The GâTakamâLâ; Or, Garland Of Birth-Stories

THE GÂTAKAMÂLÂ

OR GARLAND OF BIRTH-STORIES BY ÂRYA S ÛRA TRANSLATED FROM THE SANSKRIT BY J. S. SPEYER London HENRY FROWDE OXFORD UNIVERSITY PRESS WAREHOUSE AMEN CORNER, E.C. 1895...

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EDITOR'S PREFACE.

After all the necessary preparations for the first and second series of the Sacred Books of the East , consisting in all of forty-nine volumes, with two volumes of General Index , had been completed, I still received several offers of translations of important texts which I felt reluctant to leave unpublished. As they were chiefly translations of Buddhist texts, I mentioned the fact to several of my Buddhist friends, and I was highly gratified when I was informed that H. M. the King of Siam, bei

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INTRODUCTION

The 'Garland of Birth-stories' belongs to the Canon of the Northern Buddhists. For the discovery of this work we are indebted to Mr. Brian H. Hodgson, who as early as 1828 mentioned it among the interesting specimens of Bauddha scriptures communicated to him by his old Patan monk, and also procured copies of it. One of these was deposited in the library of the college of Fort William, now belonging to the Bengal Asiatic Society, and was described, in 1882, by Râ g endralâla Mitra. Another was fo

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Introductory Stanzas.

1 [22] . Grand and glorious, of inexhaustible praise and charm, comprising excellent virtues and thereby auspicious, are the wonderful exploits which the Muni performed in previous births. Them will I devoutly worship with the handful of flowers of my poem. 2, 3. 'By those praiseworthy deeds the way is taught that is leading to Buddhahood; they are the landmarks on that way. Further even the hard-hearted may be softened by them. The holy stories may also obtain a greater attractiveness.' So I co

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I. The Story of the Tigress.

Even in former births the Lord showed His innate, disinterested, and immense love towards all creatures, and identified himself with all beings. For this reason we ought to have the utmost faith in Buddha, the Lord. This will be instanced by the following great performance of the Lord in a previous birth, which has been celebrated by my guru , a venerator of the Three Jewels, an authority because of his thorough study of virtues, and beloved by his own guru by virtue of his religious practices.

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II. The Story of the King of the Sibis.

(Comp. the Pâli G âtaka, No. 499, Fausb. IV, 401-412; K ariyâpi t aka I, 8.) The preaching of the excellent Law must be listened to with attention. For it is by means of hundreds of difficult hardships that the Lord obtained this excellent Law for our sake. This is shown by the following. In the time, when this our Lord was still a Bodhisattva, in consequence of his possessing a store of meritorious actions collected by a practice from time immemorial, he once was a king of the S ibis. By his de

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III. The Story of the Small Portion of Gruel.

(Comp. the Pâli G âtaka, No. 415, Fausb. III, 406-414; Divyâvadâna VII, p. 88, Cowell's ed.; Kathâsarits. XXVII, 79-105.) Any gift that proceeds from faith of the heart and is bestowed on a worthy recipient produces a great result; there does not exist at all anything like a trifling gift of that nature, as will be taught by the following. In the time, when our Lord was still a Bodhisattva, he was a king of Ko s ala. Though he displayed his royal virtues, such as energy, discretion, majesty, pow

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IV. The Story of the Head of a Guild.

(Comp. the Pâli G âtaka, No. 40, Fausb. I, 231-234.) The pious wish to exercise almsgiving even in spite of imminent peril; who, then, should not be charitable when safe? This will be taught as follows. In the time, when our Lord was still a Bodhisattva, he was a head of a guild. In consequence of the excessive favour of his destiny, and owing to his own great activity, he had acquired a large estate. His fairness and integrity in commercial transactions procured him the highest esteem among the

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V. The Story of Avishahya, the Head of a Guild.

(Comp. the Pâli G âtaka, No. 340, Fausb. III, 128-132.) [50] The virtuous do not allow themselves to be deficient in the virtue of charity either from respect to the loss of their fortune, or from the prospect of riches, as will be taught in the following. In the time, when our Lord was yet a Bodhisattva, he was the head of a guild, born of an illustrious family. He possessed many virtues: liberality, modesty, morals, sacred learning, spiritual knowledge [51] , humility, &amp;c. His affluent

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VI. The Story of the Hare.

(Comp. the Pâli G âtaka, No. 316, Fausb. III, 51-56; K ariyâpi t aka I, 10; Avadâna s ataka in Féer's transl. Ann. du Musée Guimet, XVIII, 142 [52] .) The practice of charity according to their power by the Great-minded, even when in the state of beasts, is a demonstrated fact; who then, being a man, should not be charitable? This is taught by the following. In some inhabited region of a forest there was a spot frequented by ascetics. It was beset with thickets made up of lovely creepers, grasse

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VII. The Story of Agastya.

