Three Sanskrit Texts on Caitya Worship

In Relation to the Ahoratravrata

an edition and synopses in English

(with an introduction)

by

Ratna Handurukande

STUDIA PHILOLOGICA BUDDHICA Monograph Series

XVI

Tokyo' The International Institute for Buddhist Studies' 2000

With the best compliments and regards

from the author of the book: Ratna Handurukande, Dept. of Classical Languages, University of Peradeniya, Peradeniya, Sri Lanka

from the editor of the series: Minoru Hara, The International Institute for Buddhist Studies, 5-3-23 Toranomon, Minato-ku, Tokyo 105-0001 Japan

Three Sanskrit Texts on Caitya Worship

STUDIA PHILOLOGICA BUDDHICA Monograph Series

XVI

Three Sanskrit Texts on Caitya Worship

In Relation to the Ahoratravrata

an edition and synopses in English (with an introduction)

by

Ratna Handurukande

Tokyo The International Institute for Buddhist Studies

of The International College for Advanced Buddhist Studies

2000

Three Sanskrit Texts on Caitya Worship

In Relation to the Ahoratravrata

an edition and synopses in English (with an introduction)

by

Ratna Handurukande

Tokyo The International Institute for Buddhist Studies

of The International College for Advanced Buddhist Studies

2000

Published by the International Institute for Buddhist Studies of ICABS: 5-3-23 Toranomon, Minato-ku, Tokyo 105-0001, Japan

© Ratna Handurukande 2000

First published 2000 Printed in Japan by Fuji-Repro m,LTD., Tokyo

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, no part of the book may be reproduced or translated in any form, by print, photoprint, microform or any other means without written permission. Enquiries should be made from the publishers.

ISBN 4-906267-45-9

Correspondence regarding all editorial matters should be sent to the Director 0 f the International Institute for Buddhist Studies in Tokyo.

THREE SANSKRIT TEXTS ON CAITY A WORSHIP

IN RELATION TO THE AHORATRA VRATA

an edition and synopses in English (with an introduction)

by

RATNA HANDURUKANDE

2000

Preface

Introduction

CONTENTS

Text of the Ahoratravratacaityasevanusalllsavadana (AVC)

Text of the Ahoratravratakatha (AVK)

Text of the Ahoratravratakatha (Prose version) (AVK(P))

Synopsis of the content of the Ave

Synopsis of the content of the A VK

Synopsis of the cop-tent of the A VK (P)

Bibliography

i-xxv

1 - 54

55 - 82.

83 - 101

102 - 114

115 - 122

123 - 129

130 - 131

PREFACE

This book contains the text of three Sanskrit works describing the manner and merit of caitYa worship in connection with the performance of a rite called the Ahoratravrata, a ritual ceremony to be observed over a day and night. The three works presented are: (1) the AhorlitravratacaityasevanusaJpsavadiina, in verse, based on five manuscripts kept in Calcutta, Tokyo, London and Berlin; (2) the Ahoratravratakathii, also a metrical text, based on five manuscripts kept in Tokyo and Berlin; and (3) a prose version of the Ahoratravratakathabased on a single manuscript kept in Tokyo.

The three texts are followed by synopses of their content in English. The introduction preceding the texts describes the manuscripts used and gives information based on a comparison of the three texts.

My thanks are due to Professor Minoru Hara, President, International College for Advanced Buddhist Studies, Tokyo, and Dr. Hartmut-Ortwin Feistel of the Oriental Department of the Staatsbibliothek Preussicher Kulturbesitz in Berlin, for facilitating access to the manuscripts. I am indebted to Professor Michael Hahn of the University of Marburg for reading through the first draft of the texts and translation and making several valuable comments, and to Dr. Ananda Kulasuriya, Emeritus Professor of Sinhala of the University of Peradeniya, Sri Lanka, for his suggestions in solving some textual problems. I appreciate the help of Ms. Yamuna Pathirana and Mr. B.G.Wijeratne of the Department of Classical Languages, University of Peradeniya, in preparing the final draft for publication, with the kind approval and concerned interest of Professor D.P.M.Weerakkody, the Head of the Department. I am grateful to the President and the members of the International Institute for Buddhist Studies in Tokyo for publishing this work in their monograph series.

The Rockefeller Foundation invited me for a residency froin April 12 to May 11, 1996 at Villa Serbelloni, the Foundation's Study and Conference Center in Bellagio, Italy, on the recommendation of Professors J.W.de Jong, Merlin Peris and Gananath Obeyesekere. The villa with its beauty, solitude and the friendship of the residents and staff provided an ideal scholars' retreat to finalise my study of the caitya worship related to the ahoratravrata, which the texts assure will bring good fortune to all concerned.

University ofPeradeniya, Sri Lanka. June 01, 2000

Ratna Handurukande

INTRODUCTION

AHORATRA VRA TACAITY ASEVANUSAl\1SAVADANA

The text of the AhorlitravratacaityasevlinusaIpslivadlina (AVC hereafter), the ftrst text presented in this publication, is based on manuscript copies found in Calcutta, Tokyo, London and Berlin. These designated by me as A,B,C,D and E are as follows.

A. Leaves 1 - 18 of manuscript No. B 24 kept in the library of the Asiatic Society of Bengal described by Rajendralala Mitra in his book, The Sanskrit Buddhist Literature of Nepal, published in Calcutta in 18821. The script of the manuscript is DevanagarI. The colophon at the end of the text reads: Ity ahorlitracaityasevanusaIpsavadanam.

Mitra lists this manuscript under the title: Saptakumiirika A vadana alias AhoratravratlinusaJpsa and gives a brief summary of its content. The Saptakumiirikavadana begins at leaf 18a2 and ends at 34b2 of this manuscript of 84 folia with the statement: Iti AhoratravratlinusaIpsayiiIp SaptakumiirikavadanaIp saIppiinJam. This suggests that the correct title of the manuscript is AhoratravratlinusaIpsii, which suggestion is substantiated by the abreviation A. Vra. written on the right hand margin of each leaf. A cover page bears the title: Saptakumiirikavadanam written in DevaniigarI characters and Saptakumiiravadlina in Roman script, which probably led Mitra to list the manuscript under the title Saptakumiirika A vadana. The folio numbers given in the printed text of the present publication are those of the leaves of this manuscript.

B. Leaves 183b2 - 196a9 containing the tenth chapter of the Asokavadanamala

Mitra, Rajendralala. The Sanskrit Buddhist Literature a/Nepal. Calcutta, Sanskrit Pustak Bhandar. 1971 (Reprint of the First edition of 1882) pp. 216-218.

ii

manuscript No. 37 kept in the Tokyo University Librarr. The script of the manuscript is Newari. The colophon at the end of the chapter reads: fti

ahoriitravratacaityaseViinusalpSiivadiinalp samiiptam.

C. Manuscript No. 55 containing 16 leaves written in Newari script kept in the Tokyo University Library3. The colophon reads: fty

AhoriitravratacaityaseviinusaIpsiivadiinalp samiiptam.

D. Manuscript No. 216936 of the School of Oriental and African Studies, London,

a reproduction of which is kept in the Indologica1 Institute of Bonn

University4. The script is Newari. Leaves 18 and 19 of the manuscript are

missing. The colophon reads: fty ahoriitravratacaityaseviinuSaIpsiivadiinaIp

samiiptam iti

E.

2

4

5

A manuscript microfilmed under the Nepal-German Manuscript Preservation Project and kept in the Oriental Department of the State Library in Berlin5.

Matsunami, Seiren. A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo 1965. pp. 18,213.

Ibid. p. 24.

Thirty Years of Indian and Indo-Tibetan Studies in Bonn. Edited by Helmut Eimer. Indica et Tibetica 13. Indica et Tibetica Verlag Bonn 1988. p. 106. I am thankful to Professor Dr. Michael Hahn for sending me a copy of this manuscript.

I was able to read this film during a visit to Berlin in 1990. My thanks are due to Dr. Hartmut-Ortwin Feistel for facilitating easy access to this and other relevant films used in this publication. The following information is given in the catalogue card and the film itself. Place of Deposit: Asakaji Vajracarya. Private PTN E 15549. Vi~aya-Bauddhakathii Title: AhoriitravratacaityaseviinusaIpsiivadiinam Asokap{CchitalJl samiiptam. No ofleaves 24. Size 31.3 x 7.8 Date of filming 30110178. ScriptNewari. Reel No. E699119 Date NS 932. Copied by one Ratnapati. First folio. Asokaprcchitalfl kathii 24 pattra. The letters 'a' 'vra J and 'ka' are written on the left hand margin of the folios.

iii

The literary style of the A VC, which contains 356 verses, is that of the avad8namiilii, dated to about the sixth century A.D. and later.6

AHORATRAVRATAKATHA(AVK)

The second text presented in this publication, the Ahoritravratakathii (A VK hereafter) is based on five copies of manuscripts kept in Tokyo and Berlin. These designated by me as A,B,C,D and E are as follows:

A.

B.

C.

D.

6

7

8

9

10

Leaves 1 - 18 of manuscript No. 96 containing 34 leaves written in Newari character. The colophon on leaf 18 reads: fti Sri ahoritravratakathii samaptafJ. The continuation of the manuscript contains a text called the Karttikavratakathii. 7

Leaves 1 - 10 of manuscript No. 97 containing 20 leaves written in Newari character. The colophon on leaf 10 reads: fty ahoratravratakathii. This manuscript too, like A, contains a Karttikavratakatha in the remaining leaves.8

Leaves 1 - 10 of manuscript No. 98 containing 21 leaves written in Newari character. The colophon on leaf 10 reads: fty ahoratravratakatha. Like A and B, the rest of the manuscript contains a Kiirttikavratakathii.9

Leaves 1 -7 of manuscript No. 102 III containing 13 leaves written in Newari character. The colophon on leaf 7 reads: fty ahoratravratakathii. As in the case of A,B and C, the remainder of the manuscript contains a Karttikavratakatha,10 thus indicating a close association of this text on the Ahoriitravrata with another text on the Karttikavrata.

Winternitz, M. A History of Indian Literature. vol. II. University of Calcutta. 1933. p. 291. Note 2.

Matsunami, Seiren. op.cit. p. 41.

Ibid.

Ibid. p. 42.

Ibid. pp. 43 - 44.

iv

E. A manuscript microfilmed under the Nepal-German Manuscript Preservation Project and kept in the Oriental department of the State Library in Berlin. 1 1

That an Ahoratravratakatha formed part of a Vratavadanamala is clear from Yutaka Iwamoto's analysis of the content of the Kyoto manuscript of the Vratavadanamila; This Ahoratravratakatha, the seventh story in the collection, is found on leaves 111 b - l19b of this manuscript of 164 leaves containing twelve stories12• I have not been able to collate my edition of the text with this manuscript.

The A VK contains 140 verses. There is a short prose passage immediately after the benedictory verse. The literary style of the text is that of the avadanamila as in the case of the AVe. The AVe and the AVK have several verses which bear comparison. These have been pointed out in the notes to both texts and in the

discussion that follows.

11

12

I read this film during a visit to Berlin in 1990. The information given about this manuscript in the catalogue card and the film itself is as follows: Running No. E 38696. Reel No. E 2076/6. Title: Ahor atravratakathiividhi. Place of Deposit. Kathmandu. Private: Dharmaratna Vajraciirya Subject: Bauddhamahatmya, Colophon: Ityahoratravratalcathii­

vidhisamapta./l. No. ofleaves 13. Size 27.4x6.5 Date of filming 21.7.87. Script Newari. Remarks. Damaged by worms. The date of the manuscript is not given.

Iwamoto, Yutaka. Vratiivadiinamma kenkyii-josetsu (An Introduction to the Vratavadanamala) pp. 25 - 35 in: Ishihamasensei Kokikinen. T6y6gakuronso. (Felicitation Volume o/Oriental Studies/or the 70th anniversary o/Professor Ishihama). Kansai University. Osaka 1958. (I am thankful to Dr. Ryutaro Tsuchida of the University of Tokyo for sending me an English rendering of Iwamoto's article written in Japanese). This manuscript has been listed as No. 101 (E 289) on p. 29 in: A Succinct Catalogue o/the Sanskrit Manuscripts in the possession o/the Faculty o/Letters, Kyoto University. Compiled by Kiyotaka Goshima and Keiya Noguchi. Kyoto 1983. A copy of this manuscript is kept in the Indological Institute of Bonn University. (Vide Indica et Tibetica 13. Thirty Years o/Indian and Indo-Tibetan studies in Bonn. Edited by Helmut Eimer. Indica et Tibetica Verlag. Bonn 1988. p. 168)

v

AHORA TRA VRA TAKA THA (Prose version) A VK (P)

The third text included in this publication is a prose version of the Ahoriitravratakathii,

designated by me as A VK (P) to facilitate reference to it. This text is based on a very faulty manuscript kept in the Tokyo University Library viz. No. 54 containing 15 leaves written in Newari character. The colophon has 'ati' prefixed to the title of the

manuscript! 3 . The manuscript readings are given in the footnotes, where changes have been made in the text. Letters, syllables or words added by me are given in parenthesis. Fifteen verses are interspersed in this prose text.

A study of the variant readings of the five manuscripts recorded in the notes to my edition of the AVe indicates that all five manuscripts are copies ofa common archetype. That this archetype was not the original can be suggested on account of erroneous readings contained in all the manuscripts.!4 The variants of the manuscripts

noted in the edition of the A VK also indicate that all five manuscripts are copies of an archetype which had a fair number of common errors. IS

Professor Michael Hahn's observations on the Ave, AVK and A VK (P), sent to me in a letter dated 18th September 1996, may be noted with profit. He says: "While the A ve is written in more or less correct Sanskrit (except a few "regular" irregularities like "wrong" absolutives [epic Sanskrit] or occasional wrong sandhis like vana-asrame), the two other texts are written in that very faulty variety of Sanskrit which I would like to designate as "Newan Hybrid Sanskrit" or NHS. The designation "NHS" includes all those mistakes which are due to the pecUlarities ofNewari (a Sino­Tibetan language!), the mother-tongue of the author(s) of these texts. This generally affects the syntactic level. Under "BHS", on the other hand, we implicitly understand all those deviations from classical Sanskrit which are due to the influence of middle - Indic phonology and morphology; syntax is only occasionally affected. Sometimes

it is difficult to distinguish BHS and NHS because NHS shows very similar features

13

14

15

Matsunami, Seiren. op.cit p. 24

Compare notes given at verses 81a, 82a, 94a, 132a, 175d, 189d, 201a, 230b, 240d, 255d, 264b, 344a.

Compare prose following verse 1 note 11; notes given at verse 2d, 18e, 20a, 30e, 35d,48e, 69a, 71b,85e, 119a, 134d.

Vl

in the field of phonology and morphology for reasons which can easily be accounted

for."

Hahn made the above observations on reading the computer draft of my edition of the texts sent to him. As noted by him, the following forms of the absolutive or indeclinable participle occurring in the text of the AVe, where the suffix , tvii' has been used even when the root has one or more prefixes (irregular from the point of view of classical Sanskrit), can be noted: praJ}atva vs. 26c, 213b, 334c; prabhuktvii 120d; 348c; abhyanumoditvii 175c; sarpjiiiitvii footnote of 190b; sarpsm[tva 212d; sarpbhuktvii 245c; prak$iptvii 248b; 266b; paribhii$itvii 284c; parityaktvii vs. 2a in note 338ff. Instances in AVe where the suffix 'ya' has been added in forming an absolutive in the absence of a prefix to the verbal component are: piirya 34d, 163c and bhartsya 296c. Similar irregularities in the formation of the absolutive were noted in another' avadiinamiilii'text edited by me in 1988 viz. The Supriyasiirthaviihajiitaka.16 Ave has an instance of a peculiar formation of the past passive participle viz. trasita at 280b, while A VK. has viliptitab at 73f; and AVK (P) p[cchitarp in paragraph 3. Similar forms are found in the Supriyasiirthaviihajatakii toO. 17 A fair number of such forms were noted by me in 1976 also, in a metrical recension of the MalJ.icuda legend included in the Mahajjiitakamiilii.18 The irregular sandhi, vana-iiSrame, mentioned in Hahn's letter, occurs at AVe 62d, while another

16

17

18

Handurukande, Ratna. The Supriyasiirthaviihajiitaka Edited with an Introduction. Bonn, Indica et Tibetica Verlag, 1988. P. 11.

Ibid.

Handurukande, Ratna. The M8.{1icuifa Study. Buddhist Studies. (Bukkyo Kenkyu). Vol. V. Edited by the International Buddhist Association. Hamamatsu, Japan. 1976. p. 271.

va

.such instance is kukanna iti at 283c. The use of the middle voice in place of the active is seen in the occurrence of sBIJ1bhavante at 103d and sazpjagmate at 348d. An irregularity in the use of gender is seen in the reading PU$PiJps ca at 89c. The peculiar position of the particle api at 269d, 278d and 297b is also noteworthy.

In the A VK, the verb dadanti (epic Sanskrit) is found in place of the regular Sanskrit dadati at 77b and 87b. Hahn, who drew my attention to syntactic peculiarities at verses 7,20, 30, 35,40,43,50,62,63, 77, 78,88, 103 and 108 in the A VK, states that 'NewarI' syntax is found throughout from verse 108 onwards. Regarding the language of AVK(P), Hahn's comment is: "The Sanskrit is so faulty, that I am somewhat doubtful whether one should always emend minor mistakes. Maybe the text was never conceived according to the rules of Classical Sanskrit grammar." Hahn made the observations referred to above on the margins of the computer draft of the text sent to him.

The synopses that follow the texts in this publication are meant to give a broad idea of their content. They are not an adequate replacement for a translation. "It is not possible to speak of the limit of the merit of the ahoratra rite". So says the sage Sanputra in A VK (P).19 Elsewhere he says, "0, great king, I have spoken to you of the great ahoriitra rite in brief. ,,20 Mine is an attempt then to condense what has already been condensed. Serious research must, therefore, necessarily be based on the texts themselves.

I give below a brief analysis of the content of the three texts, focussing attention on parallels, differences, and missing components or episodes as the case maybe.

1. Formula of adoration at the commencement of the text.

AVC: Homage is paid to the Three Jewels. A VK and A VK (P) :Homage is paid to the Dharmadhatu, which term appears

to be synonymous with the stupa.

19 Paragraph 21

20 Paragraph 19

viii

2. The Introductory verse.

Ave: The author of the text states that he will relate the story of the Ahoriitravrata, as heard from his teacher, after paying obeisance to the Three Jewels.

Ave and A VK (P) :Both texts contain an identical verse paying

homage to the Stiipiitman.

3. The frame story. (Dialogue between King Asoka and the Elder

Upagupta).

Ave vss. 2 - 6 : King Asoka pays reverence to the Elder Upagupta at the

monastery of Kukkutiiriima and expresses his wish to listen to the procedure relating to caitya worship and the

ahoriitra rite. The Elder offers to narrate what he had

heard from his teacher.

A VK and A VK (P) :This frame story is not given.

4. Story of the time of Siikyamuni.

Ave vss. 7 - 23 : The Blessed One, Siikyasitpha, was residing at the Jetavana. Responding to a request of the Elder Subhuti, he declared that he would speak about the merit and

manner of performing the ahoriitra rite.

A VK Prose after vs. I and vss. 2 -3 :

The Blessed One, whose name is not mentioned, was residing at the Aniithapi:t}.Qadiirama in Jetavana. All those assembled there kept thinking about the story relating to caitya worship. The Elder SubhUti asked about the time and manner of performing the ahoriitra rite. The Buddha

responded and asked him to listen to what he says about the rite.

ix

A VK (P) Paragraphs 1 - 4:

The Blessed One was residing at Kapilavastu with a large

following. Subhiiti spoke to Vajradhara and commented

on the Blessed One not uttering a single word at that assembly. On being asked to let the Sakyamuni know of his desire, Subhiiti expressed his wish to hear about the

ahoratravrata. The Vajradhararequested the Blessed One

to disclose all about the ahoratravrata. The Blessed One

agreed to do so and entered a state of meditation. The

Vajradhara spoke again and asked where and by whom

the ahoratra rite was practised. The Blessed One

proceeded to do so.

A VK (P) differs from the other two texts in having the Vajradhara as an intermediary between the Blessed One

and the Elder Subhiiti and in having Kapilavastu as the

venue of the discourse.

5. A story of the past related by Sakyamuni. (Vasubandhu's sermon

on the ahoratra rite to King Indrapr~ta).

Ave vss. 24 - 60: Indrapr~ta, ruler of the city of Gandhavati in Piirvavideha, requested the Buddha-disciple Vasubandhu to preach the doctrine. In response, Vasubandhu spoke of the many

virtues of the ahoratra rite. Indrapr~ta wished to perform

the rite. Vasubandhu explained the method of performing it, as taught by Buddha Vipasyin.

A VK vss. 4 - 8 : King Indrapr~ta of the city of Gandhavati in Piirvavideha requested the preceptor Vasubandhu to talk about the ahoratra rite. Vasubandhu agreed to do so and described

the rite as expounded by Buddha Vipasyin.

AVK (P) Paragraphs 5 - 10 contain a completely different story,

x

viz. that of the sage Sariputra's sermon on the rite to King Dharmadak~a.

Many sages lived on a mountain in the city of Dharmapattana, located in the northern quarter. One of them, Sariputra, came to the city to preach the doctrine to the ruler of the city, Dharmadak;;a. The king heard about the sage's arrival and invited him to the palace. There, the sage advised the king to practise the saddharma, the good doctrine. Being asked to explain what the good doctrine was, the sage asked the king to consecrate a caitya (dharmadhatu) and have the ahoratra rite performed, adding that this rite was the good doctrine as declared by the Buddhas in the past. The king asked the sage about the procedure of performing the rite. The sage said that offerings of grain and water should be made to a caitya initially and the four deities installed thereafter. He added that brahmins, k~atriyas, vaisyas and sudras should perform the rite. Those of the other thirty-six castes should worship the caitya as is proper for each caste.

6. Preparatory procedure relating to the rite. Erection of a dharmasala.

Ave vss. 61 - 65: A dharmasala, a hall for religious discussion, should be erected at a pure, pleasant spot. It should be smeared with clay and cow-dung. Four flags should be hoisted, a canopy set up and decorations made with garlands of flowers and strips of cloth of different colours.

A VK vss. 13 - 15 : A dharmasala should be set up, after clearing the ground. The caitya should be bathed with scented water, cow's milk etc. Four flags should be hoisted. A canopy decked with yak-tail fans should be set up. Garlands of flowers should be hung at the jinalaya, the abode of the Jinas.

A VK vss 13 and 46 also mention a dharmasiila in connection with the performance of the rite.

AVK(P) : There is no mention of the erection of a dharmasala.

xi

7. Setting up of a maQ.Qala

A VC vss. 66 - 67 :The vajrin should set up a maQ.Qala before initiating the performance.

AVK vs. 47

AVK(P) :

A maQ.Qala should be drawn for the five deities.

Paragraph 11 mentions the setting up of a maQ.Qala for the

five deities; smearing it with cow-dung and making offerings.

8. Procedure to be observed on the thirteenth day of the light half of the month.

AVCvs. 68:

AVK vs. 10:

AVK(P) :

After partaking of a meal at the end of the day, the observer of the rite should clean his teeth and wash the

mouth.

After partaking of meals on the thirteenth day, the

observer of the rite should do such acts as cleaning the teeth. There is no mention of a procedure for the thirteenth day.

Cleaning of the teeth is prescribed for the fourteenth day.

9. Procedure prescribed for the observer of the rite on the fourteenth day.

A VC vss. 69 - 72: Bathing at a ford at dawn; offering five gifts and paying homage to the caitya and maQ.Qala at mid-day, clad in clean garments and full of devotion; giving up the fast by partaking of pure, fleshless food during the third watch of the day; worshipping the caitya and the maQ.Qala at the

beginning of the night and listening to the doctrine.

A VK vss. 10 - 12: Holding the shaving ceremony (k$urakarm8I)l); bathing

at a sacred ford; worshipping the caitya and lighting lamps at mid-day, clad in clean garments; partaking of

xu

milk-rice when the sun reaches the sixth sector; cleaning oneself again and listening to the doctrine.

A VK (P) Paragraph 11: Cleaning the teeth; holding the shaving ceremony; having a purificatory bath; giving of gifts; partaking of boiled rice when the sun moves to the sixth part; washing the mouth and listening to the recital of legends.

10. Procedure to be followed on the full-moon day and until the conclusion of the rite.

A VC vss. 73 - 96 :Bathing at dawn; wearing clean clothes and purifying the

body with the five products of the cow; making offerings to the sun, Siirya; making offerings to the preceptor; purifying the materials of worship; paying homage to Vajrasattva first and then to the Three Jewels; taking refuge in them; practising trisamiidhi, the three kinds of meditation; reflecting on Jinesvara, the Buddha, as being in oneself; inviting him to the dharmadhatu; offering water for the feet, for rinsing the mouth and for sprinkling; making

him enter the ma1J.qala; making offerings to the ma1J.qala and its deities; reciting the heart mantra associated with Jinesvara; singing hymns of praise and pleasing him; confession of guilt; expression of sympathetic joy in meritorious actions; circumambulating (the ma]J.<;lala); making music; lying down prostrating the eight parts of the body; making a vow for the attainment of enlightenment; seeking forgiveness; disbanding the ma1J.<;lala; revering the caitya in the same manner as the ma1J.<;lala; making offerings, singing hymns of praise to the accompaniment of music and circumambulating caityas located everywhere; indulging in caitya worship after bathing during the catui)saJpdhi, the four divisions of the day; refraining from touching those belonging to the defiling castes (during caitya worship); bathing if they happen to be touched; reciting hymns of praise, absorbed in meditation on the caitya, without rest or dejection; making a festive offering of dance, song, music and exclamations; practising the rite in this manner for a full day and night; then bathing at dawn; worshipping the caitya and the ma:t;l<;lala with offerings of a parasol, banners, a bowl of vermilion, fried grain, unhusked barley-com and flowers; performance of a sacrifice by the vajrin and the offering of an oblation;

xiii

sprinkling water and giving the five threads and the vessel to the observers of the rite with blessings; seeking forgiveness; disbanding the mat)Qala; paying homage to the vajracarya and giving the sacrificial fee; propitiating the naga serpents in the ford; causing to flow away some grains of dust taken from the venue of the sacrifice; sprinkling the site of the maw;lala with water from the ford; conclusion of the rite by all the participants; worship of Kumar! by the

. vajracarya; offering food to her and the deities of the maQ.Qala; and the gratification by the vajracarya of the performers of the rite, the assistants and all the others.

AVK vss. 13 - 38: Bathing at dawn on the full-moon day; cleaning the ground and building a hall for religious discourses; bathing the caitya with cool, scented water and anointing it with cow's milk, five kinds of jewels and crushed (precious stones); hoisting four flags; putting up a canopy with yak­tail fans attached to it; hanging garlands of flowers; payng homage to the guru, the preceptor Vajradhara; taking refuge in the Three Jewels; meditating on the Dharmadhatu; propitiating the caitya; reflecting on and worshipping Vagisvara, who bears the five (dhyani) Buddhas on his crown; offering water for washing the feet and rinsing the mouth; making offerings, chanting the dharaQ.! formulae and hymns of praise; ensuring that songs are sung; circumambulating the caitya a thousand times; circumambulating the caitya all day and night; venerating all the gods in temples and sacred fords; avoiding contact with or having intercourse with people of low castes; bathing and purifYing oneself with the five products of the cow, if such contact takes place; bathing during (dawn, noon and sunset), the three divisions of the day; refraining from sleeping during a full day and night; meditating on the caitya and worshipping it with hymns of praise etc. without resting or feeling

. distressed; bathing at dawn; making offerings to the caitya; paying reverence and giving gifts to the acarya; completion of the rite with the performance of a sacrifice by the vajracarya; the sprinkling ceremony; giving of the five sacred threads and the vessel to the observers of the rite and blessing them; making offerings to Kumari and then making a magical circle, the gEl1,1acakra,

according to rule.

AVK vss. 42 - 70 : (a further explanation of the rite by Vasubandhu): erecting a dharmasala at a caitya; making offerings to the caitya; offering

XIV

flowers and fried grain to the sun, Ravi; drawing a maI).qala for the five deities, with water mixed with cow-dung; sprinkling water on the performers of the rite; binding of the quarters, disobandha, with the chanting of a mantra; worshipping the guru; inviting VagIsvara and making offerings; chanting hymns of praise; offering oblations to the gods assembled in the maI).qala; and the holding of a festival of music by the preceptor, the guru.

A VK (P) Paragraph 11: (The information given here and paragraphs relating to the rite are in the form of responses Sariputra to the questions of king Dharmadak~a).

the subsequent of the . sage

Getting up at the third watch of the night; bathing at dawn; following the rules of procedure, the kriyakiira; wearing clean clothes; making a mar;tqala for the five deities; smearing it with cow-dung and making offerings to it; venerating the stiipa with the sixteen-fold forms of worship; circumambulating the caitya five times; chanting hymns of praise of the Buddha; scattering fried grain, unhusked com and flowers on the pinnacle of the caitya;

Paragraph 14 : turning the mind inwards after a purifying bath etc.; refraining from the use of cudgels and weapons; abstaining from killing, stealing, indulging in desires, slander, words causing dissension, falsehood, harsh words, covetousness, anger, wrong views, salty food, intoxicants, meat, high beds, excellent beds and taking meals at improper times; partaking of a meal at the end of a day and night. (The possibility of the rite being performed every year or during one, three, five or seven years is mentioned here).

Paragraph 15 : (Procedur~ of completing the rite). Mounting parasols; offering flowers; hoisting flags accompanied by the loud sound of dance, song etc.; scattering of flowers, unhusked com, pastry made of flour and so on; offering oblations; giving food, clothes, gold and bracelets to the preceptor, the acarya; conferring of blessings on the performer of the rite by the acarya; and the worship of KumiirI.

Paragraphs 22 and 23 describe the practice of the rite by King Dharmadak~a, in accordance with Sariputra's instructions.

xv

The above analysis shows that the procedure of the rite prescribed in A VC and A VK is very similar. The description of it given in A VK(P) too shows agreement regarding the main components of the rite. The observance related to caitya worship described in these three texts bears comparison with that prescribed in paragraphs j to 1, of the Lak$acaityasamutpattJ: edited and translated into English and appended to the doctoral thesis submitted by Tissa Rajapatirana to the Australian National University in 1974.

11. The benefit of performing the ahoratra rite and worshipping caityas in relation to it.

AVC vss. 97 - 129; 137; 142 - 145 :

Addressing King Indrap:r~ta, Vasubandhu enumerates in detail the benefits as related by the Buddha Vipasyin (see the synopsis). The Lak$acaityasamutpatti (paragraph g) contains a similar list of the fruit of merit accruing from venerating a caitya as told by the Fully Enlightened One, Vipasyin.

AVK vss. 73 - 107; 117 - 120 :.

Vasubandhu describes the benefits of the rite to Indrap:r~ta. These are remarkably similar to those listed in the A VC. Parallels pointed out in the notes to the two texts are listed below.

AVC 100 101 102 - 111 112 113 115, 116 117,118 119 120 121

AVK 74

104 75 - 84 86 85 87 88 91,92 93,94 95,96

xvi

122, 123 97 124 98 126 106 127 103 128 105 129 107 143 119 144 120

A VK(P) Paragraphs 17, 18, 19

Sanputra speaks of the merit of the rite to King Dharmadak!1a. The advantages of performing the rite, "listed in brief' according to paragraph 19, are similar to those given in Ave and A VK. Verses 10 and 11 occuring in paragraph 17 are similar in style and content to AVe 112 and 113; and to A VK 85 and 86. A VK(P) vs. 11 lists the four kinds of banners, dharma, ratna, mayura and

padma, offering of which is said to result in the attainment of the four sublime states of mind such as maitri

12. The division of merit accrued by the performance of the rite.

Ave vss. 146, 147 : One seventh share is for the king; one seventh for all beings; one seventh for those who accomplish the rite, the siidhakii janii/;, and four sevenths are for the vratinai,J, those who observe the rite.

