Part 13

[Footnote 9: This position, it will be observed, is very dissimilar from that of Hartmann, who holds that "all plurality of individuation belongs to the sphere of phenomenality." (vol. ii. page 233 of English translation.) One is rather reminded of the thought of Galton that human beings "may contribute more or less unconsciously to the manifestation of a far higher life than our own,--somewhat as the individual cells of one of the more complex animals contribute to the manifestation of its higher order of personality." (_Hereditary Genius,_ p. 361.) Another thought of Galton's, expressed on the same page of the work just quoted from, is still more strongly suggestive of the Buddhist concept:--"We must not permit ourselves to consider each human or other personality as something supernaturally added to the stock of nature, but rather as a segregation of what already existed, under a new shape, and as a regular consequence of previous conditions.... Neither must we be misled by the word 'individuality.' ... We may look upon each individual as something not wholly detached from its parent-source,--as a wave that has been lifted and shaped by normal conditions in an unknown and illimitable ocean."

The reader should remember that the Buddhist hypothesis does not imply either individuality or personality in Nirvana, but simple entity,--not a spiritual _body,_ in our meaning of the term, but only a divine consciousness. "Heart," in the sense of divine mind, is a term used in some Japanese texts to describe such entity. In the _Dai-Nichi Kyō_ Sō (Commentary on the Dai-Nichi Sutra), for example, is the statement "When all seeds of Karma-life are entirely burnt out and annihilated, then the _vacuum-pure_ Bodhi-heart is reached." (I may observe that Buddhist metaphysicians use the term "vacuum-bodies" to describe one of the high conditions of entity.) The following, from the fifty-first volume of the work called _Daizō-hō-sū_ will also be found interesting "By experience the Tathâgata possesses all forms,--forms for multitude numberless as the dust-grains of the universe.... The Tathâgata gets himself born in such places as he desires, or in accord with the desire of others, and there saves [lit., 'carries over'--that is, over the Sea of Birth and Death] all sentient beings. Wheresoever his will finds an abiding-point, there is he embodied: this is called Will-Birth Body.... The Buddha makes Law his body, and remains pure as empty space: this is called Law-Body."]

[Footnote 10: Half of this Buddhist thought is really embodied in Tennyson's line,--"Boundless inward, in the atom; boundless outward, in the Whole."]

V

... "All beings that have life shall lay Aside their complex form,--that aggregation Of mental and material qualities That gives them, or in heaven or on earth, Their fleeting individuality." _The Book of the Great Decease_.

In every teleological system there are conceptions which cannot bear the test of modern psychological analysis, and in the foregoing unfilled outline of a great religious hypothesis there will doubtless be recognized some "ghosts of beliefs haunting those mazes of verbal propositions in which metaphysicians habitually lose themselves." But truths will be perceived also,--grand recognitions of the law of ethical evolution, of the price of progress, and of our relation to the changeless Reality abiding beyond all change.

The Buddhist estimate of the enormity of that opposition to moral progress which humanity must overcome is fully sustained by our scientific knowledge of the past and perception of the future. Mental and moral advance has thus far been effected only through constant struggle against inheritances older than reason or moral feeling,--against the instincts and the appetites of primitive brute life. And the Buddhist teaching, that the average man can hope to leave his worse nature behind him only after the lapse of millions of future lives, is much more of a truth than of a theory. Only through millions of births have we been able to reach even this our present imperfect state; and the dark bequests of our darkest past are still strong enough betimes to prevail over reason and ethical feeling. Every future forward pace upon the moral path will have to be taken against the massed effort of millions of ghostly wills. For those past selves which priest and poet have told us to use as steps to higher things are not dead, nor even likely to die for a thousand generations to come: they are too much alive;--they have still power to clutch the climbing feet,--sometimes even to fling back the climber into the primeval slime.

