VasudharadharaI).i (katha)

Ratna HANDURUKANDE

Introduction

In my contribution to an anthology of academic papers in honour of Venerable Professor DhammaviharP, I gave information about the Buddhist goddess Vasudhara based on the Sadhanamala, and presented the text and an English translation of a Sanskrit text listing 108 forms of the deity. Here I give the text and the English translation of that section of a Buddhist Sanskrit work which describes the incident leading to the Buddha preaching a sermon containing the Vas udh aradh a rw-yJ. The text is based on a manuscript kept in the M.E. SaltykovShchedrin State Public Library in St. Petersburg (formerly Leningrad}'. The prose text given here in preceded by a set of six stanzas in which the author of the work pays homage to the goddess Vasudhara. The extract I quote is followed by a long description of the power of the VasudharadharalJ[ such as escape from being subject to the injury of men and other categories of beings like the devas, nagas, yakas, asuras, rakasas, bhutas, pretas, pisacas and kumbhaI).as, beings inhabiting the sky, earth, atmosphere, water, ground or soil; the citation of a short dharaI).l; a listing of the benefits, that a high-born maiden (kuladuhitr) or youth (kulaputra) will enjoy as a result of reciting the dharaI).l, merely hearing it being recited or revealing it to others; the possibility of the goddess Vasudhara appearing in person and raining showers of wealth, corn and gold to a devotee who causes the dharaI).l to be recited after paying due obeisance and making offerings to all the Buddhas, pratyekabuddhas and arhats; reference to all past, present and future Buddhas some of whose names are mentioned such as those of Vipasyin, Sikhin, Krakucchanda, Kanakamuni and Kasypa; and the declaration that the Blessed One will preach the Vasudharadhara,!z, the secret know ledge (vidya-rahasyaJ?1) remembering the content and magical formulae (arthamantrapadani) preached by the tathagatas. Then follows a very lengthy dharaI).l, interspersed with incantations (folios 8a-191; in which the goddess Vasudhara is addressed with many epithets attributed to her. She is requested to arrive, saluted and repeatedly solicited to grant the desires of all beings, giving wealth, corn, clothes, gold, gems, ornaments etc. generating and increasing riches, and promoting peace, prosperity and success. Among other deities invoked in this dharaI)J are Indra, Yama, VaruI).a, VaisravaI).a, Viru9haka, Virupaka, Dhftarara, Kuvera, Agni, V ayu, Isana, SOrya, Candra and the Lokapalas, the guardian deities.

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Text

(folio 2aS)3 Evaf!1 maya srutam ekasmin samaye Bhagavan kosambyaf!14 mahanagarya(f!1) viharati sma kal)takasarpjnake mahavanavare ghoitarame5 mahata bhikusaf!1ghena sardhaf!1 pancamatrel)a bhikusataiJ:t (2b) saf!1bahulais ca mahasravakair asaf!1khyeyais6 ca bodhisattvaiJ:t7 mahasattvaiJ:t8 sarvabuddha gUl)asamanvagatai(J:t). Tatra khalu punar9 bhagavaf!1s tasyam eva paradilo tair eva parivrtaJ:t puraskrtaJ:t sarvadaridryavyadhiduJ:tkharl)avaparisoananamadharmaparyayaf!111 deseti sma. Adau kalyal)af!1 madhye kalyal)arp paryavasane kalyaI).arp svartharp suvyafijanarpl2 kevalarp paripiirl)a.rp parisuddharp paryavadatarp brahmaca(r)yarp sarpprakasayati sma.

Tena khalu punaJ:t samayena kosambyarp mahanagaryarp sucandro nama grhapati(J:t) prativasati sma upasantendriyal3upasantaraso bahuputro bahuduhitaro bahubhr(3 a)tyaparijanasampannaJ:t sraddhol4 mahasraddhaJ:t.15 Tena khalu punaJ:t samayena bhagavantam 16 upasarpkrantaJ:t. Upasarpkramya bhagavataJ:t padau sirasa vanditva bhagavantam anekasatasahasra(f!1) pradakil)TIqtya ekante nyaIdat.17 Ekante niannaJ:t18 sucandro nama grhapatiJ:t19 bhagavantam20 etad avocat. Prccheyam aharp21 bhagavantarp tathagatam arhanta(rp) samyaksambuddharp kan22 cid eva prasnarp23 sacet me bhagavan avakasarp kuryat prtaprasnavya(ka)ral)aya.

