98. ‘ Having a voice like a Kalavinka bird \ with a deep and sweet tone, having also a pure voice like Brahman’s a, and a loud voice with a lion’s sound.
99. ‘ He as an all-wise and truthful speaker shall 1 A kind of sparrow.
a Or ‘having a voice of pure spiritual truth?’
1 86 THE BUDDHA-iSTARITA OF ASVAGHOSHA.
obtain these eight excellences of speech, who utters applause to one who proclaims the good Law.
100. ‘And whosoever, after writing this method of the Law in a book, shall set it in his house and always worship it and honour it with all reverential observances, 101. ‘And uttering its praises shall hand the doctrine onward on every side, he, the very pious man, shall obtain a most excellent treasure of memory, 102. ‘And a treasure of insight1, and a treasure of prudence 2, and a treasure of good spells, and a treasure full of intelligence, 103. ‘And a treasure of the highest wisdom, and the most excellent treasure of the Law, and a treasure of knowledge, the means to attain the excellences of the good Law, — 104. ‘ These eight treasures shall that high- minded man attain who joyfully writes this down and sets it in a sure place and always worships it.
105. ‘And he who, himself holding this method of the Law in his mind, sets it going around him, shall obtain a complete supply for liberality for the good of the world, 106. ‘ Next, a complete supply of virtuous dis¬ positions, a most excellent supply of sacred know¬ ledge, a supply of perfect calmness, and that which is called spiritual insight, 107. ‘A supply of the merit caused by the good Law, a most excellent supply of knowledge, a supply of boundless compassion, which is the means to attain the virtues of the perfect Buddha.
BOOK XVI, 1 00-II6.
108. ‘He, full of joy, shall obtain these eight supplies who himself holds this method of the Law in his mind and sets it going abroad.
109. ‘And he who shall declare this method of the Law to others, shall have himself purified by great merit and shall be prosperous and possessed of supernatural powers.
1 10. ‘He shall become a universal monarch, a king of kings, and even a ruler among the guardians of the world 1, an Indra ruler of the gods 2, and even the ruler of the Y ama heaven 3 *, hi. ‘Yea, the ruler of the Tushita heaven, and the ruler of the SunirmitM, and the king of the Varavartina/H, and the lord of the Brahmaloka; 1 12. ‘Yea, Mahibrahman, the highest of Sages, — and in the end he shall even become a Buddha, — he, possessing a thoroughly pure intelligence, shall obtain these eight sublime rewards of merit.
1 1 3. ‘And he who, thoroughly intent, with a believing heart, and filled with faith and devotion, shall hear this method of the Law as it is preached, 1 14. ‘He shall have his intellect made perfectly pure, his mind calmed with boundless charity, and his soul happy with boundless compassion, and he shall be filled with boundless joy; 1 15. ‘His soul constantly calm with universal in¬ difference, rejoicing in the four contemplations, having reached the ecstatic state of absolute in¬ difference 5, and with his senses abolished, 1 16. ‘ With the five transcendent faculties attained, 1 Sc. the Maharajas of the first heaven.
2 In the second Devaloka. 3 The third Devaloka.
* These are the fourth, fifth, and sixth Devalokas.
6 Samarfipya?
1 88 THE BUDDHA-JTARITA OF ASVAGHOSHA.
and destroying the aggregate of latent impressions, he, endowed with supernatural powers, will attain the sam&dhi called Yhrawgama.
1 1 7. ‘He, having his soul pure, will attain these eight forms of absolute spotlessness; yea, wherever this method of the Law will prevail universally, 1 18. ‘There will be no fear of any disturbance in the kingdom, no fear of evil-minded thieves, nor fear of evil beasts; 119. ' There will be no fear of plagues, famines, or wildernesses; and no alarm shall spread, caused by quarrel or war; 1 20. ‘ There shall be no fear from the gods nor from N&gas, Yakshas, and the like, nor shall there be anywhere any fear of any misfortune.
1 2 1. ‘These eight fears shall not be found there where this Law extends; it is all briefly explained, my friends, — all that arises from holding it sted- fastly.
