During all this time Buddha was travelling about the country, preaching the law to those that were worthy3 to obtain the deliverance. He had reached his seventy-ninth year.[1] At that time there were eighteen monasteries4 in[2] the neighbourhood of Radzagio, peopled by a great number of religious. On a certain day, Buddha said to Ananda, “Invite all the Rahans to assemble in the Gny-Moora hall.” When they had gathered together in that place, Buddha repaired thither5, and spoke6 to them as follows: “Beloved Bickus, as long as you shall remain united, and continue to hold regular meetings, you shall certainly prosper7 and flourish—as long as you shall agree together, and come unitedly to a decision on all principal affairs, so that you will impose no obligation where there is no precept,[3] and that you will fervently8 observe all the commands, strictly9 adhering to all the rules of your profession, you will ever be in a prosperous condition. It is required that you should behave respectfully towards your superiors, yielding due obedience10 to their injunctions. Beware of passions, and particularly of concupiscence, lest you should ever be brought under their tyrannical yoke11. Love retreat and solitude12; endeavour to observe your regulations, as well as all the ordinances13 and ceremonies of the law. Let it be a pleasure to you to receive kindly14 good religious who may come to your monasteries, and converse15 with them. Avoid carefully to take pleasure in what you do or say, or pride yourselves in the number of your attendants. Shun16 bad company; apply yourselves diligently17 to acquire knowledge and wisdom; meditate18 on the great truths, mutability, pain, and unreality. As long as you observe those important points and adhere to them, you shall prosper and be ever respected by all. Moreover, you will be thereby19 enabled to avoid all that which is base and unbecoming in your sacred calling.”
When the instruction was over, Buddha called Ananda and bade him inform the Rahans to hold themselves ready for going to Ampaladaka.
Whilst staying in a dzeat or bungalow20, Thariputra approached Buddha, and having paid him his respects, said to him, “O most illustrious Buddha, there is no one that surpasses, or that is even equal to you in the knowledge of the law. There has never been, nor will ever be, a being that can be compared to you. This is what elicits21 my admiration22 towards and love for your person.” Buddha replied, “You are not mistaken, Thariputra; blessed are they who, like you, know the value and the science of a Buddha.” Desiring to try the wisdom of his great disciple23, he added, “Beloved son, how do you know that no one can be compared to me, and that my knowledge of the law is unrivalled?” Thariputra answered, “I have not the knowledge of the present, nor of the past and future, but I[4] understand the law; through you, O most glorious Buddha, I have come to that understanding; you have said that you have infinite wisdom, hence I conclude that you know the present, the past, and the future—you are to be ever praised; you are most excellent, ever glorious, and free from all passions, and therefore to you I attribute all the qualities inherent in him who is invested with the Buddhaship.” From Ampaladaka Buddha went to the large village of Nalanda, where he was well received by the inhabitants. He preached to them and made a short stay with them.
Phra summoned again Ananda to his presence, and directed him to tell the Rahans to be ready for a voyage, as he desired to go to the village of Patalie. When he arrived at that place, the people prepared for him the dzeat[2] or hall, which had been erected25 by the order of[5] King Adzatathat, for receiving the Letziwy princes of Wethalie, who had come to a conference for settling some affairs with him. Everything being ready, they invited Phra, who by his silence testified his acceptance of their invitation. Water to drink, rinse26 the mouth, and wash his hands and feet, was ready. Buddha sat leaning against the central post of the hall, facing the east. His disciples27 remained behind in a humble28 posture29, whereas the people sat opposite to him, having their faces turned towards the west. Phra began to explain to the numerous hearers the demerits and punishments attending the trespassing30 of the precepts31 of the law, and the advantages reserved to those who religiously observe them. “Darakas,” said he, “whoever trespasses32 the moral precepts, or is remiss33 in observing them, will see his happiness and fortune gradually decreasing, and his good character falling away. He will ever live in a sad state of doubt and uncertainty,[6] and at last, when death shall have put an end to his present existence, he will fall into hell. But the lot of the faithful observer of the great precepts shall be widely different. He will obtain riches and pleasures, and gain an honourable34 reputation. He will be welcome in the assemblies of princes, pounhas, and Rahans; doubt shall never enter his mind, and his death will open before him the way to the pleasant seats of Nats.” The people were so much taken up with the preaching that they remained in the dzeat until a very late hour. At last they paid their homage35 to Buddha, rose up, turned on the right, and departed.
