Prince Siddartha: The Japanese Buddha

Front matter

Google to make the world's books discoverable online.

It has survived long enough for the copyright to expire and the book to enter the public domain. A public domain book is one that was never subject

to copyright or whose legal copyright term has expired. Whether a book is in the public domain may vary country to country. Public domain books

Introduction

In man^ respects this is a very nnnsnal book. While it lias the interest of a story, it will be peculiarly fascinating to many minds becaase from the Oriental point of Tiew it relates the life of a great religions leader, who bears sway over uncounted millions of our fellow men.

This book is not open to the charge of being colored by Western prejudices or preconceived Christian ideas, for it is a translation, not literal, to be sure, but substantially accurate, of the Japanese' own account of their greatest god. It speaks the beat word tliat can be spoken for Buddlia and Buddhism.

It presents the hero, whether he be a mythical or real character, in the most Bttractire light. The mellow haze of Oriental imagination covere up whatever is false and hideous in the religion of the East and presents that which is most worth studying.

As an account of the best things which a false religion can say for itself, it is well worth reading.

As an attempt to put ns in sympathetic relation with the thought and aspirations of the devout sonls in the far East it has a claim upon every Christian, but above all will it be of use, I believe, in showing every reader how infinitely superior the religion of Christ is to the best of false religions.

The light which sometimes shines from Asia is a false ' and flickering Jack-o'-lantern. Its uncertain rays may lead many a young person astray unless he traces it to its source and finds what a poor phosphorescent glow it is, aft«r all, as compared with the light that shines from the Sun of Bighteousness.

6 Introduction.

This book will set thinga in their tme proportaons before many who might otherwiee be mialed by the glfuaonr of the Bnddhist ftuth. After penuiiig these pages no intelligent person can say " One religion is as good as another " ; " The faith of the Buddhist does not differ essentially from the faith of the Christian " ; " The morality which Prince Siddartha taught is as good as the morality of Jesus Christ."

No one can compare the grotesque account of the birth of Buddha with the noble and dignified story of the birth of Christ to the advantage of the former. , The quarrel of Maya and Kyodomi contrasts most unfavorably with the loving greetings of Mary and Elisabeth. The unnatural and priggish sayings and doings of Maya's son seem silly and absurd when compared with the sweet simplicity of Mary's son. And the last days of Prince Siddartha, his misty wisdom and his : '^inco mprehensible sayings , are sure to be contrasted by any reader with the dignified and noble death of Him who suffered on the cross to take away the sins of the

' In fact this book is an excellent foil to the Grospels, as were the Apocrypha] books of the Bible when they were bound up by our grandfathers between the covers of their Bibles. As at the recent great Parliament of Religions at Chicago It was said by moroithan one, " If this is the best thing that false religious have to say for themselves, Christianity need have no fear," so he who

■ ' reads this most interesting volume will be sure to rise from his perusal with the feeling: If Buddhism has 'nothing better to ofifer to the world than the life of Prince Siddartha, the religion of Christ need not tremble.

■^ FRANCIS E. CLARK.

Boston, October 10, 1893.

A iiy^^m* o-^-dflLf" 7^*f~.

Contents

In thb BEGiNinNG. — Pkeludb .... 9 I, King Jobon, Pbincb Siddabtha's Father 15

n. The Two Sisteks 20

in. Mata, Prince Siddartha's Mother . . 34

Chapter I

r I iHE father of Buddha was the thirty-seventh -*- of his line to reign over a people in Central India. His name was Jobon. Hia father, after a peaceful and prosperous reign of fifty years, ceded the throne and the seven caskets of royal treasures to this son.

The first of those caskets contained the genealogy of the royal line and the symbol of its authority, a magnificent gem. The second casket contained the all-powerful bow and arrow which even demons fear. The third casket contained the sword of the white lotus which gave to its possessor the power of losing all fear of demons. The fourth casket contained a gem which had the power of shining in the dark, and of making the darkest path light as day. The fifth casket contallied the jeweled crown. The sixth casket contained the gem-covered banner which had the power of dividing the forces and of destroying the courage of fully panoplied demons. The seventh casket contained maps of the thirty-five provinces over which King Jobon was to rule. Tliese maps showed in detail the rivers, mountains, seas, and plains, and the paths through and over them all.

King Jobon, on receiving these symbols of royal authority and power, at once began his reign. On ascending the throne he delivered an address to his ministers and courtiers which gratified them exceedingly; and his subjects generally were none the less pleased with it when it was reported to them. King Jobon said, as a recent President of the United States said on his induction to office, that " A public office is a public trust ; " hence he should study to rule justly and without partiality, and in the interests of his people rather than in his own interests.

