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http://www.palikanon.com/english/pali_names/maha/mahapaduma_jat_472.htm Mahāpaduma Jātaka (No. 472)
The Bodhisatta was once born as Mahāpaduma, son of Brahmadatta, king of Benares. When Paduma's mother died, his father took another wife. On one occasion the king had to leave the city to quell a border rising, and, thinking the dangers too great to take his queen with him, he entrusted her to the care of Paduma. The campaign was victorious. In the course of making arrangements for the celebration of his father's return, Paduma entered the queen's apartments. She was struck by his amazing beauty, and fell in love with him, inviting him to lie with her. On his indignant refusal, she feigned illness, and, on the return of the king, falsely accused him of having ill treated her. The king gave orders, in spite of the protestations of the people, that Paduma should be thrown from the "Robbers' Cliff." The deity of the mountain saved his life and entrusted him to the care of the Nāga king, who took him to his abode, where he stayed for one year. Paduma then went to the Himālaya and became an ascetic. The king heard of this and went to offer him the kingdom, but it was refused by Paduma. The king, convinced of the falsity of the charge brought against Paduma, caused the queen to be flung from the Robbers' Cliff.
The story was related in reference to Ciñcamānavikā's false accusations against the Buddha. Ciñcā was the wicked queen, Devadatta the king, Sāriputta the deity, and Ananda the Nāga. J.iv.187 96; DhA.iii.181ff.

http://www.palikanon.com/english/pali_names/b/bandhanamokkha_jat_120.htm Bandhanamokkha Jātaka (No.120)
The Bodhisatta was once chaplain to King Brahmadatta. While the king was absent, quelling a frontier rebellion, his queen sinned with all the messengers sent by the king to inquire after her welfare. On the day of the king's return, the chaplain, while decorating the palace, entered the queen's apartments, and she asked him to satisfy her lust. When he refused the queen (feigning illness) charged him with having ill treated her. Thereupon the king ordered that the chaplain be beheaded, but the latter begged to be brought before the king, where he protested his innocence and proved, by the testimony of the king's messengers, the queen's wickedness. The king wished to put to death the queen and all the messengers, but the chaplain interceded on their behalf and they were pardoned. He himself retired to the Himāya, where he became an ascetic.
The story was told in reference to the attempt of Ciñcā to bring calumny upon the Buddha.
The queen is identified with Ciññcā and the king with Ananda. J.i.437ff.

http://www.palikanon.com/english/pali_names/c/cincaa_maanavikaa.htm Ciñcā-mānavikā
A Paribbājaka of some ascetic Order. When the heretics of this Order found that their gains were grown less owing to the popularity of the Buddha, they enlisted the support of Ciñcā in their attempts to discredit him. She was very beautiful and full of cunning, and they persuaded her to pretend to pay visits to the Buddha at Jetavana. She let herself be seen going towards the vihāra in the evening, spent the night in the heretics' quarters near by, and in the morning men saw her returning from the direction of the vihāra. When questioned, she said that she had passed the night with the Buddha. After some months she simulated pregnancy by tying a disc of wood round her body and appearing thus before the Buddha, as he preached to a vast congregation, she charged him with irresponsibility and callousness in that he made no provision for her confinement. The Buddha remained silent, but Sakka's throne was heated and he caused a mouse to sever the cords of the wooden disc, which fell to the ground, cutting Ciñcā's toes. She was chased out of the vihāra by those present, and as she stepped outside the gate the fires of the lowest hell swallowed her up (DhA.iii.178f; J.iv.187f; ItA.69).
In a previous birth, too, she had helped in various ways to harm the Bodhisatta. For details see:
Culla-Paduma Jātaka (No.193)
Mahā-Paduma Jātaka (No.472)
Bandhana-mokkha Jātaka (No.120)
Vānarinda Jātaka (No.57)
Vessantara Jātaka (No.547)
Sumsumāra Jātaka (No.208)
Suvannakakkata Jātaka (No. 389)
It is stated (Ap.i.299; UdA.263f) that the Buddha was subjected to the ignominy of being charged by Ciñcā with incontinence, because in a previous birth he had reviled a Pacceka Buddha.
v.l. Ciñcī; cp. Sundarī 3.

