Bodhisattva Vadana Kalpalata And The Saddantavadana

Author(s): J W De Jong
Publisher: J W De Jong
Catalog link: https://jainqq.org/explore/269247/1

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The Bodhisattvāvadānakalpalatā
and the Şaddantāvadāna
J. W. de Jong
THE Bodhisattvāvadānakalpalatāl was published in the Bibliotheca Indica in two volumes. Sarat Chandra Das and Pandit Hari Mohan Vidyābhūshaņa edited the first five fascicles of Volume 1 (Calcutta, 1888-1895, pp. xlii + 1-442) and the first five fascicles of Volume 2 (Calcutta, 1890-1897, pp. 1-480). After a long interval, publication was resumed by Das in 1906, and with Satis Chandra Vidyābhūşaņa he edited the remaining fascicles of both volumes (Vol. I, Fascicles 6-13, pp. 443-1171, Calcutta, 1906-1913; Vol. II, Fascicles 6-11, pp. 481-1093 +13 pp., Calcutta, 1910-1913). In 1959 P. L. Vaidya reprinted the Sanskrit text in Volumes 22 and 23 of The Buddhist Sanskrit Texts.
Das's edition is based upon a Tibetan blockprint which contains both the Sanskrit text in Tibetan transliteration and the Tibetan translation. According to him this blockprint consists of 620 folios and was printed in 1662–1663.2 In editing the Bodhisattvāvadānakalpalatā, Das has done some rearrangement of the text. In the Peking edition of the Tanjur the Bodhisattvāvadānakalpalatā occupies Vol. 93 of the Mdo-'grel.3 Story 107 ends on page 346al. Then follows Somendra's introduction to the last tale composed by himself: 346al-347b2 (=Das Vol. 2, pp. 1008-1015). This tale oc

