0 valutazioniIl 0% ha trovato utile questo documento (0 voti)
52 visualizzazioni12 pagine
Jstor is a not-for-profit service that helps scholars discover, use, and build upon a wide range of content in a trusted digital archive. A certain number of pictures are left unidentified, but the identifications are, in the overwhelming number of cases, quite correct ones.
Descrizione originale:
Titolo originale
Charpentier Remarks on the Identification of Some Jātaka Pictures
Jstor is a not-for-profit service that helps scholars discover, use, and build upon a wide range of content in a trusted digital archive. A certain number of pictures are left unidentified, but the identifications are, in the overwhelming number of cases, quite correct ones.
Jstor is a not-for-profit service that helps scholars discover, use, and build upon a wide range of content in a trusted digital archive. A certain number of pictures are left unidentified, but the identifications are, in the overwhelming number of cases, quite correct ones.
Remarks on the Identification of Some Jtaka Pictures
Author(s): Jarl Charpentier
Reviewed work(s): Source: Bulletin of the School of Oriental Studies, University of London, Vol. 4, No. 3 (1927), pp. 493-503 Published by: Cambridge University Press on behalf of the School of Oriental and African Studies Stable URL: http://www.jstor.org/stable/606951 . Accessed: 21/11/2012 20:07 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. . Cambridge University Press and School of Oriental and African Studies are collaborating with JSTOR to digitize, preserve and extend access to Bulletin of the School of Oriental Studies, University of London. http://www.jstor.org This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions REMARKS ON THE IDENTIFICATION OF SOME JATAKA PICTURES By JARL CHARPENTIER W HILE busying himself with reviewing, for this Bulletin,' vols. iii-v of Professor von Le Coq's great work Die Buddhistische Spatantike in Mittelasien the present writer had an opportunity of making a somewhat closer acquaintance also with Professor Griinwedel's very important book Altbuddhistische Kult- statten in Chinesisch-Turkistan (1912). Various passages of this work, and most specially pp. 65-75, contain interesting descriptions and pictures of Jitakas (or Avadinas) found in the different caves in Eastern Turkestan visited by Herren Griinwedel and von Le Coq. Most of these pictures have already been identified by the learned author with passages in Buddhist literary works; and the identifica- tions are, of course, in an overwhelming number of cases, quite correct ones, though sometimes perhaps in need of some improvement. However, a certain number of pictures are left unidentified, and as the present writer ventures to think that he has succeeded in a few of these cases in hitting upon a hitherto overlooked identification this may be the excuse for now giving publicity to these very modest remarks. For it should be understood from the very beginning that this is in no wise an outcome of a prolonged and systematic research into Buddhist lore, for which the present writer cannot pretend to possess the adequate capacity. He has mainly consulted a few works, such as Finot's edition of the Rdstrapilaparip.rcchi, Chavannes' admirable Cinq cents contes et apologues extraits du Tripitaka Chinois (1911), etc., in order, if possible, to unearth from them some passages explaining a few of Professor Griinwedel's pictures. Some use has also been made of Professor Foucher's interesting letter from Ajaint. in the JA. 1921, i, p. 201 sq.2 But although the following remarks are of a very scattered and scanty nature it is to be hoped that they may prove of some little use to students interested in this field of research. The set of pictures chiefly interesting us here is the one running 1 Cf. vol. iii, p. 814 sq.; vol. iv, p. 348 sq. 2 With this paper cf. also the short notices by Mlle Lalou in the JA. 1925, ii, p. 333 sq. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions 494 JARL CHARPENTIER- from No. 125 to No. 164 of the Altbuddhistische Kultstatten. Of these the following ones seem to have been correctly identified already by Professor Griinwedel :- 125. This is the story of Rfipivati in Divydvadina, p. 471, who cut off her own breasts in order to satisfy a starving woman 1; cf. also RSstrapilapariprcchS, p. 25 (No. 30):- kanakdbhapinasukumirarm tyakta stanadvayarm hrdayakintam stri preksya me ksudhat.rysrtam siriipyavatiti vanitd yaddbhht I 126. According to Griinwedel this is the well-known story of Ks~ntivadin (Jitaka, iii, p. 39 sq.; JitakamSl, 28, etc.), whose hands and feet were cut off by a cruel king. But this seems rather uncertain as in this picture only the hands have been cut off, and the tormentor of the Bodhisattva seems to be leaving him; cf. possibly Rdstrapdlapari- p.rccha, p. 24 (No. 27) :- cakrdikitamr kamalatulyarm pniyugarm paradattam anapeksam I n.rpa A'uketu yada dsd bodhim abhhpsamina jagadarthe 11 or even ibid., p. 23 (No. 17): m.rdutiilapicipamasiiksmau komalapadmapattrasukumirau I tyaktau karau sacaranau me pfirvam n.rpena Dhrtimati ca 211 127. This, as well as 131, seems to be the famous story of King gibi sacrificing, his eyes to a blind Brahmin, cf. JitakamSi5, 2, etc. In the RdstrapilapariprcchS, p. 24 (No. 22) the name of the king is given as Utpalanetra 3 ; in the Chinese version of " the Wise and the Fool " he is called " Pleasing-eyes ".4 128. Professor Griinwedel (p. 345) tentatively identified the Bodhisattva who has set fire to his hands in order to show the way to a caravan with Aguketu (cf. above under No. 126). But it seems more probable that we should turn to the following verse in the RastrapdlapariprcchS, p. 24 (No. 21):- mayi tyaktam anguli udira satvahitirtham eva carata me jSl5rcit5 vimala'uddh5 KSnicanavarna parthiva yadds7t I1 129. This is the VessantarajJtaka, cf. picture No. 317 (p. 141). In the Rdstrapdlaparip.rcchk, p. 22 (No. 10), the hero of the tale is 1 Cf. picture No. 254 in Grfinwedel. 2 But this later one seems to be less fitting our picture, and for the same reason as the Ksdntivddijataka. 3 In Chavannes, Cinq cents contes, i, p. 104 sq. Kundla, the son of Adoka, whose wicked stepmother had his eyes put out (cf. Divydvtad&na, p. 382 sq.), has, curiously enough, been turned into a Bodhisattva. 4' Takakusu, JRAS. 1901, p. 4f0. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions THE IDENTIFICATION OF SOME JATAKA PICTURES 495 called Sudamnstra (cf. Lalitavistara, p. 194, 10; Chavannes, loc. cit., iii, p. 362 and note); in Chavannes, loc. cit., i, p. 56, he is called Sarvadina. 130. Sibi and the dove, cf. picture No. 251 (Griinwedel, p. 114). 131. Cf. 127 above. 132. This is the Mahikapij'itaka in Jdtakamald, xxvii, etc. (cf. also Chavannes, loc. cit., i, p. 216 sq.). 134. Cf. No. 160 below. 136. This is said by Griinwedel, p. 68, to be the oarabhajitaka (Jdtaka, vol. iv, p. 267 sq.; Jitakamald, xxv), which is probably correct. But it seems curious that two persons should be seen riding on the animal here while, according to the texts, it only saved the king who had been pursuing it. Whether the animal depicted here, which is somewhat like a very misshapen hippopotamus, is really meant for a s'arabha also seems doubtful; at Ajant. the sarabha is simply a species of antelope.' 138, Professor Griinwedel (p. 70) identifies this picture with the story of Sain tir61tu in the Mongolian Dsanglun,2 the young boy who, in order to support his starving parents, had his own flesh cut off in portions. This story does not, so far, appear to have been found in any Indian version. But it is found in the Chinese Tsa Pao Tsang King, where, in the summary given by Chavannes it runs as follows 3 : " Un roi avait six fils; il est tu6, avec cinq de ses fils, par son ministre Lo-heou-k'ieou. Le sixieme fils . . . s'enfuit avec sa femme et son jeune gargon . . . il s'6gare en chemin et souffre de la faim; il veut tuer sa femme, mais son jeune gar;on se devoue pour la sauver ; on coupe donc chaque jour a celui-ci une certaine quantite de chair qui permet aux trois voyageurs de ne pas mourir de faim," etc.