N.B.—The history of Buddha offers an almost complete blank as to what regards his doings and preachings during a period of nearly twenty-three years,[1] beginning with the twenty-first season, when he was fifty-six years old, and ending with the forty-fourth season, having reached the patriarchal age of seventy-nine years. So entirely are we kept in ignorance of the important transactions that took place during so long a portion of Buddha's life, that the writer, after having vainly consulted several manuscripts, is reluctantly obliged to come to the same conclusion as that which the Burmese authors have arrived at, viz., that there is a complete disagreement as to even the names of the places where Buddha spent the twenty-three remaining seasons. Out of regard for the rich man Anatapein, who for so many years had been one of his most liberal supporters, Buddha spent the greatest part of the remaining seasons in the Dzetawon monastery. During the few others he seems to have stayed at or near Radzagio, chiefly in the Weloowon monastery. The amount of seasons spent by our Phra from the time he obtained the Buddhaship till his death is forty-five.
I find related, as a fact worthy of notice, the donation by a rich widow of Wethalie, named Wisaka, of the celebrated Pouppayon monastery. It was situated not far from the Dzetawon, in an eastern direction from that famous place. It is mentioned that when Phra sallied from the Dzetawon monastery by the eastern gate, the people of the country knew that he was going to dwell for awhile in the Pouppayon monastery; when, on the other hand, he was observed to leave it by the northern gate, all the people understood that he was undertaking a journey through the country for the purpose of preaching. The epoch of this donation is not certain. It appears from some particulars indirectly alluded to that it must have taken place when Buddha was sixty years old.
In following our manuscript, we find inserted in this place the detailed accounts respecting Dewadat, related by Buddha himself in the Dzetawon monastery, in the presence of a large party of his disciples. The fact of Buddha mentioning the name of Adzatathat as king of Radzagio, leaves no doubt respecting the time when the awful punishment is supposed to have been meted out to Dewadat, on account of the many heinous sins laid to his charge. Adzatathat, having murdered his father Pimpathara, by starving him to death in a prison, became king of Radzagio, and succeeded him when Buddha was nearly seventy-two years old. He was already king, as the sequel will show, when Dewadat was as yet his spiritual adviser. It is probable that the following narrative was made not more than two years after the above date.
When the most excellent Buddha was in the Dzetawon monastery, alluding to the sad fate that had fallen Dewadat, he related the causes that had brought on this dreadful occurrence.
At a certain time, when Buddha was spending a season in the Kosamby country, the people came in great numbers every day to the monastery to bring abundant alms, and pay their respects to him and the assembly. On certain occasions they made inquiries about the most distinguished members of the assembly, such as Thariputra, Maukalan, Anouroudda, Ananda, Bagoo, Kimila, and others, giving utterance to the feelings of admiration and love they entertained towards them. But they never took the least notice of Dewadat. The latter keenly resented the studied slight; the more so, because he thought that in his capacity of member of the assembly and of his royal descent, he was entitled to as much consideration as many others, who in this twofold respect were greatly his inferiors. He resolved to leave the company of Buddha and go to some other place. He went to Radzagio and ingratiated himself in the favours of the young Prince Adzatathat, son of King Pimpathara, The young prince, taken up with the grave manners of the new-comer, acknowledged him as his teacher, and built for him a monastery on the Yauthitha hill, close to the city.
Some years afterwards Buddha came to Radzagio to spend a season in the Weloowon monastery. Dewadat went to his monastery. Having paid his respects in the usual manner and occupied a becoming place, he three times requested the permission of having an assembly or thinga of his own, quite distinct from the other, which was under the immediate management of Buddha. On this point he three times received a direct refusal to his demand. From that day the jealousy he entertained towards Buddha waxed to a base envy, which soon generated in his soul a deadly hatred against him. He made up his mind to break with Buddha all ties of spiritual relationship, and to become the chief of a new religious body. To succeed in his impious design he required the support of the secular arm. The king of Magatha was in favour of Buddha, but his son had warmly espoused the cause of Dewadat. In such a position, the evil-disposed Dewadat advised Prince Adzatathat to compass the destruction of his father, in order to become king. The ambitious son followed the detestable advice, and put an end to his father's life by starving him to death in a prison, in spite of his own mother's exertions to save her royal husband's life.
