garland of the buddha's past lives

Justin Meiland is Lecturer in Buddhist Studies at Mahidol University, Bangkok. He has also translated Maha!bhárata Book Nine: “Shalya” (two volumes).

The Clay Sanskrit Library is a unique series that, through original text and English translation, gives an international readership access to the beauty and variety of classical Sanskrit literature.

For a full list of titles, a searchable corpus of CSL texts and translations, and further information, please visit: www.claysanskritlibrary.com

The Garland of the Buddha’s Past Lives is one of the

most famous collections in the hugely popular “birth-

story” genre sprung from the Buddha’s enlightened

ability to see his own and others’ past lives. Buddhist

narrative is at its most captivating here in these vibrant

portrayals of deeds performed by the future Buddha in a

variety of different previous births, including as animals,

deities, ascetics, kings, brahmins, and more.

WWW.CLAYSANSKRITLIBRARY.COM

cla

ysa

nskrit libr

ar

y

NEW YORK UNIVERSIT Y PRESS & JJC FOUNDATION

Garland of the Buddha’s Past Lives

Volume One

by Arya·shura

Translated by

JUSTIN MEILAND

CLAY SANSKRIT LIBRARY Here is a new Clay Sanskrit Library translation of Volume One (of two) of the Garland of the Buddha’s Past Lives

by Arya!shura.

The Garland of the Buddha’s Past

Lives is a collection of thirty-four stories depicting the miraculous deeds performed by the Buddha in his previous rebirths. Composed in the fourth century CE by the Buddhist monk Arya!shura, the text’s accomplished artistry led Indian aesthetic theorists to praise its elegant mixture of verse and prose.

The twenty stories in this first volume deal principally with the primary Buddhist virtues of giving and morality. Ascetics sacrifice their lives for hungry tigers, kings open their veins for demons to drink their blood, helmsmen steer their crew through perilous seas, and quail chicks quench forest fires by proclaiming words of truth.

The experience is intended to arouse astonishment in the audience, inspiring devotion due to the future Buddha’s transcendence of conventional norms in his quest to acquire enlightenment and save the world from suffering. The importance of such stories of past lives in traditional Buddhist culture, throughout Asia and up to today, cannot be overestimated.

jjcNEW YORK UNIVERSITY PRESS

Washington Square

New York, NY 10003

www.nyupress.org

garland of the

buddha’s past lives

i

meiland

arya·shura

CSL Garland Jkt.indd 1 3/12/08 08:54:21

T H E C L A Y S A N S K R I T L I B R A R Y

F O U N D E D B Y J O H N & J E N N I F E R C L A Y

G E N E R A L E D I T O R

Sheldon Pollock

E D I T E D B Y

Isabelle Onians

www.claysanskritlibrary.com

www.nyupress.org

i

GARLAND OFTHE BUDDHA ’S

PAST LIVESV O L U M E O N E

by !RYA"#RA

T R A N S L A T E D B Y

Justin Meiland

N E W Y O R K U N I V E R S I T Y P R E S S

J J C F O U N D A T I O N

! " " #

iii

Copyright © $%%& by the CSLAll rights reserved.

First Edition $%%&

'e Clay Sanskrit Library is co-published byNew York University Pressand the JJC Foundation.

Further information about this volumeand the rest of the Clay Sanskrit Library

is available at the end of this bookand on the following websites:www.claysanskritlibrary.com

www.nyupress.org

ISBN-(): &*+-%-+(,*-&-+(-( (cloth : alk. paper)ISBN-(%: %-+(,*-&-+(-((cloth : alk. paper)

Library of Congress Cataloging-in-Publication Data!rya./ra.

[J0takam0l0. English & Sanskrit]Garland of the Buddha’s past lives / by Arya "/ra ;

translated by Justin Meiland. -- (st ed.p. cm.

Miracle stories of the Buddha’s past lives.In English and Sanskrit (romanized) on facing pages;

includes translation from Sanskrit.Includes bibliographical references and index.

ISBN-(): &*+-%-+(,*-&-+(-( (cloth : alk. paper)ISBN-(%: %-+(,*-&-+(-( (cloth : alk. paper)

(. Buddhist stories, Sanskrit--Translations into English.$. Aryasura--Translations into English.I. Meiland, Justin, (&*)- II. Title.

