Читать книгу The Life or Legend of Gaudama, the Buddha of the Burmese - Paul Ambroise Bigandet - Страница 5

Table of Contents

Invocation of the Burmese translator—Slow but steady progress of Phralaong towards the Buddhaship—Promise made to him by the Buddha Deipinkara—Origin and beginning of the Kapilawot country and of its Rulers—Birth of Thoodaudana—His marriage with the Princess Maia—Rumour of the coming birth of a Buddha—Phralaong in the seat of Nats—Dream of Maia—Conception of Phralaong—Wonders attending that event.

I adore[1] Buddha who has gloriously emerged from the bottomless whirlpool of endless existences, who has extinguished the burning fire of anger and other passions, who has opened and illuminated the fathomless abyss of dark ignorance, and who is the greatest and most excellent of all beings.

I adore the Law which the most excellent Buddha has published, which is infinitely high and incomparably profound, exceedingly acceptable, and most earnestly wished-for by Nats and men, capable to wipe off the stains of concupiscence, and is immutable.

I adore the Assembly of the Perfect, of the pure and illustrious Ariahs in their eight sublime states, who have overcome all the passions that torment other mortals, by eradicating the very root of concupiscence, and who are famous above all other beings.

I undertake to translate from the Pali[2] text the history of our most excellent Phra, from the period he left Toocita,[3] the fourth abode of Nats, to the time he entered into the state of Neibban.

Previous, however, to commencing the work, I will relate succinctly what is found in our books respecting the great Being who, by a slow but sure process, was qualifying himself for his great and high destiny. It is stated that all the following particulars were narrated by Gaudama himself to the great disciple Thariputra.

For seven thingies of worlds, he who was to become a Buddha felt, during that immense number of revolutions of nature, a thought for the Buddhaship awakening in his soul. This thought was succeeded by a wish, a desire, and a longing for that extraordinary calling. He began to understand that the practice of the virtues of the highest order was requisite to enable him to attain the glorious object of his ardent wishes, and no less than 125,000 Buddhas appeared during that space of time.

When the above period had at last come to an end, the inward workings of his soul prompted him to ask openly for the Buddhaship. The period of asking lasted nine thingies of worlds. It was brightened and illustrated by the successive manifestation of 987,000 Buddhas. In the beginning of this latter period, the future Gaudama was a prince of the name of Laukatara, ruler of the Nanda country. At that time there appeared in the country of Kapilawot a Buddha called Thakiamuni Paurana Gaudama. As he happened to travel through the Nanda country, with the twofold object of preaching the law and begging for his food, the ruler Laukatara made great offerings to him. Meanwhile, with a marked earnestness, he solicited at the feet of Thakiamuni the favour of becoming, at some future time, a Buddha like himself. He expressed the wish to be born in the same country, from the same father and mother, to have for his wife the very same queen, to ride the same horse, to be attended by the same companions and the same two great disciples on the right and on the left. To this request Thakiamuni replied in the affirmative, but he added that an immense length of time had still to elapse ere the objects of his petition could be fully granted. A similar application was repeatedly made to all the other succeeding Buddhas, and a like promise was held out to him.

The third period of four thingies of worlds was remarkable for the complete absence of all that could enlighten or illustrate the various states of existence. A complete moral and intellectual darkness was spread over all beings, and kept them wrapped up in utter darkness. No Buddhas, no Pitzekabuddhas appeared to illuminate by their doctrine and science the minds of men. No Tsekiawade, or king of the world, made his appearance to infuse life and energy in the midst of the universal slumbering.

But the hundred thousand revolutions of nature that followed were more fortunate. There flourished no less than twenty-seven Buddhas, from Tahingara, the first in the series, to Kathaba, the last one immediately preceding Gaudama.

During the period when the Buddha named Deipinkara was the teacher of all beings, our future Gaudama was born in the country of Amarawatti, from illustrious and rich parents belonging to the caste of Pounhas.