Again, in its legend of the Heavens of Desire,--progress through which depends upon the ability of triumphant virtue to refuse what it has won,--Buddhism gives us a wonder-story full of evolutional truth. The difficulties of moral self-elevation do not disappear with the amelioration of material social conditions;--in our own day they rather increase. As life becomes more complex, more multiform, so likewise do the obstacles to ethical advance,--so likewise do the results of thoughts and acts. The expansion of intellectual power, the refinement of sensibility, the enlargement of the sympathies, the intensive quickening of the sense of beauty,--all multiply ethical dangers just as certainly as they multiply ethical opportunities. The highest material results of civilization, and the increase of possibilities of pleasure, exact an exercise of self-mastery and a power of, ethical balance, needless and impossible in older and lower states of existence.

The Buddhist doctrine of impermanency is the doctrine also of modern science: either might be uttered in the words of the other. "Natural knowledge," wrote Huxley in one of his latest and finest essays, "tends more and more to the conclusion that 'all the choir of heaven and furniture of the earth' are the transitory forms of parcels of cosmic substance wending along the road of evolution from nebulous potentiality,--through endless growths of sun and planet and satellite,--through all varieties of matter,--through infinite diversities of life and thought,--possibly through modes of being of which we neither have a conception nor are competent to form any,--back to the indefinable latency from which they arose. Thus the most obvious attribute of the Cosmos is its impermanency."[1]

And, finally, it may be said that Buddhism not only presents remarkable accordance with nineteenth century thought in regard to the instability of all integrations, the ethical signification of heredity, the lesson of mental evolution, the duty of moral progress, but it also agrees with science in repudiating equally our doctrines of materialism and of spiritualism, our theory of a Creator and of special creation, and our belief in the immortality of the soul. Yet, in spite of this repudiation of the very foundations of Occidental religion, it has been able to give us the revelation of larger religious possibilities,--the suggestions of a universal scientific creed nobler than any which has ever existed. Precisely in that period of our own intellectual evolution when faith in a personal God is passing away,--when the belief in an individual soul is becoming impossible,--when the most religious minds shrink from everything that we have been calling religion,--when the universal doubt is an ever-growing weight upon ethical aspiration,--light is offered from the East. There we find ourselves in presence of an older and a vaster faith,--holding no gross anthropomorphic conceptions of the immeasurable Reality, and denying the existence of soul, but nevertheless inculcating a system of morals superior to any other, and maintaining a hope which no possible future form of positive knowledge can destroy. Reinforced by the teaching of science, the teaching of this more ancient faith is that for thousands of years we have been thinking inside-out and upside-down. The only reality is One;--all that we have taken for Substance is only Shadow;--the physical is the unreal;--_and the outer-man is the ghost_.

[Footnote 1: _Evolution and Ethics_.]

X

THE REBIRTH OF KATSUGORŌ

I

The following is not a story,--at least it is not one of _my_ stories. It is only the translation of an old Japanese document--or rather series of documents--very much signed and sealed, and dating back to the early part of the present century. Various authors appear to have made use of these documents: especially the compiler of the curious collection of Buddhist stories entitled _Bukkyō-hyakkwa-zenshō_, to whom they furnished the material of the twenty-sixth narrative in that work. The present translation, however, was made from a manuscript copy discovered in a private library in Tōkyō. I am responsible for nothing beyond a few notes appended to the text.

Although the beginning will probably prove dry reading, I presume to advise the perusal of the whole translation from first to last, because it suggests many things besides the possibility of remembering former births. It will be found to reflect something of the feudal Japan passed away, and something of the old-time faith,--not the higher Buddhism, but what is incomparably more difficult for any Occidental to obtain a glimpse of: the common ideas of the people concerning preëxistence and rebirth. And in view of this fact, the exactness of the official investigations, and the credibility of the evidence accepted, necessarily become questions of minor importance.

II

1.--COPY OF THE REPORT OF TAMON DEMPACHIRŌ.

_The case of Katsugorō, nine years old, second son of Genzō, a farmer on my estate, dwelling in the Village called Nakano-mura in the District called Tamagōri in the Province of Musashi._

Some time during the autumn of last year, the above-mentioned Katsugorō, the son of Genzō, told to his elder sister the story of his previous existence and of his rebirth. But as it seemed to be only the fancy of a child, she gave little heed to it. Afterwards, however, when Katsugorō had told her the same story over and over again, she began to think that it was a strange thing, and she told her parents about it.

