Chapter XI

_Voyage to Tsalia -- Instructions to Meggia -- Raoula is made a
professed religious -- Manahan's questions to Buddha --
Misbehaviour of Thouppabuda -- Questions proposed by Nats in the
Dzetawon monastery -- Conversion of a Biloo -- Episode of
Thirima at Radzagio -- Attention paid to a poor pounha and to a
weaver's daughter on account of their faith -- In the twentieth
season, appointment of Ananda to the stewardship -- Conversion
of a famous robber._

After a rather short stay in Thawattie, Buddha went to the town of Tsalia. The inhabitants built for him a monastery on a hill not far from the town, and liberally supplied him with all that he wanted. Pleased with the good reception the people gave him, Gaudama spent on that spot the thirteenth season. He went to receive his food in the village of Dzantoo. Thence travelling through the country, he reached the banks of the river Kimikila and enjoyed himself in a beautiful grove of mango-trees. The disciple Meggia, being too much taken up with the beauty of the place, eagerly wished to remain here for some time. As a punishment for such an inordinate attachment to a particular spot, he who had renounced the world and the gratification of passions, felt on a sudden a strange change pass over him. A flood of concupiscence inundated his soul. Buddha, who saw what was taking place in Meggia, gave him an instruction on contempt for the things of this world, and entirely cured him of his great spiritual distemper.

Thence he proceeded to Thawattie into the Dzetawon monastery, where he spent the fourteenth season. The great disciple Thariputra, with five hundred religious, was spending the season in a neighbouring village. The people were so much pleased with him and his company, that they offered to each of them a piece of yellow silk. Some religious, jealous of the great disciple, came to Buddha and accused him of covetousness. Buddha fully justified his great companion and commended the liberality of the donors, who had thus an opportunity of gratifying their liberality and gaining merits.

The Thamane Raoula was then twenty years old. Having reached the canonical age, he was elevated to the dignity of Patzin. The young religious could scarcely defend himself from a certain feeling of vanity on account of his father's dignity and his own personal mien and bearing, which he was very fond of admiring. Buddha was intimately acquainted with what was going on in Raoula's soul. He preached to him the contempt of self and of all varieties of form. The instruction was so impressive that it led the young hearer to the state of Rahanda. On a certain night when Raoula was sleeping near the door of Gaudama's private apartment, Manh Nat, wishing to frighten the young Rahanda, created the likeness of an elephant, which, keeping his trunk over his head, suddenly made a frightful noise. Buddha, who was inside, saw clearly that this was only a temptation of the vile Manh. He said to him, "O wretched one, are you not aware that fear is no longer to be found in him who has become a Rahanda?" Manh, being discovered, vanished away, covered with shame and confusion at the abortiveness of his malicious attempt.

In the same year, Buddha went to Kapilawot, which is in the Thekka country, and took up his residence in the Nigranda monastery, situated close to the banks of the river Rohani. At that place he spent the fifteenth season. On a certain day, his cousin Mahanan, the son of Thoodaudana, came to the monastery, and having paid his respects to his illustrious relative, took the liberty to propose to him the four following questions:--1. In what consists the fulfilment of the religious duties? 2. What is meant by the religious disposition? 3. What is the real renouncing? 4. What is the true knowledge?

Buddha replied in the following manner: "The fulfilment of the religious duties consists in observing carefully the five precepts obligatory on all men. The religious disposition is but a loving inclination and affection for all that refers to Buddha and the law that he has published. He who possesses it experiences a continual longing for the acquisition of merits. The renouncing is that disposition a man is habitually in when he finds his pleasure in parting with his riches for the purpose of relieving the needy and bestowing alms on the members of the assembly. Finally, wisdom consists in making one's self perfectly acquainted with what can procure merits for the present and the future; under its influence man acts up to that knowledge, and also attends with the utmost diligence to what may put an end to the law of miseries."

