"Namudaishi." (Trans. by Arthur Lloyd.)
The "Namudaishi"
Kōbō Daishi[1] ("Glory to the Great Teacher"), who was born A.D. 774, was the most holy and most famous of the Japanese Buddhist1 saints. He founded the Shingon-shū, a Buddhist sect2 remarkable3 for its magical formulæ and for its abstruse4 and esoteric teachings, and he is also said to have invented the Hiragana syllabary, a form of running script. In the Namudaishi, which is a Japanese poem on the life of this great saint, we are informed that Kobo Daishi brought back with him from China a millstone and some seeds of the tea-plant, and thus revived the drinking of this beverage5, which had fallen into disuse. We are also told in the same poem that it was Kōbō Daishi who "demonstrated to the world the use of coal." He was renowned6 as a great preacher, but was not less famous as a calligraphist7, painter, sculptor8, and traveller.
"A Divine Prodigy9"
Kōbō Daishi, however, is essentially10 famous for the extraordinary miracles which he performed, and numerous are the legends associated with him. His conception was miraculous11, for when he was born in the Baron's Hall, on the shore of Byōbu, a bright light shone, and he came into the world with his hands folded as if in prayer. When but five years of age he would sit[Pg 235] among the lotuses and converse12 with Buddhas14, and he kept secret all the wisdom he thus obtained. His heart was troubled by the sorrow and pain of humanity. While on Mount Shashin he sought to sacrifice his own life by way of propitiation, but he was prevented from doing so by a number of angels who would not allow this ardent15 soul to suffer death until he had fulfilled his destiny. His very games were of a religious nature. On one occasion he built a clay pagoda16, and he was immediately surrounded by the Four Heavenly Kings (originally Hindu deities17). The Imperial Messenger, who happened to pass by when this miracle took place, was utterly18 amazed, and described the young Kōbō Daishi as "a divine prodigy." While at Muroto, in Tosa, performing his devotions, we are told in the Namu-daishi that a bright star fell from Heaven and entered his mouth, while at midnight an evil dragon came forth19 against him, "but he spat20 upon it, and with his saliva21 he killed it."
In his nineteenth year he wore the black silk robes of a Buddhist priest, and with a zeal22 that never failed him sought for enlightenment. "Many are the ways," he said; "but Buddhism23 is the best of all." During his mystical studies he came across a book containing the Shingon doctrine24, a doctrine that closely resembles the old Egyptian speculations25. The book was so abstruse that even Kōbō Daishi failed to master it; but, nothing daunted26, he received permission from the Emperor to visit China, where he ultimately unravelled27 its profound mysteries, and attained28 to that degree of saintship associated with the miraculous.
Gohitsu-Oshō
When Kōbō Daishi was in China the Emperor, hearing of his fame, sent for him and bade him rewrite the[Pg 236] name of a certain room in the royal palace, a name that had become obliterated29 by the effacing30 finger of Time. Kōbō Daishi, with a brush in each hand, another in his mouth, and two others between the toes, wrote the characters required upon the wall, and for this extraordinary performance the Emperor named him Gohitsu-Oshō ("The Priest who writes with Five Brushes").
Writing on Sky and Water
While still in China Kōbō Daishi met a boy standing31 by the side of a river. "If you be Kōbō Daishi," said he, "be honourably32 pleased to write upon the sky, for I have heard that no wonder is beyond your power."
Kōbō Daishi raised his brush; it moved quickly in the air, and writing appeared in the blue sky, characters that were perfectly33 formed and wonderfully beautiful.
When the boy had also written upon the sky with no less skill, he said to Kōbō Daishi: "We have both written upon the sky. Now I beg that you will write upon this flowing river."
Kōbō Daishi readily complied. Once again his brush moved, and this time a poem appeared on the water, a poem written in praise of that particular river. The letters lingered for a moment, and then were carried away by the swift current.
There seems to have been a contest in magical power between these two workers of marvels34, for no sooner had the letters passed out of sight than the boy also wrote upon the running water the character of the Dragon, and it remained stationary35.