King Jobon next ordered the erection of four new palaces for his use during the four different seasons of the year. This act was not one of extravagance, but the observance rather of an ancient custom of the realm. For a new king to

King Jobon. 17

reside in palaces erected and used by his royal father was regarded as unfilial in the extreme. A beautiful site at some diatanue from the highway where the people were constantly comiug and going was selected, and the palaces quickly built. The doors, walls, and ceilings of the palaces were adorned with agates, rubies, pearls, crystals, and other precious stones ; and curtains of the richest colors and rarest workmanship were hung here and there as there was need. No such beautiful palaces had ever before been seen in that or in any other laud. The king resided in each of the four according to the season of the year. When the spring flowers bloomed and sent forth their fragrance, he resided in one. In summer, when the voice of the cicada made such heavenly music that the sweet flag constantly bowed its head in approval, he resided in another. In the autumn when the reddening leaves of the maple mingled with the rich colors of the wild flowers, and the wind blew with a fragrant sigh over all, making a symphony of color and of sound both sweet and sad, he lived in another. When the winter winds blew hoarse and loud and the snow fell thick and fast, covering the earth as with a shroud, he dwelt in another. Having experienced the pleasures of

18 I^nce Siddartka.

a residence in each of them, the king expressed himself as charmed and fully satisfied. The changing seasons had also taught him their lesaOD, and impressed upon him the importance of administering the affairs of the nation wiselj, justly, and in fitting order.

About this time one of the ministers of state appeared before the king as he sat on his throne, and, prostrating himself, ventured to say : " There is one thing of great importance concerning whiph I desire to speak to your majesty. Your august reign has brought prosperity and joy to all your subjects. The land may even be spoken of as being the equal of, if not even superior to, the Elysium above. Your loyal subjects all fear that your illustrious and beneficent reign may be all too short, and your royal line cease to exist when you die. As your majesty well knows, the heaven above has the earth beneath with which to mate; day has its night; spring has its summer, and autumn has its winter. In spring and summer the flowers bloom and the trees grow and bear fruit. All these things are ordained by and are well pleasing to the gods. While meditating on these things it occurs to your humble servant to surest that it does not seem fitting that

King Jobon. 19

your majeaty shoald live longer without a royal consort."

Another minister of state, also proBttating himself, gave expression to the same suggestion. The courtiers who were in the royal presence united in prostrating themselves and in confirming the suggestions of the two wise and venerable ministers.

The king, seeing the earnestness of those before him, and realizing the importance of the matter, told his ministers to provide a suitable consort for him.

The ministers and courtiers were so rejoiced at the king's reply that they arranged for a feast, and for a consultation among themselves the evening of the same day. The result of the consultation was that all the courtiers who had beautiful daughters should bring them to the palace, that the king might choose for himself the most beautiful one. After a few days three hundred young ladies were ready for presentation.

Chapter II. The Two 8istbks

QOME one reported to the king that the gov- ^^ emor-general of a distant proviuoe of the realm had two exceedingly beautiful daughters — more beautiful than any of the three hundred he had already Been. The names of the two were Maya and Kyodomi. The king at once dispatched a messenger to the distant governor to request him to send his two daughters to the court.

The governor, while appreciating the high honor placed on him by the royal command, expressed the fear that his daughters, having been brought up in such a rural and lowly condition and in the midst of such humble surroundings, might not please the king ; yet as a loyal subject he hastened to forward the young ladies to the distant palace. The elder daughter, Kyodomi, he placed under the special care of General Ba, while Maya, the younger, he entrusted to General U. Full preparations for the long journey having been made, the governor instructed his daughters

The Two Sisters. 21

as to the serious and importaDt nature of their errand, and then dismissed them with a lai^ retinue of officials and of servants of hoth sexes.

The king, on being notified of the arrival of the two sisters, expressed his great pleasure at the ready obedience of the governor-general, and then set the day for the formal presentation of the ladies to the throne.

The sisters were so exceedingly beautiful that even the silver moon was jealous of them. When arrayed in their presentation robes they looked more like beings from heaven than like mortal maids. The two were equally beautiful, and the king could not choose between them, so he decided to retain them both. A separate palace was allotted to each sister. To Kyodbmi the moonviewing one was given, because her beauty could be compared only to the silver moon as it doata in the sky surrounded by the loveliest of white and shimmering clouds. To Maya the spring-flowerviewing one was given, because her beauty could be compared only to the loveliest blossoms of spring. On the father of the sisters, additional rank and other high honors were richly showered.