122. ‘A yet higher and most excellent merit is declared by all the Buddhas, even although all living beings were to practise complete self-restraint.
123. ‘ Let a man worship the Buddhas, honouring them always with faith; from that comes this pre¬ eminent merit, as is declared by the Cinas.
1 24. ‘And whosoever joyfully worships a Pratyeka- Buddha, they shall become themselves Pratyeka- Buddhas; therefore let every one worship them.
125. ‘There is pre-eminent merit from the wor¬ ship of one Bodhisattva, and they shall all them¬ selves become Bodhisattvas, let every one worship them; 126. ‘Therefore there is pre-eminent merit from the worship of one Buddha, — they shall all themselves become Cinas, let every one devoutly worship them; and he too shall obtain this pre-eminent merit who hears this or causes others to hear it 127. ‘ And whosoever in days when the good Law is abolished abandons love for his own body and life and proclaims day and night these good words, — pre-eminent is his merit from this.
128. ' He who wishes to worship constantly the lords of saints, the Pratyeka-Buddhas and the Arhats, let him resolutely produce in his mind the idea of true wisdom and proclaim these good words and the Law.
129. ‘This jewel of all good doctrines, which is uttered by the Buddhas for the good of all beings, — even one who lives in a house will be a T athigata for it, where this good doctrine prevails.
130. ‘He obtains a glorious and endless splendour who teaches even one word thereof; he will not miss one consonant nor the meaning who gives this Sfttra to others.
1 3 1. ‘ He is the best of all guides of men, no other being is like unto him; he is like a jewel, of im¬ perishable glory, who hears this Law with a pure heart.
132. ‘Therefore let those who are endowed with lofty ambitions, always hear this Law which causes transcendent merit; let them hear it and gladly wel¬ come it and lay it up in their minds and continually worship the three jewels with faith.’
BOOK XVII.
[i *. When the heavenly beings with Brahman at their head and the Bodhisattvas intent on self-morti¬ fication 1 2 heard this glorification of the Law uttered by the lion of the Aakyas, they were desirous to hear again this which is so difficult to find, and they went to the city and worshipped him, propitiating his favour; in the dark fortnight of the month Ashaa^a on the lunar day sacred to Agni, with the moon in the constellation called Kama (?) and on an auspicious day, — he, remembering the Buddha worlds and being desirous to save all creatures, set off on his journey, longing for disciples with his father at their head.]
2. The associated Brahmans, accompanied by the inhabitants of K&ff who had gone to the Deer Park, and the mendicants to the number of thirty, were rendered resplendent by the chief of saints; Kiffki the harlot of Kid went to the heaven of the gods, after she had worshipped the Cina and attached her sons to the service of the glorious one; the con¬ queror of the world then made thirty rejoicing offi¬ ciating priests of Kaff his disciples, initiating them in the course of perfect wisdom; and the son of Maitr&yam 3 and Maitra, the preceptor of hosts of the twice-born, named Pfima, obtained true wisdom from the chief of saints and became a noble mendicant.
3. The priest of the lord of the city Marakata, a 1 This is a doubtful verse, the metre is faulty.
BOOK XVII, 1-6.
Brahman named A^aya, and his son Nalaka, well versed in sacred learning and full of answers to questions, and an ascetic named Dhrzti, dwelling in the Vindhya, and an invincible Brahman ascetic Saw^ayin with his disciples, — these all, dwellers in the Vindhya, — when they came to him for refuge, the chief of saints initiated as mendicants, touching them with his hand bearing the mark of a wheel; moreover the Naga Elapatra came to the abode of the best of saints, and stood resplendent there, perfectly calm in his demeanour and worshipping him with his rosaries.
4. There was also a female ascetic of Mathurd named Trikavya»zgikd, and a Brahman named Vid- yakara, — their son was named Sabhya, a dweller in the district called Yvetabal&rka, a wise ascetic, proud of his wisdom, — he went into the Deer Park, wearing the aspect of one perfectly illumined, and desiring the highest wisdom from the chief of mendicants; seeking from the omniscient admission to the noble life, he became renowned as the mendicant Sabhya in all assemblies.
