Gilgit Manuscripts Vol 01

Author(s): Nalinaksha Dutt, D M Bhattacharya, Shivnath Sharma
Publisher: Government of Jammu
Catalog link: https://jainqq.org/explore/020346/1

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GILGIT MANUSCRIPTS VOLUME I

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Published by the gracious permission of His Highness Shri Rajarajeshwar Maharajadhiraj Maharaja Shri Harisinghji Bahadur, G.C.S.I., G.C.L.E., K.C.V.O., L.L.D., of Jammu and Kashmir, from the original manuscripts recently unearthed near Gilgit within His Highness' territories. GILGIT MANUSCRIPTS Vol. I EDITED BY Dr. Nalinaksha DUTT, PH.D. (Cal.), D.Litt. (LOND.) with the assistance of PROFESSOR D. M. BHATTACHARYA, M.A. AND VIDYAVARIDHI SHIV Nath SHARMA For Private and Personal Use Only

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serving jinshasan 090805 gyanmandir@kobatirth.org PRINTED FOR HIS HIGHNESS' GOVERNMENT, JAMMU BY MR. J. C. SARKHEL, AT THE CALCUTTA ORIENTAL 9, PANCHANAN GHOSE LANE, CALCUTTA. For Private and Personal Use Only

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DEDICATED TO HIS HIGHNESS THE MAHARAJA OF JAMMU AND KASHMIR

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CONTENTS Pages PREFACE BUDDHISM IN KASHMIR INTRODUCTION Bhaisajyaguru-sutram Ekadasamukham ... Hayagrivavidya ... Sarvatathagatadhisthana-sattvavalokana-buddha ksetrasandarsanavyuham Srimahadevivyakaranam Ajitasenavyakaranam TEXTS: bhaiSajyaguru-sUtram ekAdazamukham hayagrIvavidyA sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzanavyUham zrImahAdevIvyAkaraNam ajitasenavyAkaraNam INDEX For Private and Personal Use Only

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PREFACE In 1931 several Buddhist Sanskrit manuscripts were discovered in a stupa near Gilgit. It was a chance discovery made by a cowboy. The Wazir of Gilgit took charge of the manuscripts but before he could bring them into his custody, a substantial portion of the manuscripts and all the painted covers had passed into the hands of adventurers. He got the mss. in bundles of jumbled up leaves with several lost or damaged. By the order of His Highness the Maharaja of Kashmir, the Wazir sent them to Srinagar. His Highness the Maharaja, a keen lover and patron of culture, realised the value of the mss. and decided to have them published, and entrusted the care of the treasures to the then Prime Minister. The treasures remained locked up for six or seven years in the Government Records Department till the assumption of office by the present Prime Minister Dewan Bahadur Gopalaswami Ayyangar, a man with determination and a definite policy. At the instance of his Chief Secretary, Mr. R. C. Kak, a life-long archaeologist and a student of Sanskrit culture, he requested me last year to take up the work of editing the mss. for the Kashmir Durbar. My attention to the finds was first drawn by that well-known indologist and patron of Indian culture, the editor of the Indian Historical Quarterly, Kumar Dr. Narendra Nath Law, who suggested to His Highness to have the mss. edited by competent Indian scholars and publish them in India. He took the initiative to send me to Kashmir in order to obtain first hand information about the valuable mss. The Vice-Chancellor of the Calcutta University, Dr. Shyamaprasad Mookerjee, whose enthusiasm for resuscitation of ancient Indian culture is too well-known to be mentioned, wanted me to obtain the mss. from the Kashmir Durbar if the Durbar de For Private and Personal Use Only

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cided not to publish them, and furnished me with the necessary facilities and letters of introduction to the authorities of the Kashmir State for examining the mss. Rai Bahadur R. P. Chanda also helped me by introducing me to Mr. Kak. I take this opportunity to express to them my heartfelt thanks for their kind help in various ways. I must also thank my friends Prof. D. M. Bhattacharya, Pandit Shivnath Sastri and Pandit Ramdhone Bhattacharya for their kind and unstinted co-operation in the preparation of the present volume. The texts published here are only a small fraction of the whole collection. For editing the remaining mss., I have secured the co-operation of my distinguished colleagues Prof. B. M. Barua, Prof. Vidhusekhara Sastri, Dr. P. C. Bagchi, Prof. D. M. Bhattacharya and my student Mr. A. C. Banerji. In the present volume the Ajitasenavyakarana-sutra has been edited by Prof. D. M. Bhattacharya, and the Srimahadevivyakarana-sutra by Mr. A. C. Banerji. The mss. were written in the 5th or 6th century A. C. and as such they are some of the earliest so far discovered in India, similar to the Bower ms. and to those discovered in Central Asia and Eastern Turkestan. Most of the mss. were known to us only through their Chinese and Tibetan translations and no one dreamt of the discovery of their Sanskrit originals. It is a peculiar fate of the Buddhist works that not a single ms. could be discovered in India except that of the Manjusrimulakalpa (since published in Trivandrum Sanskrit Series). The mss. have come so far either from Ceylon, Nepal, or Tibet and their translations from Burma, Ceylon, China, Japan, Tibet and Mongolia, so we may say that the present mss. are the only Buddhist mss. discovered in India. The language of the mss. is similar to that of the Mahavastu, Lalitavistara, Saddharmapundarika, or Suvarnaprabhasa. The For Private and Personal Use Only

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111 Acharya Shri Kailassagarsuri Gyanmandir editors of the first two works have exhaustively dealt with the philological aspect of the language and there is very little to add to what they have said. In a general way we may remark that the language of the early Mahayana texts is really a Prakrit of a peculiar type, using largely Prakrit words with Sanskrit inflexions and Sanskrit words with Prakrit inflexions, and in doing so the authors have conformed to the rules of either the Sanskrit or the Prakrit grammar. There are endless examples of irregularities, e.g., plural subjects having singular verbs and vice versa, same word referred to by pronouns of any gender, lack of sequence of tenses, indiscriminate euphonic combinations, arbitrary conjugations and declensions. It seems that the authors were well up in the Prakrit language and grammar and developed a linguistic medium containing a mixture of Prakrit and Sanskrit. In view of the uniformity maintained even in their irregularities, it may be inferred that a language of the type used in the texts got currency at a certain period in the extreme north-west of India. An interesting fact relating to the findspot of the mss. is that they were deposited within the vault of a stupa. This is not a singular instance, for in Central Asia and Eastern Turkestan also, mss. have been found deposited in the stupas. In more than one ms., the name and gotra of the donor of the ms. appear in the body of the mantra in place of "such and such person of such and such gotra" of the Chinese and Tibetan versions (vide, p. 56). The practice of mentioning the name and gotra of the sacrificer is common in Brahmanic mantras. This leads us to the inference that the mss. were specially prepared for a certain ritualistic purpose, and after the performance of that ritual, the mss., sacred as they were, were placed in a stupa. But this explanation cannot be applied to the texts which were not meant for any ritual, e.g., the sutras, avadanas, vyakaranas, etc. The only plausible explanation that we can offer is that well For Private and Personal Use Only

