[1] Le Pape sera avec vous, je le sais. Écrivez, agissez, ne soyez pas timides. Revue de Paris, Sept. 1, 1895, p. 136.

[2] Migration of Fables, in Chips from a German Workshop, vol. iv, p. 412.

[3] See Buddhist Birth-stories, translated by Rhys Davids, p. lv.

[4] Some doubt attaches to the canonicity of the KariyÂ-pitaka and the Buddhavamsa (see Childers, s. v. NikÂya).

[5] Dhammapada, p. xxx, S. B. E., vol. x.

[6] The same is also the number of AvadÂnas in the Bodhisattva-AvadÂna, and the stories seem to be the same as those of our GÂtakamÂlÂ.—Rajendralal Mitra, Sanskrit Buddhist Literature, p. 49.

[7] I have spaced the words that prove my statement.

[8] See Hodgson, Essays on the Languages &c. of Nepal and Tibet, 1874, p. 37.

[9] See Hodgson, Essays, pp. 17 and 37.

[10] See the paper of d'Oldenburg, translated by Dr. Wenzel in the Journ. Roy. As. Soc. of 1893, p. 304.

[11] Also cp. the passage of the AvadÂnakalpalatÂ, quoted infra, p. xxiii.

[12] See I, p. 257 of the original (Dutch) edition.

[13] Dr. d'Oldenburg mentions two more copies; they are at St. Petersburg. See his paper in the Journ. Roy. As. Soc., p. 306.

[14] Compare the complaint of Prof. Cowell, p. xii of the Introduction to his translation of the Buddhakarita (Sacred Books, vol. xlix).

[15] The peculiarities of our author are not many, and bear chiefly on lexicology, not on grammar or style, which show the most intimate acquaintance with the classic language. His subject-matter and his faith, of course, necessitate the use of a number of terms, found in Buddhist writings only; yet he avoids several of them, which are not good Sanskrit, as vigita and most of those signalized by Cowell and Neil in p. ix of their edition of the DivyÂvadÂna. He often employs uddhava=PÂli utthava [which itself is=Skt. utsava], sumukha='propense,' sÂtmÎbhavati, ºkaroti, ºbhÂva, a term to express the imbibing of qualities into one's nature, adhyÂsaya=Âsaya, vitÂna and vaitÂnya='dejected' and 'dejection,' vimanah=durmanah 'sad,' pratipat and pratipatti='(good) conduct' and so on. Likewise he uses such words as vanÎpaka, pratisam-modana, (ahorÂtram) atinÂmayÂm Âsa, XXVI, 27 Ârabhya [=PÂli Ârabbha] in the meaning of 'concerning'=adhikritya, Âsritya and VIII, 20 pratyÂham=pratyaham. On the other hand, instances of old words and expressions, and of such as were hitherto only known from the Dictionaries, are found in his work. So e.g. addh IX, 60 and elsewhere, Âkumbha XVII, 5, XXVIII, 31, dÂndÂginika in XXVIII, 37.

[16] Among the less common metres I notice the MattamayÛra V, 22-24, XXIX, 4 and 32; the PramitÂkshara XVII, 17, XVIII, 20, XXIII, 25; the Bhuga?gaprayÂta XXIX, 26; the Praharanakalit or Kalik XVII, 20; some metre akin to the SumÂnik—cp. Colebrooke, Misc. Ess. II, 141—XXIII, 34-39, for it does not suit the scheme taught by Colebrooke, in verses 35-39 each pÂda consisting of two trochees and a bacchius, whereas verse 34 is made up of two trochees and a molossus.

[17] See The Jataka, translated from the PÂli by various hands under the editorship of Prof. E. B. Cowell, Cambridge, 1895, I, p. vi.

[18] It is but seldom that the verses contain a mere repetition or development of what has just been told in the prose immediately preceding. Of this kind are XIII, 16; XIX, 5; XXV, 1; XXX, 5.

[19] Here are some other instances. In the BhisagÂtaka, Fausb. IV, 309, 11, read puttÎ ... sabbakÂmÎ, cp. GÂtakamÂl XIX, 13, ibid. 1. 22 sabbasamattavedam and 1. 24 pÛgentu, cp. GÂtakamÂl XIX, 16; ibid. p. 310, 3 lattha, not alattha, cp. XIX, 18.—In the KullahamsagÂtaka, F. V, 340, 12 khandam the reading of B^ds and S^dr is confirmed by SÛra, XXII, 37 Ûnam. Ibid. 343, 16 I read tÂvad eva ka te lÂbho kat' assa yÂkan ka me, comparing SÛra XXII, 50, and from XXII, 80 I infer that F. V, 350, 16 mama is to be read for dhammam, vasu for vaso, sabbatth' instead of sabb' atth'.—In F. I, 213, 13 a prose passage may be corrected from the parallel prose of GÂtakamÂlÂ. (p. 98, 8 of the edition); divide the words thus, kukkhito gÂto andakosam padÂletvÂ.

On the other hand the PÂli text is of use to correct a passage of SÛra. XXII, 33 c we should read dharmo hy apakitah samyag &c., cp. Fausb. V, 339, 22.

[20] With the exception of V and XV. In the conclusion of III and XIII the leading text is repeated, and then more fully developed; in that of the ninth GÂtaka it is repeated in an abridged form.

[21] I quote the very words, with which Dr. Wenzel translates d'Oldenburg's quotation from the Russian. See Journ. Roy. As. Soc., 1. 1. p. 307.