5. The son of Lalitiprabudhi, born after worship paid to the best of trees on the bank of the stream Vara»ci, — renowned in the world as Yaroda, — wise from the besprinkling of the ambrosia of the words of the king of heaven, — remembering all former dis¬ courses which he had heard, came with his friends to the wood in the Deer Park, accompanied by his glory; and the holy one, touching his head with his hand, made him the guru of the chief Bhikshus.
6. The glorious one, named the great Buddha, proceeded with the mendicants in an auspicious com¬ pany, and having manifested his triumphal march for the salvation of the world, entered the city of KcLsi.
192 THE BUDDHA-XARITA OF ASVAGHOSHA.
A poor Br&hman, named Svastika, a native of Vara¬ nasi, obtained riches from heaven through the favour of the glorious one, and having received adoption as a slave in the Gina, faith, became a mendicant and an Arhat at the hands of the great teacher.
7. Blessing the king of Kid 1 Divodisa and the citizens with gold, com, and other riches, — taking up his abode in different places in forests, caves, moun¬ tains, he at last came in his rambles to the river (PahnavL The boatman who conveyed the (Pina across the Ganges worshipped him and offered him milk with due services of reverence, and became a mendicant through his favour and by the (Pina’s com¬ mand found a dwelling in the Buddha’s hermitage in the grove.
8. The glorious one, after he had crossed the Ganges, went to the hermitage of Ka^yapa at Gay&, called U ruvilva; there, having shown his super¬ natural power, he received as Bhikshus the Kasyapas, Uruvilva, and others, with more than a thousand of their disciples, having endued them forthwith with all kinds of spiritual knowledge and with the power to abandon all worldly action; then accompanied by three hundred disciples Upasena at the command of his maternal uncle became an ascetic.
9. The glorious one made seven hundred asce¬ tics enter Nirvi»a who dwelt in the wood Dharma; and the lord of the Law also caused the daughters of Nawdika, Suf&ti and others, who dwelt in the village, to become the first female ascetics; and in the city of Rafageha, having enlightened in right action and in activity the king Bimbisara, » Kafika.
BOOK XVII, 7-12.
the monarch, who is to be considered as the elder- born in perfect knowledge, he made him who was the devoted follower of the Buddha, a Bodhisattva and a Sakrfd&g&min.
10. In another village named N aradya there was a Brahman Dharmap&lin and a Brahman woman named.Silya; their seventh son named Upatishya1, who had studied the entire Veda, became a Buddhist mendicant; so too there was a great pandit, a Brah¬ man named Dhanyayana, who dwelt in the village Kolata, and his son; — him and the son of.Sail named Maudgalya the great saint received as the best of Bhikshus, pre-eminent disciples.
11. Next he ordained as a mendicant the keen¬ witted maternal uncle of.Saliputra 1, Dlrghanakha by name; then travelling in the realm of Magadha, the glorious one, being honoured by the inhabitants with alms and other signs of devotion, and delivering them from evil, dwelt in the convent given by the seer Geta, attracting to himself many of the monks; and after ordaining as a mendicant a native of Mi- thila, named Ananda, with his companions, he dwelt there a year.
1 2. The Brahman named Ka^yapa, a very Kuvera for wealth, and a master in all the sciences connected with the Veda, an inhabitant of Ra^ageha, being pure-minded and wearing only one garment, left all his kindred and came seeking wisdom in asceticism; — when this noble youth came to the Bodhi tree and practised for six years a penance hard to carry out, then he paid worship to the chief of saints who had attained perfect knowledge, and he became the well- 1 Sc..S&riputra. O 194 THE buddha-starita of asvaghosha.
known KHryapa, the chief of ascetics, the foremost of the Arhats.
