which she never after recovered. He
died in 81, and was succeeded by his son Kalathoka, who, as we shall see
subsequently, had a long reign of twenty-eight years.
We must show now how there has ever been a regular and uninterrupted
succession of eminent doctors, who have successively communicated to
each other the genuine doctrine, from Buddha down to the time of the
third council, that is to say, during more than two hundred years. The
venerable Oopali had learned the Wini at the feet of Buddha himself, and
had for his chief pupil the venerable Dantaka, who in his turn became
the teacher of the venerable Thaunaka. The latter was the instructor of
the venerable Seiggiwa, who also brought up in the knowledge of the true
doctrine the venerable and renowned Mauggalipatta. Dantaka belonged,
by birth, to the pounha race of Wethalie. Having become a patzin, he
attained to so great a proficiency in the religious science, that Oopali
appointed him the instructor of a thousand religious in the three
Pitagats. Thaunaka was the son of a rich merchant. He became a convert to
Buddhism, and entered as a religious at Radzagio. His remarkable mental
attainments induced his superior to give him the charge of initiating
others into the knowledge of the sacred doctrines. Seiggiwa was the
son of a nobleman of Pataliputra. On a certain day he went with many
companions into the monastery of Thaunaka, and found him in a state
of trance. The young visitor wondered at what he saw. From admiration
he passed to respect and love, and wished to become a disciple under
him. He succeeded so well in his studies that he merited to become the
master of the most celebrated of all, Mauggalipatta. Previous to his
present existence, the latter was in one of the seats of Brahmas. He
was incarnated in the womb of a pounha woman. When he was born, he grew
up and showed a decided inclination to become a Buddhist, and tread in
the footsteps of Gaudama. It was in 163 that the future president of the
third council became a patzin.
In the 20th year of the reign of Kalathoka, in the year 100, there
happened a sort of schism amongst the Rahans of Wethalie. Those of
the Weitzi district, little regarding the positive injunctions of the
Wini, indulged in certain practices openly at variance with them. This
occasioned strong remonstrance on the part of the Rahans living in the
western district, called Pawera. The dispute among the religious was soon
noised abroad and caused some scandal. It was the following incident
which revealed all the peril.
The venerable Ratha was then living in the monastery, situated in the
Mahawon, in the district of Wethalie. Chancing to travel through the
Weitzi district, he heard that on festival days the Rahans were wont
to place near the entrance of their monasteries certain vessels half
full of water, and advised the people to put therein, each of them, a
piece of silver, saying that the produce would be employed in purchasing
dresses and the other utensils required by the Rahans. They also allowed
as lawful the use of spirits, and were not very particular respecting
the observance of the law of celibacy. Ratha was greatly scandalised at
all that he saw. He boldly told the people that it was not good to make
offerings of money, because it was unlawful for religious to possess any.
He made similar observations respecting the other trespassings.
On the following festival day no money was offered. The Rahans were much
incensed at such a neglect. Ratha said to the people: “Laymen, because
of such irregularities, the beauty of the days of worship is fading, the
glory of religion is darkened. Buddha in his days forbade the offering
of money, the use of liquors, and several other practices which are now
introduced in this place. By the innovators I am held up as a reviler
of the Rahans, and as one deficient in benevolence towards you. I, as
well as the Rahans of the royal race, attend only to the prescriptions
of the Wini, such as they have been laid down and published by Buddha.”
The people replied to him: “Venerable Ratha, you are a true Rahan, and
you follow the right way. Pray stay with us and be our teacher; we will
abundantly supply you with the necessaries of life.” Ratha, going on his
way, was always followed by the people, who, in token of their respect
and love, accompanied him to the Kootagara monastery, in the midst of the
forest of sala trees.
The guilty Rahans, hearing of all that had been said and fearing the
paramount influence of the venerable Ratha over the people, said to
them: “We shall not join with the Rahans of the royal race. We shall
hold no intercourse with them. We shall expel Ratha from this district.”
With these dispositions they encouraged each other in the determination
to offer a most decided opposition and maintain their newly invented
practices.
On his side, the venerable Ratha, anxious for the safety of the genuine
practices, and zealous for the exaltation of religion, hastened to
Kothambi to warn the religious of that and the neighbouring districts
against the evil practices of the Weitzi Rahans. To those whom he could
not meet in person he sent letters and messengers to say to them:
“Brethren, before the evil-doers succeed in their iniquitous efforts
to subvert religion, and render doubtful and uncertain the genuine
regulations of the Wini, ere they have time to set up false tenets, let
us assemble, and with our united efforts give strength and confidence to
the good and righteous, and crush the wicked and the impious.”
At that time there lived on a mountain, in the Upper Ganges, a celebrated
religious, named Samputa-kami. He was 120 years old, and had been a
disciple of Ananda. To him the zealous Ratha applied in order to have the
questions at issue with the Weitzi Rahans finally settled. He minutely
explained to him the ten points of discipline on which they were at
variance with the Wini. Samputa-kami fully agreed with the proposal, and
was of opinion that there should be held a general assembly, in which the
points in dispute should be examined and the schism put an end to.
