When the season of retirement was over, Gaudama travelled through different places. He went to Patzanawonta in the Dzetia country, thence he passed into the Bisakila forest, and returned to Radzagio, in the grove of Yin-daik trees, near the burial-place.
Whilst Buddha was in the splendid Dzetawon monastery, just presented to him, a strong temptation came upon Ananda to renounce his calling and return into the world. He went so far as to tell some of his brethren that he recollected the promise of a prompt return which he made to his young bride Dzanapada-kaliani, and that now he wished to fulfil it by immediately going back into his palace, and resuming his former mode of life. This was soon reported to Gaudama, who resorted to the following expedient to crush in the bud the rising temptation. He took Ananda by the arm, rose with him in the air, and led him in the direction of the Nats' seat of Tawadeintha. On their way, Buddha, by a miraculous process, exhibited to the eyes of his companion the sight of an immense forest in conflagration. On the burnt stump of a tree he showed him a female monkey horribly mutilated, having her tail, ears, and nose cut off. At such a sight the horrified Ananda turned away his eyes in disgust. A little while after this, Buddha exhibited before him the dazzling and heart-captivating sight of a long array of five hundred matchless beauties. They were daughters of Nats going to pay their respects to the great Thagia. Ananda was gazing at them with silent but enraptured feelings. Buddha said to him: "Do you believe those beauties before you to be equal to Dzanapada?" "She is no more to these perfect forms," answered he, "than the bleeding female monkey we have left behind us is to her." "All these celestial damsels," said Buddha, "I shall give to you, provided you agree to remain in the monastery for some years longer." "Willingly do I accept the proposal," replied Ananda; "I will stay cheerfully in the monastery on such favourable terms." Whereupon both returned to the monastery.
The members of the assembly soon became acquainted with what had passed between the master and the disciple, and keenly taunted Ananda with their sarcastic remarks upon the daughters of Nats. Ashamed of himself, Ananda withdrew into solitude. There he devoted himself to reflection and penitential deeds, and finally annihilated the evil desires of his unsubdued passion. When the inward struggle was over and peace had been restored in him, Ananda went to Buddha's presence, and stated his willingness to dwell for ever in a monastery and lead a religious life. Meantime he released him from the promise he had made to him respecting the celestial beauties. Buddha was much pleased at such a happy change. He said to the assembled religious: "Previous to this occurrence, Ananda resembled a badly-roofed house, which lets in the rain of passions; but now it is similar to a well-roofed building, which is so well protected that it is proof against the oozing of passions." Whereupon he related the following story concerning a former existence of Ananda.
A merchant named Kappaka had a donkey which he used to carry goods from place to place. Having one day come near a place covered with trees, Kappaka unloaded his animal, to allow him some time to rest and graze. Meanwhile, a female donkey was likewise grazing in the neighbourhood. Its presence was quickly detected by Kappaka's animal. When the moment of departure had come, the latter, attracted by the female, kicked furiously at his master, and would not allow the load to be replaced on its back. The merchant, enraged at this unusual freak, began to threaten the rebellious beast, and then to hit it with the whip as hard as he could. At last the poor animal, unable to bear any longer the blows, mentioned to his master the cause of his unusual behaviour. Kappaka told him that if he would but continue his voyage, he would give him at the end of the journey several fine females, much superior to the one he was now coveting. The proposal was accepted. At the end of the journey Kappaka said to the beast: "I will keep my promise with you: but I must inform you that your daily provender shall not be increased; you will have to share it with your companion. Subsequently you will have little ones to provide for and maintain, but your daily ration shall not be increased in the least; you shall have to work for me as much as you do at present, and also to provide for the maintenance and support of your family." The donkey, after a few moments of reflection, thought it was better to remain as he was; and from that moment he was entirely cured of his inordinate inclination. At the conclusion of the narration, Buddha said: "The male donkey was he who has now become Ananda; the female donkey, Dzanapa-kaliani; and Kappaka is now the most excellent Phra, who is the teacher of men, Nats and Brahmas."
