Garland of the Buddha’s Past Lives (Volume 1). Aryashura
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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.
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All references to Pali texts are to Pali Text Society editions.
GARLAND OF THE BUDDHA’S PAST LIVES VOLUME I
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.*