damage of his own righteousness (dharma), acts as if to cleanse my sins,
say who else should be ungrateful, if not I?'
The Yaksha spoke: 'Then wilt thou never be delivered from his
persecutions.
16. 'Who may be able to chastise the ill-behaviour of a rascal having no
respect for virtues, unless he sets aside humble forbearance?'
The Bodhisattva spoke:
17. 'It is not suitable for him who longs for happiness to pursue
comfort or prevention of discomfort by inflicting grief on another. The
result of such actions will not tend to the production of happiness.
18. 'My persistence in patient endurance is, in fact, an admonition to
awake his conscience. If he does not understand it, he will afterwards
assail others of a hasty temper who will stop him in his pursuit of the
wrong way.
19. 'And having been ill-treated by such a one, he will no more do these
things to such as me. For having received punishment, he will not act in
this (unbecoming) manner again. And so I will get rid of him.'
On these words the Yaksha, affected with faithful contentment,
amazement, and respect, exclaimed: 'Well said! well said!' and moving
his head and shaking his (extended) fingers, magnified the Great Being
with kind words such as these:
20. 'How is it possible that beasts should possess a conduct like this?
How didst thou come to this degree of regard for virtues? Having assumed
with some purpose or other this animal-shape, thou must be somebody
practising penance in the penance-forest!'
After thus eulogising him, he threw the wicked monkey off his back, and
taught him a preservative charm; after which he disappeared on the spot.
* * * * *
In this manner, then, 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. [So is
to be said, when discoursing on forbearance. And this may also be said:
'In this manner is shown the imperturbable tranquillity of the
Bodhisattvas, even when in the state of a beast; how, indeed, should it
become a human being or one who has taken the vow of a homeless life to
be deficient in it[248]?' This story is also to be told, when praising
the Tathâgata and when discoursing on listening with attention to the
preaching of the Law.]
[248] Cp. the conclusion of Story XXV.
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 to living beings.
1. With the young shoots of the trees, with the sweet and delicious
flavours of their flowers, and with their fruits of different hue,
scent, and relish he kept such diet as was dictated by his contentment.
2. He manifested his care for the interests of others by preaching to
others the precepts of righteousness on proper opportunities, by helping
the distressed according to his power, and by preventing the base-minded
from immodest actions.
The whole multitude of animals in that part of the forest, being thus
protected by the Great Being, thrived and were happy; for in him they
possessed a teacher, as it were, a kinsman, a physician, a king.
3. In the same degree as they, being well protected by the greatness of
his mercy, increased in virtues, in the very same degree his protection
endowed them, though making up a collection of substances, with increase
of their qualities[249].
[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 gu_n_a means 'virtue'
as well as 'quality.'
Now one time, when the Great Being, according to his pity for the
creatures, was rambling through parts of the forest, it happened that he
saw in some part of the wood a lion who overcome by an exceedingly heavy
pain was lying on the earth, as if he were hit with a poisonous arrow,
having his mane disarranged and dirty with dust. And drawing near to
him, moved by compassion, he asked him: 'What is the matter, king of the
quadrupeds? Thou art seriously ill, indeed, I see.
4. 'Is this illness caused by exhaustion after indulging too much in
boldness against elephants? or in excessive running after deer? or art
thou hit with an arrow by a hunter? or has some disease seized thee?
5. 'Say then, what ails thee, if at least it may be told to me. Likewise
tell me what may be done for thee in this case. And if perhaps I possess
some power for the benefit of my friends, thou must enjoy the profit I
may bring about by it and recover thy health[250].'
[250] The last pâda of this _s_loka looks corrupt in the original,
yet without encumbrance of the main sense which is evident.
The lion spoke: 'Thou, virtuous and best of birds, this illness is not
the effect of exhaustion nor is it caused by disease nor occasioned by a
hunter's arrow. But it is the fragment of a bone that sticks here in my
throat and, like the point of an arrow, causes grievous pain to me. I
can neither swallow it down nor throw it up. Therefore, it is now the
time of assistance by friends. Now, if you know the way to make me
sound, well, do it.' Then the Bodhisattva, owing to the keenness of his
intellect, thought out some means of extracting the object which was the
cause of his pain. Taking a piece of wood large enough to bar his mouth,
he spoke to the lion: 'Open thy mouth as wide as ever thou canst.' After
he had done so, the Bodhisattva having placed the log tightly between
the two rows of his teeth, entered the bottom of his throat. With the
top of his beak he seized that fragment of bone sticking athwart in it
by one edge, and having loosened it, took it by another edge, and at
last drew it out. And while retiring, he dropped the log which barred
the lion's mouth.