During the twelfth month of the past year, Genzō himself questioned Katsugorō about the matter, whereupon Katsugorō declared,--

That he had been in his former existence the son of a certain Kyūbei, a farmer of Hodokubo-mura, which is a village within the jurisdiction of the Lord Komiya, in the district called Tamagōri, in the province of Musashi;--

That he, Katsugorō, the son of Kyūbei, had died of smallpox at the age of six years,--and

That he had been reborn thereafter into the family of the Genzō before-mentioned.

Though this seemed unbelievable, the boy repeated all the circumstances of his story with so much exactness and apparent certainty, that the Headman and the elders of the village made a formal investigation of the case. As the news of this event soon spread, it was heard by the family of a certain Hanshirō, living in the village called Hodokubo-mura; and Hanshirō then came to the house of the Genzō aforesaid, a farmer belonging to my estate, and found that everything was true which the boy had said about the personal appearance and the facial characteristics of his former parents, and about the aspect of the house which had been his home in his previous birth. Katsugorō was then taken to the house of Hanshirō in Hodokubo-mura; and the people there said that he looked very much like their Tōzō, who had died a number of years before, at the age of six. Since then the two families have been visiting each other at intervals. The people of other neighboring villages seem to have heard of the matter; and now persons come daily from various places to see Katsugorō.

*

A deposition regarding the above facts having been made before me by persons dwelling on my estate, I summoned the man Genzō to my house, and there examined him. His answers to my questions did not contradict the statements before-mentioned made by other parties.

Occasionally in the world some rumor of such a matter as this spreads among the people. Indeed, it is hard to believe such things. But I beg to make report of the present case, hoping the same will reach your august ear,--so that I may not be charged with negligence.

[Signed] TAMON DEMPACHIRŌ.

_The Fourth Month and the Sixth Year of Bunsei_ [1823].

2.--COPY OF LETTER WRITTEN BY KAZUNAWO TO TEIKIN, PRIEST OF SENGAKUJI.

I have been favored with the accompanying copy of the report of Tamon Dempachirō by Shiga Hyoëmon Sama, who brought it to me; and I take great pleasure in sending it to you. I think that it might be well for you to preserve it, together with the writing from Kwan-zan Sama, which you kindly showed me the other day.

[Signed] KAZUNAWO.

_The twenty-first day of the Sixth Month_. [No other date.]

3.--COPY OF THE LETTER OF MATSUDAIRA KWANZAN [DAIMYŌ] TO THE PRIEST TEIKIN OF THE TEMPLE CALLED SENGAKUJI.

I herewith enclose and send you the account of the rebirth of Katsugorō. I have written it in the popular style, thinking that it might have a good effect in helping to silence those who do not believe in the doctrines of the Buddha. As a literary work it is, of course, a wretched thing. I send it to you supposing that it could only amuse you from that point of view. But as for the relation itself, it is without mistake; for I myself heard it from the grandmother of Katsugorō. When you have read it, please return it to me.

[Signed] KWANZAN.

Twentieth day. [No date.]

[COPY.]

RELATION OF THE REBIRTH OF KATSUGORŌ.

4.--(Introductory Note by the Priest Teikin.)

This is the account of a true fact; for it has been written by Matsudaira Kwanzan Sama, who himself went [to Nakano-mura] on the twenty-second day of the third month of this year for the special purpose of inquiring about the matter.

After having obtained a glimpse of Katsugoro, he questioned the boy's grandmother as to every particular; and he wrote down her answers exactly as they were given.

Afterwards, the said Kwanzan Sama condescended to honor this temple with a visit on the fourteenth day of this fourth month, and with his own august lips told me about his visit to the family of the aforesaid Katsugorō. Furthermore, he vouchsafed me the favor of permitting me to read the before-mentioned writing, on the twentieth day of this same month. And, availing myself of the privilege, I immediately made a copy of the writing.

[Signed] TEIKIN SŌ

Sengaku-ji Facsimile of the priest's kakihan, or private sign-manual, made with the brush.