- the story, like all the other ones of the same type, is rather disgusting. The picture intends to give the situation described above: the prince, with raised sword, is going to kill his wife, but the young boy, sitting astride on the shoulder of his mother, with a deprecating gesture prevents this and offers his own life in ransom for hers. 142. Vyighr;jdtaka,4 cf. Jdtakaml1d, i; Chavannes, loc. cit., i, p. 15 ; Rstrapilaparip.rcchc, p. 22, etc. 1 Cf. JA. 1921, i, p. 210 sq. 2 Cf. I. J. Schmidt, Dsanglun, i, p. xxv sq. 3 Chavannes, loc. cit., iii, p. 2; according to Chavannes the title of this Chinese work would translate a Sanskrit original Samyuktaratnapitakasiitra. 4 There are other pictures belonging to this Jitaka in Professor Griinwedel's book ; cf. pp. 76, 116, and pl. 446, 447. In some of the pictures the animals seem to be jackals rather than tigers. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions 496 JARL CHARPENTIER- 150. On p. 345 Professor Griinwedel seems to identify this with the story abbreviated in the Rds rapdlapariprcchi, p. 24 (No. 25):- hitvd svam asthi ca saririd vyadhik.rasya majja maya dattam na ca satva tyakta mama jdtu asi nrpo yadd kusuma nama [1 Although the identification does not belong to those which strike one as being immediately obvious it is probably correct. 151. Professor Griinwedel (p. 71 sq.) thinks this picture to be a variation of the Vyaghrijataka (142). This may be correct but the tale must be a separate one and is, so far, unknown to us. 155. Professor Griinwedel (p. 74) points to Dsanglun, ii, p. 215 sq. This is quite correct, and the text is otherwise found in Chavannes, loc. cit., i, p. 11, in the Rdistrapilaparip.rccha, p. 26 (No. 42):- bodhicarirm caramanahu pfirvam matsya babhfiva yadd jalacdrT [ tyakta maySiraya satvahitaya bhaksitaprdnisahasrasatebhih I1 and in other works.' Our picture, however, comes nearest to the tale as told in the Dsanglun where we read the following: " Wiihrend zu der Zeit fiinf Holzarbeiter am Ufer dieses Gewaissers herumgingen um Holz zu suchen, entdeckten sie den grossen Fisch, welcher in menschlicher Sprache sie folgendermassen anredete: 'Wenn euch hungert, so schneidet von meinem Fleisch ab, so viel ihr wollt und esset! ... Sagt auch allen Hungernden im Lande, dass sie nach Belieben von meinem Fleische nehmen sollen.' Hierauf schnitten die Fiinf von dem Fleische ab und riefen die Einwohner des Landes herbei, so dass die Nachricht von Einem zum Andern kam und endlich alle Bewohner des Dschambudwips sich versammelten, von dem Fleisch abschnitten und assen," etc. The picture shows us two woodcutters-instead of five-one cutting pieces out of the fish with his axe, the other with his knife. 157. To the literature quoted by Professor Grfinwedel (p. 74) should be added Jdtaka, 12; Mahavastu, i, p. 359; Chavannes, loc. cit., i, p. 68 sq.; ii, p. 35 sq., etc. The scene is found also at Ajant., cf. JA. 1921, i, p. 208. 160. Cf. 134 above. The story is found in Dsanglun, ii, p. 29 sq. To these identifications by Professor Griinwedel can now be laid a short series of others which are given below. As has been pointed out above I have not been able to make any systematic investigations, and the results achieved here can thus ,not be looked upon as final. 1 For references cf. M. Finot's edition of the R~strapalapariprcchd, p. viii. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions THE IDENTIFICATION OF SOME JATAKA PICTURES 497 135. In this picture we see three young men, of whom one is dressed in a sort of flapped coat of rather common occurrence in the Turfan pictures,' surrounded by a very bulky serpent or dragon with heads'at each end of its body and with widely opened jaws; in the lower part of the picture is seen an elephant on the back of which stands a lion springing upwards in order to attack the dragon. On p. 60 of his work Professor Griinwedel mentions a duplicate of this picture where, however, elephant and lion are missing; and on p. 115 the same scene occurs with the lion but without the elephant. This is what may well be called the Sirmhakuiijardvadina. It occurs amongst the pictures at Aja.nt where the elephant is likewise missing.2 Literary documents relating to it are found in Ksemendra's Bodhisattvavadinakalpalatd, No. 102, and in Chavannes, loc. cit., i, p. 253 sq.; iii, p. 70. From the last passage I borrow a few lines which will form an exact commentary to our picture: " Autrefois de nombreux marchands s'etaient vus entoures par un serpent monstrueux qui ne leur laissait aucun moyen d'&chapper. Pour les delivrer, un lion monte sur un elephant blanc et attaque le serpent dont il brise le crane; mais le lion et l'6l'phant meurent tous deux pour avoir 4te atteints par l'haleine empoisonnee du serpent . . .Le lion, c'est le Buddha; l'elphant blanc c'est Qariputra." 