Buddhist Writings
Vol. 45, pp. 603-612 of
The Harvard Classics
After three awesome
messengers have issued three warnings, the gods of ten thousand
worlds decide who is to be the new Buddha. Then the parents, the
conception, the birth of the god-child demand constant vigilance.
I. The
Buddha
The
Birth of the Buddha
Translated
from the Introduction to the Jataka (i. 4721)
NOW while the Future
Buddha was still dwelling in the city of the Tusita gods, the
“Buddha-Uproar,” as it is called, took place. For there are three
uproars which take place in the world,—the Cyclic-Uproar, the
Buddha-Uproar, and the Universal-Monarch-Uproar. They occur as
follows:—
When it is known that after the lapse
of a hundred thousand years the cycle is to be renewed, the gods
called Lokabyũhas, inhabitants of a heaven of sensual pleasure,
wander about thorugh the world, with hair let down and flying in the
wind, weeping and wiping away their tears with their hands, and with
their clothes red and in great disorder. And this they make
announcement:—
“Sirs, after the lapse of a hundred
thousand years, the cycle is to be renewed; this world will be
destroyed; also the mighty ocean will dry up; and this broad earth,
and Sineru, the monarch of the mountains, will be burnt up and
destroyed,—up to the Brahma heavens will the destruction of the
world extend. Therefore, sirs, cultivate friendliness; cultivate
compassion, joy, and indifference; wait on your mothers; wait on your
fathers; and honor your elders among your kinsfolk.”
This is called the Cyclic-Uproar.
Again, when it is known that after a
lapse of a thousand years an omniscient Buddha is to arise in the
world, the guardian angels of the world wander about, proclaiming:
“Sirs, after the lapse of a thousand
years a Buddha will arise in the world.”
This is called the Buddha-Uproar.
And lastly, when they realize that
after the lapse of a hundred years a Universal Monarch is to arise,
the terrestrial deities wander about, proclaiming:—
“Sirs, after the lapse of a hundred
years a Universal Monarch is to arise in the world.”
This is called the
Universal-Monarch-Uproar. And these three are mighty uproars.
When of these three Uproars they hear
the sound of the Buddha Uproar, the gods of all ten thousand worlds
come together into one place, and having ascertained what particular
being is to be The Buddha, they approach him, and beseech him to
become one. But it is not till after omens have appeared that they
beseech him.
At that time, therefore, having all
come together in one world, with the Cātum-Mahārājas, and with the
Sakka, the Suyāma, the Santusita, the Paranimmita-Vasavatti, and the
Mah
a,
or of a Brahma, or of a Universal Monarch, that you fulfilled the Ten
Perfections; but it was to gain omniscience in order to save the
world, that you fulfilled them. Sir, the time and fit season for your
Buddhaship has now arrived.”
But the Great Being, before assenting
to their wish, made what is called the five great observations. He
observed, namely, the time, the continent, the country, the family,
and the mother and her span of life.
In the first of these observations he
asked himself whether it was the right time or no. Now it is not the
right time when the length of men’s lives is more than a hundred
thousand years. And why is it not the right time? Because mortals
then forget about birth, old age, and death. And if The Buddhas, who
always include in their teachings the Three Characteristics, were to
attempt at such a time to discourse concerning transitoriness,
misery, and the lack of substantive reality, men would not think it
worth while listening to them, nor would they give them credence.
Thus there would be no conversions made; and if there were no
conversions, the dispensation would not conduce to salvation. This,
therefore, is not the right time.
Also it is not right time when men’s
lives are less than a hundred years. And why is it not the right
time? Because mortals are then exceedingly corrupt; and an
exhortation given to the exceedingly corrupt makes no impression,
but, like a mark drawn with a stick on the surface of the water, it
immediately disappears. This, therefore, also is not the right time.
But when the length of men’s lives
is between a hundred years and a hundred thousand years, then is it
the right time. Now at that time men’s lives were a hundred years;
accordingly the Great Being observed that it was the right time for
his birth.
Next he made the observation
concerning the continent. Looking over the four continents with their
attendant isles, he reflected: “In three of the continents the
Buddhas are never born; only in the continent of India are they
born.” Thus he decided on the continent.
Next he made the observation
concerning the place. “The continent of India is large,” thought
he, “being ten thousand leagues around. In which of its countries
are The Buddhas born?” Thus he decided on the Middle Country.