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- iv to-do persons seeking merit by propagating the dharmasastras, as enjoined in the Buddhist texts (vide, e.g. pp. 13, 53, 132), had the sacred texts copied out for them and deposited in a sacred place like the stupa. This also accounts for the names of the donor, his relatives and friends appearing in the colophons of some of the mss. The names are reproduced in the present volume as far as they have been deciphered. Another characteristic feature of the mss., which should be pointed out, is the writing of two or more mss. in one bundle of leaves with running pagination and without any space being left between the end of one text and the beginning of another. The same characteristic is found also in the Tibetan xylographs. In view of the agreement of the mss. and the xylographs in regard to this feature, it may be inferred that the Tibetans very likely adhered to the divisions of volumes as adopted by the Indian writers of the originals. In conclusion, I must express my deep gratitude to His Highness the Maharaja of Kashmir for entrusting to me the responsibility of editing the mss. and sanctioning the whole cost of publication, but as mere expression of thankfulness to His Highness for his liberality in the cause of the propagation of Buddhist culture will be too inadequate, I take the liberty of dedicating to him this volume. NALINAKSHA DUTT For Private and Personal Use Only

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BUDDHISM IN KASHMIR For Private and Personal Use Only

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LIST OF ABBREVIATIONS ASR. = Archaeological Survey Report. Bu-ston History of Buddhism (Chos-hbyun) by Bu-ston, translated from Tibetan by Dr. E. Obermiller (1931). CII.=Corpus Inscriptionum Indicarum, Vol. II, pt. i: Kharosthi Inscriptions, edited by Sten Konow (1929). Divya.=Divyavadana edited by Cowell and Neil (1886). IHQ. =Indian Historical Quarterly. JA.=Journal Asiatique (1895), L'itineraire d'Ou K'ong (751-790), traduit et annote par Mm. Sylvain Levi et Ed. Chavannes. La legende etc. or Przyluski=La legende de l'empereur Asoka (Asokavadana) dans les textes indiens et chinois par J. Przyluski (1923). Milinda. =Milindapanha edited by V. Trenckner. Mmk.=Manjusri-mula-kalpa edited by T. Ganapati Sastri. Trivandrum Sanskrit Series (1927). Nanjio=A Catalogue of the Buddhist Tripitaka (in Chinese) by B. Nanjio. PHAI. or Raychaudhury=Political History of Ancient India by Dr. Hemchandra Raychaudhury (1932). Schiefner or Taranatha=Taranatha's Geschichte des Buddhismus in Indien au dem tibetischen ubersetzt von Anton Schicfner (1869). Stein or Rajat, or Kalhana=Kalhana's Chronicle of the Kings of Kashmir, translated with an introduction, commentary, and appendices by M. A. Stein (1900). Yuan Chwang or Watters=On Yuan Chwang's Travels in India (629-645 A.C.) by Thomas Watters (1904). For Private and Personal Use Only

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Buddhism in Kashmir It will be admitted by every scholar that Kashmir is the cradle of Sanskrit Buddhism, and it therefore behoves us to trace in detail the career of Buddhism in Kashmir. Though it is premature to make such an attempt with the scanty and scrappy materials that are at present available, we propose to bring together in these few pages the scattered information presented to us by distinguished scholars and archaeologists, of whom the pioneer is Sir Aurel Stein whose labours and findings in this field are remarkable and comprehensive. As our main sources of informations are Kalhana and Taranatha, we shall have to satisfy ourselves with approximate dates and doubtful chronologies, but inspite of all these drawbacks we feel that such a nected account is required to serve as a background to the Buddhist Sanskrit texts that are going to be published in the Series initiated by His Highness the Maharaja of Kashmir. con GEOGRAPHICAL LOCATION The kingdom of Kashmir appears in our ancient records as a part and parcel of Gandhara. In the list of sixteen mahajanapadas the Buddhist texts mention Kasmira-Gandhara as one janapada indicating thereby that the two countries formed one political unit in the pre-Asokan days. That it continued to be so is evidenced by the Greek records in which Kaspapyros (=Kasyapapura = Kashmir) is described as a Gandaric city.' In the Milindapanba," which was composed about the beginning of the Christian era, the two countries are compounded as Kasmira Gandhara. The Chinese 1 Rajat., I, p. 27; Watters, I, p. 261; Raychaudhuri, PHAI. (1932), p. 103. 2 Milindapanha, p. 331: Alasanda-Kasmira-Gandhara. For Private and Personal Use Only

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BUDDHISM IN KASHMIR translators of Buddhist texts, which are dated in the 3rd or 4th century A.C., used the Chinese term "Kipin' for Sanskrit "Kasmira;"1 Kipin, however, included Kapisa Nagar and Gandhara in addition to Kashmir. In one of its early chapters, the Mahavamsa" designates the two countries as "Kasmira-Gandhara," but in another chapter, which relates to an incident of a much later date, it refers to monks as hailing from "Kasmira" (Kasmiramandala). Yuan Chwang and Ou K'ong distinguish Kashmir from Gandhara while the former deals with the two countries separately. Both the travellers describe Kashmir as an extensive valley surrounded by mountains, which could be crossed only through a few passes. Ou K'ong specifies the passes which were three in number, one on the east giving access to T'ou-fan (Tibet), the second on the north leading to Po-liu (Baltistan) and a third on the west connected with K'ien-to-lo (Gandhara). The second pass, Taranatha writes, became fit for communication soon after Madhyantika's death. It is perhaps represented to-day by the present Gilgit road, and on this road stands the stupa which has yielded our valued mass.-treasures. In the Government of India Census Report of 1931 (pt. 1, p. 321) the following note appears: "There are two Buddhist stupas, one on the hill side about three miles east of Gilgit and the other on the road to Nagar between Chalt and Miriapin. There is a small Buddha carved on the rocks at the mouth of Kirgah Nullah about 1 See Levi's remarks in JA., 1896, p. 384. Takakusu (in T'oung Pao, vol. V, p. 276 n.) furnishes us with the following valuable information: i. Chinese authorities always identify Ki-pin (la ) with Kashmir; ii. Chinese Milindapanba (317-420 A.D.) has Ki-pin for Kashmir; 111. Chinese Samantapasadika also (488 A.D.) has Ki-pin for Kashmir. Prof. Takakusu remarks that Ki-pin was used for Kashmir up to the 5th century A.D. Yuan Chwang uses Ka-shu-mi-la (it but Song Yun writes 'Ki-pin' for Kashmir. 2 Mahavamsa, XII, 33, 25. 3 Ibid., XXIX, 37 4 Schiefner, p. 23 For Private and Personal Use Only

