Buddhist Writings.
The Harvard Classics. 1909–14.
The Story of Sumedha
Translated from the Introduction to the Jtaka (i. 31)And four immensities ago, There was a town named Amara, A place of beauty and delights. It had the noises ten complete And food and drink abundantly. Of conch-shell, drum, and chariot, And invitations to partake— “Eat ye, and drink!”—resounded loud. Where every industry was found, And eke the seven precious gems, And foreigners from many lands. A prosperous city of the gods, Full of good works and holy men. Sumedha lived, of Brahman caste, Who many tens of millions had, And grain and treasure in full store. A master of the Vedas three. He fortunes told, tradition knew, And every duty of his caste. And thus to ponder I began: “What misery to be born again! And have the flesh dissolve at death! Extinction will I seek to find, Where no decay is ever known, Nor death, but all security. This body foul, this charnel-house, And go my way without a care, Or least regret for things behind! Impossible there should not be! I’ll make the search and find the way, Which from existence shall release! Yet happiness is also found; So, though indeed existence is, A non-existence should be sought. Yet grateful cold is also found; So, though the threefold fire exists, Likewise Nirvana should be sought. That which is good is also found; So, though ’tis true that birth exists, That which is not birth should be sought. Seeing a brimming lake at hand, And nathless bathing not therein, Were senseless should he chide the lake; To wash away corruption’s stain, Should I not seek to bathe therein, I might not then Nirvana chide. Seeing a certain safe escape, And nathless seeking not to flee, Might not the blameless pathway chide; And yet a way to bliss exists, Should I not seek to follow it, That way of bliss I might not chide. When a physician may be had, Should fail to send to have him come, Might the physician then not chide; Oppressed, I seek the master not Whose ghostly counsel me might cure, The blame should not on him be laid. A horrid corpse bound to his neck, And then upon his way proceed, Joyous, and free, and unconstrained; This body foul, this charnel-house, And go my way without a care, Or least regret for things behind. Their dung upon the refuse heap, And go their ways without a care, Or least regret for what they leave; This body foul, this charnel-house, And go my way as if I had Cast out my filth into the draught. A worn-out, shattered, leaky ship, And go their ways without a care, Or least regret for what they leave; This nine-holed ever-trickling frame, And go my way, as owners do, Who ship disrupted leave behind. And finds him in a robber-gang, Will quickly flee and rid him of The robbers, lest they steal his gold; Be likened well this body’s frame. I’ll cast it off and go my way, Lest of my welfare I be robbed.” All that I had in alms bestowed; Hundreds of millions spent I then, And made to Himavant my way. There was a hill named Dhammaka, And here I made and patterned well A hermitage and hut of leaves. Exempted from the five defects, And having all the virtues eight; And there I gained the Six High Powers. For cloaks possess the nine defects, And girded on a barken dress, Which is with virtues twelve endued. So crowded with the eight defects, For such abodes have virtues ten. Allowed I then to be my food; But all the many benefits Of wild-fruit fare I made my own. The while I sat, or stood, or walked, And ere seven days had passed away, I had attained the Powers High. And made me master of the Law, A Conqueror, Lord of All the World, Was born, by name Dpamkara. What time he Buddhaship attained, When first he preached,—the Signs appeared, I saw them not, deep sunk in trance. Invited they this Being Great, And every one, with joyful heart, The pathway for his coming cleared. That I my hermitage had left, And, barken garments rustling loud, Was passing o’er them through the air. Well-pleased, delighted, overjoyed; And, coming downward from the sky, The multitude I straightway asked: And all alert is every one; For whom is being cleared the way, The path, the track to travel on?” “A mighty Buddha has appeared, A Conqueror, Lord of All the World, Whose name is called Dpamkara. For him is being cleared the way, The path, the track to travel on.” Joy sprang up straightway in my heart; “A Buddha! Buddha!” cried I then, And published my heart’s content. By joyous agitation seized: “Here will I now some good seed sow, Nor let this fitting season slip.” Then, pray, grant also me a place! I, too, will help to clear the way, The path, the track to travel on.” A portion of the path to clear, And I gan clear, while still my heart Said “Buddha! Buddha!” o’er and o’er. Dpamkara, the Mighty Sage, The Conqueror, came that way along, Thronged by four hundred thousand saints, Without depravity or spot, And having each the Six High Powers. And many kettle-drums were beat, And men and gods, in joyous mood, Loud shouted their applauding cries. And saw each other face to face; And all with joinèd hands upraised Followed The Buddha and his train. The men, with those of human make, Triumphant music played, the while They followed in The Buddha’s train. Threw broadcast over all the earth The Erythrina flowers of heaven, The lotus and the coral-flower. On every side flung up in air Champakas, salalas, npas, Ngas, punngas, ketakas. And, spreading out upon the mud My dress of bark and cloak of skin, I laid me down upon my face. With the disciples of his train; Can I but keep him from the mire, To me great merit shall accrue.” Arose within me many thoughts: “To-day, if such were my desire, I my corruptions might consume. Should I the Doctrine’s fruit secure? Omniscience first will I achieve, And be a Buddha in the world. The ocean seek to cross alone? Omniscience first will I achieve, And men and gods convey across. In presence of this Best of Men, Omniscience sometime I’ll achieve, And multitudes convey across. Destroy existence’s three modes; I’ll climb the sides of Doctrine’s ship, And men and gods