Even among his nearest relatives, Buddha was doomed to meet with the bitterest enemies. Thouppabuda, who was at once his uncle and his father-in-law, bore to him a deadly hatred, and secretly harboured in his heart a sentiment of revenge, for two principal reasons, because his daughter Yathaudara had been abandoned by Gaudama, when he left his palace and began the life of an ascetic; and also for having admitted his own son Dewadat among the members of the assembly. Having been informed that on the following day Buddha would direct his steps towards a certain quarter of the town to beg his food, Thouppabuda partook largely of intoxicating liquor, to nerve himself for the execution of the design he had in his mind, and went out in the direction in which Gaudama was expected to come. As soon as he saw him drawing near, he planted himself in the middle of the road, barring the passage, and loading his great relative with abuses. Buddha stopped awhile without showing the least sign of emotion. Then turning to Ananda, he said, "Great is the crime of my uncle; seven days hence he shall be swallowed up alive by the earth at the foot of the great staircase of his palace." On this fearful prediction being reported to Thouppabuda, he laughed and stated that he would stay during eight days in the upper story of his palace, and belie his nephew's prediction. Despite the precautions that he took, the fatal prediction was literally fulfilled. The unfortunate unrepenting prince saw the earth burst open under his feet, and he was precipitated to the very bottom of the Awidzi hell. Buddha took advantage of the awful punishment that had befallen a prince of his family to exhort Mahanan to seek a firm asylum in the three precious things, to bear a sincere love and an affectionate fondness to all that related to the law and its practices.

Up to the present period of his life, Buddha had reserved to himself the right of preaching the law to and extolling the merits of those who had brought him his food, after having partaken of their liberal donation. This instruction may be properly called the sermon of thanksgiving. It is called Anou-mau-dana. Now he allowed his disciples to do the like, and repay the generosity of their benefactors by distributing unto them the knowledge of truth.

At that time Buddha preached the four laws of A-sa-wan, or the four bands that retain a being in the vortex of existences. From Kapilawot Buddha returned to Thawattie in the Dzetawon monastery. At that time a Nat had proposed four questions to his companions which they had not been able to answer. They were subsequently communicated to all the denizens of the six seats of Nats, but no one had been able to solve the difficulty. Not knowing what to do, they agreed to refer the particulars to the most excellent Buddha, then in the Dzetawon monastery. A deputation was forthwith sent to him with the view of proposing to him the puzzle, and entreating him to condescend to give the much-desired solution. The members of the deputation having duly paid their respects, said to him, "O most excellent Phra, which is the best thing to be bestowed in alms? Which is the most savoury and relishing of all things? Which is the most pleasurable? Which is the best and the fittest thing to put an end to passions?" To these four questions Buddha answered by one word--"The law." Addressing himself both to the Nats and to his assembled disciples, he added, "The giving of alms, though good in itself, cannot introduce a being into the path that leads to the deliverance. The law alone can afford such a benefit. The preaching of the law, and the exertions in communicating its knowledge to others, are therefore the most excellent alms. All that in this world confers pleasure to the senses is but a means to plunge man into the vortex of existences, and thereby into all miseries. On the contrary, the hearing of the law rejoices the heart to such an extent as often to open a spring of joyful tears; it destroys concupiscence, and leads gradually out of the whirlpool of existences. It establishes man in the state of Arahat, which is the end of all passions. The law, therefore, is the most savoury, the most pleasing thing, leading beings to the cessation of all miseries. You, my beloved disciples, exert yourselves in making known by your preaching the said law to all beings. This is the most excellent alms that you can bestow on the beings that inhabit the three different states of men, Nats, and Brahmas."

Buddha soon left Thawattie and went to Alawee. A Biloo was in the habit of eating every day some children of that place. Owing to the ravenous and horrible appetite of the monster, all the children had been eaten up; there remained only the child of the king, who was on the following day to be given over to him. Buddha reviewed, as usual, on a certain morning the condition of all beings. He saw the sad position of the king of Alawee and of his son. He resolved to proffer assistance to both, and also to convert the Biloo. He arrived in the country of Alawee, where he was received with every mark of respect. He forthwith went into the forest where the monster lived. At first he met with a most determined and violent opposition. But, opposing to his enraged antagonist meekness, patience, and kindness, Buddha gradually softened that terrible nature. Concealing affectedly the change which was taking place in him, almost against his perverse inclination, the Biloo said to Buddha, "I have put certain questions to many famous ascetics, but they have not been able to answer them. On seeing their utter incapacity, I have seized them, torn their bodies in pieces, and flung their quivering limbs into the Ganges. Such shall be your fate, O Gaudama, if your science fails you on this occasion. By what means can a man get out of the stream or current of passions? How can he cross over the sea of existences? How can he free himself from the evil influence? How shall he be able to purify himself from the smallest stain of concupiscence?" Buddha replied: "Listen, O Biloo, to my words; my answer shall fully satisfy you. By faith in and affection for the three precious things, man escapes from the current of passions. He who applies himself with a diligent earnestness to the study of the law of merits passes over the sea of existences. He who strives to practise the works that procure merits frees himself from evil influence, and from the attending miseries. Finally, the knowledge of the four meggas or ways to perfection procures perfect exemption from the least remnant of concupiscence." The Biloo, delighted with what he had heard, believed in Buddha, and soon was firmly established in the state of Thautapan. On that spot, where so glorious and unexpected a conversion had taken place, a monastery was erected. Buddha spent herein the sixteenth season. As usual, myriads of Nats and men who had heard his preachings obtained the deliverance.

