the Gautama Buddha. Buddhist studies scholar Miyaji Akira proposes that Mahākāśyapa waiting in the cave became the basis of a theme in Korean Buddhist art featuring monks meditating in caves. Korean studies scholar Sunkyung Kim does point out, however, that similar motifs can already be found in earlier Buddhist art, showing Buddha Gautama sitting. The story of Mahākāśyapa awaiting Maitreya Buddha had an important impact in Japan, up until early modern times. Jikigyō (1671–1724), the leader of a chiliastic religious movement, locked himself in his monastic cell to starve to death, and have his mummified corpse meet with Maitreya Buddha in the future. With regard to South- and Southeast Asia, the interest in the relationship between Maitreya and Mahākāśyapa spread to Ceylon during the reign of Kassapa II (652–661) and Kassapa V (929–939). They most likely honored Mahākāśyapa for his role in the Abhidharma recitations at the First Council. Kassapa V identified with Mahākāśyapa () and aspired to be reborn with Maitreya as well. Presently, the account of Mahākāśyapa's parinirvāṇa is not widely recognized in dominant Buddhist traditions in Thailand, but Lagirarde raises the question whether this is only a recent development. It is still a common belief among the Thai that the body of a very pure and venerated monk will not decompose. Scholarly analysis In the early texts, Mahākāśyapa is depicted as the keeper of the Buddhist teaching during the First Council; in the story of him awaiting Maitreya Buddha this role is extended. In some early Chinese texts, Mahākāśyapa is seen stating to Ānanda that all devotees present at the parinirvāṇa of the Buddha Gautama will be reborn in Tusita heaven and meet Maitreya; in the story of the cave this association with Maitreya is further extended. Since the end of Mahākāśyapa's life after the First Council was not discussed in the early texts, his demise, or the postponement thereof, naturally gave rise to legends. Tournier speculates that the story of Mahākāśyapa resolving that his body endure until the next Buddha is a "conscious attempt to dress the arhat in a bodhisattva (Buddha-to-be) garb". On a similar note, Strong argues the story shows sentiments that are at the root of the bodhisattva ideal, and may have led to the idea of the Eighteen Arhats () that "postpone" their death to protect the Buddhist teaching till the arrival of Maitreya. Indologist Padmanabh Jaini argues that the story was