Ananda inquired of Buddha what ceremonies were to be performed on his mortal remains after his demise. “Ananda,” replied Buddha, “do not be much concerned about what shall remain of me after my Neibban, but be rather earnest to practise the works that lead to perfection. Be not over solicitous concerning the affairs of this life, where the principle of change is ever entire; put on those inward dispositions which will enable you to reach the undisturbed rest of Neibban. There are many among the princes, rich men and pounhas who are well disposed towards me, and who will gladly perform all the usual ceremonies on my remains.” “They will,” replied Ananda, “no doubt come to me, and ask advice as to the most suitable mode of arranging everything in a becoming manner.” “Ananda,” answered Buddha, “here are the funeral ceremonies performed after the death of a Tsekiawaday king. When such a monarch is dead, they wrap his body with a new fine cloth of Kathicaritz, surround it with a thick layer of the whitest cotton, wrap it again with a second cloth of the same country, place over it another layer of cotton, and repeat the same process five hundred times. The body, thus prepared, is deposited in an open coffin, gilt outside, and rubbed inside with fragrant oil. Another coffin, also gilt, is turned over it as a covering. The pile is made of sandal and other odoriferous woods; flowers, perfumes, and scented water are profusely spread over it. The coffin having been placed on the pile, fire is set to it. Similar ceremonies shall be performed on my body after my death. On the spot where four roads meet, a dzedi is to be erected. Whoever shall come to that place and make offerings of flags, umbrellas, flowers, and perfumes, shall thereby perform an act of religion, and give a token of his respect and affection for my person.[18] He shall gain many merits; among others, a complete exemption from all troubles and disquietudes during a long period. Ananda, four sorts of persons are deserving of the honour of having dzedis erected after their death: 1. The Buddha who possesses the infinite science; 2. A semi-Buddha; 3. A Rahanda; 4. The Tsekiawaday king. He who builds a dzedi in honour of Buddha, shall, after his death, migrate to a place of rest in the seats of Nats. To him that shall build a dzedi in honour of a semi-Buddha, an inferior honour shall be awarded in a lower seat of Nats, and a similar reward shall be enjoyed by those who erect dzedis in honour of Rahandas and Tsekiawaday kings. It may be asked why the honour of a dzedi is conferred on a king who lives in the world, enjoys its pleasures, &c., whilst it is denied to a Rahan, who has renounced the world, and practised the excellent works. Formerly, in Ceylon, the dzedis erected in honour of deceased Rahans became so numerous that they threatened to cover the superficies of the whole country. It was then resolved that none should be built for Rahans, though it is acknowledged that they deserve such distinction. The same reason does not exist for a Tsekiawaday king, who is alone, and appears in the world at but distant intervals. But all the Rahans that are full of merits are deserving, after their demise, of all honours, except that of a dzedi.”
When Buddha had finished his instruction, Ananda thought within himself: Phra, the most excellent among all beings, has just taught me how to honour dzedis and other religious monuments raised to the glory of religion; he has pointed out to me the source of merits; he has indicated to me the sure way to deal with women, when they resort to our monasteries for the purpose of hearing the preaching of the law, and, finally, he has declared that there were but four sorts of persons deserving of the honour of a dzedi after their death. From the tenor of these instructions, I know with certainty that on this very day Buddha is to enter the state of Neibban. Unwilling to show his profound affliction in the presence of his illustrious master, he retired into the hall of the Malla princes close by, and leaning on the door-bolt, wept bitterly, and said, “Alas! the most excellent Buddha soon shall be no more. By what means shall I obtain the three last degrees of perfection? Who shall be my teacher? To whom shall I henceforth bring water in the morning to wash the face? Whose feet shall I have to wipe dry? For whom shall I prepare the place for sitting, and the couch for sleeping? Whose patta and tsiwaran shall I have to hold ready, and to whom shall I render the ordinary services?” In the midst of sobs and wailings, he was giving vent to his deep affliction.
It was not long ere Buddha, not observing the faithful Ananda among the Rahans, said, “My dear Rahans, where is Ananda?” Having been informed of all that was taking place, he desired a Rahan to go and call Ananda. The message having been conveyed rapidly to Ananda, he hastened to come back into the presence of Buddha, whom he saluted as usual, and then took his seat. Buddha, addressing him, said, “O Ananda, your tears and lamentations are to no purpose; do not give yourself up to disquietude; cease to shed tears. Have I not previously said to you that distance or death must separate us from the dearest objects? In the body there is a principle which causes its existence and its preservation as long as the opposite principle of destruction does not prevail. It is true you have ministered unto me for many years with all your strength and the most perfect devotedness. But you shall reap the reward due for so many good offices. Apply yourself to the exercise of Kamatan, and soon you shall be freed from the world of passions and the influence of mutability.”