In this transitory world, however, but little continues as we desire that it should do. Clouds

2i mnce Siddartka.

come forth from distant space and hide the moon ; while fierce winds spring up and ruthlessly tear and scatter the loveliest of flowers. The sisters became jealous of each other, and a coolneaa and esttangement grew up between them. Kjodomi complained bitterly because her father had allowed them both to become consorts of the king ; yet ss she was proud of being a queen she did not request the king to send her back-to her home. She only said in her anger and discontent that she would never again think of either her father or her mother.

Maya, on the other hand, complained of the coolness of Kyodomi towards her. She poured out her grievances to her chief chamberlain and his wife. She said that when they were in their own home she and Kyodomi always slept on the same bed, folded in each other's arms; and that they were as flowers and butterflies to each other. She said that this growing estrangement was a grievous burden that she could hardly bear; that all attempts at communication with Kyodomi were frustrated, and that, although she wrote letters to her distant home even, no replies ever reached her.

The chamberlain and his wife comforted the

The Two Sisters. 28

grieved heart; recommeaded patience and the exclusion of such thoughts from her mind.

Notwithstanding the trouUe between the sisters Maya continued to BCrre the king faithfully and well because of his manifest love and great kindness towarda her.

One warm spring day Maya fell asleep in one of tie rooms of her palace that was richly ornamented with .tapestry and precious stones, and dreamed. She heard the most entrancing music up in the sky. Looking upwards she saw a tower shining with a golden luster and brilliant with dazzling gems standing out from among clouds of royal hue, surrounded by eight golden banners and eight trees hearing rich and incomparable treasures of fruit and of flowers. While she was , looking enchantedly on this strange vision many Buddhas came out from the openii^ flowers on the eight trees, and facing the tower with profound obeisauce and folded hands they worshiped towards the tower, saying, " We worship and adore the Buddha who is supreme in all the universe. Matchless knowledge I Ezhaustless brightness! Satisfier of the desires of all creatures I Perfecter of the three existences — past, present, and future I "

24 Piince Siddartha.

The four doors of the tower now flew open of their own accord and Maya saw the great Buddha seated as on the sun and shining in resplendent glory. He opened his mouth and said to her : " I attained to a clear perception of all truth myriads of ages ago. All creatures are equal each to the other, and all are mine. The desire that is in thy heart shall be satisfied."

A white elephant bearing a white lotus flower on its back now came forth and stopped before the Buddha, who at once took his seat in the midst of the flower. The bright light that shone about him shot out rays that reached even to the head of Maya.

The Buddha, again addressing Maya, informed her that, as he must once more be born as a human being, it was his wish that it be through King Jobon as his father and herself as his mother. Maya replied that she was not worthy of such honor, and declined to entertain the exalted proposal. Buddha replied by informing her that this was not her first acquaintance with him.

"A certain king," he said, "had a daughter named Ruri. While yet a child her mother died and she was brought up by a stepmother who

T,Googlc.

The Two SiaterB. 2fi

had a daughter named KSya. Ruri was by far the more beautiful of the two. The king of another country, hearing of the beauty of Ruri, desired to have her for bis queen ; but the stepmother, desiring the honor for her own child, so slandered Ruri to her father that he banished her from his home and compelled her to live in a miserable hut on a distant mountain.

" Ruri took with her to this hut a copy of a sacred book which her mother had given her just before her death, and copied it out a thousand times with her own hands. She also recited aloud ten thousand volumes of the sacred works. She also gathered together seven kinds of fruita, laid them OD an altar she had erected, and then worshiped JitsurgetBu Komyo Buddha.

"For these meritorious deeds Ruri is now rehom into this world as Maya — yourself; while I am the Buddha you at that time worshiped. You are therefore a fitting person through whom I must again be bom into human form. Your purity is absolute ; it would neither discolor, confose, noT defile the light of either the sua or the moon."

Maya continued diffident, self-depreciatii^, and self-excusing. Strange to say, while she was meditating on the words of the Buddha twenty-eight lotus flowers bloomed out on her hands.

Buddhii, again addressing Maya, said : " Perceiving the truth, I have appeared in the world prior to this eight thousand times ; and even as I have appeared I have preached in order to deliver all living things. The time has now come for me to attain to perfect knowledge and complete Buddhahood I "

Having said this he immediately became enshrined in the person of Maya. Utterly astonished at this, Maya regarded her own form with wonder, and saw to her amazement that it shone like a white gem on a golden salver and that it sent forth resplendent rays of a shining light. She also came into possession of sis supernatural powers, and had a clear vision of the whole of the three thousand worlds. Many Buddhas, semi-Buddhas, and other exalted beings now came down from the heavens and worshiped her, saying, "May all saiuta protect the mother of the great Buddha and keep her safe from all harm ! " Queen Maya was greatly moved at all this ; but she awoke and found it to be only a dream.