Evam ukte bhagavan sucandrarp grhapatim etad avocat. Prccha tvarp grhapate24 yad yad eva25 ka(Ii.)kasy aharp te prtaprasnavyakaraI).ena cittam aradhayiye. Evam ukte (3b) sucandro grhapatiJ:t sadhu bhagavann26 iti bhagavato vacanarp pratisrutya bhagavantam etad avocat. Katharp bhagavan kulaputro va kuladuhita va daridro bhiitva adaridro bhavati vyadhitas ca bhiitva avyadhito bhavati. Atha khalu bhagavan janann27 eva sucandragrhapatiITt etad avocat. Kim iti tvarp grhapate daridratayaJ:t pariprasnarp prcchasi.

Evam ukte sucandro grhapati(r) bhagavantam etad avocat. Daridro 'harp bhagavan daridro 'harp sugata bahupoo bahuputro bahuduhitaro bahubhrtyaparijanasampa nna. Tad desayatu bhagavan dharmaparyayarp yena daridra28 bhii(4a)tva adaridra bhaveyuJ:t vyadhitas29 ca sattva avyadhita bhaveyuJ:t bahudhanadhanyaJ:t30 ratnasu vanfakosakothagarasampannas31 (ca) bhaveyu(J:l) priyamanapaparamamanojfiada rsanlyas ca bhaveyuJ:t danapatayo mahadanapatayas cakIl)ahiraI).yasuvaI1fadhana dhanyakosakothagaras32 ca bhaveyuJ:t mal)imuktavajravai

"

HANDURUKANDE: VasudharadharaI!' (katha)

devanafi ca manuyat:tafi ca buddho bhagavan. Tasya tathagatasyantike maya grhapate vasudhara nama dharat:tl sruta. Srutva ca udgrhlta vacita desita paryavapUi anumodita parebhyas ca vistaret:ta sarpp (r)akasita. Aharp " .3xkulaputra tarp dharaI!lrp tatha bhaiye39yatha asya40 dhariI!ya prabhavena kulaputra manua na vihehayanti amanua na vihehayanti deva na vi (5a)hehayanti41 ... . (l9b )2 Iyarp sa grhapate43 vasudhara namadharaI!lmantrapada (ni). Asya (20a) dharit:tya prabhavena rogadurbhik$anarakadayo44 ...... 45 (22a) Tena hi tvarp grhapate . .. 4(, grht:tlvemarp vasu (dhara)dharaI!lrp dharaya vacaya desaya grahaya paryavapnuhi parebyas ca vistareI!a sarpprakasaya.47 Tat te bhaviyati dlrgharatrarp a (r)thaya hitaya sukhaya bhogaya bhogasarpbharaya kemaya subhik$aya48 ceti. Tata sadhu bhagavann49 iti pratisrutya bhagavata sucandro nama grhapati (r) bhagavato 'ntikad imarp vasudhara-nama-dharat:tlrp srutva hra-tuta-udagra (22b )attamanai() pramudita prltisaumanasyajato51 bhagavatas carat:tayo (r) nipatya52 krtakarapuo'1 bhutva bhagavantam etad avocat. Udgrhlta me bhagavann iyarp vasudhara-namadharaI!l pragrhlta54 dharita v'acita paryavapta55 anumodita manasa suparicintita. Parebhyas ca vistaret:ta idanTm aharp sarpprakasayiyamlti. ( A)tas tatkat:tamatreIJ.a sucandro nama grhapati paripurI!akosako$hagaro 'bhut.