AVK vs. 121 :

The merit gained by performing the rite should be divided into seven shares. The king gets one share; the assistants, siirathI janii/;, get one share; one share is for all beings; and the person who observes the rite, the vratI, gets the remaining four shares.

AVK(P) Paragraph 21 :

One seventh of the fruit of the rite is for the king; one seventh is for the

xvii

assistants; one seventh is for the inhabitants of the region; and four parts are for those who observe the vrata.

13. Caste stipUlations relating to caitya worship.

A VC vss. 130 - 136 :

Different modes of worship suited to their birth are recommended for brahmins, k~atriyas, vaisyas, sudras, and those of other castes such as leather workers, calJ.Q.ala outcasts, barbarians, functionaries, servants and hunters.

AVK vss. 108 - 116 :

Different forms of worship are recommended for brahmins, k~atriyas, vaisyas and sudras. Mention is made of thirty-six castes, members of which should venerate caityas according to caste and mode of life. Parallels noted are as follows:

AVC AVK 130-132 108 130 109 130 110 135 114 136 115

A VK(P) Paragraph 10 : Brahmins, k~atriyas, vaisyas and sudras should observe the ahoratra rite. Those belonging to the other sixteen and twenty castes should worship (caityas) as is proper for them.

14. Time for the performance of the rite.

AVC vss. 138 - 141 : The ahoratra rite should be practised each month, on the day of the full moon. A person who observes the rite on the full-moon day of the

AVK vss. 71 -72:

A VK(P) Paragraph 11 :

xviii

month of AsvinI will accumulate merit thousand­fold.

The full-moon day in the month of AsvinI is specially suitable for the performance of the rite. He who observes the rite on this day will reap much benefit.

Preparatory rites such as cleaning the teeth should be done on the fourteenth day of the bright half of the month presided over by the constellation AsvinI.

15. Performance of the rite by King Indrapf~ta.

Ave vss. 149 -171 :

AVK vss. 122 - 123 :

AVK(P):

Vasubandhu approves the king's desire to perform the rite. The king went to Viirru;tasi with Vasubandhu, erected a monastery and a caitya, performed the rite along with his queen, offered alms to the Buddha Dipatpkara and the community of monks, paid obeisance to the caitya over a long period oftime and finally reached the abode of the Jinas.

A brief mention is made ofIndrapr~ta's wish to perform the rite, his visit to Viirru;tasi, erection of a monastery and a caitya there, entertaining the community of monks and reaching heaven. Parallels noted are:

Ave

149 165, 167

AVK

122 123

This episode is not found in this text. It is king

xix

Dharmad~a who perfonned the rite according to AVK(P).

16. Request made by the monks to relate episodes about those who observed the rite in the past.

AVC vss. 173 -180: The Buddha Sakyasiqilia advised the monks to observe the rite and they wished to do so. They requested the Buddha to speak of others who practised the rite in the past. The Buddha did so.

AVK vs. 124 (Compare AVC vs. 178)

A VK(P) Paragraph 16

The monks requested the Buddha to speak about those who practised the rite in the past.

King Dharmadak~a requested the sage Sariputra to speak about the fruit of the rite. There is no request for the narration of past episodes.

17. The observance of the rite by Indra.

AVC vss. 181 - 182 : Indra practised the ahoratra rite in heaven, venerated a caitya and became a bodhisattva.

AVK vs. 125 : Sakra performed the great rite in heaven, practised the six perfections and paid homage to a caitya.

A VK(P) Paragraph 16: Speaking of the fruit of the rite as expounded by past Buddhas, the sage Sariputra said that Indra performed the ahoratra rite at a caitya erected by previous chieftains of the gods in the world of the thirty-three gods, and vanquished the demon Nirgho~adamana.

xx

18. Performance of the rite by Nirgho~adamana.

Ave vss. 183 - 196 :

AVK vss. 126 - 130 :

Nirgho~adamana, a lord of demons in the nether world, conquered the three worlds by force. Arriving on earth, he went to VaralJ.asI and paid homage to the caitya erected by King Indrapr~ta. In heaven, he worshipped the caitya erected by Sakra. Returning to the nether world, he erected a caitya and performed the ahoratra rite, and reached the abode of the Jinas. Similarly, naga kings too paid homage to that caitya and practised the ahoratra rite.

Nirgho~adamana, who had the three worlds under his control, went to the earth, where Indrapr~ta had installed an image of a deity. He circumambulated the image and attained the highest wisdom. He practised the ahoratra rite in the nether world. Naga kings, nagas and naginls worshipped the caitya erected there. Parallels noted in the two texts are as follows.

Ave AVK 183 126 184 127 185, 186 128 190, 192, 195 129 195 130

A VK(P) Paragraph 16: A lord of demons called Nirgho~adamana

conquered AmaravatI (the city ofIndra), and lived in comfort. The lord of gods wondered how he could overpower Nirgho~adamana. He performed the ahoratra rite at a caitya in the world of the thirty-three gods, vanquished Nirgho~adamana and hurled him down to earth.

xxi

For a short article on The Daitya King Nirgho$adamana based on these three texts, published earlier by me, see: Buddhist Essays. A Miscellany. A Memorial volume in Honour of Venerable Hammalawa Saddhatissa. Ed. Pollamure Sorata Thera et al. London 1992 pp. 68 - 72.

19. The story of the naga-maidens

Ave vss. 197 - 210 :

AVK vss. 131 - 134 :

Some sages performed the ahoratra rite venerating a caitya located in a lake in Magadha. Eight naga maidens went near them. Struck by their poisonous breath, the sages fainted. The sages cursed them saying that they will become shells. The maidens asked the sages for a means of escape from the curse. The sages advised them to bear in mind the shape of a caitya and pay respect to it, which will result in their birth as the daughters of a king. The shells returned to their abode.

Seven sages venerated a caitya located in a pool. Some naga maidens caused them pain with their poison. The sages cursed them saying that they will be born as shells during seven births, when they will pay obeisance to caityas. Born in a human birth through that merit, the eldest among them will have Dharmadak~a as husband. The following parallels have been noted.

Ave 198 199,200 201,202

AVK 131 132 133

A VK(P) Paragraph 25: There was a caitya in a penance grove created by the bodhisattva Mahamati. Two snakes, a naga

XXll

and nagini lived there, in a pond called Mahatavl. Five sages used to pay homage to the caitya daily. The two snakes bit one of the sages. The sages cursed them saying that they will be reduced to seven fragments, at death. The two snakes became seven shells.

This episode is related by the sage Sariputra in this text, when King Dharmadak~a stated that he had not had his share of the merit of the rite (Paragraph 24 vs. 12). The relevance of the episode becomes clear on reading the continuation of the story.

For a discussion of this story, see my article entitled Apropos Krkin's Daughters in the Malalasekera Commemoration Volume, edited by O.H.de A. Wijesekera, Colombo, 1976 pp. 116 - 127.

20. The story of the shell-maidens.

AVC vss. 211 - 228 :

AVK vs. 135:

A VK(P) Paragraph 25 :

The shells went to a paddy-field and paid respect to a heap of paddy, recalling the form of a caitya. One day, they got caught in a fisherman's net.

The fisherman's wife ate them. They reached her womb and were born as eight lovely maidens in due course.

The shells circumambulated (a heap of) com, looking upon it as a caitya. The following parallel has been noted.

AVC 211-214

AVK 135

The shells remembered their past birth on account of their having seen a caitya often in their birth as nagas. They looked upon (a heap of) com and circumambulated it.

xxiii

For a short article on this legend published by me earlier, see: Aiijali. O.H.de A. Wijesekera Felicitation Volume. Edited by J.Tilakasiri, Colombo, 1970, pp. 46-49.

21. The story of the fisher-maidens.

Ave vss. 231 - 334 : The shells, born as daughters of a fisherman, grew up, lovely in looks, and righteous in their conduct. Sent out to sell fish, they threw the live fish into a stream and sold only the dead fish. One day, when all the fish happened to be alive, they threw all the fish into the water and stayed on the banks of the stream, reflecting on the Three Jewels. Their mother beat them that day, and on the following day, she killed the fish before giving them to be taken for sale. The maidens spent that day on the bank of a lake, making caityas with sand and paying homage to them. Their father came there and beat them with a club. The pain of the beating being unbearable, the maidens cried. A pratyekabuddha heard their laments and came there. The maidens asked him to establish them in the path of enlightenment. The pratyekabuddha predicted their birth in a royal family in Benares, when they will renounce their possessions and resort to a penance grove, where they will become pratyekabuddhas.

A VK and A VK(P) do not have this story.

22. The story of King Krkin's daughters.

A VC vss. 335 - 348 :

A VK vss. 135 - 138 :

The fisher-maidens died on the seventh day following the prediction of the pratyekabuddha, and were born as daughters of King Krkin. Their names were VratI, DharmavatI, SubhamafijarI, DhlmatI, NetramafijarI, SrlmatI, Madarpjaha and

Ratnamala. VratI became the wife of King Dharmadak$a, practised the ahoratra rite with him, enjoyed life-long happiness and reached the abode of the Jinas.

On account of the merit gained after circumambulating a heap of com looking upon it

xxiv

as a caitya, the shells were born as seven daughters of a king. One of them, Vratl, became the wife of Dharmadak$a, practised the ahoratra rite with him and was born in the SukhavatI heaven. The following parallel was noted. Ave vs. 335 and A VK 136.

AVK(P) Paragraphs 25, 26 : On the fourth day after the shells started circumambulating a (heap of) com, they were born as the seven daughters of a king called KIrakIrti. They practised the ahoratra rite and were taken to the SukhavatI heaven in chariots of celestial flowers. The name of the king is KirakIrti in a metrical version of the legend found in the VicitrakarI).ikavadana too. (See Handurukande, Ratna (1976): Apropos Krkin's Daughtersp. 124.)

This story is the theme of Gopadatta's Saptakumiirikiivadiina and a metrical adaptation of it found in the Asokiivadiinamiilii, an edition of which has been prepared by Michael Hahn, as announced on page 17 of the introduction to his edition of the Mahajjiitakamiilii, Wiesbaden 1985. Lobsang Dargyay published the Tibetan text of the Saptakumiirikiivadiina found in the Tanjur along with a translation of it into German in Vienna in 1978.

23. The concluding episodes of the texts.

Ave vss. 349 - 351 :

vss. 352 - 355 :

The Buddha advised the monks to practise the ahoratra rite and pay homage to caityas. The monks did so.

Upagupta addressed King Asoka and said that he repeated what he heard from his teacher. He advised the king to practise the rite and pay homage to caityas, by the merit of which he will

AVK vss. 139 - 140 :

xxv

reach the abode of the Jinas. Asoka and his subjects said, "Let it be so," and rejoiced.

The Buddha advised the monks to pay homage to caityas at all times, for there is no merit comparable to that gained by caitya worship.

A VK(P) Paragraph 27: Sariputra returned to his abode. King Dharmadak~a attained emancipation by the power of the ahoratra rite. The people in the assembly returned to their homes in the city of Kapilavastu. The Buddha and his disciples entered a state of meditation.

AHORA. TRA VRATACAITYASEVANUSAMSAVADANA (AVC)

(Ib) OIP- namo ratnatrayiiya 1*

sIimad ratnatrayaIP- natvii tridhiitubhuvanadhipam I ahoriitravratakathiiIp. vak~ye gurtipadeSata!) II 1 II

kukku/iiramam iis'inam upaguptarp yafisvaram / lqtaiijaliputo 'Soka/;J priirthayad evam iidariit II 2 II

bhadanta srotum icchiimi caityavratavidhiIP- puna!) / ahoriitravratasyiipi vidhiIP- pUl}.yani sadguro II 3 II

tad bhaviin sadgurul). siistii lokapUl}.yapravrddhaye I ahoriitravratasyatra vidhim ade~tum arhati 1/ 4 II

iti tena narendreJ}.a priirthitaJP. sa sudhir yatib. I srutvii taJP.nrpam iilokya punar evam upiidisat II 5 1/

SP~lU sadhu mahariija yathii me gurUl}.oditam I tathiihaJP. te prav~yami srutva caivaJP. samacara / / 6 II

*

1 2

5d 6d

omitted in B; namo buddhaya C; OIP- namo buddhiiya I namo paramagurave nama!) D; om namo buddhiiya II namo paramagurubhya!)/~

omitted in BCDE A different verse in BCDE as follows: athasoko mahipiila upaguptaJP. yatiIP- ca tam I lq1:iiiijaliputo natva priirthayad evam adarat II puna DE °caret B

1

pura sa bhagavaii chasta sakyasilpho jagadguru1;t I sravakair bhik§ubhib. sardharp. cailakais capy upasakaiQ. II 7 II

bhik§U¢bhiQ. suSilabhir bodhisattvagaJ}.air api I vihare jetakiir81J.ye vyaharat saugatasrame II 8 II

tada sa (2a ) bhagavan buddho lokiinarp. pUI).yavrddhaye I sabhamadhye samasmo dharmam ad~tum arabhat II 9 II

tada sarve 'marendradilokapala maharddhikaQ. I tat saddharmarrqtarp paturp sraddhaya samupagatab. II 10 II

brahmadibrahm8.l}.iis capi mahar§ayas tapasvinab. I catvaras ca maharaja(Q.) sasainyaparicarakaQ. II 11 II

daityendra nagarajas ca yak§agandharvakinnarab. I siddha vidyadhariiQ. sadhya grahas ca vasavas tatba 1112 II

rak§asas ca mahavira garugas ca mahoragab. I yogino yatayaS capi rajanab. k§atriya api 1113 II

amatya mantrll;taS capi vaisya rajakumarakab. I sre§thino dhaninab. sudriiQ. sarthavaha mahajanah 1/ 14 II

7 d A repeats from 4 b upto 7 b; jagatguru1;t E

7 c bhik§ubhis E 7 d cairikais A anekais C 9 a buddhab. E; Omission or addition of visargas in E were not noted from here

onwards. 9 d sadhao B arhati C arabhan D 10 a sureo B

11 d °parivarikiiQ. DE

13 d °jano AD °janyo C

2

va:Q.ija1,l silpinaS capi paura janapadas tatha I gramya1,l karvatikas capi tathanyadesavasina1,l111511

sarve te samupagatya buddharp. tarp. snghanarp. muda I satlqtya sraddhayabhyarcya lqtva pradalq;i:Q.any api II 16 II

l.qtafijalipula natva nirIlq;ya sarp.pramodita1,l I tat saddharmamrtarp. patum upatasthu1,l samahita1,l II 17 II

tadasanat samutthaya subhiiti1,l sthaviro yati1,l I udvahann uttarasangarp. janubhyarp. bhuvi sarp.sthita1,l II 18 II

l.qtafijaliputo natva bhagavantarp. jagadgurum I srIghanarp. tarp. samalokya pra (2b)rthayad evam adarat 1119 II

bhagavan natha sarvajiia vijanIyad bhavan guru1,l I sarvaloka ime sastur dharmarp. sroturp. samasthita1,l II 20 II

tad atra bhuvane khyatam ahoratravratarp. kada I pravartate tad akhyahi tadvidhirp. ca katharp. prabho II 21 II

iti tenarhata pr~te bhagavan sa munIsvara1,l I tarp. sabharp. tarp. subhiiti1!1 ca samalokyaivam abravlt II 22 II

sadhu srou subhiite tvarp. sarvasattvahitarthabhrt I ahoratravratarp. PU:Q.YarP. vidhirp. ca kathyate maya II 23 II

15 c karpatiO ADE kiirvatis B 15 d omitted in D 20 b vijanlyat E 20 c sarveloo D 23 d C adds bhagavan aha after maya

3

pura pUrvavidehe 'bhut khyata gandhavatipurl I

tasyaql raja mahavijfia indrapr~Ja1Jhidhal;1 prabhul;1 II 24 II

so 'ntal;1pure samanlya vasubandhUll1jinatmajam I

sabhayarp svasane sthapya sat1qtya sraddhayarcayat 1125 II

tatal;1 sa bhlipatl raja utthaya samupasrital;1 I lqtai'ijalil;1 pral}atvainaql prarthayad evam adarat 12611

bhadanta yad ime loka asaddharmabhimaninal;11

tad e~arp. managhaiaya saddharmarp. samupadisa II 27 II

yac chrutvaiva tv ime sarve saddharmapratibodhital;11 sarvapapavinirmukta bhaveyur bodhilabhinal;1 II 28 II

iti rajfiarthitarp srutva vasubandhul; sa atmavit I

indrapr~JaIp mahmdraql taql samalokyaivam abrav'it 112911

sp~lU sa(3a)dhu maharaja tava pUl}.yapravrddhaye I sarvasattvahitarthaql tad ahoratramahavratam 1130 II

yatha maya srutaql plirvaql vIjJaSyjnaprabha~itam I mahatpUl}.yanusaqlsa ca tadvidhis ca pracak~yate II 31 II

sarpsare 'tra mahat pUl}yarp. praptum icchanti ye naral;11

caritavyam ahoratravratarp. tail;1 sraddhaya muda 1132 II

24 a bhuCD 26 a bhupatil;1 E 26 b utthaya asanlcah C

30 d °ratraql maha° DE 31 b vipasvina E 31 d °vidhirp. DE prava~o C 32 d tel;1E

4

bhaktya caranti ye martya ahoratravratalll muda I te sarve vimalatmanal}. parisuddhatrimru;tc;lalal}. II 33 II

bodhicittalll samasadya caritva bodhicarikam I sarvasattvahitallllqiva piirya paramital}. kramat II 34 II

sarvaklesagru;tan jitva sarvamaragru;tiin api I samyagbodhirp. samasadya bhaveyul}. sugata dhruvam II 35 II

atItais ca jinail}. sarvail}. lqtvaitad vratam uttamam I sarvamaragru;tanjitva salllbodhil}. sadhita khalu II 36 II

vartamanais ca salllbuddhail}. sarvair etad vratal11lqtam I etatpUl}.yanubhavair hi salllbodhil}. sadhita drutam 1137 II

tatha canagatail}. sarvail}.lqtva caitad vratal11 varam I etatpUl}.yavipakais tu prapsyate bodhir uttama II 38 II

tathiinye bodhisattviis ca sal11bodhivratacarakiil}. I etad vratavararp. dhrtvii caranti bodhisalllvaram 1/39/1

tathii sarve 'marendras ca lqiva caitad vratalll muda I devalokadhinathas te bhavanti bodhibhaginal}. II 40 II

evam sa(3b )rve mahasattva :r~ayo munayo 'pi ca I etad vratavarallllqtva bhavanti brahmacariQal}. II 41 II

eval11 ye ye naras capi caranty etad vratalll mudii I te te sarve 'pi tatpUJ;l.yair bhavanti bodhibhaginal}. II 42 II

37 d dhruvarp. B 39 c °vararp.lqtvii C 40 a sarve sureo B

sarve narendraQal11 C

42 a evam ca ye C 42 b °tyaitad ABDE °tyatad C

5

ye capy etad vratarp. dr~1Va srutvapi canumodital) I prasldanti tatha te 'pi tatp1l1}.yarp. prapnuvanti hi II 43 II

etatpul}.yanubhavena naiva gacchanti durgatim I sarvada saSubharp. saukhyarp. bhuktva yanti jinalayam II 44 II

tasmat sarvaprayatnena saddharmasukhavafichibhil) I ahoratravratarp. bhaktya caritavyarp. narail) sada II 45 I

ahoratravratotpannapul}.yasarp.khya na vidyate I aprameyam asarp.khyeyam iti buddhail) prakathyate 1146 II

sarvair api munlndrais tat sarp.khyarp.karturp. na sakyate I mayatra sakyam ekena tatpuJ).yarp gal}.iturp. katham II 47 II

yasya pUl}.yanubhavena mahanti patakany api I nirdahya parisuddhatma tat~aI}.ad yati sadgatim II 48 II

yathabhila§itmp. karyarp. sadhayitva hy avighnatal) I sarvada satsukharp. bhuktva sarp.yanty ante jinalayam II 49 /1

iti matva mahatpUl}.yam ahoratravratarp. varam I dharmarthakamamo~aptyai caritavyarp. sada narail) II 50 II

46 a °vratasyahipul}.ya C °pannarp.pUl}.yaO E 47 b °smp.khya BC 'na' omitted in A B 47 c sakyate kena DE 49 d °yasyanta C °yasyante DE 50 a 'matva' omitted in AB 50 b °vratarp. subharp. B

6

tatha cet te mahatpuQ.yam ihamutra subharp. sada I kramiid bodhivratarp. prapya bodhisattvo bhaved dhruvam II 51 II

kramat klesan vinirjitya sarp.sarasukhanandinal}. I jitva ma(4a)rag~n sarvan sa1l1buddhapadam apnuyal}. 1/52 II

iti tena samakhyata1l1 dhimata vasubandhuna I Srutvaiva1l1 sumahat pUJ)yam indrap.~10 mumoda sal}. II 53 II

tatal}. sa indrapfff8khyo maharajo 'numodital}. I ahoratravrata1l1 kartuql carayituql samaicchata 1154 II

tatal}. sa llfPa utthaya saiijalil}. samupacaran I vasubandhUlJ1 tam anatvii prarthayad evam iidariit II 55 II

bhadanta bhavatiidi~tam ahoriitravratodbhavam I mahat PU1Jya1l1 nisamyaharp.* kartum icchami sa1l1pratam II 56 II

tasmiit tadvidhim iid~tum arhasi me jagaddhite I sarvathiiharp. cari~yiimi cari~yanti prajii api II 57 II

tad atra sarvasattvan.a1l1 hitaya pU1Jyasiddhaye I ahoriitravratasyaivaql vidhim iid~tum arhasi II 58 II

. iti tena narendreJ)a prariliita1l1 sa mahiimatil}. I vasubandhurnisamyaivam indrapffl8J!l tam abravit 1/ 59 II

51 a tatha vartte C 51 b ihii subhaql AB ahiisutra C 51 d °satvaB 52 a °sunindital}. B °nandital}. CDE 54 c B omits section from kartum to * invs. 56 54 d sarvecchata C sacaicchata DE 55 b °caratE 55 c anamya corrected to iinatvii E 56 d saqlprataql khalu B

7

sp;m rajan yatbakhyatarp munlndrel}.a vipaSyina I tathaharp te pravak;;yami vratarajavidhirp kramat 1160 II

svayaJl1bhzX:aityabhiik;;etre vihare sugatasrame I pUl}.yak~etre nadltire sarpgame saritam tatba II 61 II

tIrthe samudratIre ca hradatIre sarastale I udyane parvate 'ral}.ye vivikte vana-asrame II 62 II

caityalaye subhe sthane prasade mandire grhe I evam anyatra bhiidese suddha(4b)stbane manorame II 63 II

ete~u parisuddhe~u yatrepsite visodhite I dharmaSalarp vidhayadau mrdgomayair vilepayet 1164 II

caturdhvajan prati~thapya vitanuyad vitanakam I pu~pamaladibhis citrair du~yail) pal1ais ca mal}.c;layet 1165 II

tatra vajrI subhacaral) parisuddhatrimal}.c;lalal) I mal}.c;lalarp vartayed ramyarp dharmadhator yathavidhi II 66 II

60 b vipasvina E 64 b yatropsiOB °tresmite D °trespite E 64 d mrtgoO E

65 b °nuyan BCD °nuyat E 65 c citrai ABC 65 d E adds a verse in the margin as follows:

gokSIrail) parpcaratnais ca silacun;tair vilepayet digmala digpratapais (sic) ca lambayec ca jinalayarp

66 d °vidhirp CDE

8

tatas tan mal}qalaIll vajn prati~thapya yathavidhi I vratinal11 sal11grahal11lqtvavratarambh~ prakarayet II 67 1/

suklapa.qe trayodasYiiIll bhojanante dinatyaye I dantadidhavanaIlllqiva mukhadiIll parisodhayet 1168 II

caturdaSyarp. prabhiite ca tirthe sniitvii vran sudhi1;t. I sucivastriivrto bhadraSIlal;t sraddhiisamanvital;t 1169 II

madhyahne mal}qalaIll caityarp. paiicabhir upaharakail;t I yathiividhi samabhyarcya pral}ii.maIll sarpprakarayet 1170 II

tato yametrtlye 'hnal;t karayed vratapiilal}am I nirami~air visuddhannail;t sniinaIll ca karayet tatal;t II 71 II

tato riitrimukhe caityal11 mal}qalarp. ca samarcayet I dIpamalal;t samujjvalya dharmarp. ca sravayed vratIn II 72 II

piin}amasyaIll prabhate tu snatva suddhambaravrtaQ. I sodhitapaiicagavyena kuryus ciitigavisodhanam II 73 II

tato dattvargham adau te siiryiiya vratinas tathii I . gurave(5a) ca pradiiyiirghal11 sthitva svasviisane kramiit 1174 II

67 a tatBCE 67b °vidhiIll CD

67 d caka ° A pracara oDE

68 a °pa.qaABC 68 b diniintyaoB

70b upacaraoB

71 a °tIyiihne C 72c °mujviilya ABC °mukkiitya D 72d vratIAE

74 a iidaumeC

9

pujangani ca sarval)i sodhayeyur yathavidhi I

tatradau vratisarp.ghal;1 sa vajrasattvarp. samarcayet 1175 II

tato ratnatrayarp. caiva sarp.piijayed yathavidhi I te~arp. ca saral)arp. gatva praJ}.amed racitaiijalil). II 76 II

trisamiidhirp. tatal). lqtvii dhyiitviitmani jinesvaram I avahayet pural). srlmaddharmadhiiturp. mahesvaram II 77 II

tatpiidiirgharp. tato dadyiit tataS ciicamaniirghakam I pro~aJ}.arghaql tato dattva maJ}.Qale saqlllivesayet II 78 II

tatal). piijopaharais tarp. mal)Qalarp. sagaJ}.arp. mudii I yathavidhi samabhyarcya taddhrnmantraql sudhrr japet 1179 II

tatal). stotraql pathitva tu to~ayed racitaiijalil;l I papanarp. desanaql kuryat thata pUQ.yanumodanam II 80 II

75 c °tinal;1saqlghal;1 DE

76 a caivarp. D

77 c °haye BCD

78 a datvii BCDE

79 a °rais tu B 79 d °dh.rtmao E; E adds here:

tata<l).> stotrarp. palhet I dharmadhiitumayarp. caityarp. sarviikiirasvarupil)am I alayaql sarvabuddhiinaql vagisvaraql namamy aham II jinajasakaladhiitu<rp.> p1ll)yak~etre lqtartham I pravil)ajanasukhiirtharp. sevitartharp. pradattam II praJ}.amata[rp.] munirajarp. arp.jali~1harp. pradhiinam I jitasakalabhayiirtharp.lokanatharp. mahesam II

80 a evarp. stotrarp. E

10

pradak§il}any ata1;t kuryatsarp.gltais ca mahotsavam / ~taIigapratiatirp.lqiva prarthayed bodhisarp.varam / tata1;t lq;amarthanarp.lqiva tanmal}c;ialarp. visarjayet // 81//

yatha piija lq1:a tatra mal}c;iale vidhivat tatha / caityabimbarp. samabhyarcya prmhayed evam adarat //82//

tatha sarvatra caitye~u kuryat piijadikarp. muda / sarpgltisahitai1;t stotrai1;t kuryad evarp. mahotsavam 1/83 II

lqiva pradalq;iI}any eva nidralasyarp vihaya ca I muda jagaral}arp. kurvann ahoratrarp vratarp. caret 1/84//

catul;tsarpdhyarp tatha snatva caityasevarp samacaret / du~tajatir na ca sprsya sparsite snanam acaret // 85 //

visramarp naiva ku(5b)ryac ca khedarp cittena Va vratI /

caityadhyanasamadhano japan stotrarp. patharp.s caret 1186 II

nrtYag1tamahotsahair nanavadyai1;t sanrtyakai1;t / hahakarai1;t samullasaib pracarayen mahotsavam //87//

81 a °l}iini tata1;t ABCDE 81 e lq;amapanarp B lq;amapanarp C 81 f tat BCE 82 a krtarp ABCDE 84 a evarp E 84 b °dralasyarp A 84 c jagararp. E

85 b °sevarp tatha caret B

85 c na vai ACE na ve D ~prsya1;t E 86 d patharp B °trarp vratarp caret with 'sea' above line D °trarp vratam caret E 87 d °rayet DE

11

evarp. piin)am ahoratram avisrantarp. vratarp. caret I tatal:t pratas tatha snatva maJ}.qalarp. caityam arcayet 1188 II

tatas chatrarp. patakas ca sindurapatraya saha I salajalq-atapU§parp.s ca prarohayet mahotsavail).11 8911

yajfiarp. kuryat tatha vajn balirp. dadyad yathavidhi I abhi~ekarp. tato dattva paficasutraghatarp. kramat II 90 II

saslrVadarp. vratibhyo 'pi dadyad vajrI samahital).1 tatal). ~amarthanarp.lqtva maJ}.qalarp. tad visarjayet 1/911/

tatas te vratinal). sarve vajracaryarp. gururp. yatIn I abhyarcya da~il}.arp. dattva to~ayeyul). praJ}.amya ca / / 92 /1

tatas tadraja adaya tIrthe nagan samarcya ca / pravahayet tato geharp. prayayan mangalotsavail). / / 93 / /

tatra tanmal}.qalasthanarp. tIrthambunabhi~incayet I tatas te vratinal). sarve kuryus tadvratapalal}.am / / 94 /1

88 b vraptarp. A vrate DE 89 b °rayatraO ABD sirp.dhurayatraO C 89 d sahotsaO ABCD

91 c °mapanarp. C 91 d °larp. ca vioB 92 a tatas totravratI saoB 92 c °rcya pradalq;iI}.a caitya C 93 b °marcayet B 93 c °yet lqto DE 93 d °yayal). B °yayat E 94 a °sthane AD tatra maJ}qalasthane B tatra tatmal}.qalasthane C

tatmaJ}.qalasthane E

12

tatas tanm8.l}Qalasthiine vajriiciiryo yathiividhi / kumiiritp. piijayitvii tiitp. deviIp bhojyaib. prat(j~ayet II 95 II

g8.l}acakratp. tato 'bhyarcya bhojanaiQ, satp.prato~ayet / vratinab, siidhakiitp.S ciipi (6a) janan sarviitpS ca to~ayet //96 II

evatp. caranti ye martyii ahoriitravratatp. muda / te bhavanti mahiisattvii bodhisattviiQ, subhiisayiib. II 97 /I

durgatitp. te na gacchanti sada gacchanti sadgatim / bhuktvii dharmasukhotsiihatp. satp.prayanti jiniilayam // 98 1/

evam vipa§yina siistrii samiikhyiitatp. srutatp. mayii / bhiiyaQ. sfJ}.u mahariija tatphalani vis~ataQ.1/ 99 1/

95 a tatmaO CE 98 b gacchati E 99a vipasvinii E 99d visetab. E

13

paiicamrtail). paiicasugandhitoyair ye snapayantma jinendracaityam I mandakinldivyasugandhitoye sniitviimarais te satatarp ramante II 100 II

kurvanti caitye jalamat)Qalarp ye supi~tavasena tatha manu~yal). I te hemavarJ}.a Ilfpavarpsajatiil). samrddhimantal). subhagii bhavanti 11101 II

100 100 ff

100 c 100 d ff.

cf.A VK vs. 74 For an edition of verses 100 - 107 and an English translation, see: Handurukande, Ratna. The benefit of Caitya Worship. Senarat Paranavitana Commemoration voume. Edited by Leelananda Prematilleke et al.Leiden. E.J.Brill. 1978, pp. 75 -77; compare also the Sanskrit prose text of the La~acaityasamutpatti in: SuvafQ.avafQ.avadana translated and edited together with its Tibetan . translation and the La~acaityasamutpatti. A thesis submitted for the degree of Doctor of Philosophy in the Australian National Univeristy 1974 by Tissa Rajapatirana. Part I p. 135, line 8ff and the corresponding English translation in ibid. Part III p. 111 ff. °gandhatoye E B has the following additional verse here. paiiciimrtail). paiicasugandhiratnai <r> durvii~atail). kfisumalajatoyail).! / ye ciirghadanarp vitaranti caitye te prapnuvantIha2 mahanidhiinam II

1. ms. kususaliio 2. ms.Otiha

101 cf. AVK vs. 104 10 1 a caityarp E

14

sugandhadhiipaql jinacaityabimbe ye dhiipayanti pratimodayantaQ. / sugandhadehal). surasarpghavandyas

te suddhacitta manuja bhavanti II 102 II

ye pancagandhair anulepayanti saqlbuddhacaityarp manujal). prasannal). I saugandhitanga baladlptimantas te sarpbhavante paramarthalokal). II 103 II

yajnopavltalll vararatigitalll ca sucivarrup. pradadanti caitye I te divyavastravrtasaumyadehal). sarvarthasampadbharita bhavanti 11104 II

ye sarvapU§pair varagandhavadbhir abhyarcayanti pratinamya caityam I nairogiJ}.as te sucirayu~al.1 syul). saubhagyavantal). suvisalavaq1Sal.1 II 105 II

ye ca( 6b )pi caitya1l1 parimaJ}.Q.ayanti

sragbhil.1 supu~pai racitabhir evam I te bhagyavantal.1 paribhii~itanga deva bhavanti prathita ntPas ca II 106 II

102 cf. AVK 75 103 cf. A VK 76 104 cf. AVK 77 104 a vararalllgarallljitaql A 105 cf. AVK 78 105 b °tiJ}.amya A °tiraqlmya B 106 cf. AVKvs. 79 106 a cit caitya1l1 A pratimaJ}.Q.ao corrected to parimaJ}.Q.ao E

15

ye dlpamaia racayanti caitye te ratnasampatparipfu1}ako~al). I netrabhiramal). sudp§o bhavanti te ji'ianadlpahatamohajalal). /1 107 II

ye caityabimbe surasal11 pral}Ital11

naivedyam agral11 pradadanti bhogyam I te lokaSre~lha balakIrtiyukta nrpa bhavanti prathitanubhaval). II 108 II

cf. A VK vs. 80 °pufI}akamal). C

107

107b 107 d ff. A has two additional verses here, i and ii given below.