6. No wound-healer, however skilled in his art and clever, would have
succeeded even with great effort in extracting that extraneous
substance, yet he pulled it out, thanks to his keen intellect, though
not exercised by professional training[251], but proper to him through
hundreds of existences.
[251] Cp. the beginning of Story XIV, p. 125.
7. After taking away together with the bone the pain and anguish caused
by it, he felt no less gladness at having relieved his suffering
fellow-creature, than the lion at being released from the pain-causing
object.
This, indeed, is the essential property of a virtuous person.
8. A virtuous person having effected the happiness of another or stopped
his mischief even with difficulty, will enjoy a greater amount of
excessive gladness, than he would on account even of prosperity
happening to himself and easily obtained.
So the Great Being having relieved his pain, was rejoiced in his heart.
He took leave of the lion, and having received his thanks went his way.
Now some time after, it happened that the woodpecker flying about with
his outspread wings of exquisite beauty, could nowhere get any suitable
food, so that he was caught by hunger which burnt his limbs. Then he saw
that same lion feasting on the flesh of a young antelope fresh killed.
His mouth and claws and the lower end of his mane being tinged with the
blood of that animal, he resembled a fragment of a cloud in autumn,
immersed in the glow of twilight.
9. Yet, though he was his benefactor, he did not venture to address him
with words of request, disagreeable to the ear; for however skilled in
speech, shame imposed upon him a temporary obligation of silence.
10. Nevertheless, as his wants required satisfaction, he walked up and
down before his eyes in a bashful attitude. But that scoundrel, though
well aware of him, did not at all invite him to join in the repast.
11. Like seed sown on a rock, like an oblation poured out on ashes that
have lost their heat, of that very nature is, at the time of fruit, a
benefit bestowed on an ungrateful person, and the flower of the
vidula-reed.
Then the Bodhisattva thought: 'Surely, he does not know me again,' and
approaching him with a little more confidence, asked him for a share,
supporting his demand with a proper benediction after the manner of
mendicants.
12. 'Much good may it do thee, lord of the quadrupeds, who procurest thy
livelihood by thy prowess! I beg thee to honour a mendicant, which is an
instrument for thee to gather good repute and merit.'
But the lion disregarding this kind blessing, unacquainted as he was
with the behaviour of the pious (ârya), owing to his habitual cruelty
and selfishness, fixed a sidelong look on the Bodhisattva, as if he were
willing to burn him down with the flame of the anger blazing out of his
fiery eyes, and said: 'No more of this.
13. 'Is it not enough that thou art alive, after entering the mouth of a
creature like me, a devourer of fresh killed deer who does not know of
unmanly mercy?
14. 'Is it to insult me that thou darest molest me thus another time
with a demand. Art thou weary of thy life? Thou wishest to see the world
hereafter, I suppose.'
This refusal and the harsh words expressing it, filled the Bodhisattva
with shame. He flew directly upward to the sky, telling him in the
language of his extended wings he was a bird, and went his way.
Now some forest-deity who was indignant at this injury, or who wanted to
know the extent of his virtuous constancy, mounted also to the sky, and
said to the Great Being: 'Excellent one among birds, for what reason
dost thou suffer this injury inflicted by that scoundrel on thee, his
benefactor, though thou dost possess the power of revenge? What is the
profit of overlooking that ungrateful one in this manner?
15. 'He may be ever so strong, thou art still able to blind him by a
sudden assault on his face. Thou mayst also rob the flesh of his repast
from between his very teeth. Why then dost thou suffer his insolence?'
At that moment the Bodhisattva, though having been ill-treated and
insulted, and notwithstanding the provocation of the forest-deity,
manifested the extreme goodness of his nature, saying: 'Enough, enough
of this manner of proceeding. This way is not followed by such as me.
