Jataka tales - Knowledge

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evidence for this. Instead, the opposite might be true, since "the prose portions of the Pali jātakas not infrequently have as their audience monks and nuns, who sometimes reach high levels of spiritual realization after listening to a jātaka story." Naomi Appleton, in her analysis of the second and fourth decade of the

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Jātakas have been important as a way to spread Buddhist teachings and they were widely used as part of sermons, rituals, festivals, and various forms of art. Kate Crosby writes that they have been depicted in such varied forms as "apocryphal literature, vernacular retellings, performance, temple art,

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Regarding the intended audience of these texts, Martin Straube notes that even though there is a widespread view that jātakas arose due to monks "catering to the needs and tastes of the illiterate lay practitioners of Buddhism as propagandistic means of preaching or converting" there is no historical

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Gautama and are said to have been the completion of the 10 paramis or perfections. Of these, the Vessantara is the most popular. According to Peter Skilling, part of the reason for its popularity "was the pervasive belief, spread through the Māleyya-sutta and related literature, that by listening to

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Within the Pali tradition, there are also many non-canonical Jātakas of later composition (some dated even to the 19th century) but these are treated as a separate category of literature from the "official" Jātaka stories that have been more or less formally canonized from at least the 5th century —

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style animal tales to longer more complex dramas which resemble epics or novels with intricate dialogue, characters and poetry. Despite the diversity of the plots and characters, they are all unified by the character of the heroic bodhisattva Gautama (whose identity is generally only revealed at the

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The Theravāda Jātakas comprise 547 poems, arranged roughly by an increasing number of verses. According to Professor von Hinüber, only the last 50 were intended to be intelligible by themselves, without commentary. The commentary gives stories in prose that it claims provide the context for the

494:, an animal—but, in whatever form, he exhibits some virtue that the tale thereby inculcates. Often, Jātaka tales include an extensive cast of characters who interact and get into various kinds of trouble – whereupon the Buddha character intervenes to resolve all the problems and bring about a 1415:

contain elements of both verse and prose. According to Martin Straube "the division into canonical verses and postcanonical prose points to the old Indian narrative form of ākhyāna, which has a fixed wording of the stanzas only, whereas the actual story is to be shaped anew during each oral

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in both human and animal form. Jataka stories were depicted on the railings and torans of the stupas. According to Peter Skilling, this genre is "one of the oldest classes of Buddhist literature." Some of these texts are also considered great works of literature in their own right.

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Another important element of the stories are the various Buddhist virtues, called perfections, that were cultivated by the bodhisattva Gautama throughout his previous lives, and which serve as the lessons taught by the jātakas. Other jātakas, such as those found in the

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mainly Haribhaṭṭa and Gopadatta. These works are all written in a classical Sanskrit genre known as campū, which is a blend of prose and verse in various meters. The jātakamālās all also use the six perfections (pāramitā) as their main framework. The influence of the

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which many positive outcomes in the future. A smaller number of jātakas illustrate various mistakes or bad actions that the bodhisattva committed in a past life (and the subsequent karmic retribution) and thus demonstrate the bodhisattva's past imperfections.

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temporary street and festival art, films, comics, and cartoons." The sponsorship of Jātaka recitations, copyings and art eventually grew to be seen as an act which generated merit for lay Buddhists. These acts are more common around important festivals like

2815:) were where he gave away his head to a man and his whole body to a starving tigress who was about to eat her own cubs, and where 'kings, ministers, and peoples of all the kingdoms around vie with one another in making offerings'. A century later, 4432:, Introduction, page lviii "What, the reader will exclaim, "the first literary link between India and England, between Buddhism and Christendom, written in racy Elizabethan with vivacious dialogue, and something distinctly resembling a plot. . ." 4345: 1755: 1400:, which are almost always in prose, the Buddha is almost always depicted as a person of high rank in a past life (and not an animal). Some of these also include past lives of some of the Buddha's disciples. One famous example is the Pali 3250: 1463:), focus on Gautama's meeting, serving and venerating past Buddhas and serve to place his bodhisattva path in a chronology of past Buddhas. These stories generally focus on acts of devotion to past Buddhas and how this generates much 3153: 3035: 628:

Furthermore, while these texts cannot be dated in a precise manner, "the fact that many narratives are passed on in almost identical form within the canons of the different schools shows that they date back to the time before the

30: 3226: 641:, the verse portions, are "considered amongst the very earliest part of the Pali tradition and date from the fifth century BCE" while "the later parts were incorporated during the period up to the third century CE." 2275:

that ubiquitously influenced world literature. Many of the stories and motifs are translations from the Pali but others are instead derived from vernacular oral traditions prior to the Pali compositions. At the

563:, which is a story of any karmically significant deed (whether by a bodhisattva or otherwise) and its result. According to Naomi Appleton, some tales (such as those found in the second and fourth decade of the 5801: 1482:. In spite of this main intended audience, their simple format also made them easily adaptable for other uses. Thus, they were repackaged as artistic entertainment and teaching devices for laypersons, as 4352: 2181:

countries and have been retold with amendments to the plots to better reflect Buddhist morals. According to Kate Crosby, "there is also a collection of Jātaka of ten future Buddhas, beginning with

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and Bagh were inhabited by monks and it was them who ordered and directed the jātaka murals found there. There is also evidence from inscriptions on old stūpas at various Indian sites (such as

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Literary History of Sanskrit Buddhism: From Winternitz, Sylvain Levi, Huber, By Gushtaspshah K. Nariman, Moriz Winternitz, Sylvain Lévi, Edouard Huber, Motilal Banarsidass Publ., 1972 p. 44

1647:) of Āryaśūra which includes 34 Jātaka stories. This work differs from earlier sources in that it is a highly sophisticated poem which makes use of various Sanskrit literary devices. The 3199: 2518: 2383: 3844: 3125: 4702: 2468: 4720: 3298: 6176: 3262: 3187: 498:. The Jātaka genre is based on the idea that the Buddha was able to recollect all his past lives and thus could use these memories to tell a story and illustrate his teachings. 2433: 2408: 4285:創価大学国際仏教学高等研究所年報 Annual Report of the International Research Institute for Advanced Buddhology at Soka University (ソウカダイガクコクサイブッキョウガクコウトウケンキュウジョネンポウ). 2019, pp. 125–169 3658: 2924:, who visited India in the 7th century, jātaka plays were performed 'throughout the five countries of India'. This culture of performance spread to other regions as well. 3274: 2453: 2448: 3528:

path to enlightenment in previous lives. The Jain stories include Mahavira's numerous forms of rebirth, such as animals as well as encounters with past liberated beings (

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Numerous Indian Buddhist archeological sites contain illustrations of Jātakas, and thus they are important artistic sources for Jātakas. Some of the main sites include:

2473: 1429:. In spite of this, Gautama is not always the central character of all these stories and sometimes only plays a minor role. Other recurring characters include important 3137: 4966:

sKyes pa rabs kyi gleṅ gźi (Jātakanidāna): Prologue to the Birth Stories: an English translation of a critical edition based on six editions of the Tibetan bKa' 'gyur

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For example, The Monkey and the Crocodile, The Turtle Who Couldn't Stop Talking and The Crab and the Crane that are listed below also famously featured in the Hindu

2908:. Jataka illustrations (especially of the last 10 stories of the canonical Pali collection) are widespread in the Theravada Buddhist world, adorning many temples, 2343: 4540: 2792:

reported several of these and discussed the stories connected with them. Sites discussed by these figures include the "four great stupas" as well as stupas in

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were written from an early period, which describe previous lives of the Buddha, very little biographical material about Gautama's own life has been recorded.

