the critical acumen and the untiring care of the editor, whose exertions have almost purged the text from the clerical errors and blunders which greatly encumber the Nepal manuscripts[1]. Thus, thanks to Prof. Kern, this masterpiece of Sanskrit Buddhist literature is now accessible to Sanskritists in an excellent edition. I have undertaken to translate it, as I consider it a most valuable document for the knowledge of Buddhism.
Properly speaking, Gâtakamâlâ is a class-name. It has been pointed out above that in the Northern Buddhist Canon several writings of that name have been made known, and though, so far as I know, this appellation does not occur in the book-titles of the Pâli Tripitaka, such texts as the Pâli Gâtaka and the Kariyâpitaka may have some right to be thus designated. That it is a generic appellation is made plain from Somendra's Introduction to the Avadânakalpalatâ of his father Kshemendra. It is said there, verses 7 and 8:—
'âkâryaGopadattâdyair avadânakramogghitâh
ukkityokkitya vihitâ gadyapadyavisriṅkhalâh,
ekamârgânusârinyah param gâmbhîryakarkasâh
vistîrnavarnanâh santi Ginagâtakamâlikâh.'
'There exist many "Garlands of Birth-stories of the Gina" by Gopadatta and other teachers, who, discarding the usual order of the Avadânas, gathered tales carptim, and told them at length in elaborate prose (gadya) interspersed with verse, holding themselves free as to the proportions of the two styles, which they made interchange. They all treat of the praise of the Right Path, but, owing to their profoundness, are hard to understand.'
This definition of that class exactly suits the work, the translation of which is here published. This composition consists, indeed, of verse intermingled with flowery prose built up according to the rules and methods of Sanskrit rhetoric; it claims to be a florilegium, a selection of Gâtakas, with the avowed object of rousing or invigorating the true faith in the minds of the reader; and the stories are told at length. It has perhaps been the most perfect writing of its kind. It is distinguished no less by the superiority of its style than by the loftiness of its thoughts. Its verses and artful prose are written in the purest Sanskrit[2], and charm the reader by the
- ↑ Compare the complaint of Prof. Cowell, p. xii of the Introduction to his translation of the Buddhakarita (Sacred Books, vol. xlix).
- ↑ 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
