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 Berlin
5
.
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.
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
stories
12
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 Sino-
Tibetan 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
Ave vss. 24 - 60: 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. wished to perform
the rite. Vasubandhu explained the method of
performing it, as taught by Buddha Vipasyin.
A VK vss. 4 - 8 : King 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

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, 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 yak-
tail 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
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 : 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 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 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 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, 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, 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, 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 thousand-
fold.
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
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 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
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 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

xx
18. Performance of the rite by
Ave vss. 183 - 196 :
AVK vss. 126 - 130 :
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
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.
who had the three worlds under
his control, went to the earth, where
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
conquered AmaravatI (the city ofIndra), and lived
in comfort. The lord of gods wondered how he
could overpower He performed
the ahoratra rite at a caitya in the world of the
thirty-three gods, vanquished
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 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
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
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. 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 arhati 1/ 4 II
iti tena narendreJ}.a priirthitaJP. sa sudhir yatib. I
srutvii taJP.nrpam iilokya punar evam upiidisat II 5 1/
sadhu mahariija yathii me gurUl}.oditam I
tathiihaJP. te 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

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 bhikubhib. sardharp. cailakais capy upasakaiQ. II 7 II
bhikUbhiQ. 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 d ~ t u m arabhat II 9 II
tada sarve 'marendradilokapala maharddhikaQ. I
tat saddharmarrqtarp paturp sraddhaya samupagatab. II 10 II
brahmadibrahm8.l}.iis capi maharayas tapasvinab. I
catvaras ca maharaja(Q.) sasainyaparicarakaQ. II 11 II
daityendra nagarajas ca yakagandharvakinnarab. I
siddha vidyadhariiQ. sadhya grahas ca vasavas tatba 1112 II
rakasas ca mahavira garugas ca mahoragab. I
yogino yatayaS capi rajanab. katriya api 1113 II
amatya mantrll;taS capi vaisya rajakumarakab. I
srethino dhaninab. sudriiQ. sarthavaha mahajanah 1/ 14 II
7 d A repeats from 4 b upto 7 b; jagatguru1;t E
7 c bhikubhis 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 p r ~ t 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 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 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
mahmdraql taql samalokyaivam abrav'it 112911
sa(3a)dhu maharaja tava pUl}.yapravrddhaye I
sarvasattvahitarthaql tad ahoratramahavratam 1130 II
yatha maya srutaql plirvaql I
mahatpUl}.yanusaqlsa ca tadvidhis ca 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 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 ~ a y o 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. 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 yati sadgatim II 48 II
yathabhilaitmp. karyarp. sadhayitva hy avighnatal) I
sarvada satsukharp. bhuktva sarp.yanty ante jinalayam II 49 /1
iti matva mahatpUl}.yam ahoratravratarp. varam I
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 sarvan sa1l1buddhapadam apnuyal}. 1/52 II
iti tena samakhyata1l1 dhimata vasubandhuna I
Srutvaiva1l1 sumahat pUJ)yam 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 ahoriitravratodbhavam I
mahat PU1Jya1l1 nisamyaharp.* kartum icchami sa1l1pratam II 56 II
tasmiit tadvidhim arhasi me jagaddhite I
sarvathiiharp. prajii api II 57 II
tad atra sarvasattvan.a1l1 hitaya pU1Jyasiddhaye I
ahoriitravratasyaivaql vidhim 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
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
yatrepsite visodhite I
dharmaSalarp vidhayadau mrdgomayair vilepayet 1164 II
caturdhvajan vitanuyad vitanakam I
citrair 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 yathavidhi I
vratinal11 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
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
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
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 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.> lqtartham I
pravil)ajanasukhiirtharp. sevitartharp. pradattam II
praJ}.amata[rp.] munirajarp. pradhiinam I
jitasakalabhayiirtharp.lokanatharp. mahesam II
80 a evarp. stotrarp. E
10
pradakil}any ata1;t kuryatsarp.gltais ca mahotsavam /
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 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 /
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 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-atapUparp.s ca prarohayet mahotsavail).11 8911
yajfiarp. kuryat tatha vajn balirp. dadyad yathavidhi I
tato dattva paficasutraghatarp. kramat II 90 II
saslrVadarp. vratibhyo 'pi dadyad vajrI samahital).1
tatal). maJ}.qalarp. tad visarjayet 1/911/
tatas te vratinal). sarve vajracaryarp. gururp. yatIn I
abhyarcya dattva praJ}.amya ca / / 92 /1
tatas tadraja adaya tIrthe nagan samarcya ca /
pravahayet tato geharp. prayayan mangalotsavail). / / 93 / /
tatra tanmal}.qalasthanarp. 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. II 95 II
g8.l}acakratp. tato 'bhyarcya bhojanaiQ, /
vratinab, siidhakiitp.S ciipi (6a) janan sarviitpS ca //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 vipayina siistrii samiikhyiitatp. srutatp. mayii /
bhiiyaQ. sfJ}.u mahariija tatphalani 99 1/
95 a tatma
O
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
tatha 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 in:
SuvafQ.avafQ.avadana translated and edited together with its Tibetan .
translation and the 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>
kfisumalajatoyail).! /
ye ciirghadanarp vitaranti caitye
te prapnuvantIha
2
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 sarvapUpair varagandhavadbhir
abhyarcayanti pratinamya caityam I
nairogiJ}.as te syul).
saubhagyavantal). suvisalavaq1Sal.1 II 105 II
ye ca( 6b )pi caitya1l1 parimaJ}.Q.ayanti
sragbhil.1 racitabhir evam I
te bhagyavantal.1
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 I
netrabhiramal). sudpo bhavanti
te ji'ianadlpahatamohajalal). /1 107 II
ye caityabimbe surasal11 pral}Ital11
naivedyam agral11 pradadanti bhogyam I
te 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. maitrya
1
yal). saha kitp.karail). smararipul112 nirjitya vajrasane
3
klesarIn api yo antaScaran durjanan I
skandharatim api prasahya sugato mrtyul11 ca nil).svo4 'vasal).4
praptal).5 sarvarasagrabhogavaSital11 II
ii sauvafl}araupyavidhadhatujamrnmayal117 Va
salyodanail). suparipufI}asupiQ.<;iapatram
8
I
bhaktya dadati sugatalayacaityabimbe
syat tasya pU1;lyam asamal11 phalam
9
aprameyam
9
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
sukhino bhavanti 11109 II
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.
ghrtaya
1
sametam
...................................................... . ye
2
1
tasmai dadante satatatp. jinaputp.gaviiya
te priipnuvanty ............. 4 II
1. hitayii ms.
2. 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;lhoka
o
ACDE parilaukao B
gamanetra
O
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.
tad
2
buddhapramukharyasarp.ghavil?aye nyastannadanaf pha1am II
1. tad B 2. yad B 3. danam A
cf. A VK vs. 86
aradhi
o
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 varpsamanojfiaghoair
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
pU1}.ya gU1).arthanugata bhavanti II 119 II
ye capi abhikhetayanto
caityarp. satatarp. I
te bhagyavanto nirujal:t suvamSal:t
saukhyarp. prabhuktva prasaranti svargam 11120 II

caityarp. praJ}.amanti ye ca I
vidyadhipas te susamrddhimanto
gacchanti cante sugatalaye 'pi II 121 II
ye vajramuktadivisuddharatnarp.