It is in the following year that the same king built the city of Patalibot or Pataliputra, on that same spot. In anticipation36 of that event, Buddha foretold37 that the village would become a great city, which would obtain a renowned38 celebrity39 among all other cities. Thither countless40 merchants would resort from all parts of Dzampoodipa. At the same time he predicted the great calamities41 that would befall it. Internal discords42, fire, and inundation43 of the Ganges would gradually work out its total destruction.
In the morning Buddha went to the southern bank of the Ganges, and preached the law to some pounhas, who, in return, made him offerings and paid him much respect. He stood on that place as if waiting for some boat to cross the mighty44 stream. Some of the people were looking out for boats, others were busily engaged in preparing rafts. Whilst they were making all the necessary arrangements, Buddha stretched both arms and found himself, with all his Rahans, on the opposite bank. Turning his face in the direction of those who were in search of boats and rafts, he said: “He who has crossed the sea of passions is an Ariah. The practice of the great duties are the boats and rafts whereupon he contrives46 to cross the sea of passions. He who desires to pass a river wants the aid of rafts and boats, which are made up of different pieces of wood joined together; but he who has become an Ariah[7] by the knowledge of the great roads that lead to perfection, weakens all passions and extricates47 himself from the whirlpool of concupiscence: he can also, without the help of boats or rafts, cross rivers.”
Phra informed Ananda that he intended to go to the village of Kantikama. Having reached that place, he explained to the Rahans the glorious and sublime48 prerogatives49 of Ariahs. Thence he passed over to the village of Nadika. It was in that place that Ananda asked him what had become of a certain Rahan, named Thamula, and of a certain Rahaness, named Anaunda, who had both just died. “The Rahan,” answered Buddha, “has conquered all his passions and obtained the state of Neibban. As to the Rahaness, she has gone to one of the seats of Brahmas: thence she will migrate to Neibban without reappearing in the world of passions.”
Buddha went to the country of Wethalie with his disciples, and dwelt in a beautiful grove50 of mango-trees. There he earnestly recommended his disciples to have their minds always attentive51 and ready to engage in serious reflections and meditations52. In Wethalie lived a famous courtesan, named Apapalika. She had her dwelling53 in a beautiful place, near to an extensive and delightful54 grove, planted with mango-trees. She went along with others to hear the preaching of Gaudama, which had the good effect of disposing her to make a great offering to the distinguished55 preacher and his followers56. Buddha was submissively requested to come on the following day with all the Rahans to receive his food. The invitation was graciously accepted. The courtesan hastened to prepare the meal for Buddha and his followers. On the same day he preached the law to a number of young princes who had offered to supply him with his meal on the following day. He refused to accept the invitation, because he had already promised to Apapalika to go to her place for the same purpose. The princes had come in their finest and richest dress; in their deportment they[8] vied in beauty with the Nats. But foreseeing the ruin and misery57 that was soon to come upon them all, Buddha exhorted58 his disciples to entertain a thorough contempt for things that are dazzling to the eyes, but essentially59 perishable60 and unreal in their nature. The princes were greatly disappointed at the preference given to the courtesan. On the following day, Gaudama went to the grove of mango-trees, attended by all his Rahans. After the meal, Apapalika presented the grove to Gaudama, who readily accepted the pious61 gift.
Having remained a while on this spot, Buddha went to the village of Weluwa, where he spent the forty-fifth and the last season. There he assembled the Rahans and said to them: “I intend to spend the season in this place, but you have my permission to go and remain in the neighbouring districts.” The reason that induced him to part for a while with his disciples was the smallness of the place and the difficulty of procuring62 rice, whilst in the contiguous districts there were many monasteries and an abundance of all the necessaries of life. He would not, however, allow them to withdraw to too great a distance, for two reasons: first, because he knew that in ten months hence he would attain63 the state of Neibban; and, second, because he desired to see them assembled in his place several times every month, that he might have opportunity to preach the law, and deliver to them his final instructions.