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The Bodhisattvävadānaka!palatā and the Ṣaddantāvadāna
cupies ff. 347b2-357a7 (= Das Vol. 2, pp. 1016-1087). Then follows Somadeva's introduction to the Bodhisattvāvadānakalpalatā: ff. 357a8-358a6. This introduction has been published by Das on pp. xxiv-xxix of his introduction. The table of contents of the Bodhisattvāvadānakalpalatā occupies ff. 358a6-360a5 (cf. Das, Introduction, pp. xxx-xli). This table contains 42 verses and not 43. The 43d verse in Das's edition is the first of the four verses of the colophon for which see Das, Vol. 2, pp. 1088-1091 (= Tibetan translation, ff. 360a5-360b3). This colophon is followed in the Peking edition of the Tibetan translation by the colophon of the translation, ff. 360b4-361a8). The first lines of this colophon (ff. 360b4-6) are also found in the colophon of the blockprint used by Das (cf. Vol. 2, p. 1092, lines 1-7 of the Tibetan text). The same blockprint also contains a lengthy text edited with separate pagination (pp. 1-13) by Das at the beginning of Fascicle 11 of Volume 2. According to Das this text contains the "concluding remarks of the last Tibetan editor."
In the Tibetan translation the tenth pallava is called Mngal-las 'byung-ba. However, the Tibetan blockprint used by Das does not contain the Sanskrit text of this pallava. For this reason Das has relegated it to the end of Volume 1 (pp. 1165-1171). Moreover, Das has changed the numbers of Pallavas 11-49 to 10-48. Consequently, there is no Pallava 49 in his edition. This rearrangement of the pallavas agrees with the table of contents, which lists as the tenth pallava the story of Sundarīnanda. According to this table the fortyninth story is the Saddantāvadāna, text and translation, which are lacking in the Tibetan blockprint and in the Peking edition of the Tibetan translation. It is obvious that in the text used by the Tibetan translators one story was missing. According to Satis Chandra Vidyabhūṣaṇa (Vol. 1, p. 1171, footnote) the Mngal-las 'byung-ba was evidently an interpolation introduced to make up the auspicious total of 108 pallavas. Tucci speculates that the forty-ninth pallava, the Saddantăvadāna, was lacking in the text on which the Tibetan translation was based and that, for this reason, the editors of the Tibetan translation compiled the Mngal-las 'byung-ba. Tucci does not explain why the editors have filled the gap caused by the absence of the fortyninth story by adding a story after the ninth with the consequence that Stories 10-48 had to be renumbered 11-49.
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The Mngal-las 'byung-ba, 'The coming forth from the womb', is a sermon preached by the Buddha to Ananda near Campā on conception, birth, and the miseries of human life. Vidyābhūṣaṇa reconstructs the Sanskrit title as Garbhakrāntyavadāna, but Tucci prefers Garbhāvakrānti. A Garbhāvakrānti-sūtra is quoted in the Abhidharmakośabhāsya and the Yogācārabhūmi (ed. V. Bhattacharya, Calcutta, 1957, p. 27.5). The Abhidharmakośavyākhyā (ed. U. Wogihara, Tokyo, 1932-1936, p. 67.1) refers to the Garbhāvakrānti-sūtra, but the Abhidharmakośabhāsya omits the word sūtra. Cf. Abhidharmakośabhāsya (ed. P. Pradhan, Patna, 1967, p. 24.10): şaờdhātur iyam puruṣa iti garbhāvakrāntau. The Tibetan translation of the bhāsya renders Garbhāvakrānti with Mngal-du 'jug-pa. The Mngal-du
byung-ba is not identical with the text quoted in the Abhidharmakośabhāsya and other texts. A reconstructed Sanskrit title would not be Garbhāvakrānti but Garbhotpatti. As to the Garbhāvakrāntisūtra, La Vallée Poussin refers to Chapter 11 of the Vinayasamyuktakavastu (Nanjio 1121, Taisho 1451), to Chapter 14 of the Ratnakūta (Nanjio 23.14, Taisho 310.14), and to the Dhātuvibhangasutta in the Majjhima-nikāya (No. 140). Moreover, he adds that the Garbhāvakrāntisūtra is one of the sources of the Pitāputrasamāgama which is quoted in the Sikşāsamuccaya, the Bodhicaryāvatāra, and the Madhyamakāvatāra. However, he has not checked whether the quotations of the Garbhāvakrāntisūtra in the Abhidharmakośabhāsya can be traced in the texts mentioned by him. He mentions only Chapter 14 of the Ratnakūța, but both the Chinese and Tibetan translations of the Ratnakūța contain two texts, entitled Garbhāvakrāntinirdeśa. According to the Peking edition of the Kanjur, the full Sanskrit titles are Āyuşmannandagarbhāvakrāntinirdeśa and Nandagarbhāvakrāntinirdeśa.
Pelliot has pointed out that the Chinese translation of the Ratnakūța contains two translations (Taisho 310.13 and 310.14) which correspond to Sūtras 13 and 14 of the Tibetan version of the Ratnakūța.? However, in Taisho 310.13 the Buddha is questioned by Ananda; in the corresponding Tibetan text the Buddha addresses himself not to Ananda but to Nanda. Pelliot remarks that in an older Chinese translation by Dharmaraksa (Taisho 317) Nanda figures in the beginning but is later replaced by Ananda. Marcelle Lalou has

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The Bodhisattvāvadānakalpalata and the Saddantāvadāna
pointed out that the Tibetan text was translated by Chos-grub from the Chinese translation by Bodhiruci (Taisho 310.13). Pelliot had already advanced the hypothesis that this text was translated from the Chinese and that the translator had substituted the name Nanda for Ananda. A careful comparison of both texts will be required in order to show whether this is the only substantial difference between the two texts.
As concerns Sūtra 14 of Ratnakūta, the situation is more complicated. Pelliot had pointed out that Chapters 11 and 12 of the Vinaya of the Mūlasarvāstivādin 10 are absolutely identical with Chapter 14 of the Chinese Ratnakūța. The Vinayaksudrakavastu was translated by I-tsing, and in compiling the Chinese Ratnakūța Bodhiruci therefore must have made use of I-tsing's translation of Chapters 11 and 12. The Tibetan translation of the Vinayakṣudrakavastu contains, according to Csoma's analysis (folios 202-248 of Volume 10 of the Narthang edition of the Vinaya) instructions to Nanda on the conditions of existence in the womb and on the gradual formation of the human body.11 Pelliot concluded that probably this sūtra too had been translated from the Chinese. Sakurabe Bunkyo arrived at the same conclusion in his study of the Ratnakūța.12 .
Marcelle Lalou, however, compared the Tibetan translation of Chapters 11 and 12 of the Vinayakṣudrakavastu with Sūtras 13 and 14 of the Tibetan Ratnakūța and showed that the text of Sūtra 13 is. different from that of Sūtra 14 and that the latter is not identical with the text of the Vinayaksudrakavastu. This conclusion, though, does not exclude the possibility that Sūtra 14 of the Tibetan Ratnakūta was translated from I-tsing's version of Chapters 11 and 12 of the Vinayaksudrakavastu. It is quite possible that I-tsing's translation of these two chapters is not completely identical with the Tibetan translation of the same chapters. A final solution will require a close comparison of the Chinese and Tibetan versions of Sūtras 13 and 14 of the Ratnakūța with the Chinese and Tibetan versions of Chapters 11 and 12 of the Vinayaksudrakavastu.
In Sūtra 14 of the Tibetan Ratnakūța, Buddha is first at Kapilavastu and then goes to Srāvasti. From Srāvasti he goes to Campā, and it is here on the banks of the pond of the rsi Garga that he teaches Nanda the Garbhāvakrāntisūtra. In Chapter 11 of the Vinayakşu