I
ye caityabimbe sarasa
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 E
121 c manta BD mantal:t E
122 cf. A VK vs. 97
122 a ye camu
O
C
122 b B
122 d upa<;lhokao ACDE
20
piiI'l}.endriya1). piin}.amanorathas te
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 ari.gai1). pral}amanti cait)ral11
sraddhaprasanna1). saral}al11 prayata1). I
bhiipadhipas te varasaptaratnair
yukta1). sudhrrii1).lq:tino bhavanti 1/ 125 /1
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

caityarp. muda ye 'bhyanu1epayanti I
ntrogasokal}. susamrddhimanto
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}. I
pade pade 111291/
viprair arcanlyarp.jinii1ayam I
chattriivarohaQam caitye kartavyarp. 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
128 cf. AVK vs. 105
128 b miirjanti B
128 d bhiSaktiil}. B
129 cf. AVK vs. 107
129 b
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 aUadhIhhI rasayanaiQ. 11133 II
tatba vadyaiQ. (8b) sugItais ca nrtyais capi mahotsavaiQ. I
babakaraiQ. samullasair arcanlyo jinalayaQ. II 134 II
carmakaraplavamlecchaniyogilubdhakadibhiQ. I
durat 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
visead aSvinimase sarppufl}e candramat;lQale I
asvini:bhe tatha puyayogayukte 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 bhuvanev 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
team 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
yumadyogaO ABD pupayogaO C
cf. AVK vs. 119
sarpvidyate E
cf. AVK vs. 120
vinimuo C papakiit B
cf. AVK vs. 120
24
bhiigaijl riijii samapnuyiit I
tathaikaijl sarvasattviis ca tathaikaijl siidhakii j aniib. II 146 II
vratinas taccaturbhiigiin sarviin te priipnuvanti hi!
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
ABCD. But cf. A VK vs. 121
which reads: .... saptabhagani lqtva 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 kuruva 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 sa bhiipatil) I
srutva tarn saiijalir natva punar evarn samabravIt II 156 II
bhadanta kartum icchami pU:Q.yaketre jinalayam I
kutra pU:Q.yatamarn ketrarn tat samadelum arhati 11157 II
iti tena narendre:Q.a sa sarvavi(9b )t sudhil) I
vasubandhw-narendrarn tarn punar evam upadisat 11158 II
SfJ;1U siidho maharaja yatha khyatarn munIsvarail) I
tathahall1 te pravakyami srutvaivarn kartum arhasi 111591/
varapasiti vikhyatii sarvabhiimI mahattarI I
pU:Q.yaketrarn 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
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 gUl1ll}ii vasubandhuna I
srutva sa bhiipatil) srlmarp.s tatheticanvamodata II 164 II
tatal)sa indrap{$/astarp. vasubandhUJpgururp. pural) I
lqtva tatal) samagatya viiriig.asimupacarat 11165 II
tatra prapya sa bhiimIndro subhabhiitale I
adau bhiisodhanarp.lqtva vastunagarp. ca II 166 II
vihararp. vidhivat lqtva tatha caityaQ1 jinalayam I
triratnaQ1 ca yathavidhi sadabhajat 11167 II
tatra tena gurut}.a vasubandhuna I
tatha sa narariijendras tad vratarp. kartum arabhat II 168 II
tataS ca vidhivad dhrtvii sabharyal) sa nrpiidhipal) I
ahoratravrataQ1lqtvii tac caityarp. vidhiniircayat II 169 II
tat samapya punas tatra dIp8Jl1kBraJp sasiiQ1ghikam I
saqlllimantrya yatharhena bhojanena samarcayat II 170 II
tatal) sa prthivlpalas cirarp. tac caityam adarat I
sevitva satsukharp. bhuktva yayau cante (lOa) jinalayam 11171 II
164 c srImiin E
165 cf. AVK vs. 123
166 b suddhabhiio BeDE
167 cf. AVK vs. 123
168 a tatas tena B
170 d samarcaO ADE marcayet B miicayat e
171 a palal) BeDE
171 b sucio Be
27
ity evarp. tan mahat pUl}yam ahoratravratodbhavam I
aprameyam asarpkhyeyal11 sarvabuddhail). 11172 II
tatha apy atra tad ahoratrasal11varam I
dhrtva caityal11 samabhyarcya sevitavyal11 sada.dara.t II 173 II
tatha vo mangalal11 nityam iha.mutra bhaved dhruvam I
kramad bodhirp. samasadya nirvrtipadam apsyatha 11174 II
ity munIndrel}a srutva te muda I
tathety abhyanumoditva tad vratal11 II 175 II
tatas te bhUyal). sastaral11 tal11 munISvaram I
lqtafijaliputa natva papracchur evam adarat 11176 II
bhagavan indrap!$/ena yat lqtam I
tat sarval11 srutam asmabhil). punal). srotul11 II 177 II
kena kena tatha pUrval11lqtam etad vratottamam I
ahoratral11 mahatpUl}yal11 tat arhati II 178 II
iti tair pme bhagavan sa munlsvaral). I
tan 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 A B ? samlcchyate E
178 cf. AVK vs. 124
178 a kenodbhava tathii C
178 b salqtam C
28
sroudhvalll sarve tathanyais ca lqtarp. pura /
tat sarvarp paribodhane //180 /I
pura svarge tathendrel}.a 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 /
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 /
caityarp 1/ 185 1/
180 a srou B
180 d B
181 cf. AVK vs. 125
181 d arcao AE cayet BC; E adds: 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) pradaki1}.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. 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 danavatp. I
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 II
srutatp. mayasti saddharma<ql> tad '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 '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
saromadhye jinalaye /
ahoratravratarp. dhrtva satlqiya vidhinarcayan // 198 /
tatha tair caityarp. piijitarp. tatsaral}.sthiml). /
nagakanyal}. tadantikam upasrayan / / 199 / /
tatra ta tasarp. /
prahata mumiirchire / / 200 / /
tatas ta sarve praptasucetanal). /
taQ. samupiis'inii nagakanyii // 201 //
are supapinyo yad /
tapital}. smas tadapUQ.yair yiiyarp. bhavata sambukal}. // 202//
iti tair sarvail}. sapitas ta bhayanvital}. /
sarvan 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
B
rcayatE
cf. AVK vs. 132
tai AC te B
sararp.sthiO DE
kanyiil). ca tarp. B
cf. A VK vs. 132
tatra te ABDE
trarp. samiircchire B tra mamiircchire C 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 natva DE
33
namo vo 'stu mahavijfial;t no 'paradhatam I
tacchapamocanopayarp arhatha II 204 II
iti sarpprarthitarp tabhir nisamya te 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 lqtva bhramitva bhajatadr1;al;t II 207 II
tadii tatpU1}yabhavena sarvapapavimocital;t I
parisuddhasaya bhadra nrpa(11 b )tmajal;t II 208 II
tadiipi hi tatha yflyarp caityasevasamahital;t I
saddharmasadhanarp lqiva prayasyatha jinalayam II 209 II
iti tair satyarp nisamya tal;t I
sambukas tan natva tato 'gacchan nijalayam II 210 II
tatas tal:t sambukal;t sarviil;t 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 ACDE 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 salistambal11 vilokya tal). I
caityakaral11 samalambya sal11smrWa sugatalayam II 212 II
sada 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 mInaharaJ}.alalasa.b. I
firastho ja1am mInan ahartum udyayau II 216 1/
tatra jale sambuka daivayogatal). I
sarva api ta na tu matsyo hi kaS cana II 217 II
tatal). sa jalam 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 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 sambukas tal;1 puro 'rpital;1 I
nil;1svasanty evam alapat II 222 II
ha 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 A B J}.J}.asya C
220 c tan BC ta D
220 d bukas C
221 a tatasya 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 sva1pahararata lqsa II 227 II
tatal). sa samaye 'siita kanyaka hy ata sundari1;1 I
ekanaQisamudbhiita1,1 samakara1,1 subharpSika1,1 II 228 II
tatra sa janani hy ta1,1 sundari1,1 sisiil). I