Atha khalu sucandro nama grhapati (r) bhagavantam anekasatasahasrarp. pradakiI!TIqtya56 bhagavatal:! padau sirasabhivandya57 bhagavantarp punal:! punar avalokya58 bha (ga)vato ' (n)tikat svagr (23a)harp prakranta. Prakramya ca sa grhapat ir abhyantararp pravisyadrakIt par ipurt:tasarvadhanadhanyaratn ajatasamrddharp sarvopakarat:tais ca kosakohagarat:ti ca paripurt:tani. Drva ca vismito hra-tua-udagra-attamanal:! pramudital:!50 prltisaumanasyajatal:tiJIl paripurt:tamanorathal:! pravijrmbhamat:takusalamrduhrdayo61 buddhe bhagavati vasudharadharaI!Irp ca tIvrapremagurugauravaprasadabahumanacitrakarafi ca cittarp6 samutpadayati sma.

Atha khalu bhagavan ayumantam ( Anandam) amantrayate sma. Gaccha tvam Ananda sucandrasya grhapater agararp yasya paripurI!asarvadhanadhanya (23b )samrddha (rp) sarvaratnasuvart:tail:t63 sarvopakarat:tais ca mahakosakoagaraI!i ca paripurt:tani. Atha khalu" ayuman Anando bhagavato vacanarp pratisrutya yena kosambI64 mahanagarl yena sucandranivesas tena65 gatva agararp tarp upasarpkranta (l:!).66 Upasarpkramyabhyantararp pravisyadrakTt paripurt:tasarvad hanadhanyasamrddharp ratnasamrddharp mahakosakohagarat:ti ca paripurt:tani . Dr tv a hra -tu ta -udagara -ate ta )manal:t pramudi tal:! prTtisaumanasya jato67 yena bhagavarps tenopasarpkra(ntal:t). Upasarpkramyayuman Anando vismitah prltisaumanasyajato6H bha(24a)gavatal:l padau sirasabhivandya60 bhagavantam etad avocat.

Ko bhagava(n) hetu (l:l) kal:l pratyayo yen a sucandro nama grhapati (r) mahadhano mahabhogal:l70 kosakohagaradhanadhanyahirar:tyasuvarr:taratnajatasamrddho jatal:!. Bhagavan aha. Sraddhas cananda sucandro grhapatil:!. Paramasraddhaya71

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kalyaJfasaya dhariHi teneyaql72 vasudhara-nama-dharaJfl pravartita73 udgh1ta dharita vacita paryavapta anumodita parebhyas ca vistarel)a saqlprakasita. Tenoktam Ananda tvam apy udgrhJfIvemarp74 vasudhara-narna-dharaI)I (rp) dharaya7:) vacaya ddaya grahaya paryavapnuhi parebhyas ca vistare (24b)Jfa saqlprakasaya . Bhaviyati bahujanahitaya sukhaya lokanukampaya mahato janakayasyarthaya hitaya sukhaya devanafi ca manuyaJfafi ca. Yasya ghapater Anandeyaql dharal)I hastagata pustakagata bhaviyati76 hdayagata dhari (ta) vacita cintita srutimatragata ghagata plijita ca bhaviyati77 tasya durbhikabhayarp na bhaviyati .78 KrameJfa vibhavas79 tasya sarpvardhate bahujanahitaya bahujanasukhaya lokanukampaya mahato janakayasyarthaya hitaya sukhaya devanarpRO ca manuyaJfafTl ca.

Naham81 Ananda .. . 81 samanupasyami sadevake lo (25a)ke samarake sabrahmake sahasrabrahmanikayarpR3 prajayarp sadevamanuayafTlR4 ya85 imarp vidyam anyatha kariyati86 atikramiyati va . Naita (t) sthana (rp) vidyate. Tat kasya heto (l:t). AbhedyaniH7 niyatany Ananda Vasudhara-nama-dh-araJfI-mantrapadani. Na cetani k$lJfakusalamUlana(tp) srutipatham agami$yanti. Kap punar vado ye pustakagatani8S hdayagatani9 dharayiyanti vacayiyanti . Tat kasya heto(l:t). Sarvatathagatanarp etad vakyam.90 Sarvatathagatair iyarp bhaita dharaJfl91 adhithita92 dharita svamudraya mudrita prakasita anumodita prabhavita prasasta sarpvafl)i (25b)ta vivta uWinIkta93 arocita akhyata daridraJfaql sattvanarp nanavyadhiparipI9itanaql sarvadutapradutanam arthaya hitaya sukhaya sarpbhogaparibhogaya kemaya ceti. Ananda aha . Udgh1ta me bhagavann iyarr Vasudhara-nama-dharaJfI dharita vacita paryavapta anumodita manasa suparicintita ca. Sadhu bhagavann94 iti.