16. 'It is out of mercy, not with the desire of gain, that the virtuous
take care of a person in distress, nor do they mind whether the other
understands this or not. What opportunity for anger is there in such a
case?
17. 'Ingratitude cannot but tend to the deception of the ungrateful one
himself. Who, indeed, wishing a service in return, will do good to him a
second time?
18. 'As to the benefactor, he obtains merit and the result of it in the
world hereafter in consequence of his self-restraint, and an illustrious
renown still in this world.
19. 'Moreover, if the benefit has been performed in order to practise a
righteous action, why should it be regretted afterwards? If done with
the purpose of receiving something in return, it is a loan, not a
benefit.
20. 'He who because of the ingratitude of his neighbour prepares to do
him harm, such a one, in truth, after first earning a spotless
reputation by his virtues, will subsequently act after the manner of
elephants.
21. 'If my neighbour by the infirmity of his mind does not know how to
return the benefit, he will also never obtain the lovely lustre inherent
in virtues; but, say, what reason should there exist for a sentient
being to destroy, on account of that, his own lofty renown?
'But this seems to me most becoming in this case.
22. 'He in whose heart a service done by a virtuous person did not rouse
a friendly disposition, such a one is to be left, but gently, without
harshness and anger.'
Then the deity, rejoiced at his well-said sentences, praised him,
exclaiming repeatedly: 'Well said! well said!' and adding many kind
words.
23. 'Though exempt from the toil caused by matted hair and a bark
garment, thou art a _Ri_shi, thou art a holy ascetic knowing the future!
It is not the dress, truly, that makes the Muni, but he who is adorned
by virtues is the real Muni here.'
After thus distinguishing him and honouring him, he disappeared on the
spot.
* * * * *
In this manner, then, a virtuous person is incapable of betaking himself
to wickedness, even though provoked, having never learnt to do so. [So
is to be said when eulogising the virtuous. And when discoursing on
forbearance, this is to be propounded: 'In this manner a man practising
forbearance will rarely meet with enmity, rarely with reproach, and will
be beloved and welcome to many people.' When praising adherence to
tranquillity, this is to be said: 'In this manner the wise being great
in preserving their tranquillity preserve their own lustre of virtues.'
Likewise, when glorifying the Tathâgata and praising the cultivation of
an excellent nature: 'In this manner a good nature being always striven
after does not pass away, even when in the state of a beast.']
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._
II. _S_ibi_g_âtaka = Fausb. No. 499.
_G_âtakamâlâ. Pâli _G_âtaka.
Stanza 10-12 Stanza 1-3
" 13, 14 " 5, 6
" 15-18 " 7-9
" 21-23 " 10, 11
" 25 " 12
" 26, 27 " 13
" 28 " 14
" *32, *33 " *20, *21
" 35, 36 " 23
" 37 " 24, 25
" 44-49 " 26-31
III. Kulmâshapi_nd_î_g_âtaka = Fausb. No. 415.
Stanza 4, 5 Stanza 1, 2
" 6, 7 " 3
" 10-13 " 4-7
" 14-16 " 8-10
" 17 " 11, 12
IV. _S_resh_th_i_g_âtaka = Fausb. No. 40.
Stanza 18 Stanza 1
V. Avishahya_s_resh_th_i_g_âtaka = Fausb. No. 340.
Stanza 9 Stanza 1
" *11 " *2
" 26, 27 " 3, 4
VI. _S_a_s_a_g_âtaka = Fausb. No. 316
Stanza 26-29 Stanza 1-4
VII. Agastya_g_âtaka = Fausb. No. 480.
Stanza 12 Stanza 2
" 14, 15 " 4
" 17, 18 " 6
" 20-22 Stanza 8, 9
" 24-26 " 10
" 28, *29 " 12, *13
" 30, 31 " 14
" 34 " 16, 17
" 36-38 " 19-21
Stanzas 13, 16, 19, 27, 32 and
33, 35 are different embellishments
of one stereotyped verse " 3, 5, 7, 11, 15, 18
XII. Brâhma_n_a_g_âtaka = Fausb. No. 305.
Stanza *13, 14, *15 Stanza *1, *2.