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The Story of King Mandhatar; The Story of King Candraprabha; The Tale of the Island of Vadaradvipa, Tibetan Painting from an Avadana Kalpalata Jataka Series

2260:, and a number of individual stories can be found scattered around other books of the Canon. Many of the stories and motifs found in the Jātaka such as the 5815: 3110: 4128: 2042: 1711: 1682: 1668: 1649: 1639: 4257:

A Few Good Women: A Study of the Liu Du Ji Jing (a Scripture on the Collection of the Six Perfections) from Literary, Artistic, and Gender Perspectives,

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are still performed in dance, theatre, puppetry, and formal (quasi-ritual) recitation. Such celebrations are associated with particular holidays on the

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tales may be quite ancient. The term appears as part of a schema of Buddhist literary forms called the nine component genres of the Buddha's teaching (

76: 5054:. The commentarial introd. entitled "Nidanakatha; the story of the lineage". Translated from V. Fausböll's ed. of the Pali text, London: G. Routledge 2328: 3172: 1600: 4638: 1622:

region also had Jātakas as part of their canon and they are known to have rejected some of the Theravāda Jātakas which dated past the time of King

2544:, a very influential Sanskrit work that was depicted throughout the Buddhist world, contains the following Jātakas (which teach various virtues): 1955: 2378: 5018: 759: 1929: 1626:. The Caitikas claimed that their own Jātakas represented the original collection before the Buddhist tradition split into various lineages. 4706: 4296:

Marvelous Stories from The Perfection of Wisdom: 130 Didactic Stories from Ārya Nāgārjuna's Exegesis on the Great Perfection of Wisdom Sutra

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Marvelous Stories from The Perfection of Wisdom: 130 Didactic Stories from Ārya Nāgārjuna's Exegesis on the Great Perfection of Wisdom Sutra

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contains numerous Jātakas which are used to illustrate the various bodhisattva qualities. Likewise, Jātakas are an important element in the

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According to Naomi Appleton, Jātaka collections also may have played "an important role in the formation and communication of ideas about

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For the Buddhist traditions, the jātakas illustrate the many lives, acts and spiritual practices which are required on the long path to

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Some Buddhist jātakas were also adopted and retold by Islamic (and later Christian) authors, such as the 10th century Shia scholar

1505:) with jātaka motifs which indicate that they were built due to the patronage of monks and nuns, some of them of high rank such as 3650: 2123:

has a long section on the six perfections which includes around one hundred past life stories, including jātakas, pūrvayogas, and

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Jātaka tales are often associated with specific locations. Originally, this applied to specific places in India, which served as

1709:). Both works exist only in Chinese translation (but there are Sanskrit fragments). These texts are a kind of predecessor to the 1630: 5974: 4965: 3719:

in Silk, Jonathan A. (Editor-in-chief) "Brill's Encyclopedia of Buddhism". Vol. I: Literature and Language. Leiden, Boston 2015

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complex, where illustrations of Jātakas are inscribed with quotes from Āryaśūra, with script datable to the sixth century. The

1343:? That which relates the austere practices and bodhisattva practices of the Blessed One in various past births: this is called 4924:

Cowell, E. B.; ed. (1895). "The Jataka or Stories of the Buddha's Former Births, Vol. 1–6, Cambridge at the University Press.

4973: 4958: 4863: 4505: 3838: 2735:(c. late 2nd – 1st century BCE), which also include inscriptions. After this, Jātakas appear at many Buddhist sites, like at 2498: 197: 4324: 5523: 3407:

The Minor Anthologies of the Pali Canon: Part III: Chronicle of Buddhas (Buddhavaṁsa) and Basket of Conduct (Cariyāpiṭaka),

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are the precursors to the various legendary biographies of the Buddha, which were composed at later dates. Although many

444: 5650: 5268: 1308: 754: 711: 4413: 3062: 2987: 6454: 5625: 5528: 5348: 4995: 4907: 4632: 4318: 4076: 613:. According to Straube, "the presumably oldest specimens of fully elaborated narratives are dispersed throughout the 4950: 4159: 4034: 1840:, which is a biography of the Buddha which relates the stories to his life. It is the largest collection of Jātakas. 556:. He then spent many lifetimes on the path to Buddhahood, and the stories from these lives are recorded as Jātakas. 3342:(Bristol). There are also numerous English translations of selections and individual stories from various sources. 3086: 1737: 2284:

all 550 Jataka tales were represented inside of the reliquary chamber. Reliquaries often depict the Jataka tales.

