a conclusion to the story, being preceded by evam or tathâ, 'in this manner.' But, as a rule[1], the epilogues are not limited to that simple repetition. They often contain more, the practical usefulness of the story thus told being enhanced by the addition of other moral lessons, which may be illustrated by it, or by pointing out different subjects of religious discourses, in connection with which our tale may be of use. Most of these epilogues, in my opinion, are posterior to Sûra. Apart from the argument offered by some remarkable discrepancies in style and language and the monkish spirit pervading them, I think it highly improbable that, after the author had put at the head and at the end of each Gâtaka the moral maxim he desires to inculcate upon the minds of his readers by means of the account of a certain marvellous deed of the Bodhisattva, he should himself add different indications for other employments to serve homiletical purposes. It is more likely that these accessories are of later origin, and were added when the discourses of Sûra had gained so great a reputation as to be admitted to the Canon of Sacred Writings, and had come to be employed by the monks as a store of holy and edifying sermons for the purposes of religious instruction.
On account of these considerations, I have bracketed in my translation such part of the epilogues as seemed to me later interpolations. Yet I did not think it advisable to omit them. They are not without importance in themselves. They allow us an insight into the interior of the monasteries and to witness the monks preparing for preaching. Moreover, some of them contain precious information about holy texts of the Northern Buddhists, which are either lost or have not yet been discovered. In the epilogue of VIII there is even a textual quotation; likewise in that of XXX, where we find the words spoken by the Lord at the time of his Complete Extinction. As to XI, see my note on that epilogue. In XII and XXI similar sayings of holy books are hinted at.
Concerning the person of the author and his time, nothing certain is known. That he was called Ârya Sûra is told in the manuscripts, and is corroborated by Chinese tradition; the Chinese translation of the Gâtakamâlâ, made between 960 and 1127 a.d., bears Ârya Sûra, on its title as the author's name (see Bunyiu Nanjio's Catalogue, No. 1312). Tibetan tradition, too, knows Sûra as a famous teacher, and as the author of our collection of stories. Târanâtha identifies him
- ↑ 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.