The Middle Country is the country
defined in the Vinaya as follows:—
“It lies in the middle, on this side
of the town Kajan˜gala on the east, beyond which is Mahā-Sāla, and
beyond that the border districts. It lies in the middle, on this side
of the river Salalavatī on the southeast, beyond which are the
border districts. It lies in the middle, on this side of the town
Setakannika on the south, beyond which are the border districts. It
lies in the middle, on this side of the Brahmanical town Thu˜na on
the west, beyond which are the border districts. It lies in the
middle, on this side of the hill Usīraddhaja on the north, beyond
which are the border districts.”
It is three hundred leagues in length,
two hundred and fifty in breadth, and nine hundred in circumference.
In this country are born The Buddhas, the Private Buddhas, the Chief
Disciples, the Eighty Great Disciples, the Universal Monarch, and
other eminent ones, magnates of the warrior caste, of the Brahman
caste, and the wealthy householders. “And in it is this city called
Kapilavatthu,” thought he, and concluded that there he ought to be
born.
Then he made the observation
concerning the family. “The Buddhas,” thought he, “are never
born into a family of the peasant caste, or of the servile caste; but
into one of the warrior caste, or of the Brahman caste, whichever at
the time is the higher in public estimation. The warrior caste is now
the higher in public estimation. I will be born into a warrior
family, and king Suddhodana shall be my father.” Thus he decided on
the family.
Then he made the
observation concerning the mother. “The mother of a Buddha,”
thought he, “is never a wanton, nor a drunkard, but is one who has
fulfilled the perfections through a hundred thousand cycles, and has
kept the five precepts unbroken from the day of her birth. Now this
queen Mahā-Māyā is such a one; and she shall be my
mother.”—“But what shall be her span of life?” 1 continued
he. And he perceived that it was to be ten months and seven days.
Having thus made the five great
observations, he kindly made the gods the required promise, saying,—
“Sirs, you are right. The time has
come for my Buddhaship.”
Then, surrounded by the gods of the
Tusita heaven, and dismissing all the other gods, he entered the
Nandana Grove of the Tusita capital,—for in each of the heavens
there is a Nandana Grove. And here the gods said, “Attain in your
next existence your high destiny,’ and kept reminding him that he
had already paved the way to it by his accumulated merit. Now it was
while he was thus dwelling, surrounded by these deities, and was
conceived in the womb of queen Mahā-Māyā. And in order that this
matter may be fully understood, I will give the whole account in due
order.
It is related that at that time the
Midsummer Festival had been proclaimed in the city of Kapilavatthu,
and the multitude were enjoying the feast. And queen Mahā-Māyā,
abstaining from strong drink, and brilliant with garlands and
perfumes, took part in the festivities for the six days previous to
the day of full moon. And when it came to be the day of full moon,
she rose early, bathed in perfumed water, and dispensed four hundred
thousand pieces of money in great largess. And decked in full gala
attire, she ate of the choicest food; after which she took the eight
vows, and entered her elegantly furnished chamber of state. And lying
down on the royal couch, she fell asleep and dreamed the following
dream:—
The four guardian angels came and
lifted her up, together with her couch, and took her away to the
Himalaya Mountains. There, in the Manosilā table-land, which is
sixty leagues in extent, they laid her under a prodigious sal-tree,
seven leagues in height, and took up their positions respectfully at
one side. Then came the wives of these guardian angels, and conducted
her to Anotatta Lake, and bathed her, to remove every human stain.
And after clothing her with divine garments, they anointed her with
perfumes and decked her with divine flowers. Not far off was Silver
Hill, and in it a golden mansion. There they spread a divine couch
with its head towards the east, and laid her down upon it. Now the
Future Buddha had become a superb white elephant, and was wandering
about at no great distance, on Gold Hill. Descending thence, he
ascended Silver Hill, and approaching from the north, he plucked a
white lotus with his silvery trunk, and trumpeting loudly, went into
the golden mansion. And three times he walked round his mother’s
couch, with his right side towards it, and striking her on her right
side, he seemed to enter her womb. Thus the conception took place in
the Midsummer Festival.
On the next day the queen awoke, and
told the dream to the king. And the king caused sixty-four eminent
Brahmans to be summoned, and spread costly seats for them on ground
festively prepared with green leaves, Dalbergia flowers, and so
forth. The Brahmans being seated, he filled gold and silver dishes
with the best of milk-porridge compounded with ghee, honey, and
treacle; and covering these dishes with others, made likewise of gold
and silver, he gave the Brahmans to eat. And not only with food, but
with other gifts, such as new garments, tawny cows, and so forth, he
satisfied them completely. And when their every desire had been
satisfied, he told them the dream and asked them what would come of
it?
