[15] 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 them, which are not good Sanskrit, as vigita and most of those signalized by Cowell and Neil in p. ix of their edition of the Divyâvadâna. He often employs uddhava=Pâli utthava [which itself is=Skt. utsava], sumukha='propense,' sâtmîbhavati, ºkaroti, ºbhâva, a term to express the imbibing of qualities into one's nature, adhyâsaya=âsaya, vitâna and vaitânya='dejected' and 'dejection,' vimanah=durmanah 'sad,' pratipat and pratipatti='(good) conduct' and so on. Likewise he uses such words as vanîpaka, pratisam-modana, (ahorâtram) atinâmayâm âsa, XXVI, 27 ârabhya [=Pâli ârabbha] in the meaning of 'concerning'=adhikritya, âsritya and VIII, 20 pratyâham=pratyaham. On the other hand, instances of old words and expressions, and of such as were hitherto only known from the Dictionaries, are found in his work. So e.g. addhâ IX, 60 and elsewhere, âkumbha XVII, 5, XXVIII, 31, dândâginika in XXVIII, 37.
[16] Among the less common metres I notice the Mattamayûra V, 22-24, XXIX, 4 and 32; the Pramitâkshara XVII, 17, XVIII, 20, XXIII, 25; the Bhugaṅgaprayâta XXIX, 26; the Praharanakalitâ or Kalikâ XVII, 20; some metre akin to the Sumânikâ—cp. Colebrooke, Misc. Ess. II, 141—XXIII, 34-39, for it does not suit the scheme taught by Colebrooke, in verses 35-39 each pâda consisting of two trochees and a bacchius, whereas verse 34 is made up of two trochees and a molossus.
[17] See The Jātaka, translated from the Pâli by various hands under the editorship of Prof. E. B. Cowell, Cambridge, 1895, I, p. vi.
[18] It is but seldom that the verses contain a mere repetition or development of what has just been told in the prose immediately preceding. Of this kind are XIII, 16; XIX, 5; XXV, 1; XXX, 5.
[19] Here are some other instances. In the Bhisagâtaka, Fausb. IV, 309, 11, read puttî ... sabbakâmî, cp. Gâtakamâlâ XIX, 13, ibid. 1. 22 sabbasamattavedam and 1. 24 pûgentu, cp. Gâtakamâlâ XIX, 16; ibid. p. 310, 3 lattha, not alattha, cp. XIX, 18.—In the Kullahamsagâtaka, F. V, 340, 12 khandam the reading of Bds and Sdr is confirmed by Sûra, XXII, 37 ûnam. Ibid. 343, 16 I read tâvad eva ka te lâbho kat' assa yâkanâ ka me, comparing Sûra XXII, 50, and from XXII, 80 I infer that F. V, 350, 16 mama is to be read for dhammam, vasu for vaso, sabbatth' instead of sabb' atth'.—In F. I, 213, 13 a prose passage may be corrected from the parallel prose of Gâtakamâlâ. (p. 98, 8 of the edition); divide the words thus, kukkhito gâto andakosam padâletvâ.
On the other hand the Pâli text is of use to correct a passage of Sûra. XXII, 33 c we should read dharmo hy apakitah samyag &c., cp. Fausb. V, 339, 22.
[20] 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.
[21] I quote the very words, with which Dr. Wenzel translates d'Oldenburg's quotation from the Russian. See Journ. Roy. As. Soc., 1. 1. p. 307.
[22] The cipher on the left denotes the number of the stanza. The prose parts of the original are indicated by the absence of the cipher.
[23] Viz. Sakra, the Indra or Lord of the Devas.