A Jataka-Tale from the Tibetan

·期刊原文

A Jataka-Tale from the Tibetan

H. WENZEL

The Journal of the Royal Asiatic Society of Great Britain and Ireland

pp.503--511

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p.503

A Jataka-Tale from the Tibetan. By H. WENZEL

IN the History of Tibet called

Rgyal-rabs-gsal-vai-me-lon ('The mirror illustrating

the lineage of the kings') we find, as sixth chapter,

the tale translated here, which corresponds to the

Valahassa Jataka (Fausboll, ii. 127 ff., also in E.

Muller's Pali Grammar, p. 128 ff.). As will be seen,

the tale appears here in a richer, and quasi-dra-

matic, garb, with the addition of some characteristic

traits, as e.g. the marvellous food that makes men

forget their bygone troubles (cp. Odyssey, ix. 94

f.), etc., etc.

The Rgyal-rabs itself is a work of the 17th

century A.D. It begins with the evolution of the

universe (in chapter 1, cp. Rockhill, Life of the

Buddha, p. 1 ff.), gives, in ch. 2, a short survey of

the Lord's life, and, in ch. 3 and 4, of the

beginnings of Buddhism, relates, in ch. 5, the merits

of Avalokitecvara in spreading the Law in Tibet, and

goes then, ch. 6, on to our tale. Follows the origin

of the Tibetan race from an ape and a rakshasi (ch.

7), the beginning of the royal line (ch. 8),

finally, the chief contents and purpose of the book,

life and doings of King Sronbtsan sgam-po (ch.

9-17), whereon the book closes with a sort of

appendix.containing the further history of the

country to the time of the writer.

The work has been partially known for a long time

by the extracts from the Mongolian translation

thereof, called Bodhimor, given in the notes to I. J.

Schmidt's edition of the Mongolian historian Ssanang

Ssetzen. For my copy of the work I had the use of two

blockprints, one belonging formerly to Mr. Jaschke,

now in the British Museum; the othcr of the

University Library of St. Petersburg,

p.504

25181 (569), for which latter I am indebted to

the kindness of Mr. Saleman. The first is pretty

correct, the other gives a few different readings,

and has a peculiar, not to say faulty, spelling.

Sixth chapter, (relating) how (Avalokitecvara),

by transforming himself into the horse king, worked

the good of living beings.

When the noble Avalokitecvara had (thus) in many

ways profited living beings, he assumed, in order to

give an example of how to choose virtue and to reject

sin (according to the Sutra Za-ma-tog), the form of

the horse king Bhalaha(1) to work (further) for the

good of the living beings. At this time many

merchants from the South of India, whose merits were

but small, had departed to the outer ocean to search

for jewels. With the many implements each one wanted

they had gone on board a large vessel, (but) after

the expiration of seven days they were brought into

danger by an unwelcome wind, thus:" "At midday a dark

cloud like a dense fog obscures the light of the sun

and spreads darkness (everywhere); a fearful red wind

seems to shake the foundations of the earth, (so

that) the mighty trees of the forest fall. The waves

of the sea spring like lions, and the breakers lash

sky and earth. The merchants take hold of each other,

and calling (loud) on the names of their relatives,

they cry; howling in terrified lamentation, they

weep, helpless and exhausted, bloody tears,

nevertheless the vessel goes to wreck." Then the

merchants take firm hold of some beam(3) of the

wrecked ship, and, driven in one direction by an

unwelcome wind, they were carried to the island of

Singhala (sic!), which was (a dwelling-place) of

Rakshasis. There the merchants, calling each other by

name, came on shore (lit. the dry, viz. land). When

the Rakshasis became aware of this, they changed

themselves into young and

--------------------------

1 sic ! in Divyavadana his name is spelt Balaha, p.

120, 4 ff.; there it is a metamorphosis of

Maitreya (122, 29).

2 Verses; cp, Rom. Leg. p. 333 (sce appendix).

3 Perhaps 'of the hull.'

p.505

laden with much food and drink, they came

before the merchants and greeted them, 'Are you

tired? Have you suffered pain?' Having beguiled them

by these greetings, they filled them with food and

drink. The merchants, not knowing that they were

Rakshasis, but only seeing in them exceedingly pretty

women, were very glad, and conversed with them. Then

the Rakshasis said with one voice: "You merchants

must not go into the upper part of the valley."(1)

Each of the women led a merchant away into her house,

where they became man and wife, and sported together.