“Be not anxious, great king!” said
the Brahmans; “a child has planted itself in the womb of your
queen, and it is a male child and not a female. You will have a son.
And he, if he continue to live the household life, will become a
Universal Monarch; but if he leave the household life and retire from
the world, he will become a Buddha, and roll back the clouds of sin
and folly of this world.”
Now the instant the Future Buddha was
conceived in the womb of his mother, all the ten thousand worlds
suddenly quaked, quivered, and shook. And the Thirty-two Prognostics
appeared, as follows: an immeasurable light spread through ten
thousand worlds; the blind recovered their sight, as if from desire
to see this his glory; the deaf received their hearing; the dumb
talked; the hunchbacked became straight of body; the lame recovered
the power to walk; all those in bonds were freed from their bonds and
chains; the fires went out in all the hells; the hunger and thirst of
the Manes was stilled; wild animals lost their timidity; diseases
ceased among men; all mortals became mild-spoken, horses neighed and
elephants trumpeted in a manner sweet to the ear; all musical
instruments gave forth their notes without being played upon;
bracelets and other ornaments jingled; in all quarters of the heavens
the weather became fair; a mild, cool breeze began to blow, very
refreshing to men; rain fell out of season; water burst forth from
the earth and flowed in streams; the birds ceased flying through the
air; the rivers checked their flowing; in the mighty ocean the water
became sweet; the ground became everywhere covered with lotuses of
the five different colors; all flowers bloomed, both those on land
and those that grow in the water; trunk-lotuses bloomed on the trunks
of trees, branch-lotuses on the branches, and vine-lotuses on the
vines; on the ground, stalk-lotuses, as they are called, burst
through the overlying rocks and came up by sevens; in the sky were
produced others, called hanging-lotuses; a shower of flowers fell all
about; celestial music was heard to play in the sky; and the whole
ten thousand worlds became one mass of garlands of the utmost
possible magnificence, with waving chowries, and saturated with the
incense-like fragrance of flowers, and resembled a bouquet of flowers
sent whirling through the air, or a closely woven wreath, or a
superbly decorated altar of flowers.
From the time the Future Buddha was
thus conceived, four angels with swords in their hands kept guard, to
ward off all harm from both the Future Buddha and the Future Buddha’s
mother. No lustful thought sprang up in the mind of the Future
Buddha’s mother; having reached the pinnacle of good fortune and of
glory, she felt comfortable and well, and experienced no exhaustion
of body. And within her womb she could distinguish the Future Buddha,
like a white thread passed through a transparent jewel. And whereas a
womb that has been occupied by a Future Buddha is like the shrine of
a temple, and can never be occupied or used again, therefore it was
that the mother of the Future Buddha died when he was seven days old,
and was reborn in the Tusita heaven.
Now other women sometimes fall short
of and sometimes run over the term of ten lunar months, and then
bring forth either sitting or lying down; but not so the mother of a
Future Buddha. She carries the Future Buddha in her womb for just ten
months, and then brings forth while standing up. This is a
characteristic of the mother of a Future Buddha. So also queen
Mahā-Māyā carried the Future Buddha in her womb, as it were
oil in a vessel, for ten months; and being then far gone with child,
she grew desirous of going home to her relatives, and said to king
Suddhodana,—
“Sire, I should like to visit my
kinsfolk in their city Devadaha.”
“So be it,” said the king; and
from Kapilavatthu to the city of Devadaha he had the road made even,
and garnished it with plantain-trees set in pots, and with banners,
and streamers; and, seating the queen in a golden palanquin borne by
a thousand of his courtiers, he sent her away in great pomp.
Now between the two cities, and
belonging to the inhabitants of both, there was a pleasure-grove of
sal-trees, called Lumbini Grove. And at this particular time this
grove was one mass of flowers from the ground to the topmost
branches, while amongst the branches and flowers hummed swarms of
bees of the five different colors, and flocks of various kinds of
birds flew about warbling sweetly. Throughout the whole of Lumbini
Grove the scene resembled the Cittalatā Grove in Indra’s
paradise, or the magnificently decorated banqueting pavilion of some
potent king.
When the queen beheld it she became
desirous of disporting herself therein, and the courtiers therefore
took her into it. And going to the foot of the monarch sal-tree of
the grove, she wished to take hold of one of its branches. And the
sal-tree branch, like the tip of a well-steamed reed, bent itself
down within reach of the queen’s hand. Then she reached out her
hand, and seized hold of the branch, and immediately her pains came
upon her. Thereupon the people hung a curtain about her, and retired.