Addressing then with a gentle voice all the Rahans present, Buddha began to praise Ananda, saying, “Beloved Rahans, Ananda[19] has been during many years my faithful and devoted attendant. He has served him who is worthy to receive all offerings, and is, moreover, acquainted with all the laws of the physical and moral world. Ananda is a true sage; he is well versed in all that relates to my person; he can show to the male Rahans and female Rahans, as well as to the crowds, the time, the moment, and the place to approach my person and pay the honours due to me. Ananda is graceful and full of amiability amidst all other Rahans. He has heard and seen much; he shines in the midst of the assembly. Rahans will come from a distance, on hearing all that is said of his graces, to see and admire him; and all will agree in saying that what they observe surpasses all that they had heard. Ananda will make inquiries regarding their health; they, on hearing his words, will be filled with joy. He will then keep silent, and they will retire with an increased desire to listen to him. He will say to the female Rahans that will come to see him, ‘Sisters, observe the eight precepts.’ On hearing Ananda, they will be exceedingly glad. He will then remain silent, and his silence will grieve them. The laymen and laywomen on hearing all that is said of Ananda shall come to contemplate him. He will say to them, ‘Adhere to the three precious things; observe the five great commands; keep the four days of worship of each month; pay honour and respect to your father and mother; feed the Rahans and pounhas that observe strictly the law.’ They will all be delighted at hearing his instructions. His silence will leave them earnestly wishing to hear something else from him. Beloved Rahans, Ananda much resembles a Tsekiawaday king. Like him, he is exceedingly beautiful, amiable, and lovely; he can fly through the air; he can teach the people and justly administer the law.”
When Buddha had finished his discourse, Ananda said: “O illustrious Buddha, it is not becoming your dignity that you should go to Neibban near such a small city, and in a place almost surrounded by forests. We are in the neighbourhood of the great countries of Tsampa, Thawattie, Thakila, and Baranathee. The kings, pounhas, noblemen, and people of those countries are full of love and reverence for your person. They could render greater honours to your mortal remains.” “Ananda,” replied Buddha, “do not call the country of Koutheinaron a small country. I have on former occasions often been to this place and extolled its riches and crowded population. This is the place where it is most becoming I should enter into the state of Neibban. Go now to the city and inform the Malla princes that to-morrow morning, at the break of the day, the most excellent Buddha shall go to Neibban. Let them not have reason to complain hereafter that they have not received a timely information of this event, nor say that they had not had a last opportunity to come and see me.” Ananda, putting on his dress and carrying his patta, went alone to the city. At that moment the princes were assembled in the hall to deliberate upon some important affair. As soon as the message was delivered, the princes, with their wives, their sons, and daughters, began to cry aloud, “Alas! the most excellent Buddha is too soon going to Neibban.” Some appeared with dishevelled hair; some lifted their hands to their foreheads; some, crying out and wailing, threw themselves on the ground, rolling and tossing about, as persons whose hands and feet had been cut off. They all set out in haste with Ananda at their head towards the place where Buddha was lying on his couch. All of them were admitted into the presence of Buddha and paid their respects to him.
In the city of Koutheinaron lived a certain personage holding heretical opinions.[20] His name was Thoubat, a pounha of the Oudeitsa race, who wore a white dress. His mind, hitherto uncertain and unfixed, hesitated between the belief in Buddha’s doctrines and his former opinions. Having been informed that there was a Buddha in the neighbourhood, and that he was soon to go to Neibban, he desired to see him, and, in his conversation, to clear up his doubts. His age was not great, but he enjoyed such a renown for learning that he was called the master of masters. Thoubat went at first to Ananda, stated to him that he felt irresistibly a strong attachment to, and a sincere affection for, the great Buddha, that his mind was preyed upon by doubts and uncertainties, and that he hoped a short conversation with the great Gaudama would relieve his mind from its present painful situation. Ananda, fearing that such a conversation might be much protracted, refused to admit Thoubat into the presence of Buddha, representing his extreme weakness and inability to speak much. Thoubat made several entreaties, but with no better success. Ananda persisted in his refusal to introduce him. Buddha, hearing some noise, inquired from Ananda what was the cause of the noise he heard. Ananda related to him all that had taken place between him and Thoubat. “Allow him to come,” said Buddha; “I wish to hear him. Soon he shall be enlightened and convinced. I have come to this spot for the very purpose of preaching to him the most perfect law.” Ananda returned to Thoubat, and said to him, “The most excellent Buddha desires to see you.” Thoubat, full of joy, arrived in the presence of Buddha, saluted him, and, sitting at a becoming distance, said to him, “Do the six celebrated teachers, who are always attended by a great number of disciples, who