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BUDDHISM IN KASHMIR 3 miles west of Gilgit, and small Buddhas and Buddhist relics have been found in Yasin." This note testifies to the fact that Buddhism lingered in this part of Kashmir up to a very late date, and the geographical information presented above shows that the culture and beliefs of the ancient people of Kashmir were not very different from those of Gandhara i.e. the present Rawalpindi, Taxila, Peshawar, etc., where Buddhism flourished in the early days, and that Buddhism may well be pointed out as one of the factors for linking the two peoples. Introduction of Buddhism The earliest traditions relating to the introduction of Buddhism in Kashmir are preserved in the Ceylonese chronicle, the Mabavamsal and the Tibetan Dul-va (=Vinaya Pitaka of the Sarvastivadins). The former tells us that Moggaliputta Tissa, the religious adviser of Asoka, sent missionaries to different countries. Majjhantika was deputed to Kasmira-Gandhara. About the time of his arrival there Aravala, king of the Nagas, was destroying the ripe corns of the country by hail-storm. Majjhantika, on account of his miraculous powers, stood on the surface of the Aravala lake unaffected by rain and storm. At this the Naga king grew furious and sent forth storm and lightnings, and hurled stones and rocks at him but without any effect. Thus convinced of Majjhantika's great powers, the Naga king with his followers submitted to him and listened to his discourses on the evils of anger and hatred. Pandaka Yakkha and Harita Yakkhini with their 500 children became his devotees and offered a jewel throne. When they were fanning him the residents of Kasmira-Gandhara came with their offerings for the Nagas, but Mahavamsa, XII, 3. 2 Dul-va (A.S.B. xylograph), vol. XI, 684-690. 3 Apalala in Chinese rendering. See Watters, I, p. 229. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 6 BUDDHISM IN KASHMIR they offered the same to Majjhantika who then delivered to them a discourse on aswisa (venom of a serpent) and converted them to Buddhism. From that day up to the time of composition of the Mahavamsa, i.e., the 5th century A.C., the author says that Kasmira-Gandhara continued to be illumined by yellow robes. A legend similar to the above appears with slight variations in the Tibetan Dul-va and the traditions derived from it, e.g., in the works of Taranatha, Bu-ston, Asokavadana, and in Yuan Chwang's Records. The story runs as follows: Madhyantika, a disciple of Ananda, was a teacher of Varanasi. His pupils were so numerous that the lay-devotees of Varanasi found it difficult to maintain them; so Madhyantika left the town for Mount Usira in the north,' where he stopped for three years. After this period Madhyantika went to Kashmir and settled down on the bank of a lake inhabited by the Nagas. His presence was resented by the Nagas, who however were subdued by his supernatural powers. Taranatha adds that at this time there were in Kashmir nine cities, many villages of mountain-dwellers, a royal residence and twelve viharas, and that Madhyantika brought with him many monks and lay-devotees, and increased the wealth of the country by introducing the cultivation of saffron, for which Kashmir is famous even to-day. Madhyantika resided in Kashmir for twenty years and propagated the religion widely. After his death, when road-communication was established between Kashmir and Tukhara, Kashmirian monks went to I Identified with a mountain near Mathura. See Watters, I, p. 308; B. C. Law, Geog. of Early Buddhism, p. 34. 2 Kalhana also says that Kashmir was full of lakes inhabited by Nagas. Yuan Chwang says that "according to the native records, Kashmir was originally a dragon lake." Watters, I, p. 265. 3 Cf. Watters, I, p. 262: Madhyantika carried this valuable plant from Gandhamadana and introduced it in Kashmir. See Sarvastivada Vinaya, Tsa-shih, Ch. 40. For Private and Personal Use Only

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BUDDHISM IN KASHMIR Tukhara and established the religion there during the reign of Minara and Imasya.' Asoka's patronage In the edicts of Asoka, the northernmost countries are mentioned as those inhabited by the Yonas, Kambojas and Gandharas, which must have included the region round about Shahbazgarhi and Mansehra where his edicts were discovered. Kashmir, it seems, came within his ken in the latter part of his life when he saw through his mistake of supporting one section of Buddhist monks to the exclusion of another. The Pali tradition speaks of the earlier part of his life when he adhered to the Theravada view point. The probability of such a bias for the Theravadins may be traced to his residence in Avanti during the period of his viceroyalty. As it was the principal centre of the Theravadins it was at this time that he imbibed the Theravada doctrines. The Sanskrit tradition refers evidently to the latter part of his life when he inclined towards the Sarvastivadins. It is stated in the Pali chronicles that Asoka convened a council under the guidance of Moggaliputta Tissa who insisted on recognising as orthodox only those monks who subscribed to the Theravada view-point, dismissing the rest as un-orthodox. It is not known how far Asoka carried out his directions, but it will be apparent from the accounts given below that the monks other than the Theravadins, particularly the Sarvastivadins, had to leave Magadha for some distant regions. Yuan Chwang records the above event in another form. He writes that during Asoka's reign there was in Magadha a distinguished monk called Mahadeva who was "a subtle investigator of name and reality and who put his I Schicfner p. 23. Taranatha adds (p. 25): Zu dieser Zeit etwa war es, also Konig Asoka nicht lange vorher geboren wurde: but how far this statement can be taken at its worth is apparent. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 8 www.kobatirth.org 931 BUDDHISM IN KASHMIR extraordinary thoughts in a treatise which taught heresy." An attempt was made to drown into the Ganges these monks who however saved themselves by flying through the air to Kashmir where they settled on the hills and the valleys. On hearing this, Asoka felt remorse and requested them to return, and on their refusal, built for them 500 monasteries and "gave up all Kashmir for the benefit of the Buddhist Church." The fact underlying this story is that the "investigators of name and reality" were none other than the Sarvastivadins, whose principal tenet is that nama and rupa are real and are divisible into 64 elements which exist for ever (sarvam asti), and it is for this they had the appellation of Sarvastivada.2 Then the statement that they resorted to the hills and valleys of Kashmir corroborates the flight of the Sarvastivadin monks to the north in Kashmir. Acharya Shri Kailassagarsuri Gyanmandir name Yuan Chwang must have fallen into confusion in regard to the name Mahadeva. There were very probably two persons of this "one an influential abbot of Pataliputra" who preached the Devadita-sutra. and the other a monk who introduced the tenets relating to the imperfections of an Arhat." Mahadeva the investigator of name and reality must have been a Sarvastivadin while the other Mahadeva, who attributed imperfections to an Arhat, was a Mahasanghika. Yuan Chwang further confused the Theravadins with the Mahasanghikas when he wrote that Asoka supported the Mahasanghikas as against the Theravadins, and that 500 Arhats left Pataliputra and propagated the Sthavira School in Kashmir, while 1 Watters, I, p. 267. 2 See my paper on the Doctrine of the Sarvastivada School in the IHQ., XIV, pp. 114-20, 799 ff. 3 Watters, I. p. 269. 4 Majjbima, III, 179. 5 Watters, 1, p. 268. See my paper on the Doctrines of the Mahasanghika School in the IHQ., XIII, pp. 549-80; XIV, 110 ff. For Private and Personal Use Only