[22] The cipher on the left denotes the number of the stanza. The prose parts of the original are indicated by the absence of the cipher.

[23] Viz. Sakra, the Indra or Lord of the Devas.

[24] The four, or five, bhÂvanÂs or 'meditative rites' are meant.

[25] This best of vehicles (yÂnavara) is the BuddhayÂna, the vehicle by which Buddhahood may be reached, or mahÂyÂna, for both appellations cover nearly the same ground. The other two are the SrÂvakayÂna and the PratyekabuddhayÂna. See Dharmasamgraha II, with the annotation of Kenjiu Kasawara.

[26] ParÂrthasiddhi here and in st. 33 is a rather ambiguous term, as it may also convey this meaning: 'the attainment of the highest object.' Apparently this ambiguity is intentional. Cp. Story XXX, verse 17.

[27] The text has sobheta, not asobhata, as might have been expected.

[28] Manmatha, KÂma, Kandarpa and the other names of the god of sensual love and pleasure are common equivalents of MÂra. Cp. Buddhakarita XIII, 2.

[29] DushkarasatasamudÂnÎtatvÂt, cp. DivyÂvadÂna, ed. Cowell, p. 490.

[30] Viz. as far as gathering merit, the consequence of good actions, improves our nature.

[31] In the original this simile is expressed by the rhetorical figure, called slesha.

[32] Not only the houses, therefore, are meant, but also the (female) attendance; in other words, the epithet is indicative of the richness and magnificence of the habitations.

[33] This way is the Act of Truth, as Hardy, Manual of Buddhism, 197, calls it. In the PÂli GÂtaka, Sakka invites the king to it in plain terms. Other instances of the sakkakiriyÂ, as it is styled in PÂli, will occur in Stories XIV, XV, XVI.

[34] It was spring when the miracle happened, as is to be inferred from the flowers being mentioned above.

[35] The sudden appearance of these officials and ministers is somewhat strange here. The PÂli GÂtaka may account for it. 'At the same time, it is said there (IV, p. 411) that [the eyes] reappeared, the whole attendance of the king (sabb rÂgaparisÂ) was present by the power of Sakka.'

[36] The purport of this royal precept may be illustrated by the corresponding parts of the narrative in the PÂli GÂtaka. The precept is there given twice, in prose and in verse, see FausbÖll's GÂtaka IV, p. 411, 22, and p. 412, 7.

[37] Viz. the story of the tigress.

[38] Poshadha in Buddhistic Sanskrit = PÂli uposatha, which is of course the same word as Sanskrit upavasatha. A fuller form uposhadha occurs in the AvadÂnakalpalat VI, 76.

[39] The text has na Sugataparikary vidyate svalpikÂpi, the parallel passage in the PÂli GÂtaka may serve as its commentary:

In stanza 18 of this GÂtaka the purport of these words of the king is thus expressed: kshÎnÂsraveshu na kritam tanu nÂma kimkit; therefore, kshÎnÂsrava = PÂli khÎnÂsavo, 'who has extinguished his passions,' is here synonymous with buddha. Speaking properly, then, all wandering monks, who are earnestly performing their duties as such, may be styled 'buddhas,' cp. for instance, SuttanipÂta, SammÂparibbÂganÎyasutta, verse 12; in other terms, buddha may sometimes be an equivalent of muni. So it is used in chapter xiv of the Dhammapada; see the note of Prof. Max MÜller on verses 179 and 180 in Sacred Books, vol. x, p. 50, and the verses pointed out by Weber, Ind. Streifen, I, p. 147. It is also plain that the Pratyekabuddhas are considered to belong to the general class of the Buddhas. Though they are different from the Supreme Buddhas (Samyaksambuddha), they are nevertheless also sugatas or buddhas. Cp. Spence Hardy, Manual, pp. 37-39; Kern, Het Buddhisme, I, pp. 294-296.

[40] That is: to fire, water, seizure from the part of the king. Cp. Story V, stanza 8.

[41] Âryasamghe.

[42] Read prasamaº instead of pranamaº, an error of print of course.

[43] Cp. Lalitavistara (Bibl. Ind.), p. 230 infra, Buddhakarita X, 13.

[44] The idea which underlies this assertion is often met with in BrÂhmanical literature. If practising dharma is the same thing as performing the sacrifices to the deities, material prosperity may be justly styled the foundation-ground or substratum of dharma; for the right performance of sacrifices requires the possession of goods.

[45] See VishnupurÂna IV, chapter xxix (Wilson, p. 581).

[46] The Evil One uses ambiguous expressions purposely. The worthy recipients of the gifts are indeed on the way that leads to salvation; and the 'restraint' samyama he recommends, may imply the meaning of the self-restraint of the monks. The Bodhisattva in his well-turned answer takes care to keep the same ambiguous word (see stanza 15, samyamayishyatÂpi).

[47] The reading prayÂmam, proposed by Prof. Kern in the various readings of his edition, is undoubtedly right. Cp. pp. 78, 2; 96, 23; 111, 16; 171, 15; 182, 3; 238, 11 of his edition.

[48] In the original there is a pun, pamkaga, 'originating in mud, born from mud,' being a common word for 'lotus.'

[49] Instead of dantiº I read dantaº.

[50] In the PÂli redaction the story is told of the setthi Visayha, not Avisayha, in consequence, it seems, of the misinterpretation of the first pÂda of the first gÂth in this story; that line should be read adÂsi dÂnÂni pure 'visayha. Likewise in the NidÂnakath (Fausb. I, p. 45, l. 14) we must read KandakumÂrakÂle 'vishahyasetthikÂle.