Whilst he was living in that place Buddha was visited with a most painful distemper, which threw him into a state of prolonged agony. But owing to the absence of his disciples, and knowing besides that this was not the spot he was to select for his last moments, he overcame, by his incomparable power, the evil influence of the illness, and entering soon into a state of absolute trance, he remained therein for a while. Awakening64 from that situation, he appeared anew with his strength and usual vigour65. When he came out from the monastery66 to take[9] his wonted walk, Ananda went into his presence, and expressed to him the profound grief felt by all those who had heard of his illness. “When I saw you ill, O illustrious Buddha,” said the faithful Ananda, “I was so deeply affected68 that I could scarcely hold up my head or draw my breath. I always cherished the hope that you would not go to Neibban ere you had preached once more the law to us all.” “Ananda,” replied Buddha, “why are the Rahans so much concerned about my person? What I have preached has no reference to what is within me or without me. Besides me there is no one else to preach the law. Were they not looking upon me as such, it would be perfectly69 useless to attempt to preach to them. I am now very old; my years number eighty. I am like an old cart, the iron wheels and wood of which are kept together by constant repairing; my earthly frame is kept entire and whole by the force and power of trance. O Ananda, I feel truly happy whenever I consider the state of Arahat, which is the deliverance from all the miseries70 of this world, whilst at the same time it sets a being free and disentangled from all visible and material objects. As to my disciples, as long as my religion shall last they ought to rely on themselves, and take refuge in the law, for there is no other refuge. They will truly rely on themselves when, by a careful attention, profound reflection, and true wisdom, they will be bent71 upon the destruction of concupiscence and anger, and engaged on meditating72 upon the constituent73 elements of this body.” Such were the instructions he gave to Ananda.
Having spent the season in the village of Welouwa, the most excellent Buddha desired to return by the same way he had previously74 followed to the country of Thawattie. Having arrived there, he took up his residence in the monastery of Dzetawon.[3] The great disciple Thariputra,[10] having just returned from begging his rice, hastened to render to Buddha the usual services. He swept the place, spread the mat, and washed his feet. These duties being[11] performed, he sat in a cross-legged position, entered into a state of trance for a while, whence having awakened75, he thought within himself as follows: Has it been the custom in former ages for the Buddhas24 to arrive first at the state of Neibban, or for their great disciples to precede them in that way? Having ascertained76 that the latter alternative always happened, Thariputra examined his own existence, and found that the period of his life was not to extend beyond seven days. He next considered what place was the fittest for him to depart from and go to Neibban. The remembrance of his mother occurred to his mind, and he said to himself, My mother has given birth to seven Rahandas, and she has not as yet taken refuge in the three precious things—Buddha, the law, and the assembly of the perfect. Is she capable of understanding and knowing the four ways to perfection? Yes, she is indeed. But[12] who is destined77 to preach to her? I am the person who ought to perform such a good office to her. I will go, teach her, and, by my instructions, make her renounce78 her false belief and embrace the true one. The very room I was born in shall be the spot wherefrom I shall depart for the rest of Neibban. On this day I will ask Buddha’s leave to go to my birthplace. Having come to this resolution, he called the faithful Tsanda, and said to him, “Go and summon my five hundred Rahans to attend at my place.” Tsanda departed forthwith, and said to the Rahans, “The great Thariputra desires to go to the village of Nalanda; be ready to accompany him; arrange everything in your own place, take up your pattas and tsiwarans.” The five hundred Rahans immediately complied with the request, and were ready to follow their master. Thariputra, having disposed everything in his own cell, rose up, and casting an attentive and serious look upon the place he was wont67 to sit on during the day, he said, “This is the last time I will ever see this place; never will I any more enter into this cell.” Thereupon he left the spot followed by the five hundred Rahans, went to the presence of Gaudama, and humbly81 requested