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WARREN: BUDDHISM IN TRANSLATIONS |
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§ 3. The Characteristics of a Future Buddha Translated from the Introduction to the J¤taka (i.44.20).
These eight conditions were all united in him when he made his earnest wish at the feet of D¨pamkara, saying, --
Thereupon, putting forth a strenuous effort, -- as it is said, --
he discovered, not only the perfection which is called alms, but also all the others that go to make a Buddha. And in fulfilling them he reached his Vessantara existence.[1] In so doing, all the blessings celebrated in the following stanzas as belonging to Future Buddhas who make the earnest wish were attained by him: --
[35] Now in accomplishing these Ten Perfections there was no limit to the number of existences in which he fulfilled the perfection of almsgiving; as when he was born as the Brahman Akitti, the Brahman Samkha, king Dhanañjaya, Mah¤-Sudassana, Mah¤-Govinda, king Nimi, prince Canda, Visayha the treasurer, king Sivi, and king Vessantara. But the acme was reached when as the Wise Hare[4] he said,--
Thus, in this offering up of his own life, he acquired the perfection of almsgiving in its highest degree. Likewise there was no limit to the number of existences in which he fulfilled the precepts; as when he was born as the elephant-king S¨lava, the snake-king Campeyya, the snake-king Bh¬ridatta, the elephant-king Chaddanta, and prince Al¨nasattu, son of king Jayaddisa. But the acme was reached when, as related in the Samkhap¤la Birth-Story, he said,--
Thus, in giving up his own life, he acquired perfection in the keeping of the precepts. Likewise there was no limit to the number of existences in which he fulfilled the perfection of abnegation by abandoning [36] his throne; as when he was born as prince Somanassa, prince Hatthip¤la, and the pandit Ayoghara. But the acme was reached when, as related in the Lesser Sutasoma Birth-Story, he said, --
Thus, free from attachment, he renounced a kingdom and retired from the world, and by so doing acquired the perfection of abnegation in its highest degree. Likewise there was no limit to the number of existences in which he fulfilled the perfection of knowledge; as when he was born as the pandit Vidh¬ra, the pandit Mah¤-Govinda, the pandit Kudd¤la, the pandit Araka, the wandering ascetic Bodhi, and the pandit Mahosadha. But the acme was reached when, as the pandit Senaka of the Sattubhatta Birth-Story, he said, --
and displayed to all present the serpent which lay concealed in the bag, and in so doing acquired the perfection of wisdom in its highest degree. Likewise there was no limit to the number of existences in which he fulfilled the perfection of courage. But the acme was reached when, as related in the Greater Janaka Birth-Story, he said, --
Thus it was in crossing the ocean he acquired the perfection of courage in its highest degree. [37] Likewise in the Khantiv¤da Birth-Story, where he said, --
in enduring great suffering, while appearing to be unconscious, he acquired the perfection of patience in its highest degree. Likewise in the Greater Sutasoma Birth-Story, where he said, --
in keeping his word at the sacrifice of his life, he acquired the perfection of truth in its highest degree. Likewise in the M¬gapakkha Birth-Story, where he said,--
in resolving on a course of conduct that cost him his life, he acquired the perfection of resolution in its highest degree. Likewise in the Ekar¤ja Birth-Story, where he said, --
in the exercise of feelings of good-will, and in taking no thought for his life, he acquired the perfection of good-will in its highest degree. Likewise in the Lomahamsa Birth-Story, where he said, --
[38] while village children flocked about him, and some spat and others showered fragrant garlands upon him, he was indifferent alike to pleasure and pain, and acquired the perfection of indifference in its highest degree. The above is an abridgment, but the full account is given in the Cariy¤-Pitaka. Having thus fulfilled all the perfections, he said, in his existence as Vessantara,--
And having thus caused the earth to quake by his mighty deeds of merit, at the end of that existence he died, and was reborn in the Tusita heaven. Accordingly the period from the time when he fell at the feet of D¨pamkara to his birth in the city of the Tusita gods constitutes the Distant Epoch.
[1]The Vessantara Birth-Story is the last of the five hundred and fifty, and is not yet published. [2]I despair of giving in metre more than the general drift of these two lines. See Hardy, "Manual of Budhism {sic}," chap. ii. § 11. [4]The story of the Future Buddha's existence as the Wise Hare is given further on under the caption, "The Hare-Mark in the Moon." It is the only one of the numerous Birth-Stories above-mentioned that is to be found in this book. The stanza quoted, however, is not taken from that account, but from another work called the Cariy¤-Pitaka, which is wholly in poetry. The Cariy¤-Pitaka consists of Birth-Stories, and besides the Wise Hare, gives several others of those here mentioned. Some are also briefly alluded to in the ninth chapter of the Visuddhi-Magga; but of course the great treasure-house for Birth-Stories is the J¤taka itself.
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