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BUDDHISM IN KASHMIR the majority of the inferior brethren at Pataliputra began the Mahasanghika School. The Mahasanghikas, as we know, lived originally at Vesali and later on passed on to the south, making their principal centre in the Andhra country at Dhanakataka (present Guntur District). The statement that Asoka became later on repentant and wanted the monks who fled to Kashmir to return to Magadha may be an indirect reference to the fact recorded in the Divyavadanao and Asokavadana" that Asoka made an attempt towards the end of his life to reconcile the monks of the different schools of Buddhist thought by convening a council to which he particularly invited the monks living at Tamasavana in Kashmir. The Ceylonese chronicles maintain a discreet silence over this incident, and this is not unusual in view of the sectarian spirit permeating the chronicles. The Sarvastivadins also claim Asoka as their patron. They ignore the name of Moggaliputta Tissa and put in its stead the name of Upagupta. Their Avadana literature is full of episodes dealing with the life and munificence of Asoka. Taranatha also speaks of his lavish gifts to the Sarvastivada monks of Aparantaka, Kashmir and Tukhara. Kalhana writes that Asoka not only built Srinagari but also covered Suskaletra and Vitastra with numerous stupas, one of which was so high that its pinnacle could not be seen. Yuan Chwang noticed four Asokan topes, each of which contained relics of Buddha's body. The Avadanas record that Asoka's 1 Watters, I, p. 269. 2 lbid. 3 Divya., p. 399 ani Fipantayt gare e alfa Eritreah ATA Sfet; 1A., 1895, pp. 241 ff. 4 Prof. Przyluski writes in his Legende de l'Empereur Asoka, pp. 101, 17 that a council of 30,000 monks was held by Asoka, his sources of information being the Asokavadana and Taranatha (Schiefner, p. 38) but we do not find any such reference in Taranatha. 5 Schicfner, p. 38. 6 Stein, I, p. 19. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 10 www.kobatirth.org BUDDHISM IN KASHMIR liberality to the Buddhist monks was carried to such an excess towards the end of his life that his grandson Sampadi1 who was in charge of his treasury refused to carry out his commands and even reduced his food to a myrobalan, half of which was the last gift made by him to the Buddhist Sangha. Acharya Shri Kailassagarsuri Gyanmandir Through the activities of the Sarvastivadins, Kashmir became a centre of Buddhist philosophical studies and was, according to Taranatha also the scene of the activities of Vatsa, the propounder of the Atmaka theory (pudgalavada) and the founder of the Vatsiputriya or Sammitiya school. The monk Vatsa taught that the pudgala (individuality) persists through the innumerable existences of an individual and ceases only on his attainment of Nirvana." Buddhism and Naga beliefs In spite of all the patronage of Asoka and the glorious accounts of the popularity of Buddhism in Kashmir, the fact remains that Buddhism had to face a strong opposition in the country from the established belief in Naga-worship. Without adverting to the antiquity of the Naga-worship it may safely be stated that Naga beliefs were quite common in India when Buddhism made its appearance and that is the reason why the legend of Nagas and their conversion by Buddha occur occasionally in the Buddhist texts. In Ceylon, Java, and Indo-China Naga-worship was no less in vogue, and Buddhism could not help incorporating into itself some of the local beliefs in order to secure a footing in these distant countries. Kashmir was avowedly a land of Naga-worship. Its two main * 1 Divya., p. 430. Tib. Vasavadatta, but it may also be Dhanada or Sampadi. 2 Schiefner, p. 44. 3 See my paper on the Doctrines of the Sammitiya School in the IHQ., XV, PP. 90 ff. It has been restored by Schiefner as For Private and Personal Use Only

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BUDDHISM IN KASHMIR 11 chronicles the Nilamatapurana and the Rajatarangini relate how Kashmir was created out of water and left to the care of the Nagas of whom Nila was the chief. The Buddhist chronicles also speak of Kashmir as a land of lakes under the control of the Nagas. They are generally associated with watery and mountainous regions, and so it is quite likely that Kashmir should be called a land of Nagaworshippers,' and attribute the origin of its rites and ceremonies to Nila. Buddhism probably undermined the faiths of the people and this was supposed to be possible partly on account of the abhinnas (supernormal powers) acquired by the advanced Buddhist monks. Madhyantika is said to have succeeded in winning over a large section of the populace by the show of his miraculous powers. Kalhana also states it in the Rajatarangini, verse I, 178: te vAdinaH parAjitya vAdena nikhilAn budhAn / kriyAM nolapurANoktAmacchindannAgamadviSaH // 178 // Translation: The (Buddhist) disputants the Veda-haters after defeating all wise men in disputations brought to an end the rites and ceremonies prescribed in the Nilapurana. The Nilamatapurana also could not ignore its influence and help prescribing as follows: - viSNurdevo jagannAthaH prApta brahmaNa kalau yuge| aSTAviMzatime bhAvI buddho nAma jagadguru // 684 puSyayukta nizAnAthe vaizAkhe mAsi kAzyapa / tasmAt kAlAt athArabhya kAle bhAviNyataH param // 68 / zukle sampUjanaM tasya yathA kArya tathA zRNu / sarvoSadhaiH sarvaratnaiH sarvagandhaistathaiva ca // 686 buddhArcAsnApanaM kArya zAkyoktarvANaistathA / sudhAsitAca kartavyAH zAkyAvAsAH prayatnataH // 687 1 Traces of Naga-beliefs are still to be found in the names of spots in Kashmir like Verinag, Anantanag, Scrhnag, etc. For Private and Personal Use Only

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BUDDHISM IN KASHMIR kvaciccitrayutAH kAyazcaityA devgRhaastthaa| utsavaM ca tathA kArya naTanartakasaMkulam // 688 zAkyAnAM pUjanaM kArya covarAhArapustakaiH / sarvametad bhavet kArya yAvat prAptA bhaven maghA // 68 6 Transl. O Brahman, in the 28th Kali-yuga, in the month of Vaisakha on the full-moon day with the conjunction of Pusyanaksatra, Visnu the lord of the world will appear as Buddha the teacher of the world. Listen how his worship is to be performed. In the bright fortnight, the image of Buddha is to be bathed with water containing all herbs, jewels and scents and by uttering the words of Sakya. The place is to be carefully besmeared with honey; the temple and the stupa are to have painted pictures, and there should be dancing and amusements. The sakyan worship is performed with civara (robes), food and books. Buddhi Buddhism and Sivaism The Kashmirian history shows that Asoka built temples both for Siva and Buddha and since his reign, the two faiths Buddhism and Sivaism Aourished in Kashmir side by side, and even claimed at times the same persons as their devotees. This state of things is not confined to Kashmir. In Tibet, Nepal and even Mongolia in Champa, Java and Burma, the two cults existed side by side, and had common adherents. The explanation that can be offered for such amity between the two religions is that while Buddhism catered to the ethical and philosophical needs of the human mind, Sivaism, or for the matter of that Brahmanism, catered to the devotional and religious needs. Buddhism made no provision for the rites and ceremonies which were almost a part and parcel of Hindu's life, and naturally took no objection to those prescribed by Brahmanism. All that Buddhism demanded of its followers is maitri (love) and karuna (compassion), and a moral life with faith in Buddha as the liberator For Private and Personal Use Only