permission to go and quietly enter into the state of Neibban, and thereby be delivered from the whirlpool of endless existences. Gaudama asked him in what place he intended to obtain Neibban? Thariputra replied: “In the country of Magatha, in the village of Nalanda,[4] in the very room where I was born.” “You[13] alone, O Thariputra,” said Buddha, “know the time of your entering the state of Neibban. As it is difficult, if not impossible, ever to find among all my disciples one like unto you, I desire you to preach once more to the assembly of Rahans.” Thariputra, knowing that Buddha wished him at the same time to show a display of his power, prostrated82 himself before him, then rose up in the air to the height of one palm-tree, and came down to worship Buddha. He rose seven times in succession, each[14] time higher by the length of a palm-tree than the preceding one. On the last time he stood in the air for a while, and announced the law to the multitude of Rahans and people; then coming down, he submissively requested Buddha to withdraw into the interior of the monastery. Buddha, complying with his wishes, entered into a hall studded with diamonds. Thariputra, having bowed towards the four points of the compass, said: “O most glorious Buddha, a hundred thousands of worlds ago I was prostrated at the feet of Buddha Anaumadathi, and earnestly prayed that I might enjoy the happiness of seeing all successive Buddhas that would appear during the period of my countless existences. My prayer has been heard, and now I contemplate83 you, O most glorious Buddha, and it is the last time that I will ever enjoy your presence. Now, O Buddha, worthy to be adored by all rational beings, I will soon be free from the thraldom84 of existences, and this existence shall be the last; this my prostration85 before you shall be the last. The end of my life is near at hand: seven days hence, like a man who rids himself of a heavy load, I will be freed from the heavy burden of my body.” He raised his joined hands to his forehead, and from the extremities86 of his ten fingers rays of glory shot forth79. In this position he bowed to Buddha, and withdrawing slowly, with his face towards Buddha, he continued bowing down as long as he could see him, because it was for the last time. When Buddha was out of sight he took his departure. At the same time the earth trembled with a tremendous shake. Buddha said to the Rahans that surrounded Thariputra: “Beloved children, your elder brother is departing; accompany him for a while.” The people, too, hearing that Thariputra was going away, came forward, and gathering87 in large crowds, said to each other: “The great Thariputra, having obtained leave from Buddha, is going to prepare himself for the state of Neibban; let us follow him, that we may still enjoy his presence.” Whereupon taking[15] flowers and perfumes in their hands, they ran in the direction he had taken, with dishevelled hair, crying aloud, with tears and lamentations, “Where is Thariputra?” Having come up to him, they said: “Illustrious Rahan, you have left Buddha; whom do you now intend to join?” Thariputra, full of the most affectionate feelings towards the people, mildly desired them not to accompany him farther, and he added a few last words, enjoining88 upon them ever to remember Buddha and the Rahans. During the seven days that his journey lasted, Thariputra never ceased to praise and exalt89 the affection and kindness the people bore to him.
It was a little before dark when the great Rahan arrived at the entrance of the Nalanda village. He went to rest at the foot of a banyan-tree close to that spot. At that time there came a young man, his nephew, named Ooparewata, who, perceiving Thariputra, bowed down before him, and stood in that place. The great Rahan said to him: “Is your grandmother at home?” Having been answered in the affirmative, he continued addressing him: “Go now to her, and tell her to prepare for me the room wherein I was born, and a place for these five hundred Rahans that accompany me. I will stay for awhile in the village, and will go to her house somewhat later.” The lad went in all haste to his grandmother’s house, and said to her: “My uncle is come, and is staying at the entrance of the village.” “Is he alone?” inquired the grandmother, “or has he with him a numerous retinue90? For what purpose is he coming here?” The young man related to her all the particulars of his interview with his uncle. Noopathari, the mother of Thariputra, thought within herself, Perhaps my son, who has been a Rahan from his youth, desires in his old age to leave his profession. She, however, gave orders to have the desired room cleaned, and a place prepared for all his attendants.