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drakavastu Buddha teaches the Garbhāvakrāntisūtra to Nanda at exactly the same place. 13 The Vinaya of the Mūlasarvāstivādin was well-known to the Tibetans. The fact that Buddha taught a Garbhāvakrāntisūtra to Nanda on the banks of the Pond of Garga14 must have been in the minds of the compilers of the Mngal-las 'byung-ba, which is also set on the banks of a lotus-pond near Campā. Although they substituted Ananda for Nanda they must have been aware of the fact that a Garbhāvakrāntisūtra is found in the Buddhist canon in connection with the story of Nanda. This is certainly the reason why the Mngal-las ’byung-ba is placed in the Tibetan translation of the Bodhisattvāvadānakalpalatā before the story of Nanda, which is No. 11 in the Tibetan translation and No. 10 in Das's edition.
In the Sanskrit text of the table of contents of the Bodhisattvāvadānakalpalatā no mention is made of the Mngal-las ’byung-ba. However, in the Peking and Cone editions of the Tibetan translation the title of this text has been mentioned in an additional pāda of Verse 4: gang-zhig, dpal-sbas la bstan dang // me-skyes skal-ldan du (Peking: dus) gsung dang // mngal-nas ’byung-ba bstan-pa dang // gang-zhig dga’-bo’i mdzes-ma la // chags-pa dag ni 'bad-pas bsal (Peking: gsal) 17. It is obvious that this pāda has been added later in order to account for the presence of the Mngal-las ’byung-ba.
The Saddantāvadāna is mentioned in both the Sanskrit text and the Tibetan translation of the table of contents. In his detailed bibliography on the Saddantajātaka, Lamotte indicates that the Şaddantāvadāna is not found in the Paris manuscripts of the Bodhisattvāvadānakalpalatā. However, he points out that the two Cambridge manuscripts, Add. 1306 and Add. 913, contain this avadāna.15 Add. 1306 is a manuscript written in A.D. 1302.16 According to Somendra's introduction the Bodhisattvāvadānakalpalatā was completed in the twenty-seventh year, i.e., 1051-1052. The Cambridge manuscript is therefore written 250 years after the completion of the work. Bendall has described the manuscript in detail. 17 Leaves 1-174 are missing, and the manuscript begins with the last word, sahişņavaḥ, of Verse 7 of Tale 42, Paņditāvadāna. Bendall remarks that in the manuscript Tales 41-48 are numbered 42-49. He has changed the numbering according to the metrical table of con

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The Bodhisattvāvadānakalpalatā and the Saddantāvadāna
tents. However, the numbering of the manuscripts agrees entirely with that of the Tibetan translation of the Bodhisattvāvadānakalpalatā in which Tale 42 is the Paņditāvadāną. In Das's edition this is Tale 41, wrongly called Kapilāvadāna. The table of contents also gives the name Paņdita. If we keep the numbering of the tales as found in Add. 1306, Tale 49 (Hastakāvadāna) ends on f. 1986. Tale 50 (Daśakarmaplutyavadāna) begins on f. 199b: namo buddhāya / ye helocchita
However, this manuscript contains seven extra leaves numbered 199-205. Bendall has given them the numbers 199*-205*. The Şaddantāvadāna begins on the last line of f. 198b and occupies the leaves 199*-205*. It is obvious that the scribe completed the first part of the Bodhisattvāvadānakalpalatā (Tales 1-49) on f. 198b and continued with the second part on f. 1996. According to Bendall the scribe had by accident omitted this tale and copied it in afterwards. Bendall's conclusion was certainly justified because the table of contents lists the Saddantāvadāna as the Tale 49. However, with the publication of Das's edition it has become evident that the Șaļdantāvadāna was missing in the Sanskrit text translated in Tibet. It must also have been missing in the manuscript used by the scribe of Add. 1306, Mañjuśrībhadrasudhi. When copying the table of contents Mañjuśrībhadrasudhi must have made the same discovery as Bendall, i.e., that the Saddantāvadāna is listed as Tale 49.
In order to supply this missing tale the scribe made use of another collection of tales which contains a recension of the Șaờdantāvadāna: the Kalpadrumāvadānamālā. Both the Paris and Cambridge manuscripts contain the text of the Saddantāvadāna. 18 In the Kalpadrumāvadānamālā the tale is comprised of 198 verses. They are followed by several additional verses of a moralistic nature which do not belong to the story itself, and which need not be considered. The scribe of the Bodhisattvāvadānakalpalatā did not use all 198 verses. He reproduced 110 verses without any alteration and added eight others, most of which were made from pādas of verses of the Kalpadrumāvadānamālā recension of the story.
Feer19 has studied the Kalpadrumāvadānamālā recension of the Șaddanta story together with other recensions. However, in

