In the 20th year of the reign of Kalathoka, in the year 100, there happened a sort of schism amongst the Rahans of Wethalie. Those of the Weitzi district, little regarding the positive injunctions of the Wini, indulged in certain practices openly at variance with them. This occasioned strong remonstrance on the part of the Rahans living in the western district, called Pawera. The dispute among the religious was soon noised abroad and caused some scandal. It was the following incident which revealed all the peril.
The venerable Ratha was then living in the monastery, situated in the Mahawon, in the district of Wethalie. Chancing to travel through the Weitzi district, he heard that on festival days the Rahans were wont to place near the entrance of their monasteries certain vessels half full of water, and advised the people to put therein, each of them, a piece of silver, saying that the produce would be employed in purchasing dresses and the other utensils required by the Rahans. They also allowed as lawful the use of spirits, and were not very particular respecting the observance of the law of celibacy. Ratha was greatly scandalised at all that he saw. He boldly told the people that it was not good to make offerings of money, because it was unlawful for religious to possess any. He made similar observations respecting the other trespassings.
On the following festival day no money was offered. The Rahans were much incensed at such a neglect. Ratha said to the people: “Laymen, because of such irregularities, the beauty of the days of worship is fading, the glory of religion is darkened. Buddha in his days forbade the offering of money, the use of liquors, and several other practices which are now introduced in this place. By the innovators I am held up as a reviler of the Rahans, and as one deficient in benevolence towards you. I, as well as the Rahans of the royal race, attend only to the prescriptions of the Wini, such as they have been laid down and published by Buddha.” The people replied to him: “Venerable Ratha, you are a true Rahan, and you follow the right way. Pray stay with us and be our teacher; we will abundantly supply you with the necessaries of life.” Ratha, going on his way, was always followed by the people, who, in token of their respect and love, accompanied him to the Kootagara monastery, in the midst of the forest of sala trees.
The guilty Rahans, hearing of all that had been said and fearing the paramount influence of the venerable Ratha over the people, said to them: “We shall not join with the Rahans of the royal race. We shall hold no intercourse with them. We shall expel Ratha from this district.” With these dispositions they encouraged each other in the determination to offer a most decided opposition and maintain their newly invented practices.
On his side, the venerable Ratha, anxious for the safety of the genuine practices, and zealous for the exaltation of religion, hastened to Kothambi to warn the religious of that and the neighbouring districts against the evil practices of the Weitzi Rahans. To those whom he could not meet in person he sent letters and messengers to say to them: “Brethren, before the evil-doers succeed in their iniquitous efforts to subvert religion, and render doubtful and uncertain the genuine regulations of the Wini, ere they have time to set up false tenets, let us assemble, and with our united efforts give strength and confidence to the good and righteous, and crush the wicked and the impious.”
At that time there lived on a mountain, in the Upper Ganges, a celebrated religious, named Samputa-kami. He was 120 years old, and had been a disciple of Ananda. To him the zealous Ratha applied in order to have the questions at issue with the Weitzi Rahans finally settled. He minutely explained to him the ten points of discipline on which they were at variance with the Wini. Samputa-kami fully agreed with the proposal, and was of opinion that there should be held a general assembly, in which the points in dispute should be examined and the schism put an end to.
Some religious, about sixty in number, appeared to have a leaning towards the schismatical party. They resolved to go to Thaurya, where lived the celebrated Rewati, whose extraordinary wisdom equalled the quickness and flash of the lightning. The venerable Rewati, hearing of their wicked design, would not, in his abhorrence for their opinions, meet them on any account. He left his own place, and went from Thaurya to the town of Sankasa. When he had heard that they were following him, and were already close to the place he lived in, he removed to Kaiinna-goutra, then to Oudampara, subsequently to Eggalamoura and to Tharaudzati.
At the same time, it happened that Ratha, with the venerable Tsamputa, wished to go and have a meeting with Rewati, in order to place him on his guard and to bring him over to their party. They met him at Tharaudzati in the evening, and during the whole night made him acquainted with all the doings of the Weitzi Rahans, and begged him to declare openly which of the two parties was in the right. Rewati at once pronounced in favour of the Pawera Rahans, and condemned the opposite party on each of the ten points in dispute, and looked upon them as innovators and schismatics.
During that time the schismatic Rahans were not idle. They wished also to draw Rewati to their party. Having ascertained that he lived in Tharaudzati, they went by boat and ascended the river as far as that place. They carried with them many presents suitable for religious. Having landed, they took their quarters under a large tree. Rewati, knowing their wicked intent, would not receive their presents, nor hold communion with them. Undismayed by this first check which they had received, they tried to obtain access to the master by means of the disciple. They offered him some presents, which in his simplicity he accepted. Meanwhile they urged him to prevail upon his teacher to give them a favourable hearing. He only once made the attempt to introduce the subject with the greatest caution. Rewati, however, was on his guard: he administered to his imprudent disciple such a rebuke as to deter him from making any further attempt. His name was Outtara. He and all the Rahans went to Wethalie.
To calm the heat of discussion, and bring the question at issue to a complete settlement, the Walikarama monastery in Wethalie was selected as the fittest place for holding a general assembly, where both parties would attend, and endeavour to come to a mutual understanding. Out of an immense number of religious, 700, the most conspicuous for their learning were selected by Ratha and Rewati to be members of the assembly. But to render the discussion clearer and easier, it was agreed that each of the ten points should be first discussed by eight Rahans, four from each party. Rewati, Samputa, Ratha, and Thoumana represented the western or orthodox party: Samputa-kami, Thala, Koudyabantaka, and Wathakami acted for the opposite party.