(Comp. the Pâli G âtaka, No. 480, Fausb. IV, 236-242; and K ariyâpi t aka I, 1.) A heroic practice of liberality is an ornament even to ascetics, how much more to householders; as is taught by the following. In the time, when our Lord, still being a Bodhisattva, was moving on his road through Sa m sâra for the good of the world, he was born of an illustrious family of Brâhmans, which being distinguished by great purity of conduct might pass for an ornament of the earth. His birth enhanced the lu

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VIII. The Story of Maitrîbala.

Being afflicted by the sufferings of others, the intensely compassionate do not mind their own pleasure. This will be taught as follows. At the time when the Bodhisattva, always having in view his purpose of saving the creatures, had fixed upon (the exercise of the pâramitâ of) compassion, as became his high-mindedness, and was always increasing in matchless virtues—charity, humility, self-restraint, tenderness, and the like, suitable for the benefit of the world, he was, it is said, a king kind

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IX. The Story of Visvantara.

The mean-spirited are not even capable of approving the behaviour of the Bodhisattva, how much less can they act after it. This will be taught by the following. Once the S ibis were ruled by a king named Sa mg aya, who performed his royal duties in the right manner. Having entirely subdued his organs of sense, and possessing in a high degree the virtues of valour, discretion, and modesty, he was victorious and mighty. Thanks to the constant and strict observance he paid to the elders, he had mas

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X. The Story of the Sacrifice.

Those whose hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-heartedness is to be striven after. This will be taught by the following. Long ago the Bodhisattva, it is said, was a king who had obtained his kingdom in the order of hereditary succession. He had reached this state as the effect of his merit, and ruled his realm in peace, not disturbed by any rival, his sovereignty being universally acknowledged. His country was free from any kind of annoyance, vexati

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XI. The Story of Sakra.

(Comp. Fausb., G ât. I, p. 202, translated by Rhys Davids, Buddhist Birth Stories, pp. 284-287.) Neither adversity nor the brilliancy of sovereign power can relax in the high-minded the virtue of compassion towards living beings. This will be taught now. In the time when the Bodhisattva, having well practised meritorious actions for a long time, and having come into possession of the virtues of charity, self-restraint, continence and compassion, was directing his extraordinary performances for t

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XII. The Story of the Brâhman.

What forbids the virtuous to transgress the boundary of good behaviour is the very shame of the Self within their hearts. This will be taught by the following. Once the Bodhisattva, it is told, came to life in an illustrious family of Brâhmans, well-reputed both on account of their ancestry and their conduct. They were highly esteemed and renowned, observing their traditional customs and setting a high value on good education and good manners. Having received in due order the different sacrament

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XIII. The Story of Unmâdayantî.

(Cp. Pâli G âtaka, No. 529; Fausb. V, 210-227.) Even when sick with heavy sorrow, the virtuous are disinclined to follow the road of the low-minded, being prevented from such actions by the firmness of their constancy [112] . This will be taught as follows. In the time when the Bodhisattva by the practice of his surpassing virtues, veracity, liberality, tranquillity of mind, wisdom &amp;c., was exerting himself for the benefit of the creatures, he was, it is said, a king of the S ibis, behav

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XIV. The Story of Supâraga.

(Cp. the Pâli G âtaka, No. 463; Fausb. IV, 137-143.) Even speaking the truth on the ground of Righteousness is sufficient to dispel calamity, what can be said more to assert the good results of observing the Law? Considering thus, one must observe the Law. This will be taught now. In one of his Bodhisattva-existences, the Great Being was, it is said, an extremely clever steersman. For this is the invariable nature of the Bodhisattvas, that owing to the innate acuteness of their mind, whatever br

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XV. The Story of the Fish.

(Cp. Pâli G âtaka, No. 75, Fausb. I, 331-32; K ariyâpi t aka III, 10.) The designs of those who practise good conduct will be successful and thrive even in this world, how much more in the next. For this reason perfect pureness of conduct ought to be striven after, as will be taught by the following. The Bodhisattva, it is said, was once a chief of fishes, living in a certain small lake, the lovely water of which was embellished with various lotuses and waterlilies, white, red, and blue, adorned

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XVI. The Story of the Quail's Young.

(Cp. the Pâli G âtaka, No. 35, Fausb. I, 213-14; K ariyâpi t aka III, 9.) Not even fire is able to surpass speech purified by truth. Having this in mind, one must addict one's self to speaking the truth. This will be taught as follows. Once the Bodhisattva, it is said, lived in some part of the forest as a young quail. He had come out of the egg some nights before, and could not fly, his tender wings having still to grow both in height and in width; in his very small and weak body the different

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XVII. The Story of the Jar.