While still a youth, he lost both his parents and inherited their property.

In the midst of pleasure and plenty he one day made this reflection:—The riches that I now possess were my parents' property, but they have not been able to save them from the miseries attending death. They will not, alas! afford to me a better and more secure fate. When I go into the grave, they will not come along with me. This bodily frame I am clad in is not worthy to be pitied. Why should I bestow signs of compassion upon it? Filled with impurities, burdened by rottenness, it has all the elements of destruction in the compounded parts of its existence. Towards Neibban I will turn my regards; upon it my eyes shall be riveted. There is the tank in which all the impurities of passion may be washed away. Now I will forsake everything, and go forthwith in search of a teacher that will point out to me the way that leads to the state Neibban.

Full of these thoughts, the young man gave away to the needy all that he possessed, reserving nothing to himself. Freed from the trammels of riches, he withdrew into a lonely place, where the Nats had prepared beforehand all that was necessary to minister to his wants. He embraced the profession or mode of life of a Rahan, or perfect. Attired in the dress of his new profession, he lived for some time on this spot under the name of Thoomeda. Displeased, however, with the too easy mode of life he was leading, he left that spot, and contented himself with dwelling under the shade of trees. He, however, went forth from time to time in quest of his food.

A few years previous to the retirement of Thoomeda into solitude, he who was to be the Buddha Deipinkara migrated from one of the Nats' seats, and was incarnated in the womb of the Princess Thoomeda, wife of Thoodewa, king of the Ramawatti country. Subsequently he was married to the Princess Padouma, who bore unto him a son, named Oothabakanda. On the same year in which the child was born, the king left his palace on an elephant's back, withdrew into some lonely place, practised during ten months all sorts of self-inflicted penances, and, under the shade of the tree Gniaong Kiat, became a Buddha. On that occasion the earth quivered with great violence, but the hermit Thoomeda, being in ecstasy at that moment, knew nothing of the extraordinary occurrence.

On a certain day, Deipinkara was travelling through the country for the twofold purpose of preaching the law and collecting his food. Arrived near a place where the road was very bad, he stopped for a while until the road should be made passable. The people hastened from all parts to come and prepare the road for Deipinkara and his followers. Thoomeda, gifted with the privilege of travelling through the air, happened to pass over the spot where crowds of people were busily engaged in preparing and levelling a road. The hermit alighted on that spot, and inquired of the people what was the reason of their busy exertions. They told him that the most excellent Deipinkara was expected with a large retinue of disciples, and that they strained every nerve to have the road ready for them. Thoomeda begged to be permitted to bear a part in the good work, and asked that a certain extent of the road be assigned to him as his task. His request was granted, and he forthwith set to work with the greatest diligence. It was all but finished when Buddha Deipinkara, followed by forty thousand disciples, made his appearance. Thoomeda, actuated by an ardent desire of testifying his respect to the holy personage, without a moment's hesitation flung himself into the hollow that was as yet not filled, and lying on his belly, with his back upwards, bridged the place, and entreated the Buddha and his followers to cross the hollow by trampling over his body. Great and abundant shall be the merits that I, said he within himself, shall gain by this good work. No doubt I will receive from the mouth of Deipinkara the assurance that I shall, hereafter, obtain the Buddhaship. The Buddha, standing over him, admired the humble and fervent devotedness of Thoomeda. With one glance he perceived all that was going on in the hermit's mind, and with a loud voice, that could be heard by all his disciples, he assured him that four thingies and one hundred thousand worlds hence he would become a Buddha, the fourth that would appear during the world, called Badda. He went on to describe minutely the principal events that were to illustrate his future career. No sooner was this revelation made to him than Thoomeda hastened back to his forest. Sitting at the foot of a tree, he encouraged himself by fine comparisons to the practice of those virtues that were best suited to weaken in him the influence of the passions.

In the different existences that followed, Thoomeda, at all the periods of the appearance of some Buddhas, received a confirmation of the promise he had had from the lips of Deipinkara.

