memory of posterity he should have been represented as a saint who professed the ethics of his religion, non disputandi causa, as Cicero says of Cato, ut magna pars, sed ita vivendi.

It was no easy task to translate a work of so refined a composition, still less because there is no help to be had from any commentary. The Sanskrit text has none, and the Chinese commentary mentioned by Bunyiu Nanjio is not translated. Repeated and careful study of the original has led me to change a few passages of the translation I formerly published in the Bijdragen voor Taal-Land-en Volkenkunde van Ned. Indië, vols. viii and x of the fifth 'Volgreeks.' Moreover, I have adapted this, which may almost be styled a second edition, to the wants and the arrangements of the 'Sacred Books of the East.'

J. S. Speyer.

Groningen, April 16, 1895.

GÂTAKAMÂLÂ

OR

GARLAND OF BIRTH-STORIES

BY

ÂRYA SÛRA.

Om! Adoration to all Buddhas and Bodhisattvas!

Introductory Stanzas.

1[22]. Grand and glorious, of inexhaustible praise and charm, comprising excellent virtues and thereby auspicious, are the wonderful exploits which the Muni performed in previous births. Them will I devoutly worship with the handful of flowers of my poem.

2, 3. 'By those praiseworthy deeds the way is taught that is leading to Buddhahood; they are the landmarks on that way. Further even the hard-hearted may be softened by them. The holy stories may also obtain a greater attractiveness.' So I considered, and for the benefit of men the attempt will be made to find a favourable audience for my own genius, by treating of the extraordinary facts of the Highest One in the world in a manner which is in accordance with the course of facts as recorded by Scripture and Tradition.

4. Him, whose beautiful practice of virtues, while acting for the sake of others, no one could imitate, though bent on self-interest; Him, the blaze of whose glory is involved in his true name of the All-Knowing One; Him, the Incomparable One together with the Law and the Congregation I venerate with bowed head.

I. The Story of the Tigress.

Even in former births the Lord showed His innate, disinterested, and immense love towards all creatures, and identified himself with all beings. For this reason we ought to have the utmost faith in Buddha, the Lord. This will be instanced by the following great performance of the Lord in a previous birth, which has been celebrated by my guru, a venerator of the Three Jewels, an authority because of his thorough study of virtues, and beloved by his own guru by virtue of his religious practices.

In the time that the Bodhisattva, who afterwards became our Lord, benefited the world by manifold outpourings of his compassion: gifts, kind words, succour, and similar blameless deeds of a wisdom-cultivating mind, quite in accordance with the excessive engagements to which he had bound himself, he took his birth in a most eminent and mighty family of Brâhmans, distinguished by the purity of their conduct owing to their attachment to their (religious) duties. Being purified by the gâtakarma and the other sacraments in due order, he grew up and in a short time, owing to the innate quickness of his understanding, the excellent aid in his studies, his eagerness for learning and his zeal, he obtained the mastership in the eighteen branches of science and in all the arts (kalâs) which were not incompatible with the custom of his family.

5. To the Brâhmans he was (an authority) like the Holy Writ; to the Kshatriyas as venerable as a king; to the masses he appeared like the embodied Thousand-eyed One[23]; to those who longed for knowledge he was a helpful father.

In consequence of his prosperous destiny (the result of merits formerly earned), a large store of wealth, distinction, and fame fell to his share. But the Bodhisattva took no delight in such things. His thoughts had been purified by his constant study of the Law, and he had become familiar with world-renunciation.

6. His former behaviour had wholly cleared his mind, he saw the many kinds of sin which beset (worldly) pleasures. So he shook off the householder's state, as if it were an illness, and retired to some plateau, which he adorned by his presence.

7. There, both by his detachment from the world and by his wisdom-brightened tranquillity, he confounded, as it were, the people in the world, who by attachment to bad occupations are disinclined for the calmness of the wise.

8. His calmness full of friendliness spread about, it seems, and penetrated into the hearts of the ferocious animals so as to make them cease injuring one another and live like ascetics.

9. By dint of the pureness of his conduct, his self-control, his contentment, and his compassion, he was no less a friend even to the people in the world, who were unknown to him, than all creatures were friends to him.

10. As he wanted little, he did not know the art of hypocrisy, and he had abandoned the desire for gain, glory, and pleasures. So he caused even the deities to be propitious and worshipful towards him.

11. On the other hand, those whose affection he had gained (in his former state) by his virtues, hearing of his ascetic life, left their families and their relations and went up to him as to the embodied Salvation, in order to become his disciples.

12. He taught his disciples, as best he could, good conduct (sîla), chastity, purification of the organs of sense, constant attentiveness, detachment from the world, and the concentration of the mind to the meditation on friendliness (maitrî) and the rest[24].

Most of his numerous disciples attained perfection in consequence of his teaching, by which this holy road (to salvation) was established and people were put on the excellent path of world-renunciation. Now, the doors of evils being shut, as it were, but the ways of happiness widely opened like high roads, it once happened that the Great-minded One (mahâtman) was rambling along the shrubby caverns of the mountain well adapted to the practices of meditation (yoga), in order to enjoy at his ease this existing order of things. Agita, his disciple at that time, accompanied him.

13-15. Now, below in a cavern of the mountain, he beheld a young tigress that could scarcely move from the place, her strength being exhausted by the labour of whelping. Her sunken eyes and her emaciated belly betokened her hunger, and she was regarding her own offspring as food, who thirsting for the milk of her udders, had come near her, trusting their mother and fearless; but she brawled at them, as if they were strange to her, with prolonged harsh roarings.

16, 17. On seeing her, the Bodhisattva, though composed in mind, was shaken