were subject to decay and dissolution; and yet how few of them, by the most zealous asceticism, could reasonably expect the final attainment of incorporation with the Divinity. For the mass of mankind there could have been no hope whatever; for few would attempt the attainment of that which was so difficult as to be almost impossible. 7. During the prevalence of such beliefs, the success of any more rational system was certain ; and the triumphant career of Sákya Muni, and the rapid propagation of his religion, may be attributed as much to the defects of former systems as to the practical character of his own precepts, which inculcated morality, charity, abstinence, and the more speedy attainment of Buddhahood, with the abolition of caste, and of the hereditary priesthood. 8. SÁKYA SINHA, or SÁKYA MUNI, the great mortal teacher of the Buddhist religion, was the son of Máyá, by Suddhodana, Raja of Kapila, a petty principality near the present Gorakhpur. He was born in the year 623 B. C., and was, by his father's side, a descendant of Ikshwáku, of the Suryavansa, or solar race. His original name was Suddhatto, or Siddhartha. He was reared in the palace of his father in all the accomplishments of a young prince of that period; and at sixteen years of age he was married to the Princess Yasodará, or Subhaddakachháná. From that time until his twenty-ninth year, he was • Turnour's Mahawanso, p. 9. See also Turnour's Extracts from the Atthakattha, published in Prinsep's Journal, vol. vii. p. 927. wholly wrapped up in the pursuit of human pleasures, when a succession of incidents awakened in him a train of deep thought, which gradually led to a complete change in his own life, and which eventually affected the religious belief of one-half of the human race.* 9. Mounted in his chariot, drawn by four white steeds, the prince was proceeding as usual to his pleasure-garden, when he was startled by the sudden appearance of an old, decrepid, toothless, gray-haired man, tottering feebly along with a staff. The sight roused him to reflection, and he returned to his palace full of the sad belief that man, in whatever state he may be born, is still "subject to decay." 10. Four months later, on a second excursion towards the pleasure-garden, he met a poor wretch, squalid with disease; and he returned to his palace sadder than before, with the reflection that man is subject to disease as well as to decay. 11. Four months later on a third occasion, he met a corpse; and he returned to his palace still sadder than the last time, with the reflection that man, however high his station, is subject to decay, disease, and death. 12. Four months later, he noticed a healthy, wellclad person, wearing the peculiar robe of those de In the time of Trajan, when the Roman Empire had attained its greatest extent, Buddhism was the prevailing belief of China and India, which must then have contained more than one-half of the population of the globe. dicated to religion. This caused another reflection on the propriety of that mode of life which could produce both cheerfulness of mind and healthiness of body; and the prince determined at once to join the religionists. These four incidents are called the "four predictive signs," which are shown at intervals to the persons destined to become Buddhas.* 13. The whole story of Sákya's early life, when stripped of the superhuman incidents fondly added by his followers, seems both natural and true: for nothing can be more probable than the religious retirement of a young prince, who for twelve years had abandoned himself to every variety of pleasure until he was cloyed with enjoyment, and the cup of desire was brimful to satiety. Even the miraculous incidents narrated by devout Buddhists, are not more wonderful than those which are recorded and believed of the Virgin Mary, and scores of Roman Catholic saints, as well as of the Arabian Mohammed. 14. Sákya Sinha was twenty-nine years of age when he left his wife Yasodará and her infant son Ráhula, and quitted his native city of Kapila to assume the garb of the ascetics. When near his journey's end, on the bank of the Anoma river, he cut off his long *Turnour's Extracts from the Atthakattha, in Prinsep's Journal, vol. vii. p. 805. These four predictive signs are generally believed to have been witnessed at intervals of four months. The Dighabhánaka fraternity, however, assert that Sákya witnessed all the four predictive signs on the same day. hair with the tiara still attached to it,* and donned the three religious garments, with the begging pot, razor, sewing needle, waistband, and bathing cloth, peculiar to the Bhikshu, or mendicant ascetic. Thus clad, the prince entered the city of Rájagriha (fourteen miles from Gaya), and begged for alms and food, which having collected, he retired from the city, and seating himself with his face to the East, ate without loathing his first mendicant meal of the broken scraps of bread which had been thrown into his begging pot. 15. Thence pursuing his alms-pilgrimage, Sákya acquired from certain priests the knowledge of Samápatti; but "finding that Samápatti was not the road that led to Buddhahood," he gave it up, and devoted himself to Pradhán. For six years he dedicated himself to the study of Mahá pradhán, and subjected himself to the utmost extremes of penance and starvation, until he was reduced to a "perfect skeleton;" but finding that the mortification of the flesh was attended with prostration of the mind, he gave up this system also, as not being the right road to Buddhahood. Sákya then resumed his begging pilgrimages, and with proper food he The Sánchi bas-reliefs, and Ajanta frescoes, both represent the hair intertwined with the head-dress in a manner now only practised by the people of Burmah. + Samádhi, A, silent abstraction, and contemplation of the Supreme Being. ↑ Pradhan, T, Nature, or concrete matter. regained his bodily strength and mental vigour; but was abandoned by the five disciples who had followed him for six years. 16. After this he passed four weeks under the Bodhi tree, then one week under the Nigrodho tree (Ficus Indica), then another week under the Machalindo tree (Stravadia), then another week under the Rajayatana tree (Buchanania latifolia). For seven whole weeks he thus continued absorbed in deep meditation until he had obtained Bodhi-jnyán, and was prepared to make known unto mankind the wonderful efficacy of Dharmma (both faith and works), and the desirableness of Nirvana. 17. During his fit of abstract meditation under the Bodhi tree, Sakya was assailed by the terrors of death (MARO, or Death personified) and his army of horrors; but, to one whose belief taught him that the dissolution of the body was the liberation of the soul from its earthly trammels, the approach of death was received with calm joy, instead of cowardly apprehension. This event, which is supposed to have ended Sákya's trials in this mortal body, took place in the month of Asárh, or Turnour's Extracts in Prinsep's Journal, p. 811. + I have purposely retained the mention of these trees, because the Sanchi bas-reliefs, which exhibit the adoration of trees, may be best explained by the knowledge that certain trees, under which Sákya had sat, were held sacred. Supreme wisdom. Namuchi-Mara, the Demon of Death. |