[51] The 'sacred learning' is sruta, knowledge of Vaidik texts. &c., the 'spiritual knowledge,' gÑÂna, to be learnt from the Upanishads, the philosophical Darsanas and the like.

[52] In the AvadÂnakalpalat the hare that gave up his body is No. 104. It is much akin to the version of the AvadÂnasataka, as I ascertained from the two Cambridge MSS. of the AvadÂnakalpalatÂ.

[53] The text is slightly corrupt here. The MSS. have ºsukhÂh, the printed text ºmukhÂh, but in the various readings the editor again adopts the reading of the MSS. But now Prof. Kern tells me he should rather suppose that the original reading was ºsakhÂh, which suits the sense better.

[54] Instead of ÎshatpÂrsvÂpavrittabimbam, the reading of the MSS., I think we should read ºÂpakrittabimbam. In the evening before full-moon's day the disc of the moon is not completely round, presenting one side so as to seem a little flattened.

[55] The political wisdom, which aims at attaining worldly ends by worldly means, and makes morals subordinate to self-interest, is taught in such books as KÂmandaki's NÎtisÂstra, Sukra's NÎtisÂra, in the PaÑkatantra and the Hitopadesa. It is considered sinful by Buddhistic lore. The GÂtakamÂl often reproves it, see for instance, IX, 10; XXIII, 51.

[56] Read babhÛvÂnibhritº. Cp. supra, II, 38, and BodhisattvÂvadÂnakalpalat II, 52.

[57] Strength of mind, constancy, earnestness, wisdom and virtue are all implied by the Buddhistic term dhÎra; its opposite, adhÎra, denotes therefore those who possess the opposed qualities, the 'fickle-minded.'

[58] For, if he had, he would have discovered it, owing to the transcendent power he had obtained by his penance.

[59] Instead of gunasobhÂvidhih parah I read ºnidhih parah, comp. 51, l. 11 of the edited text gunÂbhyÂsanidher udÂratÂ.

[60] In other words, his hut. Both PÂli redactions mention here his pannasÂlÂ, 'hut of leaves.'

[61] This fear of the Lord of the Devas rests on the belief in the transcendent power of penance, which enables great ascetics to aspire even to that dignity. Sakra, afraid of human tapas and trying to prevent its earning by every means, is a well-known figure in Indian mythology.

[62] In the metrical part of the PÂli redaction of this story in the GÂtaka, Akitti (=Agastya) is likewise called Kassapa and addressed by that name.

[63] Viz. the klesÂs, cp. Dharmasamgraha LXVII with Kenjiu Kasawara's explanatory note on p. 49 and the literature quoted there.

[64] In order to correct the fault against the metre in the first pÂda of this stanza, I think we should read arthÂd api bhramsam avÂpnuvanti.

[65] Instead of vrati, which is here almost meaningless, Prof. Kern suggests vriti = vara.

[66] This name signifies, 'he whose strength is kindness,' cp. stanza 14. The edition has here Maitrabalo, by a misprint, it seems.

[67] It is likely, those Yakshas were thought to possess the power of causing consumptive diseases; consumption is called in Sanskrit yakshma or rÂgayakshma. In the DivyÂvadÂna (295, 6) a rÂkshasa ogohÂrah is mentioned.

[68] In the original the Yakshas utter some inarticulate sounds before succeeding in speaking Sanskrit.

[69] Viz. spells and charms, effective of bliss and happiness and obstructive of the contrary.

[70] Every one's good fortune is the result of his merit, and lasts until that store of good actions is exhausted.

[71] In the original they are not called bÂla, as above, Story VII, stanza 22, but by the nearly synonymous term of manda. Still there may be a slight difference between both appellations. BÂla meant at the outset 'child, childish, ignorant;' manda, 'slow, feeble, sick, dull, lazy.' Cp. SuttanipÂta, verses 666, 728, 820, and 1051.

[72] Lit. 'to be PisÂkas,' apparently a general term. The different classes of goblins, Yakshas, RÂkshasas, PisÂkas, are often confounded; in stanza 27 the general appellation is RÂkshasas. In Story IX, verse 66, yaksha and pisÂka are used promiscuously in the sense of 'ogre.' In the sixth story of the PÂli GÂtaka (translated by Rhys Davids in his Birth Stories, p. 180) the water-sprite is sometimes called rakkhaso, sometimes yakkho.

[73] 'Tender-heartedness' or 'softness of mind' and 'faith in the Buddha' are expressed by the one word prasÂda. I have as a rule translated it according to the conception prevailing, but there is equivalence here.

[74] This is said in answer to the question whether he aimed at absorption into Brahma [or 'into the Brahma,' the Sanskrit word being brahmabhÛya].

[75] Viz. 'at the time of your All-knowingness, when you will have reached Buddhahood.'

[76] Viz. to relieve the king. In this simile the Ocean is represented as an auxiliary prince who raises his army to the succour of his ally.

[77] Somendra in his introductory slokas describes the ninety-first story thus: svamÂmsÂsrikpradÂnena yah Sibih sÛktam agrahÎt (sl. 36).

[78] I suppose the reading of the MSS. drishtaprayÂmÂsu to be right.

[79] Viz. the sabbath-days.

[80] Cp. stanza 6 of Story II.

[81] Inasmuch as his covetousness affords to the Bodhisattva an occasion of performing an extraordinary deed of charity. Compare a similar argument in Story XXXIII, stanza 15.

