The Story of Erakapatta the Nāga King Part II: A Study of Corresponding Stanzas in Various Versions and Analysis of Sculpture at Bharhut
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Abstract
This article has been continued from the previous issue. There are four aims in this part. The first one is to translate corresponding stanzas in the Story of Erakapatta the Nāga King from six scriptures: (1) the Dhammapada Commentary of Theravāda; (2) the Mahāvastu of Lokottaravāda; (3) the Vinaya of Mahīśāsaka; (4) the Vinaya of Dharmagupta; (5) the Vinaya-kṣudrakavastu of Mūlasarvāstivāda; (6) the Buddhacaritasaṃ-graha (Abhiniṣkramaṇasūtra). The next aim is to comparative study some points in between Pāli stanzas and other versions. The third aim is to analyze the relationships between Buddhist texts and one of the sculptures at Bharhut Stupa. The last one is to consider a connection between “Uttaramāṇava” in the Dhammapada Commentary and “Nālakamāṇava” in the other five scriptures.
It was found that 4-5 stanzas of questions and answers have a concordance between each version. The content structure of stanzas in the Dhammapada Commentary is more similar in the Mahāvastu than the others. There is one word in a stanza of Dhammapada Commentary that also has variant readings in
different printed editions and palm-leaf manuscripts. However, one of those readings has been presumed that more closely related to the Mahāvastu than other readings. As for the sculpture that has this story engraved at the Bharhut stupa, there are a lot of details on it that have a relationship with texts in the Buddha-caritasaṃgraha and the Dhammapada Commentary. Referring to the sculpture, archeological witness, this story can be considered to have already come into existence at least since before approximately 2nd century B.C. Lastly, there is some possibility that Uttaramāṇava in Theravāda scripture is the same person as Nālakamāṇava in other scriptures.
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