BQ(,1$.E-M,* $%%&$&,.)'+$)$---dc$$

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iv

CONTENTS

CSL Conventions vii

Introduction xv

GARLAND OF THE BUDDHA’S PAST LIVES – I

Story ( Birth-story on the Tigress *Story $ Birth-story of Shibi $*Story ) Birth-story on the Lump of Gruel -&Story , Birth-story of the Merchant *-Story - Birth-story of the Merchant Avisháhya +&Story 1 Birth-story of the Hare (%&Story * Birth-story of Agástya ())Story + Birth-story of Maitri·bala (1(Story & Birth-story of Vishvan·tara $%(Story (% Birth-story on the Sacrifice $1(Story (( Birth-story of Shakra $+-Story ($ Birth-story of the Brahmin $&&Story () Birth-story of Unmadayánti )(-Story (, Birth-story of Supáraga ),)Story (- Birth-story of the Fish )1&Story (1 Birth-story of the Quail Chick )+(Story (* Birth-story on the Jar )&(

v

Story (+ Birth-story of the Childless Ascetic ,((Story (& Birth-story on the Lotus-stalks ,$*Story $% Birth-story of the Financier ,-)

Notes ,*-

Emendations to the Sanskrit Text ,&(

Glossary of Common Names, Terms, and Epithets -%(

vi

STORY !

THE BIRTH-STORY OF VISHVAN·TARA

T537> 3? <>2@ 7A6;68 find it diBcult even to take &.(pleasure in the Bodhi·sattva’s deeds, let alone emulate

them.*Tradition has handed down the following story.'ere was once a king called Sánjaya who ruled over the

Shibis. It had become Sánjaya’s very nature to control hissenses, and his accomplishment in bravery, prudence, anddecency invested him with victory and prosperity.'roughhis rigorous service to his elders, he had grasped the essenceof the Vedas and Logic, and his fine administration of jus-tice was displayed by the devotion of his people, who wereused to lives of untroubled happiness and were content intheir hereditary professions. He was a king of perfect con-duct and behavior.

Like a noble lady, Royal Fortune was loyalto him because of his abundant virtues.To other kings she was beyond conception,just as a cave guarded by a lion is to other beasts.

Men strenuous in austerities, sciences, &.-

and arts constantly visited his palace.'ey acquired his special esteemby showing their worth through acts of honor.

'is king had a son, an heir apparent, called Vishvan·tara. Although next to his father in royal status, he matchedhim in possessing a host of celebrated virtues. It was thisprince who was the Lord Shakya·muni at that time.*

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Although a youth, he had the charming serenityof the elderly.

Although mighty, he took a natural pleasurein forbearance.

Although wise, he knew nothing of intellectual pride.Although rich in fortune, he was devoid of arrogance.

His fame permeated the threefold worldin every direction as far as the eye can see.Others had no opportunity for their own petty glories,seeming to have lost the will to pursue them.

Unable to endure the haughtinessof the surging suHerings that beset the world,he seemed to wage a furious war against such foes,spraying arrows of gifts from his broad bow

of compassion.

Every day he greatly gladdened the petitioners who came &.(%to him by oHering them limitless gifts that exceeded theirexpectations and that delighted them by being given withpleasing words and deference.On the days that marked the phases of the moon,

Vishvan·tara would become adorned by the tranquil dis-cipline of the póshadha vow. Bathing his head and wear-ing white linen garments, he would mount a fine scent-elephant that resembled a peak on snowyMountHímavat.*'e face of the renowned elephant was decorated withstreaks of ichor. Speedy and courageous, it was well-trained

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and bore auspicious marks. Mounting this tusker, Vishvan·tara went to inspect his alms houses, which were situatedin every part of the city and had become refuges for suppli-cants. He derived particular joy from this.

For the joy a generous man feelsat wealth stored indoorscannot compare with the joy feltat wealth given to a petitioner.

In every direction the gladdened supplicants spread thenews of Vishvan·tara’s addiction to giving and, one day, aneighboring king came to hear of it. Speculating that hecould take advantage of the young king because of his pas-sion for generosity, he sent some brahmins to Vishvan·tarain order to rob him of his fine elephant.Vishvan·tara was inspecting his alms houses, his eyes and

face gleaming greatly with joy, when the brahmins cameand stood in front of him.With their right hands raised andstretched out, they greeted him loudly with benedictionsof victory. Vishvan·tara stopped his fine elephant and, afterpolitely greeting the brahmins, he asked themwhy they hadcome, telling them to instruct him as to their needs.'e brahmins replied: &.(-

“Inspired by your heroic givingand the virtues of this elephant,swaying with so graceful a gait,we have become supplicants.

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Fill the worldsfull of wonderby giving us this tuskerresembling Kailása’s peak!”

Addressed this way, the Bodhi·sattva’s heart filled withjoy and he had this thought:“It has been a long time since I have seen a supplicant

who is willing to make weighty requests. But what do thesebrahmins want with a lordly elephant of such stature?'isis clearly the pitiful ploy of some king whose mind is tur-bulent with the flaws of greed and envy.

But this king should not suHer &.$%the misery of having his hopes dashed.For without heed to reputation or morality,he seems intent on benefiting me.”

'inking this, the Great One quickly got down from thefine tusker and, standing in front of the brahmins with araised golden pitcher, he asked them to accept the elephantas a gift.