XIII. Unmâdayantî_g_âtaka = Fausb. No. 527.
Stanza 12 Stanza 5
" *17, 18 " 15
" *19 " 16
" 22 " 17
" 26, 27 " 18, 19
" 29 " 29, and cp. 24 and 26
" 30, 31 " 30, 32
" 32 " 35 and cp. 33
" 33 " 41
" 34 " 34
" 36 " 36
" 39 " 48-51
XIV. Supâraga_g_âtaka = Fausb. No. 463.
Stanza 12, 13 Stanza 1, 2
" 14, 15 " 5, 6
" 16, 17 " 3, 4
" 18, 19 " 7, 8
" 20, 21 " 9, 10
" 22, 23 " 11, 12
" *30, 31 " 13
XV. Matsya_g_âtaka = Fausb. No. 75.
Stanza 14 Stanza 1, cp. _K_ariyâpi_t_aka
III, 10, 6
XVI. Vartakâpotaka_g_âtaka = Fausb. No. 35.
Stanza 7 Stanza 3 = 34 of Ekanipâta
XVII. Kumbha_g_âtaka = Fausb. No. 512.
Stanza 7, 11 Stanza 1-3
" 12, 13 " 4, 5
" 14 " 6 and 8
" 15 " 7
" 16 " 9 and 22
" 18 " 25
" 19 " 13 and *14
" 22 " 26
" 25 " 15-17
" 27 " 18
" 30, *31 " 28, *29
" 32, 33 " 30, 31
XIX. Bisa_g_âtaka = Fausb. No. 488.
Stanza *11, *12, 13 Stanza *1, *2, 3
" 14, 15, *16 " 4, 5, *6
" *17, *18 " *7, *8
" 19, 20 " 9, 10
" *21, *22, *23 " *11, *12, *13
" *24, 25, 26-28 " *14, 15, 16 and 17
" 29, 30 " 18
" *31 " *19
" *32, 33 " 20
XX. _S_resh_th_i_g_âtaka = Fausb. No. 171.
Stanza *18 Stanza *1
XXI. _K_u_dd_abodhi_g_âtaka = Fausb. No. 443.
Stanza 9, 11 Stanza 1, 2
" 18, 20, 21 " 3, 4, 5
" *22, *23, *24, *25_a_ " *6, *7, *8, *9_a_
" 25_b_-_d_, 26 " 9_b_-_d_, 10, 11
" 27, 28 " 12, 13
XXII. Ha_m_sa_g_âtaka = Fausb. No. 533.
Stanza 26 Stanza 1, cp. No. 534, 1-3
" 27, 29 " 2, 4
" *30, *31, *32 " *5, *6, *7
" *33, *34 " *8, *9
" *35 " *10 identical.
" *36, *37, *38 " *11, *12, *13
" 39, 40 " 19 (read disa_m_)
" 43, 44 " 20, 21, cp. No. 534, 15
and 16
" 45-48 " 25-28
" *49, 50, 51 " *29, 30, 31 (stands in
a wrong place, as 31,
being spoken by Sumukha,
must immediately
follow 30)
