Whilst the most excellent Phra was enjoying himself in the place of Gayathitha, he recollected that, at the time when he was but a Phralaong, being near the mountain Pantawa, he had received from King Pimpathara an invitation to come to his own country and preach the law. Accompanied with his thousand Rahandas, he set out for the country of Radzagio. Having arrived at a small distance from the royal city he went to the Latti grove, about three gawots from Radzagio, a place planted with palm trees. The king, having heard of his arrival, said to his people: "The descendant of a long succession of illustrious princes, the great Rahan Gaudama, has entered into our country, and is now in the grove of palm trees, in the garden of Tandiwana." The happy news was soon re-echoed throughout the country. The people said among themselves: "The great Gaudama is come indeed. He is perfectly acquainted with all that relates to the three states of men, Nats, and Brahmas; he preaches a sublime and lovely law; the morals that he announces are pure, like a shell newly cleansed." Pimpathara, placing himself at the head of 120,000 warriors, surrounded by crowds of nobles and Pounhas, went to the garden of Tandiwana, where Phra was seated in the middle of his disciples. He paid his respects by prostrating himself before him, and then withdrew to a becoming distance. The countless crowd followed the example of their monarch, and seated themselves at a becoming distance. Some of them remained conversing with Buddha, and heard from him words worthy to be ever remembered; some others, having their hands joined to the forehead, remained in a respectful attitude; some were praising his illustrious ancestors; others remained modestly silent. All of them, perceiving the three Kathabas close to the person of Phra, doubted whether Gaudama was their disciple, or they, his disciples. Buddha, seeing at once what thought occupied the mind of the warriors, noblemen, and Pounhas, addressed the elder Kathaba, called Ooroowela Kathaba, and said to him: "Kathaba, you who lived formerly in the solitude of of Ooroowela, answer the question I am now putting to you. You were formerly a teacher of Rathees, who practised works of great mortification, to such an extent that their bodies were emaciated by self-inflicted penances: what has induced you to give up the sacrifices you were wont to make?" "Blessed Buddha," answered Kathaba, "I have observed that exterior objects, the sounds, the taste, the gratification of the senses, are but miserable filth; and, therefore, I take no more delight in the offering of small and great sacrifices." Buddha replied, "Kathaba, if you be no longer pleased with what is beautiful to the eyes, pleasant to the ear, palatable to the taste, and agreeable to the gratification of the senses, in what do you presently find pleasure and delight?" Kathaba answered, "Blessed Buddha, the state of Neibban is a state of rest, but that rest cannot be found as long as we live under the empire of senses and passions. That rest excludes existence, birth, old age, and death; the great mental attainments alone lead thereto. I know and see that happy state. I long for it. I am, therefore, displeased with the making of great and small sacrifices." Having thus spoken, Kathaba rose up, worshipped Buddha by prostrating himself before him, and touching with his forehead the extremities of his feet, and said, "O most excellent Buddha, you are my teacher, and I am your disciple." All the people, seeing what Kathaba had done, knew that he was practising virtue under the direction of Gaudama.[2] Phra, who was acquainted with their innermost thoughts, knew that they were longing to hear the preaching of the law. As he had always done, he began to preach to them the virtue of liberality in almsgiving, and then unfolded before them, with matchless eloquence, the advantages of leaving the world, &c. The hearers felt an inward delight in all that was said to them. Observing the favourable impression made upon them, Gaudama continued to instruct them on the four laws, regarding the miseries of this world, the passions, the practice of excellent works, and the ways to perfection. At the conclusion of these instructions, the king and 100,000 of the assembly, like a piece of white cloth which, when plunged into dye, retains the colour it receives, obtained instantly the state Thautapan.[3] As to the 10,000 remaining hearers, they believed in the three precious things in the capacity of Upathakas.