From Alawee Buddha went to Radzagio, and spent the seventeenth season in the Weloowon monastery. During that season a famous courtesan, named Thirima, sister of the celebrated physician Dzewaka, renowned all over the country for her wit and the incomparable charms of her person, wished to show her liberality to the disciples of Buddha. Every day a certain number of them went to her dwelling to receive, along with their food, abundant alms. One of the pious mendicants, in an unguarded moment, moved by an unholy curiosity, looked at her, and was instantly smitten by her charms. The mortal wound was widened and deepened by a fortuitous occurrence. On a certain day Thirima fell sick. But she did not relax in her daily work of charity. Weak though she was, and in her _negligee_, she insisted on the mendicants being introduced into her room, that she might pay her respects to them. The unfortunate lover was among the company. Her incomparable charms were heightened by her plain dress and drooping attitude. The poor lover went back with his brethren to the monastery. The arrow had penetrated to the core of the heart. He refused to take any food, and during some days completely estranged himself from the society of his brethren. While the intestine war raged in his bosom, Thirima died. Buddha, desirous to cure the moral distemper of the poor religious, invited King Pimpasara to be present when he should go with his disciples to see the remains of Thirima. On the fourth day after Thirima's death he went to her house with his disciples. There her body was laid before them, with a livid appearance, and all swollen. Countless worms already issuing out through the apertures, rendered the sight loathsome, whilst a horrible stench almost forbade a standing close to it. Buddha coolly asked the king, "What is that object which is stretched before us?" "Thirima's body," replied the king. "When she was alive," retorted Buddha, "people paid a thousand pieces of silver to enjoy her for a day. Would any one take her now for half that sum?" "No," replied the king; "in all my kingdom there is not one man who would offer the smallest sum to have her remains; nay, no one could be found who would be willing to carry her to any distance unless compelled to do so." Buddha, addressing the assembly, said, "Behold all that remains of Thirima, who was so famous for her personal attractions! What has become of that form which deceived and enslaved so many? All is subjected to mutability; there is nothing real in this world." On hearing the instruction, eighty-two thousand persons obtained the knowledge of the four truths. The Rahan who, because of his passion, would not eat his food, was entirely cured of his moral distemper, and firmly established in the state of Thautapan. All this happened whilst Buddha spent his seventeenth season in the bamboo-grove monastery.

When the season was over, he went, as usual, to preach in every direction, and returned to Thawattie, to the Dzetawon monastery. His stay in that place was not long. He undertook another voyage to Alawee. He was received with the greatest demonstrations of joy by the people, who gladly ministered to all his wants. On a certain day, when he was to receive large offerings from the people and preach to them, it happened on that occasion that a poor pounha, who was very desirous to hear his instructions, was informed at an early hour of that very day that one of his cows had gone astray from the herd and could not be found. Hereupon he felt greatly aggrieved. He was afraid to let go the golden opportunity to hear the instruction. However, he trusted that by making the utmost diligence he would be back in time. He ran in all haste until he found the strayed animal and brought it back. It was nearly midday when he returned to the town. Though pressed with the pangs of hunger and overwhelmed with fatigue, he went straight forward to the place where the congregation was assembled. The offerings had been brought a long while ago; the people out of respect stood motionless, with their hands joined, in the presence of Buddha, who, contrary to the general expectation, remained perfectly silent. With his supernatural vision he had seen the perfect dispositions of the poor pounha. He would have him to share in the blessing of his instruction. As soon as the pounha had taken his place among the hearers, Buddha, casting a benevolent glance towards him, beckoned him to come near his person. Meantime, he ordered some of his disciples to bring the poor man some food, because he was very hungry; and he would not condescend to begin the instruction till the man had been relieved from the pangs of hunger by a good meal. When the preaching was over, several Rahans ridiculed the attention paid by their master to a common man. Buddha, knowing their innermost thoughts, spoke to them by way of an instructive rebuke: "Beloved sons, you seem to be surprised at my behaviour towards that poor pounha. But I had perceived at once the super-excellent dispositions of that man, his craving for the holy law, and his lively and strong faith in me, which prompted him to lay no stress on hunger, nor on fatigue, and to make no account of his personal discomforts, in order to satisfy his earnest longings for the law." On that occasion an immense number of hearers were converted.