" 54 " 35 = 49
" 55, 56 " 37, 39
" 57, 58 " 41, 42
" 59-62 " 43, 44, 46
" 63, 64 " 47-53
" 65 " 54, 55
" 66, 67 " 58
" 68 " 60
" 72, 73 " 65
" *74, 75-77 " *66, 67-69
" 78, 79 " 70
" 80 " 72, 73
" 83 " 74
" 85, 86 " 75-77
" *89 " 81
XXIII. Mahâbodhi_g_âtaka = Fausb. No. 528.
Stanza 13, 14 Stanza 7, 8
" 15 " 10
" 16 " 11, 13
" 66-69 " 53-56
" 70 " 49, 50
" 71 " 51, 52
XXIV. Mahâkapi_g_âtaka = Fausb. No. 516.
Stanza 11 Stanza 21
XXVI. Ruru_g_âtaka = Fausb. No. 482.
Stanza 22, 23 Stanza 5
" 24 " 7
" 26, 27 " 8
" 30 " 9
XXVII. Mahâkapi_g_âtaka = Fausb. No. 407.
Stanza 13 Stanza 1
" 15 " 2
" 20 _d_, 21-23 " 3-5
XXVIII. Kshânti_g_âtaka = Fausb. No. 313.
Stanza 59 Stanza 1
" 61, 62 " 2
XXXI. Sutasoma_g_âtaka = Fausb. No. 537.
Stanza 47, *48, *49 Stanza 54, *55, *56
" 52 " 59
" *54 " *60
" 61-66 " 64-71
" 67 " 72
" 71, 72 " 40, 41 = 74, 75
" 74, 75 " 42, 43 = 76, 77
" 76, 77 " 78, 79
" *78 " *80
" 93, 94 " 102
XXXII. Ayog_ri_ha_g_âtaka = Fausb. No. 510.
Stanza 21, 22 Stanza 1, 2
" 23, 24 " 3, 4
" 25, 26 " 6, 7
" 27 and 33 " 17
" 28, 29 " 14, 15
" 30, 31 " 19, 20
" 35, 36 " 12, 13
" 37 " 18
" 38, 39 " 21, 22
" 47, 48 " 23, 24
XXXIII. Mahisha_g_âtaka = Fausb. No. 278.
Stanza 19 Stanza 3 = _K_ariyâpi_t_aka II,
5, 10
XXXIV. _S_atapattra_g_âtaka = Fausb. No. 308.
Stanza *13 Stanza 2
" *22 " 4
INDEX.
abhig_ñ_â, page 206.
Abhipâraga, 116, 117, 118, 119, 120, 121, 122, 123.
Act of Truth, 16, 132, 136, 137, 141.
Agastya, the story of, VII. 46-55.
Agni, 140.
Agnihotra, 49.
Agnimâlin, 129.
A_g_ita, 4.
Almsgiving, eulogy of, 24.
Andhakas, 145.
Angels, charged with the care of rain, 94, 135.
Anger, sermon on, 178-180.
Aniruddha, 164.
Annihilation, doctrine of, 207, 213.
Aṅgadinna, 269.
Aṅgas, see Vedâṅgas.
Ape, 38, 45; for the rest cp. Monkey.
Story of the great, XXIV. 218-227.
Apsaras(as), 17, 97, 115, 117.
arghya, 271.
Arhat, 22, 105.
artha, a means for attaining dharma, 27-29.
--9, 95, 195, 202, 253, 264, 302, 312.
Asuras, 105, 322.
A_s_u_k_iku_n_apa, 276.
avabh_ri_tha, 95, 97.
Avadânakalpalatâ, see Bodhisattvâvadânakalpalatâ.
Avadâna_s_ataka, 37.
Avishahya, 30, 31.
Story of, V. 30-37.
Avî_k_i, 147.
Ayog_ri_ha, story of, XXXII. 314-324.
Âdityas, 131.
Ânanda, 164, 181, 199, 291.
âpaddharma, 111, 223.
Âryasthavirîyanikâya, 139.
Bauddhakâvya, 291.
Benares, 183, 186, 187, 245.
Bodhi (proper name), 202.
Bodhi, see Buddhahood.
Bodhisattva, 1, 2, 4, 5, 6, 7, 8, 12, 18, 20, 25, 26, 27, 28, 29, 30,
31, 32, 33, 35, 39, 46, 48, 49, 50, 51, 52, 53, 54, 55, 56, 71, 74,
78, 81, 82, 83, 84, 85, 86, 87, 89, 91, 92, 93, 104, 109, 111, 112,
113, 114, 124, 125, 128, 132, 134, 136, 137, 138, 140, 141, 148,
151, 154, 156, 157, 158, 159, 162, 163, 165, 166, 167, 169, 173,
174, 175, 176, 178, 180, 181, 185, 186, 187, 188, 189, 190, 195,
197, 199, 200, 201, 202, 203, 204, 205, 207, 208, 209, 210, 219,
221, 222, 224, 227, 228, 229, 232, 234, 235, 236, 239, 240, 241,
243, 244, 245, 248, 250, 251, 253, 263, 265, 266, 267, 269, 270,
271, 273, 278, 281, 282, 291, 295, 296, 297, 299, 300, 301, 303,
304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 319, 325,
327, 328, 329, 331, 332, 333.