samlikaral). subhadrangil). paSyanti vismayalll yayau II 229 II
tatal). sa janakal). srutva jata hy ata 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 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 C 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 sa bhagini sudhll) I
tal) sarva bhaginrr 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) 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 janma sarp.prapsyate kva cit I
'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 ca jaliisaye I
riktahastal;t katharp. gehe miitu};t puro vrajemahi II 248 II
242 a e
242c 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 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 dhig janma 'pi nal). I
vararp pra:t;laparityagarp na tu papiirthasadhanam II 250 II
api jantiiniim aVaSyam mara:t;lam bhave I
iti matvatra vartayema subhe sada II 251 II
tad atra* jlvino matsyan 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 kartum arhamahe khalu II 254 II
etat tayii samakhyatam srutva tal). paribodhital). I
tathety abhyanumoditva tad anukartum 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 D E
pam na via C
vidyata C
tatku BC
datal). B datu DE
tva stal). BDE tvajfial). pari
o
C
Ichire AC icchire B ? icchire DE
40
tatas tal). kanyakal). sa(13b)rvas ye j'ivino I
tan sarvan sahasadaya 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 nirj'ivail). paJ}.am adadul). II 259 II
evarp tal). sarvadii nityarp lqtvii bhuktva vinodital) I
tadvrttisarpparitrastal). papaSankii 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 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 A 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 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 sarijjale I
triratnasmaral)arp lqtva 11266 II
yadi grhe riktahasta vina pal)am I
matii 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 caret krudha II 268 II
asmabhyarp capi kirp dadyad annarp panarp ca kopita I
muhur billa api 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 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 dinantatal}.11270 II
etat tayoditalll srutva sarvas ta darika api I
tatheti salllffiatallllqiva sarvan mInafijale 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 11273 II
tatra ta darikiiQ. sarvas tatha sthita sa I
janam sahasopetya abravIt II 274 II
are re durbhaga balal}. kim evam iha salllsthital}. I
'pi grhe kena hetunii na samagatal}.11 275 II
kim etan sakalan mlniin avikrlya vimuficatha I
killl cid annalll grhe niisti tat killl '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 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 I
sahasa samupakramya laguqenabhyataqayat 11279 II
tatal). sa jananI 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 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). II 283 II
tatha sthitas ca tal). sarva Sa jananI I
bahusal). prataqya prairayat pure II 284 II
tatas ta darikal). sarvas tattaqanarujanvital). I
tan dhrtva vikreturp. niryayul). sanail). II 285 II
tatas ta nirgatal). sarVaS tanmargasarasltate I
matrtaqanadul).kharta visramya 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 pramodital). II 288 II
tatrotpannani phalani ca samantatal). I
adaya tail). phalail). svasvacaityarp. samarcayan 11289 II
tatas tal). prafijalirp. elhrtva lqtva ca I
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 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 tarp. sarp.mukhagatam I
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 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 kalU1,lanidhil;1 I
pratyekabuddha atmajfial;1 susrava tadvilapitam 11301 II
tatra sa lqpaya vilokayan samantatal;1 I
tal;1* sarva vedanakrantal;1 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
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 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 I
tal}. sarva bhaginrr 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 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 samIire 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 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 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 savismayiil,1 I
suprasannamukhambhoja1,1 sulabdhabodhimanasa1,1 11322 II
tatra lqtaiijaliputii muda I
(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 gamiyatha 11328 II
tato riijakule janma viiriiyasyiilJ1 subhiirpSikiil) I
labdhva yuyarp samiiciiriil) sarviil) subhe cariyatha 11329 II
tatra yuyarp samiilokya sarpsiirarp klesasarpkulam I
sarviin parigrahiirps tyaktvii tapovane ramiyatha 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
cariyaO 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 vratiti pratisruta I
dvitIya dhannavatikhyata trtiya sUbhamanjaril1 336 II
caturthi dhimatinamna paficami netramaiijari /
ca sninatikhyata saptami ca madarpjaha 11337 II
lllamI ratnamaiiikhya ity eta lllakanyakal). I
sujata nrpatel;1 putrya];l samacaral;1 samasayal;1 II 338 II
tasarp jyetha pradhana ya sa kanya ratJSarpnibha I
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 jyelha 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
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 tiilTl bharyiim evam abravlt 11343 II
bhadre sadhul). samiccha te yat tvayahalTl prabodhital). I
ahalTl capi 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 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
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 jiniilayam 11350 II
iti sastra munIndrel}a nisamya te I
bhikavo 'pi tatha caityalll vratalll <ihrtva prabhejire II 351 II
evalll me gufUl}akhyatalll srutalll maya naradhipa I
sarvalokahitarthaya tavapi ca pracakyate 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 B
351 c vo dhi taO D
352 d
pravakyaO 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 mokarp. ca danarp. vina na bhuktavan I
sroturp. vina na satjfianarp. tasmad dharmadikarp. cara II
saptajanmalqtarp. paparp. tenaiva naSyatekhalu I
kuketre ca kugotre cajananarp. na 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 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 I
paficaskandhatmakal) santas tasmai stiipatmane namab. 111 II
eva111 maya srutam ekasmin samaye buddho bhagavan chrlfvastyiiIp. viharati sma
jetavane 'nlfthapiJ;ujadasyarame
I
mahata sardham anekair

bodhisattvaSatasahasrail) saqlbahulais ca sravakair
daSabhir lokapalais caturmaharajakayikair
3
anekais caturvafQ.akair
anekasatasahasrail:t parivarail) parivrtail)5 I tasmin sabhamal}Qale sarve
6
dharmasraval}ika
7
loka bhagavantam caityavratakatham
anudhyayanta1;t8 samasthital)9 I atha khalu
lO
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
savyajanubimbarp bhuvi sthapya
13
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 II 7 II
vasubandburuvacal
sfQ.U rajan maya khyatarp. vratanarp. vratam uttamam I
ahoratravratarp. piirVarp. 118 II
aSvin'ipfin}amasyarp. tu vratarp. kuryad mahodayam I
caityarp. sampl1jayec chuddhal,1 vidhibhis tatha 119 II
bhojanante trayodaSyatp. kuryad dantadisodhanam I
caturdaSyarp. karayet 1110 II
snanarp.lqtva ca sucivastravrtal,1 sudhil,1 I
madhyahne pl1jayec caityarp. prad'iparp. ca pradapayet 1111 II
sfirye bhage priiSayec ca 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 E
8 d paSvina BCDE
9 c caitya BCD
9 d B c;laSai CD; cf. in
paragraph 1.