'ough he knew that in the science of kingshipthe path of morality involves pursuing benefit,in his passion for virtue he gave away the king

of elephants,unswayed by the falsehood of politics.

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Adorned by a glistening mesh of gold, the lordlyelephant

resembled a mass of autumn clouds draped withlightning.

'e prince felt the highest joy at giving his gift.But the city shuddered, choosing the side

of pragmatics.

'e Shibis were furiously angry when they heard the kingof elephants had been given away. Making a great stir, brah-min elders, counselors, soldiers, and eminent citizens all ap-proached King Sánjaya. In their fury and intolerant rage,they addressed him with words that stretched the boundsof courtesy:“Why does YourMajesty ignore the way his royal fortune &.$-

is being plundered? Your Majesty should not tolerate thisescalating disaster that aJicts his kingdom.”“What is that you say?” Sánjaya replied in distress.“How can Your Majesty not know?” they answered.

“'is elephant, whose face, fragrant with ichor,buzzes with the hum of intoxicated bees,and is served by a breeze that deftly and gentlywipes away the proud rut-scent of other tuskers;

'is elephant, whose power destroys the mightof your enemies’ armies, as if putting their pride

to sleep;this is the elephant given by Vishvan·tara.'e embodiment of your victory, it’s being taken

to a foreign land.

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Cows, gold, clothes, and food; &.)%these are gifts suitable for brahmins, Your Majesty.But this king of elephants, our source of victory

and prosperity;surely this is too excessive a gift.

How can royal fortune ever follow this princeif he treads a path that strays from prudence?It is not right to ignore this matter, Your Majesty.For he will soon bring your enemies joy.”

When he heard this, the king, who loved his son dearly,felt some displeasure toward these men. But following hissense of duty, he put on an appearance of shock and agreedthey were right. He then tried to conciliate the Shibis,saying:“I know Vishvan·tara has a passionate addiction for giv-

ing and disregards the procedures of politics.'is is not theright way for someone to behave when they have been as-signed the yoke of kingship. But who would take back thiselephant after Vishvan·tara has rejected it like vomit? I willmake Vishvan·tara understand that there is a limit to giv-ing. Now stop being angry about this.”“A mere scolding will not influence Vishvan·tara on the

matter, Your Majesty,” the Shibis replied.“What else can I do about it?” Sánjaya responded. &.)-

“He turns his back on wicked behavior.His only vice is attachment to virtue.Would imprisoning or slaughtering my sonreally be compensation for this elephant?

$()

Justin Meiland is Lecturer in Buddhist Studies at Mahidol University, Bangkok. He has also translated Maha!bhárata Book Nine: “Shalya” (two volumes).

The Clay Sanskrit Library is a unique series that, through original text and English translation, gives an international readership access to the beauty and variety of classical Sanskrit literature.

For a full list of titles, a searchable corpus of CSL texts and translations, and further information, please visit: www.claysanskritlibrary.com

The Garland of the Buddha’s Past Lives is one of the

most famous collections in the hugely popular “birth-

story” genre sprung from the Buddha’s enlightened

ability to see his own and others’ past lives. Buddhist

narrative is at its most captivating here in these vibrant

portrayals of deeds performed by the future Buddha in a

variety of different previous births, including as animals,

deities, ascetics, kings, brahmins, and more.

WWW.CLAYSANSKRITLIBRARY.COMc

la

ysa

nskrit libr

ar

y

NEW YORK UNIVERSIT Y PRESS & JJC FOUNDATION

Garland of the Buddha’s Past Lives

Volume One

by Arya·shura

Translated by

JUSTIN MEILAND

CLAY SANSKRIT LIBRARY Here is a new Clay Sanskrit Library translation of Volume One (of two) of the Garland of the Buddha’s Past Lives

by Arya!shura.

The Garland of the Buddha’s Past

Lives is a collection of thirty-four stories depicting the miraculous deeds performed by the Buddha in his previous rebirths. Composed in the fourth century CE by the Buddhist monk Arya!shura, the text’s accomplished artistry led Indian aesthetic theorists to praise its elegant mixture of verse and prose.

The twenty stories in this first volume deal principally with the primary Buddhist virtues of giving and morality. Ascetics sacrifice their lives for hungry tigers, kings open their veins for demons to drink their blood, helmsmen steer their crew through perilous seas, and quail chicks quench forest fires by proclaiming words of truth.

The experience is intended to arouse astonishment in the audience, inspiring devotion due to the future Buddha’s transcendence of conventional norms in his quest to acquire enlightenment and save the world from suffering. The importance of such stories of past lives in traditional Buddhist culture, throughout Asia and up to today, cannot be overestimated.

jjcNEW YORK UNIVERSITY PRESS

Washington Square

New York, NY 10003

www.nyupress.org

garland of the

buddha’s past lives

i

meiland

arya·shura

CSL Garland Jkt.indd 1 3/12/08 08:54:21

garland of the buddha's past lives

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