On leaving the place, Buddha happened to travel through a forest, which had become an object of terror to all the people of Kothala, as being the favourite haunt of Ougalimala, a notorious robber and murderer. The ruler of the country, Pasenadi, had heard from the windows of his palace the cries of his alarmed subjects. Despite the many remonstrances that were made concerning the dangers of such an attempt, Buddha went straight forward to the den of the formidable man, who, enraged at such presumptuous boldness, was preparing to make him pay dear for his intrusion. But he had to deal with an opponent that could not easily be frightened. To his threats and attempts to inflict harm Gaudama opposed the meekest composure, the mildest expressions, and an invincible patience. Softened by the kindness of his opponent, Ougalimala altered the tone of his voice, and showed signs of respect to Buddha. The latter, quickly perceiving the change that had taken place in the robber's soul, preached to him the law, and made of him a sincere convert. Coming out from the forest which had been the scene of so many crimes, he followed Buddha, with the behaviour of an humble disciple. The people of Kosala could scarcely give credit to the change that had taken place in Ougalimala. In a short time he became a Rahanda, and died not long after he had become perfect. The members of the assembly were, on a certain day, talking among themselves about the place he had probably migrated to. Buddha, who had overheard their conversation on this subject, said to them: "Beloved Bickus, the Rahan Ougalimala, who died a little while after his conversion, has reached the deliverance. His conversion was at once prompt and perfect. He was very wicked previous to his conversion, because he never cohabited except with wicked and perverse associates, the company of whom led him into all sorts of disorders. But he no sooner had the good fortune to meet me, hear my instructions, and converse with you, than he at once believed in my doctrine, adhered to me with all his might, and entered into the way leading to perfection. He laboured strenuously to destroy in himself the law of demerits, and thus rapidly reached the summit of perfection."
CHAPTER XII.
Buddha is slandered in Thawattie—Questions put to him by a pounha—Story of Anatapein's daughter—Conversion of a pounha whose navel emitted rays of light—Blank in a great part of Buddha's life—Story of Dewadat—His jealousy towards Buddha—His friendship with Prince Adzatathat—His ambition—His attempt to kill Buddha—His miserable end.
While the most excellent Buddha was in the Dzetawon monastery, the heretics of Thawattie made another attempt to lower, nay, to destroy his reputation. They prevailed upon Thondarie, a woman entirely devoted to their interests, to spread the rumour that she had spent a night in the apartments of Buddha. When the calumny had been noised abroad, they suborned a gang of drunkards, to whom they promised a large sum of money, if they would do away with the instrument of the slander. They accordingly selected a favourable opportunity, killed Thondarie, and threw her body into a cluster of bushes close to the monastery. When the crime had been perpetrated, the heretics raised a cry all over the country inquiring about Thondarie. She could nowhere be found. Search was made in every direction, until at last, by the secret directions of their emissaries, the body was found on the spot where it had been apparently concealed. The party hostile to Buddha laid the crime at his door. The king of the country, urged on by them, ordered a strict inquiry to be made. The infamous trick was at last discovered in the following manner. The perpetrators of the deed happened to go into a drinking-place. Heated by the liquor they had taken, they began to accuse each other of having killed Thondarie. Their conversation was overheard by one of the king's servants, who had them arrested and led to the palace. The king said to them, "Wicked men, is it true that you have killed the woman Thondarie?" They answered, "It is true we have killed her." "Who advised you to commit the murder?" "The Deitty teachers, who have paid us one thousand pieces of silver." Indignant at such a horrible deed, the king ordered the murderers and their advisers to be put to death. Their punishment consisted in their being buried in the earth up to their waist. They were subsequently covered with a heap of straw, which being set fire to, they were burnt to death. Buddha told his disciples that what had happened on this melancholy occasion was but a just retribution for his having in a former existence been drunk, and in that state abused and slandered a holy personage.
In one of his preaching excursions, Gaudama converted a distinguished pounha, who asked him, "Illustrious Buddha, what has the great Brahma done to merit the extraordinary glory that encompasses his person and the unsurpassed felicity that he enjoys?" To whom he answered, "The great Brahma, during several existences, has bestowed abundant alms on the needy, delivered many people from great perils, and delighted in giving instruction to the ignorant. Such meritorious deeds have procured for him the transcendent rank that he occupies, and secured to him for an immense period of time the matchless happiness that he possesses."