[82] In the PÂli redaction which is the source of Spence Hardy's narration of our tale, it is said that this white elephant had the power of causing rain.

[83] This Indian parallel to the Horatian verse quidquid delirant reges, plectuntur Achivi, runs thus in the original: phalanti kÂmam vasudhÂdipÂnÂm durnÎtidoshÂs tadupÂsriteshu.

[84] The Bodhisattva is said to have given away his eyes in one of his existences (Story II). The gift of his head is related in some gÂtaka, not found in this selection of Ârya SÛra. It occurs in Kshemendra's AvadÂnakalpalatÂ, pallava the fifth.

[85] It is plain that SÛra supposes the story of Visvantara to be known to his readers. Neither the name of Visvantara's wife nor even the fact of his being married has been told before.

[86] On this strÎdhana, or 'wife's property,' see the paper of Jolly in the Sitzungsber. der bair. Akad. der Wiss., 1876.

[87] The white waterlilies (kumuda) are said to open at moonrise. The connection between these flowers and the moon is a commonplace in Indian poetry.

[88] The literal translation is 'to smell at.' This old and traditional manner of caressing is prescribed in the ritual-books, see for instance, ÂsvalÂyanagrihyasÛtra I, 15, 9; PÂraskara I, 18; Gobhila II, 8, 22 and 25.

[89] I have tried to render approximately the ambiguousness of the original. Women are designated, says the BrÂhman, by the appellation of vÂmÂh. Now vÂmÁ means 'beautiful,' but pronounced with a different accent vÂma, it is a word signifying 'left, contrary, opposite.'

[90] Visvantara uses here the solemn appellation of sahadharmakÂrinÎ (= 'housewife') with its full meaning. The formula sahobhau karatam dharmam is uttered in the fourth or PrÂgÂpatya form of marriage. Manu III, 30.

[91] This bird, the cuculus melanoleucus, is a favourite with Indian poets and rhetoricians. It is said to feed on raindrops.

[92] Lit.: 'On my very heart, whose name is offspring.' This identification of the heart of the father with his children depends on an old formula, forming part of the prayers and sacred mantras of the grihya-books. Cp. also KaushÎtakibrÂhmanopanishad II, 11.

[93] This means not so much that the Indian Amor was afflicted on account of the offence against conjugal love, as the defeat of MÂra, the Indian Satan. To conquer the senses and sensuality is to vanquish MÂra, who is the same as KÂma.

[94] VÂsava is another name of Sakra.

[95] Before undertaking the performance of a great sacrifice, its performer has to be purified by the initiatory ceremony of dikshÂ. From that time till the final bath or avabhritha at the close of the sacrifice he is called a dÎkshita, and bound to the observance of many detailed prescriptions about his food, dress, residence, and his whole mode of living.

[96] By sacrifice, is the saying of the Hindus, man pays his debts to the Devas, by the SrÂddha and by offspring to his ancestors, by study and penance to the rishis or old sages, by benevolence and kindness to men. See, for instance, Mhbh. I, 120, 17 foll.; Buddhakarita IX, 55.

[97] This is the appellation of great Soma-sacrifices lasting for many days, sometimes even for years.

[98] Viz. by the purity of their life and the holiness of their conduct.

[99] In the printed text the first line of this stanza is deficient, two syllables at the end being wanting. I think this second pÂda should be restored by the insertion of gane after nikhile.

[100] The corruptions of this stanza in the MSS. have been corrected in the edition. In some points, however, I venture to propose some alterations.

To gÂtrena of the MSS., gÂtre na of the ed., I should prefer gÂtreshu.

For mandodyamÂh of the MSS., mandodyamah of the ed., I substitute mandodyamÂ, and in pÂda 3, I think kesarakanasobh is one word.

[101] See note on p. 95 supra. The sattra and the dÎksh continue as long as the sacrifice is being performed. The king, therefore, is still wearing the skin of the black antelope, which he put on at the time of his consecration for the sake of performing the sacrifice, since he is obliged to observe this and many other restrictions of the dÎkshÂ. The minister says that to the pious monarch these obligations are no restraint with respect to his behaviour, which already before has been in accordance with the strictest precepts of the Law.

[102] The white umbrella has been put aside for the time of the dÎkshÂ.

[103] Viz. Sakra, the Lord of the Devas. Here he is called satayagvan, which is well-nigh synonymous with his common epithet of satakratu.

[104] The spirits of darkness, called Daityas (sons of Diti) or DÂnavas (sons of Danu) or Asuras.

[105] It is curious to see this Sakra of the Buddhists making profession in this manner of his Buddhistical faith. If this trait is an old one, Sakra is here represented as a digambara, as he in fact is. The SabdaratnÂvalÎ gives Arha as a name of Indra; (see Petr. Dict. s. v. arha 2).

[106] Returning from the battle-field on the border of the Ocean to his residence in Heaven, Sakra must needs drive upward.

[107] We have here a remarkable quotation from the Holy Writ of Northern Buddhism. The wording of this sentence in the original: dharmo ha vai rakshati dharmakÂrinam, is the exact Sanskrit counterpart of the first pÂda of a well-known PÂli stanza uttered by the Lord (see FausbÖll, GÂtaka I, p. 31; IV, p. 54, and the other passages quoted there):

[108] Instead of sÂdhuh we must read sÂdhu.