This present world we live in has been favoured above all others. Already three Buddhas have appeared, viz., Kaukkasan, Gaunagong, and Kathaba. These all belonged to the caste of Pounhas, and he who was to be hereafter our Gaudama, during the many existences he passed through, at the time of the manifestations of those three Buddhas, was always born of the same caste. Kathaba is said to have lived and preached during the ninth andrakap. It was he who, for the last time, assured the future Gaudama that he would obtain the Buddhaship during the tenth andrakap.

We will only mention his last existence in the seat of man, previous to the one in which he was to obtain the great prize he had laboured for with so much earnestness during innumerable existences. He became prince under the name of Wethandra, and practised to an eminent, nay heroic, degree the virtues of liberality and charity. To such an extent did he obey the dictates of his liberal heart, that, after having given away all the royal treasures, his white elephant, &c., he did not shrink from parting with his own wife, the Princess Madi, and his two children, Dzali and Gahna. He then died and migrated to the Toocita seat, and enjoyed the blissfulness and felicity of Nats, under the name of Saytakaytoo, during fifty-seven koudes of years.

The origin and beginning of the Kapilawot country, as well as of its rulers, are to be alluded to as briefly as possible. In the country of the middle, Mitzimadesa, the kings that ruled from the time of Mahathamadat to that of Ookakaritz, king of Benares, were 252,556 in number. The last-named monarch was married to five wives, and had children by them all. The first queen happening to die, the king became passionately enamoured of a young woman, whom he married. She soon presented him with a son, whom the king, pressed by his young wife's solicitations, declared heir-apparent, to the prejudice of his elder sons. As might have been expected, the four elder sons loudly complained of the preference given to their younger brother. To put an end to these domestic disputes, the king called his four sons and their five sisters, gave them a large retinue, and bade them go in a northerly direction, in search of a spot favourable for building a new city. They followed their father's advice. After long wandering through the forests, they came to a place where lived the Rathee Kapila, who, becoming acquainted with the object of their errand, desired them to stay with him and found a city. He also wished that on the very spot where his hut stood the king's palace should be erected. He predicted that this city would become great, powerful, and illustrious; that it would be a city of peace, since the animals in the forests lived peaceably, without ever attempting to inflict harm on each other. The proposal was cheerfully accepted. All the people set to work with great earnestness. When the work was completed, they offered the new city to Kapila, who was made their teacher. Hence the name of Kapilawottoo, or Kapilawot.

The four princes, finding that among their followers there were no daughters of the royal race whom they could marry, resolved, in order to keep pure the blood-royal, to marry their four youngest sisters. The eldest one was raised to the dignity of queen-mother. Ookamukka, the eldest of the brothers, was the first king of Kapilawot. Whilst these things were taking place, the king of Benares, having been attacked with leprosy, had left his throne and retired to a forest north of his capital. There he found his cure under the shade of the kalau tree. At the same time the eldest sister, named Peya, who had become queen-mother, was seized with the same distemper, and went into the same forest. She met with the king, whom she knew not. By his advice she sat under the kalau tree, and the beneficent smell of the leaves soon worked a perfect cure. They were subsequently married, and had a numerous progeny. They settled on this spot, and built the city of Kaulya. The small river Rohani flowed between Kaulya and Kapilawot.[A]

[A] When laying before the reader a short and concise account of the being who was to become the Buddha called Gaudama, the writer deems it necessary to make a general observation, which, he hopes, will greatly help the reader to understand correctly several passages of the following pages. Gaudama was a Hindu, brought up by Hindu masters, and initiated in all the knowledge possessed by the society he lived in. He accepted the fabulous genealogies of kings such as they were found in the writings of his days. The same may be said of the erroneous notions respecting our globe, the size and motions of the sun and the moon and other heavenly bodies, the explanations of many natural phenomena, the description of hell, of the seats of reward, &c. Teacher as he was of moral precepts, based upon metaphysical principles, Gaudama concerned himself very little about these things, which, in his eyes, were not worth the consideration of a sage. But he, or more probably his disciples, availed themselves of these notions for resting upon them some portions of their system, and giving them such developments as best suited their views. These notions, though wedded to the religious system originated by Gaudama, do not, strictly speaking, belong to it. They existed before his appearance in the schools of philosophy; they formed a part of the stock of knowledge possessed by the society in which he was reared. To account properly for these particulars and many others belonging to the disciplinary regulations, recourse must be had to the study of the ancient religion of the Hindus, Brahminism.

