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The Birth of the Buddha 10. The Great Passing

The Birth of Confucius

The Birth of Confucius

Once upon a time, in a place called Tsou, there lived a man named Shu-liang Ho, who was also called K’ung Ho. He had been a soldier, now retired, and he was so tall that people said he was ten feet tall. He lived in China some two thousand five hundred years ago, at about the time when Gautama Buddha lived in India.

K’ung Ho was an older man, perhaps 70 years old. His first wife had died, and leaving him the father of nine daughters. But K’ung Ho also hoped to have a son. So he went to the head of the noble house of Yen, and asked for one of their daughters in marriage. The youngest daughter, Yen Ching-tsai, said that she would be willing to marry this older man.

The two were married, and not long thereafter Yen Ching-tsai traveled to Ni-ch’iu Mountain, one of the mountains that Emperor Shun had dedicated to the worship of its guardian spirit. There she offered up prayers, hoping that she might give birth to a boy-child. That night, she dreamed that a spirit came to her and said, “You shall have a son, who will be a great sage and prophet, and you must bring him forth in the hollow mulberry tree.” Not long after this dream, she became pregnant. (1)

While she was pregnant, she fell into a dreamy state, and five old men came up to here, leading behind them a unicorn (this was a Chinese unicorn, or K’e-lin, was the size of a small cow, had one horn, and was covered in scales). The unicorn carried in its mouth a tablet made of green jade. On the tablet was carved a prophecy: “The son of the essence of water shall soon succeed to the withering Chou, and be a throneless king”; which meant that her baby would grow up to become wise and valued leader, even though he would never hold political power. She tied a silk scarf around the unicorn’s horn, upon which the animal disappeared. (2)

Soon it came time for Yen Tching-tsai to give birth. She told her husband that she must give birth in the “hollow mulberry tree,” wherever that was, and her husband said that there was a dry cave in a hill nearby that went by that name. So even though she was near to giving birth, they travelled to the dry cave that was named “The Hollow Mulberry.” (3)

On the night the child was born, two dragons appeared in the sky to keep watch; one to the right of the hill where the cave was, the other to the left of the hill. Then two spirits appeared in the air above the hill, two women who poured out fragrant drafts, as if to bathe Ching-tsai in beautiful aromas as she was giving birth. (4)

And within the cave, Ching-tsai heard music, and a voice saying to her: “Heaven is moved at the birth of your son, and sends down harmonious sounds.” A spring of water bubbled up within the dry cave, so that Ching-tsai could bathe her new baby; and to confirm the prophecy that the new baby was the “son of the essence of water.” (5)

The Dragons and the Wise Men keep watch (5)

Five venerable men came from afar to pay their respects to the new baby. (6) Some people said they were the five old men of the sky, the five immortals who never die, and they had come down from the five planets to celebrate the birth of this great child. (7)

This little baby grew up to be a great human being, a prophet and sage who was known as K’ung-fu-tzu, the Master or Teacher K’ung; or here in the Western world, he is best known to us by the name Confucius.

Confucius said that by the age of fifteen, he knew that he wanted to spend the rest of his life learning how to master one’s own self, and learning how we can live harmoniously with brothers and sisters, with our parents and children, with all those with whom we come into contact. He learned these things, and he began to teach others how to live wisely and well. Confucius grew so famous that leaders of nations invited him to come and teach them how to govern their nations fairly and wisely. Even today, some two thousand five hundred years after he was born, millions of people around the world still follow his teachings.

This story is copyright (c) 2009 Daniel Harper. Permission granted to religious congregations to reproduce this story.

Footnotes

(1) Confucius, the Great Teacher: A Study, by George Gardiner Alexander. pp. 33 ff. The Chinese Classics: Life and teachings of Confucius, vol. 2, trans. James Legge, p. 58. Confucius: His Life and Thought, by Shigeki Kaizuka (Dover reprint, 1956/2002), pp. 42-44.

(2) Sages and filial sons: mythology and archaeology in ancient China, by Julia Ching and R. W. L. Guisso (Chinese University Press, 1991), p. 143. Legge, p. 58 n.

(3) Legge, p. 58 n.

(4) Ibid.

(5) The dragon, image, and demon, or, The three religions of China: Confucianism, Buddhism, and Taoism, by Hampden C. DuBose (New York: A.C. Armstrong, 1887), pp. 91-92. (Source of illustration)

(6) Ibid.

(7) From Long Ago and Many Lands, by Sophia Fahs (Boston: Beacon, 1948).

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