It was in the thirty-seventh season of Buddha's public mission that Adzatathat ascended the throne of Magatha. Under the new king's auspices, Dewadat carried everything before him with a high hand. Assured of the new king's support, he hired thirty bowmen and promised them an ample reward if they killed Buddha. The ruffians gladly agreed to the proposal. But when they were on the point of committing the crime, they felt themselves overawed by the presence of Buddha. Instead of executing the order they had received, they fell at his feet, craved his pardon, listened to his preaching, and were converted one after the other. Disappointed on this point, Dewadat designed another plan to rid himself of the great preacher. He watched the moment when Buddha was walking at the foot of a hill, named Weitsa-gout. From the summit he rolled a large stone that was to crush his enemy. Fortunately on its way down the hill's side it met with a small obstacle, on which it split into several parts. One splinter alone hurt the toe of one of Buddha's feet, and severely bruised it. On hearing of such a nefarious and cowardly attempt, the disciples hastened to the spot and conveyed their beloved master to his monastery. They offered to keep guard round his person, to prevent the repetition of other attempts on his life. But Buddha said to them that no mortal had the power to hurt him so far as to cause his death. He thanked them for this new token of their affectionate regard towards him, and bade them return to their respective places. The celebrated physician Dzewaka, having been sent for, applied a bandage, which, being removed on the following morning, it was found, to the surprise and joy of all present, that the injured toe was perfectly cured. On another occasion Dewadat made a last attempt on Buddha's life, in the suburbs of Radzagio, by the means of an elephant, infuriated and maddened by strong liquor forced into his throat. The animal was let loose in one of the streets which Gaudama was perambulating gathering alms in his mendicant's pot. But far from doing any injury to Buddha, the elephant, having come into his presence, stood for awhile, and then knelt before him in token of respect. In this manner Dewadat signally failed in this last wicked attempt.
Dewadat differed from his cousin on some points of discipline; and this difference occasioned the schism that he meditated to establish.[2] He had proposed to Buddha to make it obligatory on all Rahans to live in forests at the foot of certain trees; not to receive food from the people in their own places, but to use only as articles of food such things as they could procure by their exertions; to use robes made up of rags collected in the dust of public thoroughfares, and not such as might be offered by pious laymen; to abstain from fish and meat; and to dwell in unroofed places. Gaudama positively refused to accede to his demands. Meanwhile he meekly warned him against the sin of schism, telling him that the commission of such an offence would throw the perpetrator into the hell Awidzi for a whole revolution of nature. Deaf to such a salutary warning, Dewadat precipitated himself into schism. He gained over to his party five hundred inexperienced Rahans of the Witzi country, and with them dwelt in the monastery of Gayathitha. He signally failed in his attempt to draw Ananda to his side. Thariputra, by the advice of Buddha, went to Dewadat's place. Profiting from the time he was asleep at a distance, he prevailed upon the five hundred Rahans to abandon schism and return to Buddha, the centre of unity, who was then in the Dzetawon monastery in Wethalie. Rising from his sleep, Dewadat fell into a paroxysm of rage at the trick played on him. He instantly resolved to start for the Dzetawon monastery, to have his revenge on Buddha for the injury done unto him. He was carried in a litter. Messenger after messenger informed Buddha of the approach of his antagonist. But he calmly said to his disciples: "Beloved sons, do not trouble yourselves. Dewadat shall not see my face nor enter the precincts of this place." Information was, in haste, conveyed that Dewadat had actually reached the tank close to the monastery, and was resting a while under the shade of a tree. Gaudama calmly gave the same assurance to his trembling disciples. But the moment of a terrible punishment was at hand. Dewadat, quitting his couch, stood up for a while, to refresh his wearied limbs. But he was seen by his astonished and bewildered companions gradually sinking into the earth, first up to his knees, then to his navel, and finally to his shoulders. At that moment he humbled himself, confessed his fault, acknowledged and proclaimed the glory of Buddha. He then disappeared, wrapt in flame, and fell to the bottom of the hell Awidzi. His punishment consists in having his feet sunk ankle-deep in a burning ground; his head is covered with a red-hot pan, that caps his head down to the lobe of the ears; two huge red-hot iron bars transfixt him horizontally from right to left, two from back to front, and one impales him from top to bottom. He shall have to suffer in that frightful position during a revolution of nature. But, for his tardy and sincere repentance, he shall be delivered, and, by his exertions in practising virtue, he shall become a Pitzegabuddha, under the name of Atisara.
Adzatathat ruled over the two countries of Enga and Magatha. His mother was Waydahi, the sister of King Pathenadi, who ruled over the two countries of Kaci and Kosala. Adzatathat, who was of a bellicose temper, quarrelled with his uncle on account of some districts in Kaci, which he seized by force of arms. Unable to resist the army of his nephew, Pathenadi offered to the invader the hand of his daughter Watzera-komma. The offer was accepted, and a reconciliation followed. Three years afterwards, Pathenadi lost his throne, which was seized by Meittadoubba, a son he had had by a concubine. Pathenadi went to Radzagio to ask assistance against the usurper from his son-in-law. But he died on his way to that place.
It was under the rule of Meittadoubba, in the forty-fourth season, that occurred the total destruction of the Thagiwi princes of Kosala and Kapilawot by the ambitious Adzatathat.