"I care little for the enfranchisement of study" (the rank of Arhat), said Vasubandhu. Then, with some inconsistency, he performed a great miracle to prove that he had attained that dignity. He flung into the air a ball of thread, and one end remained fixed in the sky. A similar prodigy was witnessed by Marco Polo and other old travellers. Vasubandhu was chosen president, and the convocation proceeded to discuss their Pyrrhonism. All this is servilely repeated in the fictitious narrative of the first convocation. A difficulty arose about Ananda, who had not acquired the miraculous powers that stamp the adept in the knowledge of Prajñâ Pâramitâ, the wisdom of the unseen world. Thus, as first constituted, the convocation consisted of 499 members and a vacant carpet was spread for Ananda. During the night he meditated on the Kâyagastâ Sâtiyâ, and in the morning these powers came; and in proof he reached his seat through the medium of the floor of the temple.
To culminate this silliness, Ananda is then called upon to disclose this "wisdom of the unseen world," because, being Buddha's chief disciple, he is the only one who knows much about it. The Bible of the "Carriage that drives Nowhere" is the chief book discussed, the Brahmajâla Sûtra, which Hoa Yen, the greatest Chinese authority (see Rémusat, "Pilgrimage of Fa Hian," p. 108), says is distinctly a "Great Vehicle" scripture. In it Buddha discusses every conceivable theory about the next world, and contradicts them all. Could such an insane Bible, in a few years, have tumbled to pieces the great priesthoods of India, China, Persia?
We now come to King Asoka, a monarch whose dominions stretched from Grândhâra, or Peshawur, to Chola and Pândiya, the extreme southern provinces of India. On the extreme west he cut a rock-inscription at Girnar, on the Gulf of Cutch. On the east coast at Ganjam were the Dhauli and Jaugada inscriptions. His rule was a broad one.
He became a convert to Buddhism, and made it the official creed. He carved his "Edicts" on rocks and stone columns. Let us see from them whether early Buddhism was the atheism and negation of an immortal life that is depicted in popular treatises. He is called Devânampiya, the friend of the spirits.
KING ASOKA'S IDEAS ABOUT GOD.
"Much longing after the things [of this life] is a disobedience, I again declare; not less so is the laborious ambition of dominion by a prince who would be a propitiator of Heaven. Confess and believe in God [Isâna], who is the worthy object of obedience. For equal to this [belief], I declare unto you, ye shall not find such a means of propitiating Heaven. Oh, strive ye to obtain this inestimable treasure." (First separate Edict, Dhauli, Prinsep.)
"Thus spake King Devânampiya Piyadasi:—The present moment and the past have departed under the same ardent hopes. How by the conversion of the royal born may religion be increased? Through the conversion of the lowly born if religion thus increaseth, by how much [more] through the conviction of the high born and their conversion shall religion increase? Among whomsoever the name of God resteth, verily this is religion."
"Thus spake Devânampiya Piyadasi:—Wherefore from this very hour I have caused religious discourses to be preached. I have appointed religious observances that mankind, having listened thereto, shall be brought to follow in the right path, and give glory to God." (Edict No. vii., Prinsep.)
ASOKA ON A FUTURE LIFE.
"On the many beings over whom I rule I confer happiness in this world; in the next they may obtain Swarga [paradise]." (Edict vi., Wilson.)