[109] Read Âpaddharme steyam, &c. The Âpaddharma substitutes for the precepts of right conduct and right livelihood some others to be followed in times of distress, if the primary ones cannot be observed. The permission to BrÂhmans to make money by theft is of course not lawful; it is inferred from the well-known pretension of the BrÂhmanical caste to be owners of the whole earth. Even Sarvilaka, the thief in the MrikkhakatikÂ, does not venture to defend his deeds by arguments borrowed from the law-books; he avows that theft is blameable, 'I blame it,' says he, 'and yet I do it.'

[110] Cp. Manu VIII, 85; MahÂbhÂrata (ed. Bombay) I, 74, 39.

[111] sÛtreshu. The same term is used at the conclusion of Story XXI.

[112] Compare the note on p. 44.

[113] Strokes on a metal plate, sounding every half-hour, are to announce the time to the king.

[114] Properly speaking, giving the woman into marriage to the officiating priest at the end of a srauta-sacrifice as his fee (dakshinÂ) is the second of the eight classical forms of wedding, the so-called daivo vivÂhah.

[115] The meaning of this seems to be something like this: 'Do not seek after temporal pleasure here at the risk of long-lasting suffering after death.'

[116] This epithet of the sea is very common in Indian rhetorical style.

[117] The exact meaning of the Sanskrit terms Âharana and apaharana is doubtful, but must be something like this.

[118] In the PÂli redaction he is called SuppÂraka, and the seaport where he lives and from whence he undertakes his last voyage is Bharukakkha. The form SupÂraga is Sanskritised wrongly, in order to fit the author's etymological fancy. See Prof. Kern's note on this passage in the various readings of his edition.

[119] In the PÂli redaction SuppÂraka is wholly blind. This must be the better tradition on account of his never perceiving himself, but always hearing from the traders the miraculous objects which will present themselves in this voyage.

[120] In the PÂli redaction this sea has the appearance of an immense reed-bed or bamboo-grove (nalavanam viya ka veluvanam viya ka), and the commentator argues that those names of grasses convey also the acceptation of some precious stones. But the stones there are of a red colour.

[121] This vadavÂmukha is the place where, according to Hindu mythology, the submarine fire resides.

[122] In the PÂli redaction the Bodhisatta orders the merchants to bathe his body with fragrant water and to clothe him with unwashed, i.e. new, garments, and to prepare a vessel filled with water, to pour out while performing his sakkakiriyÂ.

[123] In the PÂli version it is the power of the Great Being's veracity alone that causes the winds to change.

[124] According to the PÂli story, they had spent a four months' voyage before they reached the Mare-mouth.

[125] The technical name for that imbibing of good qualities is sÂtmÎbhÂva.

[126] Or 'rain-clouds, out of season and black.' The pun is in the word kÂlamegha.

[127] The corresponding gÂth in the PÂli GÂtaka (Fausb. I, p. 332) is also found in the KariyÂpitaka (III, 10, 7) with some preferable various readings. In both redactions the birds have already begun to kill and devour the fishes, when the Bodhisatta performs his sakkakiriy and addresses Paggunna, commanding him, says the GÂtaka prose-writer, 'as a man would do his attendant slave.' This exhortation is uttered before the appearance of the clouds, which I suppose to be the older version of our story.

[128] Here follows an interpolation, which the editor of the original has placed within brackets. It is a quotation, which was originally no doubt a marginal note. Here is its translation:

'This is also declared by our Lord in the two gÂthÂs: "Easy is the livelihood &c."

2. 'Easy is the livelihood of the shameless crow, that bold and impetuous animal, who practises impure actions, but it is a very sinful life.

3. 'But the modest one who always strives after purity has a hard livelihood, the bashful one who is scrupulous and sustains himself only by pure modes of living.

'This couple of gÂthÂs is found in the ÂryasthÂvirÎyanikÂya.'

The gÂthÂs quoted are substantially and partly verbally the same as two stanzas of the Dhammapada (244 and 245) that are their PÂli counterpart.

[129] The juice of grapes not being among the national intoxicating liquors of India, Sanskrit has no proper word for 'wine.' For rhetorical purposes, however, it will meet no objection to use this term in a translation. Moreover, nowadays 'wine' is signified in Sanskrit by words meaning 'strong liquor.'

[130] The matted hair, the bark-garment, and the deer-skin are the attributes of an anchorite or muni. Cp. Dhammapada, verses 393, 394.

[131] All of them names of different kinds of spirituous liquor.

[132] The Nirgranthas are a class of monks, especially Gain monks, who wander about naked.

[133] Instead of the reading of the printed text, the fourth pÂda, I suppose, should be read thus: s panyatÂm upagat nihitÂtra kumbhe.

[134] The strange examples for illustration are occasioned by the exigencies of a metrical tour de force, very skilfully executed.

[135] It is evident that vismitabandhubhÂvÂh is a misprint for vismritabandhubhÂvÂh.

[136] The word sur is feminine.

[137] Kali is here used as an appellative with the general meaning it has in PÂli (see Childers' Dict. s. v.).

[138] 'The world of spectres' = pitriloke. In Buddhist terminology the pitarah are a synonym of pretÂh, considered to be a class of spectres and ghosts. 'In appearance they are extremely attenuated, like a dry leaf.' Spence Hardy, Manual, p. 48.

[139] Though the Buddhist lore denies the existence of the individual soul, the Self (Âtman), Buddhist Sanskrit, as well as PÂli, often employs that name, as it is used in pagan and profane writings, in such cases as where it may suit to signify that part of the individual being, to whose profit or damage the good or evil karma will tend.