Atha khalu ayusman Ananda utthayasanad eka (rp)sam uttarasailgarp krtva dakil)arp janumal)

r .

HANDURUKANDE: VasudharadharaI),l (katha)

Atha khalv ayuman Ananda imarp dharmaparyayarp bhagavato 'ntikat srutva hra-tua-u (da)gra-attamanaI07 prHisaumanasyajatolO8 bhagava (n)tam etad avocat . Ko namayarp bhagavanJ09 (26b) dharmaparyaya katharp bhagavan"O dharayamy etarp III dharmaparyaya (m). Bhagavan aha. Sucandragrhapatipriprcchetyl12 api Ananda dharaya sarvadhanadhanyahiraI).yasuvarI).aratnanidhanam ity api dharaya sarvatathagataprasastety api dharaya sarvatathagatadhihita Vasudhara-namadharaI).I kalpayitva 113 dharayet. Idam avocad bhagavan. Attamana ayuman Anandas te ca bhikavas te ca bodhisattva mahasattvai:l sa ca sarvavafl parat sadevamanuasuragandharvas ca loko bhagavato bhai (ta)m abhyanandann iti. Arya-vasudhara-nama-dhafaI).I samapta.114

Translation

Thus did I hear on one occasion. The Blessed One was residing in the great city of KosambI, at the Ghoitarama monastery in the huge and most excellent forest called KaI).aka, accompanied by a large community of monks, with about five hundred monks, many great disciples and a countless number of great beings, and the bodhisattvas endowed with all the virtues of the Buddhas. Surrounded and honoured by them there, in that assembly, the Blessed One expounded a religious sermon called the Sarva-daridrya-vyadhi-du1khan:zava-parisoa,!a, (the drying up of the oceans of all forms of poverty, disease and sorrows). He described the holy life, brahmacarya, which is good in the beginning, good in the middle, good in the end, good in meaning, good in the letter, exclusive, full, pure, and completely purified.

At that time, there lived in the great city of KosambI, a householder, Sucandra by name, whose senses were composed and desires appeased, who had many sons, many daughters, many servants and attendants, who was faithful, immensely faithful. Then at a suitable time he came to the Buddha. Having approached him, he worshi p ped him laying his head at the feet of the Blessed One, circumambulated the Buddha many hundred thousand times, and sat on a side. Sitting aside, the householder Sucandra spoke to the Blessed One as follows. "I would like to ask a question from the Blessed One, the Tathagata, the Arhant, the Perfectly Enlightened One, in case the Blessed One could afford the time to elucidate the question asked."

Spoken thus, the Blessed One said to the householder Sucandra . " Ask whatever you wish to ask, 0 householder, I shall please your mind by answering the question asked."

.....

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Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha

When it was thus stated, the householder Sucandra responded to the words of the Buddha saying, "Very well, Blessed One," and spoke to the Blessed One as follows. " How, a Blessed One, does a son or daughter of a good family become free from poverty or disease, after becoming poor and ill?" Then the Blessed One, though knowing, spoke thus to the householder Sucandra.