10 b kudE
10 d karmadhi E
11 b vrta mahal,1suoC tal,1 mahasuo D
11 c jaye E
12 a ABD
12 b metre! sayac C
12 c 'punar' omitted in BC puna D punal,1 E
12 d t;1uyat BC
57
piif1}amasyarp tu snatva vratarp samarabhet I
adau bhumitalarp sodhya dharmaSiilarpprakarayet II 1311
gandhodakaib. susitais ca caityapurpgavarp snapayet I
paficaratnais ca silabhasmabhilepayet 111411
catvaras ca dhvajab. sthiipya vitanarp saha camaraib.1
digmala vividhaib. 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 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 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
virajantarp viigIsvar8f!ljagadgurum I
dhanurbii1}adhararp dvabhyarp pasankuSadhararp tatha I
prajiiapustarp tatha khac,lgarp vajraghal}.tarp tathaparail). II 20 II
sarvarasasamayuktarp lalitasanasarpsthitam I
paiicabuddhamukiilinam II 21 II
viigiSvar8f!l mahiisuklarp I
evarp svahrdi sarpbhavya pural). sthapya prapiijayet 1122 II
padyacamanam argharp ca dattva bhaktisamanvital). I
jalajail). sthalajail). 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
divyair tatha I
diirvair lajaya paiicaratnakail). 1126 II
pradadyac caityapurpgave I
dhararp 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
ca yavat kuryat pramodital). I
ratrir:p diva susar:ppiiqlar:p pracarec ca 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). I
hahakarail). samullasail). karayet 1132 II
28 a ABC
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 '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 II 34 II
acaryaya pradatavya yathasakti subhaktital;1 I
yajiiarp. kuryat tato vajri vratarp. piirQ.arp. prapiirayet II 35 II
tato dattva paiicasiitrarp. ghatarp. tatha I
pratyekarp. vratinarp. dattva asirvadyarp. pradapayet/I 36 II
kaumarlpiijanarp.lqtva 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; for
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!$/a uvaca I
bhagavan sarvavin natha punar vaktuI1l tvam arhasi I
saI1lsare bahudha jatis pracaraJ}.aI1l katham 1140 II
vratapujaphalaI1l sarvaI1l kalaI1l ca samayaI1l dinam I
kutra sthane vrata111 karyaI1l tat sarvaI1l vada saI1lpratam II 41 II
vasubandburuvacal
sp;m rajan mahabhaga gaditaI1l maya I
svaYaIpbhuvo sthane pUJ}.yaI1l mahottamam II 42 II
tadabhave sthavare caityapuI1lgave I
tadabhave svayaI1l!qtva karayitvaparais tatha II 43 II
suvafJ}.ena lqte vapi ratnais canyais ca dhatubhil}. I
tatha tatha II 44 II
valukaudanapiJ}.gena !qte paue ca citrite I
devalaye nadltIre tIrthe pUJ}.ye mahltale II 45 II
39 b vitaI1l D
39 c sukha prapnoti E
40 b puna vaktu tam CD
40 d ca caraoE
41 d rva111 gada BCD
42 b mama C ta pratrgadiOE
42 d mahattatvaI1l A maharttaraI1l CD pUt;J.yamahattaraIllB
43 b sthavaracaityapuI1lgavraI1l E
44 d itikaoAC
45 a lukodaoAC
45 d pUJ}.ya E
62
dharmaSalarp visodhyadau yathavidhi vratarp caret I
ca variJ}.a caityapurpgave II 46 II
argharp dadyad raveb. piirvarp salajakam I
maJ}.Q.alarp paiicadevanarp likhed II 47 II
adbhir vratIn susiiicayet I
havargantak$arair mantrair vratimiirdhni II 48 II
0111 aI;t hum iti mantreJ}.a disobandharp satarjitam I
anganyasarp karanyasarplqiva gururp ca vandayet II 49 II
kare dhrtva I
paiicabhutasamutpannarp padmak8l'J}ikasarpsthitam II 50 II
avahayed dharmadhaturp vagiSvararp. samujjvalam I
jiianariiparp sarpsthapya samaye 'rcayet II 51 II
47 b pu!?pe A D
47 d cikhed A B likherp C likhe D liped E
48 a adhyasvarayuo A avarpdhyasvarayuoCDE
48 b susirpcaret C susarpcaret D? abhito E
48 c ABE CD
48 d miirddhi A miirddhni B muddhni vratiC
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
51 b musarjvalarp C samurjvalarp E
51 d 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 p u ~ p a AD u ~ p a r p 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 tatha I
ghrtadyan sarkaraharan bhuiijatarp. ca sukharp. mama 1159 II
nanaphalasumodyarp. ca I
skandhamfiladikarp. pattrrup. grhfu}.a pratimodatam II 60 II
tambiilapiigasarp.yuktatp. karpiiranirmalani ca I
grhyatatp II 61 II
diirvakundani bhaktitaQ. I
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 C 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 ca CD
62 a lacaiva ABC larceva D phalarni ca E
62 b l<:w}Qani CD
62 d nasa1;t A manasa E
63 a
63 d danamA
65
dhiman piijal11 tatha lqtva stotram eval11 ca karayet I
karayec ca II 64 II
dharmadhatumayal11 caityal11 sarvalokasvartipil)am /
alayal11 sarvabuddhanal11jinadhatllJ11 namamy aham /1 65//
namas te jinadhatiinal11 samalIlaya I
triyanasamayanandal11 satatal11 tval11 samasraye // 66 II
jinajal11 sakalasthal11 ca namamy aham /
pavitrajanasukharthal11 sevitarthapradayakam //67//
pral}amami mangalarthapradayakam /
jananal11 bhayahantaral111okanathal11 mahesvaram /1 68 1/
devatal:t sarvalokasthab sal11bhiita jinamal}<;lale /
dadyat tebhyo balil11 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; A B C 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
lohayen mal)<;lali prajvalayen (Olayan C)
D) gandhaya te 'grata ('gra C) dhupayet sarvapapaprasamanal11
bhavati
66
bahumangalavadyais ca chattrasindurapatraya I
acarya1;l svastivakyais ca karayec camahotsavam II 70 II
tu < ... > ravivasare I
yoge praSastaS ca 1171 II
ya1;l prakuryad vratalll tasmin vipulalTl bhogamapnuyat I
paratra sukhasalllprapto jinaloke mahipate II 72 II
sf1}.U rajan mahabhaga 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 ACD B 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 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$8J}.am atra lokal;1
soka na prabhavanti jatu I
surasurail;1 pujitapadapadmal;1
II 75 II
sugandham asma upaghaukayanti
prasannacitta manuja ajasram I
sugandhideha ravibhanudipta
bhavanti lokal;1 paramarthalokal;1 1176 II
ye kutikumadyai racitarp. suvastrarp.