In the evening, the great disciple went to his mother’s house with all his followers. He ascended91 to the room[16] prepared for him and rested therein. He bade all the Rahans withdraw and leave him alone. They had scarcely departed, when a most violent disease seized Thariputra, which caused an abundant vomiting92 of blood, so great, indeed, that the vessel93 into which it flowed could not hold it. His mother, at the sight of such an awful distemper, did not dare to approach, but retired94, with a broken heart, into her own room, and leaned against the door. At that time, four great Nats, a Thagia their chief, and four Brahmas, came to see him, and to minister to him during his painful illness; but he bade them retire. His mother, seeing the coming and going of so many distinguished visitors, and the respect they paid to her son, drew near to the door of his room, and calling the faithful Tsanda, inquired of him wherefore so many distinguished individuals had come. Tsanda explained to her that the great Nats and a chief Thagia had come to visit and assist her son, and enjoy the presence of the great Rahan. Meanwhile he informed the patient that his mother wished to see him. Thariputra replied, that the moment was not a proper one, and he asked his mother the motive95 of her untimely visit. “Beloved son,” said she, “I am come here to contemplate your ever dear countenance96. But who are they that have just come to see you?” Thariputra explained to her how he had been visited by Nats, Thagias, and Brahmas. His mother inquiring of him if he were greater than any one of these, he unhesitatingly replied, that he was more excellent than any of them. His mother thought within herself: If my son be so exalted97, how much more must Buddha be! Her heart then overflowed98 with the purest joy.
Thariputra rightly understood that the moment had come to preach the law to his mother. He said to her, “Woman, at the time my great teacher was born, when he obtained the supreme99 intelligence, and preached the most excellent law, a great earthquake was felt throughout ten thousand worlds. No one has ever equalled him in the[17] practice of virtue100, in understanding, wisdom, and in the knowledge of and affection for the transcendent excellencies of the state of Arahat.” He then went on explaining to her the law, and many particulars relating to the person of Buddha. “Beloved son,” said his mother, delighted with all that she heard, “why have you been so late in acquainting me with such a perfect law?” At the conclusion of the instruction, she attained101 the state of Thautapan. Thariputra replied, “Now, woman, I have repaid you for all the labours you have bestowed102 on me in bearing, nursing, and educating me; depart from me and leave me alone.”[5]
[18]
Thariputra inquired of the devoted103 Tsanda whether the moment had come. Having been informed that it was nearly daylight, he requested to be set up. By his order all the Rahans were called to his presence, and he said to them, “For the last forty-four years you have ever been with me; if I have offended any one of you during all that time, I beg to be pardoned.” The Rahans answered him: “Great teacher, we have lived with you during the last forty-four years, and have been your inseparable attendants, following you everywhere, as the shadow follows the body. We have never experienced the least dissatisfaction with you, but we have to request your forbearance with us and pardon for ourselves.”
It was on the evening of the full moon Tatsaongmon (November), when Thariputra went to his mother’s place,[19] and lay down in the room wherein he had been born. During the night he was attacked with the most distressing104 distemper. In the morning, at daylight, he was habited with his tsiwaran and made to lie on his right side. He entered into a sort of ecstasy105, passed successively from the first state of Dzan to the second, third, and fourth, and thence dived into the bottomless state of Neibban, which is the complete exemption106 from the influence of passions and matter.
Noopathari, bathed in her tears, gave full vent2 to her grief and desolation. “Alas!” exclaimed she, looking on the lifeless body, “is this my beloved son? His mouth can no more utter a sound.” Rising up, she flung herself at his feet, and with a voice ever interrupted by sobs107 and lamentations, said, “Alas! beloved son, too late have I known the treasure of perfections and excellencies that was in you. Had I been aware of it, I would have invited to my house more than ten thousand Rahans, fed them, and made a present of three suits of dresses to each of them. I would have built a hundred monasteries to receive them.” Day[6] having dawned, she sent for the most[20] skilful108 goldsmiths, opened her chests, and gave them a great quantity of gold. By her command, five hundred small piathats and as many dzedis were prepared: the[21] outsides were all covered with gold leaves. The great Thagia sent down on the spot a number of Nats, who made also the same number of religious ornaments109. In the middle of the city a high square tower was erected; from its centre a tall spire110 rose to an immense height. This principal one was surrounded by a great number of smaller ones. Men and Nats mingled111 together, uniting in their endeavours to do honour to the deceased. The whole place was lined with countless beings, vieing with each other in their efforts to show the utmost respect, joy, and exultation112 on this extraordinary occasion.
