G70 PROCEEDINGS OF THE AMERICAN ACADEMY. 



knowledge included even texts which have not come down to us. Thus 

 at ii. 3 43 he cites as part of an " Atharvan Brahma-sukta " the verses 

 brahma da$d brahma dasa brahmCuveme kitavcih, which do not appear 

 even in Bloomfield's Concordance. 



Sayana, in his preface to his Rig-veda commentary (Muller's 1st ed., 

 p. 2, 1. 10), cites the famous passage, " I study, exalted one, the Rig- 

 veda," etc. (Ch. up. vii.l 2 ) ; but he indicates its provenience in a merely 

 incidental way, by introducing it with the words, " The Chandogas cite 

 a speech of Narada to Sanat-kumara," etc. And so, in his comment on 

 x. 129.2, he indicates the locus of a verse which he quotes from the 

 Katha Upanishad, merely by the words " It is handed down by the 

 Kathas," Kathair amnayate. 



The Jatakas, as they appear in the Bharhut sculptures of 250 B.C., 

 are exceedingly instructive. The scenes of the stories are chiselled on 

 the rails or medallions, and the titles are inscribed above or below them. 

 Many of these scenes have been certainly identified 10 with tales of the 

 Jataka-book, and it is a most illuminating fact that the incised titles 

 often fail to correspond with the titles as we know them from Fausboll's 

 text. Thus the story which appears in Fausboll's text (1.295) as 

 Andabkuta-jatakarj, appears on the medallion 11 as the Yarj bramano 

 avayesi jatakarj, the title for the sculpture being made from the first 

 pada of the gatha, Yarj brahmano avadesi (i. 293). The Nacca-jatakarj 

 of the text (i. 208) appears in the inscription as Harjsa-jatakarj, plate 

 xxvii. 11. The well-known story of the Banyan deer is alluded to in 

 the Milinda (p. 203 top), and the substance of it is given by Hiouen- 

 Thsang, 12 and it is called in the text Nigrodha-miga-jatakarj, but 

 on the sculpture (plate xxv. 1), simply Miga-jatakarj. This is all as 

 natural as can be. 



Buddhaghosa'a citations. — The tradition is that Buddhaghosa's 

 commentaries are a recast of the old Cingalese commentaries in vogue 

 at the school of the " Great Minster " of Anuradhapura in Ceylon. In 

 his Dhamma-sarjgani commentary, Attha-salinI, he cites " the ancients," 

 "the commentary-teachers," "the commentaries," and so on, Nagasena 

 (of the Milinda) by name, and in particular also his own Visuddhi- 

 magga frequently, and his own commentary on the Vinaya. 13 In bis 

 Visuddhi-magga he cites all the first four Nikayas by their general 



10 See Oldenburg, JAOS. xviii. 183-201 (1897), and Rhys Davids, Buddhist 

 India, p. 209. 



11 A. Cunningham's Bharhut, plate xxvi. 8; Hultzsch, ZDMG. xl. 76. 

 2 Si-yu-ki, book vii., near beginning; Julien, 1, 361; Beal, 2, 50. 



13 The details are given by Mrs. Rhys Davids in her Buddhist Psychology, 

 p. xxiii. Cp. Davids's Introd. to Milinda, SBE. 35, pp. xxvii.-xxxvi. 