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1 BUDDHISM IN KASHMIR 13 of mankind from duhkha. To the unbiassed Hindu mind there is not much of difference between Buddhist and Saiva doctrines. In both the systems, the highest truth or the ultimate reality is unknowable, Buddhism calling it Nirvana or Sunyata, and Sivaism, particularly the Pratyabhijna or the Idealist school of Kashmir, denoting it as Siva. If Siva be explained as santa, i.e., undisturbed by birth and death, the Buddhists would have no objection to accept it as Sunyata or Nirvana. Both the systems look upon the phenomenal universe as subject to origin and decay; the caused and conditioned theory of Buddhism corresponds to the reproduction and destruction cult of Sivaism, the fundamental difference between the two being the denial by Buddhism of any real individual self or an infinite self as opposed to the assertion of same by Sivaism or Brahmanism generally. As regards the externals, asceticism and certain mythological and metaphysical ideas may be pointed out as the common features of the two systems. Buddhism favoured asceticism but did not look upon it as the essential means of salvation, while in Sivaism, the ascetic ideal of Siva is placed as compulsory before every devotee for sadhana. With the appearance of Avalokita and Tara in the Buddhist pantheon, many mythological and metaphysical ideas woven around Siva and Durga were transferred to them while many of the ungainly rites of the Sivaites came to be adopted by the Buddhists of Nepal, Tibet and Mongolia in the worship of the Buddhist gods and goddesses.' In Siam and Camboja, the worship of Siva and Durga is sometimes described as identical with the worship of Buddha and Prajna, and there is a number of instances of devotees worshipping both Buddha and Siva in Champa, Camboja, Java and Nepal. The Yuch-chis took to Siva worship, and Kadphises II and Vasudeva issued coins with Siva emblems, but Acharya Shri Kailassagarsuri Gyanmandir Elliot, Hinduism and Buddhism, II, pp. 118-9, 123; III, 391-2. For Private and Personal Use Only

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14 BUDDHISM IN KASHMIR Buddhism was no less popular with them. It cannot be said with precision how far the fusion of the two religions took place within India, but there is no doubt that it did happen in Champa, Camboja, Java, Siam, Nepal and Tibet. In India no two religions are regarded as incompatible and the worship of images belonging to two or more religions is regarded in each as equally meritorious. No Hindu will hesitate to light a candle at the tomb of a Muslim Fakir or offer flowers to a Jaina or Buddhist image. So Kalhana's statements that kings, queens and ministers of Kashmir from Asoka downwards built temples both for Siva and Buddha can be accepted as correct. The anti-Buddhistic spirit of Asoka's successors (232-185 B.C.) There is yet a great deal of uncertainty about the successors of Asoka. From the seventh Pillar Edict it is evident that Asoka had many queens and sons. This is corroborated by the Buddhist legends about Asoka as also by Taranatha who says that Asoka had eleven sons.' Names of four sons are known to us through various traditions. They are : - (i) Tivara, son of queen Karuvaki of the Asokan inscriptions, Viceroy of Taksasila, Ujjayini, Suvarnagiri and Tosali;" (ii) Kunala (also known as Dharma-vivardhana and Suyasas) son of queen Padmavati; he was deputed to Taksasila for suppressing the rising of the frontier tribes, and was rendered blind through the machinations of his step-mother Tisyaraksita;" (111) Mahinda, son of the Vidisa lady married by Asoka while he was a Viceroy at Ujjayini. He was the famous apostle of Buddhism to Ceylon"; and 1 Schiefner, p. 48. 2 Raychaudhury, op. cit., p. 237. 3 Raychaudhury, p. 238; Watters, I, p. 246; Przyluski, La Legende etc. p. 109; Schiefner, p. 48 4 Mahavamsa, ch. v. Le legende For Private and Personal Use Only

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5 BUDDHISM IN KASHMIR 15 (iv) Jalauka of the Kashmirian tradition. Of the grandsons of Asoka, the names of only two have come down to us: - (i) Sampadi or Visoka' (restored from Tibetan by Schiefner as Vitasoka or Vigatasoka), son of Kunala. He acted as Asoka's treasurer and stopped the king's unending largess to the Buddhist Sangha and later on succeeded him." (ii) Dasaratha of the Puranic tradition and Asokan inscrip tions, the patron of the Ajivikas. There is very little information about the succeeding rulers of the Mauryan line;" the last is said to be Brhadratha, whose assasinator is wrongly recorded in the Divyavadana (p. 433) as the last Maurya king. The lavish gifts made by the Emperor on the various religious organisations and specially on the Buddhist Sangha met with a natural reaction in the hands of his successors. They discarded the religion and expressed their antipathy by embracing and supporting Jainism, Ajivikism and Sivaism to the exclusion of Buddhism. 1 Sec Mmk., p. 610; Schiefner, pp. 40, 48; Bu-ston, II, p. 118; Divya., p. 430; Watters, II, p. 100; Raychaudhury, op. cit., p. 238; Przyluski, op. cit., p. 240. 2 Schiefner restores Vigatasoka from Tib. 5 Ja which may as well be restored as Visoka as given in Mmk., p. 610. Nanda (5995) is described as the grandson of Visoka and son of Surasena (not Virascna). See Mmk., p. 613; Watters, II, p. 97; Schiefner, p. 53. 3 According to Taranatha, Asoka was succeeded by his grandson VisokaVisoka's son Surasena (or Virasena) - his son Nanda who was a contemporary of Panini--then Mahapadma (Schiefner, p. 52) whose contemporaries were Sthiramati, Bhadra and Vararuci. Another tradition (see Schiefner, p. 287) Sampadi--Brhaspati -- Vrsasena, Pusyavarman-Pusyamitra. 4 Sec Raychaudhury, p. 240. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 16 www.kobatirth.org BUDDHISM IN KASHMIR Acharya Shri Kailassagarsuri Gyanmandir The story of Jalauka, as given in the Rajatarangini,' reveals that he supported the Naga and Siva cults of Kashmir and persecuted the Buddhists. The legend of Krtya refers to him as one who persecuted the Buddhists and destroyed the viharas, except that his heart was softened by the Bodhisattva ideal-- the new aspect of Buddhism that had just then emerged. The Hinayana Buddhists are painted in black as they are described as bent on taking revenge for his cruel acts. He built the Krtyasrama vihara and dedicated it not to Buddha but this sorceress Krtya. He directed his energies and munificence to the erection of Siva temples and, possibly, it was an attempt to resuscitate Sivaism which had waned in Kashmir owing to the popularity of Buddhism under Asoka's patronage. The anti-Buddhistic spirit of Dasaratha may be inferred from his gifts to the Ajivikas and the silence of the Buddhist texts about his existence. Sampadi's disapproval of Asoka's gifts to the Buddhist Sangha; the Jaina accounts of his activities for the propagation of Jaina faith and the establishment of viharas for sramanas in non-Aryan countries and Taranatha's discreet silence over the events of his rule indicate also his anti-Buddhistic spirit. The climax of anti-Buddhistic feelings of Asoka's successors is narrated in the Divyavadana and Asokavadana, in which Pusyamitra is described as wishing to surpass his renowned predecessor Asoka by undoing the work done by him. He razed the stupas and viharas to the ground and put the price of 100 Dinaras for the head every Buddhist sramana. We need not go into the question whether Pusyamitra was of Mauryan descent, or a Brahmin general of Brhadratha; the fact remains that Asoka's grandsons and their 3 of 1 Rajat, I, 136, 140-4; see Ksemendra's Samayamatrka, v. 61 rc. Krtyasrama-vihara. 2 Raychaudhury, op. cit., p. 239. See also IHQ., 1930, p. 343. 3 Przyluski, p. 301-2; Divya., p. 434; Schiefner, p. 81. For Private and Personal Use Only