convey across. Who saintship gains, a Teacher meets, As hermit lives, and virtue loves, Nor lacks resolve, nor fiery zeal, Can by these eight conditions joined, Make his most earnest wish succeed.” Recipient of Offerings, Came to a halt my pillow near, And thus addressed the multitudes: His matted locks, his penance fierce! Lo! he, unnumbered cycles hence, A Buddha in the world shall be. His Great Retirement shall be made. Then, when his Struggle fierce is o’er, His stern austerities performed,— Beneath the Ajapla-tree; There pottage made of rice receive, And seek the stream Nerañjar. Beside the stream Nerañjar, And thence by road triumphal go To where the Tree of Wisdom stands. Walk to the right, round Wisdom’s Throne, And there The Buddhaship achieve, While sitting at the fig-tree’s root. Shall My callèd be by name; Suddhodana his father’s name; His own name shall be Gotama. These shall his Chief Disciples be; Both undepraved, both passion-free, And tranquil and serene of mind. And on The Conqueror attend; Khem and Uppalavann Shall female Chief Disciples be, And tranquil and serene of mind. The Bo-tree of this Blessed One Shall be the tree Assattha called.” And all, when they had heard his speech, Both men and gods rejoiced, and said: “Behold a Buddha-scion here!” The people clapped their arms and laughed. Ten thousand worlds of men and gods Paid me their homage then and said: The Doctrine now we fail to grasp, We yet shall stand in time to come Before this other face to face. And miss th’ opposing landing-place, A lower landing-place they find, And there the river-bank ascend; The present Conqueror that we have, Yet still shall stand in time to come Before this other, face to face.” Recipient of Offerings, My future having prophesied, His right foot raised and went his way. Walked to the right around me then; And serpents, men, and demigods, Saluting me, departed thence. Had passed from sight with all his train, My mind with rapturous transport filled, I raised me up from where I lay. Delighted with a keen delight; And thus with pleasure saturate I sat me down with legs across. I thus reflected to myself: “Behold! in trance am I adept, And all the Powers High are mine. Are any seers to equal me; Unequalled in the magic gifts Have I this height of bliss attained.” The dwellers of ten thousand worlds Rolled forth a glad and mighty shout: “Surely a Buddha thou shalt be! When Future Buddhas sat cross-legged, These presages are seen to-day— Surely a Buddha thou shalt be! And mitigated is the heat; These presages are seen to-day— Surely a Buddha thou shalt be! Is hushed to quiet and to peace; These presages are seen to-day— Surely a Buddha thou shalt be! Nor do the rivers onward glide; These presages are seen to-day— Surely a Buddha thou shalt be! Do straightway put their blossoms forth; Even so to-day they all have bloomed— Surely a Buddha thou shalt be! Is straightway laden down with fruit; Even so to-day they’re laden down— Surely a Buddha thou shalt be! Full many a radiant gem appear; Even so to-day they shine afar— Surely a Buddha thou shalt be! ’Mongst men on earth and gods in heaven; So all to-day in music join— Surely a Buddha thou shalt be! A rain of many-colored flowers; Even so to-day these flowers are seen— Surely a Buddha thou shalt be! And all the worlds ten thousand quake; Even so is now this tumult heard— Surely a Buddha thou shalt be! The fires ten thousand all die out: Even so to-day have all expired— Surely a Buddha thou shalt be! And all the stars appear to view; Even so to-day do they appear— Surely a Buddha thou shalt be! Burst springs of water from the earth; Even so to-day they gush in streams— Surely a Buddha thou shalt be! And constellations in the sky; The moon in Libra now doth stand— Surely a Buddha thou shalt be! Then get them forth from out their lairs; Even so to-day they’ve left their dens— Surely a Buddha thou shalt be! And no unhappiness is known; Even so to-day are all content— Surely a Buddha thou shalt be! And hunger likewise disappears; These presages are seen to-day— Surely a Buddha thou shalt be! And hate, infatuation too; Even so to-day they disappear— Surely a Buddha thou shalt be! All we are freed from them to-day; And by this token we perceive— ‘Surely a Buddha thou shalt be!’ Even so to-day this thing is seen; And by this token we perceive— ‘Surely a Buddha thou shalt be!’ And heavenly fragrance fills the air; Even so the winds now sweetness waft— Surely a Buddha thou shalt be! Save those that hold the formless realm; Even so to-day these all are seen— Surely a Buddha thou shalt be! However many be their tale; Even so to-day may all be seen— Surely a Buddha thou shalt be! One finds an easy passage then; Even so to-day they yield like air— Surely a Buddha thou shalt be! Of death and rebirth for a time; Even so to-day this thing is seen— Surely a Buddha thou shalt be! Do not turn back! Go on! Advance! Most certainly we know this thing: ‘Surely a Buddha thou shalt be!’” And what the worlds ten thousand said, Well-pleased, delighted, overjoyed, I thus reflected to myself: A Conqueror’s word ne’er yet was vain; Nothing but truth The Buddhas speak— Surely a Buddha I shall be! Fall surely back upon the earth, So what the glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth The Buddhas speak— Surely a Buddha I shall be! The approach of death is ever sure, So what the glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth The Buddhas speak— Surely a Buddha I shall be! The rising of the sun is sure, So what the glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth, etc. The roaring of the lion’s sure, So what the glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth, etc. Her bringing forth of young is sure, So what the glorious Buddhas speak Is sure and steadfast to the end. Nothing but truth The Buddhas speak— Surely a Buddha I shall be! Conditions which a Buddha make— Above, below, to all ten points, Where’er conditions hold their sway.” Perfection, which consists in Alms, That highroad great whereon of old The former seers had ever walked.