13. The saint Naradatta, dwelling on Mount Himavat, remembering the wholesome words of his maternal uncle, came to the Sugata with his disciples, and the holy one admitted them all into the order of the (Ana; then a woman named,5akti, and an¬ other named Kamala, pre-eminent in Brahmanical power, came to the Sugata and fell down at his feet, and then standing before him they were received by the saint, and made happy with the staff and begging-bowl.
14. Seven hundred disciples of the ascetic Ru- draka, remembering the noble words of their teacher, becoming mendicants according to the doctrine of the (Ana, flocked round him paying him their homage and carrying their staves; next a seer, named Rai- vata, joyfully uttering his praises, having finished his course of discipline, became a mendicant, full of devotion to the guru, counting gold and clay as the same, well versed in sacred spells and meditation, and able to counteract the three kinds of poisons and other fatal harms.
15. Having received as followers and disciples certain householders of.Sravastl, Puma and others, and given them alms-vessels, — and having made many poor wretches as rich as Kuvera, and maimed persons with all their limbs perfect, and paupers and orphans affluent, — and having proclaimed the Law, and dwelt two years in the forest (7etaka delivering the suppliants, the glorious one, having taught again the saint Ge ta, and established the Bhikshu Puma, once more proceeded on his way.
16. Then the glorious one went on, protecting BOOK XVII, I3-I9.
the merchant-caravans by the stores of his own treasures from the troops of robbers, next he went into the neighbourhood of Ra^ageha wandering with his begging-vessel which had been given by the merchants. In the wood called Vezzu, filled with .Sal trees, he ate an offering of food prepared by the enriched robbers, and he received as mendicants five hundred of them and gave them their begging- vessels and the other requisites.
17. At the invitation of Buddha’s son, 6uddho- dana gave this message to his envoys AT/zandaka and Udayin, ‘Thy father and mother, some noble ladies, headed by Ya-yodnh, and this my young son have come in the hope of seeing thee, under the idea that thou art devoted to the world’s salvation; what shall I tell them? ’ They two went, and re¬ verentially saluting the Buddha in the vihira called Vemi, they told him the message with their eyes filled with tears.
18. Af^andaka and Udiyin accepted his counsel, and, being delighted at the mighty power of Buddha, became great ascetics; and the great 6a na took them with him and. proceeded from that wood with the disciples, the mendicants, and the saints. Going on from place to place, and dwelling in each for a while and conferring deliverance and confirming the disciples, the mendicants, and the Arhats, he at last reached the wood Nigrodha, illuminating the district by his glory, shaking the earth and putting an end to misery.
19. 1 He again stirred up his followers in the doctrine of the Buddha, and then went on with the 1 Several phrases are obscure in this verse.
196 THE BUDDHA-iTARITA OF ASVAGHOSHA.
crowds of inhabitants gathered round him, instructing his shaven mendicant-followers, as they begged alms, while the gods brought his precepts to their minds b He forbade the mendicants to enter the city and went to Rafageha himself with his own followers; and then the king who dwells apart from all doubt2, the Gina, who knows at once all the history of every Bhikshu, instructed the ascetic (Udiyin) in proclaim¬ ing wisdom to others.
20. In accordance with the Gina’s command that prince of ascetics, U dayin, went to the city of Kapila; there he, the lord of all possessors of supernatural powers, instructed the king as he stood in the assembly in the boon of the eight hundred powers; and coming down from heaven he uttered to the king and his court a discourse on the four sublime truths, and the king, with his mind en¬ lightened, having worshipped him, held intercourse with him, attended by his courtiers, offering every form of homage.
21. The monarch, rejoiced at the sight of the Gina, praised his feet, worshipping them with eight hundred presents; and the Sugata departed, and made manifest in the sky in his one person a form comprehending the universe; first as fire, then ambrosia, then the king of beasts, an elephant, the king of horses, the king of peacocks3, the king of birds, Maghavan, the ten rulers of the world headed by Yama, the sun, the moon, the hosts of stars, Brahman, Vishmi, and.Siva.