The nurse of Thariputra, named Rewati, came and deposited round the mortal remains113 three golden flowers. At that very moment the great Thagia made his appearance, surrounded with myriads114 of Nats. As soon as the multitudes perceived him, they withdrew hastily to make room for him. In the midst of the confusion, Rewati fell down, was trampled115 upon, and died. She migrated to the fortunate seat of Tawadeintha, became a daughter of Nats, and inhabited a niche116 made with the most consummate117 skill, and adorned118 with the richest materials. Her body shone like a beautiful statue of gold, and was three gawoots tall. Her dress exceeded in richness, variety, and beauty all that had ever been hitherto seen.
On the following day, Rewati came from her glorious seat to the spot where crowds of people surrounded the body of the deceased. She approached with the dignified119 countenance and majestic120 bearing of a queen of Nats.[22] No one recognised her, though the eyes of all were riveted121 on her person, encompassed122 with the splendour of Nats. While all the spectators, overawed by the presence of that celestial123 being, remained motionless with a silent admiration, Rewati said to them, “How is it that none of you recognise me? I am Rewati, the nurse of the great Thariputra. To the offering of the three golden flowers made by me and placed at the feet of the mortal remains of the great Rahan, I am indebted for the glory and splendour of my present position.” She explained at great length the advantages procured124 by doing meritorious125 actions. Having stood for awhile above the cenotaph, whereupon they had deposited the body of the deceased, she came down, turned three times round it, bowing down each time, and then returned to the blissful seat of Tawadeintha.
During seven consecutive126 days, rejoicings, dancings, and amusements of every description were uninterruptedly kept up in honour of the illustrious deceased. The funeral pile was made of scented127 wood; upon it they scattered128 profusely129 the most rare and fragrant130 perfumes. The pile was ninety-nine cubits high. The corpse131 having been placed upon it, fire was set to it by means of strings132 made of flowers and combustibles. During the whole night that the ceremony lasted, there was a constant preaching of the law. Anoorouda extinguished the fire with perfumed water. Tsanda carefully and piously133 collected the remaining relics134, which were placed in a filter. “Now,” said he, “I will go to Buddha with these relics, and lay them in his presence.” With his companion Anoorouda, he took, together with the relics, the patta and tsiwaran of the deceased, and returned to Buddha to relate to him all the particulars concerning the last moments of his great disciple.
Tsanda was the younger brother of the great Thariputra. It was to him that the honour belonged of being the person selected to convey to Buddha the precious relics.[23] When, however, he had come to the monastery, he was unwilling135 to go alone into Buddha’s presence. He went first to Ananda, his intimate friend, and said to him, “My brother Thariputra has obtained the state of Neibban. Here are the patta, tsiwaran, and relics,” exhibiting before him, one after the other, those precious articles. Both went together to Buddha’s place, and laid at his feet the patta, tsiwaran, and relics of the great disciple. Buddha, placing the relics on the palm of his right hand, called all the Rahans and said to them, “Beloved Rahans, this is all that remains of one who, a few days ago, was performing wonders in your presence, and has now reached the state of Neibban, something resembling a pure white shell. During an a thingie and hundred thousands of worlds, he has perfected himself by the practice of virtue. Beloved children, he could preach the law like another Buddha. He knew how to gain friends; crowds of people followed him to hear his instructions. Excepting me, no one in ten thousand worlds was equal to him. His wisdom was at once great and cheerful, his mind quick and penetrating136. He knew how to restrain his desires, and to be easily satisfied with little. He loved retirement137. He severely138 rebuked139 evil-doers. Beloved children, Thariputra renounced140 all pleasures and gratifications to become a Rahan; he always shunned141 strifes and contentions142, as well as long and idle conversations. His patient zeal143 for the diffusion144 of my religion equalled the thickness of the globe. He was like a bull, the horns of which have been broken. My beloved Rahans, look once more at the relics of my wise son, Thariputra.” Buddha in this manner eulogised the virtues145 of the illustrious deceased in five hundred stanzas146.[7]
[24]
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[25] 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 wailing147 and lamenting148?” With these and other considerations, Buddha soothed149 the affliction of Ananda, and filled his soul with consolations150.