3 137. A bear sitting on a tree holds a man on his lap while a tiger waits at the bottom of the tree. This is the story of the noble animal which, without listening to any temptations saves the man from the tiger while the mean and ungrateful human being tries to throw his benefactor, during his sleep, from the tree. The story is found in many variations in Buddhist literature, where the chief actors are invariably the Buddha and Devadatta. 139. A man dressed only in a dhot7 is standing on an elevated plot of ground on the bank of a pond from which emerges a ndgariija in a suppliant attitude. The former figure is taken by Professor Griinwedel to be a Bodhisattva to whom he, undoubtedly, bears a great likeness. Now, it seems that we must identify this picture with a scene out 1 Cf. Professor Griinwedel's index s.v. Klappenrock and Professor von Le Coq's Bilderatlas, p. 49. 2 Cf. JA. 1921, i, p. 219. 3 Travellers surrounded by a great serpent occur also in the tales of Sindbad, cf. Burton, Arabian Nights, vi, p. 29. But there no lion or elephant comes to their rescue. VOL. IV. PART III. 33 This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions 498 JARL CHARPENTIER-- of the 8aiikhapalajataka .(Jitaka, No. 524), which is also depicted at Ajanta and is thus described by M. Foucher 1:" Burgess a vu A tort un 'Buddha ' devant lequel se prosterne un roi: elle 2 montre, en fait, un ascite ordinaire recevant les hommages d'un roi des Ndgas." This scene, however, belongs to the previous story of gailkhapala when, according to the atthakatha of the Jataka, the Bodhisattva was a prince of Magadha who turned ascetic and received the homage of the then ndgarija oailkhapala. Consequently, Professor Griinwedel was quite right in looking upon the figure standing beside the pond as being a Bodhisattva. 140. In this picture we see a square pond or tank in the middle of which stands the nude figure of a girl weeping while above, in the air, a winged boy, a sort of angel or genius, is carrying another young man in his arms. Professor Griinwedel's reference to the story of Kalmasapada 3 is not quite intelligible. We have here a scene from the Vidhura- panditajdtaka (JJtaka, No. 545) where a young genius, after having won the wise Vidhura at a game of dice, carries him away in order to please his own daughter, a beautiful ndgi. This jltaka also occurs at Ajanta,4 and a similar story about Pi-t'ou-hi (= Vidhura) is told in Chavannes, loc. cit., iii, p. 100, although it does not quite tally with the jataka. 143. A man is seen merged to the waist in a round pit from which issues a high, pointed flame. On both sides of the pit are seen two gods who take hold of his arms and try to raise him up. A variation of this picture on p. 114 (pl. 253) assures us that the man in the pit is in reality the Bodhisattva. Professor Griinwedel thinks of either the story of Vijitdvin in Mahavastu, iii, p. 42 sq., or the gresthijitaka (Jitakamdld, iv), but neither is the case. This is the scene described in the Dsanglun, ii, p. 11 sq. The Bodhisattva was at that time the prince Damgama,5 son of king T'sangpa-hla, and Indra, in order to try him, arrived at the palace in the form of a brahmin saying that he wished to proclaim a holy doctrine. But when the prince wants to hear it he is told that, before he can do so, he must have a fire-pit made of ten yards' 1 JA. 1921, i, p. 210. 2 Viz. " la scene ". 3 Cf. Watanabe, Journal of the Pali Text Society, 1909, p. 236 sq. - JA. 1921, i, p. 208. 6 This name, according to Takakusu, JRAS. 1901, p. 454, is from the Chinese Tan-ma-kan, a corruption of Sanskrit Dharmakeama. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions THE IDENTIFICATION OF SOME JATAKA PICTURES 499 depth and filled with burning coals and sacrifice himself by springing into it. The Bodhisattva willingly complies with this and has all preparations made. After hearing the Rlokas recited he is just on the verge of jumping into the pit when.on either side Indra and Brahma take hold of his arms and try to dissuade him. This is exactly the scene of our picture. 144. A giant demon holds a young boy before his mouth in order to eat him. There is another picture of the same event on p. 114 (pl. 248) but more complete; in front of, the demon are seen a king and a queen loudly wailing. Professor Griinwedel (p. 345) takes this to be the story of Sutasoma (J&taka, No. 537, Jatakamal1, xxxi, etc.) which is also found at Ajanitd,1 and this at first seems probable. But some doubts seem possible as the prey of the demon is apparently here a small child which does not tally with the jdtaka where Sutasoma is a grown-up young prince. There is a story of a man-eating ogre converted by Buddha in Chavannes, loc. cit,, iii, p. 96 sq., but this does not fit our picture as the child captured by the demon must undoubtedly be a Boddhi- sattva. 145-8. All these pictures are extremely puzzling as there is very little real difference between them. In all of them it is apparently told how at one time or other the Bodhisattva sacrifices his own blood and flesh for the welfare of some other beings, but the difficulty is to find out precisely what is represented in the different pictures. In 145 the Bodhisattva is seen sitting on a throne raising his left arm, while a servant is cutting open his left side with a knife, the impression being that he is going to tear out his heart. In 146 the Bodhisattva is again seen sitting on his throne; a small servant is cutting open his right leg while the Bodhisattva himself is holding a bowl into which blood is meant to flow. Behind the servant another small person is seen waiting-probably for the blood in the bowl. In 147 the Bodhisattva clad only in a dhot5 is seen standing in front of a tree; a small man (possibly a demon) is sitting beside him holding a bowl and pointing at his dhotT with some pointed instrument. In 148 the Bodhisattva is sitting on a throne (like that in 146); behind him is a servant probably cutting flesh out of his back, and beside the throne is a large cooking-pot. Professor Griinwedel thinks 145 to be the story told in the Dsanglun, ii, p. 15, where the Bodhisattva in shape of the wise Utpala had his 1 JA. 1921, i, p. 213 sq. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions 500 JARL CHARPENTIER- skin made into parchment, one of his bones into a stylus and his blood into ink in order to take down a subhasita. But this, for apparent reasons, is impossible; unfortunately, the present writer is just as little able to identify the picture, but the solution should apparently be found in a story where, for some reason or other, the Bodhisattva sacrifices his own heart. In 146 we should, according to the same authority, see the Maitr7balajdtaka (Jitakamld, viii),1 in which the Bodhisattva, as king Maitribala, has his veins opened in order to satisfy the craving for blood of five ogres (yaksa). That there are here only two persons instead of five is an objection of no consequence; but it is more important that these persons do not seem at all like demons. It seems much more probable that we ought to connect the picture with this verse in the Rastrapilapariprcchi, p. 24 (No. 24) :- vyddhydturam ca naram 7ksya svam rudhiram pradattam api me 'bhiat nirvyddhitah sa ca krto me pregbhava Sarvadar'i yad abhfivam fl But there seems also to exist another otherwise unknown 2 Story of how the Bodhisattva once gave away his one leg, cf. ibid., p. 24 (No. 29) :- mrdu komalam vimalagauram iru tac chittva drstamuditay5 3I dattaym svamamsa rudhirarm me Jninavati yaddsi nrpaputtri In this legend the Bodhisattva was a woman; but might there not as well have existed a parallel version where he performed the same act of sacrifice as a man ? Our picture might just as well be meant to depict that event. In 147 Professor Griinwedel suggests that we might find the story of how the Bodhisattva had his whole body perforated and a thousand burning wicks put into the holes.4 This seems probable enough, although the picture in itself does not give us much information. As for 148 nothing definite can, unfortunately, be said about it. But the story should be that the Bodhisattva has his own flesh cut out and cooked in order to perform a good deed. 149. In this picture the Bodhisattva is seen kneeling beneath 1 Cf. Dsanglun, ii, p. 65. 