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order to show how the scribe of the Bodhisattvāvadānakalpalatā made use of the Kalpadrumāvadānamālā recension, it is necessary to give a summary and to indicate the Kalpadrumāvadānamālā verse-numbers.
Verses 1-4: Introduction. Asoka asks Upagupta to tell another tale.
5: A good man is purified by the fire of a bad man
(durjanāgni) just as a jewel shines after having been
polished by a whetstone. 6-11: Buddha teaches the law at the Garga Pond near Campā. 12-31: Devadatta warns the kşapaņakas against the Buddha. 32-37: His words provoke different reactions among them. 38-58: A kșapaņaka says that he knows a way to destroy the
reputation of the Buddha. He asks Cañāmānavikā to simulate pregnancy and to accuse the Buddha of having made her pregnant. She fastens a wooden bowl under
her garment. 59-88: . Cañcāmānavikā goes to the Buddha and accuses him of
having made her pregnant and of having abandoned her. The Buddha is unperturbed but the gods are greatly upset. Sakra creates two rats who cut the cord which holds the wooden bowl. Crying “I am burnt,” Cañcā
mānavikā disappears in the flames of Hell. 89-94: The Buddha explains that she has been guilty of a grave
sin in a previous existence. 95-123: The Elephant King Şaddanta lived happily in the
Himālayas with his two wives, Bhadrā and Subhadrā. Once he played with Subhadrā in the lotus pond Mandākinī. Bhadrā became jealous and decided to take revenge. She went to the forest where the munis live and took upon herself a fast in eight parts. She expressed the wish to be reborn as a queen and to obtain a seat of pleasure (krīļāsana) made from the tusks of Şaddanta. She killed herself by throwing herself from a mountain, and was reborn as the daughter of the minister Khandita (mistake for Pandita ?) of King Brahmadatta in Kāśi.

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The Bodhisattvāvadānakalpalatā and the Saddantāvadāna The king married her. She asked him for a seat made from the tusks of Şaddanta. The king summoned an old hunter, who tried to dissuade him from killing Saddanta
because he was a Bodhisattva. 124-143: The old hunter persuaded the king, but Bhadrā insisted
on her wish. The king summoned another hunter, who
declared himself willing to kill Şaddanta. . 144-161: Dressed in a yellow robe, the hunter was seen by
Subhadrā. She told the king (Saddanta] that she was frightened, but the king explained that she had nothing to fear from someone who wears a yellow robe. He had just spoken these words when the hunter pierced him with a poisoned arrow. Subhadrā fainted, but Şaddanta consoled her and asked the hunter why he wanted to kill
him. 162-165: The hunter explained that Queen Bhadrā desired a seat
made from his tusks. Şaddanta arrived at the conclusion that he must give his tusks to the hunter, because it was impossible to disappoint someone who came with a request. He broke off his tusks against a mountain. Five hundred elephants arrived, but Șaddanta protected the hunter with his
chest and sent him back with his tusks. 185-189: The hunter brought the tusks to the king, who recom
pensed him with gold. He sent him back to his own house. Suddenly both his hands were cut off and fell on
the ground. 190: Bhadrā mounted the seat made from the tusks. Saying “I
am burnt,” she fell into Hell. 191-192: Brahmadatta's kingdom was destroyed by terrible
plagues. 193-198: The dramatis personnae are identified. Şaddanta = the
Buddha; Bhadrā = Cañcāmānavikā; the hunter = Devadatta' the other elephants = monks. There are two verses on the evil behaviour of women. In the last verse the Buddha proclaims that one must speak the truth, refrain from inflicting injuries, and concentrate on śānti.