_The twenty-first day of the Fourth Month of the Sixth Year of Bunsei_ [1823]

[COPY.]

5.--[NAMES OF THE MEMBERS OF THE TWO FAMILIES CONCERNED.]

[_Family of Genzō_.]

KATSUGORŌ.--Born the 10th day of the 10th month of the twelfth year of Bunkwa [1815]. Nine years old this sixth year of Bunsei [1823].[1] Second son of Genzō, a farmer living in Tanitsuiri in Nakano-mura, district of Tamagōri, province of Musashi.--Estate of Tamon Dempachirō, whose yashiki is in the street called Shichikenchō, Nedzu, Yedo.--Jurisdiction of Yusuki.

GENZŌ.--Father of Katsugorō. Family name, Koyada. Forty-nine years old this sixth year of Bunsei. Being poor, he occupies himself with the making of baskets, which he sells in Yedo. The name of the inn at which he lodges while in Yedo is Sagamiya, kept by one Kihei, in Bakuro-chō.

SEI.--Wife of Genzō and mother of Katsugoro. Thirty-nine years old this sixth year of Bunsei. Daughter of Murata Kichitarō, samurai,--once an archer in the service of the Lord of Owari. When Sei was twelve years old she was a maid-servant, it is said, in the house of Honda Dainoshin Dono. When she was thirteen years old, her father, Kichitarō was dismissed forever for a certain cause from the service of the Lord of Owari, and he became a rōnin.[2] He died at the age of seventy-five, on the twenty-fifth day of the fourth month of the fourth year of Bunkwa [1807]. His grave is in the cemetery of the temple called Eirin-ji, of the Zen sect, in the village of Shimo-Yusuki.

TSUYA.--Grandmother of Katsugoro. Seventy-two years old this sixth year of Bunsei. When young she served as maid in the household of Matsudaira Oki-no-Kami Dono [Daimyō].

FUSA.--Elder sister of Katsugoro. Fifteen years old this year.

OTOJIRŌ.--Elder brother of Katsugoro. Fourteen years old this year.

TSUNÉ.--Younger sister of Katsugoro. Four years old this year.

[_Family of Hanshirō_.]

TŌZŌ.--Died at the age of six in Hodo-kubo-mura, in the district called Tamagori in the province of Musashi. Estate of Nakané Uyemon, whose yashiki is in the street Ata-rashi-bashi-dōri, Shitaya, Yedo. Jurisdiction of Komiya.--[Tōzō] was born in the second year of Bunkwa [1805], and died at about the fourth hour of the day [10 _o'clock in the morning_] on the fourth clay of the second month of the seventh year of Bunkwa [1810]. The sickness of which he died was smallpox. Buried in the graveyard on the hill above the village before-mentioned,--Hodokubo-mura.--Parochial temple: Iwōji in Misawa-mura. Sect: Zen-shū. Last year the fifth year of Bunkwa [1822], the _jiū-san kwaiki_[3] was said for Tōzō.

HANSHIRŌ.--Stepfather of Tōzō. Family name: Suzaki. Fifty years old this sixth year of Bunsei.

SHIDZU.--Mother of Tōzō. Forty-nine years old this sixth year of Bunsei.

KYŪBEI (afterwards TOGŌRŌ).--Real father of Tōzō. Original name, Kyūbei, afterwards changed to Togōrō. Died at the age of forty-eight, in the sixth year of Bunkwa [1809], when Tözö was five years old. To replace him, Hanshirō became an _iri-muko_.[4]

CHILDREN: TWO BOYS AND TWO GIRLS.--These are Hanshirō's children by the mother of Tōzō.

6.--[COPY OF THE ACCOUNT WRITTEN IN POPULAR STYLE BY MATSUDAIRA KWANZAN DONO, DAIMYŌ.]

Some time in the eleventh month of the past year, when Katsugorō was playing in the rice-field with his elder sister, Fusa, he asked her,-- "Elder Sister, where did you come from before you were born into our household?"

Fusa answered him:--

"How can I know what happened to me before I was born?"