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BUDDHISM IN KASHMIR successors played havoc with the Buddhist monks and establishments from one end of India to the other including the valley of Kashmir. The Greeks and the Sakas The only rule important for the history of Buddhism between the reigns of Pusyamitra and Kanishka is that of the Greek king Menander". The Milindapanha is our best source for information about the same, and the date of its Sanskrit original written in the north may safely be taken to be the ist century B.C. This treatise is particularly important for the history of Buddhism of Kashmir on account of the fact that the scene of discussions between Milinda and Nagasena is laid in a spor 12 yojanas from Kashmir and 200 yojanas from Alasanda or Kalasigama. The author of the work is familiar with the people of the north and he refers twice to Saka-Yavana, Cina-vilata, Alasanda, Nikumba, Kashmir and Gandhara, i.e. the region round about Kashmir." As regards king Milinda, the work says that he at first became a lay-devotee, built the Milinda-vihara and then after some *** time handed over the reins of his administration to his son, joined the Buddhist Sangha as a monk, and ultimately attained arhathood." Though only two Kharosthi inscriptions incised at the instance of the Greek chiefs have been discovered at Swat' and Taxila, they show that Buddhism obtained a firm footing in N.W. India and was welcomed by the foreign rulers. 1 Milindapanha, pp. 82-3. 2 Milinda, p. 327: Vilata=Tukhara (Tokharistan), a Mleccha country. (Cf. Nagarjunikonda Inscr. in Epi. Indica, xx, i. 3 Ibid., p. 420. 4 CII., II, i, p. 4: "By Theodoros the Meridarkh were established these relics of the Lord sakyamuni for the purpose of security of many people." 5 lbid., p. 5: "By.........the Meridarkh together with his wife, the stupa was established in honour of his parents for the presentation of a respectful offering." .6 lbid., p. 49. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 18 www.kobatirth.org BUDDHISM IN KASHMIR Acharya Shri Kailassagarsuri Gyanmandir Like the Greeks, the Sakas also embraced Buddhism, made donations to the Buddhist Sangha, erected stupas on the relics of Sakyamuni, constructed viharas, and installed images of Buddha in them. 1 The Kushanas Following the Saka-Yavanas, the Kushanas also adopted Buddhism as their religion and showed their munificence by erecting stupas, temples and images of Buddha all over N. India. The earlier Kushanas like Kadphises II, as their coins indicate, were Sivaworshippers, but Kanishka and his successors, as their inscriptions and monuments prove, showered their gifts on the Buddhist Sangha, particularly on the Sarvastivadins and occasionally on the Mahasanghikas. Since the demise of Asoka, Buddhism withstood several repercussions and survived in N. W. India by the patronage of the SakaYavanas and the Kushanas. In the reign of Kanishka, it once more came to the forefront of Indian religions and recovered its lost glory. The Buddhist ecclesiastical historians pass silently over the dark period of Buddhism intervening between the reigns of Asoka and Kanishka, and resume their accounts with the advent of Kanishka.* Kanishka and his Successors The region of Kanishka is of outstanding importance for the history of Buddhism in N. India. It is marked by donations from several lay-devotees and monks to the Buddhist Sangha, evidences of which have been unearthed by the archeological department of I CII., II, i, pp. 29 ff. 3 Ibid., Wardak Vase Inscription, p. 170. 4 Taranatha has referred to the reigns of Visoka, Nanda and Mahapadma and mentions nothing of importance in connection with the history of Buddhism. 2 CII., II, i, pp. 137, 145, 155, 176. For Private and Personal Use Only

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BUDDHISM IN KASHMIR 19 the Government of India. The session of the Fourth Council, the composition of the Vibhasa sastras, the appearance of distinguished writers, and the propagation of Buddhism outside India are some of the factors which render this reign so glorious in the history of Buddhism. Of the successors of Kanishka, we come across the names of only Varishka and Huvishka in the several inscriptions relating to this period. Kalhana mentions the names of three successors Hushka, Jushka and Kanishka (I. 168). The Wardak Vase Inscription discloses the Buddhistic leanings of Huvishka but there is no clear evidence about such leanings of Vasishka. Taranatha' however tells us that the son of Kanishka maintained several arhants and bhiksus in his Puskalavati palaces for five years. Kalhana informs us that Hushka, Jushka and Kanishka (II) built Hushkapura (mod. Uskur)," Jushkapura (mod. Zukur) and Kanishkapura (mod. Kanespur)," and that these kings, though belonging to the Turuska race, were given to acts of piety. They erected Mathas and Caityas at Suskaletra and other places, and the Buddhists of that time acquired great renown as pravrajitas (recluses) and were predominant in Kashmir, defeating their opponents in disputations. Though the available accounts of the Kushan rulers are meagre, there are yet ample proofs that Buddhism enjoyed the most prosperous time during this rule all over N. India and specially in Gandhara and Kashmir. The Council held under the auspices of Kanishka in Kashmir and the valuable work done in the Council bear an eloquent testimony to their influence and popularity. 1 2 3 4 Ibid. Schicfner, ch. XIII. It is now a small village near Baramula, see Stein, i. 168 n. It is a large village near Srinagar. Ibid. It is between Vitasta and the high road connecting Baramula and Srinagar. For Private and Personal Use Only