B gives verse ii here and includes i after vs. 110. CDE do not give these two verses.

i. maitrya1 yal). saha kitp.karail). smararipul112 nirjitya vajrasane3

klesarIn api yo durantavi~ayan antaScaran durjanan I skandharatim api prasahya sugato mrtyul11 ca nil).svo4 'vasal).4

praptal).5 sarvarasagrabhogavaSital11 ~Irodanac;lhaukanat6 II

ii sauvafl}araupyavidhadhatujamrnmayal117 Va salyodanail). suparipufI}asupiQ.<;iapatram8 I bhaktya dadati sugatalayacaityabimbe syat tasya pU1;lyam asamal11 phalam9 aprameyam9 II

1. °yadi B 6. °danya<;ihaukanat A

2. °ranti B °danayaikaran B

3. ? vadrasaAB 7. °rupyavividhao A

4. nil).svavasal11 A °pyavividhao B

nIsyavasal). B 8. °paripfuitapiO B

5. °ptai) B 9. phalaprao B

108 cf. AVK vs. 81

16

ye Ciipi caitye phalapattramiila -

skandhiidikatp. vii pradadanti bhaktyii I nrrogit}.as te susamrddhimanto yathe~tabhogyiil}. sukhino bhavanti 11109 II

bhai~ajyam evaIp. pradadanti ye ca

satp.buddhacaitye manujiil}. prasanniil}. I snigdhiinaniis te nrpatISvariis ca

sauvaI1}.avaI1}.ii nirujo (7a) bhavanti 11110 II

109 109 a 109 b

110

110 d ff

cf. A VK vs. 82 °mUlii Be skanda° A °dhiirakatp. B cfAVK vs. 83 B which had vs. ii noted above here adds another verse.

miihi~yagorasavaratp. ghrtaya1 sametam ...................................................... . ye21 tasmai dadante satatatp. jinaputp.gaviiya te priipnuvanty ............. 4 sariijala~nti<m> II 1. hitayii ms. 2. vailq~yatatp.Q.ulasahiirdrakaliivasaIp. te ms.

3. as in Epic Sanskrit? dadati ms.

4. acitabhogya ms.

17

tambiilapiigadirasayanani ye caityabimbe paric;lhaukayanti I te bhiimipalal) subhaga bhavanti divyangananetramanoharasyal) 11111 II

ye caityabimbe parisuddharangan dhvajan vicitran adhiropayanti I mahIsvaras te jitadul?lasarp.gha dhanya bhavanti prathitapratapal) II 112 II

uccair vitanvanti vitanam arad ye caityabimbe manujal) prasannaQ I devadhipas te manujadhipas ca dhanya bhavanti prathitarddhimantal) 11113 II

111

111 a 111 b 111 d

111 d ff.

112 112 b

112 d 113 113 a

cf. A VK vs. 84 °purp.gadiO B °pfuigadiO C

°ric;lhokao ACDE parilaukao B °gamanetraO A

A and B have the following additional verse here. kiintapaJ}.isarojapattravidhrtarp. sadvafl).agandhojjvalarp. svadusparsasukharp. surasurapure yad 1 devavrndarakail) I bhasvatkancanabhajanel?u nihitam aSnanti divyarp. sudharp. tad2 buddhapramukharyasarp.ghavil?aye nyastannadanaf pha1am II 1. tad B 2. yad B 3. °danam A cf. A VK vs. 86 aradhio C

°prabhaval) A cf. A VK vs. 85 arat DE

18

ye capi caitye manuja vicitral,1 suddhal,1 patiika avalambayanti I te srisametii divi bhiitale ca nathii bhavanti tridasabhimanyal,1 11114 II

chattrarp suvaI'Q.all1 maJ}.ibhir vicitrall1 panais ca siktail,1 kusumail,1 lqtall1 ca I ye caityabimbe manujal,1 prasanna mangalyavadyair adhirohayanti 111151/

te dharmapalal,1 subhakIrtiyukta la1q;myalayal,1 srlguQ,asaukhyavantal,11 devadhiraja manujadhipas ca sall1bodhicaryabhirata bhavanti 111161/

(7b) sall1gItavadyail,1 sumanojfiaSabdail,1 satikhadimangalyamahiinuravail,11 vJJ}.adibhir varpsamanojfiagho§air mahotsavalll ye vitaranti caitye 11117 II

te divyakaI'Q.al,1 sumanojfiavakyal,1 saundaryarupal,1 parisuddhacittal,11 maharddhimantal,1 sugatabhibhakta martyamarendral,1 satatarp bhavanti II 118 II

115 cf. AVK 87 115 b sikthail,1 A sitthail,1 B sidhail,1 C ?sikchail,1 D 116 cf. AVK 87 117 cf. A VK 88 118 cf. AVK 88 118 b suvisuO E 118 c mahaoE 118 d martyanareo A matyanareo C

19

nrtyail:t sulasyail:t sumanojiiabhavair ye caityabimbarp. sarasa bhajanti I te papadu~lagraharogamuktal:t pU1}.ya gU1).arthanugata bhavanti II 119 II

ye capi du~tan abhikhetayanto r~anti caityarp. satatarp. manu~yal:t I te bhagyavanto nirujal:t suvamSal:t saukhyarp. prabhuktva prasaranti svargam 11120 II

sadUrvakunda~atalajakiidi

pra~ipya caityarp. praJ}.amanti ye ca I vidyadhipas te susamrddhimanto gacchanti cante sugatalaye 'pi II 121 II

ye vajramuktadivisuddharatnarp.

hemadisaddravyavara~ladhatiin I ye caityabimbe sarasa manu~yal:t sraddhanurakta upa<;lhaukayanti 11122 II

119 C omits this verse. cf. A VK vss. 91 and 92 120 cf. AVK vss. 93 and 94 120 c °rujal:t ADE °rujarp. C 120 d svarge B

121 cf. A VK vss. 95 and 96

121 a °kul}qa~atalajikadi E 121 c °manta BD °mantal:t E 122 cf. A VK vs. 97

122 a ye camuO C 122 b o~labhiit1in B 122 d upa<;lhokao ACDE

20

piiI'l}.endriya1). piin}.amanorathas te nim~taSoka1). subhagiiQ. suvatpSa1). I dharmarthakama1). sugul}abhirama1). sal11buddhamargabhigata bhavanti 11123 II

ye suddhacitta1). stutibhi1). sugItair bhajanti caityal11 manuja1). prasanna1). I dharmarthakamabhimatarddhimanto bhava(8a)nti natha divi bhiitale te II 124 II

ye '~tabhir ari.gai1). pral}amanti cait)ral11 sraddhaprasanna1). saral}al11 prayata1). I bhiipadhipas te varasaptaratnair yukta1). sudhrrii1).lq:tino bhavanti 1/ 125 /1

prada~iI}Ilqtya muda prasanna ye caityabimbarp. pral}ata bhramanti I suvafl}avafl}a1). suvisalavatpSa1). piijya IlfPiiI}iim api te bhavanti II 126 II

123 cf. A VK vs. 97 123 c dhanarthaO C 123 d °buddhadharmabhio A °buddhayatabhio B 124 cf. AVK vss. 98, 100 124 a sagitair E 124 c °matamahanto A °bhiyutamahanto B 124 d °tale ca A bhiilate ca B 125 b sraddhiiQ.prao DE 126 cf. A VK vs. 106 126 b bhavanti B

21

suddhasmasa~arasugandhitoyais

caityarp. muda ye 'bhyanu1epayanti I ntrogasokal}. susamrddhimanto dtrghayu~as te subhaga bhavanti 11127 II

caityiitiganarp. ye parisodhayanti nirmii1yam uddhrtya ca miirjayanti I te hemavan;tiil}. parisuddhacitta dharmiibhiraktiil}. sudrSo bhavanti II 128 II

iilasyeniipi ca stupe karoti yal}. prad~iQiim I pade pade suvan;taikakar~adanaphalaI111abhet 111291/

gandhap~piidibhir viprair arcanlyarp.jinii1ayam I chattriivarohaQam caitye kartavyarp. ~atriyair api 11130 II

dhvajiivaroPaQarp. vaisyail}.lqtyal11 patiikayii saha I naivedyam eva siidrais tu diitavyal11 caityapurp.gave 111311/

127 cf. A VK vs. 103

127 d o~asE

128 cf. AVK vs. 105 128 b miirjanti B 128 d °bhiSaktiil}. B

129 cf. AVK vs. 107

129 b o~iQiil}. B

130 cf. AVK vss. 109,110

130b °laye AB °laya C °nlyii E 131 a °syarp. B

22

anyair vihlnajatibhir narcanlyo jinalayaQ. I dhupadipadibhir naiva pujanIyona canyatha //132 II

mUlaskandhapattraphalastambaSasyadibhis tatha I dhanyadivrlhibhis caivam aU§adhIhhI rasayanaiQ. 11133 II

tatba vadyaiQ. (8b) sugItais ca nrtyais capi mahotsavaiQ. I babakaraiQ. samullasair arcanlyo jinalayaQ. II 134 II

carmakaraplavamlecchaniyogilubdhakadibhiQ. I durat prad~i¢lqtya vandya evajinalayaQ. 11135 II

evarn sarvais tatba lokair dvijadisarvajatibhiQ. I svasvajatyarhapiijabhil}. piijanIyo jinalayal}. II 136 II

evarn caranti ye loka ahoratravratarn muda I te sarvapapanirmuktaQ. sarnprayayur jinalayam 11137 II

132 cf. AVK vs. 108 132 a °jatibhir mss.

132 b °nlyarn B 132 b °laye BCE °layarn D 132 d °nlyam B °nlya C 132 d narcanlyo na caoDE 133 a °skandhaphalapattra BCDE 133 b A °stambhaSao B °stru;;vaSao C

133 d °dhlbhiQ. B °dhlbhi E

134 a vadyarn BC 134 d °nlyarn B 134 d °laye BD °layarn C 135 cf. A VK vs. 114 135 d vanyam B vandyem C vandam DE °layarn BCDE 136 cf. AVK vs. 115 136 d °nlyarn BCDE jinaye B °layarn CD °laye E

137 cf. AVK vs. 118 137 c sarvepao DE

23

evarp inatva maharaja mase mase sadapi ca I pUfl}amasyam ahoratravratarp caritum arhasi 11138 II

vise§ad aSvinimase sarppufl}e candramat;lQale I asvini:bhe tatha pu§yayogayukte raver dine 11139 II

etadyogasamayukte mahaparvadine subhe I ahoratravratarp kuryad yathavidhi samahita1;t II 140 II

ya1;t karoti dine tasminn ahoratravratarp. tatha I tatsahasragU1}arp pUI).yam apnuyat sa puman dhruvam 11141 II

evarp raj ann ahoratravratapUI).yarp mahattaram I aprameyam asarpkhyeyam iti buddhair nigadyate 11142 II

na hi sa vidyate rajan sarvatra bhuvane§v api I ahoratravratotpannarp pUI).yarp. yal). kurute 'nyatha 11143 II

yasya sravaI).amatreI).a vimuktal). sarvapatakat I darsanat pUI).yam apnoti tathanumodanad api 11144 II

ye caranti maharaja vratarajam idarp (9a) tatba I te§am pUI).yapramaI).iini sarpkhyiiturp. ko hi saknuyiit 11145 II

138 a 139 a

139 b

139 cd

143 143 a 144 144 b 145

matva omitted in A °vinemao A °piifl}I).a BDE yu§madyogaO ABD pu§payogaO C

cf. AVK vs. 119 sarpvidyate E cf. AVK vs. 120 vinimuo C °papakiit B cf. AVK vs. 120

24

tatp~yasaptabhagaikaijl bhiigaijl riijii samapnuyiit I tathaikaijl sarvasattviis ca tathaikaijl siidhakii j aniib. II 146 II

vratinas taccaturbhiigiin sarviin te priipnuvanti hi! etatp~yiinubhiivais tu sarvatra mangalaijl sada II 147 II

sarve sattviib. sukhiiQ.hyiis ca bhavanti bodhicaril)ab. I evaijl vijfiiiya riijendra lokiiniiijl hitasadhanam I ahoriitravrataijl yiiyaijl kartum arhatha sarvathii II 148 II

iti tena samakhyiitaijl dhlmata vasubandhunii I

srutvii sa indrapr$jastad vrataijl kartuijl samaicchata II 149 II

atha sa bhiipatib. srimiin indrapr$/o nariidhipab. I siifija1is taijl punar natvii vasubandhllI!1 tatharthayat II 150 II

bhadanta sarvavic chiistar bhavadiijfiiiijl sirovahan I ahoriitravrataijl kartum icchiimi siiijlprataijl khalu II 151 II

bhaviifi chasta mahiivijfiab. sarvasattvahitasayab. I sarvahitiirthasiddhyai tad anujfiiiijl pradadatu me 11152 II

146 146 a

146 d 147 148 ab 149 151 b 152 a 152 d

cf. AVK vs. 121

°p~y~~thabhiigaikaijl ABCD. But cf. A VK vs. 121 which reads: .... saptabhagani lqtva p~yal)i and the

context here. Also compare A VK (P) paragraph 21.

sadhuka C cf. A VK vs. 121 sarvasattviib. sukhac;lhyasyaijl bhavao D cf. AVK vs. 122 °robhavanB bhava A bhaviic B bhaviiijl CD °hiibhijfiab. BCD dadiiO

25

iti tena nrpendre:Q.a prarthitarn sa mahamatil) I vasubandhu/;1 samakaf:Q.ya tarn bhUpam evam abravIt 11153 II

siidhu sadhu maharaja yady evarn tvall1 samicchasi I tat kuru§va mahatpU:Q.yam ahoriitravratall1 mudii 11154 II

tatlqie te mahat pU:Q.yarn sarvatrapi bhavec chubham I etatpU:Q.yavipakena sarnbodhirn prapnuya api II 155 II

iti sastra samadi~tam jndrapr~lal) sa bhiipatil) I srutva tarn saiijalir natva punar evarn samabravIt II 156 II

bhadanta kartum icchami pU:Q.yak§etre jinalayam I kutra pU:Q.yatamarn k§etrarn tat samade§lum arhati 11157 II

iti tena narendre:Q.a pr~le sa sarvavi(9b )t sudhil) I vasubandhw-narendrarn tarn punar evam upadisat 11158 II

SfJ;1U siidho maharaja yatha khyatarn munIsvarail) I tathahall1 te pravak§yami srutvaivarn kartum arhasi 111591/

varapasiti vikhyatii sarvabhiimI mahattarI I pU:Q.yak§etrarn mahiip1tharn sarvabuddhail) praSarnsitam 11160 II

tatra yat pra:Q.idhanena prakrtarn karma kiiritam I tat tatheha paratrapi sidhyate niinyatha khalu II 161 II

iti vijfiaya rajendra tatra gatva yathavidhi I prati~thapya tatha caityam ahoratravratarn carel) II 162 II

153 a narendre:Q.a B 154 c mahapuo B mahatpuO C

156 d eva E 160 d pra:Q.asyate B prasasyate C praSarnsyate DE 161 c tathaiha BCD 162 d cara A caral) B care CD carat E

26

tatha cet te sada bhadram ihamutra bhaved dhruvam I kramiid bodhicar1l.1 piirya sarp.buddhapadam apsyasi 11163 II

iti tena samadi~tarp. gUl1ll}ii vasubandhuna I srutva sa bhiipatil) srlmarp.s tatheticanvamodata II 164 II

tatal)sa indrap{$/astarp. vasubandhUJpgururp. pural) I lqtva tatal) samagatya viiriig.asimupacarat 11165 II

tatra prapya sa bhiimIndro ni~ya subhabhiitale I adau bhiisodhanarp.lqtva vastunagarp. p~ya ca II 166 II

vihararp. vidhivat lqtva tatha caityaQ1 jinalayam I triratnaQ1 ca prati~lhapya yathavidhi sadabhajat 11167 II

tatra tena yathadi~taQ1 gurut}.a vasubandhuna I tatha sa narariijendras tad vratarp. kartum arabhat II 168 II

tataS ca vidhivad dhrtvii sabharyal) sa nrpiidhipal) I ahoratravrataQ1lqtvii tac caityarp. vidhiniircayat II 169 II

tat samapya punas tatra dIp8Jl1kBraJp sasiiQ1ghikam I saqlllimantrya yatharhena bhojanena samarcayat II 170 II

tatal) sa prthivlpalas cirarp. tac caityam adarat I sevitva satsukharp. bhuktva yayau cante (lOa) jinalayam 11171 II

164 c srImiin E 165 cf. AVK vs. 123 166 b suddhabhiio BeDE 167 cf. AVK vs. 123 168 a tatas tena B 170 d samarcaO ADE °marcayet B °miicayat e 171 a °palal) BeDE 171 b sucio Be

27

ity evarp. tan mahat pUl}yam ahoratravratodbhavam I aprameyam asarpkhyeyal11 sarvabuddhail). praca~yate 11172 II

tatha yu~mabhir apy atra tad ahoratrasal11varam I dhrtva caityal11 samabhyarcya sevitavyal11 sada.dara.t II 173 II

tatha vo mangalal11 nityam iha.mutra bhaved dhruvam I kramad bodhirp. samasadya nirvrtipadam apsyatha 11174 II

ity a.di~larp. munIndrel}a srutva te bhi~avo muda I tathety abhyanumoditva tad vratal11 karturp.l~ire II 175 II

tatas te bhi~avo bhUyal). sastaral11 tal11 munISvaram I lqtafijaliputa natva papracchur evam adarat 11176 II

bhagavan bhavatadi~tam indrap!$/ena yat lqtam I tat sarval11 srutam asmabhil). punal). srotul11 sami~yate II 177 II

kena kena tatha pUrval11lqtam etad vratottamam I ahoratral11 mahatpUl}yal11 tat samade~lum arhati II 178 II

iti tair bhi~ubhil). pme bhagavan sa munlsvaral). I tan bhi~un sarp.ghikan sarvan samalokyaivam abravlt II 179 II

172 a tat BCE 172 d iti buddhai prao D iti buddhaih prao E

173 d samadara C

174 d nirvrtio mss. C adds: jetanaSa

175 d lchire A lcchire BCDE 177 b °vadadio AC

177 d °mi~yate A saml~yatal). B ? samlcchyate E 178 cf. AVK vs. 124 178 a kenodbhava tathii C 178 b salqtam C

28

sroudhvalll bhi~ava1;t sarve tathanyais ca lqtarp. pura / tat sarvarp kathayi~yami yu~miikalll paribodhane //180 /I

pura svarge tathendrel}.a prati~thapya jinalayam / ahoratravratallllqiva vidhivac caityam iircayat 1/ 181 1/

etatpUl}.yanubhavaib. sa sarvaparamitab. kramat / purayitva mahasattvo bodhisattvo 'bhavat sudhil;t /I 182 /I

patale ca mahavlro daityendro 'bhiin maharddhiman / nirgho~adamano nama devalokabhaya.rpkara1;t 1/ 183 1/

tena jitva balenapi trailokyarp svavaSlk:rtam / sa(10b)rve 'pi lokapaliis ca parajitya vaS1lqtal;t 1/184/1

tada sa prthiviIp. gatva viirilj.aslm upacarat / Ji:ufrap~/avihiirasthalll caityarp ~tvanvamodata 1/ 185 1/

180 a srou B 180 d yu~ma B 181 cf. AVK vs. 125 181 d arcao AE °cayet BC; E adds: prad~il}.atp sada lqtva

yathavidhi mahotsavail;t

182 cf.A VK vs. 125

182 a °bhavena1;t B 182 d bhavet A bhavat BD bhavan C; E adds:

tate 'nyab. devarajo 'bhut kiilena samayena sa / devarajasukharp bhuktva caraty asmin yathecchaya / /

183 cf. A VK vs. 126

183 b bhiit E 184 cf. A VK vs. 127 184 d pariikrtya B 185 cf. A VK vs. 128 185 b °caran ABC

29

tatal) pradak§i1}.Ilqiya tarp.caityarp. vidhinarcayat I lqiaiijaliputo bhiitva prarthayad evam anatal). II 186 II

yavajjIvarp. sukharp. bhuktva sarp.sthapya svavaSe jagat I sarp.buddhaSaral}.arp. gatva prante yayarp. jinalayam II 187 II

ity evarp. pral}.idhirp. dhrtva natva tarp. ca jinalayam I tata eva yayau svargarp. daityendral). sa maharddhikal). II 188 II

tatrapi caityam iilokya sakre1}.a sthapitarp. pura I natva pradak;;i1}.Ilqiya vidhina ca samiircayat 11189 II

186 c °puto natva CDE 186 d evam iidarat B

187 b °VaSe gatal). B

189 b °pitarp. varal). B 189 c °lqivii BC °lqtya changed to °lqtvii D cf. 135c where all manuscripts

had °lqtya 189 d samarcao ACDE samarcayet B

30

tathaiva pra.t}idhirp.1qtva natva ca saiijalir muda I tataS ca sa samagatyapatale Syrup. grhatp. yayau 11190 II

tatra sadaityarajendro yathavidhi jinalayam I mahac caityatp. prati~thapya satlqtya vidhinarcayat 11191 II

190 cf. AVK vs. 129 190 a tathevatp. B 190 b E has the following addition after 190 b on folio 13.

etatpU1)yanubhiivena daityendro 'sau maharddhikal). I sakrasanatp. tada tatra labdhavan vigrahair balail). II tada<sa> devarajendral). satp.jiiatvaho tam agatam I (Omission marks over 'ho' in the ms. but one syllable is required here) idanItp. kitp.prakarel}a vijayi~yami danavatp. I mamasrame~u nirgho~adamano namasau sthital). II (namasura ms. ) iti dhyatva sa sakral).<.> bhuvane traya<s>trirpsake I praktanair devarajendrail) pujarthatp. caitya<tp.> sthiipital)/I tasmin caitye ahoratravratatp. kuryatp. yathiividhi[l).] I tadupayena dharmel}a vijayi~ye suradvi~atp. II

srutatp. mayasti saddharma<ql> tad e~o 'pi ca tadvratail) I svarge surasahayena gato 'sau maghavatpurltp. II (Here in margin upto * below) tada[na]ntare ca devendral). maharhel}.a vratarcanarp I atlva [su]samudayena lqtavaii cajinalaye * II COsamudayena ms. ) tada[na]ntare 'pi njrgho~adamano 'suranirjital). I vina yuddhena nirjityasuratp. bhUmyavatarital) II

191 a tatal). BE 191 d °rcayet B

sraddhayarcaO E

31

tataS capi sa daityendro yathavidhi samarabhan I ahoratravratarp dhrtva tac caityarp samapujayat II 192 II

tatraivarp prCU}.idhirp lqtva so ' surendro mahamatil). I sarvada vidhinabhyarcya bheje nityarp mahotsavail). 11193 II

tatha sa sucirarp bhuktva yavajjIvarp mahasukham I tac caityarp saraI).arp lqtva yayau tathajinalayam 11194 II

tathanye nagarajas ca tac caityarp samupasrital). I ahoratravratarp dhrtva satlqtya vidhinarcayan II 195 II

tatha sarve 'pi te naga yavajjIvarp mahat sukham I bhu(11a)ktva pUI).yanubhavais ca prante yayur jinalayam 11196 II

tathabhUn magadhe dese caityagarbharp mahat saral). I suddhambupUritarp padmakumudadiprasobhitam 11197 II

192 cf. A VK vs. 129 192 b °rabhat B 192 d tarpACDE

193 b sau sureO B sa sureO C

193 d bhave nityarp C

194 a A omits sa

195 cf. A VK vs. 130 195 a °thanya C

195 d °rcayat E

196 d yayurE

197 a °bhutABCE 197 b °garbho BCDE mahotsavam corrected to

mahotsaram B mahotsaval). C

197 c °rita C °ritarplJ. d °rital). E 197 d °bhital). BCDE

32

tatrar~ayal}. saromadhye prati~thite jinalaye / ahoratravratarp. dhrtva satlqiya vidhinarcayan // 198 /

tatha tair r~ibhis caityarp. piijitarp. tatsaral}.sthiml). / nagakanyal}. sa~ya~tau tadantikam upasrayan / / 199 / /

tatra ta r~ayas tasarp. savi~aSvasavayubhil). / prahata vi~asarp.digdhal). ~al}.amatrarp. mumiirchire / / 200 / /

tatas ta r~ayal). sarve ~al}.at praptasucetanal). /

dr~tva taQ. samupiis'inii nagakanyii ru~iisapan // 201 //

are du~tal}. supapinyo yad yu~makarp. vi~analail}. / tapital}. smas tadapUQ.yair yiiyarp. bhavata sambukal}. // 202//

iti tair r~ibhil}. sarvail}. sapitas ta bhayanvital}. / sarvan r~ivaran natva prarthayann evam adarat // 203 //

198

198 a 198 d 199 199 a 199 b 199 c

200 200 a 200d 201 201 a 201 b 201 c 202 202 c 203 a 203 c

cf. AVK vs. 131

°r~ayas B °rcayatE cf. AVK vs. 132 tai AC te B °sararp.sthiO DE

°kanyiil). ca tarp. dr~tvii B cf. A VK vs. 132

tatra te ABDE °trarp. samiircchire B °tra mamiircchire C ?mumiir~ire DE

cf. A VK vs. 133 tatas te ABCDE °suvadanal}. C °mupalokya A °paslta C cf. A VK vs. 133 metre! taiABC sarvarp.s tan r~ivararp. natva DE

33

namo vo 'stu mahavijfial;t k~amadhvarp no 'paradhatam I tacchapamocanopayarp samupiide~tum arhatha II 204 II

iti sarpprarthitarp tabhir nisamya te mahar~ayal;t I karuJ}iikrantacittas tal;t samalokyaivam abruvan II 205 II

sfQ.udhvarp sambuka yuyam upayarp sapamuktaye I asmabhir desitarp srutva tatha carata sadaram II 206 II

caityabimbarp samalambya tad anusmrtya cetasa I sada prad~i1}arp lqtva bhramitva bhajatadr1;al;t II 207 II

tadii tatpU1}yabhavena sarvapapavimocital;t I parisuddhasaya bhadra bhavi~yatha nrpa(11 b )tmajal;t II 208 II

tadiipi hi tatha yflyarp caityasevasamahital;t I saddharmasadhanarp lqiva prayasyatha jinalayam II 209 II

iti tair r~ibhil;t satyarp samadi~tarp nisamya tal;t I sambukas tan r~In natva tato 'gacchan nijalayam II 210 II

tatas tal:t sambukal;t sarviil;t sali~etram upasrtiil;t I caityabimbam anusIDftya pravicerul;t samantatal;t II 211 II

204 a namo nostu E 206 d madara C caratha E 207 c o~i1}l ACDE o~i1}ii B 207 d bhavatardrital;t A °tadriniil;t B °tiidritiil;t CDE 210 a tai AB 211 For vss. 211 - 214 cf. AVK vs. 135

211 a tatra tiil;t E 211 b upiisatii B upiisrital;t E

34

tatra vicchinnase~al11satp. salistambal11 vilokya tal). I caityakaral11 samalambya sal11smrWa sugatalayam II 212 II

sada prada~i¢k:rtya praJ}atva ca muhur muhul). I caityanusmrtim adhaya bhramitva sal11prabhejire II 213 II

tatra tal). sambukal). sarvas tatpUl)yaparisodhital). I tacchapaparimuktyartbal11 caityal11 smrtva pracerire II 214 II

kada cit tatra matsyarthi dhlvaralJ. kriiramanasal). I tatsarasi sthitan mman samahartum upacarat II 215 II

tatra sa dhlvaro dr~tva mInaharaJ}.alalasa.b. I firastho ja1am ut~ipya mInan ahartum udyayau II 216 1/

tatra jale prati~ipte sambuka daivayogatal). I sarva api pravi~las ta na tu matsyo hi kaS cana II 217 II

tatal). sa jalam akr~ya pravisarya vilokayan / dadarsa sambuka eva tatra matsyal11 na kal11 cana II 218 II

atha so 'praptamatsyas tal). sambuka eva lubdhakal). I adaya parikhinnatma svagrhatp. sanakair yayau II 219 II

212 b 212 c

213 a

214 a

214 c 215 c 217 d 218 c 219 b

219 c

°stambhal11 AC °malekhye C tada B

°bukas tal11.b. B °tyarthe A °rtha CD vatsaral). B °saral). CDE; samsthiO BDE sasthitiil). smara C hi na kaS canal). C canal). BD °bukanAC rupakal). B 1ubdhika.b. CDE

°khitma A

35

tatra sa svagrhaprapto vi~annasyo nirasital;1 I patnyal;1 sundarikayas tal;1 sambukal;1 (12a) purato 'rpayat II 220 II

tatal;1 sa dhivaro 'nyatra minan ahartum udyatal;1 I bhuktvaharal11 yathiipraptal11jalam adaya niryayau II 221 II

tatal;1 sa dhivan dr~lva sambukas tal;1 puro 'rpital;1 I bubh~itanupaSyanti nil;1svasanty evam alapat II 222 II

ha k~tal11 kil11 karomy adya bhojyal11 kil11 cin na me grhe I kal;1 krllfiyad imal;1 sukrlT jiveyal11 katham atra hi II 223 II

tad imal;1 sambukal;1 sarval;1 paktva bhuiijyam ihadhuna I etadahiiramatreJ}.a yapayeyal11 na canyatha II 224 II

iti niscitya sa nari sarvas tal;1 sambuka api I rasair yutal;1 svayal11 paktva bubhuje jivitarthini II 225 II

tatas tal;1 sambukal;1 sarva daivayoganucariJ}.al;1 I tasya evodare yata babhuvur ekapiJ}.dital;1 II 226 II

