154 
L. A. Waddell —Buddhist Pictorial Wheel of Life. [No. 3, 
persons in a variety of occupations enslaved in its coils. It is possible 
tliat the remaining two original sins were also figured outside the disc. 
An animal resembling a pig seems to have seized hold of the head of 
this snake. 
The pictures around the margin of the disc illustrating the causes 
of re-birth are of special interest for their 
P^ c ^ or ^ a ^ Nida - me taphorical meaning. Burgess’ statement 
LL do* A 
that these have been sixteen in number was 
evidently deduced from the first pair almost coinciding with one of the 
internal divisions ; but it will be noticed that none of these pictures 
really bear any such exact relation to the internal divisions. The origi¬ 
nal number must have been twelve. 
As the fragment comprises little more than defaced portions of 
tbe upper half of the disc, we have only the first six and the last three 
pictorial causes of re-birtli for comparison with those of the lamaic 
picture. 
1st. Avidya —which seems here to have been made the twelvth 
Nidana—is figured as a man leading a (blind P) camel, instead of a man 
leading an old blind woman as in the lamaic picture. The idea is practi¬ 
cally the same ; but the difference in the emblem picture, it seems to me, 
is easily explained. The Lamas constructed many of their copies of 
the larger Indian Buddhist pictures and images from the written des¬ 
criptions and notes of pilgrims. The Tibetan word for ‘ a camel ’ is 
‘ rnga-mo ’ and for ‘ an old woman ’ ‘ rgad-mo ’ (the d is silent) ; and as 
camels are almost unknown in Central Tibet, the word for camel was 
evidently interpreted as £ an old woman ’ to which word it bears such 
close resemblance. We may take it for granted that the camel of the 
Indian picture was Mind , as blindness is always an essential part of the 
Lamaic definition of this emblem. 
2nd. Sanshara. This is identical with the Lamaic picture, viz , a 
potter making pots. 
3rd. Vijnana. This too is identical with the lamaic picture. 
4 th. Nama-rupa. This too is identical with the lamaic picture. 
5 th. Shaddyatana or 1 The sense organs' This is pictured by a mask, 
—which is a much better representation of ‘ the empty house ’ of the 
senses than the empty house ordinarily depicted by the lamas. 
6th. Sparsa or 1 Contact .’ Only the feet of two figures are seen, 
but the attitude and dress seem to indicate ‘ a pair of lovers kissing ’ 
as in the l'amaic picture for No. VII. In most Tibetan pictures I have 
noticed that causes Nos. VI and VII are transposed. 
10 th Bhava. What I consider to be No. X, may be a pregnant 
woman drinking nourishment. 
