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| The Seven Precious Jewels of Cakravartin: An Analysis on the Multiple Functions and Role Construction of Seven Jewels Images |
| Jia Weiwei |
| School of Art and Archaeology, Zhejiang University, Hangzhou 310058, China |
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Abstract The Seven Jewels, known as the Saptaratna, are the personal belongings of Cakravartin, the ruler of the ideal world, and have become one of the most popular auspicious symbols in Tibetan Buddhist culture. The Buddhist sūtras related to the Seven Jewels can be roughly classified into six systems: the ?gama Sūtra, the Jataka of Mandhātar, Life of the Buddha, Maitreya-vyākara?a, early Mahayana sūtras such as the Huayan Sūtra (Buddhāvatamsaka-mahāvaipulya-sūtra) and the Lotus Sūtra (Saddharma pu??arīka sūtra), and the Esoteric Buddhist scriptures. The classification of visual art materials basically aligns with that of the textual systems. Within the diverse context of Buddhism, by taking Cakravartin as the central thread, an enhanced understanding can be achieved regarding the role construction of Cakravartin and the Seven Jewels at different stages of Buddhist thought, as well as the historical evolution and religious connotations of the Seven Jewels images.All the scriptures belonging to the first four systems emphasize the status of Cakravartin as the worldly ruler who safeguards Buddhism or focus on the beauty of the world under Cakravartin’s governance. When it comes to early Mahayana Buddhist scriptures such as the Mahāpraj?āpāramita Sūtra, Huayan Sūtra, and Vimalakīrti Sūtra, Cakravartin in these sūtras relinquishes worldly glory and becomes a Buddhist practitioner, and gradually has a place in the Buddhist pantheon from an originally ideal monarch in the worldly realm. With the arrival of eminent Indian monks in Tang China, including Bodhiruci and Amoghavajra, who translated a vast number of esoteric scriptures during the Tang Dynasty, the role of Cakravartin in Exoteric Buddhism transforms into the U??ī?acakravartī in Esoteric Buddhism. This elevation from a mere listener of the Dharma to a leader of Buddhism marks a successful transition from exoteric to esoteric practices. Subsequently, with the progression from Yoga Tantra to Anuttarayoga Tantra, the Vajradhatu doctrines, epitomized by the Vajra?ekhara Sūtra, become the driving force behind the transformation. Drawing upon the early Esoteric Buddhism philosophy and pantheon, the Vajradhatu doctrines established a scientific and comprehensive core concept of Buddhism, which influenced the textual structure and visual representation of Buddhist scriptures in subsequent generations. Two prominent development lines in this context are shown as the inner courtyard shape of the eight-spoke wheel and the U??ī?acakravartī, both of which emerged naturally to accommodate the expanding, refining, and evolving Buddhist pantheon. According to the lines, ?rīvajrama??alāla?kāra mandala, Durgatiparī?odhana mandala, and Ma?ju?rīnāmasa?gīti mandala of the stage from Yoga Tantra to Anuttarayoga Tantra also naturally set the combination of U??ī?acakravartī and the Seven Jewels in the central structure of the inner courtyard.The presence of the Seven Jewels remains consistent from the earliest Hinayana sūtras to Anuttarayoga Tantra, which represents the supreme esoteric Dharma of Vajrayana. Even with the rise of Tantrism, which brought transformative changes to Buddhist pantheon, the Seven Jewels, originally associated with Cakravartin, continue to hold a place in the pantheon. The driving force behind this is the evolution of Buddhist philosophy, the expanded structure of Buddhist scriptures, and the development of the Buddhist pantheon. Through the Seven Jewels images, a clear understanding can be achieved concerning the logical progression and development of Buddhism and its theory. Despite the abundant visual art works depicting the theme of the Seven Jewels across different times and regions, each image can be attributed to a specific textual system, fulfilling its role within its original context.
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Received: 01 August 2022
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2023, Vol. 53 