Then a voice was heard (from the sky): "The

merchants suffering from (the consequences of) evil

deeds of (former) kalpas, have, carried by a contrary

wind, run into the hand of those who have power to

kill them, like a snared animal into a game-net, and

have no means of salvation. In fatuated by the

thought of marrying them they mistake the Rakshasis

for goddesses, and, filled with the delusive food,

they forget former pains like a dream, and their soul

is contented." From this the great captain understood

that this was the island of the Rakshasis, and,

lamenting despondingly, he thought: " Now they are

happy, but what will the end be like?" and was very

unhappy. Then reflecting: "What may signify their

prohibition to go into the upper valley? " the

captain started in the night when his own wife had

fallen asleep, and reaching the upper end of the

valley he heard, within an iron house(2) without

doors, laments and complaining. Reflecting what it

might be, he listened and knew by the language that

they were merchants from India. So he climbed up the

trunk of a tree(3) stand ing near and asked, " Who is

in there? " The men within answered: "Within here are

we merchants who have lost our way." On the question:

"How long have you been shut up here?" they answered:

" Like you, our ship being driven by a contrary wind,

we arrived here, and led on

--------------------------

1 Rom. Leg. 334, " south of the city."

2 Rom. Leg. p. 335 has ' an iron city.'

3 Rom. Leg. the tree hoh-hwen (united joy).

p.506

by these women, not recognizing that they were

Rakshasis, we became man and wife.~ While we thus

played together, you came to this island and we were

put into this iron house without doors; now we are to

be eaten up one by one. You, taking to heart our

misery and the fear of death, fly now at once, for

now there is a possibility of flying; when (once) you

are confined in this iron house, there is neither

flight nor means of salvation." The captain saying

again: "In truth there is no means of escape," they

said, "There is a means of escape. We also thought we

must fly, but, clinging to lust, we were taken

(again); you (now) cling to nothing and nobody and

fly. and the means to fly is this: if you cross from

here a small pass there is on the north side in an

expanse of golden sand a turkois (gyu) well, whose

rim is surrounded by a vaidurya(1) meadow. On the

evening of the fifteenth(2) (day of the month) the

horse-king Bha-la-ha, on whose croup a hundred men

have room, very beautiful, accompanying (or perhaps

merely: like) a moon-beam, will come there. After

having drunk from the turkois well, having eaten from

the vaidurya meadow,(3) having rolled three times in

the golden sand, and having shaken himself once, he

says, sending forth his horse-voice like a human

voice: 'O Indian merchants, whoever has come to

(this) rakshasi-island, all get on my back, I will

bring you to your country.'(4) When this marvellous

horse speaks thus, mount him, and, not clinging to

whatever enjoyments or sons (you have here), but

close your eyes, and flee." The captain thought,'Thus

(we) must act,' and went back. When he came to the

bed of his wife, the rakshasi, she knew it, and spoke

these words:(5) "Perverted merchant, you will destroy

your own life; if you direct your thoughts to aught

else (than me), you will perish; where have you been

to, lord of merchants?" The merchant lied, "I went

mutram utsrashtum." Thereon the captain

-------------------------

1 In Tibetan transliteration mostly spelt

negligently vai-du-rya.

2 Rom. Leg. p. 336; Divyav. 120, 3.

3 Rom. Leg.: having partaken of the pure food.

4 Cp. Divyav. 120, 5. Rom. Leg. p. 337.

5 In Rom. Leg. 338 he finds all the Rakshasis

asleep.

p.507

assembled the young merchants, told them exactly

what had happened, and all unanimously agreed to fly.