Katsugoro looked surprised and exclaimed:

"Then you cannot remember anything that happened before you were born?"

"Do _you_ remember?" asked Fusa.

"Indeed I do," replied Katsugorō. "I used to be the son of Kyūbei San of Hodo-kubo, and my name was then Tōzō--do you not know all that?"

"Ah!" said Fusa, "I shall tell father and mother about it."

But Katsugorō at once began to cry, and said:--

"Please do not tell!--it would not be good to tell father and mother."

Fusa made answer, after a little while:--

"Well, this time I shall not tell. But the next time that you do anything naughty, then I will tell."

After that day whenever a dispute arose between the two, the sister would threaten the brother, saying, "Very well, then--I shall tell that thing to father and mother." At these words the boy would always yield to his sister. This happened many times; and the parents one day overheard Fusa making her threat. Thinking Katsugorō must have been doing something wrong, they desired to know what the matter was, and Fusa, being questioned, told them the truth. Then Genzō and his wife, and Tsuya, the grandmother of Katsugorō, thought it a very strange thing. They called Katsugorō, therefore; and tried, first by coaxing, and then by threatening, to make him tell what he had meant by those words.

After hesitation, Katsugorō said:--"I will tell you everything. I used to be the son of Kyūbei San of Hodokubo, and the name of my mother then was O-Shidzu San. When I was five years old, Kyūbei San died; and there came in his place a man called Hanshirō San, who loved me very much. But in the following year, when I was six years old, I died of smallpox. In the third year after that I entered mother's honorable womb, and was born again."

The parents and the grandmother of the boy wondered greatly at hearing this; and they decided to make all possible inquiry as to the man called Hanshirō of Hodokubo. But as they all had to work very hard every day to earn a living, and so could spare but little time for any other matter, they could not at once carry out their intention.

Now Sei, the mother of Katsugorō, had nightly to suckle her little daughter Tsuné, who was four years old;[5]--and Katsugorō therefore slept with his grandmother, Tsuya. Sometimes he used to talk to her in bed; and one night when he was in a very confiding mood, she persuaded him to tell her what happened at the time when he had died. Then he said:--"Until I was four years old I used to remember everything; but since then I have become more and more forgetful; and now I forget many, many things. But I still remember that I died of smallpox; I remember that I was put into a jar;[6] I remember that I was buried on a hill. There was a hole made in the ground; and the people let the jar drop into that hole. It fell pon!--I remember that sound well. Then somehow I returned to the house, and I stopped on my own pillow there.[7] In a short time some old man,--looking like a grandfather--came and took me away. I do not know who or what he was. As I walked I went through empty air as if flying. I remember it was neither night nor day as we went: it was always like sunset-time. I did not feel either warm or cold or hungry. We went very far, I think; but still I could hear always, faintly, the voices of people talking at home; and the sound of the Nembutsu[8] being said for me. I remember also that when the people at home set offerings of hot _botamochi_[9] before the household shrinen [_butsudan_], I inhaled the vapor of the offerings.... Grandmother, never forget to offer warm food to the honorable dead [_Hotoké Sama_], and do not forget to give to priests--I am sure it is very good to do these things.[10] ... After that, I only remember that the old man led me by some roundabout way to this place--I remember we passed the road beyond the village. Then we came here, and he pointed to this house, and said to me:--'Now you must be reborn,--for it is three years since you died. You are to be reborn in that house. The person who will become your grandmother is very kind; so it will be well for you to be conceived and born there.' After saying this, the old man went away. I remained a little time under the kaki-tree before the entrance of this house. Then I was going to enter when I heard talking inside: some one said that because father was now earning so little, mother would have to go to service in Yedo. I thought, "I will not go into that house;" and I stopped three days in the garden. On the third clay it was decided that, after all, mother would not have to go to Yedo. The same night I passed into the house through a knot-hole in the sliding-shutters;--and after that I stayed for three days beside the _kamado_.[11] Then I entered mother's honorable womb.[12] ... I remember that I was born without any pain at all.--Grandmother, you may tell this to father and mother, but please never tell it to anybody else."

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