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 gratitude151 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 immediate80 departure.
The most excellent Phra having reached Radzagio, which he was to visit for the last time, took his abode152 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 coveted153 the abundant alms that were offered to him and his disciples. Maukalan, who was living on[26] the Isigili mountain, in the cave of the dark rock, was supposed, on account of his great attainments154 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 mangled155 flesh, which they threw into the midst of bushes. The news of the appalling156 murder spread rapidly through the country. King Adzatathat had the murderers arrested. Having known from their own confession157 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 wretches158 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 aged45 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 conversing159 on the tragical160 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 thicket161. For this crime he[27] has suffered the torments162 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.
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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3
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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4
monasteries
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| 修道院( monastery的名词复数 ) | |
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5
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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6
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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7
prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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8
fervently
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| adv.热烈地，热情地，强烈地 | |
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9
strictly
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| adv.严厉地，严格地；严密地 | |
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10
obedience
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| n.服从，顺从 | |
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11
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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12
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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13
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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14
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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15
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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16
shun
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| vt.避开，回避，避免 | |
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17
diligently
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| ad.industriously;carefully | |
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18
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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19
thereby
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| adv.因此，从而 | |
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20
bungalow
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| n.平房，周围有阳台的木造小平房 | |
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21
elicits
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| 引出，探出( elicit的第三人称单数 ) | |
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22
admiration
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| n.钦佩，赞美，羡慕 | |
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23
disciple
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| n.信徒，门徒，追随者 | |
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24
Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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25
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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26
rinse
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| v.用清水漂洗，用清水冲洗 | |
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27
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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28
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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29
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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30
trespassing
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| [法]非法入侵 | |
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31
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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32
trespasses
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| 罪过( trespass的名词复数 )； 非法进入 | |
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33
remiss
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| adj.不小心的，马虎 | |
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34
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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35
homage
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| n.尊敬，敬意，崇敬 | |
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36
anticipation
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| n.预期，预料，期望 | |
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37
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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38
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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39
celebrity
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| n.名人，名流；著名，名声，名望 | |
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40
countless
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| adj.无数的，多得不计其数的 | |
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41
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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42
discords
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| 不和（discord的复数形式） | |
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43
inundation
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| n.the act or fact of overflowing | |
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44
mighty
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| adj.强有力的；巨大的 | |
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45
aged
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| adj.年老的，陈年的 | |
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46
contrives
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| （不顾困难地）促成某事( contrive的第三人称单数 )； 巧妙地策划，精巧地制造（如机器）； 设法做到 | |
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47
extricates
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| v.使摆脱困难，脱身( extricate的第三人称单数 ) | |
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48
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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49
prerogatives
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| n.权利( prerogative的名词复数 )；特权；大主教法庭；总督委任组成的法庭 | |
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50
grove
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| n.林子，小树林，园林 | |
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51
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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52
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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53
dwelling
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| n.住宅，住所，寓所 | |
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54
delightful
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| adj.令人高兴的，使人快乐的 | |
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55
distinguished
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| adj.卓越的，杰出的，著名的 | |
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56
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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57
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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58
exhorted
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| v.劝告，劝说( exhort的过去式和过去分词 ) | |
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59
essentially
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| adv.本质上，实质上，基本上 | |
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60
perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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61
pious
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| adj.虔诚的；道貌岸然的 | |
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62
procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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63
attain
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| vt.达到，获得，完成 | |
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64
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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65
vigour
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| （=vigor）n.智力，体力，精力 | |
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66
monastery
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| n.修道院，僧院，寺院 | |
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67
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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68
affected
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| adj.不自然的，假装的 | |
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69
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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70
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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71
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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72
meditating
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| a.沉思的，冥想的 | |
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73
constituent
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|
| n.选民；成分，组分；adj.组成的，构成的 | |
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74
previously
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| adv.以前，先前（地） | |
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75
awakened
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|
| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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76
ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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77
destined
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|