2 Not quite though, as according to Finot, loc. cit., p. viii, it occurs also in the Samddhiraja, ch. xxxi. 3 Read hrsta'. 4 Cf. Dsanglun, ii, p. 5 sq. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions THE IDENTIFICATION OF SOME JATAKA PICTURES 501 a tree, while on the other side a huge man with beard and top-knot approaches with a raised sword in his right hand. Professor Griinwedel (p. 71) takes this to be a scene from the Sutasomajdtaka,1 for what reason is not apparent as there is in this story nothing that especially reminds us of that tale. The story, I venture to believe, is found in Chavannes, loc. cit., i, p. 17 sq., and runs as follows: The Bodhisattva was once a mighty king, called P'ien-yue, renowned for his boundless liberality. A wicked ascetic from a foreign country presented himself before the king and asked for his head as he wanted it for a certain object.2 The king tried to turn him off with an offer of vast wealth, but all in vain. Then we may quote the text itself: "Le roi ne s'6tait jamais jusqu'alors refuse ' aucun des desirs qui lui avaient 6t exprims ; il descendit donc de la salle, enroula ses cheveux a un arbre et dit: 'Je vousfais don de ma tate '. L'ascete tira son epde et s'avanga en marchant rapidement." The king, however, was saved by the intervention of a vanadevdtS. The italicized sentences seem to me to describe exactly the scene found in our picture. 153. A man sitting under a tree is seen flaying a small animal while another animal of the same species is seen at some distance. There is a duplicate of this picture described on p. 60, but there the animal is said to be an elephant. There can be little doubt that this is the story told in the Dsanglun, ii, p. 101 sq. A king of Benares sees in his dreams a golden deer and sends his hunters to fetch its skin, threatening them with death and destruction if they fail to bring it. Finally, one of them sees a Kunta-deer (the Bodhisattva) which offers itself to be flayed alive in order to save the hunters and their families. The one difficulty is to account for the presence of the second animal in our picture as there is nothing about it in the text. 156. A bear is seen sitting in the entrance of a cave. In front of him is a tree, and on its other side a man is seen bending a bow and taking aim at the bear while in the front part of the picture another man is pointing it out to the bowman. 1 Cf. Jataka, v, p. 456 sq.; Jatakamlda, xxxi, etc.; and Kern, Verslagen en Mededeelingen du Kon. Akad. van Wetenschappen, afd. Letterkunde, 3de Reeks, v, p. 8 sq. 2 In the well-known Vetala-tales the wicked Yogin wants the head of King Vikramiditya in order to perform a magic rite. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions 502 JARL CHARPENTIER- The story is found in an abbreviated form in the Rsitrapdlpari- prechi, p. 25 (No. 37) : rkapatir abhiva dailadurge himahata sapta dinini raksito me purugsa vadhaku tena me prayukto na ca pratighita krta4ca me taddsmin ] The same scene is found depicted at Aja.nt 1 and has been identified by Mile Lalou 2 from Tibetan and other sources. Already M, Finot, in his edition of the Rastrapilapariprcchd, p. viii, had pointed to its existence in the Karmasataka.3 The story runs thus: A bear (the Bodhisattva) rescued a man from a snow storm and fed him in his cave for seven days. The man promised not to betray the site of the animal's lair, but, in spite of this, he led hunters to the spot, who killed the bear with their arrows. When the ungrateful wretch was going to carry away his part of the flesh his hands detached themselves from his arms. 159. The Bodhisattva is seen lying in a coffin on the lid of which two men kneel apparently occupying themselves with closing it. Professor Griinwedel (p. 74) thinks this to be either the Miiga- pakkhajitaka (Jdtaka, vi, p. i sq.) or the story of the Saint KrIa Vatsa and the cruel king Dandaki.4 The latter suggestion is impossible, but the former one might be taken into consideration though there are great difficulties. The story about an old man being buried alive in Chavannes, loc. cit., iii, p. 13, is too vague, nor does it identify the hero with the Bodhisattva though this would be rather an obvious conclusion. 