[140] The Upavedas are the four sciences of medicine (Âyurveda), military sciences (dhanurveda), music (gÂndharvaveda), and mechanics (silpasÂstra), which theory attaches to the Rig-, Yagur-, SÂma-, and Atharva-veda respectively.

[141] The former happened at daytime, the latter in the nights bright with moonshine.

[142] The following set of remarkable protestations are also found in the same order and in a substantially identical form in the PÂli redaction. They are very old, and not wholly free from corruptions and misunderstandings.

[143] The PÂli redaction adds, that the audience on hearing this protestation shut their ears, saying: 'Do not speak in this manner, friend! thy curse is too tremendous.'

[144] The Sanskrit text has vayo 'py apasyan=PÂli vayam appassan. I follow the explication of the PÂli commentary.

[145] The said four plenties are thus explained in the commentary on the PÂli GÂtaka, which proves here of essential help, since katuhsatam of the Sanskrit text is a wrong Sanskritisation of PÂli katussadam, and does not suit the context.

[146] Both the Sanskrit and the PÂli redaction have here the masculine pron. demonstr. The fault must be a very ancient one. In the imprecation of the female servant the grammatical gender is respected by SÛra, not so in the GÂtaka.

[147] This imprecation alludes to the story of a certain devaputra, who in the time of the Buddha KÂsyapa dwelt in the said monastery and was obliged to do the labour imposed on him, whereby he suffered much. A brief account of that tale is given in the commentary on the PÂli GÂtaka, where the speaker of this stanza is called a DevatÂ, not a Yaksha.

[148] I suppose the author of the Sanskrit original did not understand the meaning of the text he Sanskritised. The corresponding stanza of the PÂli redaction has so bagghatÛ pÂsasatehÎ khambhÎ, where khambhÎ is explained in the commentary as signifying the six parts of the elephant's body fastened by many chains (pÂsasatehÎti bahÛhi pÂsehi), viz. the four feet, the neck, and the loins.

[149] In other words, may he be the monkey of a serpent-charmer.

[150] In the original some lines follow here, bracketed by the editor. No doubt, we have here an interpolation, as is also indicated by its very collocation after the ethical maxim which must be the final part of our tale. This is its translation:

'And this gÂtaka has thus been explained by the Lord:

34-36. "I, the son of SÂradvatÎ [viz. SÂriputra], MaudgalyÂyana, KÂsyapa, PÛrna, Aniruddha, and Ânanda, we were the brothers of that time. UtpalÂvarn was the sister and Kubgottar was the maid-servant. Kitra the householder was then the male slave, SÂtÂgiri the Yaksha, PÂrileya the elephant, MadhudÂtar the monkey, KÂlodÂyin the Sakra of that time. Retain well this gÂtaka thus explained."'

Almost the same verses and names are found in the conclusion of this story in the PÂli GÂtaka.

[151] Though SÛra does not mention the Bodhisattva's name which he bore in this existence, yet it appears from the PÂli redactions, that Kuddabodhi, literally = 'Little Bodhi,' is intended as his proper name.

[152] PÂmsukÛlÂni sÎvyati sma.

[153] The original text has here this interpolation, 'who was the presbyter Ânanda at that time,' of course bracketed by the editor. Cp. the note on p. 164.

[154] Brahmadatta, the king of Benares, is the fabulous prince, during whose reign a great number of the stories of the PÂli GÂtaka-book take place.

[155] Instead of upakitah in the Sanskrit text, the PÂli redaction has apakito, which no doubt is the true reading. I have translated accordingly, comparing also stanza 36 tadarkitas tvay dharmah.

[156] The fowler belonged to that low class of people.

[157] Literally: on whose body the hairs stood up.

[158] The placidity of his senses is indicative of his having subdued his evil passions, so that he could give a satisfactory account of his royal occupations. In the PÂli redactions of our story, each question is immediately followed by its answer, which is affirmative, of course, and the wording of which exactly corresponds to the question.

[159] Or perhaps: tends to the happiness of both (his subjects and himself).

[160] Cp. Story XIII, stanzas 38, 39.

[161] Viz. the speaker and the listener.

[162] This name means '(possessing) great wisdom.'

[163] Our author never forgets to point out the importance of the possession of much punya, cp. Story XIV, p. 133, and Story XV, p. 136.

[164] Cp. Story VI, stanza 30.

[165] Viz. as the effect of his divine eye (divyam kakshuh), one of the five abhigÑÂs.

[166] The last words are the usual complimentary blessing said to ascetics. When asking after their health, it is similarly said: 'is your penance successful?'

[167] As far as using argument by means of reasoning implies adherence to causality. Moreover, the word hetu the Bodhisattva employs here means both 'cause' and 'reason.'

[168] The Bodhisattva is much helped here by the double sense implied by the words sarvam Îsvarakritam, meaning 'all is created by the Lord' as well as 'everything is done by the Lord.'

[169] The belief in a Supreme Being, Lord (Îsvara), is in itself of course also a belief in the strong effectiveness of devotion (bhakti).

[170] Final emancipation necessarily implies cessation of actions, for it is the same thing as total extinction.

[171] Cp. Story V, stanzas 18-22.

[172] The PÂli recension expresses this by the drastic utterance: 'the would-be wise advocates of the khattavigg say: you may kill your father or mother or eldest brother, yea your children and wife, if such be your interest.'

[173] I follow the emendation of the editor mukhena, not the senseless reading of the MSS. sukhena.

[174] VÂnaram is a gloss, I suppose.

[175] This term 'worlds' lokÂh is a common appellation of the happy state or states after death.

