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Discovering Diverse Content Through
Random Scribd Documents
The grandmother told Genzō and his wife what Katsugorō had
related to her; and after that the boy was not afraid to speak freely
with his parents on the subject of his former existence, and would
often say to them: "I want to go to Hodokubo. Please let me make a
visit to the tomb of Kyūbei San." Genzō thought that Katsugorō,
being a strange child, would probably die before long, and that it
might therefore be better to make inquiry at once as to whether
there really was a man in Hodokubo called Hanshirō. But he did not
wish to make the inquiry himself, because for a man to do so [under
such circumstances?] would seem inconsiderate or forward.
Therefore, instead of going himself to Hodokubo, he asked his
mother Tsuya, on the twentieth day of the first month of this year, to
take her grandson there.
Tsuya went with Katsugorō to Hodokubo; and when they entered the
village she pointed to the nearer dwellings, and asked the boy,"
Which house is it?—is it this house or that one?" "No," answered
Katsugorō,—"it is further on—much further,"—and he hurried before
her. Reaching a certain dwelling at last, he cried, "This is the
house!"—and ran in, without waiting for his grandmother. Tsuya
followed him in, and asked the people there what was the name of
the owner of the house. "Hanshirō," one of them answered. She
asked the name of Hanshirō's wife. "Shidzu," was the reply. Then
she asked whether there had ever been a son called Tōzō born in
that house. "Yes," was the answer; "but that boy died thirteen years
ago, when he was six years old."
Then for the first time Tsuya was convinced that Katsugorō had
spoken the truth; and she could not help shedding tears. She related
to the people of the house all that Katsugorō had told her about his
remembrance of his former birth. Then Hanshirō and his wife
wondered greatly. They caressed Katsugorō and wept; and they
remarked that he was much handsomer now than he had been as
Tözö before dying at the age of six. In the mean time, Katsugorō
was looking all about; and seeing the roof of a tobacco shop
opposite to the house of Hanshirō, he pointed to it, and said:—"That
used not to be there." And he also said,—"The tree yonder used not
to be there." All this was true. So from the minds of Hanshirō and
his wife every doubt departed [ga wo orishi].
On the same day Tsuya and Katsugorō returned to Tanitsuiri,
Nakano-mura. Afterwards Genzō sent his son several times to
Hanshirō's house, and allowed him to visit the tomb of Kyūbei his
real father in his previous existence.
Sometimes Katsugorō says:—"I am a Nono-Sama:[13] therefore
please be kind to me." Sometimes he also says to his grandmother:
—"I think I shall die when I am sixteen; but, as Ontaké Sama[14]
has taught us, dying is not a matter to be afraid of." When his
parents ask him, "Would you not like to become a priest?" he
answers, "I would rather not be a priest."
The village people do not call him Katsugoro any more; they have
nicknamed him "Hodokubo-Kozō" (the Acolyte of Hodokubo).[15]
When any one visits the house to see him, he becomes shy at once,
and runs to hide himself in the inner apartments. So it is not
possible to have any direct conversation with him. I have written
down this account exactly as his grandmother gave it to me.
I asked whether Genzō, his wife, or Tsuya, could any of them
remember having done any virtuous deeds. Genzō and his wife said
that they had never done anything especially virtuous; but that
Tsuya, the grandmother, had always been in the habit of repeating
the Nembutsu every morning and evening, and that she never failed
to give two mon[16] to any priest or pilgrim who came to the door.
But excepting these small matters, she never had done anything
which could be called a particularly virtuous act.
(—This is the End of the Relation of the Rebirth of Katsugorō.)
7.—(Note by the Translator.) The foregoing is taken from a
manuscript entitled Chin Setsu Shū Ki; or, "Manuscript-Collection of
Uncommon Stories,"—made between the fourth month of the sixth
year of Bunsei and the tenth month of the sixth year of Tempo
[1823-1835]. At the end of the manuscript is written,—"From the
years of Bunsei to the years of Tempo.—Minamisempa, Owner:
Kurumachō, Shiba, Yedo" Under this, again, is the following note:
—"Bought from Yamatoya Sakujirō Nishinohubo: twenty-first day [?],
Second Year of Meiji [1869]." From which it would appear that the
manuscript had been written by Minamisempa, who collected stories
told to him, or copied them from manuscripts obtained by him,
during the thirteen years from 1823 to 1835, inclusive.