Two rich men, one of Thawattie, and the other a denizen of the Ougga city, had in their youth, when engaged in their studies, promised each other that he who should have a daughter would give her in marriage to the son of the other. When they had grown up, the rich man of Thawattie became a disciple of Buddha, but his friend followed the teachings of the heretics. In due time Anatapein, for such was the name of the former, had a beautiful daughter. His friend Ougga had also a fine grown-up son. It came to pass that Ougga on a certain day arrived from his place with five hundred carts of goods to Thawattie, for the purpose of trading. He lodged, as a matter of course, in his friend's house. During the conversation Ougga reminded his host of their former promise, and declared that he would be too happy to have it fulfilled without delay. Anatapein, having consulted his wife and daughter, and secured their consent, agreed to the proposal that was made to him. The pious rich man, however, was somewhat concerned respecting the dangers of his daughter's position in the midst of upholders of false doctrines. He gave her a retinue of female attendants, who could, by their advice and conversation, maintain intact in her the faith in Buddha. When the bride arrived, after a long journey, to Ougga's city, she was desired by her father-in-law to go in the company of his wife to pay her respects to his teachers, who were sitting quite naked, with dishevelled hairs, in the midst of the most disgusting uncleanness, under a shed prepared for them. Unused to such an unsightly and revolting display, the modest girl recoiled back with a becoming horror, refusing even to cast a look at them. Enraged at the contempt shown to his teachers, the unnatural father-in-law threatened to send her away from his house, as being an unsuitable match for his son. Firm in her faith, she withstood all the efforts that were made to induce her to alter her resolution and pay attention to such individuals. She went back into her apartments. Having somewhat recovered her spirits, and regained her usual calm and serene composure, the pious young lady began, in the presence of her mother-in-law and other ladies of the town, to praise and extol the glory, modesty, meekness, and all the other qualifications which adorned her great teacher and his disciples. The hearers were delighted at all that they heard, and expressed an eager desire to see them and hear their instructions.
On that very day the compassionate Buddha was at an early hour, as usual, reviewing the beings dwelling on the island of Dzampoudipa, endeavouring to discover those that were well disposed to hear the truth. His searching glance soon discovered what was going on in the house of the rich man Ougga, and the good dispositions of many of its inmates. "Thither," said he, "I shall hasten to preach the law, for many shall be converted." Hereupon he summoned five hundred disciples to attend him. They all took their pattas and other articles. With his company he flew through the air, and soon alighted in the courtyard of the rich man's house. All were rejoiced to see Buddha and his disciples. They lent a most attentive ear to his instructions. The rich man, his household, and a great number of the people of the town were converted. Anouroudha was left at Ougga to complete, perfect, and extend the good work so happily begun. Buddha in all haste returned to Thawattie.
At that time a great noise was made throughout the country on account of a certain pounha whose navel emitted a sort of light in the shape of a moon. He belonged to the party of unbelievers. He was led by them into every village and town, as a living proof of the power they possessed. At last his friends introduced him into the Dzetawon monastery. He was no sooner introduced into Buddha's presence, when the prodigy suddenly ceased. He went away somewhat annoyed at his misfortune; but he had scarcely crossed the threshold of the monastery when the light reappeared. Three times he came before the great preacher, and three times the light was completely eclipsed. No doubt could be entertained that there was in Buddha some secret power superior to the one he possessed. The pounha was at once disconcerted and bewildered. In his ignorance he attributed the accident to some superior magical formula possessed by Buddha, and asked him to teach him the said formula. Buddha said to him, "O pounha! I possess no charm; I ignore all magical formulas. There is in me but one virtue; it is that which I have gathered at the foot of the Bodi tree during the forty-nine days that I have spent there in the deepest meditation. As to what attracts now the attention of the people in your person, you are indebted for it to the offering of a gold coronet, in the shape of a moon, you made to a Buddha during a former existence. The reward bestowed on you for such a good work is but a transient one. It can afford you no real, substantial, and lasting happiness. Hearken to my doctrine; it will confer on you a never-ending recompense." He went on explaining to him many points of the law. The pounha believed in Buddha; nay, he applied for the dignity of Rahan, and finally became a Rahanda.