To heal the wounds inflicted on religion by schism, to restore purity of doctrine, and confirm the genuineness of the canon of scriptures, such as had been done by Kathaba in the first council, and by Ratha in the second one, Mauggalipata, with the concurrence of the pious Dammathoka, resolved to hold a third council. From the Rahans then present at Palibotra he selected a thousand, and with them he regulated the Pitagat. The council was opened in the year 235, and ended in 236 = to 307 B.C. It was presided over by Mauggalipata, who was seventy-two years old.[35]
At the conclusion of the council, the president, who was acknowledged the head of the Buddhists, thought of extending the sway of the new religion through the whole of Dzampoudipa. Hitherto it had been confined within the limits of Magatha. Now the time had come to extend it far and wide among the nations and tribes of the whole world. To carry out such a bold and comprehensive plan, Mauggalipata made an appeal to the ablest and most zealous members of the council, and charged a certain number of them to go and preach the true law in the countries beyond the boundaries of Magatha. The venerable Mitzaganti with four companions, was directed to proceed to the country of Kashmera-gandara. Rewati was ordered to go to Mahithakan-pantala. Gaunaka-damma Reckita went to Aparanta. Maha-damma Reckita was sent to the Mahrata country. Damma Reckita received a mission to proceed to Yaunaka, which is the country inhabited by the Pantsays. The venerable Mitzi directed his steps, in company with several brethren, towards some parts in the Himalayas. Thauna and Outtara proceeded in a south-eastern direction to the country of Souwana-boumi. Finally Maheinda, Ittia, Outtia, Thamala, and Baddathala went to establish religion into the island of Tappapani (Ceylon).[36]
Great success attended the preachings of the Buddhist heralds. If credit can be given to all that is related in the books on this subject, religion must have taken deep root in the heart of the people dwelling in those distant lands.
As regards Ceylon, there is an important fact to be stated. It appears that until the year of religion 454, the knowledge of the Pitagat was transmitted by means of oral tradition. The heads of monasteries required from their pupils to know the whole collection by heart. It is probable that one portion of the scriptures was learned by one section of the community, and another by another. In this manner the whole Pitagat was known in each monastery, and could be rehearsed in full by the inmates. This state of things lasted two hundred years. The great inconvenience necessarily attending it was soon felt so keenly that some means had to be devised in order to render the study of the sacred books surer and easier. In the reign of King Watakamani five hundred religious assembled in the village of Mallaya, and wrote the whole Pitagat in Sanscrit, and with the Sanscrit characters. Under the reign of that monarch a great dearth prevailed all over the island. Numerous Buddhist religious crossed over to the continent, and established religion in many parts of the southern portion of the peninsula. That prince also built the famous Bayagiri monastery. With the Mahawihara already existing, and the Dzetawon monastery subsequently erected, there sprung up three distinct schools. The latter was erected in 811, in the time of King Mathena of Ceylon. But the teaching of the Mahawihara was the only one truly orthodox. After a protracted existence, they were all merged in the Mahawihara school, under the reign of Thiri Singa-bodiparanna-maba, in the year of the Pouppa-dzau era (Pagan era), 522; of religion, 1714 = to 1161 A.D.
The venerable Thauna and Outtara of the pounha race came to the district of Thaton,[37] which is called Souwana-boumi, in the country of Ramagnia, for the purpose of establishing religion in that distant land, which lies south-east of Mitzima. Thiri-mathauka was the king who at that time reigned at Thaton. Previous to the arrival of the Buddhist messengers of peace, the town was desolated by the ravages of Biloos, who, coming from the sea, devoured all the newly-born infants. A great consternation and panic had seized the inhabitants when they saw the two strangers, clothed in yellow robes, setting their feet upon the shore. They mistook them for monsters of a new description, who were coming to increase their misfortune. They ran to arms, and were preparing to attack the two religious. The latter, perceiving the danger that threatened them, said with a meek tone of voice to the infuriated mob, “Why do you attack us? We are not Biloos, nor are we come hither with any hostile intention. Know ye that we profess a religion which forbids us to take away intentionally the life of even the smallest insect, to rob, to commit adultery, and to use spirituous and intoxicating liquors. By our regulations we are allowed to eat rice but once in a day.” On hearing the explanations given by the two strangers, the people of Thaton were quieted. They received them with kindness, and treated them with great respect. By the power inherent in the two religious, the sea-Biloo was put to flight, and was seen no longer. The king and the people, grateful for the service they had received, and delighted with the new doctrine preached to them, accepted joyfully the five precepts, and promised to observe them. An immense number of men and women were converted. Among the new converts, a great many embraced the religious life.
