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Published online by Cambridge University Press: 15 March 2011
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 Valāhassa Jātaka (Fausböll, ii. 127 ff., also in E. Müller'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.
page 504 note 1 sic ! in Divyāvadāna his name is spelt Bālāha, p. 120,Google Scholar 4 ff.; there it is a metamorphosis of Maitreya (122, 29).
page 504 note 2 Verses; cp. Rom. Leg. p. 333Google Scholar (see appendix).
page 504 note 3 Perhaps ‘of the hull.’
page 505 note 1 Rom. Leg. 334,Google Scholar “south of the city.”
page 505 note 2 Rom. Leg. p. 335Google Scholar has ‘an iron city.’
page 505 note 3 Rom. Leg. the tree hoh-hwen (united joy).
page 506 note 1 In Tibetan transliteration mostly spelt negligently vai-du-rya.
page 506 note 2 Rom. Leg. p. 336;Google ScholarDivyāv. 120,Google Scholar 3.
page 506 note 3 Rom. Leg.: having partaken of the pure food.
page 506 note 4 Cf. Divyāv. 120,Google Scholar 5. Rom. Leg. p. 387.Google Scholar
page 506 note 5 In Rom. Leg. 338Google Scholar he finds all the Rākshasțs asleep.
page 507 note 1 See Divyāv. 120, 21; also Don Quixote, Part II. ch. 41.
page 507 note 2 Jäschke would translate, ‘leapt into the ear,’ but I do not know how to justify this. Is it meant as a precaution against hearing the rākshasīs’ allurements? Compare Odyssey, xii.Google Scholar 178 f.
page 508 note 1 This may possibly mean ‘natural’ as opposed to ‘magical,’
page 508 note 2 This sentence seems confused.