Maya, on awaking from her sleep, revolved in her mind the unrealness and unsatisfactoriness of

The Two Sisters. 27

dreams ; yet as the sun was shining brightly into her room, showing the loveliness of all her hutrouadings, she was charmed and grateful and resolved to do more for the king's pleasure than she yet had done.

A few days after the dream she felt strangely unwell and was unable to attend a flower entertainment given by the king for her pleasure. This so distressed him that he called her chief chamberlain before him and asked if homesickness were the real malady from which she suffered. After expatiating a while on the beauty and goodness of Maya, he said that he never wearied of her presence with him, and would not even though she were with him all the time.

The chamberlain reported all this to his royal mistress, whereon she cheered up surprisingly and resolved to give a sumptuous entertainment to the members of the court.

During the entertainment a lady named Kogo came dancing before the ciueen and congratulated her on her health and improved appearance. The bright color of her cheeks, the luminous shining of her eyes, and her noble bearing were brilliantly alluded to, and the address was closed with the statement that at no distant day the king and court would be made glad by the birth of an heir to the throne. The lady then, singing and dancing, cried out : " Rejoice, rejoice I Congratulate the qneen I Congratulate the queen I "

When the matter was reported to the king he was greatly pleased and gave strict orders that his royal consort should have the greatest care and the best of attention from the chief chamberlain and his wife and from all the members of the court.

The elder sister, Kyodomi, hearing the report, was much disturbed, and called General Ba into her presence for a consultation. She said to him: "I hear that at no distant day a child will be bom to my sister — an heir to the throne. Because of this the king will be even more greatly in love with her than he is now, and will make her the real queen and give her full queenly power. I am the moat miserable of women. I am utterly disgraced before the king, the court, and the people. I will kill myself this very night in order to avoid public shame. After death I will become a spirit and avenge myself by killing both Maya and her child. This is my immovable resolution."

General Ba replied to this outbarst by saying.

The Two Siatera. 29

"I sincerely sympathize with you in your disappointment and anger; but I do not Bee that killing yourself will in any way help matters. Trust the entire business to me."

Kyodomi expressed herself as perfectly willing to leave the avenging of her hate to the general.

Now General Ba was noted for bis unscrupulous wickedness. He advised Kyodomi to hire two ascetic monks who had the power of arresting even the winds and the waves in their Bight by the energy of their prayers and incantations.

Messengers were at once sent to the distant mountain where the two men had their home to bring them to the palace. On their arrival G-eneral Ba stated the reason for their call, and told them to use their power to its utmost limits in bringing down curses and disaster on Maya and on the prospective heir to the throne. The ascetics consented, but said that it would be necessary for them to see Maya in order that they might make an im^e in her likeness. They affirmed that they could not otherwise effectually pray and work their incantations.

Kyodomi, who had been hiding behind a screen, rejoiced at their ready acceptance of tlie request and at once sat down and wrote a letter to her

80 Ftince Siddartka.

sister asking her if she would not be kind enough to favor her with a call and a sisterly chat.

Maya was delighted with the kind sisterly letter, and said to those about her that the love of sisters is not evanescent and transitory as the blossoming of earthly flowers that bloom and give out their fragrance but for a short time and then fade and pass away forever ; but that it is, on the contrary, like the immortal flowers that bloom and give out their perfume perennially.

Permission for the visit having been given by the king, Maya called for her carriage and escort and set out joyfully for Kyodomi's palace. Arriving at hei destination the elder sister saluted the younger with the greatest warmth and cordiality, and heartily congratulated her on the promise of the future. When preparing for her return Eyodomi said to Maya : " It has been a joy of joys to meet you to-day. It seems as though I cannot contain myself because of my delight, yet as the day is waning and the king may be impatient we must now bid each other good-by,"

Maya returned regretfully to her home, feeling ns though she had been living through a bright and delightful dre&in.