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The scribe of the Bodhisattvāvadānakalpalatā took from the Kalpadrumāvadānamālā recension the following verses: 5, 59123, 144-161, 166-184, 190, and 193-198. In order to fill the lacunae he added five verses (A-E) between Verse 5 and Verse 59, one verse (F) between Verses 123 and 144, one verse (G) between Verses 161 and 166, and one verse (H) between Verses 190 and 193. A-B: The Buddha preaches the law at the Garga Pond near Campā. C-E: The jealous kşapaņakas say, “You must destroy the lustre (dīpti) of the Buddha by saying that you have been made pregnant by him.” The young woman simulates a pregnancy by means of a wooden bowl. F: A second hunter declares himself willing to kill Șaddanta. G: The hunter says that Queen Bhadrā wants to have a seat made from Şaddanta's tusks. H: The hunter loses his hands, and Brahmadatta's kingdom is destroyed by excessive rains.
It is obvious that the scribe of the Bodhisattvāvadānakalpalatā was more interested in the story of the past concerning Şaddanta than in the story of the present relating to Cañcāmānavikā. Through the omission of Verses 6-58, nothing is said of the role played by Devadatta, although identification of Devadatta with the hunter (Verse 194) has been maintained. Moreover, verses C-E do not explain why the ksapaņakas are jealous nor the identity of the young woman whom they ask to simulate pregnancy. It is equally obvious that the scribe of the Bodhisattvāvadānakalpalatā has made use of the Kalpadrumāvadānamālā. In a long note added to the English translation of his article on the Șaddanta-jātaka, “Essai de classement chronologique des diverses versions du Şaddanta-jâtaka” (Mélanges d’Indianisme, Paris, 1911, pp. 231-248) Foucher writes that “The author of the latter collection (Kalpadrumāvadānamālā] restricted himself to reproducing, without however (in any way) informing the reader of the fact, the work of Kshemendra, except that on two points he has lengthened the narrative of his predecessor, which in his opinion was too much abbreviated.”20
I hope to be able to publish shortly the text of the Kalpadrumāvadānamālā recension of the Saddantāvadāna including the eight verses added by the scribe of the Bodhisattvāvadānakalpalatā. It will then become absolutely clear that Foucher was wrong in assuming that the Kalpadrumāvadānamālā recension is based upon the

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Bodhisattvāvadānakalpalatā recension. It is not possible to prove that the scribe of Manuscript Add. 1306, Manjuśrībhadrasudhi, himself took the Şaļdantāvadāna from a manuscript of the Kalpadrumāvadānamālā, but the similarity of the script in the Șaddantāvadāna to that in other parts of the manuscript of the Bodhisattvāvadānakalpalatā makes this supposition highly probable.
The fact that the Şaďdantāvadāna is listed in the table of contents as the forty-ninth avadāna obliges us to assume that originally the text contained this story. It was, however, already missing in the copy which was translated in Tibet in the second half of the thirteenth century.21 It is difficult to find a satisfactory explanation for the disappearance of the Saddantāvadāna. This is not the only problem connected with the Bodhisattvāvadānakalpalatā. It was completed by Kșemendra in 1052, but he did not compose Tale 108. This is surprising in view of the fact that he was still living in 1066 (when he wrote the Daśāvatāracarita).22 Somendra does not explain why his father, after having composed 107 tales, did not complete his work by writing the 108th. If it had been Kșemendra's wish that his son fulfill this task, one would expect Somendra to have mentioned this. ·.
NOTES
1. The Bodhisattvāvadānakalpalatā is often referred to as Avadānakalpalatā. However, according to all the colophons and the Tibetan translation the title is Bodhisattvāvadānakalpalatā.
2. A copy of the same blockprint edition is listed in A Catalogue of the Tohoku University Collection of Tibetan Works on Buddhism (Sendai, 1953), p.521, No. 7034, but I have not been able to consult it. In the Cone Tanjur the Bodhisattvāvadānakalpalatā occupies two volumes (Vols. 91-92: Khrishing). The Cone edition contains both the Sanskrit text and the Tibetan translation. I have not been able to consult the Derge edition, but it also probably contains the Sanskrit text, though this is not mentioned in the catalogue of the Tohoku University: A Complete Catalogue of the Tibetan Buddhist Canons (Sendai, 1934), pp. 633-634, No. 4155. In the Narthang Tanjur the Bodhisattvāvadānakalpalată occupies only one volume. Cf. Mibu Taishun, A Comparative List of the Tibetan Tripitaka of the Narthang Edition (Tokyo, 1967), p. 98, No. 3646, Vol. Ge, ff. 1-328. It would appear that the Peking and Narthang editions contain only the Tibetan translation, while the Derge and Cone editions contain both text and translation.