некоторые пояснения:
Paribbājakā - The name given to the ascetics and recluses (not otherwise classified) of the Buddha's time.
Vihara (vihāra) is the Sanskrit and Pali term for a Buddhist monastery. It originally meant "a secluded place in which to walk", and referred to "dwellings"...
Śakra (Sanskrit: शक्र) or Sakka (Pāli) is the ruler of the Trāyastriṃśa Heaven according to Buddhist cosmology. His full title is Śakro devānām indraḥ (शक्रो देवानं इन्द्रः; Pāli: Sakko devānaṃ indo "Śakra, lord of the devas".<1> In Buddhist texts, Śakra is the proper name and not an epithet of this deity; conversely, Indra in Sanskrit and Inda in Pali are sometimes used as an epithet for Śakra as "lord". http://en.wikipedia.org/wiki/%C5%9Aakra_(Buddhism)

другой пересказ тех же легенд:
http://books.google.ru/books?id=DKZuwo2Ww2kC&pg=PR19&lpg=PR19&dq=devadatta+cinca&source=bl&ots=R5aV-rzxCc&sig=uz4vw2dWgJ9kW9Bf_92RiAzfYQY&hl=ru&sa=X&ei=Lmu5UckEkY7iBOjQgfgO&ved=0CEoQ6AEwBQ#v=onepage&q=devadatta%20cinca&f=false Buddhist legends, Часть 1 редактор(ы): Charles Rockwell Lanman - 2005 - Tipiṭaka - стр. 116-117
Synopses of stories of Dhammapada Commentary - Synopses of stories of Books 13-14
9. Cinca falsely accuses the Buddha <xiii. 10 = 176>. The envious sectaries conspire with a wandering nun named Cinca to bring a charge of incontinence against the Buddha. In the evening, when the disciples are returning from Jetavana, she walks in the direction of Jetavana. When the disciples ask her where she is going, she tells them that it is none of their business. Having spent the night at the monastery of the sectaries, she walks back in the morning when the disciples are on their way to Jetavana. When their ask her where she has spent the night, she returns the same answer. After a month or two, she declares openly that she spends the night with the Buddha in the Perfumed Chamber. After three of four months have passed, she wraps her belly about with bandages to create the impression that she is pregnant, and declares that she has conceived a child by the Buddha. When eight or nine months have passed, she fastens a disk of wood to her belly, produces swellings all over her body by pounding herself with the jaw-bone of an ox, and going to the Hall of Truth, publicly accuses the Buddha of being responsible for her condition. The Buddha replies, "Sister, whether that which you have said be true or false, that is known only to you and to me." At that moment Sakka approaches with four deities in the form of little mice. With one bite of their teeth the mice sever the cords with which the disk of wood is fastened to the belly of the woman, the disk falls upon her feet, cutting off all of her toes, the earth yawns and swallows her up, and she is reborn in the Avici hell. On the following day the monks comment on the incident, and the Teacher relates the following
9 a. Story of the Past: The lewd woman and the virtuous youth, Maha Paduma Jataka. In a previous state of existence Cinca was the chief consort of the king, the fellow of the mother of the Future Buddha. She invited the Great Being to lie with her, and when he refused to do so, falsely accused him before the king. The king caused the youth to be flung from Robbers' Cliff, but the deity of the mountain saved his life, and entrusted him to the care of the King of the Dragons. Subsequently the youth retired to the Himalaya and adopted the life of a religious. The king, learning where he was, went to him and offered him his kingdom. The youth refused. The king, discovering the falsity of the charge, caused the wicked queen to be flung from Robbers' Cliff.