are famous amidst other doctors, know all laws? Are there some laws they are unacquainted with? or do they teach some doctrines which they but partially understand?” Buddha having gently reminded Thoubat that such questions were not suitable and unprofitable, said, “O Thoubat, I will preach to you the law; listen with attention to my words, and treasure them in your heart. No heretic has ever known the right ways that lead to perfection, and, in the religion of heretics, no one can obtain the state of Thautapan, and become a Rahanda. But in my religion there are found persons that have become Thautapan, Anagam, &c., and finally Rahandas. Except in my religion, the twelve great disciples who practise the highest virtues, and stir up the world to free it from its state of indifference, are not to be met with. They are not to be found among heretics. O Thoubat, from the age of twenty-nine years up to this moment, I have striven to obtain the supreme and perfect science, and I have spent to that end fifty-one years, following the ways of Ariahs, that lead to Neibban.” On hearing these words, Thoubat, overwhelmed with joy, endeavoured, by several similitudes, to express to his great instructor the pleasure he had derived from his preaching. “O most illustrious Buddha,” added he, “now I believe in you, and adhere to all your doctrines; I wish to become a Rahan. But it is a custom with you, not to admit to the dignity of Rahan a heretic who is newly converted, except after a four months’ probation. I wish to remain during that period as a probationer, and beg afterwards to be admitted among the Rahans.” Buddha, who knew the fervour of the new convert, desired to dispense in his case with the four months’ probation. He called Ananda and commanded him to admit Thoubat to the dignity of Rahan. Ananda forthwith led Thoubat into a becoming place, poured water over his head, whilst repeating certain forms of prayer, shaved his head and beard, put on him the tsiwaran, and taught him to repeat the formulas whereby he professed to take refuge in Buddha, the law, and the assembly. When this was done, Thoubat was conducted into the presence of Phra, who desired he should be promoted to the dignity of Patzin, and instructed in the knowledge of Kamatan. Thoubat went into the garden, walked for a while, and soon learnt the forty Kamatans. He was the last convert Buddha made, before he entered the state of Neibban.
Buddha, calling Ananda and all the Rahans, said to them: “When I shall have disappeared from the state of existence, and be no longer with you, do not believe that the Buddha has left you, and ceased to dwell among you. You have the Thoots and Abidama which I have preached to you; you have the discipline and regulations of the Wini. The law, contained in those sacred instructions, shall be your teacher after my demise. By the means of the doctrines which I have delivered to you, I will continue to remain amongst you. Do not, therefore, think or believe that the Buddha has disappeared or is no more with you.”
A little while after, Buddha, addressing the Rahans, gave them some instructions regarding the attention and respect the Rahans were to pay to each other. “As long,” said he, “as I have been with you, you have called one another by the name of Awoothau, but after my demise you will no more make use of such a title. Let those who are more advanced in dignity and in years of profession call those that are their inferiors by their names, that of their family, or some other suitable appellation; let the inferiors give to their superiors the title of Bante. Ananda, let a Rahan Hauna be visited with the punishment of Brahma.” “But what is this punishment?” replied Ananda. “The Rahan Hauna is indiscreet in his speech; he says indiscriminately all that comes into his head. Let the other Rahans avoid speaking with him, or even rebuking him. This is the punishment of Brahma.”
Addressing again all the assembled Rahans, Buddha said to them[21]: “My beloved Bickus, if among you there be one that has any doubt respecting Buddha, the law, the assembly, the ways of perfection, and the practice of virtues, let him come forward and make known his doubts, that I may clear them up.” The Rahans remained all silent. The same question was three times repeated, and three times the Rahans continued silent. Then he added: “My beloved Bickus, if you have any respect for my memory, communicate your dispositions towards my person and doctrines to the other Rahans whom you shall hereafter meet with.” The Rahans still remained silent. Ananda then said to Buddha: “O most exalted Buddha, is it not truly surprising that among so many not one should be found entertaining any doubt respecting your doctrine, but all should feel so strong an attachment to it?” “Ananda,” replied Buddha, “I knew well that doubt and false doctrine could never be harboured in the soul of a true Rahan. Supposing a number of five hundred Rahans, and taking the one who is the last in merits, he is at least a Thautapan, and as such there is no demerit in him that could lead him to one of the four states of punishment; his heart is fixed upon the first way that leads to perfection, and he constantly strives to advance to the three superior ways of perfection. No doubt, therefore, and no false doctrine can ever be found in a true Rahan.”
After a short pause, Buddha, addressing the Rahans, said: “Beloved Bickus, the principle of existence and mutability carries along with it the principle of destruction. Never forget this; let your minds be filled with this truth; to make it known to you, I have assembled you.”