Bodhisattvas, 125, 329.
Bodhisattvâvadânakalpalatâ, 8, 19, 20, 37, 41, 71, 78, 93, 200, 268,
291.
Brahma (n.), 43, 68.
Brahmâ (m.), 98.
Brahmadatta, 182, 186, 245.
Brahmaloka, 269, 270, 271, 286, 324.
Story of the inhabitant of the, XXIX. 268-281.
Brâhman, majestic figure of a, 143; Brâhmans abhor falsehood, 144; the
Brâhman with the four well-said sentences, 293, 294, 297, 298, 299,
300; the Brâhman who asked the Bodh.'s eye, 11, 12, 13, 15; the
Brâhman in the shape of whom _S_akra tried the hare, 42, 43,
44.
Brâhman, story of the, XII. 109-114.
Brâhma_n_î, A, 85.
B_ri_haspati, 123.
Brothers, the six, of the Bodhisattva, 154, 155, 156, 157, 159, 160.
Buddha, 1, 8, 67, 218, 313, 325.
Buddhas, 21.
Buddhahood, 1, 56, 69.
Buddha-virtues, 5.
Buddhayâna, 5.
buddhi, 272.
Buffalo, story of the, XXXIII. 324-329.
Bhadra, 291.
Bhadrakalpâvadâna, 313, 314.
bhakti, doctrine of, 211.
Bharuka_kkh_a, 125, 134.
bhâvanâs, 3.
Celestials, celestial gods, see Devas.
Charity praised, 19, 24, 28, 29, 30, 31, 32, 35, 36, 45, 54, 60, 72,
73; excess of, 75.
Childless one, story of the, XVIII. 148-154.
Comrade, the, of the Bodhisattva, 156, 160.
Curse, the effect of penance-power, 176, 267;
strong liquor, an embodied Curse, 146.
Dadhimâlin, 129.
Daityas, 54, 105, 186, 192, 229.
Dânavas, 105.
Delusion (= mâyâ) 259;
(= moha) 301.
Demoness, 117.
Demons, 105, 106, 107, 108, 126, 128;
(= graha) 320, 321.
Destiny, 14, 123, 166.
Detachment praised, 151, 156, 253.
Devadatta, 260.
Devaputras, 55, 161, and see Angels.
Devarshi, 270.
Devas, 7, 14, 44, 63, 90, 92, 96, 97, 106, 107, 108, 119, 136, 182,
287, 322.
City of the, 24; hall of the, 45; Lord of the, see _S_akra;
rank of the, 28; world of the, 38, 45, 96; sovereignty of the,
113; old, 146.
Devil, the embodied, 226.
Devî, 131.
Diti, 104.
Divyâvadâna, 8, 20, 56, 318.
dîkshâ, 95, 102.
dîkshita, 95, 102.
Dog, a, 204.
Dhammapada, 21, 139, 143.
Dhanvantari, 322.
dharma, 9, 27, 69, 95, 195, 207, 211, 214, 216, 259, 263, 302, 312,
328.
Dharma (personified), 94, 177, 257.
Dh_ri_tarâsh_t_ra, 181.
dhyâna, 55, 174, 206, 257, 269, 271, 272, 324.
Elephant, 161, 162; a white, 73, 74, 75, 78.
Story of the, XXX. 281-291.
Elephants of the world-quarters, 288.
False doctrines, 206, 207, 209-214, 216, 218.
Fear of Death, 306, 307; discourse on the, 319-323.
Fish, story of the, XV. 134-138.
Five, the (first followers of the Lord), 71.
Forbearance, praise of, 258, 259, 264, 265, 328.
Forest-deity, 333-335.
Gandharvas, 7, 92.
Ganges, 245, 315.
Ga_n_as, 17.
garbhâdhâna, 109.
Garu_d_a(s), 287, 321.
gâthâs, tetrad of, 300, 308, 309.
Goblins, 57, 58, 63, 295, 300, 315, 316.
Goldland, 125.
grahas, 321.
Gruel, story of the small portion of, III. 20-25.
Guild, story of the head of a, IV. 25-30.
guru, the, of Ârya_s_ûra, 2.
_G_âlin, 82, 86.