The ruler of the country of Magataritz, King Pimpathara, having obtained the state of Thautapan, said to Gaudama, "Illustrious Buddha, some years ago, when I was but a crown prince of this country, I entertained five desires, which were all happily accomplished. Here are the five desires—I wished to become king; I desired that the Phra, worthy of receiving the homage of all men, should come into my kingdom; that I might have the privilege of approaching him; that he might preach his doctrine to me; and, finally, that I might thoroughly understand all his preaching. These five wishes have been fully realised. Your law, O most excellent Buddha, is a most perfect law. To what shall I liken it as regards the happy results it produces? It is like replacing on its proper basis a vase that was bottom upwards, or setting to light objects hitherto buried in deep darkness; it is an excellent guide that shows out the right way; it is like a brilliant light, shining forth and dispelling darkness. Now I take refuge in you, your law, and the assembly of the perfect. Henceforth I will be your supporter, and to-morrow I will supply you and your disciples with all that is necessary for the support of nature." Buddha, by his silence, testified his acceptance of the offered favour. Whereupon the king rose up, prostrated himself before him, and, turning on the right, left the place, and returned to his palace.
Early in the morning Pimpathara ordered all sorts of eatables to be prepared. Meanwhile he sent messengers to Buddha to inform him that his meal was ready. Buddha, rising up, put on his dress, and, carrying his patta, set out for Radzagio, followed by his one thousand disciples. At that time a prince of Thagias, assuming the appearance of a handsome young man, walked a little distance in front of Buddha, singing to his praise several stanzas. "Behold the most excellent is advancing towards Radzagio with his one thousand disciples. In his soul he is full of meekness and amiability; he is exempt from all passions; his face is beautiful, and shines forth like the star Thigi; he has escaped out of the whirlpool of existences, and delivered himself from the miseries of transmigration. He is on his way to the city of Radzagio attended by a thousand Rahandas." (The same stanza is thrice repeated.) "He who has obtained the perfection of Ariahs, who has practised the ten great virtues, who has a universal knowledge, who knows and preaches the law of merits, who discovers at once the sublime attainments, the most perfect being, the most excellent, is entering into the city of Radzagio attended by a thousand Rahandas."
The inhabitants of the city, seeing the beautiful appearance of that young man, and hearing all that he was singing aloud, said to each other, "Who is that young man whose countenance is so lovely, and whose mouth proclaims such wonderful things?" The Thagia, hearing what was said of him, replied, "O children of men! the most excellent Phra whom you see is gifted with an incomparable wisdom; all perfections are in him; he is free of all passions; no being can ever be compared to him; he is worthy to receive the homage and respect of men and Nats; his unwavering mind is ever fixed in truth; he announces a law extending to all things. As for me, I am but his humble servant."[4]
Having reached the king's palace, Buddha was received with every demonstration of respect, and led to the place prepared for him. Pimpathara thought within himself of the thing which could prove acceptable to Phra, in order to offer it to him. He said within himself, "My garden, which is situated near the city, would doubtless be a very fit place for Buddha and his followers to live in. As it lies not far from the city, it would be a place of easy resort to all those who should feel inclined to visit Buddha and pay him their respects; it is, moreover, far enough off, so that the noise and cries of the people could not be heard therein. The place is peculiarly fitted for retreat and contemplation; it will assuredly prove agreeable to Buddha." Whereupon he rose up, and, holding in his hand a golden shell like a cup, he made to Phra a solemn offering of that garden which was called Weloowon.[5] Gaudama remained silent, in token of his acceptance of the gift. He preached the law and left the palace. At that time he called his disciples and said to them, "Beloved Rahans, I give you permission to receive offerings."