| adj.命中注定的；(for)以…为目的地的 | |
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78
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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79
forth
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| adv.向前；向外，往外 | |
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80
immediate
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|
| adj.立即的；直接的，最接近的；紧靠的 | |
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81
humbly
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|
| adv. 恭顺地，谦卑地 | |
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82
prostrated
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|
| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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83
contemplate
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|
| vt.盘算，计议；周密考虑；注视，凝视 | |
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84
thraldom
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| n.奴隶的身份，奴役，束缚 | |
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85
prostration
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| n. 平伏, 跪倒, 疲劳 | |
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86
extremities
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|
| n.端点( extremity的名词复数 )；尽头；手和足；极窘迫的境地 | |
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87
gathering
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| n.集会，聚会，聚集 | |
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88
enjoining
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| v.命令( enjoin的现在分词 ) | |
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89
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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90
retinue
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| n.侍从；随员 | |
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91
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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92
vomiting
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| 吐 | |
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93
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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94
retired
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| adj.隐退的，退休的，退役的 | |
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95
motive
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| n.动机，目的；adv.发动的，运动的 | |
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96
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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97
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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98
overflowed
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| 溢出的 | |
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99
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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100
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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101
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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102
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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103
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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104
distressing
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| a.使人痛苦的 | |
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105
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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106
exemption
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| n.豁免，免税额，免除 | |
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107
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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108
skilful
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| (=skillful)adj.灵巧的，熟练的 | |
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109
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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110
spire
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| n.(教堂)尖顶，尖塔，高点 | |
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111
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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112
exultation
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| n.狂喜，得意 | |
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113
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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114
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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115
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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116
niche
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| n.壁龛；合适的职务(环境、位置等) | |
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117
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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118
adorned
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| [计]被修饰的 | |
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119
dignified
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| a.可敬的，高贵的 | |
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120
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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121
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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122
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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123
celestial
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| adj.天体的；天上的 | |
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124
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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125
meritorious
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| adj.值得赞赏的 | |
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126
consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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127
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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128
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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129
profusely
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| ad.abundantly | |
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130
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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131
corpse
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| n.尸体，死尸 | |
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132
strings
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| n.弦 | |
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piously
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| adv.虔诚地 | |
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134
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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135
unwilling
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| adj.不情愿的 | |
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136
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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137
retirement
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| n.退休，退职 | |
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138
severely
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| adv.严格地；严厉地；非常恶劣地 | |
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139
rebuked
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| 责难或指责( rebuke的过去式和过去分词 ) | |
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140
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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141
shunned
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| v.避开，回避，避免( shun的过去式和过去分词 ) | |
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142
contentions
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| n.竞争( contention的名词复数 )；争夺；争论；论点 | |
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143
zeal
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| n.热心，热情，热忱 | |
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144
diffusion
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| n.流布；普及；散漫 | |
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145
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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146
stanzas
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| 节，段( stanza的名词复数 ) | |
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147
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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148
lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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149
soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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150
consolations
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| n.安慰，慰问( consolation的名词复数 )；起安慰作用的人（或事物） | |
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151
gratitude
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| adj.感激，感谢 | |
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152
abode
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| n.住处，住所 | |
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153
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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154
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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155
mangled
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| vt.乱砍（mangle的过去式与过去分词形式） | |
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156
appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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157
confession
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| n.自白，供认，承认 | |
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158
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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159
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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160
tragical
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| adj. 悲剧的, 悲剧性的 | |
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161
thicket
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| n.灌木丛，树林 | |
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162
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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