Whilst these things were taking place, the ever kind-hearted and affectionate Ananda availed himself of a portion of the forty days allowed by Kathaba to proceed to Radzagio, to give full scope to the feelings of love he entertained for the person of Buddha. He employed a part of that time in revisiting the various places that had been the favourite resorts of his beloved departed master, the Dzetawon monastery in particular. Full of love for the memory of Buddha, he was seen entering into the monasteries where he was wont to serve him daily with a most affectionate regard, his eyes bathed in tears, and doing, out of respect for him, the same humble but devoted services. He swept the room, made the bed, brought the water in the same way as if Buddha had been present. With a low tone of voice, often interrupted by sobs, he was heard repeating, with the accent of a deep sadness, tempered by love, “This is the place where the most excellent Phra sat down; this is the bed upon which he slept; this is the verandah through which he paced to and fro; this is the place where he bathed;” and on each spot he stood awhile and shed abundant tears. At such a sight the people felt their love towards Buddha’s person increasing tenfold. They accompanied his loving disciple, joined him in his pious offices, and with him wept as bitterly, in remembering the person of the great teacher, his manners and his preachings, as they did when they heard of his death. Having performed all these pious duties, Ananda left that place, and hastened to the city of Radzagio.
When all the religious had congregated, the occupants of the eighteen monasteries that were spread in the neighbourhood of Radzagio had to leave them, and make them over to the new-comers. All the five hundred religious spent the festival day of the full moon of Watso together with the occupants of those places. After the performance of the usual devotions they were left alone in the undisturbed possession of the above-named monasteries. But the buildings were found in such a bad order that they required important and immediate repairs. Moreover, they were in a state of unbearable uncleanness, and it was deemed necessary to have them well rubbed and washed. The cause of this disordered state was this: when the occupants of those places heard of the approaching death of their great teacher, they had hastened to Kootheinaron, and there was no one left to take care of the dwellings and keep them in good order. To have the evil remedied, Kathaba, accompanied by a large retinue of his most remarkable brethren, went on the second day after the full moon of Watso to the palace of King Adzatathat, who received him with every mark of respect, and immediately inquired about the object of his visit. Kathaba explained to the monarch the purpose of his coming to Radzagio with five hundred of the most distinguished religious. “I desire,” said he, “to confute error and to proclaim truth. My greatest wish is to promote the sacred cause of our holy religion. For that purpose I have, with the concurrence of all my brethren, resolved to hold a synod composed of the principal members of the assembly. We ask from you, O King, the favour of causing the eighteen monasteries of Radzagio to be repaired for our dwelling, and also to give orders for the erection of a spacious hall, which shall be the place of our meetings for discussing various subjects relating to religion.”
Adzatathat joyfully assented to the proposal and demands of the Buddhist patriarch. He gave full liberty for the holding of the council, saying, “My power and that of the law are now at your command.” He gave immediate orders for putting in perfect order the dwelling-place of the Rahans. On the southern face of Mount Webhara there was a cave which had been a favourite place of resort with Buddha during the seasons that he spent at Radzagio in the Weloowon or bamboo-grove monastery. That spot was fixed upon as the fittest for the holding of the assembly. Adzatathat summoned to his presence the most skilful workmen, and commanded them to exert all their skill and talents in erecting a hall worthy of the assembly that was to meet within its precincts. The ground was first encircled with a fence. A fine flight of steps, made with the utmost care, led from the bottom of the hill to the spot where was built the magnificent hall, decorated with a profusion of the choicest ornaments, and surpassing in beauty and elaborate work the stately dwellings of princes. Five hundred mats for the accommodation of the religious were disposed in the south of the hall. The seat of the president was placed opposite, in the northern part. In the centre, but facing the east, a seat resembling a pulpit was raised; upon it was laid a beautiful fan, made of ivory. When the work was finished, Adzatathat informed Kathaba that the work was completed, and the hall ready for the projected meetings.
It was on the full moon of the Wakhaong (August) that the first conference was to take place and the council to be opened. On the day previous some Rahans made a remark on the circumstance of Ananda being allowed to become a member of the council, though he was but a Thautapan, and had still to ascend the three other steps of Thakadagan, Anagan, and Rahanda before he became an Arahat. This remark, made with very little moderation, greatly affected and grieved the tender heart of Ananda. No time was to be lost; he knew that on the following day the council would be opened, and he could scarcely hope to be tolerated as an exception in the midst of his brethren. He withdrew to a quiet and retired place, and resolved to do his utmost to obtain that which he felt he was in need of. He began to meditate with much attention; but the desired object of his wishes was as yet far from him. He thought of Buddha. Whilst he was continuing his mental labour until midnight, he heard a voice telling him to apply himself to the labour of a higher order, to Kamatan. This was a flash of light that illuminated his mind. The exercise lasted until a little before daybreak. At that time Ananda left the walking place, and went to his room to take a little rest. He sat on his bed. Between the short time that it took to raise his feet from the ground and lay the head over the pillow, Ananda was delivered from the bands that keep a being in the whirlpool of existences, and he became a Rahanda.