In the account of the foundation of the Kapilawot city, we find that the practice of leaving the eldest sister unmarried, and of the princes marrying their own sisters, is up to this day observed by the royal family of Burmah. The eldest daughter of the reigning monarch is to remain unmarried during her parents' life, and the first queen is often, if not always, the sister or half-sister of the king. The same unnatural practice prevailed in the royal family of the ancient Persians.

From Ookamukka, the first king of Kapilawot, to Prince Wethandra, there are but seven successive kings. From Dzali, the son of Wethandra, to Dzeyathana, the great-grandfather of Gaudama, there were 82,002 kings. Let it be borne in mind, that, during that period of time, our Phralaong, or future of Gaudama, was in one of the Nats' seats. The princes of Kapilawot were wont to go and sport on the water of a lake somewhat distant from the city. They at first erected a temporary place of residence in the vicinity of that sheet of water, and finally built a city which received the name of Dewaha. It had likewise its kings of the same Thagiwi race. Dzeyathana, the king of Kapilawot, had a son named Thiahanoo, and a daughter named Yathaudara. Aukaka, king of Dewaha, his contemporary, had also a son and a daughter, Eetzana and Kitzana. Thiahanoo was married to Kitzana, who bore unto him five sons, Thoodaudana, Kanwaudana, Thoukkaudana, Thekkaudana, and Amittaudana; and two daughters, Amita and Pilita. Eetzana, the son of the king of Dewa, married Yathaudara, daughter of Dzeyathana, king of Kapilawot. From this marriage were born two sons, Thoopabuddha and Dantapani, and two daughters, Maia and Patzapati.

When Eetzana became king of Dewaha, a considerable error had crept into the calendar. A correction was deemed necessary. There lived a celebrated hermit, or Rathee, named Deweela, well versed in the science of calculation. After several consultations held on this important subject in the presence of the king, it was agreed that the Kaudza era of 8640 years should be done away with on a Saturday, the first of the moon of Tabaong, and that the new era should be made to begin on a Sunday, on the first day of the waxing moon of the month Tagoo. This was called the Eetzana era.

On the 10th of the new era, Thoodaudana was born in the city of Kapilawot; and on the twelfth year, Maia was born at Dewaha. In the days of the Buddha Wipathi, the future Maia was then the daughter of a Pounha. Her father, who tenderly loved her, gave her one day a fine nosegay with a great quantity of the choicest perfumes and essences. The young girl, delighted with these articles, hastened to the place where lived Wipathi, and with pious and fervent earnestness laid at his feet all that she had received from her father. Wipathi, admiring the fervent liberality of the damsel, assured her that she would hereafter become the mother of a Buddha, who was to be called Gaudama.