220 a °grhepraO BCD °grhal11 prapto E 220 b vi~aJ}l}.atma A vi~anw.asyo B °J}.J}.asya C 220 c tan BC ta D 220 d °bukas C 221 a tatasya dh~ C 222 b rpitan C rpita D 222 c °tanapao B °tanipao D °tamnipao E 222 d °panaE 223 b na vidyate A 226 a tatas te sambuo BDE 226 b °riJ}.a B 226 c yatal;1 BCD

36

tatal). sapannasattvabhiit pravrddhagarbhabhariJp I dine dine 'bhiru~tfuigi sva1pahararata lqsa II 227 II

tatal). sa samaye 'siita kanyaka hy a§ta sundari1;1 I ekanaQisamudbhiita1,1 samakara1,1 subharpSika1,1 II 228 II

tatra sa janani dr~lva hy a~la ta1,1 sundari1,1 sisiil). I samlikaral). subhadrangil). paSyanti vismayalll yayau II 229 II

tatal). sa janakal). srutva jata hy a§ta suta iti I vismital,1 sahasopetya PaSyallls tasthau suniscala1,1 II 230 II

tatas ta darika1,1 sarvas taya matrabhipalita(12b)1,1 I pravardhita1,1 prapu~tfuiga rurucu1,1 paIikaja iva 11231 II

tatas tli1,1 kanyaka1,1 sarval). piirvapUl}.yanubhavikal). I pritivisrambhasalllbuddha dharmarthabhiratasayal). II 232 II

svakulavrttisallltrasta dayardral). kaTUl).anvita1,1 I triratnadarsanotsahasamanvita1,l pracerire II 233 II

227b 227 d 228 b 228 c 229b 230b 231 a 231 c 231 d 232 c 233 c 233 d

°rbhadhari¢ A °ratal). lqsal). A aka sapta suo BCD °tal). sapta suo E °narisaO BCDE sapta ta1,1 suo BDE sapta tas ca suo C jata1,1 sapta suta iti ACDE jato sapta suta iti B

diiraka1,1 ABC savarddhatambiita prapu~la C O~langi E careyu palllkao C °salllvaddha D °salllvaddhal). E °sahatp. E pracarite C

37

atha mata samahiiya tal) sarval) kanyaka api I matsyaniiI11 vikrayarthena prairayat paJ}.yavithikiim II 234 II

tatas tal) kanyakiil) *sarvii adiiya matsyabhajanam I vikretUlp. sarp.carantyas tatpuramargam upacaran 11235 II

tatra tal) kramato gatva margadiirasarittate /

lq;aJ}.arp.visramya* sarvas tad alokyaiva samasrayan 1123611

tatra tasiirp. pradhana ya jye~tha sa bhagini sudhll) I tal) sarva bhaginrr dr~lva samamantryaitad abravtt II 237 II

bhaginyo yat puriismiibhil) patakarp. dii11ll}arp.lqtam I tenatra sampratarp. jiitas ca:t;lQalasya kule vayam II 238 II

iti satyaI11 parijfiaya viramya papakarmatal) I dharmarthasadhane rantum arhamahe vayarp. sada 1123911

ihapi cet tathasmabhil) kriyate papasadhanam I bhuyo 'pi narake lagna duhkharp. bhuktva caremahi 11240 II

kada vayarp. tato muktal) sukharp. lapsyamahe katham I sadaivarp. durgatau jatal) pape~v eva caremahi II 241 II

234 c 234 d 235 a 235 d 236 d 237 a 238 a 238 c 239 d 240d 241 c

vikriyaO DE

prerayat E A omits section from *to* in 236 c

°carat E °yaiva masrayan AB tatra sa prao B

pural)dyabhil) C jatal) E ahi'imao BCD

°revahi ABCDE °rgata C

38

pUl}yair vina na manu~ye janma sarp.prapsyate kva cit I man~ye 'labhyamane tu kutra dharme matis caret 11242 II

vina dharmamatirp. bhadre caritum utsahet katham I vina bhadracarirp.loke sadgatirp. katham apnuyat II 243 II

sugatau casada sau(13a)khyarp. vina dharmair na lapsyate I tasmad dharme matirp. dhrtva caritavyarp. subhe sada II 244 II

subhena sadgatirp. yatal;t papena durgatirp. gatal;t I sukhadul;tkhani sarp.bhuktva bhramanti jantavo bhave I tad ital;t sadgatirp. prapturp. caremahi subhe sada II 245 /1

kirp. capy eta vayarp. sarvas c8l}.Qalakulasarp.bhaval;t I tat katharp. kulavrttirp. nu tyaktva caremahi subhe II 246 II

yad vayarp. prerita matra matsyan vikrayiturp. khalu I tasman matur vaco 'srutva caremahy anyatha katham II 247 II

yady atraitanavikriya pra~iptvii ca jaliisaye I riktahastal;t katharp. gehe miitu};t puro vrajemahi II 248 II

242 a °nu~yaiB °nu~yo e 242c °nu~ya e 244 b dharmeE 244 d subharp. e

246 c B omits nu; °vrttir ra e

246d metre! ? read °mahI m.c.

247b vikriyiO A vikriyiO B vitrayiO e

247 c tasmiit E 248 a atratan e 248b jale ~ipet B 248 c niraktahao B

248 d pure vrao Be

39

yad bhogyam no grhe niisty etad eva hi jlvanam I tat kirp sa janani bhufijyad vinaharam na jivati II 249 II

* tad atra kirp kari~yiimo dhig janma manu~e 'pi nal). I vararp pra:t;laparityagarp na tu papiirthasadhanam II 250 II

sarve~iim api jantiiniim aVaSyam mara:t;lam bhave I iti matvatra sam~are vartayema subhe sada II 251 II

tad atra* jlvino matsyan pra~ipyaitiifi jalasraye I nirjlviin eva vikrlya miilyam miitur dadImahi II 252 II

yady evarp kriyate 'smabhil). paparp no vidyate na hi I kirp cit pU:t;lyarp tu vidyeta tasmiit kuryiimahe tatha II 253 II

ity atra me vacal). srutva tat kartum anumodata I matra sank:avi~adatvarp. kartum arhamahe khalu II 254 II

etat tayii samakhyatam srutva tal). paribodhital). I tathety abhyanumoditva tad anukartum I~ire II 255 II

249 a 249 d 250 a 251 b 252 a 252 b 253 b 253 c

253 d 254 b 255 b 255 d

niisti ABCD

j1vitum BCDE B omits from *to* in 252 a bhavetA jlvinii B jlvano DE °pyaitan A O~iptaitafi D O~iptaitarp E °pam na via C

vidyata C

tatku° BC °datal). B °datu DE °tva stal). BDE °tvajfial). pario C Ichire AC icchire B ? icchire DE

40

tatas tal). kanyakal). sa(13b)rvas te~am ye j'ivino jha~al). I tan sarvan sahasadaya pra~iparp.s tatsarijjale II 256 II

yavanto nirgataprfu}.as tan eva sakalan api I adaya tal). pure gatva vya1cr'i1}anta yathocitam 11257 II

tatas tat paJ}.am adaya sarvas tal). kanyaka muda I grham agatya tan mUlyarp. sarvarp. matul). samarpayan II 258 II

evarp. taya jananya tal). kanyakal).preritas tathii I saj'iviirp.stafijale ~iptvii nirj'ivail). paJ}.am adadul). II 259 II

evarp tal). sarvadii nityarp lqtvii bhuktva vinodital) I tadvrttisarpparitrastal). papaSankii vi~edire II 260 II

kasmirp.S cid divase sarva matra tal). preritas tatha I m'inan vikretum iidaya nigame samupiicaran II 261 II

tatrasan daivayogat te m'inal). sarve saj'ivital) I tan sarviifi j'ivitan dmva sarvas ta vismayarp yayul) / / 262 / /

256 a ta BCD 256 b j'ivano D; C adds 'm'ina' in margin 256 d O~ipat BCDE; tansario D

257 c °ya te pure A puro D

258 a paQ.yam C

258 c tat E 259 c tan A tarp BCD 259 d °j'ival) B °j'ivel). C; paJ}.yam C

260 c °vrttiparisarptrasta BCD 261 a °smirp BD

262 a °yogas B °yogart C

262b suj~ A maj~ B 262c sarvan A; j'ivino B jinii D

41

tatra tal). kanyakal). sarval). samalokya parasparam I kathamadyatra kuryama ity uktvaivavatasthire/I 263 II

tatra tasarp pradhana sa kanya suddhasaya sudhIl). I tal). sarva bhaginIr <4~tva samasvasyaivam abravlt II 264 II

bhaginyo yad ime mlnal). sarve 'pi jlvinal). khalu I tat katharpjlvino 'py atra vikrn;umahi sarppratam II 265 II

tasmat sarvan iman matsyan pra~iptvatra sarijjale I triratnasmaral)arp lqtva ti~thematraikavasaram 11266 II

yadi grhe gami~yamo riktahasta vina pal)am I matii ru~ta parikrusya sarva nas tac;layet khalu II 267 II

yac capy adya grhe kirp cid bhojyarp na vidyate kva (14a) cit I tat kirp matannam asnlyad bubhu~ita caret krudha II 268 II

asmabhyarp capi kirp dadyad annarp panarp ca kopita I paribha~ya muhur billa api ni~kasayed grhat II 269 II

264 b bhaginJ: ABCDE 264 c sarvanBCD 265 b jlvanal). DE 265 c jivano DE 266 a sarvani matsyan A 266 c °tnasaraO B

267 a O~yami B

267 b pal)yam C 267 d sarvarp E 269 a dadya B dadyat C E dadyan D 269b matannarp BD matanna C

42

tad adya killl grhe gatva sarva apIha salllgatal}. I triratnasmaraJ},allllqiva ti~lhemahi dinantatal}.11270 II

etat tayoditalll srutva sarvas ta darika api I tatheti salllffiatallllqiva sarvan mInafijale '~ipan 1127111

tatra tal}. kanyakal}. sarval}. sarittalasamasrital}. I triratnasmaraJ}.allllqiva dhyatva tasthul}. samahital}. II 272 II

kena cit kathitalll tasam etadvrttilll nisamya sa I mata krodhagnisallltapta vegat tatra ru~acarat 11273 II

tatra ta darikiiQ. sarvas tatha sthita nir~ya sa I janam sahasopetya paribha~yaivam abravIt II 274 II

are re durbhaga balal}. kim evam iha salllsthital}. I prado~e 'pi grhe kena hetunii na samagatal}.11 275 II

kim etan sakalan mlniin avikrlya vimuficatha I killl cid annalll grhe niisti tat killl bho~yamahe 'dhunii II 276 II

kasyopadesam akaf:Q.ya kuladharmaniradaraQ. I pitror api vaco 'srutva krlc;lathaivalll tad ucyatam II 277 II

evam ukte taya matrii sarviis tiil}. kanyaka api I adhomukhasthitaQ. killl cid api nocur vi~aditaQ. II 278 II

270 c °tnasaraJ},atll B 270 d °ntate B divantenaQ. C dinalll tataQ. E 271 c samata B salllmatalll CD 271 d mlniin A

272 a tatal}.s ta B 272 b sacittadrQhasamao B sacittalao C 273 d sahasa tatra BDE 276 d bhojyamahe E 278 a uktva B with 'ktva' in margin

43

tatha sthital). svaputrIs ta dmva sa jananI ru~a I sahasa samupakramya laguqenabhyataqayat 11279 II

tatal). sa jananI dr~tva sarvas tas trasitananal). I bodhayitva prayatnena ni(14b)naya svagrhe nisi II 280 II

tatra tal). kanyakal). sarval). svagrhe s8.1psthital). nisi I abhuktvaikantam asritya tasthul). smrtva munIsvaram II 281 II

tat paredyus ca sa mata hatvapi jlvino jha~an I dattva tan darikas tas ca vikrayayairayat pure II 282 II

matra tatha lqtarp. matva sarvas tal). kanyaka api I tat kukarma iti dhyatva tasthul). papavi~adital). II 283 II

tatha sthitas ca tal). sarva dr~lva Sa jananI ru~a I bahusal). paribha~itva prataqya prairayat pure II 284 II

tatas ta darikal). sarvas tattaqanarujanvital). I vi~aJ}1}.as tan jh~an dhrtva vikreturp. niryayul). sanail). II 285 II

tatas ta nirgatal). sarVaS tanmargasarasltate I matrtaqanadul).kharta visramya ~aJ}.am asrayan II 286 II

280b

280d 282 c 282d 283 b 284 c 284d

285 c 286 b

tan susitananan B tans trasitananan CD sarvarp.s tan

trasitananan E °naya grhe B darakas BCD vikreyaO A vikrlyayairyet B taBCD 'bahusal).' erased in D

pracodya prerayat A pratacya prairayet B pretaqya

prairayet C pratocya prairayet D pratocyaE tan A ta BC tatmaO E

44

tatra tal). kanyakal). sarvas tatpapaparisodhane I triratnasmaraJ)arp.iqtva tasthur dhyanasamahital). II 287 II

tatput;lyaparisuddhas ta valukabhil). prthak prthak I caityarp. nirmaya satkrtya prati~thapya pramodital). II 288 II

tatrotpannani pu~pat;li phalani ca samantatal). I adaya tail). phalail). pu~pail). svasvacaityarp. samarcayan 11289 II

tatas tal). prafijalirp. elhrtva lqtva prada~it;lani ca I ~tangaprat;tatirp.lqtva tasthur dhyanasamiihital). 1/290 1/

taddinante 'pi tal). sarva grhe naivagata (15a) iti I mata vicintya bhartararp. sahasa caivam abravIt 1/291//

svamirp.s ta darikal). sarva adyapi nagata grhe I kutra gata iti dra~turp. gaccha tvarp. sahasanaya II 292 II

etat patnyoditarp. srutva sa cat;tc;lalal). prakopital). I sahasa tatsarastIre gacchan sarva dadarsa tal). II 293 II

tatra taS caityam abhyarcya sthital). sarva vilokya sal). I pitatikopasarp.taptal). sahasa sarp.mukho 'carat II 294 II

287 a 287 c 287 d 291 d 292 b

294 a 294 b 294d

tatal). C °tnasaraO C

tasthul). dhyanasamahital). E sahasa bhyarp.varp. B sahasebhyaivam CDE nagrhe gata B

tal). E

sthitas CDE

°mukhe B °mukha caret C

45

tatra tal;1kanyakal;1 sarva dr~tva tarp. sarp.mukhagatam I krodhasarp.taptarakta~arp. tasthur dhyanasamahital;1 II 295 II

tatha sthital;1 sa alokya sarvas tal;1 svatmaja api I nirdayo bahudha bhartsya laguQenapy atiiQayat II 296 II

tathatitaQital;1 sarva api ta na vicerire I tatpapatrasita eva tasthur dhyanasamahital;1 II 297 II

tatal;1 sa janakal;1 kriiral;1 sarp.taQya paribha~ya ca I sarva adaya tan mInan sahasa tatpure 'carat II 298 II

tatra vikrlya tan mInan annam adaya satvaral;1 I grhe patnyal;1 puro gatva tac caritrarp. nyavedayat II 299 II

tatra tattaQanodbhUtadul;1sahavedanatural;1 /

bhuvy avartya rudantyas tal;1 sarvas tasthur vimiirchital;1 11300 II

tadantikagirel;1 sanau ni~awal;1 kalU1,lanidhil;1 I pratyekabuddha atmajfial;1 susrava tadvilapitam 11301 II

tatra sa lqpaya dr~lya vilokayan samantatal;1 I tal;1* sarva vedanakrantal;1 samai~ata vi(l5b)miirchital;1 11302 II

295 a 295 b 296 c

296 d

299 a 299 b 300b 302 c

302 d

°nyakas E

dr~la AB °daya ABD nidaya C ; bhratsya A bhatsya BD bhasya C

°nabhyataQayat D

tata C °tvararp. E °dussahao ADE °dutsahao BC

The section from * to narp. in vs. 341 b, comprising two leaves of the manuscript, missing in D °maicchata B

46

tatal}. pratyekabuddhal}. sa kafuv,yacodital).lqti I taddesarp. sahasopetya tasthau sudhakarotsrjan II 303 II

sarvas tas tatsudharaSmiparispr~ta!}. sukhanvital}. I sarp.priiptacetaniil}. sarvii!}. priidriilq;us tarp. yatIsvaram II 304 II

tatas tas tarp. munirp. c4"§tVii vismayiikriintamiinasiil}. I ko 'yarp. munir iti dhyiitvii sarvas tasthul}. pramoditiil}. 11305 II

tatas tiisarp. pradhiinii ya bhagini sa vica~aJ}ii I tal}. sarva bhaginrr c4"~1Va samamantryaivam abravIt II 306 II

dhanya vayarp. tad adya sma yad ayarp. saugato munil}. I kfpayasmiin samuddharturp. svayam eva samagatal}. II 307 II

yady ayarp. nagato buddhal}. sudharasmir dayanidhil}. I nistrfu}a vayam atraiva sarva mrtyurp. vrajemahi II 308 II

dhanya 'yarp. sugato nathal;l sarvasattvanukampakal}. I ko hy asti trijagalloke buddhad anyo hitarpkaral). II 309 II

buddha eva jagacchiista sarvabhadrarthasadhakal}. I durgatitrayako nathal}. sadgater margadarsakal}. II 310 II

303 E omits vs. 303 303 c taddarsa sahasagatya B tarddesa sahasagatya C 303 d °kiiratsrO BC This verse is missing in D and E 304 E omits 304 a, band c 304 d trodr~us te C 306 c sta sarvii bhagini B bhaginiC 307 a adya A adya sma BC adyasman E 307 b 'karp.' above line over 'yad' C yad asau sauo E 307 d °yam ilia samao BE 308 b °yanvital}. BCE 308 c vayam evaiva B 310 d sadgatimargaO BC sadgatimargadesakal}. E

47

tad etasya vayaq:t sarval;1 sarvada saraJ;laq:t gatal;1 I satlqiya sraddhaya bhaktya yathasakti bhajemahi II 311 II

tato niinaq:t vayaq:t sarval;1 sarvapapavimocital;1 I parisuddhatrikaya hi sadgatiq:t ca vrajemahi II 312 II

etat taya samakhyataq:t srutva (16a) tal;1 paribodhital;1 I sarva api munes tasya tatha bhaktuq:t samI§ire II 313 II

tatas tal;1 kanyakal;1 sarval). sraddhabhaktisamanvital;1 I yathasakti munes tasya satkarail;1 prabhajan muda II 314 II

tatas tal;1 saral;lam gatva lqiafijaliputa muda I tridha pradalq;il)Ilqtya natvaivaq:t prarthayaq:ts tatha II 315 II

. bhagavan natha sarvajfia bhavataq:t sarvada vayam I saraJ;lastha yathadesam icchamaS carituq:t tatha II 316 II

tad bhavan lqpaya dr~tya paSyann asman sudul;1khital;1 I sarvadapi tatha sarval;1 paritratuq:t samarhati II 317 II

nanyo no vidyate trata natho mitraq:t suhrd gurul;1 I bhavan eva gurul). sasta saddharmadesakal;1 prabhul;1 II 318 II

tad asman dul;1khinIl;1 sarval;1 saq:tpaSyan karul)adrsa I bodhimarge prati~thapya sadaivaq:t tratum arhati II 319 II

312 b 313 d 314 b 315 d 317 b 317 c 318 a 318 d 319 b

°moditah BC samlcchire ABCE 312 cd repeated here in A and crossed off. natvaiva C

°syan sudul;1khitaq:t B °syan sudul;1khitaq:t C °syan asman E sarvan BC nanyo nye E ttadharmaO B jasaddharmao C °pasyaBC

48

etat sarpprarthitarp tabhi1,1 srutva so 'rhan mahamati1,1 I pratyekasugato jiiiitvii tasiiq::t karmavipiikatiim II 320 II

tata iiki'isa utplutya sthitvii vahnir ivojjvalan I taccittasaq::tvinodartharp priitihiiryam adarsayat 11321 II

tasyaitat priitiharyarp ta1,1 sarva dr~tva savismayiil,1 I suprasannamukhambhoja1,1 sulabdhabodhimanasa1,1 11322 II

tatra prada~i¢krtya lqtaiijaliputii muda I ~tfuigapraQatirp (16b) lqtva bodhipraQidhim adadhu1,1 II 323 II

yad asmiibhir muner asya satlqti1,1 pralqia muda I etatpUl}.yavipiikena labdhva cajanma sadgatau 11324 II

svaparatmahitarp lqtva sarvatrapi subhani ca I Idrkpratyekasaq::tbodhiq::t labdhva vrajema nirvrtim II 325 II

evarp tiil,1 kanyaka1,1 sarva1,1 praQidhiiya prasiidital,1 I tam eva sugataq::t natva tasthur dhyanasamahitii1,1 II 326 II

evarp hrdbhavitarp tasiirp matva sa sugatas tata1,1 I akasat sahasopetya ta evarp samupadisat 11327 II

320 ab 321 b 323 a 323 d 324 a 324 b 324d 325 d 326 c 327b

°tarp srutva tiibhi1,1 A etat priio E ivojvaO ABC tata1,1 A adadu1,1 B munes tasya A asmabhi1,1 E matlqii pralqii B sadgatarp B labdha ca jansu sugatau C labdhaB °tarp gatva B °gata1,1s B °gatas C

49

bhaginyal) sarpprasldadhvarp yad ital) saptame 'hani I sarvii yuyarp subhiivinyal) samarp kiilarp gami§yatha 11328 II

tato riijakule janma viiriiyasyiilJ1 subhiirpSikiil) I labdhva yuyarp samiiciiriil) sarviil) subhe cari§yatha 11329 II

tatra yuyarp samiilokya sarpsiirarp klesasarpkulam I sarviin parigrahiirps tyaktvii tapovane rami§yatha II 330 II

tatriipi ca triratnani srnrtva sada samahital) I pratyekarp bodhim asadya nirvrtipadam apsyatha 11331 II

etan matva bhaginyo 'tra sarva yuyarp samiihital) I triratnabhajanarp krtva carata sarvada subhe II 332 II

etad evam upadisya sa pratyekajinas tatal) I bhasayan kharp samutplutya svasramarp sahasii yayau 11333 II

(17a) tam akasagatarp dg.!vii sarvas tal}. kanyaka mudii I prat)atva suprasadinyas cire.t;la svalaye 'caran II 334 II

328 d

329b 329 c 330 b 330 d 331 d 332 a

332 c 333 ab 333 c

333 d 334 c 334 d

samaC °bhasio B

labdha B °kulail}. B cari§yaO A

nirvrtel) param A etat BE °tnasmarav.arp changed to °bhajanam in margin E °disyasau A sa utpluo C samupayayau E °dinya CE vare.t;la C

50

tatra tas caityam abhyarcya sthital;t saptadine mrta1:;t I varapasy8iplqke rajiial). suta asan samanikal.1 11335 II

tasarp ya bhagini jye~tha vratiti pratisruta I dvitIya dhannavatikhyata trtiya sUbhamanjaril1 336 II

caturthi dhimatinamna paficami netramaiijari / ~a~thi ca sninatikhyata saptami ca madarpjaha 11337 II

ll§lamI ratnamaiiikhya ity eta ll§lakanyakal). I sujata nrpatel;1 putrya];l samacaral;1 samasayal;1 II 338 II

tasarp jye§tha pradhana ya sa kanya ratJSarpnibha I dhannad~asya bhiipasya bharyabhiid dharmaca.riJii 11339 II

335 335 a 336 b 336 c

337 a 338 b 338 c 338 d 338 ff

cf. A VK vs. 136

tal). E

sma vratIti pradisata C metre! dharmavao C ; extra syllable!

read dhannavatyakhya?; cf. vs. 338 a

namniAE °nyakaBC bhiipate B °pate C

°makaral). B

E adds the following after vs. 338 and continues from 339

tatra tal;1 dhannavatyadi saptakanya subhecaral). I klesavyakulasarpsaram ity alokya parigrahan I svan svan sarvan parityaktva sarva1:;t tapovanarp yayul). II tatrapi ca triratnani sada smrtva samahital). I pratyekarp bodhim asadya nirvrt;irp tal;1 samayayul.1 II tasarp jye§lha svasa ya tat vratarp pratijanma pracarika I etatpUl}.yanubhavena sa kanya ratiSarpnibha II dharmaSIla vratlnamni dharmapattanepure yare I

339 cf. A VK vs. 137

339 c °rmadattasya AB 339 d °bMt B

51

tadapi Sa vratlkanya caityasevanuragil}I I salTlbodhicarav.ariiga salTlbuddhagu1)abhavinl 11340 II

tatra sa kanyaka sadhvl kartulTl caityarcanalTl muda I dhannad~arp patilTl natva prarthayad evam adariit II 341 II

svaminn icchamy ahalTl kartulTl caityabimbarcanalTl sada I ahoratravratalTl capi tad anujfialTl pradehi me II 342 II

iti taya subhavinyii bhiiryaya prarthitalTl muda I srutvii sa l1fPatir dr~tva tiilTl bharyiim evam abravlt 11343 II

bhadre sadhul). samiccha te yat tvayahalTl prabodhital). I ahalTl capi cari~yiimi tathahoratrasadvratam II 344 II

i( 17b)ty uktva sa mahlpalo dhannadak9aJ; pramodital). I bharyaya sahasaicchat tad ahoriitravratalTl varam II 345 II

tatal). sa l1fPatis caityalTl prati~thiipya yathiividhi I ahoratravratalTl lqtva sabharyas talTl samarcayat II 346 II

340 a

340b

340 d 341 a 341 b 341 d 344 a 344 c 344d 345 c 346 346 a 346 b 346 d

tahapi sa latikao C

°nubhiigin'i B °bha~i1)'i A °vinll). B tupaso kao C

°tyacainalTl C °daralTl A °dariilTl C sadhu mss.

ahalTl codikario C °trasamvratam BD °trasalTlvratal). C °hasalTljfiaicchii B °hasahaicchat C sasahaicchat D cf. AVK vs. 137 tatal). nrO D

°vidhil). B °vidhilTl CD samarcao AB

52

evalll taya subhavinya bharyaya saha sarvada I dhannadak$onarendro 'sau caityaseviirato 'bhavat 11347 II

tatas tau dampatIcapi yiivajjIvalll jiniircanam I krtvii saukhyalll prabhuktvante saIlljagmiite jinalayam II 348 II

evalll matviitra yliyalll ca sraddhayii sadvratalll mudii I ahoratravratalll dhrtva bhajata caityam adarat II 349 II

evalll krte hi vo bhadram ihamutra sada bhavet I kramad bodhipadarp. prapya gami~yatha jiniilayam 11350 II

iti sastra munIndrel}a samadi~talll nisamya te I bhik§avo 'pi tatha caityalll vratalll <ihrtva prabhejire II 351 II

evalll me gufUl}akhyatalll srutalll maya naradhipa I sarvalokahitarthaya tavapi ca pracak§yate II 352 II

tatha tvalll ca maharaja salllbodhipadalabdhaye I ahoratravratarp. <ihrtva caityasevarato bhava 11353 II

347 cf. AVK vs. 137

347 c C omits 'sau

348 cf. A VK. vs. 138 348 c °ktvaste D °bhuktva tau E

348 d °jagmaute B jagmatvalllte jinaO E 349 cf. AVK vs. 139 349 a °yarp. va B °yarp. vo C 349b sadrutalll B °ddhavya sakrta muD C

350c °dhivratalll A

350 d °mi~yadhvalll B 351 c °vo dhi taO D

352 d pravak§yaO C

353 b °bdhaneC 353 d bhavatB

53

etatpUQ.yanubhavais te sarvatra matigalarp. bhavet I sarvada satsukharp. bhuktva yayas cante jinalayam 1135411

iti tenopaguptena sastrakhyatarp nisamya sal). I aSokab saprajalokas tatheti prabhyanandata 1135511

ye cedarp. suddhacitta jinavarakathitarp. caityaseva(18a)nubhavam I sp;lVanti sravayanti pramuditahrdayah sraddhayabhiprasannal). I te sarvaklesamukta jinagUQ.aniratal). praptasarpbodhicittal).1

suddhatmanal). sudhlral). sakalasubhakara buddhaloke prayanti 1135611

ity ahoratravratacaityasevanusarp.savadanam * II

354 a 354 c 354 d

355 c 355 d 356 a 356 c 356 d

°vais ma C sanmukharp. C

yayasyante B :

E adds the following between vss. 354 and 355. punaS ca maharaja dharmarp. vina na mok§arp. ca danarp. vina na bhuktavan I sroturp. vina na satjfianarp. tasmad dharmadikarp. cara II saptajanmalqtarp. paparp. tenaiva naSyatekhalu I kuk§etre ca kugotre cajananarp. na bhavi~yati II °prakaloke1).s C pratyanaO C yas ceo B

sarvekleo ABD : °nirato prao C sakala buddhao B

*ohoratracaityao A; °danarp. samaptarp.lllO II BC; °danarp. samaptamiti II subham astu II D °vadanarp. asokaprcchitarp. samaptarp.. subhan astu jagatarp..

Sarpvat 32 Mvine mase ?kr~t;lapak§e likha etat pam. muda E

Copyist's name as Ratnapati is not given in this cOlophon.

54

AHORATRAVRATAKATHA(AVK)

0111* namal) sridharmadhatave I

akasanirmalo bhiito ni~prapaficagUl}asrayab. I paficaskandhatmakal) santas tasmai stiipatmane namab. 111 II

eva111 maya srutam ekasmin samaye buddho bhagavan chrlfvastyiiIp. viharati sma jetavane 'nlfthapiJ;ujadasyarameI mahata bhi~usa111ghena sardham anekair devanagaya~agandharvasuragaruQakinnaramahoragail)2

sthavirabhi~uvItaragasa111ghair bodhisattvaSatasahasrail) saqlbahulais ca sravakair

daSabhir lokapalais caturmaharajakayikair3 anekais caturvafQ.akair manu~yair4 anekasatasahasrail:t parivarail) parivrtail)5 I tasmin sabhamal}Qale sarve6

dharmasraval}ika7 loka bhagavantam abhivIk~ya caityavratakatham anudhyayanta1;t8 samasthital)9 I atha khalulO subhiiti/,1 sthavira1;t svasanat samutthayaikarpsam 11 uttarasatigarplqtva tril)I2

*E omits Oql

Verse 1 a °nirmali B; bhiitah AD bhiita C 1 c °tmaka111 B; santal) A santarp B santa CD

siintarps E Prose following vs 1

1 °pil}QasyaO E 2 °nnarair mahooB

3 °kais E 4 manuo C

5 omitted in ACDE 6 sarvai E 7 °rmaSravaoBE 8 dhyavantal) E 9 samasthitab. E 10 omitted in BE 11 °tthayasam ABCDE

12 tri ABC

55

pradak~iJ}.Ik:rtya savyajanubimbarp bhuvi sthapya13 bhagavantarp praJ}.amyaitad avocat I

ahoratravratarp natha kasmin kale pravartate I tadvidhirp ca katharp. briihi tat sarvarp. jagatarp. prabho II 2 II

bhagavan aha I sadhu sadhu subhute tvarp. sfI;m sattvanukampaka I ahoratravratarp. nityarp. tadvidhirp. kathitarp. maya 113 II

asH piirvavidehe$u namna gandhavatIputi I tasyarp. raja mahateja indrap[$/o mahaprabhutI II 4 II

so 'ntatIpure sabharp.lq1:va vasubandhwpjagadgurum I

praJ}.amya sahasotthaya papraccha vidhivan muda 1/ 5 1/

srotum icchami tat sarvarp yad vratanarp samuttamam I yasya pUJ}.yaprabhavena sattva yanti sunirvrtim II 6 II

13 sthapya corrected to sarpsthapya (sarp in margin) E 2d sarvarp. ca jaO B sarvarp. tvarp. jaO E; prabhutI in mss. But compare vs.