Buddha went to a monastery built on a hill, near the town of Tsalia, where he spent the eighteenth season. In that town there was a weaver, who had one daughter, who followed the same profession as her father. The damsel was very desirous to hear Buddha's preachings; but on the day when Buddha was to come into the town to deliver instructions to the people, it happened she had to finish the weaving of a piece of cloth that was urgently required by the owner. She then said to herself: I will exert myself with so much diligence that I will be enabled both to finish my work and listen to my teacher's preaching. She set instantly to work, wound up the thread on the quill, and took it with her, to carry it to the shed where her father's loom was. On her way to the shed, she had to pass near the place where a motionless congregation stood before Buddha, eagerly waiting for the words that were to fall from his mouth. She laid aside her quill, loaded with thread, and squatted timidly behind the last rank of the congregation. Buddha had seen at a glance the perfect dispositions of the young girl. It was chiefly for her benefit that he had undertaken a long journey and come over to that place. As soon as he saw her, he made her draw nearer to him. The injunction was joyfully complied with. With an encouraging tone of voice, Buddha asked her whence she came and whither she was going. The damsel modestly answered that she knew whence she came, and also whither she was going; at the same time, she added that she was ignorant of the place she came from, and of the place she was going to. On hearing this apparently contradictory answer, many of the hearers could scarcely refrain from giving vent to indignant feelings. But Buddha, who had fathomed the girl's wisdom, prayed them to be silent. Then, turning towards his young interlocutor, he desired her to explain the meaning of her answer. She said: "I know that I come from my father's house, and that I go to our loom-shed; but what existence I have come from to this present one, this I am entirely ignorant of. I am likewise uncertain about the existence that shall follow this one. About these two points I am completely ignorant; my mind can discover neither the one nor the other." Buddha extolled the wisdom of the damsel, and forthwith began his instruction. At the conclusion, she was firmly grounded in the state of Thautapan. She withdrew immediately, took up her quill, and went to the shed. It happened that her father was asleep, with his hand on the loom's handle. She approached the loom, and began to arrange the thread. Her father, awaking suddenly, pushed inadvertently the part of the loom his hand was laid upon, and struck his daughter in the chest. She fell down and instantly expired. Overwhelmed with grief, the unfortunate father poured a flood of tears over the lifeless corpse of his daughter. Unable to console himself, he rose up and went to Buddha, in the hope of receiving some comfort at his feet. Buddha affectionately received him, and, by his good instructions, relieved him from the load that pressed on his heart, and gradually enlightening his mind by the preaching of the four great truths, he gently infused into his heart and his soul that sweet joy which wisdom alone can impart. The weaver resolved to abandon the world, asked for admittance into the assembly, and not long after became a Rahanda. This conversion was followed by that of a great many others.

Buddha returned to Radzagio, and spent the nineteenth season in the Weloowon monastery. The season being over, Buddha went into the districts of Magatha, preaching in all places. Previous to that time, there lived at Radzagio a rich man who had an only daughter, who was brought up with the greatest care and the utmost fondness. She lived in the upper apartments of a splendid dwelling. On a certain day, at an early hour in the morning, she was looking on the people that flocked from the country into the town. She saw among many a young hunter driving a cart loaded with venison. She much admired his fine, energetic appearance. She was instantly enamoured of him, and made all the necessary arrangements to elope with him. She succeeded, married the hunter, and had by him a large family. Passing on one day through a forest, the most excellent Buddha chanced to meet with a deer which was caught in the net of a hunter. Moved with feelings of commiseration, he helped the poor beast to get out of the meshes. After this benevolent action, he went to rest under a tree. The hunter soon made his appearance, and to his great dismay at once discovered that some one had deprived him of his prey. Whilst he was looking about, he saw Buddha, in his yellow dress, calmly resting under the shade of a large tree. "This," said the hunter to himself, "is the man who has done the mischief; I will make him pay dear for his undue interference." Hereupon he hastily took up an arrow and placed it on the bow, with the intention of shooting dead the evildoer. But despite his exertions, heightened by the thirst for revenge, he could not succeed; both his hands were seized with a sudden quivering, and his feet appeared as if nailed to the ground. He stood motionless in that attitude. Absorbed in meditation, Buddha was not aware what was going on so close to him.

The sons of the hunter as well as their wives grew very much troubled that their father did not return at the usual hour from visiting his nets. They feared that some untoward accident had overtaken him. They armed themselves and went in search of him. They soon came to the spot where they saw the sad position of their father. At the same moment, perceiving a yellow-dressed individual, they hastily concluded, that, by the power of some charms, he had brought their father into this miserable condition. They made up their mind to kill him. But whilst they were preparing to put their cruel design into execution, their hands, suddenly benumbed, could not grasp the weapons, and they all stood motionless and speechless. Awaking at last from contemplation, Buddha saw the hunter and all his family standing before him. Taking compassion on them, he restored them to their ordinary condition, and preached to them. They all fell at his knees, craved his pardon, believed in him, and became fervent Upasakas.