- некто Cinca (жинка, т.е. жена, женщина?) в воплощении монашки пыталась оклеветать самого Будду (Будда - одно из отражений Андрея-Христа, согласно НХФН), а в воплощении жены царя Брахмадатты пыталась, аналогично жене Потифара, оклеветать Падуму Бодхисаттву. В случае с Буддой она якобы симулировала беременность, привязав деревянный диск к животу и избила себя воловьей челюстью, чтобы появились припухлости по всему телу, и в таком виде публично перед неким собранием обвинила Будду, что это он виноват в её состоянии. Будда смолчал либо ответил, что об этом известно только им обоим. Трон Сакки же нагрелся и Сакка приблизился с четырьмя божествами в форме мышей, которые зубами разгрызли верёвки, державшие деревянный диск у неё на животе, и он упал, отрезав ей все пальцы на ногах. Затем земля разверзлась, и огонь ада проглотил её. - Не является ли этот странный рассказ отражением кесаревого сечения Богородицы?
В этой же мифологеме с участием принца Санаткумара (в джайнизме - один из 'императоров', чакравартин, предназначенный стать правителем небесных видьядхар (буквально "держателей знания"), один из великих Мудрецов) и королевы Анангавати, жены отца его, короля Ясовармана (of Svetavi?), королева тоже не просто обвиняет принца, а царапает себя ногтями, плачет - в других отражениях этого сюжета происходит примерно то же самое: женщина ложится в кровать, сказывается больной, а король приказывает убить принца, но принц все-таки спасается.
В версиях раввинских агадических и коранических рассказывается, что жену Потифара высмеивали за то, что её отверг Иосиф, но она пригласила тех женщин на пир, положила перед каждой нож и сказала явиться Иосифу. Женщины чистили апельсины и порезали себе руки, увидев прекрасного как ангел Иосифа. И снова мотив порезанных рук или пальцев. Нет ли здесь намёка на медицинскую операцию врачей, акушерок, повитух? (Сократ кстати занимался майевтикой, "родовспоможением", "повивальным искусством", и был сыном повитухи).
Сравните с анализом ФиН:
"...Мы приводим здесь несколько старинных русских икон, на которых меч или нож около Марии показан абсолютно отчетливо, рис.2.98, рис.2.99, рис.2.100, рис.2.101, рис.2.102. Более того, на всех известных нам русских иконах "Успение Марии", где показан меч или нож, ОН НАХОДИТСЯ В РУКЕ АНГЕЛА. По-видимому, так старинные художники подчеркивали священность этого меча или ножа, которую он приобрел после хирургической операции. Интересно, что ангел с мечом, стоящий рядом с лежащей Марией, не просто держит в руке меч, а НАНОСИТ ИМ УДАР. Не исключено, что в такой форме отразилось воспоминание о кесаревом сечении. Врач взял нож, занес его над телом Марии и сделал разрез. В римской же версии Тита Ливия разрез ножом на своем теле нанесла сама Лукреция: "налегла на нож"."
( http://www.chronologia.org/charskii_rim/02_21.html )
Т.е. на иконах также показано, как у кого-то отрезают руки, сходный мотив. А Иисус стоит рядом и держит, получается, самого себя. Может, и в случае Иосифа-Будды речь может идти о рождении его самого, а история с соблазнением - скептическая версия о попытке изнасилования Девы Марии? Можно вспомнить также, что Фрикса тоже пыталась соблазнить жена Афаманта, а затем его пытались принести в жертву якобы, но он спасся. Аналогично и нож, занесённый Авраамом над Исааком, был остановлен ангелом (смешение рождения и распятия?).


О том, кто такой чакравартин:
http://en.wikipedia.org/wiki/Chakravartin
http://ru.wikipedia.org/wiki/Чакравартин буквально "тот кто вращает колесо", т.е. особо могущественный и идеальный правитель, каким считали например Ашоку Великого (он же Константин Великий = Дмитрий Донской?), Санаткумара, Чингис-хана. И с Ашокой, и с Константином, и с Санаткумаром происходит история с соблазнением мачехой сына правителя.


Интересное совпадение имени с Марией Магдалиной, также преданной последовательницей Христа:
http://ru.wikipedia.org/wiki/Маугдальяяна в буддийской традиции один из двух (второй — Шарипутра) главных учеников Шакьямуни.
http://en.wikipedia.org/wiki/Moggallana also known as Mahāmaudgalyāyana or Mahāmoggallāna, was one of the Śākyamuni Buddha's closest disciples. - "Маха" значит "великий".