54 b. 3 a °bhiiti C 3 b °pakatI ACD °kampal) B 3 d tadvidhi kathitarp. ya E 4 b °vati ABCD

4 c °tejo E 5 b jadgururp E 5 d prapaccha ABCD ; °dhiva A °dhivat C 6 b yat B; A leaf of manuscript A containing the section from

samuttamam to* in vs. 15d is missing.

56

tat sarvarp. gadatarp. dhlra sarvasattvanukampaka I bhavata canupalyo 'yarp.lokaS ca du~lqtakulal,1 II 7 II

vasubandburuvacal sfQ.U rajan maya khyatarp. vratanarp. vratam uttamam I ahoratravratarp. piirVarp. v.paSyinaprabhii~itam 118 II

aSvin'ipfin}amasyarp. tu vratarp. kuryad mahodayam I caityarp. sampl1jayec chuddhal,1 ~oc;laSair vidhibhis tatha 119 II

bhojanante trayodaSyatp. kuryad dantadisodhanam I caturdaSyarp. vise~et;1a k~urakarmiit;1i karayet 1110 II

snanarp.lqtva ca t'irthe~u sucivastravrtal,1 sudhil,1 I madhyahne pl1jayec caityarp. prad'iparp. ca pradapayet 1111 II

sfirye ~a~thagate bhage priiSayec ca k~'irodanam I punar saucadikallllqtva dharmalll ca srut;1uyan muda II 12 II

7 b °pakal,1 BCD 7 c °nupalyeyarp. E 7 d dulq° C duslq° E °bhavit~ E 8 d °paSvina BCDE 9 c caitya BCD 9 d ~ac;latigai B °c;laSai CD; cf. o~oc;laSopacarao in Lak~acaityasamutpatti

paragraph 1. 10 b kudE 10 d °karmadhi E 11 b °vrta mahal,1suoC °tal,1 mahasuo D

11 c °jaye E 12 a ~a~tagata ABD 12 b metre! °sayac C 12 c 'punar' omitted in BC puna D punal,1 E 12 d °t;1uyat BC

57

pratyii~e piif1}amasyarp tu snatva vratarp samarabhet I adau bhumitalarp sodhya dharmaSiilarpprakarayet II 1311

gandhodakaib. susitais ca caityapurpgavarp snapayet I gok~iraib. paficaratnais ca silabhasmabhilepayet 111411

catvaras ca dhvajab. sthiipya vitanarp saha camaraib.1 digmala vividhaib. pu~pair lambayec* cajinalaye 11151/

tadanu vratam arabhya gururp vrajradharmp namet I triratnaSara1}.arp lqtva dhyapayed dharmadhatukam 111611

dharmadhatumayarp caityarp jinanarp grham uttamam I anadibuddha-m-akhyatarp sarvatathagatalayam I sarvadevalayarp caityam aradhya vratam acaret II 17 II

sahasradalapadmastharp candrabimbaprabhasvaram I raktarp bhol)karasarpbhUtarp caturmukharp virajitam 1118 II

raktagauramukharp miilarp dak~il}.e kullkumi:lrul}.am I paScime padmaraktarp ca [!] uttare pitaraktakam 111911

14 a °dakais tu A °dakai tub. BCD sugitaib. C 14 d °bhasmabhirlepa A silpamasmaibhirepayet B

siriibhasmaibhirepayet CD silaciifl}ebhilepayet E

15 a sthapya BC

15 c pu~pai CD 16 b vajadhaO ABeD

16 c °l}.arp kuryyat B 16 d °payan C °payen D 17 d °rvatathao ABD °rvanathaoC

18 c rakta A rakta hokaoBCDE 19 a raktavafl}.amuoE

58

a~labhujarp virajantarp viigIsvar8f!ljagadgurum I dhanurbii1}adhararp dvabhyarp pasankuSadhararp tatha I prajiiapustarp tatha khac,lgarp vajraghal}.tarp tathaparail). II 20 II

sarvarasasamayuktarp lalitasanasarpsthitam I divyabharal}.abhii~iiIigarp paiicabuddhamukiilinam II 21 II

viigiSvar8f!l mahiisuklarp sarvadharmaprati~lhitam I evarp svahrdi sarpbhavya pural). sthapya prapiijayet 1122 II

padyacamanam argharp ca dattva bhaktisamanvital). I jalajail). sthalajail). pu~pail). sugandhail). paiicagandhakail). II 23 II

sarpyojikaiQ. sugandhais ca sudhiipair dhiipanais tatha I ghrtaprayuktadlpais ca naivedyair divyabhojanaiQ. II 24 II

chattradhvajapatakabhir nrtYagItasuvadanail). I phalamiiladibhil). pattrail). piigatambiilakais tatha /125 II

nanau~adhisamayuktair divyair manu~yakais tatha I kundapu~pak~atair diirvair lajaya paiicaratnakail). 1126 II

k~IraiQ. sarpkhasupu~pargharp pradadyac caityapurpgave I dhara¢rp caiva stotrarp ca pathed gItarp ca gayayet 1/27 II

20 a °bhuja ABCDE °jantu ACD °jarptu BE 20 c °nubiil}.aoCD 21 a samvararpsasamaoC sasvararpsamaoD 21 d °ddhamakiilio D ? °mukiilio m.c.

22 d pura ABeD °jayeta E 24 a °jika BE 24 c ghrtatailapraillpaiS E 24 d °dyai A naivyadyai e naivyadye D 26 c kul}.c,lapuo ABCDE 27 a supurpargharp e °supiiryargharp BDE 27 d pathet A palhem C pathe D ; gavayet C gavayet D

59

pradak~iJ;tasahasrarp ca yavat kuryat pramodital). I ratrir:p diva susar:ppiiqlar:p pracarec ca pradak~iJ}.am II 28 II

yatra devaJaye ttrthe sarvan deviin prapujayet I hmajatiprasaIigar:p ca sparsanar:p naiva karayet 11291

sparsite sar:pcaret snatva paficagavyena sodhayet I asparse 'pi caret snanar:p trisar:pdhyar:p sar:pcared vratI 1130 II

ahoratrarp susar:ppufJ}.arp na nidrarp karayed vratt I cai tyadhyanasamayuktab japan stotraJ.11 pathar:pS caret II 31 II

nanagltamahotsahair nrtyair vadyail). sugho~akail). I hahakarail). samullasail). karayet sar:ppradak~iJ}.am 1132 II

28 a °dak~iJ}.asao ABC °dak~iQ.tsaOD

28 c ratri E 29 b sarva deoC

30 a spaSIte AB ; °care CD 30 b CD add the following after 'sodhayet' :

sucikrama COkrarma D) tatha dharmmam uttamam ahoratravratar:p II varavrddhau na karttavyar:p samarthenapi (samartheOD) karayet II nidrasevitar:p nidrar:p lqiva visramasevita<rp> visramarp lqtva rajan

tatha vratar:p karayed do~akam 'sti (sic.) tasman (tasmat D) na karayetll

30 c asar:pspao ABCDE 30 d °sandhyar:p A °sar:pdhyer:p C °sandhyer:p D 31 b nidra ABCD 31 c °yuktam B 31 d japa AC jaman B jaya D japat E cf. Ave 86d.

32 cf. Ave vs.87 32 b npiyevadyail). E 32 c samulla E

60

visramarp. va na kuryac ca khedarp. va vratamanasal;1 I ahoratre susarp.piirQ.e pratal). snatva vratarp. caret 1133 II

caityapiijarp. yatha lqtva gurupiijarp. samacaret I annarp. vastrarp. suvart}.arp. ca vrIhiratnani bhii~itan II 34 II

acaryaya pradatavya yathasakti subhaktital;1 I yajiiarp. kuryat tato vajri vratarp. piirQ.arp. prapiirayet II 35 II

abhi~ekarp. tato dattva paiicasiitrarp. ghatarp. tatha I pratyekarp. vratinarp. dattva asirvadyarp. pradapayet/I 36 II

kaumarlpiijanarp.lqtva se~annarp. ca prabhuiijayet I dadhisarkarasarp.yuktarp. paiicamrtarp. sUbhojanam II 37 II

gaJ)acakrarp. tatal;1 kuryad vidhijiias tadvidhirp. yatha I ity evarp. vratarajarp. tad yal). kuryac chuddhamanasal). II 38 II

33 a visramanavarp. E 33 b °nasa ACDE 33 d caranAB 34 d vrihm ratnani bhiimivaIp. E; bhu~itan for bhu~aQ.an? 35 b °sakti E

35 d vrata ABCDE 36 c pasyakarp. C pratyantarp. D prabhojyarp. E 36 d iiSlvaoCD svas"ir° E 37 c °dhisarkao ABCD

37 d °rnrta ABCD 38 a kuryat BE kurya C 38 b vijiias D 38 c evarp. vaityarajaIp. E 38 d °matmanal;1 A

61

vipulaI1l bhogam abhujya sarvasukhasamanvital}. I paratra sukham apnoti dharmaloke mahipate II 39 II

indrap!$/a uvaca I bhagavan sarvavin natha punar vaktuI1l tvam arhasi I saI1lsare bahudha jatis te~a111 pracaraJ}.aI1l katham 1140 II

vratapujaphalaI1l sarvaI1l kalaI1l ca samayaI1l dinam I kutra sthane vrata111 karyaI1l tat sarvaI1l vada saI1lpratam II 41 II

vasubandburuvacal

sp;m rajan mahabhaga saI1lk~epad gaditaI1l maya I svaYaIpbhuvo vise~eJ}.a sthane pUJ}.yaI1l mahottamam II 42 II

tadabhave svadese~u sthavare caityapuI1lgave I tadabhave svayaI1l!qtva karayitvaparais tatha II 43 II

suvafJ}.ena lqte vapi ratnais canyais ca dhatubhil}. I pa~3.J}.ena tatha ka~thair i~tikamrnmayais tatha II 44 II

valukaudanapiJ}.gena !qte paue ca citrite I devalaye nadltIre tIrthe pUJ}.ye mahltale II 45 II

39 b °vitaI1l D 39 c sukha prapnoti E 40 b puna vaktu tam CD 40 d te~aI1l ca caraoE 41 d °rva111 gada BCD 42 b mama C sarve~aI1l ta pratrgadiOE 42 d mahattatvaI1l A maharttaraI1l CD pUt;J.yamahattaraIllB 43 b sthavaracaityapuI1lgavraI1l E 44 d itikaoAC 45 a °lukodaoAC

45 d pUJ}.ya E

62

dharmaSalarp visodhyadau yathavidhi vratarp caret I pu~pak~atasugandhais ca variJ}.a caityapurpgave II 46 II

argharp dadyad raveb. piirvarp pu~parp ~ipet salajakam I maJ}.Q.alarp paiicadevanarp likhed gomayav~a II 47 II

avandhy~arayuktena adbhir vratIn susiiicayet I havargantak$arair mantrair vratimiirdhni prati~thitam II 48 II

0111 aI;t hum iti mantreJ}.a disobandharp satarjitam I anganyasarp karanyasarplqiva gururp ca vandayet II 49 II

pu!?pak~atarp kare dhrtva k~ipet pu~paiijalitrayam I paiicabhutasamutpannarp padmak8l'J}ikasarpsthitam II 50 II

avahayed dharmadhaturp vagiSvararp. samujjvalam I jiianariiparp samakr~ya sarpsthapya samaye 'rcayet II 51 II

47 b pu!?pe A pu~pa D 47 d cikhed A li~en B likherp C likhe D liped E 48 a adhyasvarayuo A avarpdhyasvarayuoCDE 48 b susirpcaret C susarpcaret D? abhito E 48 c °k~aramantrai ABE havagantak~aramantrai CD 48 d °miirddhi A °miirddhni B °muddhni vrati°C

°muddhni vratiOD 49 b satarjanarp E 49 c kararpnyaO ABC 50 a 0tarp dhare B 50 b °lib.traO ACD °lirptraOB 50 d °dmarpkarpkafJ}.J}.i° A °kasasthioD 51 a ~ayetCD

51 b musarjvalarp C samurjvalarp E 51 d ~e cayet ACD

63

avahayami tva111 natha ti$lha tatra manohare I sthiro bhava sada rna gab saq1llidhya111 kuru sthiivare II 52 II

dugdhak$atambusa111yukta111 navaratnani halakaib I saIikhastha111 pratigrill}atu [!] argha111 datta111 maya muda II 53 II

pallavastrfu},i divyani clvaral).i mahaprabho I nanarangavicitrfu},i pratigrill}1itu modatam 1154 II

candana111 malayodbhiita111 kastiirikunkumadikam I saileyarp. ghanasiirarp. ca grhyatam anumodatam II 55 II

jalajan sthalajan divyan paficavafl).ena granthitan I sumodavasanayuktan pU$pan grhya pramodatam 1156 II

dhiipo 'ya111 gbrfuJasa111tarpo divyagandhasuyojitab I pradattas tava tO$artha111 grhyata111 bhaktavatsala 1157 II

52 b °haret CD ti$atrasvatra E 52 c sada mo ga A ga B sada yo ga CD rna sa E 52 d sani °ABCD 53 a dugdhantatambuo E

53 b hiitakaib ABC rhatakaib D 53 c patigrhO AB parigrhO CD °grill}1ittu E

54 c °citra B

55 a malayobhiita111 E 56 a jalaja A jalajo D

56 c °vasamayukta111 A °yukta111 B °danasanayukta111 C °danasamayukta111

D 56 d pu~pa AD pu~parp. BC pramota E 57 a °l).asatarpya AD 57 c °datta111s E 57 d °ktavatsalo A bhaktivao BCDE

64

dlpo 'yrup. harati dhvantrup. sarvatimiranasa.ka.Q I ghrtatailasamujjval0 maya dattaQ. pragrhyatam 1158 II

annrup. caturvidhrup. natha rasanmp ~aQvidhrup. tatha I ghrtadyan sarkaraharan bhuiijatarp. ca sukharp. mama 1159 II

nanaphalasumodyarp. ca ko~akar8.QQavadikam I skandhamfiladikarp. pattrrup. grhfu}.a pratimodatam II 60 II

tambiilapiigasarp.yuktatp. karpiiranirmalani ca I divyau~adhig~dIni grhyatatp hitakank~aya II 61 II

lajak~ataphalarcaiva diirvakundani bhaktitaQ. I prak~iptani maya tubhyarp. grhaQa hitamanasaQ. II 62 II

saUV81".Qlidi1.q1:arp. chattrarp. dhvajani vividhani ca I patakadIni sarvfu}i pragrhyajina modatam II 63 II

58 a 'yarp. bhavati E 58 b °timilanao ABCD 60 a sumadyarp. E 60 b °kacandavao A °karandavao B o~akorandavao C ko~okoranbhuvao D 60 c skandamii ABCD 60 d patimodanmp C patimodanarp. D 61 b karppuraparimalani AB karppiirarp.parirav.i CD karppiiranirmarani E 61 c °g8.Qani ca A °vyo~adhig8.Qiini ca CD 62 a °lacaiva ABC °larceva D lajar~arp. phalarni ca E 62 b °l<:w}Qani CD 62 d °nasa1;t A °manasa E 63 a ~ilq°D

63 d °danamA

65

dhiman piijal11 tatha lqtva stotram eval11 ca karayet I jinendrato~al}arthaya karayec ca pradak~il)iim II 64 II

dharmadhatumayal11 caityal11 sarvalokasvartipil)am / alayal11 sarvabuddhanal11jinadhatllJ11 namamy aham /1 65//

namas te jinadhatiinal11 pratyak~al11 samalIlaya I triyanasamayanandal11 satatal11 tval11 samasraye // 66 II

jinajal11 sakalasthal11 ca pUl)yak~etral11 namamy aham / pavitrajanasukharthal11 sevitarthapradayakam //67//

pral}amami munisre~thal11 mangalarthapradayakam / jananal11 bhayahantaral111okanathal11 mahesvaram /1 68 1/

devatal:t sarvalokasthab sal11bhiita jinamal}<;lale / dadyat tebhyo balil11 tu~tya pujabhaktyarcanair atab /1 69 II

64 a tato krtva E 65 b °pil)ab A 65 c sabuo E 65 d jidhaO E

66 c °nanda ABCD 67 c °rthantu ABCD °jasuO E 67 d °rthal11prao CD . 68 b mangaO A mangalyarthal11prao CD mangalyarthaprao E

68 c jinan8:J11 A jinana E 69 a °vata °kastha ABCDE

69 c dadya A dadyan D; tu~lyab A tu~lyail}. B tu~tul}. C tu~laib D 69 d °nair khyacatab A bhaktyaccanaib C bhaktyarccamer D

CD add the following after vs. 69 saucasobhanadikal11 COcasaubhao D) lqtva vratinab mauriklil)<;lalasarvabharal}agal11gopayadivastra sobhayen malapu~pa lohayen mal)<;lali prajvalayen (Olayan C) vistarel)opa<;lo~ita COpaQho~ita D) gandhaya te 'grata ('gra C) dhupayet sarvapapaprasamanal11 bhavati

66

bahumangalavadyais ca chattrasindurapatraya I acarya1;l svastivakyais ca karayec camahotsavam II 70 II

a~vinipii.r.Q.amasyalll tu < ... > ravivasare I ayu~mat1yute yoge praSastaS ca vise~ata1;l 1171 II

ya1;l prakuryad vratalll tasmin vipulalTl bhogamapnuyat I paratra sukhasalllprapto jinaloke mahipate II 72 II

sf1}.U rajan mahabhaga vak~ye pujaphalalllPuna1;l I yena salTlsthapitalTl caityalll vItaSoko bhaved asau I mayamohavinirmuktas trimalenaviliptita1;l 1173 II

paiicarrqtais candanagandhagarbhair ye snapayantl jinacaityabimbam I mandakinitoyasugandhagandhais te capsarobhi ratim avahanti II 74 II

70 b °dfuajatra E 70 c vadyais E 71 b hayak~a ACD hayerk~e B hayark~a E 71 c °yutra A °matiyuo B 71 d prasastalTl E 72 b bhogyam E 72 c °ratre ABCDE salTlprapya E 72 d °lokya mahlyate CD 73 f °lenavio ABC timalenaviliptika1;l E 74 cf. AVC vs 100; cf. also the Lak~acaityasamutpatti paragraph gfor

this and the following verses. 74 b °yantIhajinaO ABCD °caitabio E °bimbe AD 74 d °psarobhi ACD °psarabhio BE

67

ye dhiipayanti k$8J}.am atra lokal;1 soka na te~arp. prabhavanti jatu I surasurail;1 pujitapadapadmal;1 sugandhamalyambarabhii~itatigal;1 II 75 II

sugandham asma upaghaukayanti prasannacitta manuja ajasram I sugandhideha ravibhanudipta bhavanti lokal;1 paramarthalokal;1 1176 II

ye kutikumadyai racitarp. suvastrarp. dadanti ye caityatathagatebhyal;1 I s'itartidul;1kharp na hi jatu te$arp

taddhetutal;1 ko~avisalasaram / / 77 / /

aSe~apu~parp jalajarp bhavantarp svetarut).aSyamasupltalq$l}.am I samantabhadraya visiilavarpSam arogyasaukhyarp prabhavanti danat 1178 II

75 cf. AVC vs. 102 75 a k~8J}.a sarpti lokal;1 E 75 b soka ma te~arp E 76 cf. AVC vs. 103 76 a asmadyiipagokaO A asmai B asman upaghokao CD

sugandhasmadhupatokayanti E 76 b pramattacitta E 76 d loka pao ACD

77 cf. AVC vs. 104 77 a °kumal;1dyai racitra C °kumal;1dyairadyai racitra D 77 b dadanti as in Epic Sanskrit; ye is redundant here. 78 cf. AVCvs. 105 78 a °lago A °laja C °lajo D ? °lage E

68

sraddharata ye manuja udarair mali'isugandhair bahupul?payuktailJ. / caranti pujrup bahubhaktitas te samastasaukhyani labhanti loke II 7911

netrabhirama bahuratnako~a naradhipair arcitapadapadmal;1l

jiianapradlpahatamohajala ye dlpamala racayanti buddhe 1180 II

naivedyam asmai pradadati loke yo bhaktiyuktalJ. surasaJp. sugandhim I bali visi~lO naracakracu<;la­mal}.yarcitanghri nrpasevyamanal;1 II 81 II

phalamUladikaJp. dattva caitye~u bhaktimanasalJ.1 yathe~latp. phalam apnoti nirogi sukhavan sada 118211

79 cf. AVC vs. 106 79 a udarail). A rudarailJ. C nudarailJ. D 79 d °khyani nityaJp. ca laO B 80 cf. AVC vs. 107 80 d buddhai ACD dipamalaJp. E 81 cf. AVC vs. 108 81 a °dadanti AC; loka ABCD °dadanti E 81 b ye BE; °rasa ACD ~ktal;1 E 81 d °taJp.ghrinro AB °l}.yacintaJp.ghrinrpasyavyamao C

°nrpasyavyamao D 82 cf. A VC vs. 109 82 b °manasalJ. E 82 c yathoktaJp. C °thokta D 82 d 'nirogI' sic mss. cf. vs. 94a and Pali niroga = Skt. niroga

69

rogadibhilJ. prabaladubkhakarair vimuktalJ.

snigdhananalJ. kanakatulyamanojftavafl}iilJ. I rajyalll hi yad vigatakru;ttakam apnuvanti bhai~ajyadanavidhina tad m~anti caitye II 83 II

tambiiladigru;talll dattva riipavan sukhavaft chucilJ. I divyiingana manohiin rajalak~mlm avapnuyat 1184 II

vitanam uccair vitanoti caitye

dhanyas triloke paripiijanlyalJ. I visiilavatpSo gUQ.arak~aJpyo jato mahiiillptasarIrabhiisalJ. 1185 II

dhvajan patakan abhiropayanti ye caityabimbe khalu bhaktiyuktalJ. I mahIsvaras te jitadu~tasarpgha bhavanti natha divi bhiitale ca 1186 II

chattrfu}.i nanamru;tibhir mahiirhailJ. salllpadayanty attamana dadanti I caitye~u bhiimIsvaravrndavandyal). srIsarpyuta dharmarata bhavanti 1187 II

83 cf. AVCvs. 110 83 c ye for yad in mss. 84 cf. A VC vs. 111 85 cf. A VC vs. 113 85 b dhanes lokye CD 85 c °valllse CD °1J.1yal). ABCDE 86 cf. A VC vs. 112 86 a dhvajapaO D patakam adhiropao E 87 cf. AVC vss. 115,116 87 a mru;tibhimudarailJ. CD 87 b auttamana dayanti ABCD attamana dayanti E; dadanti as in Epic

Sanskrit. 87 c °vandallllJ. CD

70

vil}adibhir ghaJ}.tamrdaIigavadyail;1 spigais ca saIikhadisudivyagho~ail;1 I sarp.gho~aJ}.arp. ye vitaranti caitye te 'bhijiiaya paiicabhir asrayante 1188 II

mahotsahakarair gitail;1 sumanojiiasvarair jine I nrtyarp. ca karayen nityarp. kuryac ca divyagho~aJ}.am 1189 II

te naral;1 susvara bhonti sundara divi bhiitale I diVYaSrotra mahavijiial;1 suSabdarp. sfl}.uyul;1 sada 1190 II

nrtyagitadikarp.1qtva caityabimbe jinalaye I vandyamanal;1 sugotras ca ni~papas ca bahuSrutal;1 II 91 II

dirghayu~kal;1 sahasrak~a nirapadal;1 gUQasrayal;1 I grahavyadhivimuktaIiga bhavanti te subhakaral;1 II 92 II

88 cf. AVC vss. 117, 118 88 b sfIP.gabheryyadi sao CD 88 c o~aJ}.a A o~al}arp. CD 88 d °yantate D 89 a nanamahotsahakarai sugitail;1 CD °tsahakarair

nitel;1 E 89 d kuryyad divyasughoO AE kuryyat divyasughoO C kuryya divyasughoO

D 90 a ora bhavanti D 90 c °vijiial;1 E 90 d °l}uyat AC °l}uya D 91 cf. AVC vs. 119 92 cf.AVC vs. 119 92 a °yu~ka ACDE °yul;1kal;1 B 92 b nirapada E 92 c °tiillgi AC vinimuktiillgi D vyadhirvimuktiillga E 92 d subharp.kao B

71

trasaya dU:;;lasattvana!p. rak:;;artha!p. ca jinalaye I sastrahastal). sthita ye cajinabhaktisamanvital).1193 II

ayu:;;manto nirogas ca putrapautrisamanvita1).1 bhagyavanto dhanaQhyas ca gacchanty ante jinalayam 119411

dfuvakundak:;;atan pu~pan lajaya saha bhaktiman I prak:;;ipej jinacaitye:;;u svastivakyam udaharan 1195 II

durgati!p. nabhijanati sukulI 10kanandanal).1 sarvavidyagurur vandyaS cante mok:;am avapnuyat II 96 II

ye ratnamuktiimal}ivajrahema!p.

riipya!p. suvarJ}adikadhatudanat I vina:;;laSokal). subhagal). suva!p.Sal). piifl}.endriyal). piifl}.amanorathal). syul). II 97 II

93 cf. Ave vs. 120 93 b °k:;;athaii C °k:;;ayaii D 94 cf. A VC vs. 120

94 a °manta CD; nIragas D cf. vs. 82 d 94 c bhagavaO ACD bhogyavaO B 94 d °cchante te CD °laye E; Leafno. 8 ofms. B containing the section

from nalayam to yakarilJ.al). in vs. 112 b is missing. 95 cf. A VC vs. 121 95 a durvvakuQ.Q.ak~atapuo ACD °k~atapu:;;pan E

95 c °k:;;iperj C °k:;;ipar D 95 d °harat A 96 cf. AVC vs. 121 96 c guru!p. vandes CD 97 cf. AVC vss. 122, 123 97 a °vajaheO A °mukulamaQ.ivajaheO C °tnamakulamaQ.­

ivajaheO D vajahema E 97 b riipya ACDE 97 c °bhagat CD

72

ye suddhacittab stutirn acaranti gadyatrnikarp padyarnaylrp vicitrarn 1 te sabdasarpghan bahuvadyajatan sfI}.vanti gltan surabharninInarn 119811

yavatl bhiirnir akranta: hy adhab kaiicanacakratab 1 yojanana:rp sahasrfu;li rasibhyab pariklrtitab 1199 II

yavatyo valukas tatra tavatyab parisa.rp.khyaya I raja bhavati vIresaS cakravartl rnahltale 11100//

ye jatarniitral). prabhutiirp prayiinti

sre~lhlkule janrna sadaiva ye~arn I hastyaSvayanais ca paribhrarnanti lqtviitra te caityavarapraJ}.arnarn 11101 II

98 cf. AVC vs. 124 98 b °trnikarp A °dyarnika C °dyiitrnikii D rnadyiitrnikiirp E 98 d gita E; bhiivininiirn ACDE 99 cf. Divyiivadana 197.8 quoted by Edgerton. Dictionary s.v.

kaiicanacakra 99 a yiivanta bhiitar iikiintii A yiivantl bhiitir a:kra:o C ya:vantl bhiivir a:kra:o

D 99 b adhob ka:o A adhob kra:rptaiicanao C adhob

kantarpcanao D

99 d raslbhya AD rasltya C raslbhya E 100 a ya:vanto ACD ; °luka: CD 100 b tavantya AC yavantya D tiivarptya E ;

°sarpkheya: C °risakhyeyii D 100 c vivireo C

101 b sre~thakule ACDE 10 1 d °tyacalatprao CD drta~tva tu te caityao E

73

akara-m-adyak~aramantrarajair

balyiipahararp khalu yo hi dadyat I tasmai sudeval:}. sagaJ}.al;1 sutrpta dasyanti satkarmaphalabhila~am II 102 II

yasmin sudhalepam udacaranti te rogaSokadivimuktadehal;t / dhanesvara dIrghatarayu~as te naramariiJ}.arp subhaga bhavanti 111031/

ye buddham uddisya mahanti nityarp

kurvanti mrdgomayalepanani I bhaktya susuddha jalamaQc;lalarp va labhanti te rajabalarp subhagyal;tll 1041/

102 a metre!? read orpkarao; °rajail;1 A akaramantrek~aramantrarajai C akaramantrak~aQamantrarajai D

102 b balyopahara AE balyupahara CD 102 c sadeva ACDE 102 d tatkarmao E 103 cf. AVC 127 103 a °leparpmuo C yesmirp E 103 b ragaSokadimukta A ragaSokiio CD 103 c °yudhas C 104 cf.AVC vs. 101 104 b mpigoO CD

104 d labhavanti CD °bhagyaQ. CD

74

srupangCll}.arp. dhatuvararp. vihararp. ye sodhayantiha naral,1 prayatnail;t I nirmalyam ebhyaS ca samuddharanti te hemavafl}.al;t sudrso bhavanti 11105 II

pradalq;il}arp. ye vitaranti tasmin

bhavanti jatismaralabhinas te I suvafl}.avafl}.8.bahuputrapautral;t

piijya manu~yamaranathasarp.ghail;t II 106

alasyenapi yal;1 kuryaj jinalayapradak~il}am I pade pade suvafl}.aikakar~adanaphalarp. labhet II 107 II

brahmak~atriyavaisyanarp. sacchiidr~arp prapiijanam I tebhyo vihinajatinam adhikaro na piijane 11108 II

105 cf. A VC VS. 128

105 a °tubalarp. CD stu~agaQ.arp. E 105 b °yatnair E 105 c °lyam ates CD °lyam ebhas E 105 d °drsa A 106 cf. AVC vs. 126

106 a tasmi CD

106 b yatismarabhio CD

106 c SUVafl}.8. vahapuo A 106 d O~yanalanao CD °yanaranathal;t sarpghail;1 E 107 cf. A VC vs. 129 107 c °Vafl}.ekao A °Vafl}.a CD te pade pade E 108 cf. A VC vss. 130 - 132

108 d dhiipikaro ACD

75

gandhapu~padvijatinatp. .,. ca pujayet 1 gandhapu~padvijatinatp. vise~el}a prakathyate 111091/

chattravarohlll;mrp. rajiiarp. vaisyanarp. tv annaQhaukane I dhvajapatak:avastre~u sudriil}arp. ca pracak~yate II 110 II

sVafl}akara lohakaral). karp.sya1qtlq~ikadayal}. I ete~arp. ceha hastena caityapurp.gavapujanam II 111 II

tal}dulI vyaiijaru capi krayavikrayakaril}al}.1

etail}. svavrttivastuni Qhaukanlyani bhaktital}. 11112 II

109 compare A VC vs. 130 109 abConfusion in mss. ACD. The relevant section ofB is missing as

noted at 94 d. E does not have any readings here. gandhapu~padvijatInarp. dhiipikaro napujane A °dvijatinarp. so so karmmaii ca pujayet C °dvijatInarp. so kasmaii ca pujayet D

109 c °pu~parp. dvio E

109 d prakathet C prakatthate D 110 cf. AVC vs. 130 110 b annadhvakao CD 110 c m.c. °patakarp.vao ACDE 110 d prakakhyate E 111 a metre! suvafl}1}aka 10haoCD svafl}1}akaro

rohakarai}. E 111 b karp.salqt° A karp.SakalqtO CD

karp.salqtlq~Ikaradayal}. E 111 c o~atp. vajiha AD o~atp. vajeha CD

111 d °pujarp.ne E 112 a tal}Q.alI A tal}Q.ali CD ; vyajanI AC °jaru vapi E 112 b kayaviO C kayavikrayakarital}. D 112 c etel}. AB 112 d gokanI ° AC ghokaru ° DE

76

saulinI dhvananavartI marpSavartI tatha surI I etair dIpaQ. pradatavyal). kuladharmapramiil).atal). II 113 II

carmakaraS ca matatigo niyogI rajako dhvajI I etais ca diiratal). sthitva vandanIyo jinalayaQ. II 114 II