dadanti ye caityatathagatebhyal;1 I
s'itartidul;1kharp na hi jatu te$arp
taddhetutal;1 / / 77 / /
jalajarp bhavantarp
svetarut).aSyamasupltalq$l}.am I
samantabhadraya visiilavarpSam
arogyasaukhyarp prabhavanti danat 1178 II
75 cf. AVC vs. 102
75 a sarpti lokal;1 E
75 b soka ma 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
naradhipair arcitapadapadmal;1l
jiianapradlpahatamohajala
ye dlpamala racayanti buddhe 1180 II
naivedyam asmai pradadati loke
yo bhaktiyuktalJ. surasaJp. sugandhim I
bali naracakracu<;la-
mal}.yarcitanghri nrpasevyamanal;1 II 81 II
phalamUladikaJp. dattva bhaktimanasalJ.1
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 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
tad caitye II 83 II
tambiiladigru;talll dattva riipavan sukhavaft chucilJ. I
divyiingana manohiin avapnuyat 1184 II
vitanam uccair vitanoti caitye
dhanyas triloke paripiijanlyalJ. I
visiilavatpSo
jato mahiiillptasarIrabhiisalJ. 1185 II
dhvajan patakan abhiropayanti
ye caityabimbe khalu bhaktiyuktalJ. I
mahIsvaras te
bhavanti natha divi bhiitale ca 1186 II
chattrfu}.i nanamru;tibhir mahiirhailJ.
salllpadayanty attamana dadanti I
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 I
ye vitaranti caitye
te 'bhijiiaya paiicabhir asrayante 1188 II
mahotsahakarair gitail;1 sumanojiiasvarair jine I
nrtyarp. ca karayen nityarp. kuryac ca 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 ca bahuSrutal;1 II 91 II
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 A 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 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 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 ACD 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
janrna sadaiva 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 ACDE
10 1 d tyacalatprao CD tu te caityao E
73

balyiipahararp khalu yo hi dadyat I
tasmai sudeval:}. sagaJ}.al;1 sutrpta
dasyanti II 102 II
yasmin sudhalepam udacaranti
te rogaSokadivimuktadehal;t /
dhanesvara 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
C
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 II 106
alasyenapi yal;1 kuryaj I
pade pade labhet II 107 II
prapiijanam I
tebhyo vihinajatinam adhikaro na piijane 11108 II
105 cf. A VC VS. 128
105 a tubalarp. CD 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 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
.,. ca pujayet 1
prakathyate 111091/
chattravarohlll;mrp. rajiiarp. vaisyanarp. tv annaQhaukane I
sudriil}arp. ca II 110 II
sVafl}akara lohakaral). I
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.
dhiipikaro napujane A dvijatinarp. so so
karmmaii ca pujayet C dvijatInarp. so kasmaii ca pujayet D
109 c 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
E
111 c vajiha AD 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
evarp svakulavrtticaral}.ail). I
anyais ca vividhair nityarp piijyo manyo jinalayaQ. 11115 II
vratavikaro na pujane jinapurpgave I
etail). iqtva vandaruyaQ. svabhaktital). 11116 II
evarp bhiiyaS cared dharmI vratarajam aharnisam I
tasya pUl).yarp. yatha proktarp 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 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 api I
ahoratravratarp. pUl).yarp. yo 'nyathatvarp. 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!$/o mahaprabhul.1 II
tatal.1 sattvahitarthaya vratarp. karturp. samudyatal.1 II 122 II
varagasipurarp. gatva vasubandhlNaco yatha I
vihararp. ca caityarajarp. jina1ayam I
sarp.ghabhojyarp. tatal.1lqtva yayau svargarp.janail.1 sudhIl,1 11123 II
119 cf. AVC vs. 143
119 a hi ABCDE sanvidyate ABCD sarpvio E
119 b ca CD
119 d nanyaO ACD anyaO BE omitting 'yo'
120 cf. AVC vss. 144, 145
120 a sravaJ)ad ABCD
120 d vratInarp. ACD vratInan ca kim B vratInarp. E
121 cf. AVC vss. 146, 147; AVK (P) paragraph 21
121 c rabhyad C labhyated D
121 d rathijaO ABC rathljaO with D.m.c
121 f panthanarp.1abhate vrati AB caturabhagavratinal)
tadrsarp pha1arp pratilabhyate C catuna vratinal.1
tacirsarp. pha1arp. pratilabhyate panthanarp. rabhate prati D
122 cf. AVC vs. 149
122 a guro E
122 b B ACD
123 cf. AVC vss. 165,167
78
tato bhagavantam etad ucul). I
bhagavan munisardiila punar vakturp tvam arhasi I
kena kena pura natha vratarajam idarp lqtam 11124 II
bhagavan aha I
pura svargel;lu sakreJ;la ahoratravratarp lqtam I
sa l;latparamitarp dharya caityarajam apiijayat I
sada lqiva yathavidhi mahotsavaib. 11125 II
patale ca pura VITO daityendro balavan abhiit I
nirgho$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$/amahasthane devatapratimarp sthitam I
paficapradakl;liJ;larp lqiva prajfiaparasthito 'bhavat II 128 II
124 cf. AVC 178
125 cf. AVC vss. 181,182
1.25 d raja prapiijayet ACD
126 cf. A VC vs. 183
127 cf. AVC vs. 184
127 b ritab. E (visarga above line)
128 cf.AVCvss.185,186
128 a sap( E
128 b ghavanpu
o
B
128 c Pfl;ltomao CD
128 d vatIpratina A vatapratima B devlpratima C
devlpratina D; sthitam A
128 f paramita bhavet ACD
79
punar gatva* so 'carat tad vratottamam I
naginyo nagarajas ca acaratp.s tatha II 129 II
nagail). devanagendrakalpitam I
pujitatp. satatatp. bhaktya caityarajatp. vidhanatal). liDO II
ca pura sapta I
pupujul). jinadhatusthatp. vidhibhis ca visaradal). II 131 II
naginyo pujyamanafi jinalayam I
tapitan karayam asur pradahanail).11132 II
tatas tail;1 sapita evatp. naginyal). sambukal;1 khalu I
bhavadhvaJ:p. saptajanmani punas caityasya sevakal). 11133 II
tatas cante punal;1 prapya pUl}yabhavatal;1 I
sa nayaka ya tu dharmadak$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 srayepra
O
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 ACD dahanel;1 E
133 cf. AVC vss. 201,202
133 a 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 AB C lab hal). A labhe BE labha CD
80
tatas 13 vaiicitiil}. sarvaQ. sambuka dharmamanasaQ. I
dhanyarp 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 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 AB D
13 7 d labhed BE
138 cf. A VC vs. 348
138 a
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 sada 11140 II
ity * ahoratravratakatha*
140 b satvmp. E; tribhuvane ACD trlbhuvane B
tribhfivare E
140 c caitya1111J. E
140 d nIya CD
*iti srIahoratravratakatha A
*ity ahoratravratakathavidhi E
82
I
1.