III

Perhaps somebody will now be unreasonable enough to ask whether

I believe this story,—as if my belief or disbelief had anything to do
with the matter! The question of the possibility of remembering
former births seems to me to depend upon the question what it is
that remembers. If it is the Infinite All-Self in each one of us, then I
can believe the whole of the Jatakas without any trouble. As to the
False Self, the mere woof and warp of sensation and desire, then I
can best express my idea by relating a dream which I once
dreamed. Whether it was a dream of the night or a dream of the day
need not concern any one, since it was only a dream.
[1] The Western reader is requested to bear in mind that the year in which a
Japanese child is born is counted always as one year in the reckoning of age.
[2] Lit.: "A wave-man,"—a wandering samurai without a lord. The rōnin were
generally a desperate and very dangerous class; but there were some fine
characters among them.
[3] The Buddhist services for the dead are celebrated at regular intervals,
increasing successively in length, until the time of one hundred years after death.
The jiū-san kwaiki is the service for the thirteenth year after death. By "thirteenth"
in the context the reader must understand that the year in which the death took
place is counted for one year.
[4] The second husband, by adoption, of a daughter who lives with her own
parents.
[5] Children in Japan, among the poorer classes, are not weaned until an age
much later than what is considered the proper age for weaning children in
Western countries. But "four years old" in this text may mean considerably less,
than three by Western reckoning.
[6] From very ancient time in Japan it has been the custom to bury the dead in
large jars,—usually of red earthenware,—called Kamé. Such jars are still used,
although a large proportion of the dead are buried in wooden coffins of a form
unknown in the Occident.
[7] The idea expressed is not that of lying down with the pillow under the head,
but of hovering about the pillow, or resting upon it as an insect might do. The
bodiless spirit is usually said to rest upon the roof of the home. The apparition of
the aged man referred to in the next sentence seems a thought of Shinto rather
than of Buddhism.
[8] The repetition of the Buddhist invocation Namu Amida Butsu! is thus named.
The nembutsu is repeated by many Buddhist sects besides the sect of Amida
proper,—the Shinshū.
[9] Botamochi, a kind of sugared rice-cake.
[10] Such advice is a commonplace in Japanese Buddhist literature. By Hotokė
Sama here the boy means, not the Buddhas proper, but the spirits of the dead,
hopefully termed Buddhas by those who loved them,—much as in the West we
sometimes speak of our dead as "angels."
[11] The cooking-place in a Japanese kitchen. Sometimes the word is translated
"kitchen-range," but the kamado is something very different from a Western
kitchen-range.
[12] Here I think it better to omit a couple of sentences in the original rather too
plain for Western taste, yet not without interest. The meaning of the omitted
passages is only that even in the womb the child acted with consideration, and
according to the rules of filial piety.
[13] Nono-San (or Sama) is the child-word for the Spirits of the dead, for the
Buddhas, and for the Shintō Gods,—Kami. Nono-San wo ogamu,—"to pray to the
Nono-San," is the child-phrase for praying to the gods. The spirits of the ancestors
become Nono-San,—Kami,—according to Shintō thought.
[14] The reference here to Ontaké Sama has a particular interest, but will need
some considerable explanation.
Ontaké, or Mitaké, is the name of a celebrated holy peak in the province of
Shinano—a great resort for pilgrims. During the Tokugawa Shōgunate, a priest
called Isshin, of the Risshū Buddhists, made a pilgrimage to that mountain.
