Garland of the Buddha’s Past Lives (Volume 1) - Aryashura Clay Sanskrit Library

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at the beginning of his notes to each story.

      17The comments in this section focus largely on stories 1–20 translated in the present volume. For comments on stories 21–34, please see the introduction to Volume Two.

      18In “The Birth-Story on the Tigress” (1.26–28), the Bodhi·sattva predicts the emotional reactions that his feat will produce in others, including faith, astonishment, incitement, and joy.

      19For example, 34.2+: “Protected this way by the Great Being, the creatures in that forest area prospered happily, just as if they had a teacher, kinsman, a doctor, or a king.”

      20See Ohnuma (2007), especially 140ff. for an analysis of giving in Buddhism. See Meadows (1986: 15) for an analysis of story 10, which appears to straddle both giving and virtue.

      21“Giving, they say, extracts the essence out of wealth” (3.35 [23]).

      22The mental attitude of joy is, however, central to all forms of giving. See 8.44–8.46 for a group of verses in which joy is emphasized.

      23A common motif is that Shakra, the king of the gods, tests the Bodhi·sattva’s resolve, thereby revealing the extent of his virtue. See Ohnuma (2007: 67ff.) for an interesting analysis of Shakra’s role.

      24See especially stories 2, 8, and 9. A similar conflict is expressed in stories 18 and 20, in which the Bodhi·sattva’s renunciation of society as an ascetic meets strong opposition.

      25For this more fallible and “human” side to the Bodhi·sattva, see also “The Birth-Story of Unmadayanti” (13), in which the Bodhi·sattva is a king who struggles with his lust for a minister’s wife.

      Select Bibliography

      Basu, R. 1989. Eine literatur-kritische Studie zu Aryasuras Jatakamala zusammen mit einer kritischen Edition der anonymen Jatakamalatika und einer kritischen Edition der Jatakamalapanjika des Viryasimha. PhD dissertation, Bonn.

      Collins, S. 1998. Nirvana and other Buddhist felicities: Utopias of the Pali Imaginaire. Cambridge: Cambridge University Press.

      Dessein, B. 1999. Samyuktabhidharmahrdaya: Heart of Scholasticism, with Miscellaneous Additions. 2 parts. Delhi: Motilal Banarsidass.

      Dhammajoti, Bhikkhu K. 1998. “The Defects in the Arhat’s Enlightenment: His Aklista-ajnana and Vasana.” Buddhist Studies (Bukkyo Kenkyu) 27. 65–98.

      Edgerton, F. 1953. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 Vols. New Haven: Yale University Press.

      Gerow, E. 1971. A Glossary of Indian Figures of Speech. The Hague: Mouton & Co.

      Hahn, M. 1981. “Das Datum des Haribhatta.” In: K. Bruhn and A. Wetzler (eds.). Studien zum Jainismus und Buddhismus: Gedenkschrift fur Ludwig Alsdorf. Wiesbaden: Franz Steiner. 107–120.

      ———. 1986–1992. Variant Readings on Aryasura’s Jatakamala as found in the Jatakamalatika. Journal of Oriental Research, Madras 56–62 (1986–1992). 233–253.

      ——— (ed.). 1992. Haribhatta and Gopadatta: Two Authors in the Succession of Aryasura. On the Rediscovery of Parts of their Jatakamalas. Tokyo: The International Institute for Buddhist Studies.

      ———. 2001. “Text-critical Remarks on Aryasuras Mahisa- and Satapattrajataka.” In: Raffaele Torella (ed.). Le Parole e i Marmi: Studi in onore di Raniero Gnoli nel suo 70 compleanno. Roma: Istituto Italiano per l’Africa e l’Oriente. Serie Orientale Roma XCII. 377–397.

      ——— (ed.). 2007. Haribhatta in Nepal: Ten Legends from his Jatakamala and the Anonymous Sakyasimhajataka. Tokyo: The International Institute for Buddhist Studies.

      Hanisch, A. (ed.). 2005. Aryasuras Jatakamala: Philologische Unterschungen zu den Legenden I bis 15. 2 vols. Marburg: Indica et Tibetica Verlag.

      Kern, H. (ed.). 1891. The Jataka-mala: Stories of Buddha’s Former Incarnations, Otherwise Entitled Bodhi-sattva-avadana-mala, by Aryacura. Cambridge: Harvard University Press (repr. 1914, 1943). ________

      Khoroche, P. 1985. “Jatakamalatika.” South Asian Studies 1. 63–66.

      ———. 1987. Towards a New Edition of Arya·Sura’s Jatakamala. Bonn: Indica et Tibetica Verlag.

      ——— (trans.). 1989. Once the Buddha Was a Monkey: Arya Sura’s Jatakamala. Chicago and London: The University of Chicago Press.

      Lamotte, E. 1988. History of Buddhism: From the Origins to the Saka Era. Trans. Sara Webb-Boin. Louvain-La-Neuve: Institut Orientaliste.

      Luders, H. 1902. “Arya·Suras Jatakamala und die Fresken von Ajanta.” Nachrichten von der Koniglichen Gesellschaft der Wissenschaften zu Gottingen 5. 758–762.

      ———. 1941. Bharhut und die buddhistische Literatur. Leipzig: Kommissionsverlag F.A. Brockhaus.

      Meadows, C. (ed. and trans.). 1986. Arya·Sura’s Compendium of the Perfections: Text, Translation and Analysis of the Paramitasamasa. Bonn: Indica et Tibetica Verlag.

      Monier-Williams, M. 1899. A Sanskrit-English Dictionary. Oxford: Oxford University Press.

      Norman, K.R. 1997. A Philological Approach to Buddhism: The Bukkyo Dendo Kyokai Lectures 1994. London: Routledge.

      Ohnuma, R. 2007. Head, Eyes, Flesh, and Blood: Giving Away the Body in Indian Buddhist Literature. New York: Columbia University Press.

      Olivelle, P. 1993. The Asrama System: History and Hermeneutics of a Religious Institution. New York: Oxford University Press.

      Senart, E. (ed.). 1882–1897. Le Mahavastu. 3 vols. Paris: Imprimerie Nationale.

      Speyer, J.S. (trans.). 1895. The Jatakamala, or Garland of Birth-Stories of Aryasura. London: Henry Frowde.

      Weller, F. (ed.) 1955. Die Fragmente der Jatakamala in der Turfansammlung der Berliner Akademie. Deutsche Akademie der Wissenschaften, Institut fur Orientforschung, Veroffentlichung Nr. 24, Berlin.

      All references to Pali texts are to Pali Text Society editions.

      Homage to the Buddha

      1.1

      Glorious are the deeds

      of the Sage in his past births.

      Fame resides in them,

      fine virtues filling them with auspice.

      Impossible to censure,

      they captivate the mind.

      With this handful of flowers of poetry,

      I devoutly honor his wondrous feats.

      These commendable acts

      offer clear signposts

      revealing the path

      to Buddhahood.* May even the hard-hearted become softened! And may religious teachings hereby increase with charm!

      Never contradicting sacred tradition,

      the Buddha’s words, or reason,* and out of concern for the good of the world, I will strive to make my muse pleasing to its audience by relating the exceptional deeds of the world’s supreme being.

      1.5

      In acting for others,

      he displayed a radiant virtue

      unable to be imitated

      even by those intent on their own cause.

      His glory blazes truthfully

      in the name “Omniscient One.”

      With bowed head, I revere this matchless being,

      the Teaching, and the Community.*

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