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20 BUDDHISM IN KASHMIR The Council Taranatha commences the story of the Council with the conversion of king Simha of Kashmir to Buddhism. It is said that king Simha became an arhat and his name after ordination was Sudarsana. He preached the religion in Kashmir. Kanishka was then the king of Jalandhara. He heard of Sudarsana and came to Kashmir to listen to his discourses." The Buddhist Sangha was then divided into eighteen schools. The Venerable Parsva had come to Kashmir from the east, and advised Kanishka to collect all the monks at Kundalavanavihara? (in Kashmir). 500 Arhats, 500 Bodhisattvas and 500 Panditas' took part in the Council. An attempt was made to reconcile the conAlicting opinions of the different schools and settle once more the Vinaya, Sutra and Abhidharma texts. Bu-ston gives an account similar to the above adding only that "after recitation of the texts it was settled that the texts acknowledged by the eighteen sects were all of them the word of the Buddha.": Yuan Chwang's account is substantially to the same effect. He attributes the session of the Council to the confusion that Kanishka had while listening to the conflicting interpretation of Buddha's words as given by the adherents of the different sects. Parsva explained to the king the cause of his confusion and advised him to hold a Council in order to 1 Schiefner, chapter XII. There is a Kashmirian king of this name in the Rajatarangini. It may be that king Simha was only a prince. Buston (II, p. 160) preserves a tradition that Sudarsana delivered the teaching of Vinaya) to Anagamin and the latter to Anivartitabuddhi who in his turn imparted it to Guimaprabha. 2 Tib. 59980276721977 | Chinese: Kien tho lo. 3 Tib. 5 =Pythagjana-pandita, ic. the panditas who are not srotapannas. Bu-ston, II, p. 97. 4 Schiefner, p. 60. 5 Bu-ston, II, p. 97. For Private and Personal Use Only

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BUDDHISM IN KASHMIR 21 bring together the varying interpretations of the different sects. Yuan Chwang adds that in this Council several expository commentaries on the Sutra, Vinaya and Abhidharma were written and called the Upadesa-sastras and Vibhasa-sastras, in which the original texts and their different interpretations were discussed. King Kanishka, records Yuan Chwang, had all the treatises written on copper plates and had them enclosed in stone-boxes and deposited in a stupa made specially for the purpose. Paramartha in his Life of Vasubandhu' refers to this Council though not expressly. He writes that Katyayaniputra went to Kipin (Kashmir) and there with the co-operation of 500 Arhats and 500 Bodhisattvas arranged the Sarvastivadin Abhidharma texts in eight sections (granthas), such as prajna, dhyana, etc., and called it Jnana-prasthana-sutra. A commentary was written on the same and was called Vibhasa. He then sent for Asvaghosa who was then residing at Sravasti and requested him to give the Vibhasas a proper literary shape. After the completion of the commentary, Katyayaniputra ordained by a stone-inscription that no portion of the Abhidharma text and its Vibhasa must go out of the country, but he could not anticipate that a prodigy like Vasubandhu would commit to memory all the works and take them out. The Vibhasasastra is so closely associated with Kashmir that it is called Kashmirshi in Chinese. The Vibhasa-sastras By the expression Vibhasa-sastra, Paramartha has in view only the disquisitions on Sarvastivadin Abhidharma text while Yuan Chwang means, by the expression, expository commentaries not only on Abhidharma but also on Sutra and Vinaya, the commen I T'oung Pao, vol. V, pp. 276-281. 2 Watters, I, p. 277. For Private and Personal Use Only

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BUDDHISM IN KASHMIR taries on Sutras being only distinguished as Upadesa and not as Vibhasa Sastras. It is a matter for regret that the Sastras exist only in Chinese translation and have not yet been studied adequately. About the merits of the works Yuan Chwang tells us that in these "there is evidence of great study and research. In them we find an extraordinary insight into the Buddhist lore of various kinds and also into the Brahmanical learning, Indian alphabets, and the Vedas and their Angas." Distinguished Acaryas The composition of the Vibhasa-sastras in Kashmir indicates that Kashmir grew up to be an academic centre attracting distinguished acaryas from other places. The accounts of the Chinese travellers and Paramartha show that Katyayaniputra, Asvaghosa, Vasubandhu, Vasumitra, Dharmatrata, Sanghabhadra, Visuddhasimha, Jinabandhu, Sugatamitra, Suryadeva, Jinatrata," KanakaVatsa' and many other distinguished teachers and writers lived in Kashmir, from the time of Kanishka. Taranatha tells us that during the reign of Kanishka one wealthy brahmin called Sutra maintained the Vaibhasika teacher Dharmatrata and the earliest Sautrantika teacher Mahabhadanta Sthavira along with their disciples." 1 Watters, I, p. 278. 2 Buston, II, p. 142: A great number of Pratyekabuddhas had formerly expresscd in their entreaties the desire that that country should be the place where the Abhidharma was to be spread. 3 Watters, I, p. 283. 4 Buston, II, p. 122. 5 The Tib. text (p. 47, l. 10-11) is as follows: 155 g za 3787 kh-che'i- btsun p- chen-po- gns- brtn- 'khor- dge- slong lng- stong / Schiefner translates it thus: den ersten der Sautrantika's den Kasmiraschen grossen geehrten Sthavira mit einer Schaar von 5000 Bhiksus fortwahrend bechrte. Can the Mahabhadanta bc Srilabha? Scc Schiefner p. 67. For Private and Personal Use Only

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BUDDHISM IN KASHMIR Dharmatrata is well-known as one of the four renowned acaryas of the Vaibhasika school, the other three being Ghosaka of Tukhara, Vasumitra of Maru, and Buddhadeva of Varanasi.' One Dharmatrata, according to the Chinese tradition, is the uncle of Vasumitra, to whom is attributed the authorship of the Pancavastu-vibhasasastra, Samyuktabhidharma-hrdaya-sastra, etc.? In the Sui Vihara copper-plate inscriptionone Dharmatrata is mentioned as the disciple of Bhava (Bhavya) and teacher of Nagadata (Nagadatta). In the present state of our knowledge, it is not possible to state whether the Dharmatratas are one and the same person or different. Vasumitra is another famous figure of Kashmir, but there are five authors bearing this name.* In the Tattvasamgraha, Kamalasila discusses the opinions of Dharmatrata and Vasumitra but we do not know which Dharmatrata and Vasumitra were in his mind. The Sautrantika teacher Grilabha was an inhabitant of Kashmir. He was a disciple of Kunala. Samghabhadra was another Kashmirian acarya, who was a profound scholar of the Vibhasa sastras of the Sarvastivada school." He wrote a commentary on Vasumitra's Prakaranapada and was the author of the Abhidharmavatara-sastra.' One of his distinguished students is Vasubandhu,s who studied with him the Vibhasas, the sastras of the 18 schools, the Sutras and Vinayas, the six systems of philosophy and the art of dialectics. He compressed the Abhidharma texts and their Vibhasas in his Abhidharmakosa and Bhasya, and sent them to the Kashmir Vaibhasikas who were greatly pleased with them.' Vasubandhu later on turned from the Sarvastivada point of view to the Sautrantika as is evidenc 3 CII., II, 1, p. 141. 1 Watters, I, p. 241-5; Schicfner, p. 297. 2 See Nanjio, p. 375. 4 ror details, sec Asia Major, II, P: 7-8. 5 Schicfner, pp. 67, 79. 7 Watters, I, p. 280. 9 Watters I, p. 210-1; Bu-ston II, p. 143. 6 Watters, I, p. 325. 8 Bu-ston, II, p. 142. For Private and Personal Use Only