[176] The tinduka or tindukÎ is the diosperos embryopteris, a common tree, not tall, evergreen with long, glimmering leaves. See Watt, Dictionary of the Economic Products of India, III, pp. 141-145. 'The fruit is eatable, but excessively sour;' it is a food of the poor.

[177] The so-called Âpaddharma, cp. stanza 8 of Story XII.

[178] See supra, note on p. 147.—As to the punishment of this treacherous man (mitradhruk), cp. a similar punishment of the slanderer KokÂliya in SuttanipÂta III, 10.

[179] A PÛtana is a kind of ghost looking terrible. They live in cemeteries, and like to feed on human flesh.

[180] Not the common deer of that name seems to be meant, but the fabulous animal sarabha, said to be eight-legged, very strong, and a match for lions and elephants.

[181] In the original two short syllables are wanting in the second pÂda of this stanza. I imagine it should be read thus, sÎlena sÂdhu(gana)-samgataniskayena.

[182] It was the custom to awake the king by the sound of music and songs. See, for instance, RÂmÂyana II, sarga 65.

[183] Viz. Mrigasiras, corresponding with the head of Orion.

[184] A similar reasoning is made by Sakra, when he tries the Bodhisattva in his Avishahya-existence, see Story V, stanzas 18-21.

[185] The finger-guard (a?gulitrÂna) is a contrivance used by archers to protect the thumb and fingers from being injured by the bowstring.

[186] In other words, in such cases the evil karma has so great a strength that a considerable amount of good works would be required in order to check the rapidity of the development of its fruit.

[187] In the fourth pÂda of this stanza sa is a misprint for sÂ.

[188] In other words it is said, that though their store of merit, producing good fortune, must have been exhausted according to their being born beasts, yet there is left some remainder, the effect of which may assuage them in that low state. Cp. Story XXXIII, stanza 2.

[189] In the PÂli redaction that river is the Ganges and the king Brahmadatta of Benares.

[190] Considering the abruptness of the narration, it seems there is something wanting in the text. In the PÂli redaction it is told that the Bodhisattva, having warned the monkeys that a fruit of that tree would fall in the water and bring them mischief, causes them to destroy all germs of fruit on that branch in blossom-time.

[191] This simile is not improper, the speaker being a monkey.

[192] In the original KshÂntigÂtakam. KshÂnti must here be an abbreviation of the name KshÂntivÂdin; in the PÂli redaction the corresponding story bears the title of KhantivÂdigÂtaka.

[193] Bodily infirmities are the effect of former actions. They are with the Buddhists an impediment to proceeding on the way to salvation for the same reason, as they entail impurity and incompetence to assist at sacrificial performances in BrÂhmanism.

[194] Ksham is a synonym of kshÂnti.

[195] This can be no wonder, for in the PÂli GÂtaka, that wicked king is identified with Devadatta.

[196] Literally: as if it were the earth. The comparison constitutes a pun in the original, for ksham may convey the meaning of 'earth' while it also signifies 'forbearance.'

[197] Instead of asmÂd I read asmÂn.

[198] Cp. Story VII, stanzas 20-26.

[199] Viz. indulging in anger and cursing that king. The curse of a Rishi, who has obtained supernatural power by his penance, is a dreadful weapon.

[200] In other words, one has to strive for final extinction.

[201] The Brahmaloka or Brahma-world is in Buddhist cosmology the world superior to the region of sensuality, the kÂmadhÂtu (see Burnouf, Introduction, &c., p. 604) or kÂmÂvakara (see Hardy, Manual, pp. 3, 261). Cp. Kern, Geschiedenis van het Buddhisme, I, pp. 290, 291. Cp. Story XXX, stanza 21, where we have this series of happiness: 1. royalty on earth, 2. heavenly bliss, 3. Brahma's world, 4. final extinction (NirvÁna).

[202] Love, viz. sensual love and covetousness, and hatred (with anger) are the two great divisions of vyasanÂni (vices, evil habits), not only with Buddhists. See, for instance, Manu VII, 45 foll.

[203] The arghya is the name of a worshipful offering of water to a worthy guest, given with the other ceremonial marks of hospitality: vishtara, padya, madhuparka.

[204] The inhabitants of Brahma's world are called Brahmans.

[205] The others are inference and analogy; for it is unlikely that the Brahman would think of persuading a disbeliever by means of the fourth mode of proof, revelation.

[206] In other words, in the state of the fetus.

[207] A nishka is a gold coin, whose value varied at different times.

[208] The disah belong grammatically, and for this reason also mythologically, to the females. Hence they are spoken of as women (diga?ganÂh).

[209] SamghÂta is the name of a kind of infernal Symplegades. Cp. Journal Asiatique, 8^e S., tome XX, p. 184 foll.

[210] The second pÂda of this stanza is wanting an iambus in its middle part. I think it is thus to be supplied: prÂpto bhavishyasi (yadÂ) svakritapranunnah.

[211] The following stanzas are of a very ingenious composition. In stanzas 50-54 each pÂda ends in two homonymous syllables put twice in different functions, and from 55 the simile of the chariot is elaborated with great skill.

[212] Samvega is the emotional state which prepares the mind to accept spiritual instruction or to take the vow of a religious life.

[213] I surmise that pÂda 2 of this line is to be read rogibhÛtasya nÂsinah.