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which was composed at the court of King Paramatrailokanātha (c. 1482). The art of putting classic Jātakas into

1509:(reciter). Some scholars have also concluded that Jātaka reciters were part of their own division of reciters. 4943: 2807:

the first (in 'So-ho-to') was where the Buddha ransomed the life of a dove with his own flesh; the second (in

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The various Indian Buddhist schools had different collections of jātakas. The largest known collection is the

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are taught in order to illustrate the bodhisattva path is an ancient one and is contained in sources like the

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sKyes pa rabs kyi gleṅ gźi (Jātakanidāna): a critical edition based on six editions of the Tibetan bKa' 'gyur

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has an extensive tradition of Jātaka illustration, one of the best examples being the illustrations found at

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c. 247) was one of the first Chinese translators of Jātakas. Perhaps his most influential translation is the

1529:). They were then translated into central Asian languages (such as Khotanese, Tocharian, Uighur, and Sogdian) 1237: 932: 4933: 4929: 4925: 4775:

Recital of the Tham Vessantara Jātaka: a social-cultural phenomenon in Kengtung, Eastern Shan State, Myanmar

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Ultimate Journey: Retracing the Path of an Ancient Buddhist Monk who Crossed Asia in Search of Enlightenment

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that are not specifically Buddhist. As the genre spread outside of India, it also drew on local folk tales.

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contain many Jātaka narratives, though here they are more commonly termed pūrvayogas ("former connection")

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from ancient temple walls. Apocryphal Jātakas of the Pali Buddhist canon, such as those belonging to the

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Later Sanskrit authors continued to write in the genre. One such late text is Kṣemendra's (c. 1036–1065)

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school (which only survives in complete form in Tibetan translation), contains many jātakas and avadānas

1812: 6434: 6048: 5967: 5605: 5473: 5313: 5258: 3552:, who adapted a jātaka into a story titled Balawhar wa-Būdāsf, which became the Christian narrative of 3335: 2935:. Other popular jataka plays include Nor bzaṅ or Sudhana and the story of Prince Maṇicūḍa (Lokānanda). 2503: 552:, a prologue to the stories, Gautama made a vow to become a Buddha in the future, in front past Buddha 4808: 4622: 1722:

a unique jātaka text written completely in verse. This work was influential on the Tibetan tradition.

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Canonical Jātaka Tales in Comparative Perspective– The Evolution of Tales of the Buddha's Past Lives.

2774: 2147:, contains numerous Jātakas which are used to illustrate the six perfections as well as other topics. 1426: 1057: 2784:

in Nepal and northern India are said to mark locations from the Jātaka tales. Chinese pilgrims like

867: 116: 6439: 6182: 6068: 5936: 5610: 5553: 5468: 5423: 5353: 5338: 5333: 5308: 5298: 5115:"The Illustrated Jataka & Other Stories of the Buddha" by Dr C. B. Varma – Illustrated, English 3611: 2727:

The earliest archeological findings which depict Jātakas are the illustrations found in the on the

2173: 1730: 1526: 1062: 1012: 4107: 2254:. Alternative versions of some of the stories can be found in another book of the Pali Canon, the 385: 347: 6424: 6116: 5824: 5660: 5615: 5458: 5393: 5343: 5233: 4983:, Oxford : Pali Text Society. (Tabulates correspondences between various jataka collections) 2373: 1430: 1222: 559:

Jātakas are closely related to (and often overlap with) another genre of Buddhist narrative, the

