On hearing all that Buddha had said to honour the memory of Thariputra, Ananda was filled with sentiments of the tenderest emotion. He could not refrain from shedding abundant tears. Buddha quickly remarked all that was taking place in his faithful and loving attendant, and said to him, “Ananda, on former occasions I have, in my preachings, endeavoured to shelter your soul from the impressions caused by such and like emotions. Two things can alone keep us separated from father, mother, brothers, sisters, &c.,—in a word, from all that we most cherish, viz., death and distance. I, though a Buddha, have been exposed to all those changes brought on by distance when I practised the great virtues in the solitude, when I displayed wonders and spent a season in the seat of Tawadeintha. In those circumstances, distance kept me far from all those that were dearest to me. Would it not have been considered as useless, if not unbecoming, to shed tears either on my account or that of others? Can there ever be a time when any, how painful soever, occurrence may warrant wailing and lamenting?” With these and other considerations, Buddha soothed the affliction of Ananda, and filled his soul with consolations.
Buddha, to complete, as it were, the work of praises in favour of his great disciple, caused a dzedi to be erected in his honour near the entrance of the Dzetawon monastery. Having satisfied the sacred duty of gratitude towards the greatest of his disciples, Gaudama resolved to leave the monastery of Dzetawon for the country of Radzagio. Ananda was, as usual, directed to inform the Rahans to hold themselves ready for immediate departure.
The most excellent Phra having reached Radzagio, which he was to visit for the last time, took his abode into the Weloowon monastery. He had not stayed long in that place when the other great disciple, Maukalan, went to Neibban. Here are the particulars respecting the last moments of the illustrious companion of Thariputra. The heterodox Rahans, who lived in a state of complete nakedness, were extremely jealous of the popularity of Buddha, and coveted the abundant alms that were offered to him and his disciples. Maukalan, who was living on the Isigili mountain, in the cave of the dark rock, was supposed, on account of his great attainments and profound science, to be the cause of the great respect the people paid to his master. They resolved to kill him. For that purpose they armed five hundred robbers, and gave them one thousand pieces of silver to perpetrate the horrible crime. The assassins went twice to the cave; but their victim twice escaped their fury. At last, owing to the influence of a former bad deed, Maukalan resigned himself into the hands of the ruffians, who put him to death. They beat him so severely, that his lifeless remains were no more than a heap of mangled flesh, which they threw into the midst of bushes. The news of the appalling murder spread rapidly through the country. King Adzatathat had the murderers arrested. Having known from their own confession that the naked Rahans were the instigators of the murder, he had them likewise arrested. In front of his palace he ordered one thousand holes to be dug; in each hole a criminal was sunk up to his navel. All the ground was then overspread with straw, which being set fire to, all the wretches soon perished.
On hearing such news the disciples were greatly grieved, and asked each other what might have been the cause which had brought the aged Maukalan to such a cruel end. Buddha, appearing suddenly among them, said, “Beloved sons, what is the subject of your conversation?” They replied that they were conversing on the tragical death of their great companion. “I declare unto you,” retorted Buddha, “that Maukalan has met a well-merited death. In one of his former existences, my beloved son, at the instigation of his wife, misled his aged and blind parents into a forest, where, leaving them alone, he went away for awhile. On his return, affecting the manners and voice of a highwayman, he killed his parents, and threw their bodies into a thicket. For this crime he has suffered the torments of hell during one thousand years, and has had to undergo the cruel death that has put an end to his last existence.” Having thus spoken, he ordered that a dzedi should be erected in honour of Maukalan near the gate of the Weloowon monastery.
CHAPTER II.
Voyage to Wethalie—Last temptation of Manh—Causes of earthquake—New instructions to the Rahans—Last meal of Buddha—His painful distemper—His conversation with one of the Malla princes—Sign foreshowing Buddha’s coming death—Arrival in the Kootheinaron forest—Buddha lays himself on his couch—Wonders attending that event—Instructions to Ananda—Eulogium of Ananda by Buddha—Conversion of Thoubat—Last words of Buddha to the Rahans—His death.
Having left Radzagio Buddha intimated to Ananda that he wished to return to Wethalie. On his way to the right bank of the Ganges, he arrived at a place called Oukkatsela, where he preached on the death of his two greatest disciples. Thence he crossed the mighty stream and shaped his course towards Wethalie. On the day that he entered the city he went in quest of his food. Having partaken of what he had received, he called Ananda, bade him take his mat and cushion, and follow him to the Tsapala dzedi, where he intended to spend a part of the day. Complying with the command, Ananda followed Buddha, and with him went to the beautiful site of Tsapala, to the place prepared for his master. Ananda approached Phra, and, respectfully prostrated, said to him, “This is, indeed, a very agreeable place.” Whereupon Buddha, rejoicing, praised the different sites of that country which were in the neighbourhood of the Wethalie city, as well as the dzedis that adorned them, and added, “Ananda, every wise person ought to be earnest in perfecting himself in the four laws of edeipat. Having advanced in the practice of these laws, he can, if he choose to do so, remain in a state of fixity during a whole revolution of nature, and even more. I, the Buddha, have become perfect in those laws, and I may remain as I am now during an innumerable number of years.” Three times the same words were repeated. But Ananda, entangled as yet in the meshes of the tempter Manh Nat, remained prostrated before Buddha. It never came to his mind to entreat him to remain longer on earth for the benefit of mortals, who would derive the greatest advantages from his presence.
At that time Ananda rose up, with his mind troubled by the influence of the evil one, withdrew from Buddha’s presence and went to the foot of a tree at a small distance. He had scarcely left Buddha alone when the Nat Manh, perceiving that Buddha remained alone for awhile, approached near his person, and keeping at a respectful distance, said to him, “Great, illustrious, and glorious Phra, who preachest an excellent law, it is now time for you to enter into the state of Neibban. You said in former times, that as long as your disciples were not much advanced in knowledge, as long as they had not obtained a thorough command over their heart, mouth, and senses, as long as they were still wanting in firmness and diligence for hearing and understanding the law, or unequal to the task of preaching the law, you would not go to Neibban. Now the Rahans, members of the assembly and your disciples, both males and females, are thoroughly instructed in all the parts of the law; they are firm in controlling their passions; they can preach the law to the other mortals; the Nats and Brahmas have heard your preachings, and countless numbers among them have obtained the deliverance; the time, therefore, is come for you to enter into the state of Neibban.” Buddha knowing the wicked one, with his evil dispositions, replied, “Ha! wretched Manh, do not concern yourself about me. Ere long I will go to Neibban.”