163, A king on his throne surmounted by the royal sunshade. An old emaciated brahmin escorts a Bodhisattva whose hands are tied behind his back towards the throne. This is the story told in Chavannes, loc. cit., i, p. 41 sq.; ii, p. 59 sq. The Bodhisattva was a king world-famed for his mildness and liberality. As he did not want to fight his enemy conquered his kingdomi and he himself had to resort to the wilderness. There he met an old and poor brahmin who was on his way to ask him for alms. As the Bodhisattva had nothing to give him he exhorted him to put chains on his hands and take him to his enemy who had 1 Cf. JA. 1921, i, p. 216. 2 Cf. JA. 1925, ii, p. 335 sq. SOCf. Feer, JA. 1901, i, p. 99. 4 On this story cf. Charpentier, VOJ. xxviii, p. 227 sq. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions THE IDENTIFICATION OF SOME JATAKA PICTURES 503 offered a substantial reward for his capture. This is precisely the scene of our picture. This fini'shes my very modest list of identifications. There is a number of other ones still to be done, but I must leave that to scholars who are far better conversant with Buddhist lore. There is one circumstance of some interest which, in this connexion, I should like to point out. We have drawn, Professor Griinwedel and myself, upon different sources for the identification of the pictures. Most of them are found in Indian sources, though the Chinese tales translated by Chavannes have also yielded a good deal of helpful material and will perhaps, on a more careful perusal, yield still more. But there is one source that seems to me to stand in a peculiar connexion to our pictures and that is the collection of tales occurring in Chinese, Tibetan, and Mongolian versions, and perhaps best known under the name of Dsanglun, " der Weise und der Tor." I should like to emphasize that the picture 138 was identified by Professor Griinwedel with the help of a story in the Mongolian Dsanglun (not found in the Tibetan version), and that the pictures 143, 153, 155, and 160 all exactly tally with the situations described in the coinciding stories of that work. This remarkable coincidence can scarcely be wholly fortuitous. It proves, in the opinion of the present writer, that the painters of our pictures worked upon texts which were, at least partly, identical with the original underlying the Dsanglun. The history of the Dsanglun has been written by Professor Takakusu.1 According to him the Tibetan (and Mongolian) text is a translation, for obvious reasons dating from after A.D. 632, of the Chinese original, the Hien-yii-king, " Tales of the Wise Man and the Fool," which itself exists in two different versions. The original Chinese work was compiled in A.D. 445 from various Indian sources and scarcely presupposes a single Sanskrit original. It is of special interest, in this connexion, to learn that the materials upon which the Chinese translators worked were collected in Central Asia and chiefly at Khotan. For, if that is so we need not feel very much astonished that these Central Asian pictures should tally well with texts originating from that same neighbourhood. Perhaps there once existed, in "Tocharian " or some other Central Asian language, another " Dsanglun " which to the artists of these pictures was one of the chief sources of their inspiration. 1 Cf. JRAS. 1901, p. 447 sq., and M. Sylvain L6vi, JA. 1925, ii, p. 311 sq. This content downloaded by the authorized user from 192.168.52.70 on Wed, 21 Nov 2012 20:07:08 PM All use subject to JSTOR Terms and Conditions
RH-040 The Supriya Legend in Buddhist Literature. World of Buddhism. The International Buddhist Magazine Ed. AD.T.E.perera. Vol. 5. No. 2. 1989 Pp. 18 - 21