A History of Indian Literature v2.c19.s5.98.1

v2.c19.s5.98.1

[^1): The same tale also in the Therī-Gāthā commentary. Cf. Ed. *Müller* in AR 3, 1900, 217 ff. and S. *Singer* in ZVV 4, 1894, 71 ff. [^2): Translated by *Burlingame*, Buddhist Parables, p. 128 ff. The story is also to be found in the Dhammapada commentary (ed. *Norman*, 1, 168 ff., *Burlingame* in HOS 28, 252 ff.). Cf. E. *Hardy* in JRAS 1898, 741 ff.; J. *Schick*, Das Glückskind mit dem Todesbrief (Corpus Hamleticum I, 1), Berlin, 1912, pp. 15 ff., 45 ff., 66 ff. (Singhalese versions). See above, Vol. I, p. 585 (and *Grierson* in JRAS 1910, 292 ff.). In Kathā-Sarit-Sāgara, XX, 194 ff., we find only the last motif, namely the motif of the fate intended for the persecuted youth befalling the persecutor himself. [^3): E. *Hardy* (in JRAS, 1902, 951 ff.) compares with it a Christian legend, in which Satan assumes the form of Christ, in order to teach a false doctrine to a monk, and *Garbe* (Indien und das Christentum, p. 111 f.) holds that the Christian legend is Buddhist in origin. However, the resemblance seems to me not very striking. [^4): To Atthasālinī, Papañcasūdanī, and Manoratha-Pūraṇī. [^5): Edited by C. A. F. *Rhys Davids*, 2 vols., PTS 1920-1921. A short table of contents by J. E. *Carpenter* in JPTS 1890, p. 14 ff., a detailed analysis and considerable extracts in English translation by H. C. *Warren* in JPTS 1891-1893, pp. 76-164, and "Buddhism in Translations," pp. 285 ff., 291 ff., 315 ff., 376 ff., 384 ff.