Kōbō Daishi, who was a great scholar, at once perceived that the boy had omitted the ten, a dot which rightly belonged to this character. When Kōbō Daishi pointed36 out the error, the boy told him that he had forgotten to insert the ten, and begged that the famous[Pg 237] saint would put it in for him. No sooner had Kōbō Daishi done so than the Dragon character became a Dragon. Its tail lashed37 the waters, thunder-clouds sped across the sky, and lightning flashed. In another moment the Dragon arose from the water and ascended38 to heaven.
Though Kōbō Daishi's powers of magic excelled those of the boy, he inquired who this youth might be, and the boy replied: "I am Monju Bosatsu, the Lord of Wisdom." Having spoken these words, he became illumined by a radiant light; the beauty of the Gods shone upon his countenance39, and, like the Dragon, he ascended into heaven.
How Kōbō Daishi Painted the Ten
On one occasion Kōbō Daishi omitted the ten on a tablet placed above one of the gates of the Emperor's palace.[2] The Emperor commanded that ladders should be brought; but Kōbō Daishi, without making use of them, stood upon the ground, and threw up his brush, which, after making the ten, fell into his hand.
Kino Momoye and Onomo Toku
Kino Momoye once ridiculed40 some of Kōbō Daishi's characters, and said that one of them resembled a conceited41 wrestler42. On the night he made this foolish jest Momoye dreamed that a wrestler struck him blow upon blow—moreover, that his antagonist43 leapt upon his body, causing him considerable pain. Momoye awoke, and cried aloud in his agony, and as he cried he saw the wrestler suddenly change into the character he had so unwisely jeered44 at. It rose into the air, and went back to the tablet from whence it had come.
[Pg 238]
Momoye was not the only man who imprudently scoffed45 at the great Kōbō Daishi's work. Legend records that one named Onomo Toku said that the saint's character Shu was far more like the character "rice." That night Onomo Toku had good reason to regret his folly46, for in a dream the character Shu took bodily form and became a rice-cleaner, who moved up and down the offender's body after the manner of hammers that were used in beating this grain. When Onomo Toku awoke it was to find that his body was covered with bruises47 and that his flesh was bleeding in many places.
Kōbō Daishi's Return
When Kōbō Daishi was about to leave China and return to his own country he went down to the seashore and threw his vajra[3] across the ocean waves, and it was afterwards found hanging on the branch of a pine-tree at Takano, in Japan.
We are not told anything about Kōbō Daishi's voyage to his own land; but directly he arrived in Japan he gave thanks for the divine protection he had received during his travels. On the Naked Mountain he offered incantations of so powerful a nature that the once barren mountain became covered with flowers and trees.
Kōbō Daishi, as time advanced, became still more holy. During a religious discussion the Divine Light streamed from him, and he continued to perform many great marvels. He made brackish49 water pure, raised the dead to life, and continued to commune with certain gods. On one occasion Inari,[4] the God of Rice,[Pg 239] appeared on Mount Fushimé and took from the great saint the sacrifice he offered. "Together, you and I," said Kōbō Daishi, "we will protect this people."
The Death of Kōbō Daishi
In A.D. 834 this remarkable saint died, and we are told that a very great gathering50, both lay and priestly, wept at the graveyard51 of Okunoin, in Kōya, where he was buried. His death, however, by no means meant a sudden cessation of miracles on his part, for when the Emperor Saga52 died "his coffin53 was mysteriously borne through the air to Kōya, and Kōbō himself, coming forth from his grave, performed the funeral obsequies." Nor did the wonders cease with this incident, for the Emperor Uda received from Kōbō Daishi the sacred Baptism. When the Imperial Messenger to the temple where Kōbō Daishi was worshipped was unable to see the face of this great saint, Kōbō "guided the worshipper's hand to touch his knee. Never, as long as he lived, did the Messenger forget that feeling!"