_G_âtaka, the Pâli, 8, 18, 19, 20, 21, 25, 30, 37, 46, 71, 93,
104, 109, 114, 124, 125, 126, 130, 132, 133, 134, 137, 138, 141,
154, 159, 160, 164, 172, 181, 182, 190, 195, 200, 214, 218, 227,
234, 244, 245, 253, 260, 268, 291, 314, 324, 329.
Commentary on the, 160, 161, 162. _g_âtakarma, 2, 46, 109, 316.
_G_valatkukûla, 274.
Ha_m_sa, the supreme, 44. For the rest, cp. Swan.
Hare, story of the, VI. 37-45.
Hâlahala, the poison, 307.
Hells, description of, 274-277.
Himalaya or Himavat, 36, 141, 186, 218, 244, 289.
Hitopade_s_a, 200.
Hospitality praised, 39-44, 49.
Indra, 16, 68, 196.
Î_s_vara, 206, 211, 212.
Jackal, the friend of the hare, 38, 42, 45.
Jar, story of the, XVII. 141-154.
Jewels (the three), or Triratna, 2.
Kailâsa, 73.
Ka_k_aṅgalâ, 161.
kalâs, 2, 292.
Kalmâshapâda, see the son of Sudâsa.
karma, 269, 275, 276; doctrine of, 206, 212, 325; result of, 148, 258,
270, 325; harvest of, 225, 239; evil, 239.
Kathâsaritsâgara, 20, 124, 200.
Kaumudî, 1 17.
Kaumudi-festival, 116, 317.
Kauravas, 291.
Kâlodâyin, 164.
kâma, 9, 95, 195, 202, 253, 264, 302.
kâmadhâtu, 269.
kâmâva_k_ara, 269.
Kârâ, 47.
Kâ_s_yapa, 51, 53;(another) 164.
Kâ_s_yapa, the Buddha, 161.
King's duties, a, 216, 217, 250, 252, 278-280.
Kirî_t_avatsa, 118.
Ko_s_ala, 20.
K_ri_sh_n_â_g_inâ, 82, 86, 87.
K_ri_ta Yuga, 9, 99, 101.
kshamâ, 259, 264.
kshânti, 253, 259.
Kshântivâdin, 253,254, 256, 260, 261.
Story of, XXVIII. 253-268.
Kshemendra, 8, 93.
Kubera, 31, 56, 68, 145.
Kub_g_ottarâ, 164.
Ku_s_amâlin, 130.
Khuramâlin, 128.
_K_andra, 45.
_K_ariyâpi_t_aka, 8, 37, 46, 71, 93, 134, 137, 138, 154,
172, 234, 291, 314, 324.
_K_itra, 164.
_K_u_dd_abodhi, story of, XXI. 172-181.
Leprosy a punishment for treachery, 225, 226.
Lion, 330-333.
Lioness, 294.
Liquors, sin of drinking strong, 142, 148; discourse on the sin of
drinking, 144-147.
Lokapâlas, 80, 177.
Lotus stalks, story of the, XIX. 154-164.
Love-god, 91, 117, 119, 175, 176.
Madrî, 78, 79, 81, 82, 88, 89, 90, 91, 92.
Madhudâtar, 164.
Magic, the power of, 15, 44, 207, 215.
Mahâbodhi, story of, XXIII. 200-218.
Mahâraurava, 27.
Maitrîbala, story of, VIII. 55-71.
Maṅgala Buddha, 93.
Man-eater, the, see Kalmâshapâda.
Manmatha, 7, 118.
Manu, 320.
Mare-mouth, the, 131, 132.
Maruts, 131.
Maudgalyâyana, 164.
Mânasa, Lake, 181, 183, 185, 186, 187.
Mâra, 26, 27, 29, 30, 91, 287; hosts of, 5.
Mâtali, 106, 107.
Mercy, discourse on, 243, 244.
Merit and Meritorious actions, 8, 23, 24, 25, 26, 39, 40, 45, 68, 233,
245, 279; power of, 9, 20, 30, 39, 133, 136, 200, 201, 316, 317;
result of, 19, 22, 23, 94.
Meru, 4, 58, 66, 69.
Milinda Pa_ñ_ha, 93.
Monastery, the Great, 161.