Then, on the evening of the fifteenth day, they gave

a narcotic to the rakshasis, and when they had fallen

asleep, the captain led forth the young merchants,

and, having crossed the small pass, they reached on

(its) north side, the golden sand, before the turkois

well, near the vaidurya meadow (the place where) the

horse-king Ba-la-ha would appear. And after a short

while came the horse-king from the sky on a moon-

beam, with the light of the rainbow. When now this

excellent horse had drunk from the turkois well, had

eaten from the vaidurya meadow, had rolled three

times on the golden sand, and had given himself a

shake, he said in a human voice: "Merchants! let all

whosoever is shut up in the rakshasi-island, mount on

my back; not clinging to the love of the rakshasis,

of (your) little children, or of any enjoyment

whatever. Close (your) eyes,(l) I will bring you to

your own country." Thereon the captain said: "Thou

leader, excellent magic horse, we merchants had

started together to the islands of the ocean to fetch

jewels, but, because our merits failed, our great

ship was wrecked on the ocean, by a contrary wind we

were driven to the rakshasi-island. There we entered

the houses of the evildoing rakshasis, who wanted to

kill us. Now there is for us no other means of

escape, we implore the help of the merciful

horse-lord." Having spoken thus, the captain mounted

on the horse's neck. and took hold of his ear,(2) the

young merchants mounted on his back. Saying: "(Now)

do not desire the rakshasi houses, their sons, and

whatever enjoyment (you have had there), do not even

think of it, but, till we have reached the end of the

sea, close your eyes," the horse-lord carried (them)

along the sky. When the rakshasis perceived this,

they came forth (from their houses) leading their

children, and spoke thus: "Can you (indeed)

---------------------------

1 See Divyav. 120, 2l; also Don Quixote, Part II.

ch. 41.

2 Jaschke mould translate, 'leapt into the ear,' but

I do not know how to justify this. Is it meant as

a precaution against hearing the rakshasis' allure

ments? Compare Odyssey xii. 178 f.

p.508

forsake the high castles, forsake the harmonious

community of husband and wife, forsake the sons

begotten from your body, forsake (our) savoury food

and drink, O ye bad, shameless men!" Speaking thus,

some (of them) lifted up their children to the sky,

some waved their garments. When the young merchants

heard this, they were as if hit in their inmost

hearts by an arrow, and thinking, '(This) is indeed

very true,' they turned their eyes back, and, except

the captain, all, seized by desire, looked and fell.

The fallen (men) were seized by the rakshasis, who,

throwing off their former beautiful body, appeared in

(true) rakshasi-shape, with shaggy heads, carrying

their breasts on the shoulders, and showing their

teeth (fangs); and began to eat them up, without

waiting a moment. When now the horse lord had come to

the end of the sea, he said to the merchant, " Look

with your eyes and alight." When he now opened his

eyes and saw that none of the young merchants was on

the horse's back, he was deeply grieved, and saying:

"O noble horse-king, where are my young merchants?"

he wept. The noble horse, beating the earth with his

fore-foot and shedding tears, said: " (Those) young

merchants, being void of your (high) merits, not

remembering their own country Jambudvipa, but

clinging to the island of the evil rakshasis,

perished; not remembering their parents and dear

friends, but clinging to the faces of the young

rakshasis, they perished; not remembering their

legitimate (lit. useful') children, but clinging to

the deceitful rakshasi-children, they perished. Alas,

you miserable beings! when these slain pupils of the

diamond-teacher have entered the abode of the hell

Avici, what could even a highly merciful priest

(blama) do (for them)? If they, looking after their

children, are perverted (in mind) and carried away by

a contrary wind, what can their parents do, even with

great affection?(2) If, not listening to the word of

useful doctrine, the young merchants cast their eyes

back and fall, what can even the flying horse-king do

? O merchant, do not

--------------------------

1 This may possibly mean 'natural' as opposed to

'magical.'

2 This sentence seems confused.

p.509

weep, but hear me:'The joy and sorrow of this

life is like the illusion of a dream, like a

cataract, like a lightning-cloud in the sky,

therefore do not desire the joy of the orb

(samsara) ."' Thus the horse-lord explained the

doctrine of the four truths, and carried the chief

merchant, when he had dried his tears, to a place

whence he (could) see his own house. There this

horse-lord went off in the sky like a dissolving

rainbow. When now the chief merchant came to his

house, his parents and relatives all assembled, and

embracing him they wept; then they saluted him.

Afterwards the parents and relatives of the young

merchants came forth, and shouting, "Where is my

father? Where is my elder brother? Where is my uncle?