Returning to his native place (Sakamoto-chō, Shitaya, Yedo), he began to preach
certain new doctrines, and to make for himself a reputation as a miracle-worker,
by virtue of powers said to have been gained during his pilgrimage to Ontaké. The
Shōgunate considered him a dangerous person, and banished him to the island of
Hachijō, where he remained for some years. Afterwards he was allowed to return
to Yedo, and there to preach his new faith,—to which he gave the name of
Azuma-Kyō. It was Buddhist teaching in a Shintō disguise,—the deities especially
adored by its followers being Okuni-nushi and Sukuna-hi-kona as Buddhist avatars.
In the prayer of the sect called Kaibyaku-Norito it is said:—"The divine nature is
immovable (fudō); yet it moves. It is formless, yet manifests itself in forms. This is
the Incomprehensible Divine Body. In Heaven and Earth it is called Kami; in all
things it is called Spirit; in Man it is called Mind.... From this only reality came the
heavens, the four oceans, the great whole of the three thousand universes;—from
the One Mind emanate three thousands of great thousands of forms." ...
In the eleventh year of Bunkwa (1814) a man called Shi moyama Osuké, originally
an oil-merchant in Heiyemon-chō, Asakusa, Yedo, organized, on the basis of
Isshin's teaching, a religious association named Tomoyé-Ko. It flourished until the
overthrow of the Shōgunate, when a law was issued forbidding the teaching of
mixed doctrines, and the blending of Shintō with Buddhist religion. Shimo-yama
Osuké then applied for permission to establish a new Shinto sect, under the name
of Mitaké-Kyō,—popularly called Ontaké-Kyō; and the permission was given in the
sixth year of Meiji (1873). Osuké then remodeled the Buddhist sutra Fudō Kyō into
a Shinto prayer-book, under the title, Shintō-Fudō-Norito. The sect still flourishes;
and one of its chief temples is situated about a mile from my present residence in
Tōkyō.
"Ontaké San" (or "Sama") is a popular name given to the deities adored by this
sect. It really means the Deity dwelling on the peak Mitaké, or Ontaké. But the
name is also sometimes applied to the high-priest of the sect, who is supposed to
be oracularly inspired by the deity of Ontaké, and to make revelations of truth
through the power of the divinity. In the mouth of the boy Katsugoro "Ontaké
Sama" means the high-priest of that time (1823), almost certainly Osuké himself,
—then chief of the Tomoyé-Kyō.
[15] Kozō is the name given to a Buddhist acolyte, or a youth studying for the
priesthood. But it is also given to errand-boys and little boy-servants sometimes,—
perhaps because in former days the heads of little boys were shaved. I think that
the meaning in this text is "acolyte."
[16] In that time the name of the smallest of coins = 1/10 of 1 cent. It was about
the same as that now called rin, a copper with a square hole in the middle and
bearing Chinese characters.
 XI

WITHIN THE CIRCLE

Neither personal pain nor personal pleasure can be really expressed
in words. It is never possible to communicate them in their original
form. It is only possible, by vivid portrayal of the circumstances or
conditions causing them, to awaken in sympathetic minds some
kindred qualities of feeling. But if the circumstances causing the pain
or the pleasure be totally foreign to common human experience,
then no representation of them can make fully known the sensations
which they evoked. Hopeless, therefore, any attempt to tell the real
pain of seeing my former births. I can say only that no combination
of suffering possible to individual being could be likened to such
pain,—the pain of countless lives interwoven. It seemed as if every
nerve of me had been prolonged into some monstrous web of
sentiency spun back through a million years,—and as if the whole of
that measureless woof and warp, over all its shivering threads, were
pouring into my consciousness, out of the abysmal past, some
ghastliness without name,—some horror too vast for human brain to
hold. For, as I looked backward, I became double, quadruple,
octuple;—I multiplied by arithmetical progression;—I became
hundreds and thousands,—and feared with the terror of thousands,
—and despaired with the anguish of thousands,—and shuddered
with the agony of thousands; yet knew the pleasure of none. All
joys, all delights appeared but mists or mockeries: only the pain and
the fear were real,—and always, always growing. Then in the
moment when sentiency itself seemed bursting into dissolution, one
divine touch ended the frightful vision, and brought again to me the
simple consciousness of the single present. Oh! how unspeakably
delicious that sudden shrinking back out of multiplicity into unity!—
that immense, immeasurable collapse of Self into the blind oblivious
numbness of individuality!