~altrirp.Sadjatibhir evarp svakulavrtticaral}.ail). I anyais ca vividhair nityarp piijyo manyo jinalayaQ. 11115 II

ye~iim vratavikaro na pujane jinapurpgave I etail). pradak~il).arp iqtva vandaruyaQ. svabhaktital). 11116 II

evarp bhiiyaS cared dharmI vratarajam aharnisam I tasya pUl).yarp. yatha proktarp ku~thavyadhik~ayarp vrajet II 117 II

paiicanantaryapapani yasyanty api na sarp.Sayal). I kirp punas canyapapani j anmantara!qtany api II 118 II

. 113 a saulini dhvananIvartti AB saulini dhvaranivatti e saulini dharanivartti D saulinI dhvalanivarttI E

114 cf. AVe vs. 135 114 a °kare e °rmakare D °tiinga AB °tangi CD

matarpge E 114 c diiratedha sthitva E 115 cf. AVe vs. 136; This verse is given in the margin in B 115 b sokulaticalanail). e sokulaticalanail). D 116 a °vikare e ye~arp vrate~v adhikaro na E 117 a caret B caran E 117 b ahonisam ABE 118 cf. AVe vs. 137 118 a °nantayayani A °nantaryyakapao B 118 b °yanti pi B 118 d °tane pi e

77

na hi sa vidyate rajan sarvatra bhuvane~v api I ahoratravratarp. pUl).yarp. yo 'nyathatvarp. kari~yati II 119 II

sravad api haret paparp. darsanat pUl).yam apnuyat I anumodat tatha caivarp. vratinarp. tu kim ucyate II 120 II

vratinarp. saptabhagani lqtva pUQ.yarp. visaradal.1 I ekabhagarp.1abhed raja caikarp. tu sarathIjanal.1 I sarvasattvasya caikarp. hi tac chesarp.labhate vratI II 121 II

iti srutva guror vakyam indrap!$/o mahaprabhul.1 II tatal.1 sattvahitarthaya vratarp. karturp. samudyatal.1 II 122 II

varagasipurarp. gatva vasubandhlNaco yatha I vihararp. ca prati~thapya caityarajarp. jina1ayam I sarp.ghabhojyarp. tatal.1lqtva yayau svargarp.janail.1 sudhIl,1 11123 II

119 cf. AVC vs. 143 119 a hi ABCDE sanvidyate ABCD sarpvio E 119 b °ne~u ca CD 119 d nanyaO ACD anyaO BE omitting 'yo' 120 cf. AVC vss. 144, 145 120 a sravaJ)ad ABCD 120 d vratInarp. ACD vratInan ca kim B vratInarp. E

121 cf. AVC vss. 146, 147; AVK (P) paragraph 21

121 c rabhyad C labhyated D 121 d °rathijaO ABC °rathljaO with D.m.c

121 f panthanarp.1abhate vrati AB caturabhagavratinal) tadrsarp pha1arp pratilabhyate C catuna vratinal.1 tacirsarp. pha1arp. pratilabhyate panthanarp. rabhate prati D

122 cf. AVC vs. 149 122 a guro E 122 b O~tajagatprao B °pr~la ACD 123 cf. AVC vss. 165,167

78

tato bhik~avo bhagavantam etad ucul). I bhagavan munisardiila punar vakturp tvam arhasi I kena kena pura natha vratarajam idarp lqtam 11124 II

bhagavan aha I pura svargel;lu sakreJ;la ahoratravratarp lqtam I sa l;latparamitarp dharya caityarajam apiijayat I pradak~iJ;larp sada lqiva yathavidhi mahotsavaib. 11125 II

patale ca pura VITO daityendro balavan abhiit I nirgho$adamano nama devasurapramardakab. II 126 II

indrarp svarge nirakrtya prthivlm avadharitam I tenasurasahayena trailokyarp svavaSe krtam 11127 II

prthivlmaJ;lQalarp gatva gato 'sau maghavatpurim I indrapr$/amahasthane devatapratimarp sthitam I paficapradakl;liJ;larp lqiva prajfiaparasthito 'bhavat II 128 II

124 cf. AVC 178 125 cf. AVC vss. 181,182 1.25 d raja prapiijayet ACD 126 cf. A VC vs. 183 127 cf. AVC vs. 184 127 b °ritab. E (visarga above line) 128 cf.AVCvss.185,186

128 a sap( E 128 b °ghavanpuo B 128 c °Pfl;ltomao CD 128 d °vatIpratina A °vatapratima B devlpratima C

devlpratina D; sthitam A 128 f °paramita bhavet ACD

79

patale~u punar gatva* so 'carat tad vratottamam I naginyo nagarajas ca patale~v acaratp.s tatha II 129 II

nagail). phal).avibhu~abhir devanagendrakalpitam I pujitatp. satatatp. bhaktya caityarajatp. vidhanatal). liDO II

r~ayaS ca pura sapta jalasrayaprati~thitam I pupujul). jinadhatusthatp. vidhibhis ca visaradal). II 131 II

naginyo vi~adarpandhal;1 pujyamanafi jinalayam I tapitan karayam asur vi~fuigarail;1 pradahanail).11132 II

tatas tail;1 sapita evatp. naginyal). sambukal;1 khalu I bhavadhvaJ:p. saptajanmani punas caityasya sevakal). 11133 II

tatas cante punal;1 prapya manu~yatp. pUl}yabhavatal;1 I e~a sa nayaka ya tu dharmadak$alP patitp. labhet II 134 II

129 cf. AVC vss. 190, 192, 195 129 b Bomits section from * to nagendrao in vs. 130 b. 129 d acaran AD cara C 130 cf. AVC vs. 195 130 a phal).avio ACDE

130 b devaqmaO ACE nagendrais caityakalpitarp. B

131 cf. AVC vs. 198 131 b °srayepraO CE 131 c °pujujinadhatutp.sthatp. E 132 cf. AVC vss. 199,200 132 b pujyar manafi CD 132 c tepiUltp. ABC tepita D tapita karayam asu E 132 d vi~ongaO ACD °dahanel;1 E

133 cf. AVC vss. 201,202 133 a ~rapio BCD etatp. BC eka D tai srapita E 133 b naginel). sambuka E 133 d caityatp. tu B caitya tu CD caityaprasevakal;1 E 134 d °dak~a AB °rmmalak~atp. C lab hal). A labhe BE labha CD

80

tatas 13 vaiicitiil}. sarvaQ. sambuka dharmamanasaQ. I dhanyarp pradak~iJ}.arp cakrur bhavayantyo jinalayam 11135 II

tata1;t pUJ}.yanubhavena devya1}. saptakumarikal}. I bhu13 rajasuta dhanyaQ. praIabhan paramarp padam II 136 II

tasam eka vratinamna dhannadak$apativrata I tasyaQ. pUJ}.yaprabhavena dhannadak$o 'labhad vratam II 137 II

dhannadak$o maharaja yathavidhi vratarp. caran I bharyaya saba dharmatma sukhiivatyarp. mahipati1;t. II 138 /1

ity evarp bhik~avo jiiatva vratiinalll vratam uttamam / caityaseva sada karya vratapUJ}.yapracaraJ}.ai1;t. II 139 II

135 cf.AVe vss. 211 - 214 135 c cakruE 135 d °laye E 136 cf. Ave vs. 335 136 a tato1;t. CD 136 b °malika E 136 c rajadharmmaparasuta e rajadharmayarasu13 D

rajasuta dhanya1}. E 137 cf. AVe vss. 339, 346, 347 137 b °k~aprativrao AB o~aprativataQ. D 13 7 d labhed BE 138 cf. A VC vs. 348 138 a ~ajaE 138 b carat CD 138 c °ryayarp CD; °rmmatmya e 138 d '\ratya CD °pate ABCDE 139 cf. Ave vs. 349 13 9 c sada kuryat B ka.ryya D

81

caityavratasamarp. PUl}.YarP. nasti satyarp. tribhiivane / tasmac caity~ sada vandy~ piijanly~ prayatnat~ 11140 II

ity * ahoratravratakatha*

140 b satvmp. E; tribhuvane ACD trlbhuvane B tribhfivare E

140 c caitya1111J. sadandy~ E 140 d °nIya CD

*iti srIahoratravratakatha samapt~ A *ity ahoratravratakathavidhi samapt~ E

82

§ I

§ 1.

AHORATRAVRATAKATHA (Prose version) A VK (P)

(Ib) 0111 namo dharmadhatave I 1 akasanirmal02 bhut02 ni~prapaficagUl;taSrayal,13 I paficaskandhatmakal,14 santas5 tasmai (s)tiipatmane namal,1 111 II

ekasminn6 antare7 kale7 bhagavan kapiJavastuni mahanagare viha(ra )ti sma sardha1l1 paficamatrair

bhik~usatail,1 sa(1l1)bahulais ca krtalqtyair jitendriyail,1 k~it:lasravair8 anyais ca bodhisattvasatail,1 ~atparamitanirjatail,1 paficacak~usamanvagatair9 anekail,1 sravakamukhyair10 anuttaraput:lyak~etre nivasitairll buddhasasanaratibhir12 anekair devanagayak~adibhil,1 parimaw.iitail,1 sapar~adaparipuft:lail,1 I

1. cf. AVK vs. 1 2. akasonirmmalarp.bhuta 3. °srayal,1

4. °tmanal,1 5. santal,1 6. esminn ('ta' in upper margin) 7. antakannarekatte (marks to indicate omission over

'kanna') 8. °ravail,1 9. °gatail,1 10. °mukhyail,1

11. °vasitail,1 12. buddhosasanaratibhil,1

83

§ 2.

§ 3.

§ 2.

§ 3.

tatsabhayaJ.11 subhiltj(r) vaj(r)adharam evam aha I (2a) vaj(r )adharaI srlman munisardiilas tatsabhayam2

anekadevanagayak~adisaJ.11mi1ite naikagiram ajiHiJ.11 navabha~itaJ.11 kim /kimabhila~o bhavasi subhilte yathabhiprayas tatha vijiiapaya3 sakyamunau I subhiltiraha I narfu).am uttamaJ.11 vrataJ.11 yad ahoratravrataJ.11 vrataraja(J.11) mahodayaJ.11 mamabhila~a1;l.41 ity ukte mahanumataJ.11 sadaral11lqiva vaj(r)adharo5

bhagavantam evam aha I bhagavan munisardiila giram ekam api navabha~itam I sarvasabhajananam abhila~itaJ.116 subhilti? iti7 vrataraja(J.11) mahodayal11 yad ahoratravratopayikam abhila~ik08 'ham ity aha9 I tat sakalaJ.11 prabha~aya tvaJ.11 munIsvara I

bhagavan a(2b)ha I sadhu sadhu vaj(r)adhara 10kanaJ11 hitahetuna prcchitaJ.11 saphalaJ.11 piirayami I ity uktva srldharmadhatusamadhau I sthitavan I

nasikagre mahapadme dharmajvalaJ.112 samujjvalan3 I avabhasya disan sarvaJ.11s4 tatsabhayaJ.11 virajate II 2 II

1. °dhara1;l.; Vajadhara for Vajradhara is probably purely graphical.

2. °yaJ.11 3. °paya 4. °la~ohaJ.11

5. °dhara 6. abhila~ita1;l.

7. °bh ti:ti 8. °la~ito

9. ahaJ.11

1. 2. °jvati 3. °mujvaran 4. sarvan

84

§ 4.

§ 5.

§ 4.

§ 5.

tada sarvapar~adajanatI5 ke cit paratp. dharmasubha~itatp. ke

cid bhagavato6 vaco'mrtakaql? patum ... 8 / tathaivanye

katha(tI) parasparatp. pravaditatI9 / te par~adajana(tI) sadhu bhagavadrasmayatIlO pradurbhuta avasyarp II dharmakathatp. pratibha~ayi~yati /

tada vaj(r )adharatI I punar apy2 uvaca / sadhu bhagavan3

mahaprabha4 kasmin bhagava(n) prthivyatp. kena

saIl1caritam ahoratravratarp brtihi me paramesvara / bhagavan aha / (3a) Sfl:lU vaj(r)adhara mahatejatp.5 vratanam uttamatp. vratatp. prthivyarp pavanikatham /

puratanikale uttaradigbhage dharmapattano nama

mahanagari asid l maghavatpattanasama2 sujana-m-uttamaitI

paripUrita / kathatp. vistarita nagart / saptayojanasarpvrta3

5. O~adagaI).a

6. °vatatI

7. vacatp. mrtakatp. 8. asti

9. pravaditarp 10. °gayanrasmaya

11. va~yatp.

1. °dhara

2. api

3. °gavan 4. °prabhova

5. °tejam

1. Mit 2. °ghavanpao

3. °namatp.vrta

85

§ 6.

§ 7.

§ 6.

§ 7.

vyayamavistI11)a4 bhavati5 ..•• talapailktibhil}6

parikhabhis? ca parirundhyamana mahotsava /

tadfudhvarp trikUtaparvato 'sti / nanavrk~asamakl11)arp nanapak~igaQ.asadaratarp nanakusumasugandhavasitam8

anekar~ibhil}9 suvasitarp trikUtam eva / anekasurasamaki11)anekavidvajj anavrta1 0

nanasilpajfiasamapanna(3 b) bhi~agvaraprabhrtinana­supuru$aparipU11)all bhavatil2 nagari kalavedi­kalajfiasamayajfiacaittajfiamantrIsamapanna13 ca /

tasyarp nagaryarp dhannadak$o nama raja babhuva nayavinayavivekavidhijfial} prajavatsalasvabhaval} paradul}kharpl sukharp va svatmani vedaniyo dayavan dharmatraQ.adharmaparayaQ.a(l}) parakarye$u mahotsava(l}) / tasya patnI suvratisada dharmacariQ.i2

vidyaguQ.asampanna /

atha tasmin samaye tatra trikiitaparvate siiriputro nama mahatmaYU$man jainajfio1 buddhajfianavidarp varo2

4. vyayamamavio An additional 'ya in margin. ? read: vyayamayamaviO

5. bhavanti

6. kecittalapaktiO

7. °ri~abhis

8. °va~ikarp

9. °kar~io

10. °kasfuibhisamao 11. °sujfiapuru$apario

12. bhavanti 13. °samayajfial}caittajfial}mantrlsamapannas

1. 2.

1.

°dul}khal} °rmmacaraQ.I

2. vara

86

§ 8.

§ 8.

viharati / tada sariputro 'nuvicintayati / (4a) ko dharmavatsalo3

dharmaparaya:r;1.04 dharmaCaraI}.0 5 'sti kasminn iti / ta(t)kl?aI}.at smrtya darsitam ity uktam / darsito dharmacaraI}.o6 dharmavatsalo7. dharmaparayaQ.o8 dharmadak$o nama raja asti/ tarp. dharma(rp.)

desayi~yami / ity uktva dharmapattana1J1 mahanagari{rp.) gatavan samanuprapta(l)) / tatra prasada-m-ekam asti / tasmin ti~thati /sa tate 'nekadharmakathanena sthitavan / tarp. sarvajana(s) tatra prasadikena sadhukaram adat / tata(l)) ke ci(t) satpuru~a(l) si~yatvam anugacchanti tasya /

atha dharmadak$o maharaja sarvavrttantam anumatarp.

srutva (sa)vicaram adareQ.a sagauraveQ.a mahotsavena rajakule pravesayati1 vasanabhaktena (4b)prati~thapayati / atha Sariputrd rajanam astrvacanam abravit / saddharma(rp.) kurutarp. svasti saddharma(rp.) kuruta:rp. vatsa saddharma(rp.) kurutarp. mok~arp. sarvakama3 bhavantu4 val). / atha sa raja prahar~eQ.a asirvacanam aka(r)Q.ya sariputram evam aha / vibho sariputra katham a8irvacanarp. tava / kas ci(d) buddho vadevo va devi va5 mahesvaro6 (va) narayaI}.o7 vanyo7 (va) rak~atv ity8 asirvacanarp. mahyarp.

dadya(t) / saddharma(rp.) ku(ru)tam iti dadasi / saddharmarp. na janami bhagavan saddharmarp. bha~atu9 mahamate /

3. °tsara 4. °raya 5. °raQ.a

6. °raQ.a

7. °tsara

8. °rayaQ.a

1. pravisati 2. °putra 3. °kama 4. ? bhak~antu 5. ?vau 6. °vara 7. °YaQ.anya 8. iti 9. O~ate

87

§ 9. sariputra aha 1 na janasi 1 maharaja dharma~al1l dharmam uttamam 1 dharmadhatu(l1l) katharp nama dharmo namakararp varam 11311

Sp.J.U rajan mahateja prathamato2 (Sa) dharmadhatuprasarpskararp

lqtva ahoratravratal1l karaye(t) 1 atha casrame3 va nagare vihare va

anye va yatra dharmadhatur asti tatrahoratravratal1l kuryat4 1 aharnisam5

ahoratral1l saddharmal1l tad vratam iti pura tathagatail.11

§ 10. rajovaca 1 kathal1l vidhividhanadln kathyatal1l bhik~usattama 1 vratarajal1l tu Sal1lSare dinamasadikal1l1 (kra)mat 1/411

sariputrcl uvaca2 1 prathame maharaja yavodaka-(s)thapanal1l kurya(c)

catasradevatasthapanal1l dharmadhatuprabhrtasya3 1 icchanti ye sattva brahma-k1]atri(ya)vaisyasudradayas caturjativratal1l kurya(t) 1 1]oQasavi(l1l)satijati(bhir)4 anyail)5 svasvayogyas ca yu(5b)jyate 1

§ 11. rajan masasvinlsuklapak1]e caturdasyiiql dantadhavanal1l kurya(t) 1 k1]urakarmasucisnanal1l madhyahne1 dayadanal1l kurya(t) 1 tatal)

sTIrye2 ~a~te gate salyodanarp3 bhojanarp kurya(t) 1 tato

§ 9. 1. °nami 2. °mata 3. viiSrame 4. kuryya

S. ahannio

§ 10. 1. °dinam

2. °putrovaO

3. °bhrntaO

4. °dasovio

5. anyabhi

§ 11 1. madhyayahane

2. sTIryya

3. salodao

88

§ 12

§ 12.

mukhaprak~alanarp. ...... 4 pascat / tada vyakhyanatp.5 sp).uyat tata1.1 /

ratrau trayardhaprahare6 rajan sarve samutthaya pratyU~avelayatp. snatva kriyakaratp.7 lqtva sucivastratp. pravrtYa vratatp. kurya(t)8 / pancadevatamat;tQalatp. lqtva apatitagomayenopalipyarghatp. dattva ca (s )rupaya pu~padhupadlpagandhanaivedyaVII}.aVatp.samrdanga­muraja-9patahatalasatlkha-1 0dhvajacchattragltanrt)'adln 11 ~oQasavidhim 12

a(6a)rcanai rajan nanotsavaprapuritai1.1 prathame paiicapradak~iI}.atp. karaye(t) / stuti(tp.) buddhe13 pragiyate / lajak~ata(tp.) sapu~patp. ca caityamurdhni14 prak~ipe(t) /

atha rajovaca / bhik~usattama mahaprajna ahoratravratatp. ekasthane va dvitlye vanye va kim u / siIriputraJ uvaca 1 /

naikasthane maharaja yatra caitya(tp.) prati~thati / yatra devalaye caitye yatra tlrthasya satp.game /

yatra yatra manoramye buddhak~etre pracafikrame / / 5 / /

rajovaca / kathatp. natha pram~atp. ca yaticaityapradak~iI}.atp. satp.piirI}.atp. yavat tava(d) dina(tp.) kitp. va / SiIriputrEf uvaca2/ naiva3

4. pak~anatp.

5. vyak~anatp.

6. trayarthaprao cf. § 22

7. °kalatp. 8. a repetition here viz. sucivastrarp. pravr kuryat 9. °vamsamrdatp.gamuraja 10. °tahatalasatp.khao

II. °cchatragltanro

12. °Qasatp.vio

13. vuddha 14, miiddhi

1. °putrovao

2. °putrovao

3. sanaivarp. (omission marks over 'sa')

89

§ 13

§ 13.

maharaja yatinarp.4 nidra na visrama(rp.) na dhavitarp.5 kirp.

ci(6b)t... .... 6 Idrkpramat;la7 iti7 /

rajovaca / samartho1 'samartho va tasya vivekarp. kathaya prabho / Siiriputra2 uvaca2 / ke cid asamartha3 va ba1avrddha4 va ahoratravratarp na kartavyarp. maharajeti5 / rajovaca / katharp. bhik~o mahaprajiia asamartha6

ba1avrddhas7 ca dharmapratilabdha8 bhave(yul;1.) / SiiriputJc/uvaca9/

upavaso~ito bhutva caityarcanarp.lO snanadikarp. krtva j apastotrarp. ca karaye(t) / asamarthanarp.11 tatha puna(r) ba1anarp. abhila~arp yada dinam ekarp. va dinardharp. va praharam eka(rp) va upavaso~ito bhutva caityarcanarp.12 ekadvitripradak~i(t;larp.)13 yathasakti 14 ka(r)tavyarp maharajeti15 I

4. yetine~tana (omission marks over 'ne~ta') 5 °vital;1. 6. pasaye? 7. °maneti

I. °martharp.m

2. °putrovaO

3. °martho

4. °vrddho 5. °rajanniti 6. °martho 7. °laddhos 8. °labdharp.

9. °putrovao

10. °tyamarccao

II. °matthena 12. caityamaccanam 13. °dvitrprao

14. yatisakto 15. °rajanniti

90

§ 14. vrata(7a)niyama(tp) kathatp bhik~o bhak~abhojya(tp) kathatp punar1 vrata(tp) pU11}.a(tp) kathatp kurya(t) I vrataparyantakatp katham I sariputnl uvaca2 / sucisna(na)dikatp lqtva cittam antargatam3ik~ayet4 sarvasuklopacarel].a sugandhakusumayuktena nihatadaw;lasastrel].a nihatapral].ivadhena nihatadattadanena·nihatakamacarel].a

tyaktapisunena tyaktabhinnabha~anena tyaktadr~tavacanena tyaktaparu~akavacanena5 ca na cabhidhyadhanena6 na ca vyapadacittena na ca mithyadr~tigrahal].ena naiva lava(l].a)bhojanena naiva madyapanapipasena7 naiva matpsaharel].a vina uccasayyatp8 vina j(y)e(7b )~thala(il)ghanena vina akalabhojanena I evatp maharaja

vidhim eva kartavyam / ahamisaparyante9 prasanatp kurya(t) I punas

ca maharaja vratasatppilral].arthatp prativar~a(tp) va var~am ekatp va

tritaya(tp) va paika (va) sapta va vrata(tp) samapta(tp) kurya(t) /

§ 15. vratasa(tp)pilral].antare vicitracchattratp ca ..... chattratpl ca nanopacarel].a kusumaprarohal].atp ka(r)tavyam / nanotsavavinodita-2nrtyagitahasyalasyavilasa3-

paiicasvarasatpvrtakalaharel].a 4 pu~pak~ata­pi~takadiprak~iptena dhvajaprarohal].atp kurya(t) I yathavidhi5

§ 14. 1. punal:t 2. °putrovaO

3. anyantargaO

4. °k~ayen

5. °ruk~avao

6. cavidyactanena

7. °pasanena

8. uccasaryyayatp

9. ahannisapao

§ 15. 1. mayanacchaO? cf. §§ 19, 23

2. °ditalpllf° 3. °lasyatpvilasya

4. °vrtakao

5. °vidhina

91

yajiiadikaIll lqtva tata6 acaryaya vastrannasuvarIJ.akruikaI}.adi

(8a)saq1pUrar,taya I eVaq1maharaja tata7 acaryayopadhyayena vratinarp mailgalarthaq1 prati~thatp. kurya(t) I tata1;J. kumiirIpujanaq1 karaye(t) I eVaq1 vidhi(r) maharaja I

§. 16. rajovacal

§ 16.

sadhu sadhu mahaprajiia vratabandha(Ill) maya srutam I phalaq1 tasya kathaIll natha bha~asval tvaq1 yathamatam II 6 II

SfI.1u rajan pravak~(y)ami vratarajasya yaIll2 phalam I pura tathagatail;l praha tad ekarp vratasasanam II 7 II

nirgho$adamano nama asurendra1;J.3 prakIrtita1;J. I amaravatJ(IP! samasadya ti~thati sukhalIlaya 118 II

tada deva(na)m indro dinamana du1;tkhita1;t sasmara5 I (8b) kena

praklireQ.a vije~yami6 I mamasrame nirgho$adamano7

'surendra(1;t) sthita1;J.8 I tada iti vicintya devanam indra1;J. asmin traya(s)tri(rp)sadbhavane praktanadevendrai1;t9 sa(rp)piijiirtha(Ill) sa(Ill)sthapitaIll mahacaityam asti Itasmin caitye ahoratravrata(Ill)10 kriyate yathavidhill devanam indret;la I tadanantare

nirgho$adamano 'surendro12 nirjitya prfuivyam avadharita(1;t) I ev~ maharaja Idrsam ahoratravrataprabhav~ maya srutam I

6. tate

7. tate 1. °sasva1;J.

2. jaIll 3. °ndra 4. amalavao Metre ! read amravaO ? 5. sasamao

6. vijayi~yaO

7. °mana

8. sthit~

9. °ktanenadeo

10. asmiho; omission marks over smi

11. °dhina 12. °rendra

92

§ 17. rajovaca I katharp. bhik~o mahasattva tatphalarp. tadanyad api I bha~asva sakalarp. (9a) tarp.l ca vratarajasya sarvatal}. 119 II

stiriputrEi uvaca2 I sn:l.U rajan mahateja tadvratasya phalarp. maya I kathyate sakalarp. samyak pa(r)yantam adipascimam/I 10 II

vitanam uccai(r) prakaroti3 ma(r)tya(l}.) sndharmadhatau (.t tathagate va I jaravipatti(rp.) maraQ.antajanma5

tyaktva sarogarp.6 satatarp.7 labhante II 11 II

dharmarp. ca ratnarp. ca maylirapadmarp. caturdhvajan8 sarp.prati~thapitena9 I maitryadicatvaraviharakadln samapyate buddhavidarp. balani 1112/1

§ 18. ye(na) dharmadhatave vratarambhe d'iyate (9b) padyarp. ratnadugdhadimisritarp. tena l sucigatra(rp.) mahanidhirp. pratilabhyate I tatra acamanarp.2 dhyatva dlyate ihajanmapapani vinasyanti I dharmadhatave .. .1aitghayati31 dugdhlik~atambunavaratnadi saitkhasthlipitarp. kurvanti nara

§ 17. 1. la 2. °putrovaO

3. prakaroprao 4. short syllable required here 5. ? °Q.antijanmam 6. saroja 7. satasarp. 8. °turdhoja 9. ? °tisthapi; metre!

§ 18. l. tenara 2. °matam 3. kopitavacanalarp.ghate cf. § 23 for 1aitghayati

93

dharrnadhatave te sukhamodinyam abhila~aphala(ny) apsyanti4 / patadukUlasukumaradi ye praqhaukanti5

dharrnadhatave te patadukUlavastrfil;larp tantusarpkhyaya janma(su) surapure paribhunjante6 / tilakapraqhaukitena7

saundaryarUpagu!).aviSalasugandhavararp8 tena labhyate / . 't - . - . (10 b)9 VIC I ra!).1 ca pu~pani a, ....................................... .

§ 19. (lla) api tena suva(r)!).alatikatulyadanasya tatphalarp (s)tiipabimbe buddhe~u munayo vadanti sada /

§ 19.

padotk~epapadotk~epaml ekasuvafl).akarp dana(m) I tatphalarp munayo jagu(l:J) stotram eva prakurvIta II 13 II

dharrnadhatave suralokai(l).) prapfLjyate ...... .1 yena gItarp

pragiyate (s)tfLpabimbe~u divyasrotro3 bhfLtva surapure4

divyagho~arp srUyate te(na) / dharmadhatave rajanjapam eka(rp) prajapyate ye(na) sugatajnana(rp) samasadyate samadhi(rp) punar apyate I vividhavadyarp ye pravadyante te

maharaja dharrnadhatau devaloke divyavadyarp5 pratisru(t)ya

4. apyate

5. praqho~anti

6. °bhujyate 7. tirakapradhokio

8. °ndharevararp 9. Leaf 10 of the ahoratravratakatha is missing here. Leafno.? 15 of

another manuscript has been interspersed instead. This leaf begins

with: cal vrrddha kirpm ajnapita I vrddhovaca I pratiprati mama

1.

2. 3. 4. 5.

vacanena / matrmatamahamagatarajagrhe / upavisya / .............. .. and ends with : ceti va bhadra pravisyatarp vaktarvyam / cetl vaca / vrddhe agamahi upavisyatarp.. / upara gatva vicaradikarp krta ti~thati

I kim atra vra

°k~epakar~am

taye apariprabhote °srota yesurao

°vyava:va

94

sthita(l}.) / dharmadhatu(s)rupabimbe~u ye nrtyarp. prakurvanti nanavadyasamayuktarp.te suraloke sukhabhogya(rp.) samasadya gandharva(ir) saha rama(n)te nrt)ramanasya (llb) sastra(-)astrahastena tatsastreQ.a6 sarvapapani pratihanya(n)te / caityabimbe ye sudhalepa(rp.) kurvanti te paparasivi~(y)andital}. suralokam anugacchanti / ye (s)rupabimbe dolibandhita-catu(r)disavarohanti71ak~apu~paguQ.thita va ~a~tisatatrayapramaQ.ena8 disamalika(s)9 te pu~paguQ.thitasarp.khyaya janma(su) suraloke bhogam apnuvanti lO/ ye nanachattrarp. vicitra ....... chattrarp.ll va maharaja pratyarohayanti te raja(no) bhavanti cakravarta(s) caturatigavijitavantal}.12 svarganucariQ.o13

devalokagata14 bhavanti jainapadarp. prapnuvanti / evam asya maharaja ahoratravratarajasya phala(rp.) samk~epad15 uktarp. maya /

§ 20. rajovaca / bhik~usattama mahabhi(12a)jfia nidra(rp.) na kuryad iti sevyate1 visramarp. na kuryad iti visramarp.2 kriyate3

tasya phalarp. katharp. do~abahulam / siiriputra4 uvaca4/ nidravisramarp. kriyate5 yena dasarp.sarp. phalam apyate / atha rajovaca / bho siiriputra vratarajasya phalahlnabhutam6 ittham /

6. natsastreO

7. dori°; doli for dolika swing?

8. °pravramao

9. disamao

10. apoti 11. °tramayanachaO ? cf. §§ 15,23

12. °turagavijitavan

13. °carl

14. °lokegatayo

15. °padi

§ 20. 1. jat sevyao

2. °srasarp. 3. krayaO

4. °putrovao

5. krayaO

6. °tarp.

95

asyopayam asti ki11l va na va / sariputra7 uvaca7 / maharaja tasyopayam asti / kil11tu dharmadhatu(l11) pral).amyadau

paficapradak~il).aprayuktena a~tangapral).ama(l11) kurya(t) /

k~amapayitva gauravel).a pratiyacayet / tena sarvado~a11l pratimucyate iti / eva11l maharaja ahoratravratasya mahanusa11lsa mahaphalam / brahmaghatakal118 balaghatakal119 vadhyate ca sahodarastrlhatya­

govadhapapal1110 matrghataka(l11) pitrghataka11l1l (s)tUpabhedakam / asya mahasahasra( 12b )l).al1112 sal11pilfl).aphalam apyate prag13

eka(sya) / tathagatair bha~ita(l11) tatha srutarp maya /

§ 21. saptaparvatani mrttikakar~al).i 1 vaparal).i vaparasatani palasahasral).i2 va palayutalak~am3 va4 tathaiva sa(11l)khyam

§ 21.

api kalam api sakta11l maya / na tu ahoratravratarajasya phalaparyanta11l5

sakyate / eval11 maharaja aprameyapha1al11 vratarajasya anyena kim / eva11l maharaja dharmadak$a sampilfl).aphalabhutasya6 dharmal).a11l saptabhagaikabhagal11 bhilpataye / ekabhaga(l11) sarathljanebhyal). punar ekabhaga(11lf desavasinal11 caturbhagan8 vratinam / evam9 eva bhagapramal).a11l maharaja /

7. °putrovaO

8. °ghaQhakal11 9. °gha<;lhaka11l 10. °daral11strlharthyagovadha11lpao

11. °trpetekal11 12. ? madasao

13. prarg

1. °kar~a

2. palasaharnrani

3. pala-ayutaO

4. pa 5. °tatplla C'na' in margin) 6. °bhutal11tasya 7. ekakabha°

8. candrabha° cf. AVe vs. 147 and AVK vs. 121

9. epam

96

§ 22. rajovaca /sadhu mahabhijiia vratanarp. vratam uttamarp.