AHORATRAVRATAKATHA
(Prose version) A VK (P)
(Ib) 0111 namo dharmadhatave I
1 akasanirmal0
2
bhut0
2
I
paficaskandhatmakal,14 santas
5
tasmai (s)tiipatmane namal,1 111 II
ekasminn
6
antare
7
kale
7
bhagavan kapiJavastuni
mahanagare viha(ra )ti sma sardha1l1 paficamatrair
sa(1l1)bahulais ca krtalqtyair jitendriyail,1
anyais ca bodhisattvasatail,1
anekail,1
sravakamukhyair
10
nivasitairll
buddhasasanaratibhir
12
anekair
parimaw.iitail,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 )adhara
I
srlman munisardiilas tatsabhayam
2
naikagiram ajiHiJ.11
kim bhavasi subhilte
yathabhiprayas tatha vijiiapaya
3
sakyamunau I
subhiltiraha I narfu).am uttamaJ.11 vrataJ.11 yad
ahoratravrataJ.11 vrataraja(J.11) mahodayaJ.11
ity ukte mahanumataJ.11 sadaral11lqiva vaj(r)adharo
5
bhagavantam evam aha I bhagavan munisardiila giram
ekam api I sarvasabhajananam
subhilti? iti
7
vrataraja(J.11) mahodayal11 yad
ahoratravratopayikam 'ham ity aha
9
I tat
sakalaJ.11 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 samujjvalan
3
I
avabhasya disan sarvaJ.11s
4
tatsabhayaJ.11 virajate II 2 II
1. dhara1;l.; Vajadhara for Vajradhara is probably
purely graphical.
2. yaJ.11
3. paya
4.
5. dhara
6.
7. bh ti:ti
8.
9. ahaJ.11
1.
2. jvati
3. mujvaran
4. sarvan
84
4.
5.
4.
5.
tada ke cit paratp. ke
cid bhagavato
6
vaco'mrtakaql? patum ... 8 / tathaivanye
katha(tI) parasparatp. pravaditatI
9
/ te
sadhu bhagavadrasmayatI
lO
pradurbhuta
avasyarp II dharmakathatp. /
tada vaj(r )adharatI I punar apy2 uvaca / sadhu bhagavan
3
mahaprabha
4
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
maghavatpattanasama
2
sujana-m-uttamaitI
paripUrita / kathatp. vistarita nagart / saptayojanasarpvrta
3
5.
6. vatatI
7. vacatp. mrtakatp.
8. asti
9. pravaditarp
10. gayanrasmaya
11.
1. dhara
2. api
3. gavan
4. prabhova
5. tejam
1. Mit
2. ghavanpao
3. namatp.vrta
85
6.
7.
6.
7.
vyayamavistI11)a
4
bhavati
5
.. talapailktibhil}6
parikhabhis? ca parirundhyamana mahotsava /
tadfudhvarp trikUtaparvato 'sti /
nanakusumasugandhavasitam
8
suvasitarp trikUtam eva /
anekasurasamaki11)anekavidvajj anavrta
1 0
nanasilpajfiasamapanna(3 b)
supuru$aparipU11)a
ll
bhavati
l2
nagari kalavedi-
kalajfiasamayajfiacaittajfiamantrIsamapanna
13
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.i
2
vidyaguQ.asampanna /
atha tasmin samaye tatra trikiitaparvate siiriputro nama
mahatmaYU$man jainajfio
1
buddhajfianavidarp varo
2
4. vyayamamavio An additional 'ya in margin. ? read:
vyayamayamaviO
5. bhavanti
6. kecittalapaktiO
7.
8.
9.
10. kasfuibhisamao
11. sujfiapuru$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 dharmavatsalo
3
dharmaparaya:r;1.0
4
dharmaCaraI}.0 5 'sti kasminn iti / ta(t)kl?aI}.at smrtya
darsitam ity uktam / darsito dharmacaraI}.o6 dharmavatsalo
7
.
dharmaparayaQ.o8 dharmadak$o nama raja asti/ tarp. dharma(rp.)
/ ity uktva dharmapattana1J1 mahanagari{rp.) gatavan
samanuprapta(l)) / tatra prasada-m-ekam asti / tasmin /sa
tate 'nekadharmakathanena sthitavan / tarp. sarvajana(s) tatra
prasadikena sadhukaram adat / tata(l)) ke ci(t)
anugacchanti tasya /
atha dharmadak$o maharaja sarvavrttantam anumatarp.
srutva (sa)vicaram adareQ.a sagauraveQ.a mahotsavena rajakule
pravesayati
1
vasanabhaktena / atha Sariputrd
rajanam astrvacanam abravit / saddharma(rp.) kurutarp. svasti
saddharma(rp.) kuruta:rp. vatsa saddharma(rp.) kurutarp.
sarvakama
3
bhavantu
4
val). / atha sa raja asirvacanam
aka(r)Q.ya sariputram evam aha / vibho sariputra katham a8irvacanarp.
tava / kas ci(d) buddho vadevo va devi va
5
mahesvaro
6
(va)
narayaI}.o7 vanyo7 (va) ity8 asirvacanarp. mahyarp.
dadya(t) / saddharma(rp.) ku(ru)tam iti dadasi / saddharmarp. na
janami bhagavan saddharmarp. mahamate /
3. tsara
4. raya
5. raQ.a
6. raQ.a
7. tsara
8. rayaQ.a
1. pravisati
2. putra
3. kama
4. ?
5. ?vau
6. vara
7. YaQ.anya
8. iti
9.
87
9. sariputra aha 1
na janasi
1
maharaja dharmam uttamam 1
dharmadhatu(l1l) katharp nama dharmo namakararp varam 11311
Sp.J.U rajan mahateja prathamato
2
(Sa) dharmadhatuprasarpskararp
lqtva ahoratravratal1l karaye(t) 1 atha casrame
3
va nagare vihare va
anye va yatra dharmadhatur asti tatrahoratravratal1l kuryat
4
1 aharnisam
5
ahoratral1l saddharmal1l tad vratam iti pura tathagatail.11
10. rajovaca 1
kathal1l vidhividhanadln kathyatal1l 1
vratarajal1l tu Sal1lSare dinamasadikal1l
1
(kra)mat 1/411
sariputrcl uvaca
2
1 prathame maharaja yavodaka-(s)thapanal1l kurya(c)
catasradevatasthapanal1l dharmadhatuprabhrtasya
3
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 madhyahne
1
dayadanal1l kurya(t) 1 tatal)
sTIrye
2
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.