When Thoodaudana was eighteen years of age, his father, King Thiahanoo, called eight Pounhas skilled in the science of astrology, and directed them to go with a large retinue and splendid presents in search of a royal princess to be married to his son. The eight Pounhas departed. They visited several countries, but all in vain; they could not find one princess worthy of their master's son. At last they came to the city of Dewaha. They had no sooner arrived in sight of it than they saw many signs which prognosticated that in the city would be found an accomplished princess, in every respect qualified to become the wife of the heir to the throne of Kapilawot. At that time the young Maia had gone to enjoy herself in a garden outside the city. It was situated on a gently sloping ground, covered with all sorts of the finest and rarest trees. A small brook, winding its course in various directions, shed on every hand, from its gently murmuring waters, a delicious freshness. Thither the royal messengers resorted. They found the princess in the midst of her companions, outshining them all in beauty, like the moon among the stars. Admitted into her presence, the head of the deputation attempted to speak and explain the object of his visit; but he was so much overwhelmed by the beauty and the graceful and dignified appearance of the princess, that his voice failed him, and he fainted three times in succession. As each fit came on him several damsels ran to his assistance with pitchers of fresh water, and brought him back to his senses. Having recovered his spirits, the chief Pounha felt encouraged by some graceful and kind words from the lips of the princess. He explained to her, in the choicest expressions, the object of his mission; and with a faltering and timid tone of voice stated to her that he had come to entreat her to accept presents from, and the hand of, Prince Thoodaudana. Meanwhile he poured at her feet the brightest jewels and rarest articles. The princess, with a sweet voice, modestly replied that she was under the protection and care of her beloved parents, whose will she never resisted; that it was to them that this affair should be referred. For her own part, she had but one thing to do—to abide by her parents' wishes.

Satisfied with the answer, the Pounhas retired, and hastened to the palace of King Eetzana, to whom they related all that had just happened. The king graciously agreed to the proposal, and, in proof of his perfect satisfaction, sent in return a deputation with many presents to Prince Thoodaudana and his father. As might be expected, the royal messengers were well received at Kapilawot. Thiahanoo and his son set out with a countless retinue for the city of Dewaha. In a grove of mango-trees an immense building was erected, out of the city, for their reception and accommodation; and in the middle of that building a spacious hall was arranged with infinite art for the marriage ceremony. When all the preparations were completed, the bridegroom, attended by his father, King Thiahanoo and the chief of Brahmas, went out to meet the bride, who was coming from the garden, accompanied by her mother and the wife of the great Thagia. Both advanced towards the centre of the hall, near a stand raised for the occasion. Thoodaudana first stretched forth his hand and laid it over that place. Maia gracefully did the same. They then took each other's hands, in token of the mutual consent. At that auspicious moment all the musical instruments resounded, and proclaimed in gladdening airs the happy event. The Pounhas, holding the sacred shell in their hands, poured the blessed water over their heads, uttering all sorts of blessings. The parents and relatives joined in invoking upon the young couple the choicest benedictions. The king, princes, Pounhas, and nobles vied with each other in making presents, and wishing them all sorts of happiness.

When the festival was over, Thiahanoo desired to go back to his country with his son and daughter-in-law. This was done with the utmost pomp and solemnity. On his return, he continued to govern his people with great prudence and wisdom, and at last died and migrated to one of the Nats' seats. He was succeeded by his son Thoodaudana, who, with his amiable wife, religiously observed the five precepts and the ten rules of kings. By his beneficence and liberality to all, he won the sincere affection of his people. It was on the twenty-eighth year of the new era that he was married. Soon after, he took for his second wife, Patzapati, the youngest sister of Maia. Thoodaudana's sister, Amitau, was married to Thouppabuddha, the son of king Eetzana.

About four thingies,[4] an hundred thousand worlds ago,[5] the most excellent Buddha, who is infinitely wise and far superior to the three orders of beings, the Brahmas, the Nats,[6] and men, received at the feet of the Phra Deipinkara the assurance that he would afterwards become himself a Buddha. At this time he was a Rathee,[7] under the name of Thoomeda. During that immense space of time, he practised in the highest degree the ten great virtues, the five renouncings, and the three mighty works of perfection.[8] Having become a great prince[9] under the name of Wethandra, he reached the acme of self-abnegation and renouncement to all the things of this world. After his death, he migrated to Toocita, the fourth abode of Nats. During his sojourn in that happy place, enjoying the fulness of pleasure allotted to the fortunate inhabitants of those blissful regions, a sudden and uncommon rumour, accompanied with an extraordinary commotion proclaimed the gladdening tidings that a Phra was soon to make his appearance in this world.[B]