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『東洋文庫所蔵』貴重書デジタルアーカイブ

permissible; but the lines suggesting this may be intended only to emphasize the

pectoral muscles.   y   p

Muddy water, smeared on face and breast, is the work of infidels; but in spite

of this disfigurement the downcast eyes and the smiling mouth can still be faintly

seen. The right hand is upraised in teaching pose, the points of the discourse being

checked by the thumb on the finger joints. Between thumb and first finger there is

a faint indication of the web, traditionally recorded to be one of the distinguish-

ing attributes of the Buddha. It is unusual for the Buddha to wear ornaments, and

the jewelled garland bedecking this and other similar figures would seem to be

unorthodox. As we know, it is recorded that Gautama, after his flight from the

palace, stripped off all his princely ornaments and jewels and gave them to his groom

Chandaka to take back home, together with his faithful and heart-broken steed.

It has been suggested that the garlands are just temporary tributes of love and

esteem from devoted followers in observance of a still-surviving and charming

Indian custom. For the significance of the raft-like asana I have, so far, failed to

trace authority. References to the sea, in an allegorical sense, such as `The Ocean

of Transmigration' or of `Existence', are frequent in the Master's discourses;

and there is the incident of his settling the dispute between the Säkyas and Koliyas

over water rights in the river Rohini; but none of these allusions to water offers

a satisfactory explanation. The probability that there was some legend definitely

involving an actual boat is strengthened by the other example, and in that case of

a more substantial craft, in Bez. iii. G—K, in plate xvii.

Gifts of fruit, sweetmeats, and other food come from all sides. On the left two

men, perhaps the merchants Trapusa and Bhallika, the first of Buddha's converts,

present offerings. Their laden camel and white horse would represent their

caravan of `five hundred carts'. On the right a distinguished person in black top-

boots (with suspenders) kneels on one knee as he proffers his tray of cakes. The

fair-faced brown-haired person behind him, wearing a peculiar white cap, prob-

ably comes from the north-west. At the top, on the same side, a bhíkkhu with shaven

head, but wearing a neat little moustache, imitates with his left hand the gesture

of the Buddha's right. He is very short and wears black shoes. On the opposite

side is the mail-clad Vajrapáni grasping his diamond vajra and waving a chauri.

Below him is a devatá in reverential pose.

The thirdp anel, G, H, I, shows a preaching Buddha, his right hand in teaching

pose before his breast. Although badly defaced with mud, the web between thumb

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