...... 4 pascat / tada vyakhyanatp.5 sp).uyat tata1.1 /
ratrau trayardhaprahare
6
rajan sarve samutthaya
snatva kriyakaratp.7 lqtva sucivastratp. pravrtYa vratatp. kurya(t)8 /
pancadevatamat;tQalatp. lqtva apatitagomayenopalipyarghatp. dattva ca
(s )rupaya
muraja-
9
patahatalasatlkha-
1
0dhvajacchattragltanrt)'adln 11 12
a(6a)rcanai rajan nanotsavaprapuritai1.1 prathame
karaye(t) / stuti(tp.) buddhe
13
pragiyate / ca
caityamurdhni
14
/
atha rajovaca / mahaprajna ahoratravratatp.
ekasthane va dvitlye vanye va kim u / siIriputra
J
uvaca
1
/
naikasthane maharaja yatra caitya(tp.) /
yatra devalaye caitye yatra tlrthasya satp.game /
yatra yatra manoramye pracafikrame / / 5 / /
rajovaca / kathatp. natha ca
satp.piirI}.atp. yavat tava(d) dina(tp.) kitp. va / SiIriputrEf uvaca
2
/ naiva
3
4.
5.
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;la
7
iti
7
/
rajovaca / samartho
1
'samartho va tasya vivekarp. kathaya
prabho / Siiriputra2 uvaca
2
/ ke cid asamartha
3
va
ba1avrddha
4
va ahoratravratarp na kartavyarp.
maharajeti
5
/ rajovaca / katharp. mahaprajiia asamartha
6
ba1avrddhas
7
ca dharmapratilabdha
8
bhave(yul;1.) / SiiriputJc/uvaca
9
/
bhutva caityarcanarp.lO snanadikarp. krtva j apastotrarp. ca
karaye(t) / asamarthanarp.11 tatha puna(r) ba1anarp.
yada dinam ekarp. va dinardharp. va praharam eka(rp) va
bhutva caityarcanarp.12 yathasakti 14
ka(r)tavyarp maharajeti
15
I
4. (omission marks over
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
kathatp punar
1
vrata(tp) pU11}.a(tp) kathatp kurya(t) I
vrataparyantakatp katham I sariputnl uvaca
2
/
sucisna(na)dikatp lqtva cittam
sarvasuklopacarel].a sugandhakusumayuktena nihatadaw;lasastrel].a
nihatapral].ivadhena nihatadattadanenanihatakamacarel].a
tyaktapisunena
ca na cabhidhyadhanena
6
na ca vyapadacittena
na ca naiva lava(l].a)bhojanena
naiva madyapanapipasena
7
naiva matpsaharel].a vina uccasayyatp8
vina j(y)e(7b vina akalabhojanena I evatp maharaja
vidhim eva kartavyam / ahamisaparyante
9
prasanatp kurya(t) I punas
ca maharaja vratasatppilral].arthatp va 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

dhvajaprarohal].atp kurya(t) I yathavidhi
5
14. 1. punal:t
2. putrovaO
3. anyantargaO
4.
5.
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 tata
6
acaryaya vastrannasuvarIJ.akruikaI}.adi
(8a)saq1pUrar,taya I eVaq1maharaja tata
7
acaryayopadhyayena
vratinarp mailgalarthaq1 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 tvaq1 yathamatam II 6 II
SfI.1u rajan vratarajasya yaIll
2
phalam I
pura tathagatail;l praha tad ekarp vratasasanam II 7 II
nirgho$adamano nama asurendra1;J.3 prakIrtita1;J. I
amaravatJ(IP! samasadya sukhalIlaya 118 II
tada deva(na)m indro dinamana du1;tkhita1;t sasmara
5
I (8b) kena
praklireQ.a I mamasrame nirgho$adamano
7
'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 yathavidhi
ll
devanam indret;la I tadanantare
nirgho$adamano 'surendro
12
nirjitya prfuivyam avadharita(1;t) I
maharaja Idrsam maya srutam I
6. tate
7. tate
1. sasva1;J.
2. jaIll
3. ndra
4. amalavao Metre ! read amravaO ?
5.
sasamao
6.
7. mana
8.
9. ktanenadeo
10. asmiho; omission marks over smi
11. dhina
12. rendra
92
17. rajovaca I
katharp. mahasattva tatphalarp. tadanyad api I
sakalarp. (9a) tarp.l ca vratarajasya sarvatal}. 119 II
stiriputrEi uvaca
2
I
sn:l.U rajan mahateja tadvratasya phalarp. maya I
kathyate sakalarp. samyak pa(r)yantam adipascimam/I 10 II
vitanam uccai(r) prakaroti
3
ma(r)tya(l}.)
sndharmadhatau (.t tathagate va I
jaravipatti(rp.) maraQ.antajanma
5
tyaktva sarogarp.6 satatarp.
7
labhante II 11 II
dharmarp. ca ratnarp. ca maylirapadmarp.
caturdhvajan
8
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 .. .1aitghayati
3
1
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
apsyanti
4
/ patadukUlasukumaradi ye praqhaukanti
5
dharrnadhatave te patadukUlavastrfil;larp tantusarpkhyaya
janma(su) surapure paribhunjante
6
/ tilakapraqhaukitena
7
saundaryarUpagu!).aviSalasugandhavararp8 tena labhyate /
. 't - . - . (10 b)9
VIC I ra!).1 ca a, ....................................... .
19. (lla) api tena suva(r)!).alatikatulyadanasya tatphalarp
(s)tiipabimbe munayo vadanti sada /
19.
ekasuvafl).akarp dana(m) I
tatphalarp munayo jagu(l:J) stotram eva prakurvIta II 13 II
dharrnadhatave suralokai(l).) prapfLjyate ...... .1 yena gItarp
pragiyate divyasrotro
3
bhfLtva surapure
4
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.
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
I kim atra vra

taye apariprabhote
srota
yesurao
vyava:va
94
sthita(l}.) / ye nrtyarp. prakurvanti
nanavadyasamayuktarp.te suraloke sukhabhogya(rp.) samasadya
gandharva(ir) saha rama(n)te nrt)ramanasya (llb) sastra(-)astrahastena
tatsastreQ.a
6
sarvapapani pratihanya(n)te / caityabimbe ye sudhalepa(rp.)
