Note 61 — PART II. ON THE HISTORY OF THE BIRTH STORIES IN INDIA.

Thus, for instance, the Maṇi Kaṇṭha Jātaka (Fausböll, No. 253) is taken from a story which is in both the Pāli and the Chinese versions of the Vinaya Piṭaka (Oldenberg, p. xlvi); the Tittira Jātaka (Fausböll, No. 37, translated below) occurs almost word for word in the Culla Vagga (vi. 6, 3-5); the Khandhavatta Jātaka (Fausböll, No. 203) is a slightly enlarged version of Culla Vagga, v. 6; the Sukhavihāri Jātaka (Fausböll, No. 10, translated below) is founded on a story in the Culla Vagga (vii. 1, 4-6); the Mahā-sudassana Jātaka (Fausböll, No. 95) is derived from the Sutta of the same name in the Dīgha Nikāya (translated by me in ‘Sacred Books of the East,’ vol. ix.); the Makhā Deva Jātaka (Fausböll, No. 9, translated below) from the Sutta of the same name in the Majjhima Nikāya (No. 83); and the Sakuṇagghi Jātaka (Fausböll, No. 168), from a parable in the Satipaṭṭhāna Vagga of the Saŋyutta Nikāya.