22. The sons of Diti, the four (Maharajas) with BOOK XVII, 2O-25.
Dhrztarash/ra at their head, the hosts of Y ogins with the king Drumasiddha, the (heavenly) ascetics, the Vasus, the Manus, the sons of the forest, the creatures of the waters headed by the makara, the birds headed by Garut/a, and all the kings in the different worlds with the lord of the Tushita heaven at their head, and those in the world of the dead1 the domain of Bali, — whatever is conspicuous in the universe the holy one created it all, becoming the universal one.
23. When the king had thus been instructed, the lord of saints went to the Satya heaven, and then from the sky, seated on his own throne2, he pro¬ claimed the twelvefold Law; then he restored Gautaml and Anugopa and many other women to sight, and filled all the assembled people with joy; and established others in Nirvana and in the Law. Then Yuddhodana full of joy invited him to a feast given to the whole assembly, and he accepted it by his silence.
24. The lion of the Yakyas, having been thus invited, went with the congregation of his followers to the place, after having shown a mighty miracle. Then the earth shook, a shower of flowers fell, the various quarters of space became illumined and a wind blew; and the heavenly beings, Brahman,.Siva, Vishwu, Indra, Yama, Varuwa, Kuvera, the lord of Bhutas, the lord of the winds, Nimti, Fire with his seven flames, and the rest, stood resting their feet on the serpent Yesha, and followed leading the gods and gandharvas in their dance in the sky.
25. Making millions of ascetics, disciples, Arhats, 1 Martya seems here to be used for mrz'ta.
2 Or must we take sva as put for svar, 1 in heaven?’
198 THE BUDDHA-iTARITA OF ASVAGHOSHA.
sages, mendicants, and fasters, — and delivering from their ills the blind, the humpbacked, the lame, the insane, the maimed as well as the destitute, — and having established many persons of the fourth caste in the true activity and inaction and in the three yanas x, with the four sawgrahas1 2 and the eight amgas 3, — going on from place to place, delivering, and confirming the Bhikshus, in the twelfth year he went to his own city.
26. Day by day confirming the Bhikshus, and providing food for the congregation, in an auspicious moment he made a journey to Lumbinl with the Bhikshus and the citizens, Brahman and Rudra being at their head, with great triumph and noise of musical instruments. There he saw the holy fig-tree and he stood by it remembering his birth, with a smile; and rays of light streamed from his mouth and went forth illumining the earth; and he uttered a discourse to the goddess of the wood, giving her the serenity of faith.
27. 4 Having come to the Lumbinl fig-tree he spoke to Paurvika the daughter of Rahula, and Gopika the daughter of Maitra, and his own Saudhani Kaudkd; and he uttered an affectionate discourse honouring his mother by the tank Vasatya; then speaking with Ekasamgi the daughter of Maha- kautuka and Sautasomi in the wood Nigrodha, he received into the community some members of his own family, headed by Sundarananda, and one hundred and seven citizens.
3 Apparently the four means of conciliating dependents.
3 The eightfold path of Buddhist morality.
4 Much of this stanza is obscure.
BOOK XVII, 26-30.
28. Having declared the glory of the Law of Buddha, he built a round Stftpa and gave a royal coronation to Saunu 1, sending him into the wood pre-eminent with the holiest saints and ATaityas, and bidding him worship the sacred relics; and having commanded Rahula, Gautaml, and the other women led by Gopiki, with staves in their hands, as shaven ascetics, to practise the vow of fasting called aho- ratra2, and after that the Lakshaiaitya ceremony3 and then the rite called AWngabheri 4, and that called Vasu^zdharika 6.
29. The Ash/as&hasrikd of sacred authority8, — the Geya7 and the Gatha, the Nidana and the Avadana, and that which is called the Sutra of the great Yana, the Vyakara8 and the Ityukta, the Pataka, the work called Vaipulya, the Adbhuta9 and the Upadesa, and also the Udanaka 10 as the twelfth. — Teaching (these sacred texts) and making current the Yana for common disciples, that for Pratyeka Buddhas, and the Mahay ana, and pro¬ claiming them all around, accompanied by thirteen and a half bodies of mendicants, the conqueror of the world went out of the city of Kapila.
30. After displaying miracles in the city of Ka- 1 Or the grandson of the king?
2 See Ra^endralal Mitra, Nepalese Buddhist Literature, p. 221.
6 Naigama? The Ash/asahasrika seems not to be reckoned here among the following twelve texts of peculiar authority with the Northern Buddhists. But Burnouf’s authorities include it in that called ‘Sfttra.’
7 For the following twelve names see Burnouf, Introd. pp. 51-66.
8 More properly Vyitkararca.
9 Burnouf calls it adbhutadharma.
THE BUDDHA-KARITA OF ASVAGHOSHA.
pila, and having paid honour to his father, and having made Rahula and his companions Arhats, and also the Bhikshu^is with Gautami and Gopiki at their head, and various women of all the four castes; and having established Saunu 1 on his im¬ perial throne, and the people in the £ina doctrine, and having abolished poverty and darkness, and then remembering his mother, he set forth, after worshipping Svayawzbhti, towards the northern region with Brahman, Vishnu, and 6iva as men¬ dicants in his train.
31. The glory of the Avadina of the birth of the lion of the 6akyas has thus been described by me at length and yet very concisely; it must be corrected by para^its wherever anything is omitted,— my childish speech is not to be laughed at, but to be listened to with pleasure.
Whatever virtue I may have acquired from de¬ scribing the king of the Law, the deliverer from mundane existence, who assumes all forms, — may it become a store of merit for the production of right activity and inactivity in others, and for the diffusion of delight among the six orders of beings2.
Thus ends the seventeenth sarga, called the Progress to Lumbinl, in the great poem made by Ai'vaghosha, the Buddha-iarita 3.
1 Or Saunava, see floka 28.
2 Sc. the sharf ^atayas, the ‘six paths,’ are gods, men, Asuras, &c., Pretas, brutes, and the inhabitants of the different hells.
3 C adds here on the last- page the following lines: ‘The poem about Buddha, very difficult to obtain, was written by Amrz'tananda in the year indicated by a cipher, the arrows (of Kama), and a nine [=Newfir Sawvat 950, or a.d. 1830], in the dark fortnight of the month Margadrsha (Nov.-Dee.) and on the day ruled by the BOOK XVII, 31.
seventh astrological house Smara. Having searched for them everywhere and not found them, four sargas have been made by me, — the fourteenth, fifteenth, sixteenth, and seventeenth.’ The beginning of another version of these lines is given in P, but D omits them. The name of Amn'tananda occurs in R^-endralal Mitra’s Nepalese Buddhist Literature as the author of three treatises, — two in Sanskrit, the A’^ando*mrftalatt (p. 79), the Kalyfi^apawz/fcaviwzjatikji; (p. 99), translated in Wilson’s Works, vol. ii, and the Vtrakuj&vadana (p. 274) in Newari. Com¬ pare Cowell and Eggeling’s Catalogue, pp. 18, 24; in p. 18 he is associated with the date n.s. 916 (a.d. 1796).
INDEX OF PROPER NAMES1.
Akanishb6a£, the, book V, verse 47. Akshamala, IV, 77.
Agni, son of, (Skanda), I, 66.
Awgirasas, the, II, 36.
Agaya, XVII, 3.
Anugopa, XVII, 23.
Awzdhakas, the, XI, 31.
Ambarisha, IX, 59.
Arada, VII, 54; IX, 6; XI, 69; Alaka, III, 65.
Ajvinau, the, VII, 7.
Ahalya, IV, 72.
Atreya, I, 48.
Ananda, XVII, 11.
Abhasurai, the, XII, 53.
AshadAi, IX, 20.
Ikshvakavas, the, I, 49; VII, 6; Ugrayudha, XI, 18.
Uttare kurava/a, the, IV, 10.
Udraka, XII, 82-86 (cf. Rudraka). Upatishya, XVII, 10.
U pasumda, XI, 32.
Upasena, XVII, 8.
Uruvilva, XVII, 8.
UrvaA, XI, 15.
Rishyasrimga, IV, 19.
Ekajamgi, XVII, 27.
Elapatra, XVII, 3.
Autathya, IV, 74.
Aurva, I, 29.
Aurvajeya, IX, 9.
Kakshivat, I, 29.
Kapiwgalada, IV, 77.
Kamala, XVII, 13.
Karalaganaka, IV, 80.
Kama, III, 24; IV, 4; XIII, 2, 72. Kamavaiara/5, the, XIV, 88. Karttikeya (shawmukha), I, 93.
Kalama, XII, 2.
Kali, IV, 76.
Kadka, XVII, 2.
Kajisumdari, IV, 16.
1 This Index omits some of the obscure names in the last book.
THE BUDDHA-KARITA OF ASVAGHOSITA.
Ka-tyapa, XVII, 12.
Kajyapas, the, XVII, 8.
Kurus, the, XI, 31.
XVII, 15.
Kujika, I, 49.
Kaurava, IV, 79.
Gamga, IX, 25; XV, 98; XVII, 7. Gawdha, XV, 97.
Gamdhapura, XV, 97.
Gaya, XII, 87.
Gautama (Buddha), XV, 104. GautamI, VIII, 24, 51; XVII, 23, Ghritaii, IV, 20.
Kam&ramas, IV, 75.
Xaitraratha, IV, 78.
Xyavana, I, 48.
Gayamta, IX, 5, 12.
Ginakshetra, XV, 114.
Geta, XVII, n, 15.
Gaigishavya, XII, 67.
Tarkshya, VI, 5.
Tushita, TushitaA, the, I, 19; XIV, Trayastri»uad-deva£, XIV, 89. Trikavyamgika, XVII, 4.
Damdakas, the, XI, 31.
Daiaratha, VIII, 79, 81.
Daiarathi, VIII, 8.
Divodftsa, XVII, 7.
Dirghanakha, XVII, 11.
XVII, 5.
Drumasiddha, XVII, 22. Drumaksha, IX, 60.
Drumabgaketu, the Moon? V, 3.
Dharma^akra (gmaga), XV, 119. Dharmapalin, XVII, 10. Dharmaru^i, XV, 86.
Dharmaiavi, XVII, 9.
Dhanyayana, XVII, 10. Dhr/tarash?ra, XVII, 22.
Dhriti, XVII, 3.
Nawdana, III, 64.
Namdabala, XII, 106.
Namdaguha, I, 19.
Nawdika, XVII, 9.
Nawdin, XV, 93.
Naradatta, XVII, 13.
Nalakuvara, I, 94.
Nalaka, XVII, 3.
Nigrodha-vana (niyagrodha), XVII, Vatnka bhikshava/j, pa»j^a-vargiy3A, 1 18 (cf. BhadravargtyaA). Padma, II, 3.
Paranirmita-vajavartinaA, the, XIV, Parlbara, IV, 76; XII, 67.
Punarvasu, IX, 11.
Puramdara, IV, 72; XIII, 37. Pushya, I, 25.
Prithu, I, 29.
Paurvika, XVII, 27.
Pra^apati, XII, 21.
Balamukhya, IV, 17.
Biwbisara, XV, 100 (cf. Sre»ya); XVII, 9.
BuddhaA (atitaA), I, 38; XIV, 75; Budha, IV, 75.
Bodhidruma, XII, 112, 116; XIII, INDEX OF PROPER NAMES.
Brahmakayikai, the, XIV, 88.
BhadravargIya/6, the five, XII, 89, bhikshava/j).
Bhadrasanani, XV, 114.
Bharadvaga, IV, 74.
Bhava, I, 93.
Bhrigu, I, 4 6.
XVII, 11.
Maghavat, see Indra.
Mathura, XVII, 4.
Manu (Vaivasvata), II, 16; VIII, 78. Mawithalagautama, IV, 17. Mawdara, VI, 13.
Marakata, XVII, 3.
Mahendra, see Indra.
Madri, IV, 79.
Mara’s daughters, XIII, 3, 14; XV, 13. MeghakilT, XIII, 49.
Maitriyani, XVII, 2.
Maitriya, XV, 118; XVI, 1. Maitreya, XVI, 53.
Maithilas, the, XI, 31.
Maudgalya, XVII, 10.
YakshadhipaA, the, I, 36.
Yaroda, XVII, 5.
Yarodr/h, XVII, 17.
Yarodhari, II, 26, 46; VI, 34; VIII, YamiA, the, XIV, 89; XVI, no. Raghu, VI, 36.
Rama (Dirarathi), VI, 36; VIII, Rama (Bhargava), IX, 25.
Rudraka, XV, 89; XVII, 14 (cf. Udraka).
Raivata, XVII, 14.
Rohini, IV, 73.
Rohitavastuka, XV, 96.
Lopamudra, IV, 73.
Vagrabahu, IX, 20.
Vasari, XV, 94.
Varasa, XVII, 5.
Valabhid (Indra), X, 41. Vajavartina^, the, XVI, in. Varish/Aa, I, 47, 57; IV, 77; IX, 60. Vasus, the, VII, 7.
Vimadeva, IX, 9.
Valirnki, I, 48.
Videhas, the, IX, 20.
Vidyakara, XVII, 4.
Vindhya, XIII, 38; XVII, 3. Vindhya-koshiia, VII, 54.
Viiva^i, IV, 78.
Virvamitra, IV, 20.
Vunzda, XV, 95.
Vumdadvlra, XV, 95.
Vrishnis, the, XI, 31.
VrihatphalaA, the, XII, 58. Vrihaspati, I, 46; IV, 74, 75; VII, Venuvana, XVII, 16.
Venuvihara, XVII, 17.
Vaibhraga, IX, 20.
Vaiivanitara hermitage, the, XI, 73. Vyasa, I, 47.
■Sakti, XVII, 13.
Sakra, see Indra.
Sanzkhamedhiya (udyana), XV, 102.
THE BUDDHA-JTARITA OF ASV AGHOSHA.
Samtanu, XIII, 12.
Saliputra, XVII, 11.
Sail, XVII, 10.
Saiya, XVII, 10.
Salvas, the, IX, 60.
Sibi, XIV, 30.
Siva, see Lvara.
Sauddhodani, II, 46; 111,40; XI, 1. Sauri (Krishna), I, 50.
Sravasti, XVII, 15.
Srenya, X, 10, 16 (cf. Binzbisara). Svetabalarka, XVII, 4.
Sagara, I, 49.
Sazzzgayin, XVII, 3.
Sabhya, XVII, 4.
Samazzztakusuma, XV, 5. Sarvarthasiddha, II, 17; VII, 1. Sa»zkr/ti, IX, 60.
Sarathi (pura), XV, 98.
Sarasvata, I, 47.
Sugata, XVII, 9.
Sudarzana, XV, 92.
SunirmitaA, the, XVI, 111.
Sumitra (Sumantra?), VI, 36. SuvarnanishzAivm, VIII, 77. Sflryaka, XIII, 11.
Srimgaya (Sawzgaya?), VIII, 77. Senagit, IX, 20.
Soma, IV, 73.
Sautasomi, XVII, 27.
Saunu, Saunava(?), XVII, 28, 30. Svayawibhu, II, 51; X, 2, 19; XVII, Svastika, XVII, 6.
Hari (see Vishzzu), XV, 103.
NOTES AND CORRECTIONS.
NOTES AND CORRECTIONS.
Page 1 1, note 2 (1, 63). Professor Jacobi writes, ‘ Indra’s banner is intimately connected with the (Faina legend of king Domuha (see my Ausgew. Erzahl. in Maharashriri, p. 40); the old (Faina legends originated in the East; cf. also RAmay. II, 74, 36; IV, 16, 37; P. 21, 1. 30 (II, 31 b ). I have read in the translation madai^ for the printed mazwdaiA