[214] This 'strong determination' is the pranidhi, also called pranidhÂna. By it he who performs some extraordinary meritorious action with the object of attaining some definite result in a future existence proclaims his design before carrying out his performance. Its counterpart in the ritual of Hinduism is the so-called samkalpa preceding the ceremony and contributory to its success. For other instances of it, though the name of pranidhi is not used there, see Story I, stanzas 30-32; VIII, stanzas 53-55.

[215] Viz. 'final extinction' or nirvÂna.

[216] In the original ka put twice in the second pÂda of this stanza is hardly right. In the latter place, I suppose that it should be changed to sa.

[217] I have not adopted the ingenious conjecture of Professor Kern, sishatsatÂm, as I now think the text of the MSS. gives a good sense, if but the complex of aksharas sÎdatsatÂm is divided into two words. Accordingly I read sÎdat satÂm udvahatÎva vrittam.

[218] Compare Professor Kern's interesting paper on the Old-Javanese poem Sutasoma in the Verslagen en Mededeelingen der Kon. Akademie van Wetenschappen afd. Letterkunde, 3^de Reeks, dl. V. pp. 8-43, especially note on p. 21. This Javanese poem, composed by Tantular, a manuscript of which belongs to the Leiden University Library, is based on some unknown work named BauddhakÂvya, not mentioned in Bunyiu Nanjio's Catalogue.

[219] So elsewhere the pious are called 'partisans of virtue' (gunapakshapÂtinah). See, for instance, Story VII, stanza 31.

[220] The exactness of the comparison would appear more, if the number of virtues of young Sutasoma were also sixteen. But I count nineteen.

[221] Professor Kern writes to me, that lulitaº in the printed text ought to be changed into lalitaº, the reading of the MSS.

[222] In other words, 'when he died.'

[223] Upahartum is of course a misprint for apahartum.

[224] In other words, 'as dreadful as a cemetery.'

[225] Compare note to Story III, stanza 21.

[226] I read vinÎtadÎpapratibhoggvalasya.

[227] In other words, 'having transgressed the precepts of morality.' Instead of samtyaktÂrthapathasya, I read samtyaktÂryapathasya.

[228] This formula (brÛhÎdÂnÎm mÂrsha) and the whole of this ceremonial shows a striking likeness to the observances prescribed for the instruction in the Veda of a pupil by his spiritual teacher.

[229] Cp. Dhammapada, verse 151.

[230] Inasmuch as by his naming the four boons he would bring about for the man-eater an opportunity of breaking his faith, he might become the involuntary cause of infernal punishment to his neighbour. Cp. Story XXIV, stanza 32.

[231] In 1894 Dr. S. d'Oldenburg more fully dealt with the BhadrakalpÂvadÂna in a Russian book on Buddhistic Legends in BhadrakalpÂvadÂna and GÂtakamÂlÂ. As to Sutasoma, cp. pp. 83-85 of that book.

[232] That ayogriha is the name of the prince, not an appellative, appears from the PÂli recensions. He was named so, since he was brought up in the 'iron house' (ayogriha).

[233] SamvignamÂnasÂm; compare note on p. 280.

[234] Apparently the attendants had received that new attire as a present.

[235] The presents strewed about are compared either with the cascade of the Ganges at Ga?gÂdvÂra, where the river rushes into the valley, or with the mythological account of Ga?g hurling down from heaven to earth at the instance of BhagÎratha.

[236] In the PÂli redaction the new-born children are in fact carried away by a goblin, a YakkhinÎ.

[237] The king had those sacraments performed by his purohita, the king's constant and customary representative in sacrificial and ceremonial matters.

[238] It is plain that the image of the crescent moon is present to the author's mind.

[239] This sentence is expressed in a similar way in a sloka, recurring several times in DivyÂvadÂna (ed. Cowell, p. 27; 100; 486):

Cp. also supra, Story VI, stanza 7.

[240] In the PÂli redaction these demons are specified by the names of yakkhÂ, pisÂkÂ, and pet (= Sans, pretÂh), different classes of goblins.

[241] Jugglers may effect illusions of the kind. The fourth act of the RatnÂvalÎ affords an instance of that indragÂla.

[242] AnityÂh sarvasamskÂrÂh, one of the most popular sayings of the Lord.

[243] Properly speaking, the samskrita is the phenomenon, and the samskÂrÂh are the 'fashions' or 'forms' of the perceptible objects as well as of the perceiving mind. But the latter term is not rarely likewise indicative of the things or objects (see Childers, Dictionary, s. v. samkhÂro), and the former is here nearly a synonym of nÂmarÛpa.

[244] In his Buddha-existence, of course.

[245] This apology is not superfluous, indeed. Though fables of animals have been adapted of old so as to form part of the stock of sacred lore of the Buddhists, the contradiction between the low existences of the most virtuous ones and the doctrines about the karma is as great as possible.

[246] The common representation of Yama is sitting on the back of a buffalo with a staff in his hand. See, for instance, VarÂhamihira Brihatsamhit 58, 57 dandÎ Yamo mahishagah.

[247] Indian medicine divides the diseases into three classes, according to their origin from one of the three humours: phlegm (kapha), wind (vÂta), and bile (pitta).

[248] Cp. the conclusion of Story XXV.

[249] The point of this stanza is lost in translation. The term sattvakÂya admits of two acceptations, according to its being applied to the philosophical and to the ordinary use of the word sattva. So the same compound may signify 'a body of animals' and 'a collection of substances.' Similarly the term guna means 'virtue' as well as 'quality.'

[250] The last pÂda of this sloka looks corrupt in the original, yet without encumbrance of the main sense which is evident.

[251] Cp. the beginning of Story XIV, p. 125.