(Cp. Pâli G âtaka, No. 512, Fausb. V, pp. 11-20.) Drinking intoxicating liquors is an exceedingly bad action, attended by many evils. Having this in mind, the virtuous will keep back their neighbour from that sin, how much more their own selves. This will be taught as follows. One time the Bodhisattva, having by his excessive compassion purified his mind, always intent on bringing about the good and the happiness of others, manifesting his holy practice of good conduct by his deeds of charity, m

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XVIII. The Story of the Childless One.

The state of a householder is beset with occupations inimical to religious conduct and tranquillity. For this reason it does not please those who long only for the Self [139] . This will be taught by the following. One time the Bodhisattva was born in a wealthy family, noted for their virtuous mode of life and good behaviour, so as to be much sought in alliance and highly esteemed by the people. That family was like a refreshing well to persons of good birth; they shared the stores of their trea

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XIX. The Story of the Lotus-Stalks.

(Cp. the Pâli G âtaka. No, 488, Fausb. IV, 305-314; K ariyâpi t aka III, 4.) Those who have learnt to appreciate the happiness of detachment are hostile to worldly pleasures; they will oppose them, like one opposes a deception, an injury. This will be taught as follows. One time the Bodhisattva was born in an illustrious family of Brâhmans, far-famed for their virtues and their freedom from reprehensible vices. In this existence he had six younger brothers endowed with virtues similar to his, an

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XX. The Story of the Treasurer.

(Cp. Pâli G âtaka, No. 171, Fausb. II, 64, 65.) An unfounded opinion of their possession of some virtue acts upon the virtuous like a stirring spur. Considering thus, one ought to strive after the realisation of virtues; as will be taught in the following. One time the Bodhisattva is said to have been a king's treasurer, illustrious for his learning, his noble family and his modest behaviour. He had lofty aspirations and a clever intellect, loved honest practices in business, and owing to his th

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XXI. The Story of Kuddabodhi.[151]

(Cp. the Pâli G âtaka, No. 443, Fausb. IV, 22-27; K ariyâpi t aka II, 4.) By keeping down his anger a man appeases his enemies, but doing otherwise he will inflame them. This will be taught as follows. One time the Bodhisattva, that Great Being, was born in this world in a certain noble Brâhmanical family, it is said, who enjoyed great renown for their practise of virtues in a grand style, owned a large and well-secured estate, were honoured by the king and favoured by the gods. In course of tim

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XXII. The Story of the Holy Swans.

(Comp. Pâli G âtaka, No. 533, Fausb. V, 337-354.) The virtuous, even when in distress, behave in such a manner as cannot be imitated by the impious; how much less are the latter able to follow up the conduct of the virtuous, when favoured by fortune! This will be taught as follows. One time, it is told, the Bodhisattva was a king of swans. He was the chief of a large tribe of swans, numbering many hundred thousands, who lived in Lake Mânasa. His name was Dh ri tarâsh t ra. The commander of his a

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XXIII. The Story of Mahâbodhi.

(Cp. the Pâli G âtaka, No. 528, Fausb. V, 227-246.) The compassion of the virtuous for those who once were their benefactors, does not diminish even by injuries done to them. Such is their gratitude, and to this extent have they imbibed the virtue of forbearance. This will be taught as follows. In the time when the Lord was a Bodhisattva, he was a wandering ascetic, it is said, named Mahâbodhi [162] . When still a householder, he had made a regular and thorough study of such branches of learning

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XXIV. The Story of the Great Ape.

(Cp. the Pâli G âtaka, No. 516, Fausb. V, 68-74.) The virtuous grieve not so much for their own pain as for the loss of happiness incurred by their injurers. This will be taught now. There is a blessed region on one side of the Himavat. Its soil, pervaded with different metallic ores, might be called its body perfumed with lovely and various ointments; and its magnificent woods and forests constituted its upper garment, as it were, consisting in a mantle of dark silk. The slopes and declivities

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XXV. The Story of the Sarabha.

(Cp. the Pâli G âtaka, No. 483, Fausb. IV, 267-275.) Even to him who attempts their life the intensely compassionate show pity in his distress; they will not disregard such a one. This will be taught in the following. One time, it is said, the Bodhisattva was a s arabha [180] , living in a remote part of a certain forest. That region, lying beyond the path and the noise of men, was a dwelling-place of manifold tribes of forest-animals. Its many roots, trees, and shrubs were immersed in the thick

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XXVI. The Story of the Ruru-Deer.