So her delivery took place while she was standing up, and keeping
fast hold of the sal-tree branch.
At that very moment came four
pure-minded Mahā-Brahma angels bearing a golden net, and, receiving
the Future Buddha on this golden net, they placed him before his
mother and said,—
“Rejoice, O Queen! A mighty son has
been born to you.”
Now other mortals on issuing from the
maternal womb are smeared with disagreeable, impure matter; but not
so the Future Buddha. He issued from his mother’s womb like a
preacher descending from his preaching-seat, or a man coming down a
stair, stretching out both hands and both feet, unsmeared by any
impurity from his mother’s womb, and flashing pure and spotless,
like a jewel thrown upon a vesture of Benares cloth. Notwithstanding
this, for the sake of honoring the Future Buddha and his mother,
there came two streams of water from the sky, and refreshed the
Future Buddha and his mother.
Then the Brahma angels, after
receiving him on their golden net, delivered him to the four guardian
angels, who received him from their hands on a rug which was made of
the skins of black antelopes, and was soft to the touch, being such
as is used on state occasions; and the guardian angels delivered him
to men who received him on a coil of fine cloth; and the men let him
out of their hands on the ground, where he stood and faced the east.
There, before him, lay many thousands of worlds, like a great open
court; and in them, gods and men, making offerings to him of
perfumes, garlands, and so on, were saying,—
“Great Being! There is none your
equal, much less your superior.”
When he had in this manner surveyed
the four cardinal points, and the four intermediate ones, and the
zenith, and the nadir, in short, all the ten directions in order, and
had nowhere discovered his equal, he exclaimed, “This is the best
direction,” and strode forward seven paces, followed by Mah
-Brahma
holding over him the white umbrella, Suyāma bearing the fan, and
other divinities having the other symbols of royalty in their hands.
Then, at the seventh stride, he halted, and with a noble voice, he
shouted the shout of victory, beginning,—
“The chief am I in
all the world.”
Now in three of his existences did the
Future Buddha utter words immediately on issuing from his mother’s
womb: namely, in his existence as Mahosadha; in his existence as
Vessantara; and in this existence.
As respects his existence as
Mahosadha, it is related that just as he was issuing from his
mother’s womb, Sakka, the king of the gods, came and placed in his
hand some choice sandal-wood, and departed. And he closed his fist
upon it, and issued forth.
“My child,” said his mother, “what
is it you bring with you in your hand?”
“Medicine, mother,” said he.
Accordingly, as he was born with
medicine in his hand, they gave him the name of Osadha-Dāraka
[Medicine-Child]. Then they took the medicine, and placed it in an
earthenware jar; and it was a sovereign remedy to heal all the blind,
the deaf, and other afflicted persons who came to it. So the saying
sprang up, “This is a great medicine, this is a great medicine!”
And thus he received the name of Mahosadha [Great Medicine-Man].
Again, in the Vessantara existence, as
he was issuing from his mother’s womb, he stretched out his right
hand, and said,—
“Pray, mother, is there anything in
the house? I want to give alms.”
Then, after he had completely issued
forth, his mother said,—
“It’s a wealthy family, my son,
into which you are born;” and putting his hand in her own, she had
them place in his a purse containing a thousand pieces of money.
Lastly, in this birth he shouted the
shout of victory above-mentioned.
Thus in three of his existences did
the Future Buddha utter words immediately on issuing from his
mother’s womb. And just as at the moment of his conception, so also
at the moment of his birth appeared the Thirty-two Prognostics.
Now at the very
time that our Future Buddha was born in Lumbini Grove there also came
into existence the mother of R
hula,
and Channa the courtier, Kāludāyi the courtier, Kanthaka the king
of horses, the Great Bo-tree, and the four urns full of treasure. Of
these last, one was a quarter of a league in extent, another a
half-league, the third three-quarters of a league, and the fourth a
league. These seven 2 are called the Connate
Ones.
Then the inhabitants of both cities
took the Future Buddha, and carried him to Kapilavatthu.
Note
1. That is, “How
long is she to live after conceiving me?” And the answer is, “Ten
lunar [that is, the nine calendar] months of my mother’s pregnancy,
and seven days after my birth.”
Note
2. In making up
this number the Future Buddha is to be counted as number I, and the
four urns of treasure together as number 7.
Comments
Post a Comment