"Why, a householder, do you ask a question relating to poverty?" Thus addressed, the householder Sucandra said to the Blessed One. "I am poor, 0 Blessed One, I am in need, 0 Sugata. I have to feed many people, many sons, many daughters, many servants and attendants. Therefore may the Blessed One expound a religious sermon through which the poor will become wealthy, the ill become healthy, possessing much wealth and corn, endowed with treasuries and store-houses of jewels and gold, becoming dear, charming, most pleasing and lovely to look at, liberal donors, most generous givers, owners of treasures and store-houses of undiminishing q uantities of gold, money, wealth and corn, richly endowed with jewels, pearls, diamonds, cat'seye-gems, conch-shell stones, coral, gold and silver, well-established householders with sons, wives and families, having retinues comprising householders, wives, sons, boys, girls, slaves both male and female, and messengers .

After it was thus stated, the Blessed One spoke to the householder Sucandra in a divine voice fulfilling all expectations. "0 householder, there has been born in the world, an Arahant, a Fully Enlightened One, perfect in wisdom and good conduct, one who has attained bliss, world-knowing, having no superior, a guide for men who have to be restrained, a teacher for gods and men, enlightened and sublime . Householder, I heard from him the dhtirafformula called Vasudharti. Having heard it, I learnt it, recited it, preached it, mastered it, appreciated it, and expounded it to others in detail. 0 clansman, I will utter that dhtiraf, so that by the power of this formula, no human being will do harm, no non-human beings will do harm, no gods will do harm .. . . . .. .. .. . . .. .. . . . . These, householder, are the sacred words of the dhtira1f called Vasudhtirti. Through the power of this dhtiraf, disease, famine and places of torment etc. (will cease). Therefore, householder, accept this Vasudharti- dhtiraf, recite it, preach it, let others have it, master it, and expound it to others in detail. That will lead to your advantage, welfare, happiness, enjoyment, a large amount of wealth, peace and an abundance of food. Thereupon the householder Sucandra responded saying, " Very well, Blessed One," and heard the dhtia1fformula called Vasudhtirti from the Buddha . Being pleased, glad, joyful, delighted, happy, satisfied and joyous, he fell at the feet of the Buddha, and spoke as follows to the Blessed One, his hands folded in respect. "I have accepted this Vasudhtirti-dhtiraf, Blessed One, kept it in mind, recited and mastered it, rejoiced and thought about it deeply. I shall now expound it to others in detail." Then, at that very moment, the householder Sucandra had his treasury and store-houses filled completely.

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HANDURUKANDE: Vasudharadharant (katha)

Then the householder Sucandra circumambulated the Blessed One many hundred thousand times, worshipped the Buddha with his head laid at his feet, looked at the Blessed One again and again, left the vicinity of the Buddha and went to his own home . Having gone there he went inside and saw his treasury and store-houses completely filled with all mquisites and abundantly endowed with all kinds of wealth, corn and jewels. Amazed on seeing this, pleased, glad, joyful, delighted, happy, satisfied and joyous, his desires fulfilled and his heart tender on account of the awakening merit, he generated thoughts of intense love, great respect, satisfaction, deep esteem and wonder towards the Buddha, the Blessed One, and the Vasudhara-dharanf.

Then the Exalted One spoke to Venerable A.nanda . "A.nanda, go to the residence of the householder Sucandra, whose huge treasury and store-houses are replete with all requisites, jewels and gold, and abundantly endowed with all kinds of riches and com. Then in response to the words of the Buddha, Venerable A.nanda went to the great city of KosambI where Sucandra's house was situated. He reached the vicinity of the house, entered it and saw it abundantly endowed with all kinds of riches, corn and jewels and the huge treasury and store-houses completely full . Pleased, glad, joyful, delighted, happy, satisfied and joyous on seeing this, he went to the Buddha . Having approached him, Venerable A.nanda, who was amazed, happy and joyful, worshipped him with his head laid at the feet of the Buddha and spoke to the Blessed on One as follows.