Buddha returned to Thawattie to spend the twentieth season in the Dzetawon monastery. It was at that period that there happened a remarkable change in the management of the domestic affairs of Gaudama. Up to the present time, no one among the religious had been specially appointed to attend on Buddha and administer to his wants. But some of them, as circumstances occurred, undertook the agreeable and honourable duty of serving him. However human nature will occasionally let appear, even in the best of men, some marks of its innate imperfections. On two occasions, the Rahans who followed Buddha and carried his mendicant's pot and a portion of his dress wished to go in one direction, whilst Buddha desired them to follow in another. They had the imprudence to part company with him. Both paid dearly for their disobedience. They fell into the hands of robbers, who took away all that they had, and beat them severely on the head. This twofold act of insubordination painfully affected Buddha. He summoned all the religious into his presence, and declared that, being old, he wished to appoint one of them to the permanent office of personal attendant on himself. Thariputra and Maukalan immediately tendered their services with a pious and loving earnestness. But Buddha declined to accept their offer, as well as that of the eighty principal disciples. The reason was, that their services were required for preaching to the people, and labouring with him for the dissemination of the true science among men. Some of the disciples urged Ananda to volunteer his services; but out of modesty he remained silent. Then he added that, should Buddha be willing to accept his humble services, he knew his heart's dispositions and his willingness to attend on him on all occasions; he had but to signify his good pleasure. As to him, he would be too happy to accept the office. Buddha expressed his readiness to confer on him the honourable employment. He was formally appointed and nominated Phra's attendant, and, during the twenty-five remaining seasons, he acted as the beloved and devoted attendant on Buddha's person. Through him alone visitors were ushered into Buddha's presence, and orders were communicated to the members of the assembly. Gaudama was then fifty-five years old.

On a certain day he went to the village of Dzantoo for the purpose of collecting alms. Manh Nat, his inveterate foe, entered into the heart of all the villagers to prevent them from giving alms to the mendicant. He succeeded so well in his wicked design that no one noticed Gaudama's passage through the street, nor gave him alms. When he drew near to the gate, Manh stood by the side of the street, and asked him, with a sarcastic tone, how he felt under the pangs of hunger. Buddha replied to him, that he could, by entering into the state of perfect trance, remain, like the great Brahma, without using material food, feeding only, as it were, on the inward happiness created by the immediate sight of unclouded truth. Five hundred young virgins, who happened to return from the country into the place, prostrated themselves before Buddha, listened to his instructions, and reached the state of Thautapan.

On leaving the place, Buddha happened to travel through a forest, which had become an object of terror to all the people of Kothala, as being the favourite haunt of Ougalimala, a notorious robber and murderer. The ruler of the country, Pasenadi, had heard from the windows of his palace the cries of his alarmed subjects. Despite the many remonstrances that were made concerning the dangers of such an attempt, Buddha went straight forward to the den of the formidable man, who, enraged at such presumptuous boldness, was preparing to make him pay dear for his intrusion. But he had to deal with an opponent that could not easily be frightened. To his threats and attempts to inflict harm Gaudama opposed the meekest composure, the mildest expressions, and an invincible patience. Softened by the kindness of his opponent, Ougalimala altered the tone of his voice, and showed signs of respect to Buddha. The latter, quickly perceiving the change that had taken place in the robber's soul, preached to him the law, and made of him a sincere convert. Coming out from the forest which had been the scene of so many crimes, he followed Buddha, with the behaviour of an humble disciple. The people of Kosala could scarcely give credit to the change that had taken place in Ougalimala. In a short time he became a Rahanda, and died not long after he had become perfect. The members of the assembly were, on a certain day, talking among themselves about the place he had probably migrated to. Buddha, who had overheard their conversation on this subject, said to them: "Beloved Bickus, the Rahan Ougalimala, who died a little while after his conversion, has reached the deliverance. His conversion was at once prompt and perfect. He was very wicked previous to his conversion, because he never cohabited except with wicked and perverse associates, the company of whom led him into all sorts of disorders. But he no sooner had the good fortune to meet me, hear my instructions, and converse with you, than he at once believed in my doctrine, adhered to me with all his might, and entered into the way leading to perfection. He laboured strenuously to destroy in himself the law of demerits, and thus rapidly reached the summit of perfection."