437: 4753: 3931: 2008: 625:. These texts are transmitted in various Indian dialects and stem from a prior oral tradition." 262: 6121: 6058: 5655: 5589: 5558: 5508: 5463: 5453: 5433: 5388: 5363: 5303: 5288: 5278: 2413: 1806: 1720:

Bodhisattvāvadānakalpalatā (Wish-Fulfilling Creeper Consisting in Avadānas of the Bodhisattva),

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Bodhisattvāvadānakalpalatā (Wish-Fulfilling Creeper Consisting in Avadānas of the Bodhisattva)

2115: 1977: 257: 6419: 5960: 5841: 5794: 5716: 5620: 5563: 5483: 5418: 5408: 5383: 5328: 3891:'The "Jatakvadanas" of the Avadanasataka: An exploration of Indian Buddhist narrative genres' 3830: 3400:

Poetical Vision of the Buddha's Former Lives: Seventeen Legends from Haribhaṭṭa's Jātakamālā,

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Round Bowl Depicting the Vessantara Jataka - Silver Alloy - 18th-19th Century CE - Myanmar.

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of the Śaśajātaka (Jataka Tales: no.316), are found in numerous other languages and media.

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The Bodhisattvapiṭaka: Its Doctrines, Practices and Their Position in Mahāyāna Literature,

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remains an important ceremony remains an important ceremony in Theravada countries today.

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contain more varied jātakas, including ones in which the Buddha is depicted as an animal.

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for "Birth-Related" or "Birth Stories") are a voluminous body of literature native to the

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The Minor Anthologies of the Pali Canon: Part IV: Vimānavatthu: Stories of the Mansions,

2185:, which though less well-known today clearly circulated widely in the Theravada world." 1845: 415: 332: 6333: 6252: 5861: 2943: 2732: 2513: 2205: 2109: 1653:

was quite influential and was imitated by later authors who wrote their own jātakamālās

1386:) in which there is an "identification of the past protagonists with the present ones." 1247: 1227: 1167: 1162: 1050: 952: 945: 872: 862: 769: 518: 430: 6139: 5886: 1828: 525:

throughout the Buddhist world and they continue to be an important element in popular

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The Ten Great Birth Stories of the Buddha: The Mahanipata of the Jatakatthavanonoana;

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Fuyan Buddhist Studies, No. 7, pp. 75–100 (2012), Hsinchu: Fuyan Buddhist Institute,

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The Ten Great Birth Stories of the Buddha: The Mahanipata of the Jatakatthavanonoana;

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Buddhist Legends: Translated from the Original Pali Text of the Dhammapada Commentary

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King Bhuridatta although caught by Alambayana maintains his Virtue, Bhuridatta Jataka

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Modern era rendition of the Jataka tales by a Myanmar-based Vipassana center in India

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Martin, Rafe (1998) "The Hungry Tigress: Buddhist Myths, Legends and Jataka Tales".

2595: 6338: 6146: 5931: 5906: 5866: 4849: 4208:'Jātakas in and beyond Pali Literature', Transnational Network of Theravada Studies 3826: 3591: 2196: 1974:

by Prajñāvarman (8th century), which survives in Tibetan, contains numerous Jātakas

1934: 1802: 1775: 1771: 1726: 1534: 1464: 1395: 1257: 1202: 1132: 1122: 987: 618: 357: 239: 130: 90: 3893:, Journal of the International Association of Buddhist Studies, vol. 38, pp. 9–31. 2811:) was where he gave away his eyes to a blind beggar; and the third and fourth (in 1921: 6363: 6348: 6323: 6318: 6237: 6043: 5916: 5911: 5901: 5876: 5706: 5599: 5543: 5136: 5023: 4897: 4853: 4417: 4308: 2841: 2819:

writes of the same four sites and also mentions a whole area associated with the

2581: 2353: 2226: 2178: 2144: 2091: 2034: 2012: 1899: 1690: 1577: 1455: 1282: 1197: 997: 907: 852: 491: 395: 327: 4990:, London; Boston: Pali Text Society, distributed by Routledge & Kegan Paul. 2880:

Other ancient sites outside of India which contain Jataka illustrations include

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The Taill of how this forsaid Tod maid his Confessioun to Freir Wolf Waitskaith

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Tibetan Tales Derived from Indian Sources, translated from the Tibetan Kah Gyur

2953: 2869: 2864: 2816: 2702: 2698: 2288: 2103: 1619: 1442: 1142: 1072: 1027: 885: 472: 104: 6159: 5141: 4206: 1506: 405: 6413: 6328: 6242: 6211: 5503: 5145: 4777:, Institute of Pali and Buddhist Studies, (University of Kelaniya), Sri Lanka 4064: 3576: 3042: 2921: 2905: 2859: 2756: 2748: 2463: 2137: 1942: 1890:) on the Vinayapiṭaka and Suttapiṭaka contain Jātakas, the commentary on the 1851: 1833: 1793:

There are numerous sources for classic or canonical Jātaka tales, including:

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A place for the Bodhisatta: the local and the universal in jātaka stories.

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The following list includes some important jātakas of the Pali tradition:

1997:, Taisho 152), translated by Kang Senghui (?–280) in the third century CE. 1909: 1729:. They were one of the main sources of teaching and study for the popular 1364:

Many jātakas are told with a common threefold plot schema which contains:

1357: 80: 6393: 6388: 6368: 6277: 6127: 5941: 5926: 5696: 4163: 4042: 3586: 3529: 3144: 3117: 2893: 2889: 2694: 2671: 2488: 2363: 2261: 2251: 2214: 2066: 1963: 1637:. Perhaps the most influential and important Sanskrit Jātaka text is the 1077: 545: 513:) and teach Buddhist moral lessons, particularly within the framework of 490:

In these stories, the future Buddha may appear as a king, an outcaste, a

5124: 4968:. Indica et Buddhica Jātakanidāna, vol. II. Oxford: Indica et Buddhica. 2291:, the most important and widely known stories are the 10 stories of the 225: 6247: 6227: 5149: 4953:. Indica et Buddhica Jātakanidāna, vol. I. Oxford: Indica et Buddhica. 3467:

Many Buddhas, One Buddha: A Study and Translation of Avadānaśataka 1–40

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Some of the main translations of jātakas available in English include:

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There are also late compositions based on classic Jātakas, such as the

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school and later Tibetan authors produced abridged collections such as

1593: 1082: 842: 739: 606: 541: 502: 312: 307: 292: 282: 189: 35: 5162:, a database of Jataka tales maintained by the University of Edinburgh 5159: 3581: 322: 5670: 5153: 3327: 3179: 2965: 2939: 2881: 2740: 2281: 2277: 2164: 1879:

An untitled collection of Sanskrit avadānas and jātakas found in the

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The Story of Gotama Buddha: The Nidāna-kathā of the Jātakaṭṭhakathā,

2747:. They are also found in early Southeast Asian sites, especially at 2637: 2011:

154), a Chinese collection of 55 Jātakas translated into Chinese by

1446: 5174: 3525: 2957: 2885: 2808: 2785: 2307: 2182: 2140: 1836:) and prose and was collected around 500 CE. It is preceded by the 1634: 1549:. They were some of the first texts to be translated into Chinese. 1522: 1137: 1117: 1112: 992: 688: 665: 464: 64: 5129: 2716: 2048: 1608:

of the Jātakas, 18t–19th century, Phajoding Gonpa, Thimphu, Bhutan

1533:

Various jātaka stories and source texts were also translated into

287: 168: 6222: 5856: 5851: 4497:

History of Early Stone Sculpture at Mathura, ca. 150 BCE – 100 CE

3616: 3571: 3521: 3509:

The Heavenly Exploits: Buddhist Biographies from the Divyāvadāna,

3495:

Divine Stories: Divyāvadāna: Part 1: Classics of Indian Buddhism,

3159: 2961: 2851: 2766: 2728: 2143:

treatise and commentary which survives in Chinese translation by

2124: 1734: 1615: 1605: 1554: 1542: 1518: 1502: 1483: 1438: 817: 633:

between the schools took place." Sarah Shaw, writing on the Pali

582: 560: 534: 342: 4837:

The Multi-life Stories of Gautama Buddha and Vardhamāna Mahāvīra

2799:

According to Naomi Appleton, the "four great stupas" visited by

2550: 2235:

Sama cares for his blind parents, an illustration of one of the

1689:

Two other Sanskrit authors associated with the jātaka genre are

510: 6272: 5952: 5780: 4283:

Jātakas in the Bhadrakalpika-sūtra: A provisional inventory(1).

3162:

of Buddha with the One Hundred Jataka Tales in the background,

2874: 2812: 2800: 2789: 2721: 2630: 1623: 1597:) on this book. The tales are dated between 300 BCE and 400 CE. 1498: 1479: 1322: 1277: 832: 827: 822: 785: 630: 530: 484: 410: 2301:. These tales are considered to be the ten final lives of the 2177:

collection, have been adapted to fit local culture in certain

5210: 5109: 4310:

The Tale of Prince Samuttakote: A Buddhist Epic from Thailand

4237:

Journal of the International Association for Buddhist Studies

3536: 3280:"The snow-covered mountain child", by Soga Shōhaku circa 1764 3217: 3163: 2901: 2781: 2744: 2710: 2605: 2306:

this jātaka one could be assured of meeting the next Buddha,

2167:

and archaeological evidence, such as extant illustrations in

1421: 1067: 661: 3379:

The Perfect Generosity of Prince Vessantara: A Buddhist Epic

2743:

sites of the pre-Tang period (ca. 421–640 C.E.), such as at

1863:

Collection of Examples, Adorned with an Artistic Arrangement

1699:

Collection of Examples, Adorned with an Artistic Arrangement

4800: 4367: 4365: 3520:

Stories which are similar to the jātakas are also found in

2969: 2231: 1880: 1677: 4313:. Ohio University Center for International Studies. 1993. 529:. Some of the earliest such illustrations can be found at 4069:

Sects & Sectarianism: The Origins of Buddhist Schools

2909: 5179: 4562:

Theravada Buddhism_ Continuity, Diversity, and Identity,

4362: 3372:

The Divyâvadâna: A Collection of Early Buddhist Legends,

2661:

The Story of the Inhabitant of the Brahmaloka (Anukampā)

2250:

verses, and it is these stories that are of interest to

1986:), a biography of the Buddha containing various Jātakas. 1950:

c. 2nd–6th century CE) contains various "Jātakāvadānas".

4880:

Theravada Buddhism Continuity, Diversity, and Identity,

4575:

Theravada Buddhism Continuity, Diversity, and Identity,

4373:

Theravada Buddhism Continuity, Diversity, and Identity,

4235:: An Exploration of Indian Buddhist Narrative Genres', 4006:

Theravada Buddhism Continuity, Diversity, and Identity,

3977:

Theravada Buddhism Continuity, Diversity, and Identity,

2549:

The Story of the Tigress (focuses on the perfection of

1904:

a hagiographical text of the Sinhalese Theravada school

548:." According to the traditional view found in the Pali 38:, the Buddha removes a bone from the throat of a lion, 1633:, Jātakas eventually came to be composed in classical 27:

Traditional narratives of the previous lives of Buddha

2827: 2655:

The Story of the Great Monkey (Anuvartinā, obedience)

2620:

The Story of the Childless One (Praviveka, seclusion)

2094:

contain Jātakas embedded into them. For example, the

2051:

poems by Āryaśūra (4th century), contains 34 Jātakas.

1425:

end of the story) and his struggles on the quest for

569:) can be classified as both a jātaka and an avadāna. 142: 5816:

The Taill of the Uponlandis Mous and the Burges Mous

5004:

The earliest English version of the Fables of Bidpai

4788: