In this way, then, the virtuous, even when in distress, behave in such manner as cannot be imitated by the impious; how much less are the latter able to follow up the conduct of the virtuous, when favoured by fortune! [This story is also to be adduced, when praising pious language: 'In this manner a pious language conduces to the good of both[161].' Likewise, when treating of pious friends: 'In this manner they who possess a pious friend will be successful even in dangerous circumstances.' Also to exemplify the fact of the presbyter Ânanda having been a companion (to the Lord) still in previous births: 'So this presbyter sharing the vicissitudes of the Bodhisattva, cherished affection and veneration (for the Lord) for a long, long time.']
This much-renowned tale of the two fabulous swans is thrice told in the collection of Pâli Gâtakas, edited by Fausböll: No. 502 Hamsagâtakam, No. 533 Kullahamsagât., and No. 534 Mahâhamsagât. Of them No. 502 is almost an abridgement of No. 534. These two show another redaction of the tale than that which is contained in No. 533. Our author used some recension closely related to the redaction of No. 533; some of his stanzas are almost identical with the Pâli gâthâs.
From a note in Tawney's translation of the Kathâsaritsâgara (II, p. 506) I learn that Râgendralâla Mitra found the story of the golden swans in the Bodhisattva Avadâna, one of the Hodgson MSS. It is probable that the work quoted is the Bodhisattvâvadânakalpalatâ, which is being edited by Sarak Kandra Dâs, in the Bibliotheca Indica. But as the story in question has not yet been published and the list of contents in the preface of that work is here of no help, I could not find out in which pallava it is told.
Moreover compare Kathâsaritsâgara 3, 26-35 and 114, 17 foll. The self-denial of the commander-in-chief has its counterpart in the behaviour of the sârasa bird in the main story of the third book of the Hitopadesa.
XXIII. The Story of Mahâbodhi.
(Cp. the Pâli Gâtaka, No. 528, Fausb. V, 227-246.)
The compassion of the virtuous for those who once were their benefactors, does not diminish even by injuries done to them. Such is their gratitude, and to this extent have they imbibed the virtue of forbearance. This will be taught as follows.
In the time when the Lord was a Bodhisattva, he was a wandering ascetic, it is said, named Mahâbodhi[162]. When still a householder, he had made a regular and thorough study of such branches of learning as are esteemed in the world, and being curious of fine arts, had also acquainted himself with them. Afterwards, having renounced the world, as he was exerting himself for the benefit of the world, he directed his mind more earnestly to the study of the law-books, and obtained the mastership in that science. Thanks to his possession of a store of merit, the loftiness of his wisdom, his knowledge of the world, and his superior skill in the art of conversing with men, it happened that to whatever country he went, his company was sought for, and his person cherished by the learned as well as by such princes as patronized the learned, by Brâhmans living in the world as well as by other ascetics.