§

§

vratarajam iti khyatarp. satyam eva mahamatel / mamabhila(13a)~o 'bhut2 samyak kari~yamiti niscaya(~) I ta(t)k~an.ad eva rajiia patni(rp.) vratfm ahfiya adesitam I amatyapar!?adadi3 .••..•••• 4 dasavi(rp.)satijanadin5

sarvan6 sarpnipatya mahacaityarp. karitavan7 / sariputrCl)a8

yathadesitarp. sarvavidhin9 samagri(rp.) sajjIlqtyalO sthitavan I tato dinan II prerayamasa / tadadisamagatapadakadi(rp.) sthapitam / caturdasyam upavasasthito12 bhfitva madhyahne dlpadanarp. diyate13 dharmadhatau I tato mukhaprak~alanadikarp.lqtva sanj:JUtravyakhyanarp. sampfirn.a(rp.) srfiyate / tato 'harnisarp.14 trayardhap(r)ahare15

samutthaya pratyfi~e16 snanadika(rp.) lqtva vratam arabhyate /

23. tato vratantare dharmadhaturp.paiicapradak~in.adilajak~ata­prak~epan.astutigitanano(13b )tsavaprapfiritena 1 yavac2 caitye3 devalaye

22. I. mahamao

2. bhfita 3. sasumagyapaO

4. munyava~o ? 5. ? °jatadin 6. sarvva 7. °vanana 8. °putra 9. °vidhim!?avidhina ? 10. sarjjiO

II. dinadi 12. °vasopito? 13. diyatau 14. hanirsanna ('ha' in margin) 15. trayartha cf. § 11 16. °yfiye

23. I. ? °pantutiO 2. yavavratamarabhyate (marks to indicate omission

over 'vratamarabhyate') 3. caitya

97

tirthe va bahubuddhak~etre gatavan / na nidra(11l) na visrama11l karayan ratrau anekadlpa11l pradlyate I praticaityadevataya dlpamala11l prajvalayan anekanrtyagItahasyalasyadika11llqiva aharnisa11l41a(n)ghayati I he vaj(r)adhara yatha sariputrcIJa adesita(11l) trivar$a(m) eva11l vidhina piirayitva5 digmalikadi(11l)6vicitra .... chattradi(11l)7 pratyarohayanti I tato kumarlpiija11l lqiva vratapramocana11l kriyate8 I eva11l vaj(r)adhara dha(r)madak$<lmaharajena ahoratravrataraja11llqtavan9 I

§ 24. sagauravel)a tato maharajena dharmadak$cIJa sariputraya sahasramiilya(11l) muktahara11l1 nanalaqlkaradln2

viharabhii(14a)miclvaravastraparyanta(rp.)3 dattavan I tato

raja yacanagatha(11lt lqtavan I

§

k~amasva bho mahasattva vratarajamahodaye5 I mama bhago na sa11lpraptal).6 tava padaprasadatal).7 1114 II

sariputro8 ..... 9 bhiitva punar uvaca I

tava bhagye10 maharaja madgiram ekaka11l sP:1.U I piirvanukiila11l siitra11l ca pravak~(y)ami vidhi(11l) tava //1511

4. ahannisa11l 5. °rayatva 6. digama 7. °tramayanachatraO cf. §§ 15,19

8. keyente 9. Dyana

24. 1.

2. 3.

°ktahararp.

°radina °yanta

4. yacanaO 5. °dayarp. 6. °praptarp. 7. prasadat 8. °putra 9. mahasu~au for mahasakhI ? 10. bhagyaha (marks to indicate ommission over 'ha')

98

§ 25. kva1 cin maharaja mahifmatirnama bodhisattvanirmita1l1

§ 25.

tapovana1l1 gate (sati) caityam ekam asti2/ mahiftavl nama sarasI3 punar ekam asti / tatra naganagini prativasati / taccai tyasramal;14 atiramal}.iyo5 vi vidhapu!?paparipilrlJ.aI;16 sa1l1channo7 babhuval tasmifi8 caitye paficar~ayo nanasvadhyayajapatapabhaktital;19 pujitavanlO pratidinam / tatra ekasmin dine naganagini nagau tatra f~im e(14b )ka(1l1) da1l1sitavanll tata12 f!?i(l;1) sarpada1l1sitavedana(1l1) vedayan13

sapitavan14 / he naganaginyau15 kimartha1l1 da1l1sita1l1 mam / saptakhal}.Qa1l1 bhavantu vinas au / tate naglnagau sapitamatrel}.a16 sapta sambuka17 janmantare18 babhUvul,l / eva1l1 paribhramyamane19 sambuka:20 nagajanme nityarp caityadarsanaya21 pilrvajanmavrtti(1l1) smrtavatyo22 babhuva / kasmi1l1(s)

1. ke 2. astisti1l1 3. sarasi 4. tarccatyasrame 5. °maniya 6. °pilrlJ.a 7. °channa 8. tesmi1l1 9. °ktito 10. °jiteyan 11. Dyana

12. tate 13. °dayena 14. srapitavana 15. °nagina 16. sasrapio 17. syambuO 18. jammataro 19. °ribhamya 20. syarpbu 21. °dasainao 22. smp:p.tava

99

cit23 caityabhakta( -)r~idarp.sitenaham ittharp. sambukajanmam24

anubhutarp. vyakuli:bhutam / tatal)25 k~etre dhanyastambakarp.26

caityam iti smrtva27 prada~h:larp. paribhramanti /

§ 26. tatas1 caturthakena dinena sambuka2 kiraki(r)tirnama maharajasya3 saptakanyaka janmapratilabdha babhuvu1;t / kanyaka nltisastrajiia4 vratacaribhuta(l;J.)5 / ta(l;J.) saptakanyaka(s) tapova(15a) ......... 6 (I5b) (sa )da pu~pavar~al;J. 7 patanti / evarp. vividha (a )pi krtva divyapu~pavimane dhrtva8 sukhavatI10kadhatau nlyante /

§ 27. stiriputra(l;) svagrha(rp.) gatavan / (dbanna)dak$amaharajena

ahora(tra)vratarajaprabhavena mok~am anupraptam / tu$itabhavanavasI1

satsubhaso mahatma kalimala(rp.) paripiilVarp. darayitva (ta)tra sarvavibhavasukham2 atulyarp. praptavan / bhagadheyarp. bhavati

23. cita 24. syambuO

25. tato

26. °stakakarp. for stabakarp. ? 27. smatva

§ 26. 1. tato 2. syambuO

3. °raje; For the name kirakirti occurring elsewhere, see section 22 of

the Introduction: The Story of King Krkin's Daughters. 4. °rajiia 5. °carIbhuo 6. Leaf 15 a is missing. 7. °var~a

8. ? ghrtva

§ 27. 1. stu~iO

2. marvvao

100

sugatasutratp. sravayed yas tu dhannyam3 / tatab.4 sabhajana(b.) kapiJavastuni mahanagare svasvasthanam anugacchanti / bhagavan sasi~ya(b.) samadhau sthitavan /

iti ahoratravratakatha5 samapta6 /

3. dharstyatp. 4. tato 5. atiahocatrarratakao 6. °mapta1:;l

101

SYNOPSIS OF THE CONTENT OF THE AHORATRA VRATACAITY ASEVANUSAryISAV ADANA (A VC)

Om! Homage to the Three Jewels.

After paying obeisance to the Three Jewels, supreme in the three states of existence, I shall relate the story of the ahoratravrata, the rite of day and night, as heard from the teacher. (vs. 1).

(King) Asoka, his hands clasped in reverence, addressed the Elder Upagupta, who was seated in the monastery of Kukkutarama, and said, "I wish to listen yet again, reverend sir, to the manner of observing a rite related to caitya worship, the ahoratra rite and its merits. Be pleased, therefore, good teacher, to preach a sermon on this for the increase of the virtue of men." Thus requested, that wise Elder looked at the king and said, "Listen carefully, great king, and practise what you hear. I shall relate what I heard from my teacher. (2-6)

In the past, the Blessed one, Sakyasirpha, resided at the monastery of the Jeta Grove, together with his disciples, monks, nuns, lay-followers and also a host ofbodhisattvas, aspirants to Buddhahood. Seated in the midst of an assembly, he began to preach the doctrine. Then, desirous of feasting upon the ambrosia of his teaching, and full of devotion, there assembled at that venue, all gods, the world­guardians, brahma, brahmins, great sages, ascetics, the Four Great Kings accompanied by their armies and followers, chiefs of daitya demons, serpent­kings, classes of semi-divine beings like yak~as, siddhas and sadhyas, the celestial choristers known as gandharvas, mythical beings called kinnaras, supernatural beings like vidyadharas, spirits known as graha, the class of gods called Vasu, rak~asa demons, mythical garu<;la birds, semi-divine uraga serpents, k~atriya kings, ministers, counsellors, royal princes, heads of guilds, leaders of merchants, rich men, traders, artisans, people belonging to the low sudra caste, townsmen, country-folk, villagers, inhabitants of market-towns and people of other regions. They, one and all, approached the Buddha, paid him obeisance with devotion, circumambulated him and stood aside, desirous of listening to the doctrine. (7-17)

The Elder Subhuti rose from his seat, raised his upper robe, knelt on the floor, worshipped the Blessed One with folded hands and spoke as follows, full of respect. "0 Blessed One, all these people have assembled here wishing to listen to

102

the doctrine. Be pleased, therefore, 0 teacher, to preach a sennon on the ahoratravrata, the rite of day and night. When and how is it performed, 0 Lord?" (18-21)

Questioned by Subhuti, the Arhat, the Blessed One, the best of sages, looked at him and the assembly, and said, "Listen carefully Subhrrti. I shall speak of the merit of the ahoratra rite and the manner of its performance. (22-23)

In the past, there was a city called GandhavatI in (the continent of) Piirvavideha, of which the ruler was Indrapr~ta, a very wise king. He summoned Vasubandhu, a disciple of the Buddha, to the palace, placed him on his own throne at an assembly, paid him honour, stood up and worshipped him with clasped hands and made the following request with respect: "Reverend sir, preach the good doctrine to these people, so that they, rid of all evil, will attain enlightenment." Vasubandhu heard the king's request and responded as follows: "Listen, 0 great king, to the numerous virtues and advantages of the noble ahoratra rite. I shall repeat what I heard from (the Buddha) Vipasyin in times gone past. (24-31)

They who wish to attain great merit in this cycle of existence should practise the ahoratra rite with devotion and delight. They who do so will gain the mental attitude which aspires to Buddhahood; practise the path leading to enlightenment, working for the welfare of all beings and fulfilling the perfections in regular succession; conquer all defilements and the hosts of Mara, the Evil One; and certainly become Buddhas, attaining supreme enlightenment. (32-35)

All Buddhas of the past practised this noble rite and attained omniscience, overpowering the forces of Mara. So have the Buddhas of the present, while those of the future too will attain supreme enlightenment, practising this best of rites. Bodhisattvas, bent on perfect enlightenment, will observe this rite and achieve their end. Gods, sages, ascetics and men who resort to this rite will, as a result of the ensuing merit, lead pure lives and have their share of perfect wisdom. They who rejoice on seeing this rite being perfonned or on hearing about it will also share its merit. They will never be born in states of misfortune but will always experience happiness and reach the abode of the Victorious Ones. Therefore, they who desire happiness through the good doctrine should practise the ahoratra rite with faith. (36-45)

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There is no reckoning of the merit arising out of the ahoratra rite. The Buddhas have declared its merit to be immeasurable and incalculable. Not even all the Buddhas can enumerate its virtues. How then can I, a single person, speak of the merit of this rite? People overpower the effects of even the most heinous crimes through its merit and reach a state of fortune. Therefore, considering its great merit, men should always practise the ahoratra rite. Assuredly they will become bodhisattvas, subdue all depravities and reach a state of Perfect Wisdom. (46-52)

King Indrapr~ta rejoiced on hearing the speech of the wise Vasubandhu and wished to observe the ahoratra rite himself. Folding his hands in reverence, he worshipped Vasubandhu and requested that he be instructed on the manner of performing the rite. Vasubandhu then spoke to Indrapr~ta, "0 King, I will explain the method of performing that best of rites, as taught to me by the Buddha Vipasyin. (53-60)

One should first build a hall for religious discussions at the site of a caitya monument dedicated to the Buddha, in a monastery, at a residence of the welfarer, at a sacred spot, on the banks of and likewise at the confluence ofrivers, at a ford, on the sea-coast, on the bank of a lake or pool, in a park, on a mountain, in the wilderness, at a solitary forest hermitage, at a caitya hall, on an auspicious spot, in a palace, mansion or house, or else at any other pure and pleasant spot. Having erected a hall at any of these very pure spots, one should have it smeared with clay and cow-dung. He should then hoist four flags, spread a canopy and decorate the place with garlands of flowers and strips of cloth of different colours. '(61-65)

There, in that hall, the vajrin, the bearer of the thunderbolt, pure in conduct, should set up the dharmadhatumaI).Qala, the circle of the sphere of religion. Then, having treated well those engaged in observing the rite, he should initiate its performance. (66-67)

After partaking of a meal at the end of the thirteenth day of the light half of the month, the observer of the rite should clean his teeth and wash his mouth. At dawn on the fourteenth day, he should bathe at a ford, and at mid-day, clad in white and full of devotion, he should offer five gifts to the caitya and the maQ.Qala and pay homage. During the third watch of the day, he should give up the fast by

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partaking of fleshless, pure food. He should also have a bath. Then, at the beginning of the night, the observers of the rite should light rows of lamps, worship the caitya and the mru;u;iala and listen to the doctrine. At day-break on the fulLmoon day, they should bathe, wear clean clothes and purify their bodies with the five products of the cow. Then they should make offerings first to Surya, the sun-god, and then to the preceptor. Then, having purified all the materials of worship, they should pay homage to Vajrasattva first, and the Three Jewels next, seeking their refuge. Practising the three kinds of meditation, the observer of the rite should reflect on the Buddha, as being in himself and invite him to the sphere of religion, the dharmadhatu. Giving him an offering (of water) for (washing) the feet, for rinsing (the mouth) and for sprinkling, he should be made to enter the maQ.Qala. The wise worshipper should then make offerings to the maQ.Qala, recite the 'heart mantra', the particular mystical formula associated with Jinesvara, sing hymns of praise and please him. After the confession of guilt and expression of sympathetic joy in meritorious actions, he should pay homage through music and circumambulation, lay down prostrating the eight parts of the body and make a vow for the attainment of enlightenment. Then, after seeking forgiveness, he should disband that maQ.Qala. (68-81)

The caitya too should be revered in the same manner as the maQ.Qala. Offerings should be made and hymns of praise sung to the accompaniment of music at caityas everywhere. The ahoratra rite should be practised with delight, discarding sleep and laziness. Caitya worship should be indulged in after bathing. Those belonging to defiling castes should not be touched. If they happen to be touched, one should have a bath. He who practises the rite should take no rest or feel mentally dejected. Absorbed in meditation on the caitya, he should recite hymns of praise and make a festive offering of dance, song, music and exclamations. He should thus practise the rite for a full day and night without rest. Then, at day-break, he should bathe, worship the caitya and make offerings of a parasol, banners, a bowl of vermilion, fried grain, unhusked barley-com and flowers. The vajrin should then perform a sacrifice and offer an oblation. Then he should sprinkle water and give the pancasutra (? five threads) and the vessel to the performers of the rite with his blessings. Seeking forgiveness, he should then disband the maQ.Qala. All those observing the rite should then honour the vajracarya, the preceptor, and the devotees, give the sacrificial fee and please them. Some grains of dust taken from the venue of the sacrifice should be made to flow away after propitiating the naga serpents in the ford. The site of the

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maI).Qala should be sprinkled with water from the ford and all those who participated in the rite should conclude their observances. The vajracarya should then worship Kumari, a female deity, propitiate her with offerings of food and then worship the maI).Qala deities also with offerings of food. The vajracarya should also gratify the performers of the rite, the assistants and all the people. (82-96)

They who observe the ahoratra rite in this manner become great beings, bodhisattvas of virtuous disposition. Never born in states of misfortune, they always go to states of good existence, finally reaching the abode of the Victorious Ones. (97 - 98)

Listen again, great king, to the fruits of the ahoratra rite in particular. They who bathe the caitya of the Victorious Lord with the five kinds of divine food, with water made fragrant with the five (substances), here (in this world), will bathe in the celestial, sweet-smelling water of the Mandakini and rejoice forever with the gods. Men who make a jala-maI).Qala on a caitya with finely powdered perfume will be born in the families of kings, gold-complexioned, prosperous and fortunate. They who, rejoicing, perfume the dome of a caitya of the Buddha with sweet-smelling incense will be born as men, their bodies fragrant and minds pure, deserving the homage of hosts of gods. Those gracious men, who anoint the caitya of the Buddha with the five scents, become excellent people, fragrant in body, vigorous and majestic. They who offer fine robes and a sacred thread coloured with the choicest dye will be born with an abundance of wealth, their tender bodies robed with divine garments. They who bend low at a caitya and pay reverence with flowers of excellent smell will live very long, free of disease, prosperous and very great in lineage. They who decorate a caitya with garlands woven out of beautiful flowers will be born as fortunate gods with ornamented bodies and as celebrated kings. Those who adorn a caitya with rows of lamps will have their treasuries filled with an abundance of gems. Their eyes will be beautiful and their vision keen, their veil of ignorance dispelled by the lamp of wisdom. They who offer the best of food, tasty and delicious at the dome .of a caitya, become kings, powerful, famous and distinguished. They who offer fruits, leaves or roots, become free of disease, prosperous and happy. Offering medicines at a caitya, people become kings, pleasant-faced, gold-complexioned and healthy. They who offer betel, arecanuts and the like, become lucky kings blessed with faces that attract the eyes of celestial damsels. They who hoist multi-

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coloured flags at a caitya become fortunate kings, who, over-powering the wicked, are endowed with glory. They who spread canopies over a caitya become chiefs of gods and of men, rich and powerful. They who hang beautiful banners at a caitya, prosperous in heaven and on earth, become respected lords in the world of the thirty gods. Men who place umbrellas of gold, beautified with gems, and strips of cloth, and besprinkle flowers to the tune of ceremonial music, become chiefs of gods and men, celebrated guardians of the law, virtuous, healthy and prosperous. They who honour a caitya with festivals of sweet-sounding song and music with conch shells, lutes, flutes and the like, will always be born as men or kings, with divine ears, most pleasant voices, handsome forms and minds pure, devoted to the Buddhas. They who pay homage to a caitya with beautiful dancing will be virtuous and rid of sin, evil spirits and disease. Men who protect a caitya overpowering the wicked will be fortunate, of high lineage, free of disease and happy. They who cast parched grain, unhusked barley com, diirva grass, jasmine flowers etc. at a caitya become prosperous masters of the sciences. Finally, they will reach the abode of the Buddhas. They who offer precious stones like diamonds and pearls, and the eight metals such as gold to a caitya, will be fortunate, of good lineage and free of sorrow. Intent on religious merit and wealth, and taking delight in virtue, they will reach the path to omniscience. They who worship a caitya with songs and hymns of praise will become lords both in heaven and on earth. They who bow down at a caitya with the eight-fold prostration become kings, very brave, active, and possessing the seven excellent gems. They who circumambulate a caitya are born in families of high lineage, honoured even by kings. Those who anoint a caitya with the fragrant water flowing from pure precious stones become very fortunate, prosperous, long-lived and free of disease and sorrow. They who sweep and clean the compound of a caitya, removing faded flowers, become golden in colour, pure in mind, keen in sight and devoted to the doctrine. He who circumambulates a caitya, even lazily, receives the fruit of giving a gold coin at each step taken. (99-129)

Brahmins should worship a caitya with scents and flowers; k~atriyas should mount umbrellas and those of the vaisya caste should hoist flags in honour of a caitya; the siidra should make offerings of eatables but those belonging to other low castes should not worship a caitya with incense and lamps or in any other manner. Leather-workers, cat)Qiila outcasts, barbarians, functionaries, servants, hunters etc. should worship a caitya circumambulating it from a distance. Thus, all people, brahmins and those belonging to other castes, should worship caityas in

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accordance with the forms of worship suited to their birth. They who practise the ahoratra rite in this manner reach the abode of the Buddhas. (130-137)

Taking this into consideration, 0 great king, it behoves you to practise the ahoratra rite, each month, on the day of the full moon. A person who observes the rite on a particularly auspicious day in the month of Asvinl will accumulate merit thousand-fold. The Buddhas have declared that the merit arising out of the performance of the ahoratra rite is immense, immeasurable and innumerable. No one in this world can change that merit. One who merely hears about the rite becomes free of sin. One who sees it being performed or rejoices thereat gains merit. Who indeed is able to estimate the amount of merit accrued by one who performs this king of rites? One seventh share of this merit goes to the king, another seventh to all beings, another share to those who accomplish this rite and the other four shares to those who have it performed. Through the power of this merit, all beings will practise the path to enlightenment. Knowing this, 0 best of kings, it is but right that you should practise the ahoratra rite." (138-148)

Hearing the words of the wise Vasubandhu and wishing to perform that rite, King Indrapr~ta requested Vasubandhu to grant him permission to do so. Vasubandhu, expressing his approval, said, "You will gain much merit by performing this rite and even attain enlightenment through the merit thereof." (149-155)

Indrapr~ta spoke again. "Reverend Sir, I wish to erect an abode for the Jinas, the Conquerors, at a holy place. What is the most auspicious spot? Do advise me." Vasubandhu responded: "Listen, good king, I shall tell you that which has been expounded by the best of sages. Listen and act accordingly. (156-159)

There is a holy place known as Varat;lasL Good actions performed there find success, here and elsewhere. That is certain. Knowing this, 0 best of kings, go there, erect a caitya and perform the ahoratra rite. If you do so, you will certainly experience good results, here and beyond. You will follow the path of enlightenment and reach the state of perfect enlightenment". Hearing the words of the teacher Vasubandhu, the king rejoiced and said, "May it be so." (160-164)

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Then Indrapr~ta went to Vara]J.asi, following the teacher Vasubandhu. He saw a holy spot there, where he erected a monastery and a caitya. Then, along with his queen, he performed the ahoratra rite and worshipped . the caitya. Thereafter he invited the Buddha Dipatpkara and the community of monks and offered them alms. He paid obeisance to the caitya over a long period of time, experienced real happiness and finally reached the abode of the Jinas, the Conquerors. (165-171)

All Buddhas say that the merit arising out of the ahoratra rite is incalculable and immeasurable. Therefore you also should practise this rite and pay homage to a caitya with devotion. Then, blessed here and beyond, you will attain enlightenment in due course and reach a state of peace." (172-174)

The monks heard the words of the Buddha and wished to perform that rite. They paid obeisance to the Buddha once again and said, "Blessed One, we have heard about the rite performed by Indrapr~ta as expounded by you. It behoves you to speak to us about others who performed the most holy rite in the past." Thus entreated, the Buddha said, "Listen monks, I shall speak of others who practised the rite in the past, for your edification. (175-180)

In the past, Indra practised the ahoratra rite in heaven and venerated a caitya. On account of the merit thereof, he fulfilled all the perfections in regular succession and became a bodhisattva, a great being. (181-182)

And in the nether world too, there was a powerful lord of the daitya demons, Nirgho~adamana by name, a source of fear to the world of gods. He conquered the three worlds by force and brought them under his control. He visited the city of VariiQ.asi on earth, saw the caitya at the monastery erected by Indrapr~ta, circumambulated it and paid homage in the proper manner. Then, bending low with hands clasped, he wished as follows. "May I enjoy happiness as long as I live, may I bring the world under my control, and may I reach the abode of the Jinas in the end, after taking refuge in the Buddha." After making that fervent wish, the lord of daityas went to heaven, where again he saw a caitya erected by Sakra, paid homage to it, made the same wish and returned to his own home in the nether world. There he erected a huge caitya, paid homage to it and observed the ahoratra rite. Taking refuge in that caitya and worshipping it, he enjoyed lifelong happiness and reached the abode of the Jinas. Similarly, other

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naga kings too paid homage to that caitya and performed the ahoratra rite. They too enjoyed great happiness, as long as they lived, as a result of that merit and reached the abode of the Jinas in the end. (183-196)

In the province of Magadha, there was a huge lake, full of pure water and adorned with lotuses, water-lilies and the like. Sages performed the ahoratra rite, venerating a caitya located in the middle of that lake. Eight naga (snake) maidens who saw the sages worshipping the caitya went to its vicinity. Then, struck by the posionous breath of those maidens, the sages fainted, for just one moment. Regaining their consciousness immediately, the sages cursed the naga maidens in anger. "0 you wicked and most sinful creatures, we have been tormented by the fIre of your poison. You shall become shells as a result of that impure act." (197-202)

Thus cursed by the sages, the frightened maidens worshipped them and said, "Homage to you, most wise ones, forgive us our fault. Do tell us a means of escape from this curse." So requested, the sages spoke, their minds full of compassion. "Listen to our instructions, 0 shells, and act accordingly. Bear in mind the shape of a caitya, circumambulate it and pay respect to it. Rid of all sins on account of that merit, you will be born as the daughters of a king, pure in mind and fortunate. There too, resorting to caitya worship and practising the doctrine, you will reach the abode of the Jinas." On hearing the words of the sages, the shells worshipped them and returned to their abode. (203-210)

Thereafter, the shells went to a paddy fIeld, where they wandered around, recalling to mind the shape of a caitya. They saw a sheaf of paddy and paid homage to it, circumambulating it and bowing to it again and again. They did so, recalling the form of a caitya, desirous of releasing themselves from the ill-effects of the curse, cleansed by the ensuing merit. (211-214)

One day, a cruel fIsherman came to catch the fIsh in that lake. He cast his net, and as fate would have it, all the shells came into it. But not a single fIsh got caught. Seeing the shells only and no fIsh, the fIsherman, sad at heart, walked home slowly, taking the shells with him. Reaching home, he gave the shells to his wife and went elsewhere, net in hand, to catch fIsh. (215-221)

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The fisherman's wife was hungry. Seeing only the shells, she sighed and said, "Alas! What shall I do today? There is no food at home. Who will buy these shells? I will cook them all and eat them." She ate the shells which she cooked mixed with flavours, and as decreed by fate, all the shells reached her womb, rolled into a single lump. (222-226)

The fisher-woman became pregnant thereafter and grew lean, day by day, eating only small quantities of food. In course of time, she gave birth to eight lovely girls, alike in form and beautiful in limb. Seeing them, both the mother and father were struck with wonder. (227-230)

Fostered by their mother, and well-fed, the girls grew up and looked lovely, resembling lotuses. Their minds were bent on righteousness as a result of their past merit. Being kind and compassionate, they were perturbed about their family'S mode of life. Their mother called them and sent them to the market to sell fish. Out on the street, bearing bowls of fish, they reached the bank of a stream, far away from the road, where they rested awhile. (231-236)

There, the most senior among the sisters spoke as follows: "Sisters, we have been born in a low cru;l.(;lala caste, as a result of a grievous sin committed in the past. Aware of this, we should refrain from evil and practise good deeds. If we do evil here as well, we will have to bear sorrow again, living in places of torment. There can be no birth as a human being, without merit. How can one practise good deeds, without being born as a human being? How can one attain a good state of existence without practising good deeds? Therefore, let us focus our minds on righteousness and practise good at all times, to be born in a good state of existence. (237-245)

But then we have all been born in a caI}.Qala family. How can we give up the family trade and practise good? Our mother has sent us to sell fish. How can we disregard her words? Ifwe throw the fish into the water without selling them, how can we face our mother empty-handed? There is no food at home. This is our livelihood. What will our mother eat? What shall we do in this situation? Giving up life is better than committing a sin. Death is certain for all beings. With this thought in mind, let us always do good deeds in this cycle of existence. Let us therefore throw the live fish into the water, sell only the dead fish, and give the money to our mother. Then we will not incur any sin. On the other hand, we

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will acquire some merit. Let us do so. Have no fear or doubt about this." (246-254)

The younger sisters agreed and threw all the live fish into the stream. They sold the dead fish and gave the money to their mother. They continued to do so for sometime. But one day, as fate would have it, all the fish happened to be alive. The maidens looked at one another, wondering what to do. The eldest sister said, "Sisters, let us throw all the fish into the stream and spend the day here, thinking of the Three Jewels. If we go home empty- handed, our mother will scold us in anger and beat us. There is no food at home. What will she eat? What can she give us to eat? She will throw us out of the house, even though we are young. Let us therefore stay here till the end of the day, calling to mind the Three Jewels." (255-270)

The maidens threw the fish into the water and stayed there, calm and poised. The mother heard about this from someone, and rushed there. Burning with rage, she scolded them. "You disgusting creatures, why have you not returned home, even at eventide? Why have you thrown away all the fish, without selling them? What shall we eat today? On whose advice are you playing around like this, regardless of family custom and even your father's words?" The maidens did not respond. They stood there, silent, dejected, their faces turned down. Then the mother hit them with a club and took them home at night. The maidens fasted that night and stayed aside, calling to mind the Great Sage. (271-281)

On the following day, the mother killed the live fish before giving them to the maidens to sell them in the city. Seeing that, they just stood there, dejected about the mother's sinful deed, whereupon the mother sent them off, scolding them and beating them in anger. Suffering the pain of being beaten, and depressed, the maidens, walking slowly, rested awhile on the bank of a lake. They stayed there, rapt in meditation, thinking of the Three Jewels. Become pure on account of that merit, they made caityas with sand and paid homage, each to her own caitya, with flowers and fruits that appeared there. They circumambulated the caityas with clasped hands, worshipped them and remained absorbed in meditation. (282-290)

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Seeing that they did not return home that evening too, the mother asked their father to fetch them. That low-born caI}.<;lala went near the lake, scolded the daughters and beat them with a club. The maidens did not move, though beaten, but continued meditating. The cruel father abused them all the more, beat them again and went to the city taking all the fish. He sold the fish quickly, bought food, returned home and reported their behaviour to the mother. (291-299)

Suffering the unbearable pain of beating, the maidens cried, rolling on the floor, and fainted. A compassionate pratyekabuddha, sitting on the summit of a mountain in the vicinity, heard their laments and came there quickly. Coming in contact with the nectar-like rays that he emanated, the maidens regained their consciousness. Astonished and happy on seeing him, they wondered who he was. (300-305)

The wise sister, the eldest, said, "We are lucky as this sage has come on his own to rescue us. Had he not come, we would have died here, helpless. Who, except a Buddha, is a benefactor in the three worlds? The Buddha is a teacher, a promoter of good, a guardian who wards off evil states of existence, and a protector who points the way to good states of existence. Let us therefore take refuge in him, at all times, with faith and devotion, and reach a good state, free of evil." (306-312)

Awakened by the elder sister, the younger maidens paid homage to that sage, full of faith and devotion. They worshipped him, circumambulating him thrice with folded hands, and said, "0 Blessed One, we take refuge in you and we wish to follow your instructions. It behoves you to help us who are in great misery. We have no other protector, friend, or teacher. You alone are our teacher and preceptor. Look upon us with compassion, establish us in the path of enlightenment and protect us forever." (313-319)

The pratyekabuddha listened to their request. Knowing that their karma had ripened, he rose into the sky and displayed a miracle to please their minds. Full of wonder on seeing. that miracle, they worshipped him and made a fervent wish for enlightenment. "As we have paid homage to you with delight, may we be born in a good state of existence and attain enlightenment as pratyekabuddhas." (320-326)

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The pratyekabuddha came down from the sky and spoke to them. "Be pleased, 0 sisters. On the seventh day from now, you will all die at the same time. Born thereafter in a royal family in the city of Benares, you will do good deeds. Realizing that the cycle of existence is full of defilement, you will give up all your possessions and resort to a penance grove. There, you will become pratyekabuddhas and attain a state of peace." The pratyekabuddha made this declaration, rose into the air and went to his abode. The maidens returned home, most pleased. (327-334)

The maidens died on the seventh day and were born as the daughters of King Krkin. The eldest of them was known as VratL The second, third and so on were called DharmavatI, Subhamaiijari, DhimatI, Netramaiijari, Srimati, Madarp.jaha and Ratnamala. VratI became the wife of King Dharmadak!?a. Intent on paying homage to caityas and following the path of enlightenment, VratI sought the permission of her husband to perform the ahoratra rite. On hearing her request, King Dharmadak!?a too wished to join her in the performance of the rite. They erected a caitya, performed the rite, enjoyed happiness till the end of their lives and finally reached the abode of the Jinas. (335-348)

Considering this, you too should practise the ahoratra rite and pay homage to caityas. If you do so, good results will follow, here and in the other world. Reaching the path of enlightenment, you will arrive at the abode of the Jinas. Following the advice of the Buddha, the monks also observed the rite and paid homage to a caitya. (349-351)

o king, I have repeated to you what I heard from my teacher. Do practise the ahoratra rite yourself and pay homage to caityas. By the merit thereof, you will be blessed at all places, enjoy happiness at all times and finally reach the abode of the Jinas." After listening to the words of the teacher Upagupta, King Asoka and his subjects said, "Let it be so" and rejoiced. (352-355)

Those with pure minds, who listen to the merit of paying homage to caityas as expounded by the Buddha, or cause it to be heard, will reach the world of the Buddhas, rid of all defilement, having attained the mind of enlightenment. (356)

Thus ends the avadana expounding the benefit of worshipping caityas in performing the ahoratra rite.