'What is the reason, 0 Blessed One, what is the cause on account of which the householder called Sucandra was born very wealthy, most affluent, with the treasury and store-houses replete with riches, com, gold and jewels?" The Exalted One said, " The householder Sucandra has true faith, 0 A.nanda . With great faith and good intentions, he accepted this fonnula called Vasudhara-dharalJl, practised it, learnt it, kept it, recited it, mastered it, appreciated it and expounded it to others in detail . Hence it has been said, A.nanda, that you too should accept this formula called the Vasudhara-dharalJl, bear it, recite it, preach it, cause it to be accepted, master it and expound it to others in detail . That will lead to the welfare of many people, happiness, compassion to the world, the benefit, welfare and happiness of a number of people, and that of gods and men. 0 Ananda, there will be no fear of famine to a householder who has come to possess this dharalJl, has it written in a book, has it in his heart, accepted it, recited it, thought about it or merely heard about it, has it in his,. house and worshipped it . His wealth will increase gradually, leading to the welfare of many people, the happiness of many people, compassion to the world, the benefit, welfare and happiness of a large number of people, and that of gods and men.

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A.nanda, I do not see anyone in the world of gods, mfiras and brahmas, in assemblies of thousands of brahmas, or among beings including gods and men, who will change this knowledge of surpass it. This possibility does not exist. And why is that so ? Ananda, the sacred words of the Vasudhfira-dharalJf are impenetrable and invariable. These will not reach the range of hearing of those of diminished roots of merit. What controversy is there about those who accept these written in books and kept in the hearts, and recite them? And what is the reason for that? This formula belongs to all the Buddhas. This dharalJfhas been uttered by all the Buddhas, attained, accepted, stamped with their own seals, proclaimed, applauded, disclosed,commended, praised, uncovered, manifested, declared and made known for the benefit, welfare, happiness and enjoyment of pleasures and the comfort of poor people, those suffering from various diseases and those defiled by the wicked." (Venerable) Ananda said, "I have accepted this Vasudharfi-dhfiralJf, attained it, recited it, mastered it, appreciated it and reflected on it deeply in my mind. It is good, a Blessed One."

Then Venerable Ananda rose from his seat, arranged the upper robe over one shoulder, placed his knees on the floor, made obeisance to the Blessed One with hands raised and folded in reverence, looked at the face of the Buddha ... and uttered the following stanzas.

"To be always endowed with inconceivable wealth, with an abundance of many jewels and gold ... Homage at all times to you, the auspicious Vasudharanf. The Buddha, the Blessed One, is inconceivable. The doctrine of the Buddha is also inconceivable. The good effects (that follow) for those well-disposed (to the Buddha and the Dharma) are also inconceivable. A teacher, noble, all knowing, monarch of the doctrine, supremely eminent, one who has attained the fruit leading to the further shore - Homage to you, o Heroic Buddha."

Then, after hearing this religious discourse of the Blessed One, Venerable Ananda became pleased, glad, happy, delighted, satisfied and joyful and spoke to the Buddha as follows. "What, a Blessed One, is the name of this religious discourse? And how shall I remember this discourse?" The Blessed One said, "Remember this as the question on the householder Sucandra. Remember it also as a treasure-house of all wealth, com, gold and jewels. Remember it further as a discourse praised by all Buddhas. Considering that the Vasudhfirfi-dhfiralJl has been mastered by the Buddhas, one should retain it." The Buddha spoke thus. Delighted, Venerable Ananda, those monks, the Mahasattva Bodhisattvas, that whole assembly and the world of gods, men, asuras and gandharvas rejoiced in the words of the Buddha.

(Thus) ends the Arva-vasudhiirfi-nama-dhfiranf. . .

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HANDURUKANDE: Vasudharadharal)l (katha)

Notes to the Introduction

I Dhamma- V inaya. Essaya in honour of Venerable Professor Dhammavihari editors Asanga Tilakaratne et. al. Colombo. 2005. Sri Lanka Association for Buddhist Studies. Pages 1 11-122.

2 Mironov, N.D. Catalogue of Indian Manuscripts in the Russian Public Library. Collection of l.P. Minaev and some others. Compiled by N.D. Mironov. Fascicule 1. Published by the Russian Academy of Sciences. Petrograd 1918. No. 299. 22Yzx7Yz 26ff.6 lines. Nepalese script. The text I give is based on a copy made by me, by hand, during a visit to the public library in St. Petersburg in 1990. Mironov cites: Cambridge p. 65 Add. 1 355 (A CataLogue of the Buddhist Sanskrit Manuscripts in the Cambridge University Library by C. Bendall, Cambridge 1883) and Hodgson Collection. No. 55 as being manuscript copies of Vasudhiiradhiira':!l (katha). I have had no access to these manuscripts in establishing my text. Nor hav e I had access to another manuscript, No.1 400 referred to on page 85 of Bendall's catalogue, which he says contains "a tale of a rich merchant Sucandra, who with his wife CandravatY, is reduced to poverty, and on consulting the Buddha is told of the magic efficacy of the Vasudhara-dharanI." This story is found in the Tibetan Tripiaka under the title, ljphags-pa nor-gyi rgyun cesbya-baf:zi gZUlis. (See Vo1.7, 341 folios 289.1.6 - 290.4.3 of The Tibetan Tripi!aka Peking edition kept in the Libr ary of the Otani University, Kyoto edited by Daisetz T Suzuki. TokyoKyoto. Tibetan Tripitaka Research lnsititute 1957 .

Notes to the text

3 Folios 1 b-2a5 contain six stanzas in which the author pays homage to the goddess Vasudhara. The letters enclosed in round brackets in the text that follows are those added by me. Manuscript variants which are clearly the results of the spelling habits of Newar scribes have not been noted to avoid the unnecessary lengthening of the critical apparatus.

4 kosabya 5 ghoIraHimai 6 asarpkheyes 7 satve 8 satveh 9 punai) JO papadi II yayai) 12 svavyaO 13 driyo 14 srarddho 15 srarddhaJ:! 16 vannopasarpkranta 17 nyakhldat 18 niarl)l)a 19 pati

20 sabha

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Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha

21 ahatbhagat 22 kas 23 pradesa 24 pati 25 evo 26 gavann 27 janan 28 ridrah 29 dhitas 30 dhanyal:l 31 rasannannas .12 cakInyahi

33 kumtvas 34 dasarvamakarapre .,5 vahma

.16 asti 37 'han 3R mayotahite 39 Oiyai 40 asyaJTI

41 For an outline of the content of the text omitted here (5a-I9b) see the introduction to this paper. 42 The text I give extracts of resumes here at 19b after the citation of the dharal).l. 43 patau 44 ksamara 45 The text here (20a-22a) describes the efficacy of the dharal).l and gives instructions about

the ritual to be carried out for the worship of Vasudhara. 46 sarvaprayatnl k!1ya syiit 47 yatu 4 0yas :19 bhavan 511 atmanah ,\1 tisomaO 52 nipate 53 puto 54 pratklkrta 55 vapita 56 kiI).IJTlk( 57

vande 58 lokr S9 ditah

62

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. .

HANDURUKANDE: VasudharadharaI)l (katha)

60 tisomanasyajata 61 maI)ekusaJarpmrdugnigrahrdayau 62 cirtta 63 varnah 64 kosamrl 65 tan 66 abhyagarantemopa 67 tisomao 68 tisomaO 69 70

71 72 73 74 75 76

77 78 79 80 81 82 83 84 85 86 87 88

89 90 91

92

93 94

95

ndyata bhogo ya tenaya vattita nlkhcmam c

a

a

. .

yat yanti yanti yanti

bhavam a nafi narham rta dharmarp sramaQabrahmao oarpyarp ja riksati rabheo puakagatam gatai viikrm dhariQl sthisthita urtta gavarpn

0 vantam 96 lokfya 97 divani

.;;.

98 acintayodraO For acintiya see Franklin Edgerton's Buddhist Hybrid Sanskrit Dictionary. 99 apurvam asmin gfhqu maQ

Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha

100 sic for metre? 101 acintayo 102 acintaya 103 acintaye 104 acintaya 105 vajfia 106 para 107 pramodio 108tisomanasyaO 109 vantarp 1100gavan 111 ena 112 sucandrarp grhapatil:t pariprcchaty 113 yitya 1140mapta

r,o'

64