In the country of Radzagio there was a heterodox Rahan named Thindzi, who had under him five hundred and fifty disciples. Thariputra and Maukalan were at that time practising virtue under the guidance of that master. Here is the way they became Rahans. When they were but laymen, under the names of Oopathi and Kaulita, on a certain day, surrounded by two hundred and twenty companions, they went to the top of a lofty mountain to enjoy the sight of countless multitudes of people sporting and playing in the surrounding flat country. While they were gazing over the crowds of human beings they said to each other, "In a hundred years hence all these living beings shall have fallen a prey to death." Whereupon they rose up and left the place, but their minds were deeply preoccupied with the idea of death. While the two friends were walking silently together, they began at last to communicate to each other the result of their reflections. "If there be," said they, "a principle of death, a universal tendency towards destruction, there must be, too, its opposite principle, that of not dying and escaping destruction." On that very instant they resolved to search ardently for the excellent law that teaches the way of not dying, and obtain the state of perfect fixity and immutability. In those parts there lived six heterodox teachers who were named Mekkali, Gau, Sala, Thindzi, Jani, and Ganti; among them Thindzi was the only one who, with his disciples, wore white clothes. They went to the place where lived the Rahan Thindzi, placed themselves under his direction, and put on the dress of Rahan. Within three days they acquired the science, wisdom, and knowledge of their teacher without having as yet reached the object of their eager pursuit. They said to Thindzi, "Teacher, is this all that you know? And have you no other science to teach us?" "I have indeed," replied the teacher, "taught you all the knowledge I possess." Finding nothing satisfactory in the answer, the two friends said, "Let us continue seeking for the law that has reality in itself; the first that shall have discovered it shall, without delay, communicate it to the other."
On a certain morning one of Gaudama's disciples named Athadzi, having put on his religious habit, and carrying his patta on his left arm, went out to receive his rice. Everything about his person was noble and graceful; his countenance and behaviour were at once gentle and dignified, whether he walked or stopped, looked forward to the right or the left, or sat in a cross-legged position. The false Rahan Oopathi, who became afterwards Thariputra, perceiving the Rahan Athadzi with such a meek and dignified deportment, said to himself, "Such a Rahan is assuredly worthy to receive offerings: he has doubtless attained perfection. I will go to him and ask him, in case he has had a teacher, who is that distinguished instructor under whom he practises virtue; and in case of his being himself a teacher, what is the doctrine that he teaches. But it is not becoming to put to him any question whilst he is on his way to beg alms. I will follow at a distance." Athadzi, having collected alms, left the city and went to a small dzeat, where he sat down and ate his meal. Oopathi followed him thither. Having entered into the dzeat, he rendered to him the services that a disciple usually pays to his teacher. When the meal of Athadzi was over, he poured water over his hands, and with a heart overflowing with joy, he conversed with him for a while. He withdrew then to a becoming distance, and addressed him as follows: "Great Rahan, your exterior is full of meekness and benevolence; your countenance bespeaks the purity and innocence of your soul; if you be a disciple, pray under what teacher have you become a Rahan? Who is your guide in the way to perfection? and what is the doctrine he is preaching to you?" "Young Rahan," replied Athadzi, "have you not heard of the illustrious Buddha, the descendant of a long succession of great monarchs, who has entered the profession of Rahan? I have become Rahan under him; he is my teacher; to his doctrine I cling with all the energy of my soul." "What is the doctrine of that great master?" asked Oopathi. "I am but a novice in the profession," replied modestly Athadzi, "and am as yet imperfectly acquainted with the doctrine of my teacher. The little, however, I know, I will freely communicate to you." Oopathi entreated him to do so. Athadzi replied, "The law which I have learned at the feet of Buddha explains all that relates to matter, to the principles that act upon it, to passions, and to the mind; it makes man despise all that is material, conquer his passions, and regulate his mind." On hearing this doctrine, Oopathi felt the ties of passions gradually relaxing and giving way; his soul became, as it were, disentangled from the influence of the senses. He became enamoured with such a pure and perfect law, and obtained the condition of Thautapan. Convinced that he had at last found what he had hitherto searched after in vain, the law of Neibban, he went without delay to his friend, to make him share in the beneficial result of his fortunate discovery. Kaulita, perceiving his friend coming up to him with a rejoicing countenance, indicative of the happiness his soul was inwardly enjoying, asked him if he had found what he had hitherto vainly looked for. Oopathi related to him all the particulars of his conversation with the Rahan Athadzi. Whereupon Kaulita became instantly a Thautapan. Both resolved to leave their teacher Thindzi, and go immediately to place themselves under the guidance of Buddha. Three times they applied for permission to execute their design, and three times it was denied them. At last they departed, each with his two hundred and twenty companions. Thindzi, enraged at being left alone, died, vomiting blood from his mouth.