(Cp. the Pâli G âtaka, No. 482, Fausb. IV, 255-263; K ariyâpi t aka II, 6.) To the virtuous no suffering exists but that of others. It is this they cannot bear, not their own suffering, as will be taught by the following. One time the Bodhisattva, it is said, lived in the forest as a ruru -deer. He had his residence in a remote part of a large wilderness, far from the paths of men and overgrown with a rich, manifold vegetation. There were a great number of sâls, bakulas, piyâlas, hintâlas, tamâl

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XXVII. The Story of the Great Monkey.

(Cp. the Pâli G âtaka, No. 407, Fausb. III, 370-375.) Those who follow the behaviour of the virtuous win over even the hearts of their enemies. This will be taught as follows. In the heart of the Himavat there is a blessed region, whose soil is covered with many kinds of herbs of different efficacious properties, and abounds in hundreds of forest-trees with their great variety and manifold arrangement of boughs, twigs, flowers, and fruits. It is irrigated by mountain-currents whose water possess

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XXVIII. The Story of Kshântivâdin.[192]

(Cp. the Pâli G âtaka, No. 313, Fausb. III, 39-43.) Truly, to those who have wholly imbibed the virtue of forbearance and are great in keeping their tranquillity there is nothing unbearable. This will be taught as follows. One time the Bodhisattva, it is said, was an ascetic who had forsaken the world. He had become convinced that the life in a home, since it is beset with bad occupations, leaves but little room for righteousness; for it is visited by many sins and evils and unfit for quiet, ina

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XXIX. The Story of the Inhabitant of the Brahmaloka.

Since the tenets of unbelief are blameable, those who are possessed by the vice of clinging to a false belief are especially worth commiserating by the virtuous. This will be taught as follows. One time the Bodhisattva, our Lord, having gathered by a constant practice of dhyâna a store of good karma , obtained, it is said, a birth in the Brahmaloka, in consequence of the ripening of that merit. Nevertheless, owing to his having always been conversant with commiseration in his former existences,

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XXX. The Story of the Elephant.

If they may cause by it the happiness of others, even pain is highly esteemed by the righteous, as if it were gain. This will be taught by the following. Once the Bodhisattva, it is said, was a huge elephant. He had his residence in some forest suitable for elephants, which had for its ornament, so to speak, the young offshoots of its excellent trees, whose tops were conspicuous by their twigs, flowers, and fruits. Its bottom was hidden under manifold kinds of shrubs and trees and grasses. It wa

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XXXI. The Story of Sutasoma.

(Cp. the Pâli G âtaka, No. 537, Fausb. V, 456-511, and K ariyâpi t aka III, 12 [218] .) Meeting with a virtuous person, in whatever way it may have been occasioned, promotes salvation. Thus considering, he who longs for salvation must strive after intercourse with virtuous persons. This will be taught as follows. In the time when our Lord was a Bodhisattva, he happened to be born, it is said, in the illustrious royal family of the Kauravas, that dynasty wide-famed for its glory, who owing to the

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XXXII. The Story of Ayogriha.[232]

(Cp. the Pâli G âtaka, No. 510, Fausb. IV, 491-499; K ariyâpi t aka III, 3.) To those, whose mind has been seized by emotion [233] , even the brilliancy of royalty does not obstruct the way to salvation. Thus considering, one must make one's self familiar with the emotional state ( sa m vega ), as will be taught in the following. At that time, when our Lord was still a Bodhisattva, seeing the world exposed to the assaults of hundreds of calamities: diseases, old age, death, separation from belov

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XXXIII. The Story of the Buffalo.

(Cp. the Pâli G âtaka, No. 278, Fausb. II, 385-388; K ariyâpi t aka II, 5.) Forbearance deserves this name only if there exists some opportunity for showing it, not otherwise. Thus considering, the virtuous appreciate even their injurer, deeming him a profit. This will be shown by the following. The Bodhisattva, it is said, one time lived in some forest-region as a wild buffalo-bull of grim appearance, owing to his being dirty with mud, and so dark of complexion that he resembled a moving piece

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XXXIV. The Story of the Woodpecker.

(Cp. the Pâli G âtaka, No. 308, Fausb. III, 25-27.) Even though provoked, a virtuous person is incapable of betaking himself to wickedness, having never learnt to do so. This will be taught as follows. The Bodhisattva, it is said, lived in some place of a forest as a woodpecker distinguished by his beautiful and lovely feathers of manifold colours. But though in that state, owing to his habitual compassion, he did not follow the way of living of his kind, a sinful one since it involves injuries

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SYNOPTICAL TABLE

OF THE CORRESPONDENCE BETWEEN THE STANZAS OF THE G ÂTAKAMÂLÂ AND THE SCRIPTURE VERSES OF THE PÂLI G ÂTAKA. * Indicates a very close and partly verbal agreement....

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