The Formation and Development of the Dipamkara Prophecy Story: The Arya-Dipamkaravyakarana-nama-mahayanasutra and Its Relation to Other Versions

Outside DVS, the plot element in which Megha defeats the old Brahman and is cursed appears only in versions 2b, 2c, and 2d.

“This plot element appears, outside DVS, only in 2b, 2c, and 2d, although the name of the old Brahman is not given.”

Plot elements 3-5, which explain how the Bodhisattva got 500 gold coins to buy five lotus flowers and identify the flower-selling woman who asked for a future marriage promise as a noble-born daughter of a rich Brahman, occur only in a limited set of versions.

“plot elements 3-5, which explain how the Bodhisattva obtained 500 gold coins to buy the five lotus flowers, and also state that the young woman who sold the lotus flowers and asked the Bodhisattva to promise to rnake her his wife in his later births was of noble birth and a daughter of a rich Brahman, are seen only in a limited number of versions.”

The woman who sells the flowers is identified with Śākyamuni's wife.

“She is identified with Sakyamuni's wife.”

In Type 3 versions, her name is always Yaśodharā.

“and in Tbrpe 3 versions, her name is always YaSodhar5.”

Many versions of the Dīpaṃkara prophecy story, including DVS, contain no mention of mud.

“but in many versions, especially in DVS, which is one of the most develeped and latest versions, there is no mention of the mud”

• Also stated in: § ( = 2b). Ic) · plain

  “In DVS there is no mention made of the mud or mire over which the Bodhisattva is generally considered to have spread his hair so as not to allow the Buddha Diparpkara's feet to get soiled.”

The plot element in which Megha comes to a Brahman ritual sponsored by a rich Brahman is found only in versions 1a, 2b, 2c, and 2d.

“This plot element is only fbund in 1a, 2b, 2c and 2d;”

The woman who sells flowers to the Bodhisattva makes him promise to take her as his wife until he reaches Perfect Enlightenment.

“The woman who sells flowers (usually five blue lotus fiowers, uipala) to the Bo- dhisattva makes him to promise to make her his wife until he attains Perfect Enlightenment.”

In Type 1 versions, Śākyamuni's wife is always called Gopī.

“In II>Jpe 1 versions, her name is always Gopi;”

DVS is very closely related to versions 1a, 2b, 2c, and 2d.

“This plot element alone also shews that DVS has a very close relationship with la, 2b, 2c and 2d.”

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Unlike the Theravada tradition, Northern Buddhism gradually placed greater importance on Śākyamuni's purity or celibacy.

“in contrast to the Theravada tradition, the purity or celibacy of Sakyamuni gradually became regarded as rnore important.”

Northern Buddhism, especially Mahāyāna, saw a change in how Śākyamuni's marriage and his consort's conception of Rāhula were understood.

“This point is also important in showing how the understanding of SZkyamuni's marriage and his consort's conception ofREhula changed in Northern Buddhism, especially in Ma-hEyEna Buddhism.”

The Dīpaṃkara prophecy story developed from a simple older story by gradually adding further or more detailed plot elements and subplots that explain the causes or reasons for other elements.

“From the examination of the Diparpkara Prophecy story, we can see how a simple, old story evolves through the gradual addition of other or more detailed plot elements, and subplots that explain the causes or reasons fbr other plot elements.”

Yaśodharā's status declined.

“Accordingly, the status of Ya-SedharA, RAhula's mother, diminished,”

The mud is not an essential motif of the Dīpaṃkara prophecy story.

“and therefore it can be seen that it is not an indispensable motif in the story.”

The spreading of the Bodhisattva's hair is not always meant to cover muddy ground.

“Further, it is not always to cover the muddy soil.”

Gopī was placed in the first rank among queen-consorts.

“and, instead, Gopi, who might be a fictitious woman, was placed in the first rank among queen-censorts.”

The hair-spreading expresses the Bodhisattva's firm determination not to rise until Dīpaṃkara confirms his vow by stepping on his hair.

“rather, it shows his resolution to becorne a Buddha and his firm determination not to stand up until his vow is confirmed by the Buddha Diparpkara stepping on his hair.”

Those plot elements were late innovations in the story's development.

“Obviously these plot elements were innovations late in the development of the story.”