While th« two sisters were engaged in conver-

The Two Sisters. 81

sation the two ascetics from their hiding place took careful note of the height, size, features, and form of Maya. Then they took rice and water, which they ground into a pulp, and out of this they made a head and foce like hers. They next took straw and made a body. The head and the body they fastened together with sticks of fire different forms, and dien draped the whole with silk of five different colors. They also affixed a wig to the head by means of a three-feathei-ed arrow. Having made the image they dug a pit to a depth of seven feet and there buried it. They next built an altar on which they offered a lump of black rice, into which they had driven a hundred and eighty nails, and dowers of the japonica. The water in the laver was distilled from a white serpent. The oil used in the altar lamps was expressed from lizards. The incense was made from the bones of a wolf and a tiger. They next took a yellow robe of silk, the sleeves of which were inserted upside down, a hempen girdle to tie it together with, and straw sandals with rough, unfinished soles, and placed them beside the grave of the image of Maya.

Having arranged all the details to their satisfaction, the two ascetics faced the altar and prayed

32 Priiwe Stddartha.

long and earnestly. Afte:' a time some of the symbolic wands which they had set about the altar becoming violently agitated, one of the men arrested his prayer and cried out : " How is it with the cursed one now? Come out here and show yourself I "

Strange to say the image rose up out of the grave, dressed itself in the yellow robe with the sleeves upside down, tied it together with the hempen girdle, stooped down and pulled on the straw sandals, and then, covering its face with the long hair of the wig, it ascended the altar and said in an audible voice : " I beg your pardon I "

Kyodorai at once came out from behind the screen where she had been in hiding, and addressing the figure on the altai' said : " Do not hate me, I entreat of you. Hate our father, the King Zenhaku. My desire is now accomplished. Henceforth I have neither father nor sister."

The ascetics now approaching the altar took down the figure of Maya, wrapped it in a piece of matting, and took it away.

Kyodomi was delighted with her success in cursing her sister, and calling for General Ra instructed him to give to the two ascetics a thousand ounces of gold and a thousand rolls of silk.

T,Goagle

J^ Two Sisters. 88

The men came forward to receive the gift, but they suddenly became as wooden mea.

Kyodomi, thinking them to be excessively weary because of their work, prayers, and incantations, ordered General Ba to assist them forward. The general approached to do so, when the ground suddenly rent asunder and swaUowed them up.

General Ba and the others who were associated with him in the business of calling down curses on the king's child and ita mother were sorely afraid at this portentous turn of afbirs.

CHAPTER ni.

A FTER the visit to Kyodorai, Maya felt cheeri^ ful ftud happy and the daya flew swiftly by.

But after a time she suffered from great drowsiness, heavy sleep, and miserable dreams. She became subject to shiverings and fears and fainting fits. The chief chamberlain and hia wife were sorely distressed at this unhappy change in the beautiful young queen, as also were the king and all the members of the royal court. The most celebrated physicians were called in to consult on the case. They pronounced the symptoms to be only those that are natural and incident to the condition of one who would soon become a mother. At this the king was rejoiced and gave orders that the best of care be given to the fair patient.

Maya was greatly relieved and comforted by the statements of the doctors, and time again passed lightly and pleasantly away. Month followed month and a new year with its spring came and. passed away, yet no heir was born to the

Maya, Prince Siddartka's Mother. 35.

throne. Maya, through disappoiottnent and sorrow, wished that she might die.

Again Maya slept and had a dream. The Buddha, whom in a previous dream she had seen suddenly enshrined in her own person, now appeared to her objectively in the form of a child having the thirty-two marks of Buddhabood, and addressed her thus : —

" Your disappointment and bitter regret are not unreasonable, yet you must not think of them as being the work of demons. When I last conversed with you I could not give you full and satisfactory information ; but as this ignorance is likely to break your heart I will now more fully inform you, for it would not be fitting that a being who has received perfect enlightenment, in order that he may deliver all creatures, should break his mother's heart.

" The things that I speak to you I wish yon to bear in your memory forever. There are three unspeakably great joys. The first of them is that one be bom a man. The second one is that a man is capable of reasoning and of understanding reasons. The third is that a man may attain to perfect enlightenment and be fully cognizant of all the laws of cause and effect, of retribution and

88 Prtnee Stddartha.

reward of merit. There are also ten rules to be diligently observed : —

1. "Do not despise the ignoble, ourselves being Doble.

2. "Do not despise the ignorant, oniselves being learned.

8. " Do not despise and reject even the superlatively ignorant, ourselves being wise.

4. "Do DO harm even to the wicked by the exercise of our own good deeds.

6. " Do not despise and reject the poor, ooiselves being rich.

6. " Do not despise and abandon that which is failing and deterioratii^, ourselves being prosperous and flourishing.

7. " Do not despise the unfitting, the unadaptable, ourselves being both fitting and adapted.

8. " Do not despise and reject even that which is false, because we ourselves perceive and possess the truth.

9. " Do not reject the imperfect, ourselves beiug perfect.