A Miraculous Image
At Kawasaki there is a temple dedicated54 to Kōbō Daishi. "Local legend attributes the sanctity of this place to an image of Kōbō Daishi carved by that saint himself while in China, and consigned55 by him to the waves. It floated to this coast, where it was caught in a fisherman's net, and, being conveyed ashore48, performed numerous miracles. The trees in the temple grounds, trained in the shape of junks under sail, attest56 the devotion paid to this holy image by the seafaring folk."[5]
[Pg 240]
Nichiren
Nichiren was the founder57 of the Buddhist sect which bears his name. His name means Sun Lotus, and was given to him because his mother dreamt that the sun rested on a lotus when she conceived him. Nichiren was an iconoclast58 of very marked character. He received, by revelation, a complete knowledge of Buddhist mysteries, though in reading the story of his life one would have supposed that he acquired his remarkable religious wisdom through arduous59 study. During his lifetime Japan was visited by a terrible earthquake, followed by a destructive hurricane, pestilence60, and famine. So great were these calamities61 that men prayed to die rather than live amidst such universal misery62. Nichiren saw in these great disasters the hand of Fate. He saw that religion and politics had become corrupt63, and that Nature had rebelled against the numerous evils that existed at that time. Nichiren realised that Buddhism was no longer the simple teaching of the Lord Buddha13. In the various Buddhist sects64 he had studied so diligently65 he found that the priests had neglected Shaka Muni (the Buddha), and worshipped Amida, a manifestation66 of the Lord Buddha, instead. Nor did their heresy67 end there, for he found that priests and people also worshipped Kwannon and other divinities. Nichiren desired to sweep these deities aside and to restore Buddhism to its old purity and singleness of purpose. He cried in one of his sermons: "Awake, men, awake! Awake and look around you. No man is born with two fathers or two mothers. Look at the heavens above you: there are no two suns in the sky. Look at the earth at your feet: no two kings can rule a country." In other words, he implied that no one can serve two masters, and the only master he found to be worthy68 of service[Pg 241] and worship was Buddha himself. With this belief he sought to replace the ordinary mantra, Namu Amida Butsu, by Namu Myōhō Renge Kyō ("Oh, the Scripture69 of the Lotus of the Wonderful Law!").
Nichiren wrote Risshō Ankōku Ron ("Book to Tranquillise the Country"), which contained the prediction of a Mongol invasion and many bitter attacks against the other Buddhist sects. At length Hōjō Tokiyori was compelled to exile him to Ito for thirty years. He escaped, however, and renewed his heated attacks upon the rival sects. Nichiren's enemies sought assistance from the Regent Tokimune, who decided70 to have the monk71 beheaded, and the vindictive72 Nichiren was finally sent to the beach of Koshigoye to be executed. While awaiting the fatal stroke Nichiren prayed to Buddha, and the sword broke as it touched his neck. Nor was this the only miracle, for immediately after the breaking of the sword a flash of lightning struck the palace at Kamakura, and a heavenly light surrounded the saintly Nichiren. The official entrusted73 with the deed of execution was considerably74 impressed by these supernatural events, and he sent a messenger, to the Regent for a reprieve75. Tokimune, however, had sent a horseman bearing a pardon, and the two men met at a river now called Yukiai ("Place of Meeting.")
Nichiren's miraculous escape was followed by an even more vigorous attack on those whom he considered were not of the true religion. He was again exiled, and finally took up his abode76 on Mount Minobu. It is said that a beautiful woman came to this mountain whilst Nichiren was praying. When the great saint saw her, he said: "Resume your natural state." After the woman had drunk water she changed into a snake nearly twenty feet long, with iron teeth and golden scales.
[Pg 242]
Shōdō Shonin
Shōdō Shonin was the founder of the first Buddhist temple at Nikko, and the following legend is supposed to have led to the construction of the sacred bridge of Nikko. One day, while Shōdō Shonin was on a journey, he saw four strange-looking clouds rise from the earth to the sky. He pressed forward in order to see them more clearly, but could not go far, for he found that his road was barred by a wild torrent77. While he was praying for some means to continue his journey a gigantic figure appeared before him, clad in blue and black robes, with a necklace of skulls78. The mysterious being cried to him from the opposite bank, saying: "I will help you as I once helped Hiuen." Having uttered these words, the Deity79 threw two blue and green snakes across the river, and on this bridge of snakes the priest was able to cross the torrent. When Shōdō Shonin had reached the other bank the God and his blue and green snakes disappeared.