When the two friends and their followers were drawing near to the place of Weloowon, Phra assembled all his disciples and said to them, "Behold these two friends coming up to me; they will become my two beloved disciples; their minds are acute and penetrating; they actually take delight in the law of Neibban; their thoughts are converging towards that great centre of truth; they come to me, and they will become my two most excellent disciples." While he was speaking, the two friends crossed the threshold of the monastery, and prostrated themselves at the feet of Buddha, humbly craving the favour of being admitted among his disciples to practise virtue under his immediate direction. On this occasion Phra uttered the following words: "O Bickus, come to me; I preach the most excellent law: apply yourselves to the practice of the most perfect works, which will put an end to all miseries." A suit of dress and a patta were handed to each of the two friends, that were henceforth to be called Thariputra and Maukalan, and they became members of the assembly. Having put on the new dress, they appeared to the eyes of all with the decent and dignified deportment of Rahans that had sixty years of profession. Their followers became Bickus of the second order. Seven days after, Maukalan became a Rahanda; but it took fifteen days for Thariputra to obtain the same favour. The two new converts were elevated to the dignity of disciples of the right and of the left; that is to say, they obtained precedence over all others.
The distinction thus granted to Thariputra and Maukalan excited a feeling of jealousy among the disciples of Buddha. In their conversations they complained to each other of the preference given to those who had just been admitted among the members of assembly. They went so far as to say that Buddha had acted in this case under the influence of human considerations. These remarks were brought to the notice of Buddha, who assembled his disciples, and said to them, "Beloved Bickus, my conduct in this instance has not been guided by unworthy motives; I have acted as I ought to have done. In the days of the Phra Anaumadathi, the two friends were leading the life of ascetics. They paid the greatest respect and veneration to the then existing Buddha, and entreated him, by repeated supplications, to hold out to them the solemn promise that they would become the disciples of the right and of the left of some future Buddha. Anaumadathi replied to them that the object of their wishes should be granted unto them when the Buddha Gaudama would appear in the world. This is, beloved Bickus, the reason that has influenced me in elevating to the first rank the two new converts." The answer completely satisfied the disciples, and effectually silenced all murmurs. Further particulars regarding the promise that these two illustrious friends received in the time of the Buddha Anaumadathi may be read, with circumstantial details, in the book called Apadan-tera.
The inhabitants of the Magatha country, seeing that so many persons, chiefly belonging to the first families, were embracing the profession of Rahans, said amongst themselves, "Behold how the Rahan Gaudama, by his preachings, causes the depopulation of the country, and forces countless wives to the unwished-for state of widowhood. A thousand Rathees have embraced the profession of Rahans; all the disciples of Thindzi have followed their example; many others will soon tread in their footsteps. What will become of our country?" With these and other expressions, they gave vent to their hatred of the Rahans, and endeavoured to pour over them all kinds of ridicule and abuse. They concluded by saying, "The great Rahan has come to the city of Radzagio, which is like a cow-pen, surrounded by five hills;[6] he has now with him the disciples of Thindzi; who will be the next to go to him?" The Rahans, hearing all that was said against them, went to Buddha and related to him all that they had heard. To console them, Buddha said, "Beloved Bickus, the abuses, sarcasms, and ridicule levelled at you shall not last long; seven days hence all shall be over. Here is the reply you will make to the revilers: Like all his predecessors, Buddha is striving to preach a most perfect law; by the means of the truths which he proclaims for the benefit of all, he brings men over to himself. What shall it avail any man to feel envious at the success he obtains by so legitimate a means?" The same torrent of ridicule having been poured on the Rahans, when they went out, they followed the advice of their great teacher, replied in the manner they had been taught to do, and the storm was soon over. The people understood that the great Rahan was preaching a perfect law, and that he never resorted but to fair means to attract disciples round his person. Here ends the narrative of the conversion and vocation of Thariputra and Maukalan.