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3. Cf. P. Cordier, Catalogue du fonds tibétain de la Bibliothèque Nationale, Troisième Partie (Paris, 1915), pp. 419-421.
4. Tibetan Painted Scrolls, Vol. 2 (Rome, 1949), p. 613, n. 118.
5. L'Abhidharmakośa de Vasubandhu, Vol. 1 (Paris-Louvain, 1923), p. 49, n. 2.
6. A Comparative Analytical Catalogue of the Kanjur Division of the Tibetan Tripițaka (Kyoto, 1930–1932), p. 238.
7. “Notes à propos d'un catalogue du Kanjur,” in Journal Asiatique, 1914, Vol. 2, p. 123.
8. “La version tibétaine du Ratnakūța”, in Journal Asiatique, 1927, Vol. 2, pp. 240, 245.
9. Op. cit., p. 126, No. 1.
10. Pelliot refers to Chapters 11 and 12 of the Vinayaksudrakavastu, the same text which La Vallée Poussin refers to as the Vinayasamyuktakavastu. Cf. Taisho, Vol. 24, No. 1451, pp. 251a-263a.
11. Pelliot, op. cit., p. 125.
12. “Chibetto-yaku Daihoshakukyō no kenkyū,” Otani Gakuho, Vol. 11 (1930), p. 550. In his analysis of this article Serge Elisséef says wrongly that Sakurabe tried to prove that the whole Tibetan Ratnakūța had been translated from the Chinese. See Bibliographie Bouddhique, Vol. 2 (Paris, 1931), p. 37, No. 110). Sakurabe observed that Chapters 7, 13, and 40 were translated from the Chinese by Chos-grub and suggested that Chapters 11, 14, 17, and 20 must also have been translated from the Chinese.
13. For the Tibetan version see Lalou, op. cit., p. 242. For the Chinese version see Taisho, Vol. 24, No. 1451, p. 253a 17-21.
14. In the Sanskrit text of the Mūlasarvāstivādavinaya the name of the pond is Gargā. Cf. Edgerton, Buddhist Hybrid Sanskrit Dictionary, p. 210. In Pāli texts the Gaggarā Pond is named after Queen Gaggarā.
15. Ét. Lamotte, Le Traité de la Grande Vertu de Sagesse, Tome 2 (Louvain, 1949), p. 716, n. 1. According to Bendall Add. 913 is a copy of a copy, more or less direct, of Add. 1306.
16. According to Petech the date mentioned in the colophon is Sunday, April 8th, 1302. Cf. L. Petech, Mediaeval History of Nepal (Roma, 1958), p. 98..
17. C. Bendall, Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge (Cambridge, 1883), pp. 41-43.
18. Cf. Bendall, op. cit., p. 131, Add. 1590; also J. Filliozat, Catalogue du fonds sanscrit, Fascicule 1 (Paris, 1941), pp. 14-15. For other manuscripts see Seiren Matsunami, 'A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library (Tokyo, 1965), pp. 230-231.
19. “Le Chaddanta-Jātaka,” Journal Asiatique, 1895, Part 1, pp. 31-85 and 189-223.

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38 The Bodhisattvavadanakalpalata and the Saddantavadana 20. A. Foucher, "The Six-Tusked Elephant," Beginnings of Buddhist Art (Paris-London, 1917), p. 204, n. 1. 21. The Bodhisattvavadanakalpalata was translated by Laksmikara and the Master fron Shong rDo-rje rgyal-mtshan, at the instigation of 'Phags-pa and the Regent Sakya bzang-po. According to Cordier (op. cit., p. 420) the translation was probably made in the year 1272 A.D. The colophon of the Peking edition does not mention a date, and it is not clear from which source Cordier took the date 1272. From the names mentioned in the colophon it is possible to deduce that the translation was made in the period 1260 to 1280. 22. Cf. Oscar Botto, Il Poeta Ksemendra e il suo Dasavataracarita (Torino, 1951), p. 9.