Where is my grandson?" they wept. Then the chief

merchant assembled the parents and relatives of the

young merchrants, and told them explicitly how they

first had entered the sea, how the pernicious red

wind had wrecked their ship; how they had been

carried by a contrary wind to the rakshasi island,

had married them, and begotten children; how they had

then found out that they were rakshasis, and had

sought means of escape; how the men of the iron house

had taught them this means; how the young merchants

had not listened to the admonitions of the horse-king

and fell and so forth. Then he instructed them in the

true faith, that, as (all) things within the orb were

changeable, they must believe in the fruits born from

deeds (karman). Whosoever, clinging to this life,

commits sin, will, like the young merchants, who,

looking back, fell, err about within the orb, without

finding an opportunity of saving himself from the

rebirth into evil states (durgati). But those who,

not clinging to this life, have received the true law

in their minds, will, like the chief merchant, after

having obtained the happiness of heaven and

salvation, become a buddha.

Our version of the story is nearly identical with

that forming ch. 49 of the "Romantic Legend of the

Life of Buddha," translated by Beal, p. 332 ff., and

some significant points have been noted above. It is

also mentioned by

p.510

Hiuen Thsang in the Si-yu-ki, transl. Beal, ii

. 240 ff. That the Rakshasis (the Yakkhinis of the

Pali) are the same as the Sirens of Homer, has been

pointed out by Mr. Axon and Mr. Morris (Ind. Ant. x.

291), the first giving also a parallel from Malay

mythology.

It is quite clear, I think, from our version,

that by the airy horse the moon is understood

(candupama. kira, buddha, Dh. 244). He comes on, or

with, a moonbeam on the 15th day of the month. It

becomes more evident still by the version in the Rom.

Leg., where, besides, he bears the significant name

of Kecin 'hairy,' which as early as in the Rig Veda

is an epithet of flames and heavenly bodies (S. Pet.

Dict.). But, again, it is an epithet of Vishnu, who

rides on the Garuda, as is known from the

Pancatantra, Book I. tale 5. For all these divine

magic animals are of the same race. Besides those

noticed in Benfey's remarks on the tale, Panc. vol.

i. 159 ff., the wooden bird is found in a tale of the

Transilvanian Gipsies, see ZDMG. xlii. 117 ff, and

again in the second tale of the Siddhi Kur (ed.

Julg), p. 63 of the translation, where the son of

gods Cuklaketu descends on it to the princess; cukla

'bright,' is, with or without paksha, the light half

of the month, and also an epithet of Vishnu. He

afterwards appears himself in the shape of a bird, a

lark (ibid. p. 64) , and, having been hurt

maliciously, agrees with the princess to visit her on

the 15th of every month (p. 65).

Vishnu, of course, is the sun, but the

difference of origin of those magic animals, from sun

and moon respectively, is obliterated in these later

tales.

In the Buddhist tale, naturally, the divine horse

is a birth of the Lord (as in the Jataka and in the

Rom. Leg.), or of Maitreya (as in the Divyavadana);

while to the Tibetan he is an incarnation of the

country's patron saint, Avalokitecvara.

But I cannot go farther here into this absorbing

question of the divine bird or horse, which lies at

the very root of comparative mythology, as already

shadowed forth in A. Kuhn's "Herabkunft des Feuers."

I would only call attention, in conclusion, to the

latest shape the divine horse has

p.511

taken in the West, in Andersen's "Flying Trunk ";

for I think we can discern something of the same

moral tendency in both this and the Tibetan tale--the

flight from Samsara!

NOTE.--To valaha, of which Balaha is only a wrong

Sanskritisation, cp. Divyav. 127, 17. 19,

vatavalahaka devaputrah and varshaval. dev. 'the

angels of the wind-clouds and of the rain-clouds,'

and Jat. I. 330, vassavalahakadevaraja. Munja-keca

(Jat. II. 129, 9, cf. also the wonderful horse

Munjakesi of king Udena, Dh. 160) 'having hair like

reed,' i.e.'having beams,' is also an epithet of

Vishnu. The 'black headed' of the Jataka points most

likely to a cloud--so we would have the moon emerging

from the black clouds.