[1] The saint's name when living was Kūkai. Kōbō Daishi was a posthumous80 title, and it is by this title that he is generally known.
[2] Hence the Japanese proverb: "Even Kōbō Daishi sometimes wrote wrong."
[3] An instrument of incantation somewhat resembling a thunder-bolt.
[4] At a later period Inari was known as the Fox God. See Chapter V.
[5] Murray's Handbook for Japan, by B. H. Chamberlain and W. B. Mason.
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1
Buddhist
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| adj./n.佛教的，佛教徒 | |
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sect
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| n.派别，宗教，学派，派系 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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abstruse
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| adj.深奥的，难解的 | |
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beverage
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| n.(水，酒等之外的)饮料 | |
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renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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calligraphist
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| n.书法家 | |
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sculptor
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| n.雕刻家，雕刻家 | |
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prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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Buddhas
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| n.佛，佛陀，佛像( Buddha的名词复数 ) | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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pagoda
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| n.宝塔（尤指印度和远东的多层宝塔），（印度教或佛教的）塔式庙宇 | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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utterly
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| adv.完全地，绝对地 | |
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forth
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| adv.向前；向外，往外 | |
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spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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saliva
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| n.唾液，口水 | |
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zeal
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| n.热心，热情，热忱 | |
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Buddhism
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| n.佛教（教义） | |
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doctrine
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| n.教义；主义；学说 | |
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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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daunted
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| 使（某人）气馁，威吓( daunt的过去式和过去分词 ) | |
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unravelled
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| 解开，拆散，散开( unravel的过去式和过去分词 )； 阐明； 澄清； 弄清楚 | |
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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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obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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effacing
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| 谦逊的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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honourably
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| adv.可尊敬地，光荣地，体面地 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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stationary
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| adj.固定的，静止不动的 | |
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pointed
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| adj.尖的，直截了当的 | |
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lashed
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| adj.具睫毛的v.鞭打( lash的过去式和过去分词 )；煽动；紧系；怒斥 | |
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ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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conceited
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| adj.自负的，骄傲自满的 | |
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wrestler
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| n.摔角选手，扭 | |
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antagonist
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| n.敌人，对抗者，对手 | |
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jeered
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| v.嘲笑( jeer的过去式和过去分词 ) | |
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scoffed
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| 嘲笑，嘲弄( scoff的过去式和过去分词 ) | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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bruises
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| n.瘀伤，伤痕，擦伤( bruise的名词复数 ) | |
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ashore
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| adv.在(向)岸上，上岸 | |
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brackish
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| adj.混有盐的；咸的 | |
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gathering
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| n.集会，聚会，聚集 | |
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graveyard
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| n.坟场 | |
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saga
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| n.(尤指中世纪北欧海盗的)故事，英雄传奇 | |
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coffin
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| n.棺材，灵柩 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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attest
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| vt.证明，证实；表明 | |
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Founder
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| n.创始者，缔造者 | |
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iconoclast
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| n.反对崇拜偶像者 | |
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arduous
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| adj.艰苦的，费力的，陡峭的 | |
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pestilence
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| n.瘟疫 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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sects
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| n.宗派，教派( sect的名词复数 ) | |
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diligently
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| ad.industriously;carefully | |
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manifestation
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| n.表现形式；表明；现象 | |
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heresy
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| n.异端邪说；异教 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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monk
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| n.和尚，僧侣，修道士 | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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reprieve
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| n.暂缓执行（死刑）；v.缓期执行；给…带来缓解 | |
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76
abode
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| n.住处，住所 | |
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77
torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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78
skulls
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| 颅骨( skull的名词复数 )； 脑袋； 脑子； 脑瓜 | |
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79
deity
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| n.神，神性；被奉若神明的人(或物) | |
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80
posthumous
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| adj.遗腹的；父亡后出生的；死后的，身后的 | |
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