King Thiri-mathauka was informed that, a little while after Gaudama’s death, a Rahan, named Gambawatti, had brought thirty-three teeth of Buddha, and deposited them in a dzedi upon the mount Inda-danoo, which lies north-east of Thaton. Moreover, he had heard that after the eighth season, Gaudama had gone to Mitila. Whilst he dwelt into that place, it happened that a certain Rahan came to remember of some of his relatives whom he had known during a former existence. He saw them living in Thaton. He then earnestly supplicated his great master to condescend to go to that place and preach the law to his relatives. Gaudama, complying with the request, resorted thither through the air, attended by a great retinue. He preached the law, and previous to his departure, gave to the ruler of Thaton eight hairs of his head. Relying on the accuracy of the information, Thiri-mathauka felt a great desire to find out the precious relics, in order to have them distributed in eleven towns of Henzawatti, in eleven towns of Kouthein, and in eleven towns of Mouttama. These three countries constitute what is called Ramagnia. All happened agreeably to his wishes. The relics were duly found on mount Inda-danoo, in the very dzedi in which they had been enshrined, and were distributed in the various towns, as above mentioned. It is probable that there occurred at Thaton the same curious fact which we know to have taken place in Ceylon, viz.: Religion was propagated at first by the means of oral tradition.
The first one who made an attempt to possess himself of a copy of the sacred scriptures was Buddhagosa, a religious of Thaton, of the pounha race. That man embarked at Thaton, which was then on or near the sea. That place is in the Ramagnia country, and is inhabited by a people called Moun. He sailed to Ceylon in the year of religion 943,[38] under the reign of King Mahanama. He resided three years on that island, wrote the Pitagat on palm leaves with the Burmese characters which was found written in the language and characters of Ceylon. In another manuscript we read that he translated into Pali the scriptures which were in the language of Ceylon. Buddhagosa remained three years in Ceylon, in order to complete the work he had undertaken. During his stay in that island the people were so much pleased with him that they made him many and costly presents on his leaving their country. He brought over with him to Souwana-boumi, which is in the Ramagnia country, a complete collection of the scriptures.
In or about the year of the Pagan era 419,[39] the forty-second, some say, the forty-fourth king of Pagan, named Anaurata, having invaded the Ramagnia country, possessed himself of the Moun’s territories and entered triumphant into the venerable city of Thaton. He took away from that place the collection of scriptures brought over from Ceylon by Buddhagosa, as well as the most learned among the Rahans. With the aid of these distinguished Rahans, religion was then firmly established in Pagan. He became master of the whole of the Ramagnia country, which includes Henzawatti, Mouttama, and Kouthein.
We have alluded briefly to the reconciliation that has taken place in Ceylon between the three great schools. Two of them, the Bayagiri and the Dzetawon, merged into the great Mahawihara school, which had always held up the orthodox doctrines. In the year that followed that event—that is to say, in the year of religion 1714 of the Pagan’s era 522[40]—many Rahans, natives of Thaton, Pagan and other places in Ramagnia, attended by a large retinue, crossed over to Ceylon for the express purpose of worshipping the relics and the Bodi tree, and making themselves perfectly acquainted with the genuine doctrine and discipline. As a matter of course, they joined the Mahawihara school. They remained on that island during nearly one year. One of the party, named Tsapada, who was but a young Samane, was raised to the dignity of Patzin, according to the rules and regulations adopted by the Mahawihara. The party, having performed their devotions, and penetrated themselves with the spirit of the community in which they had spent a year, returned to their countries. The young religious, who had been but recently ordained, applied to his superior and obtained permission to remain behind in Ceylon for the purpose of studying the Pitagat and mastering its contents.