________________
THE INDIAN ANTIQUARY.
(FEBRUARY, 1893.
observance of the vassa, ChhapatamabAthera celebrated the paváraná, and set out for Pugama, accompanied by the four théras.
Meanwhile, a few days before the arrival of Chhapata mahathêra, Uttarajivamahâthêra had died.
On reaching Pagama, Chhapatathêra heard that his own teacher, Uttarajivamahấthêra, was dead, and repaired to his tomb and performed such acts as that of making obeisance and asking the forgiveness of the deceased. He then took counsel with the four théras, addressing them thus: “As the mahdthéras of LankAdipa associated with our teacher, the venerable 'Uttarajivamahathêra, in the performance of ecclesiastical ceremonies, it is proper that we should now perform such functions after associating ourselves with the priests of Pugâma, who are the spiritual successors of Sonathêra and Uttarathêra. However, our teacher, UttardjiVamahathéra, who was a native of Ramanadese, was formerly the sole Head of the Church : but now, the priests of Marammadêsal have become Lords of the Church; and we are not disposed to associate with them in the performance of ecclesiastical ceremonies." Thus, through pride, Chhapatamahkthêra declined to associate with the priests of Pugama in the performance of ecclesiastical ceremonies, and he performed such functions reparately.
It should thus be borne in mind that, in the year 543,16 Sakkaraj, and the 124th year that had elapsed since the introduction of the Religion to Pugams in Marammadesa from Sudhammanagara in Ramanadese, the Religion from Lankadipa was established in Pugama.
At that time, a king, called Narapatijayasura, was ruling in Pugama. He conceived a feeling of great esteem and reverence for the five mahathras, and, after having had a bridge of boats constructed on the great river Eravati (Irrawaddy), requested them to perform the
pasampali ordination on the many priests who desired to receive it. In consequence of this, the mahathéras gradually gained influence and their following grew in nambers.
One day, the king ordered festivals to be held in honour of the occasion of his giving a great offering to the five maháthéras. On that occasion, Rahulathera saw & beautiful dancinggirl, and the loss of his delight in asceticism became burdensome to him. He longed .be a layman, and made preparations to carry out his object. Chhapatamabâthëra and the three other maháthéras repeatedly expounded religious discsurses to him, and, in a body, entreated him to turn away from the course he had resolved to take. But the religious discourses expounded by the four mahithéras, by way of admonition, were of no avail in turning his mind. They, therefore, said: “Brother, we have expounded to you various religions discourses by way of admonition, and yet, we have not been able to turn you away from your object. Such being the case, do you forbear to become a layman here, but go to Ramañoadês, and there embark for Malayadipa, where you may carry out your wish." Being repeatedly urged to adopt this course, he went to Ramannades, and thence by ship to Malayadipa.
Now, the King of Malayadipa was desirous of learning the Vinaya, and Rahulathora taught him the Khuddasikkh& together with its commentary, and instructed him in the meaning of the text of the whole of the Vinaya. The King was pleased with the théra, and presented him with an alms-bowl filled with many kinds of gems. Bahulathora accepted the gift, became a layman, and married.
Subsequently, of these four mahathéras, Chhapatamsháthéradied, and the surviving three naháthéras, namely, Sivalimahathéra, TamalindamahAthers, and Anandamah&thêra, continued to maintain the Heligion in splendour in Pagama.
One day, the King of Pagama, having conceived a feeling of esteem and reverence for the
14 Burma proper, as distinguished from Ramaññadésa, the land of the Talsinge. 15 This yields the date 1181 A.D.