*
"To others also," said the voice of the divine one who had thus saved
me,—"to others in the like state it has been permitted to see
something of their preëxistence. But no one of them ever could
endure to look far. Power to see all former births belongs only to
those eternally released from the bonds of Self. Such exist outside of
illusion,—outside of form and name; and pain cannot come nigh
them.
"But to you, remaining in illusion, not even the Buddha could give
power to look back more than a little way.
"Still you are bewitched by the follies of art and of poetry and of
music,—the delusions of color and form,—the delusions of sensuous
speech, the delusions of sensuous sound.
"Still that apparition called Nature—which is but another name for
emptiness and shadow—deceives and charms you, and fills you with
dreams of longing for the things of sense.
"But he who truly wishes to know, must not love this phantom
Nature,—must not find delight in the radiance of a clear sky,—nor in
the sight of the sea,—nor in the sound of the flowing of rivers,—nor
in the forms of peaks and woods and valleys,—nor in the colors of
them.
"He who truly wishes to know must not find delight in contemplating
the works and the deeds of men, nor in hearing their converse, nor
in observing the puppet-play of their passions and of their emotions.
All this is but a weaving of smoke,—a shimmering of vapors,—an
impermanency,—a phantasmagory.
"For the pleasures that men term lofty or noble or sublime are but
larger sensualisms, subtler falsities: venomous fair-seeming
flowerings of selfishness,—all rooted in the elder slime of appetites
and desires. To joy in the radiance of a cloudless day,—to see the
mountains shift their tintings to the wheeling of the sun,—to watch
the passing of waves, the fading of sunsets,—to find charm in the
blossoming of plants or trees: all this is of the senses. Not less truly
of the senses is the pleasure of observing actions called great or
beautiful or heroic,—since it is one with the pleasure of imagining
those things for which men miserably strive in this miserable world:
brief love and fame and honor,—all of which are empty as passing
foam.
"Sky, sun, and sea;—the peaks, the woods, the plains;—all splendors
and forms and colors,—are spectres. The feelings and the thoughts
and the acts of men,—whether deemed high or low, noble or
ignoble,—all things imagined or done for any save the eternal
purpose, are but dreams born of dreams and begetting hollowness.
To the clear of sight, all feelings of self,—all love and hate, joy and
pain, hope and regret, are alike shadows;—youth and age, beauty
and horror, sweetness and foulness, are not different;—death and
life are one and the same; and Space and Time exist but as the
stage and the order of the perpetual Shadow-play.
"All that exists in Time must perish. To the Awakened there is no
Time or Space or Change,—no night or day,—no heat or cold,—no
moon or season,—no present, past, or future. Form and the names
of form are alike nothingness:—Knowledge only is real; and unto
whomsoever gains it, the universe becomes a ghost. But it is
written:—'He who hath overcome Time in the past and the future
must be of exceedingly pure understanding.'
"Such understanding is not yours. Still to your eyes the shadow
seems the substance,—and darkness, light,—and voidness, beauty.
And therefore to see your former births could give you only pain."
*
I asked:—
"Had I found strength to look back to the beginning,—back to the
verge of Time,—could I have read the Secret of the universe?"
"Nay," was answer made. "Only by Infinite Vision can the Secret be
read. Could you have looked back incomparably further than your
power permitted, then the Past would have become for you the
Future. And could you have endured even yet more, the Future
would have orbed back for you into the Present."
"Yet why?" I murmured, marveling.... "What is the Circle?"
"Circle there is none," was the response;—"Circle there is none but
the great phantom-whirl of birth and death to which, by their own
thoughts and deeds, the ignorant remain condemned. But this has
being only in Time; and Time itself is illusion."
 *** END OF THE PROJECT GUTENBERG EBOOK GLEANINGS IN
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