kurvanti te suralokam anugacchanti / ye
(s)rupabimbe va
disamalika(s)9 te
janma(su) suraloke bhogam apnuvanti
lO
/ ye nanachattrarp. vicitra
....... chattrarp.ll va maharaja pratyarohayanti te raja(no) bhavanti
cakravarta(s) caturatigavijitavantal}.12 svarganucariQ.o13
devalokagata
14
bhavanti jainapadarp. prapnuvanti / evam asya
maharaja ahoratravratarajasya phala(rp.) uktarp. maya /
20. rajovaca / mahabhi(12a)jfia nidra(rp.) na
kuryad iti sevyate
1
visramarp. na kuryad iti visramarp.2 kriyate
3
tasya phalarp. katharp. / siiriputra
4
uvaca
4
/
nidravisramarp. kriyate
5
yena dasarp.sarp. phalam apyate /
atha rajovaca / bho siiriputra vratarajasya phalahlnabhutam
6
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 / sariputra
7
uvaca
7
/ maharaja
tasyopayam asti / kil11tu dharmadhatu(l11) pral).amyadau
kurya(t) /
gauravel).a pratiyacayet / tena pratimucyate
iti / eva11l maharaja ahoratravratasya mahanusa11lsa mahaphalam /
brahmaghatakal118 balaghatakal119 vadhyate ca sahodarastrlhatya-
govadhapapal1110 matrghataka(l11) pitrghataka11l1l (s)tUpabhedakam /
asya mahasahasra( 12b )l).al11
12
sal11pilfl).aphalam apyate prag13
eka(sya) / tathagatair tatha srutarp maya /
21. saptaparvatani
1
vaparal).i vaparasatani
palasahasral).i
2
va va
4
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).aphalabhutasya
6
dharmal).a11l
saptabhagaikabhagal11 bhilpataye / ekabhaga(l11) sarathljanebhyal). punar
ekabhaga(11lf desavasinal11 caturbhagan
8
vratinam / evam
9
eva
bhagapramal).a11l maharaja /
7. putrovaO
8. ghaQhakal11
9. gha<;lhaka11l
10. daral11strlharthyagovadha11lpao
11. trpetekal11
12. ? madasao
13. prarg
1.
2. palasaharnrani
3. pala-ayuta
O
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 mahamate
l
/
'bhut
2
samyak I eva rajiia patni(rp.)
vratfm ahfiya adesitam I amatyapar!?adadi
3
... 4 dasavi(rp.)satijanadin
5
sarvan
6
sarpnipatya mahacaityarp. karitavan
7
/ sariputrCl)a
8
yathadesitarp. sarvavidhin
9
samagri(rp.) sajjIlqtya
lO
sthitavan I
tato dinan II prerayamasa / tadadisamagatapadakadi(rp.) sthapitam /
caturdasyam upavasasthito
12
bhfitva madhyahne dlpadanarp. diyate13
dharmadhatau I tato sanj:JUtravyakhyanarp.
sampfirn.a(rp.) srfiyate / tato 'harnisarp.14 trayardhap(r)ahare
15
samutthaya snanadika(rp.) lqtva vratam arabhyate /
23. tato vratantare
)tsavaprapfiritena
1
yavac
2
caitye
3
devalaye
22. I.
mahamao
2. bhfita
3. sasumagyapaO
4. ?
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 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$a(m) eva11l vidhina
piirayitva
5
digmalikadi(11l)6vicitra .... chattradi(11l)7 pratyarohayanti I tato
kumarlpiija11l lqiva vratapramocana11l kriyate
8
I eva11l vaj(r)adhara
dha(r)madak$<lmaharajena ahoratravrataraja11llqtavan
9
I
24. sagauravel)a tato maharajena dharmadak$cIJa sariputraya
sahasramiilya(11l) muktahara11l
1
nanalaqlkaradln
2
viharabhii(14a)miclvaravastraparyanta(rp.)3 dattavan I tato
raja yacanagatha(11lt lqtavan I

bho mahasattva vratarajamahodaye
5
I
mama bhago na sa11lpraptal).6 tava padaprasadatal).7 1114 II
sariputro
8
.....
9
bhiitva punar uvaca I
tava bhagye
10
maharaja madgiram ekaka11l sP:1.U I
piirvanukiila11l siitra11l ca 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. for mahasakhI ?
10. bhagyaha (marks to indicate ommission over 'ha')
98
25. kva
1
cin maharaja mahifmatirnama bodhisattvanirmita1l1
25.
tapovana1l1 gate (sati) caityam ekam asti
2
/ mahiftavl nama
sarasI
3
punar ekam asti / tatra naganagini prativasati /
taccai tyasramal;14 atiramal}.iyo5 vi vidhapu!?paparipilrlJ.aI;16
sa1l1channo
7
babhuval tasmifi
8
caitye
nanasvadhyayajapatapabhaktital;19 pujitavan
lO
pratidinam /
tatra ekasmin dine naganagini nagau tatra e(14b )ka(1l1)
da1l1sitavan
ll
tata
12
f!?i(l;1) sarpada1l1sitavedana(1l1) vedayan
13
sapitavan
14
/ he naganaginyau
15
kimartha1l1 da1l1sita1l1 mam /
saptakhal}.Qa1l1 bhavantu vinas au / tate naglnagau
sapitamatrel}.a
16
sapta sambuka
17
janmantare
18
babhUvul,l /
eva1l1 paribhramyamane
19
sambuka:
20
nagajanme nityarp
caityadarsanaya
21
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
cit
23
caityabhakta( - ittharp. sambukajanmam
24
anubhutarp. vyakuli:bhutam / tatal)25 dhanyastambakarp.26
caityam iti smrtva
27
paribhramanti /
26. tatas
1
caturthakena dinena sambuka
2
kiraki(r)tirnama
maharajasya
3
saptakanyaka janmapratilabdha babhuvu1;t / kanyaka
nltisastrajiia
4
vratacaribhuta(l;J.)5 / ta(l;J.) saptakanyaka(s) tapova(15a) ......... 6
(I5b) (sa )da
7
patanti / evarp. vividha (a )pi krtva
dhrtva
8
sukhavatI10kadhatau nlyante /
27. stiriputra(l;) svagrha(rp.) gatavan / (dbanna)dak$amaharajena
ahora(tra)vratarajaprabhavena anupraptam / tu$itabhavanavasI
1
satsubhaso mahatma kalimala(rp.) paripiilVarp. darayitva (ta)tra
sarvavibhavasukham
2
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.
8. ? ghrtva
27. 1.

2.
marvvao
100
sugatasutratp. sravayed yas tu dhannyam
3
/ tatab.
4
sabhajana(b.)
kapiJavastuni mahanagare svasvasthanam anugacchanti / bhagavan
samadhau sthitavan /
iti ahoratravratakatha
5
samapta
6
/
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 world-
guardians, brahma, brahmins, great sages, ascetics, the Four Great Kings
accompanied by their armies and followers, chiefs of daitya demons, serpent-
kings, classes of semi-divine beings like 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,
demons, mythical garu<;la birds, semi-divine uraga serpents, 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 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 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 "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; 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
107
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 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)
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)
108
Then 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 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, 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
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
109
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)
110
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
III
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)
112
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)
113
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.
114
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 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 full-
moon 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
115
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
116
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 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)
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
117
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
118
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
119
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, 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 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, brass-
workers, 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)
120
On hearing the words of the preceptor, King 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, 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. 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)
121
Thus ends the ahoratravratakatha.
122
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, y k ~ s 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)
123
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, 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 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 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)
124
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, 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)
125
"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 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 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)
126
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 k r ~ 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)
127
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 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 perform the
ahoratra rite. (23)
Then, with reverence, King 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 attained emancipation by
the power of the ahoratra rite. Living in the 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)
129
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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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