Some religious, about sixty in number, appeared to have a leaning towards
the schismatical party. They resolved to go to Thaurya, where lived the
celebrated Rewati, whose extraordinary wisdom equalled the quickness and
flash of the lightning. The venerable Rewati, hearing of their wicked
design, would not, in his abhorrence for their opinions, meet them on
any account. He left his own place, and went from Thaurya to the town of
Sankasa. When he had heard that they were following him, and were already
close to the place he lived in, he removed to Kaiinna-goutra, then to
Oudampara, subsequently to Eggalamoura and to Tharaudzati.
At the same time, it happened that Ratha, with the venerable Tsamputa,
wished to go and have a meeting with Rewati, in order to place him on his
guard and to bring him over to their party. They met him at Tharaudzati
in the evening, and during the whole night made him acquainted with all
the doings of the Weitzi Rahans, and begged him to declare openly which
of the two parties was in the right. Rewati at once pronounced in favour
of the Pawera Rahans, and condemned the opposite party on each of the ten
points in dispute, and looked upon them as innovators and schismatics.
During that time the schismatic Rahans were not idle. They wished also
to draw Rewati to their party. Having ascertained that he lived in
Tharaudzati, they went by boat and ascended the river as far as that
place. They carried with them many presents suitable for religious.
Having landed, they took their quarters under a large tree. Rewati,
knowing their wicked intent, would not receive their presents, nor hold
communion with them. Undismayed by this first check which they had
received, they tried to obtain access to the master by means of the
disciple. They offered him some presents, which in his simplicity he
accepted. Meanwhile they urged him to prevail upon his teacher to give
them a favourable hearing. He only once made the attempt to introduce the
subject with the greatest caution. Rewati, however, was on his guard: he
administered to his imprudent disciple such a rebuke as to deter him from
making any further attempt. His name was Outtara. He and all the Rahans
went to Wethalie.
To calm the heat of discussion, and bring the question at issue to a
complete settlement, the Walikarama monastery in Wethalie was selected
as the fittest place for holding a general assembly, where both parties
would attend, and endeavour to come to a mutual understanding. Out of an
immense number of religious, 700, the most conspicuous for their learning
were selected by Ratha and Rewati to be members of the assembly. But to
render the discussion clearer and easier, it was agreed that each of the
ten points should be first discussed by eight Rahans, four from each
party. Rewati, Samputa, Ratha, and Thoumana represented the western or
orthodox party: Samputa-kami, Thala, Koudyabantaka, and Wathakami acted
for the opposite party.
It was evident that in this dispute the question was not about the
Pitagat itself; this was admitted by both parties. The difficulty
affected certain points of discipline, ten in number, which were to be
settled by the authority of the Kambawa and Patimauk. The eight delegates
having met in a private hall of the monastery, Rewati was desired to
question the venerable Samputa-kami on the ten points on which there was
disagreement. He said: “Is it lawful to add to the food that is received
some salt or other condiments?” Samputa-kami answered: “It is not
lawful.” “In what place was that point settled?” “In Wethalie, as being
contrary to the spirit of the Wini.” “What sin is entailed on him who
does such a thing?” “The sin of Patzeit.” Questions of a similar import
were put as regards the drinking of milk in the afternoon, the use of
waters half-fermented, the drinking of spirits, the receiving of gold and
silver. Answers were given agreeably to the tenor of the Wini regulations.
When the eight delegates had come to a decision upon the ten points
of discipline, they went into the great hall where the 700 Rahans
were assembled. Ratha was the president of the assembly. Samputa-kami
was desired to ascend the pulpit and hold the fan. The president said
to the assembled Rahans: “Brethren, if it be pleasing to you, I will
interrogate the venerable Samputa-kami on the Wini, and on the ten points
in discussion.” He followed the same order that had been observed in the
first meeting of the eight Rahans. The answers were unanimously received
and approved of by the whole assembly. Then the president said: “All
discussion concerning the ten points is now over; let every one accept
the decisions of the assembly and act agreeably to them.”
This second council is called Thattasakita, or the assembly of the 700
Rahans. It was held in 102, under the reign of Kalathoka. That prince
appears to have favoured the party of the Weitzi Rahans. The assembly
lasted eight months. The canon of scriptures was likewise arranged and
determined as it had been done by Kathaba in the first council.
Among the principal members of the assembly were Samputa-kami, Thala,
Koudzasambita, Rewati, Thauna, and Samputa, who had been disciples of
Ananda. Thoumana and Wauthabakami had been disciples of the venerable
Anoorouda.
Partly from the countenance given by the king to the condemned party,
and partly from the obstinacy shown by the easterners in resisting
the decisions of the council, the Buddhistic society was divided into
two great factions. The latter, that is to say the Weitzi Rahans,
established the great school called the Maha Thingika. The Tera-thaka
was that of the orthodox; it never changed in doctrine or in discipline.
Until the third council, that is to say, during the space of more than
a century, eighteen different schools branched off.[32] Of these,
seventeen offered the sad spectacle of important changes in points of
discipline and of doctrine. But the Terawada never changed: it retained
both doctrine and discipline in their original purity. All the different
schools received their denomination from their respective founders.