Buddha, whilst at Wethalie, went out through the country, and in all the places that he visited preached to the crowds of hearers. It was during one of his benevolent errands that he met with a celebrated Pounha, named Eggidatta, who with a great many disciples led an ascetic life, after having been formerly, first, the chief Pounha of King Kothala, and next of his son. Buddha earnestly desired the conversion of so distinguished a personage. Maukalan was at first despatched to that famous hermit, to attempt to bring him over to his master; but he utterly failed. The reception he at first met with was anything but pleasant. The work was to be done and perfected only by the irresistible eloquence of the great preacher. Buddha soon came up to the entrance of Eggidatta's cell. He began to upbraid the Rathee for teaching his disciples to worship mountains, trees, rivers, and all that exists in nature. He then initiated him in the knowledge of the four great truths. Eggidatta, seeing the truth, at once became a convert with all his disciples. When this great spiritual conquest was achieved, Buddha returned to Radzagio, and spent the third season in the Weloowon or bamboo-grove monastery. It was during the three months of the rainy season that Buddha imparted, in a more complete manner, to his disciples the knowledge and science which during his peregrinations he had but superficially conveyed to them. At the same time, he carefully trained them up in the practice and observance of those disciplinary regulations which were intended as a means to subdue passions, to estrange them from the world and all its attractions, and to lead a spiritual life.
During his stay in the monastery, among the many instructions that he gave to his disciples, I will relate the particulars that he mentioned respecting the former doings and the final conversion of the Rahanda Tsampooka.[10]
In the days of the Buddha Kathaba, Tsampooka, or rather the being who in the present existence is called by that name, put on the religious dress in the Thawatie country. He lived in a fine monastery, and had for his supporters the best and richest people of the place. One day, a Rahan, belonging to another country, came to his monastery and begged the favour to be allowed to live therein for some time. The heartless Tsampooka denied him admittance into the interior of the building, but tolerated his staying in the verandah during the cold season. The people, however, actuated by better feelings than those of their teacher, brought regularly food for the head of the house, as well as for the stranger, for whom they felt great affection. The spiteful Tsampooka could not bear to see the people showing marks of kindness and benevolence towards his hated guest. On one occasion he forgot himself so far as to abuse him, by repeating the following coarse expressions: Eat dirt, go naked, and sleep on the bare ground. Such an inhuman behaviour soon met with a condign punishment. The wretched Tsampooka had at first to endure horrible torments in hell.
On his return to the seat of man on earth, he was born from respectable parents, but he was always prone from his infancy to indulge in the lowest habits. He would secretly steal away, and actually satiate the cravings of hunger by eating the most disgusting things; he would not wear clothing, but ran about in a state of nakedness; he would only sleep on the ground. His parents, after many fruitless attempts to correct him, resolved to make him over to the heterodox ascetics. These received him; but he would not eat in the company of his brethren, nor go to beg with them. He, from the moment they were absent, went to devour the refuse he could find. His eccentric and disgusting habits were soon found out, and his new friends said one to the other: "Let this man be no longer allowed to live with us. Should the disciples of the Rahan Gaudama hear that one of our company is behaving in such a manner, our brotherhood would become a laughing-stock to them." He was, therefore, expelled from this place. Tsampooka went to take his abode on a rock near the place that served as receptacle to the sewers of Radzagio. On that rock he remained in the most fatiguing posture; he leaned on his right hand which rested on the rock, and also on his right knee; the left leg was stretched and the left arm raised up. He kept his mouth opened. When the people asked him why he remained with his mouth wide open, as a man who is incessantly drawing air into his lungs, he answered that, refraining from the use of coarse food, he was feeding on air only: when questioned about the singular position of his two legs, he answered, that, were he to stand on both legs, the earth would instantly shake. He had been during fifty-five years in that sad position, when Gaudama, moved with compassion at his pitiable condition, went in person to convert him. He began to relate to him all that he had done during former existences, mentioning in particular the sin he had been guilty of towards a brother hermit. At this unexpected declaration, Tsampooka humbled himself. Buddha then preached to him his law. The repenting Tsampooka firmly believed in all that was said to him. He then rose up, and, with a heart overflowing with joy, instantly left his place, followed his new master, and soon became a Rahanda. His proficiency in science and virtue was such that he soon occupied a distinguished rank among the members of the assembly.