On the fifth of the waxing moon of Wakhaong the 499 venerable members, attired in their cloaks and carrying the mendicants’ pots, assembled in the hall at the entrance of the Webhara cave. Each member occupied his own place; Ananda’s alone was without its occupant. On a sudden, by the power of the virtue now inherent in his person, Ananda appeared among his brethren. The appearance of his face resembled a ripe palm fruit. It was beautiful as the moon at its full emerging from the bosom of a cloud; as a newly polished precious stone on a piece of fine cloth; as the water-lily blooming in the rays of the morning sun. It reflected the inward perfection which had just been communicated to him, and exhibited it in unmistakable signs to the assembled religious.
Every arrangement being completed, and the members occupying in silence their respective seats, Kathaba three times praised Buddha. He then asked the fathers of the assembly which of the three parts—the instructions, the discipline, or the metaphysics—deserved the priority in the discussions that were to begin. They answered that the discipline, being the soul and ornament of religion, deserved the preference. He asked them to appoint him whom they thought the fittest to occupy the pulpit. They were unanimous in selecting Oopali, though Ananda was worthy of such a distinction. The reason of the selection is the following: On one occasion Buddha had openly declared that among all the religious, or the members of the assembly, Oopali was the most fervent in observing the regulations of the Wini. Then Kathaba said, “Brethren, since you have given the preference to the venerable Oopali, let him have it.” The venerable Oopali said in his turn, “Brethren, hearken to my words: having been selected by the assembly to answer all the questions relating to the Wini, I accept the honourable task thus imposed upon me.” When he had spoken he rose from his place, threw a part of his cloak upon one shoulder, bowed to the members of the assembly, went to the pulpit, sat down, and held the ivory fan in his hand.
Kathaba, from his own seat, addressed Oopali, and said, “Venerable Oopali, in what place has the most excellent Phra enacted the commandment respecting the first of the four sins, called Paradzika?” Oopali answered, “In the country of Wethalie.” “To whom was allusion made when this commandment was published?” “Allusion was made to Thoudein, the son of Tananda Pounha.” “What was the cause of such an enactment?” “The sin of fornication he had committed.” The president, addressing the assembled fathers, said, “Brethren, you have all heard what regards the circumstances connected with the first Paradzika. Let this article be noted down, and its admission and sanction be proclaimed aloud.” It was done so. All the members accepted it. At that moment an earthquake was felt. The same method was observed as regards the three other Paradzika. They were unanimously accepted by the members of the assembly. Oopali was successively questioned by the president upon the other regulations of the Wini, viz., the 13 Thingaditheit, the 2 Donay-a-niga, the 30 Niseggi Padzeit, the 92 Padzeit, the 4 Walidathani, the 75 Theikkabot, which are named Adikarana-thama; in all, 227 regulations. Moreover, there were added the 80 (Banawara) Khandaca and the 25 Parawira. These several divisions form the collection called Wini Pitagat. When the final sanction had been given to all those points a mighty earthquake was felt a second time. The venerable Oopali laid down the ivory fan, rose up, came down from the pulpit, reverentially saluted all the brethren, and returned to his own seat.
The president, addressing the company, said, “Brethren, hearken to my words. If it be your good pleasure, we shall discuss at present the thoots or the instructions orally delivered unto us by our most excellent master. Whom shall we appoint to answer the questions I shall put him on this subject?” They unanimously elected Ananda, who, having always and on all occasions accompanied Buddha, was better acquainted with his preachings than any other religious. Then the president added, “Brethren, if it be agreeable to you, I will duly question the venerable Ananda.” The latter likewise said, “Brethren, hearken to my words. Since it is acceptable to you, I will answer all the questions on the thoots which our venerable president shall put to me.” Then he rose from his seat, arranged his cloak on one of his shoulders, respectfully bowed to the assembly, and, ascending the steps of the pulpit, he sat down, and held in his hand the ivory fan.
The president, addressing the assembly, said, “Brethren, in the thoots there are several parts or divisions. There is the division called Thingiti, which has also subdivisions. Which shall I fix upon to begin our session?” They answered, “Let us begin with the Diga-thingiti, which contains thirty-five thoots, and out of this the Silakhanda which includes thirteen sermons or thoots.” It was on the first, called Bhramadzala, that the questions were put. The president put the following questions to the venerable Ananda: “In what place was the Bhramadzala thoot preached?” He answered, “In the Mingoon hall, situated in the middle of a grove of mango-trees half-way between Radzagio and the village of Nalanda.” “To whom was allusion made?” “To Thouppya, a holder of false doctrines, and to a young man named Bramada.” “For what reason was such allusion made?” “Because both had been ungrateful to Buddha.” Similar questions were put for each thoot of this division, and suitable answers were given in a like manner. The same mode of proceeding was observed for each sermon or thoot of the following divisions. When all the explanations had been given by the speaker, all the assembled brethren, with a perfect unanimity, assented to all that had been said.
When the work on the thoots was completed, the whole collection was called the Pitagat Thoots. Ananda rose from the pulpit, placed the ivory fan upon the table, respectfully bowed to the assembly, and returned to his own place.