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SYNOPSIS OF THE CONTENT OF THE AHORATRA VRATAKATHA (A VK)

Om! Homage to the SrI Dharmadhatu.

Homage to him, the essence of the srnpa mound, as pure as ether, the repository of virtues free of illusion, tranquil, consisting of the five aggregates. (vs. 1)

Once upon a time, the Buddha resided in the monastery of AnathapilJ.c;iada, at the Jeta Grove in SravastI, together with a huge gathering, which included a large number of monks, gods, nagas, gandharvas, asuras, garuc;ias, kinnaras, monks free of passion, disciples following the sravakayana, a multitude of bodhisattvas, the ten World Guardians, and men belonging to the four castes. All those in that assembly saw the Blessed One and remained contemplating on the Caityavratakatha, the rite pertaining to caitya worship. Then the Elder Subhuti arose from his seat, circumambulated the Buddha three times, placed his left knee on the ground, worshipped the Blessed One and said: (prose following vs. 1)

"When, 0 Lord, is the ahoratra rite, the rite of Day and Night, practised, and what are the rules relating to its observance? Do expound it all to us, 0 master of the world." The Blessed One responded: "Very well, Subhilti, listen to what J say about the ahoratra rite and the manner of its performance. (2 - 3)

There was a city in Pilrvavideha, GandhavatI by name. The king of that city was Jndrapr~ta, most majestic, a great lord. He summoned an assembly at the palace, worshipped the preceptor Vasubandhu, stood up and said, "J wish to hear about that best of rites, through the merit of which people attain bliss. 0 Wise One full of compassion for all beings, do tell us all about that rite. It behoves you to protect this world full of misdeeds." (4 - 7)

Vasubandhu said, "Listen, 0 king, to what J say about that best of observances, the ahoratra, as expounded by the Buddha Vipasyin in the past. (8)

This rite which confers great prosperity should be performed on the full­moon day of the month presided over by the constellation AsvinI. A pure person should worship a caitya in sixteen ways. After partaking of meals on the

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thirteenth day, he should do such acts as cleaning the teeth. On the fourteenth day, he should have the shaving ceremony. Clad in clean garments after a bath at a sacred ford, he should worship the caitya at mid-day, and light lamps. He should partake of milk-rice when the sun reaches the sixth sector, cleanse himself again and listen to the doctrine. (9- 12)

He should have a bath at dawn on the full-moon day and begin the performance of the rite. He should clean the ground at fIrst and build a hall for religious discourses. He should bathe the caitya with cool, scented water, anoint it with cow's milk, fIve kinds of jewels and crushed (precious) stones, hoist four flags, put up a canopy with yak. tail fans attached to it, and hang garlands of different kinds of flowers. (13 - 15)

Commencing the performance of the rite thereafter, he should pay obeisance to the teacher Vajradhara, the wielder of the thunderbolt, take refuge in the Three Jewels, and propitiate the caitya, the abode of all Buddhas and gods and practise the rite. (16 - 17)

He should reflect on and worship Vagisvara, who sits in the charming lalitasana posture on a thousand-petalled lotus, red in colour, arisen from the syllable bhol!, bright like the disc of the moon, four-faced and eight-armed, carrying a bow and arrow with two hands, the noose and the goad, the book of wisdom and the sword, and a vajra and bell, with the other hands, adorned with celestial ornaments, and bearing the fIve (dhyani) buddhas on the crown. (18 - 22)

After offering water for washing the feet and for rinsing the mouth, he should make the guest-offering, followed by offerings of flowers blooming on land and water, the fIve kinds of fragrant perfumes, incense, scents, lamps fIlled with ghee, celestial food, parasols, flags, banners, dance, music and song, fruits, roots, leaves, arecanut, betel leaves, different kinds of medicine, kunda flowers, unhusked com, dUrva grass, laja grain and fIve kinds of jewels. (23 - 26)

He should offer a conch-shell full of milk to the caitya, chant hymns of praise and see that songs are sung. He should circumambulate the caitya joyfully, a thousand times. He should also circumambulate it throughout a full day and night. He should venerate all the gods in temples and sacred fords. He should not touch or have intercourse with people of low castes. If he does, he should bathe

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and purify himself with the five products of the cow. Even if he has not come in contact with low-caste people, the observer of the rite should bathe at (dawn, noon and sunset), the three divisions of the day. (27 - 30)

He who performs the rite should not sleep during a full day and night. Absorbed in meditation on the caitya, he should chant hymns of praise. He should circumambulate the caitya, accompanied by song, dance, music, the exclamation ha ha and exhilarating sounds. He should not rest or feel distressed, his mind focussed on the rite. At the completion of a day and night, he should bathe at dawn and practise the observance. (31 - 33)

After making offerings to the caitya, he should pay reverence to the guru, the preceptor. Food, clothes, gold, grain, jewels and ornaments should be gifted to the acarya, the spiritual guide, with great devotion and to the utmost of one's ability. Then the wielder of the thunderbolt should perform a sacrifice and fully complete the practice of the rite. After the abhi~eka, the sprinkling ceremony, he should give the five sacred threads and the vessel to the observers of the rite and confer blessings. After making an offering to Kuman, the remaining food consisting of coagulated milk, candied sugar and the five kinds of divine food should be partaken of. Then he who knows the injunctions should make the magical circle called the GaQacakra. 0 king, he who performs the best of rites in this manner will enjoy much wealth and comfort, and attain happiness in the next world." (34 - 39)

Indrapr~ta said, "0 the Blessed and All-knowing One, births in the cycle of satpsara are manifold. How do they take place? Where should this rite be _ performed, and at what time, day and occasion? What is the fruit of observing this rite? Do tell us now." (40 - 41)

Vasubandhu said, "Listen, 0 king, to what I say in brief. A place sanctified by the Buddha is specially propitious (for the performance of the rite). If such a place is not available, it could be performed at an excellent caitya permanently erected in one's own regions. In the absence of such a caitya, the rite could be practised at a caitya made by oneself or others, with gold, precious stones or any other mineral, stone, wood, brick or clay, sand or a lump of rice, or at a caitya painted on cloth. After putting up a hall for religious discourses at a temple, on the bank of a river, at a ford or a holy spot, the worshipper should practise the rite

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according to rule. He should make offerings of flowers, unhusked grain, perfumes and water to the caitya. He should scatter flowers and fried grain for the sun, Ravi, at first. Then he should draw a ma]J.Qala circle for the five gods, with water mixed with cow-dung. One should sprinkle water on the performers of the rite chanting beneficial syllables. Disobandha, the binding of the quarters, should be done with the mantra OlTl al:;t hum. The guru, the spiritual teacher, should be worshipped with (the proper) gestures of hands and body. (42 - 49)

Vagisvara should be invited and addressed as follows: "I invite you, 0 lord. Be firm and stay near the (caitya). Do not go away. Do accept and enjoy the gifts I offer - milk, unhusked grain, water, the nine jewels and gold, the guest-offering placed in the conch-shell, fine cloth, celestial garments, sandalwood from the Malaya mountains, musk, saffron, sweet-smelling flowers blooming on land and water, incense, lamps blazing with ghee and oil, four kinds of food bearing the six flavours, ghee, candied sugar, a variety of fruits, roots and leaves, betel, arecanut, camphor, divine medicines, fried grain, unhusked com, durva grass, kunda flowers, golden parasols, banners and flags. (50 - 63)

After making offerings, the wise worshipper should have hymns of praise chanted. He should circumambulate the caitya, chanting verses expressing adoration. Then he should offer oblations to all the gods assembled in the ma]J.Qala. The preceptor should hold a festival where benedictory music is played and words of blessing are chanted. (64 - 70)

The full-moon day in the month presided over by the constellation Asvini is specially recommended for the performance of the rite. He who observes the rite at this time will reap much benefit here and in the world beyond. (71 - 72)

Listen, 0 fortunate king, I shall now relate the fruit of making offerings to a caitya. He who builds a caitya will be free of sorrow, illusion and ignorance. He shall remain unsoiled by the three defilements. They who bathe the orb of a caitya with the five ambrosial substances will enjoy pleasure with celestial damsels. They who offer incense at a caitya will have no sorrows. They will be worshipped by gods and asuras. They who offer perfume at a caitya will be pleased at heart. Their fragrant bodies will bear the splendour of the rays of the sun. They who offer fine clothes to a caitya will not know the discomfort of feeling cold. They will be heirs of large treasuries. A gift of flowers will confer

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good health and high lineage. Those devout people who offer garlands of flowers will be endowed with all kinds of happiness. They who arrange rows of lamps will have beautiful eyes and treasuries filled with many jewels. Their veil of ignorance will be destroyed by the lamp of wisdom. They who make fragrant and tasty offerings will be powerful and distinguished, enjoying the service of kings. (73 - 81)

He who offers roots and fruits at a caitya will be healthy and happy and have his desires fulfilled. They who offer medicines will be free of disease. Their faces will be charming and their complexion lovely, bearing the colour of gold. They will gain kingdoms free of trouble. One who gives betel and the like will be good-looking, fortunate, and have celestial damsels and royal splendour. He who spreads a canopy high above a caitya will be fortunate, honoured in the three worlds, high in lineage, and radiant in body. They who hoist flags and raise banners will be lords in heaven and on earth, overpowering hosts of wicked people. They who offer parasols studded with gems will be prosperous and virtuous, worthy of honour by hosts of kings. They who make music at a caitya with lutes, bells, drums, horns, conch-shells and the like will be blessed with the five kinds of higher knowledge. They who have songs sung and dances performed at a caitya will be handsome in form and sweet in voice, always hearing good sounds. They who offer song and dance will be worthy of honour, born in good clans, long-lived, free of disease, and pleasant in aspect. They who stand at a caitya, weapon in hand, to frighten the wicked and provide protection, will live long, healthy and wealthy, blessed with sons and grandsons. They who offer dUrva grass, kunda flowers, unhusked corn and fried grain, chanting words of blessing, will never be born in a bad state of existence. Of good family, a source of joy to the world, masters of all sciences, they will attain emancipation at the end. They who gift jewels, pearls, diamonds, gold and silver will be fortunate and free of sorrow. They will be born in good clans and have their desires fulfilled. They who offer praise in verse or prose will hear, in return, the sound of music and songs sung by divine damsels. Back on earth, they will be universal monarchs for a very long time. (82 - 100)

They who bow down at a caitya are always born in great families. They move around in carriages drawn by elephants and horses. They who offer gifts to the accompaniment of mantras will have their wishes fulfilled by the good gods impressed by their deeds. They who whitewash the caityas become fortunate

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among gods and men, free of disease and sorrow, lords of wealth, enjoying long life. They who smear a caitya devotedly with clay or cow-dung or draw a jalamar.lC;lala, a 'water-circle' on it, become fortunate, enjoying the power of kings. They who clean the compound of a caitya removing withered flowers and the like will be handsome and gold-complexioned. They who walk around a caitya with reverence will remember their past births. Blessed with many a son and grandson, they become worthy of the honour of gods and men. He who circumambulates a caitya even lazily receives the fruit of giving a coin for each step taken. (101-107)

Worship (of the caityas is the prerogative) of brahmins, k~atriyas, vaisyas, and the good sUdras. Making (? offerings of) incense is not for those of castes lower than them. Offering perfume and flowers is specially prescribed for those of the brahmin caste, holding parasols, for the k~atriyas, gifting food, for the vaisyas, and giving flags, banners and clothes, for the sUdras. Worshipping a caitya with their hands is recommended for goldsmiths, blacksmiths, brass­workers, farmers and so on. They who deal with rice and condiments, as also those who are engaged in buying and selling, should make offerings of things obtained through their trades. Spearmen, ?drummers and those living on the sale of meat and liquor should offer lamps. Leather-workers, those of the low calJ.<;iala caste, servants, washermen and flag-bearers should worship caityas from a distance. Thus those belonging to the thirty-six castes should venerate caityas according to caste and mode of life. They for whom there is no ?deviation from the rite should circumambulate caityas. (108 - 116)

A righteous person should practise the great rite, day and night, in this manner. The merit thereof is as related earlier. The disease called leprosy will be cured. Even the five sinful deeds that find retribution without delay will bear no effect. Why speak of other sins committed in past births? There exists no one in the world who can annul the effects of the ahoratra rite. The mere hearing of it removes sin. Seeing it performed, one acquires merit. So does one rejoicing thereat. Why speak then of the merit of those who practise it. A wise person should divide the merit gained by the performer of the rite into seven parts. The king should gain one part, the assistants another, and all the people, another part. Four parts should go to the performer of the rite." (117 - 121)

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On hearing the words of the preceptor, King Indrapf~ta was eager to perform the rite for the welfare of all beings. He went to the city of Varfu;l,asl, in accordance with the words ofVasubandhu, erected a monastery and a caitya there for the use of the community of monks and was born in heaven along with his subjects. (122 - 123)

The monks addressed the Blessed One and said, "0 Blessed One, the best of sages, it behoves you to speak of those who practised the great rite in the past." (124)

The Blessed One said, "Sakra performed the great rite in heaven. Practising the six perfections, he paid homage to an eminent caitya, circumambulating it at all times, according to rule, and festively. (125)

In the nether world too, there was in the past, a powerful lord of the daitya demons, Nirgho~adamana by name, a menace to the gods and the asuras. He drove away Indra from heaven, flung him onto the earth, and brought the three worlds under his controL Descending to the earth, he went to the prosperous city where Indrapf$ta had installed an image of a deity, circumambulated the statue, and attained the highest wisdom. On his return to the nether world, he practised that great rite. The naga kings and the naga women did likewise and worshipped the excellent caitya with devotion. (126 - 130)

In the past, seven wise sages also venerated a caitya located in a pool of water. Some naga maidens caused them pain with their burning coals of poison, which they took pride in. The sages cursed them: "You shall be born as shells during seven births, when you will pay obeisance to caityas. Born in the end as human beings by the merit thereof, the eldest among you will have Dharmadak$a as husband." The shells circumambulated ( a heap of) com looking upon it as a caitya. On account of the ensuing merit, they were born as seven princesses, fortunate daughters of a king. Dharmadak~a became the husband of Vratl, one of the seven princesses. Practising the rite, along with his wife, the righteous Dharmadak$a was born in the Sukhavatl heaven. (131 - 138)

o monks, knowing this as the best of all rites, you should pay homage to caityas at all times, with persevering effort. There is no other merit comparable to that gained by caitya worship, anywhere in the three worlds." (139 - 140)

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Thus ends the ahoratravratakatha.

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SYNOPSIS OF THE CONTENT OF THE AHORATRAKATHA

THE PROSE VERSION A VK (P)

Om! Homage to the SrI Dharmadhatu.

Homage to him, the essence of the srupa mound, as pure as ether, the repository of virtues free of illusion, tranquil, consisting of the five aggregates. (The benedictory verse).

The Blessed One was residing in the great city of Kapilavastu in the company of about five hundred monks, many disciples who had destroyed their defilements, a hundred bodhisattvas, sravakas, devas, nagas, yak~as and their followers. (Paragraph 1)

At that assembly, Subhuti spoke to Vajradhara, the wielder of the thunderbolt, and said, "The Great Sage has not spoken a single word in this assembly. Why is that?" (Vajradhara said): "0 Subhiiti, let the Sakyamuni know your desire." Subhiiti said, "It is the great rite, the ahoratra, the best of rites greatly beneficial to men, that 1 wish to hear about." Vajradhara spoke: "0 Blessed One, best of sages. You have not uttered a word. Subhiiti has expressed the desire of the whole assembly, when he said that he wished to hear about the ahoratravrata. Disclose all about it, 0 lord of sages". (2)

The Blessed One said, "Very well, Vajradhara, I shall fulfil your request for the benefit of the world." Thereafter, the Blessed One entered a state of concentration, meditating on the Dharmadhatu, the sphere of religion, and shone in that assembly, illuminating all the directions. The people in that congregation, eager to listen to the ambrosial words of the Buddha, said to one another: "Good! The Buddha rays have appeared. The Buddha will surely expound a religious discourse." (3)

Vajradhara spoke again: "Well, Blessed One, where on earth, and by

whom, has the ahoratra rite been practised? Do tell us, Great Lord." The Blessed One said, "Listen, 0 Vajradhara, to the purifying tale of that noble and majestic rite. (4)

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In the past, in the northern quarter, there was a great city called Dharmapattana, resembling the city of Indra, full of good, noble beings. The wide-spread city was surrounded by rows of palmyra trees and moats. There was a three-peaked mountain there, rising high, full of different kinds of trees, relished by flocks of birds and scented with the fragrance of a variety of flowers. Many sages lived on the three peaks of the mountain. The city was inhabited by many good people, heroes, learned men, artisans, eminent physicians, astrologers, ministers and so on. (5)

There lived in that city, a king, Dharmadak~a by name, conversant with methods of government, rules of discipline, and laws of discrimination, devoted by nature to his subjects, sharing the joys and sorrows of others, kind and righteous. His wife, Suvratl, blessed with knowledge and virtue, practised the doctrine at all times. (6)

At that time, a great person called Sariputra, eminent among those who possessed Buddha knowledge, resided on the three-peaked mountain. He thought: "Who is devoted to the Dharma? Who takes refuge in it and who practises it?" In a moment, he knew that King Dharmadak~a was devoted to the Dharma, took refuge in it and practised it. He said, "I shall preach the doctrine to him," and went to the city of Dharmapattana. He stayed there, at a mansion, engaged in religious discourse. Pleased with his sermons, all the people uttered words of applause. Some good people became his pupils. (7)

On hearing about the sage, King Dharmadak~a invited him to the palace, received him with devotion, respect and joy, and offered robes and alms. Blessing the king, the sage Sariputra said, "Practise the good doctrine, my dear, practise the doctrine. May emancipation and all wishes be yours." Pleased, the king, said, "Venerable Sariputra, how is it that you bless me? Is it a Buddha, a god, goddess, Mahesvara or NarayaQ.a who utters benedictory words for me? 0 Blessed One, you ask me to practise the good doctrine. But I do not know the doctrine. Please expound it to me, 0 Great minded One." (8)

Sariputra said, "How is it that you do not know that best of doctrines, 0 great king? Listen. Attend to the consecration of a caitya, the dharmadhatu, and then have the ahoratra rite performed, at a hermitage, city or monastery or elsewhere, where there is a caitya. The ahoratra is the good doctrine. The Buddhas of the past have said so. (9)

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The king said, "What, 0 best of monks, is the procedure for performing that eminent rite?" Sanputra said, "They who wish to make an offering to a caitya should first place grain and water and then erect (? statues of) the four deities. BrahmaQ.as, k~atriyas, vaisyas and sudras should practise the rite. Those belonging to the other sixteen and twenty castes should worship as is proper for them. (10)

o king, on the fourteenth day of the bright half of the month presided over by the constellation AsvinI, cleaning the teeth should be done followed by the shaving ceremony and the purifying bath. Gifts should be given at noon. Then, when the sun moves to the sixth part, boiled rice should be eaten as food. Then follows the rinsing of the mouth. After that one should listen to the recital of legends. During the third watch of the night, everyone should get up, bathe at dawn, follow the rules, wear clean clothes and perform the rite. After making a maQ.Q.ala for the five deities and smeared it with cow-dung, offerings should be made. The stfipa should be venerated with the offer of flowers, incense, lamps, perfumes, and eatables, the music of lutes, flutes, drums and cymbals and conches, with flags and banners, and song and dance. After the sixteen-fold forms of worship, the caitya should be circumambulated five times. Fried grain, unhusked com and flowers should then be scattered on the pinnacle of the caitya. (11)

The king asked, "0 Most Wise One, should the ahoratra rite be performed at one place; two or any (number of places)?" Sariputra said, "The observance of the rite should not be confined to one place. Wherever there is a caitya, at a temple, a confluence of rivers, a promenade or any pleasing Buddha-field, there the rite could be practised". The king asked, "How many times should a worshipper circumambulate a caitya and for how many days?" Sariputra said, "There is no specific limit for worshippers relating to sleeping, resting or purifying themselves." (12)

The king said, "Do tell us the difference between those able and unable to perform the rite?" Sariputra said, "They who are incapable of practising the rite, whether young or old, should not perform it." The king said, "How will they gain the dharma?" Sariputra said, "They should fast, bathe etc, worship the caityas,

. have incantations muttered and songs of praise chanted. They could fast on a single day, half a day or one eighth of a day, according to their wish, and venerate a caitya circumambulating it once, twice or thrice, according to their ability." (13)

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"What, 0 monk, are the rules relating to the rite? How are the meals to be taken? How is the rite completed? How does it come to an end?" Sariputra said, "After the purifying bath etc. one should turn the mind inwards, pure in conduct, refraining from the use of cudgels and weapons, abstaining from killing, stealing, indulging in desires, slander, words causing dissension, falsehood, harsh words, covetousness, anger, wrong views, salty food, intoxicants, meat, high beds, excellent beds, and taking meals at improper times. Thus should the rite be observed. At the end of a day and night, one should have a meal. Further, great king, the rite could be performed every year, or during one, three, five or seven years. (14)

For the completion of the rite, parasols should be mounted and flowers offered. Flags should be hoisted accompanied by the loud sound of dance, song, comical performances, nautch dancing, and plays on light themes, and the scattering of flowers, unhusked com, pastry made of flour and so on. After offering the oblations in the proper manner, one should give clothes, food, gold and bracelets etc. to the acarya, the spiritual guide. The acarya should bless the performer of the rite. Worship of Kumarl should follow. This, 0 great king, is the procedure." (15)

The king said, "Good! I have heard the procedure of the performance of the rite, Wise One. What is the fruit thereof? Pray, tell me, lord." "Listen, I shall speak of the fruit of the great rite, as expounded by the past Buddhas. A lord of demons, called Nirgho!;ladamana, conquered Amaravatl (the city of Indra) and lived there in comfort. Full of sorrow and dejected, the lord of the gods thought: "How can I overpower Nirgho~adamana, the lord of asuras, who is in my abode?" Now there was a great caitya in the world of the thirty-three gods, erected by the previous lords of gods. Indra performed the ahoratra rite at this caitya, according to rule. (Through its merit) he vanquished Nirgho~adamana and hurled him down to the earth. Such is the power of the ahoratra rite, as heard by me." (16)

The king said, "What, 0 monk, are the other benefits of the rite? Do tell me all of it." Sariputra said, "Listen king, I shall speak of its merit, in full. He who raises the four banners, those of the law, the jewel, the peacock and the lotus, will attain the four sublime states of mind such as friendliness, and the powers of those who have Buddha-knowledge. (17)

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He, who offers water mixed with jewels and milk at the commencement of the ceremony, receives in return a radiant body and will have the sins he committed in this birth made ineffective. They who offer milk, unhusked com, water and the nine jewels placed in a conch-shell will attain the desired results. They who offer fine cloth will be born in heaven, the number of such births being equal to the number of threads in the cloth they offered. He who offers a tilaka ornament (mark on the forehead) will gain beauty of form, great virtue and an excellent fragrance. (18)

Sages have spoken of the fruit of offering gold to a caitya. A kar~a weight of gold will appear at each pace of him who gives gold. He who chants a hymn of praise at a caitya will be honoured by hosts of gods. He who sings songs will have a divine ear and hear divine sounds in heaven. 0 king, he who has a single prayer muttered at a caitya attains Buddha-knowledge and a state of concentration. They who have musical instruments played will enjoy celestial music in the heavens. They who have dances performed at a caitya, to the tune of music, will be happy in heaven in the company of the heavenly gandharva musicians. All sins of him who dances at a caitya, weapon and missile in hand, are destroyed by that weapon. They who whitewash a caitya will go to heaven, rid of heaps of sin. They who hang garlands of flowers will enjoy pleasures in heaven, during a number of births equal to the number of flowers woven in the garlands. They who hold beautiful parasols over a caitya will become universal monarchs, conquering the fourfold armies. They will reach heaven and attain the state of Jinas, the conquerors. 0 great king, I have spoken to you of the fruit of the great ahoratra rite, in brief." (19)

The king said, "0 best of moriks, if a person sleeps or rests in the course of the performance of the rite, when he is not supposed to do so, what are the detrimental effects thereof?" Sariputra said, "If he does so, he will receive only one tenth of the fruit of the rite." Then the king asked, "Is there a way of remedying this lapse?" Sariputra said, "Yes, there is, 0 king. After worshipping the caitya and circumambulating it five times, one should venerate the caitya lying prostrate with eight parts of the body touching the ground, and request forgiveness. He will thereby be rid of all faults. 0 king, the benefit of the ahoratra rite is immense, the advantages are many. Even those who are guilty of killing a brahmin, a child, a brother, a woman or a cow, or killing the mother or the father or destroying a stupacan reap the fruit of this rite. This I have heard as expounded by the Buddhas. (20)

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Great king, it is not possible to speak of the limit of the merit of the ahoratra rite. The fruit of the rite is immeasurable. 0 king Dharmarak~a, one seventh share of the full fruit of the rite is. for the king; another seventh part is for the helpers; another seventh goes to the inhabitants of the region; the remaining four shares are for those who perfonn the rite." (21)

The king said, "Good! Wise One, you have declared that the great rite is the best of all rites. It indeed is true. I had a desire to perfonn this rite. I shall do so correctly." In a moment, he called his wife, Vratl, and announced his intention. Then he assembled the ministers and a multitude of people, had a huge caitya erected, and made all the preparations following Sariputra's instructions. Days passed by. On the fourteenth day, the king fasted and offered lamps to the caitya, at noon. Then, after washing the mouth etc., he listened to an exposition of Sariputra. Thereafter, (at the end of) a day and night, he rose at dawn and began to perform the rite. (22)

Practising the rite, the king paid homage to the stfipa, circumambulating it five times, scattering fried grain and unhusked com and having hymns of praise sung. Then he went to places where there were caityas, at temples, fords or many buddha-fields. Neither sleeping nor resting, he offered lamps at night. He spent a day and night, lighting rows of lamps for the gods at the caityas and making offerings of dance, music, etc. He spent three years in this manner, hung garlands in the quarters and -raised parasols. Then he made offerings to Kumar! and concluded the rite. 0 Vajradhara, so did the great king Dharmadak~a perform the ahoratra rite. (23)

Then, with reverence, King Dharmadak~a gave Sariputra a thousand (coins) in money, a chain of pearls, various ornaments, a site for a monastery, and robes. Thereafter, he recited a stanza of solicitation. "Pardon me, great being, I have not had my share of the fruit of the excellent rite, by favor of your honour." Sariputra said, "Listen to my words with regard to your share. I shall also relate a relevant episode. (24)

o great king, there was a caitya in a certain penance grove created by the bodhisattva Mahamati. There was a pond there, Mahatavi by name, where lived two snakes, a naga and a nagini. The penance grove was very pleasant, full of a variety of flowers. Five sages paid homage to the caitya there, daily, with

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devotion. One day, the two snakes bit one of the sages, whereupon the sage cursed them saying, "0 you naga and naginI, why have you bitten me? May you

. be reduced to seven pieces at death." As soon as they were cursed, the naga and nagini became seven shells, at another birth. As they moved about, they remembered their past birth on account of their having seen a caitya often, during their previous birth as nagas. They recalled the incident of their biting a sage devoted to caitya worship, which resulted in their being born as shells. Then they looked upon a heap of com as a caitya and circumambulated it. (25)

Thereafter, on the fourth day, the shells were born as the seven daughters of a king called KIraklrti. Knowing the right mode of conduct, they practised the (? ahoratra) rite ...... and were taken to the Sukhavati heaven in chariots of celestial flowers." (26)

Sariputra went to his abode. King Dharmadak~a attained emancipation by the power of the ahoratra rite. Living in the Tu~ita heaven, he destroyed defilements completely and enjoyed incomparable happiness. He who relates the discourse of the Buddha becomes fortunate. The people in the assembly went to their respective abodes in the city of Kapilavastu. The Buddha and his disciples entered a state of meditation. Thus ends the Ahoratravratakatha (27)

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Handurukande, Ratna (1976 a) : Apropos Krkin's Daughters. Malalasekera Commemoration Volume. Colombo. pp. 116 - 127.

Handurukande, Ratna (1976 b): The Mal)icar,ia Study, Budddhist Studies. (Bukkyo Kenkyti). Vol. V.Hamamatsu, Japan.

Handurukande, Ratna (1978) : The Benefit of Caitya Worship. Senarat Paranavitana Commemoration Volume. ed. Leelananda Prematilleke et al. Leiden. pp. 75 - 77.

Handurukande, Ratna (1988): The Supriyasarthaviihajataka. Indica et Tibetica 15. Indica et Tibetica Verlag. Bonn.

Handurukande, Ratna (1992) : The Daitya King Nirgho~adamana. Buddhist Essays. A Miscellany. A memorial volume in honour ofVenerable Hammalawa Saddhatissa, ed. Pollamure Sorata Thera. et al. London. pp. 68 - 72.

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Iwamoto, Yutaka (1958) : Vratavadanamtilti kenkyiJ-josetsu. Ishihama - sensei kokikinen. Toyogakuronso. Osaka. pp. 25 - 35.

Matsunami, Seiren (1965) : A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo.

Mitra, Rajendralala (1882) : The Sanskrit Buddhist Literature of Nepal. Calcutta.

Rajapatirana, Tissa (1974) : SuvarIJavarIJavadana, translated and edited together with its Tibetan translation and the Lak$acaityasamutpatti. A thesis submitted for the Degree of Doctor of Philosophy in the Australian National University.

Wintemitz, M. (1933): A History of Indian Literature. Calcutta.

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About the Author

Ratna Handurukande B.A Rons. (Ceylon) M.A. (Ceylon) M.A., Ph.D. (Cantab) is Emeritus Professor of Sanskrit of the University ofPeradeniya, Sri Lanka.

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