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BUDDHISM IN KASHMIR ed in the expression of his opinions in the Bbasya, and which elicited vehement criticisms from Sanghabhadra who was a staunch Sarvastivadin and wrote two treatises to refute Vasubandhu's later views.' Gunaprabha and Vimalamitra are the two other teachers whose names occur in the Records of Yuan Chwang. Gunaprabha is mentioned by Taranatha and Bu-ston as a great authority on the Vinaya of the Mulasarvastivadins and as the author of several works." Yuan Chwang refers to the monastery at Matipur where he composed his treatises. As regards Vimalamitra, Yuan Chwang' writes that he "was a natives of Kashmir and an adherent of the Sarvata (i.e. Sarvastivada) school having made a profound study of canonical and heterodox scriptures, and had travelled in India to learn the mysteries of the Tripitaka." Reverses met by Buddhism (5th century A.C. and after) Some time after the Kushan rule, Buddhism again fell on evil days. Taranatha' reports that a mleccha faith called 'Ardho' appeared for the first time in India and secured many followers. The mleccha religion was perhaps confined to Makha' and did not 1 Bu-ston, II, p. 144; Watters, I, p. 325; Schicfner, p. 126. 2 Watters, I, p. 327 3 One of his disciples Mitrasena was met by Yuan Chwang, I, p. 328. Bu-ston (II, p. 161) says that one of the disciples of Gunaprabha was Dharmamitra. 4 Schiefner, p. 79. Tib., p. 63, 1.3: 511 5 16!" D R chos-dng- por- byng- b'ng- yin- de / / Tib. Kla. Klo may be Mleccha or Tukharas. Cf. Mmk., p. 621-2 Schiefner, pp. 78, 304: They killed cows by uttering Bismilla. 5 "Makha" is mentioned by Bu-ston (II, p. 171) as one of the countries where Buddhism spread and disappeared. It is perhaps Mecca (Schiefner, p. 80); the founder of the religion is Mamathar (=Muhammad ?) and the teacher is called Paikhampa (=Payagambar ?). For Private and Personal Use Only

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cessor BUDDHISM IN KASHMIR 25 2 spread to Kashmir. Taranatha then refers to the royal families of Saita and Turuska,' stating that king Turuska ruled in Kashmir for 100 years as a Dharmaraja, but destroyed the viharas of Magadha and put the monks of Nalanda to flight. Then Mahasammata, son of Turuska brought under one rule the kingdoms of Kashmir, Tukhara and Ghazni and helped the spread of Mahayana teaching." The Manjusrimulakalpa refers to one Turuska who ruled over the Uttarapatha up to the gate of Kashmir. He was a pious Buddhist and during his reign Mahayanism, specially the teaching of the Prajnaparamita, spread in the north. After him appeared Mahaturuska who also erected Buddhist temples and monasteries and propagated the mantra and worship of Taradevi. In the Manjusrimulakalpa, the Turuska king is referred to as "Gomi""" and his sucas Buddhapaksa, who, according to both Taranatha and Manjusrimulakalpa, made good the loss suffered by Buddhism on account of the vandalism of his predecessor by re-erecting several temples and monasteries. Taranatha adds that he erected many Caityas in Ghazni" and invited to Kashmir Vasubandhu's disciple Sanghadasa who founded Ratnaguptavihara in Kashmir and spread the Mahayana teaching there for the first time." 5 The Turuska lord was very likely the well-known persecutor of Buddhism, Mihirakula, whose date of accession is placed at 515 A.C. The Chinese traditions as also Kalhana's Rajatarangini 4 Acharya Shri Kailassagarsuri Gyanmandir 1 Tib. (p. 64) set- dng-tu-ru-ssh-k'e- rgyl-po'i- rigs- rnms- byung-ngo / 2 Schiefner, p. 94; Bu-ston II, p. 119. 4 Mmk., p. 623. 3 Schiefner, pp. 103 ff. 5 Ibid., Cf. Gollas of Kosmas Indikopleustes and his 6 Gomimukhya, Gomisanda. coin-legends: jayatu vrsa, jayatu vrsadhaja. Stein, I, p. 43 fn. 7 Mmk., pp. 619-620; Schiefner, p. 94-5. 8 Schiefner, p. 103. For Private and Personal Use Only 9 Ibid., p. 135.

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26 BUDDHISM IN KASHMIR speak of his cruel nature, and his vendetta against the king of Simhala. Perhaps there was some sort of provocation from the Buddhists, which incited him to pull down the Buddhist temples and monasteries all over Northern India, and massacre the monks. The inhuman cruelties and depredations perpetrated by the White Hun ruler were, according to Yuan Chwang," checked by Baladitya of Magadha, but there was none in Kashmir to check his atrocious acts of destroying stupas and monasteries and exterminating even the lay-adherents of Buddhism, until his complete overthrow by Yasodharman. Following Taranatha, Bu-ston and Mmk., Kalhana tells us that his son Baka (=Mahasammata of Taranatha, Buddhapaksa of Mmk. and Bhadanta of Bu-ston) who brought Kashmir. Tukhara and Ghazni under one rule, atoned for his predecessor's sins by erecting caityas and monasteries for the Buddhists. It is written by both Kalhana and Taranatha that Buddhism had a serious set-back in Kashmir after the reign of Kanishka II. The former relates (I. 180-1,199) that after Nagarjuna, during whose time "the Bauddhas obtained preponderence in the land by defeating in disputation all learned opponents," there were excessive snowfalls killing the Bauddhas; and king Nara, on account of the crime of a Buddhist monk, Alew into rage and "burned thousands of Buddhist viharas" while the latter informs us that when Nagarjuna left N. India and went to the south, the religion of the Mlecchas prospered. Though it is difficult to make out a dependable account out of these traditions, it may be assumed that after the Kushanas, a Turuska royal family ruled over Kashmir. It may be the family of Turki Sahis who held sway over Northern India for about a hundred 1 Kalhana, I, 294; Buston, II, p. 137. 2 Watters, I, pp. 288-289. 3 Schiefner, pp. 84-5. For Private and Personal Use Only

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BUDDHISM IN KASHMIR years from the 3rd century A.C. The Turki Sahis were supporters of Buddhism, and so the religion must have prospered under their rule. It must have been sometime after the disappearance of this royal family that Mihirakula came to the throne of Kashmir and massacred the Buddhists. Towards the end of his life, Mihirakula became a worshipper of Siva and established pious observances in the lands occupied by the impure Daradas, Bhauttas and Mlecchas" (I. 312-6). Mihirakula's son recompensed his father's cruel acts by restoring some of the ruined temples and monasteries. Narendraditya Khinkhila and Pratapaditya Baka was followed a few generations later by Narendraditya Khinkhila (I. 347). There are a few coins bearing the legends Deva Sahi Khingila, Sri Narendra establishing the historicity of this king. Narendraditya was a worshipper of Siva and made endowments for the Brahmanas. He was succeeded by his son Yudhisthira I. The people of Kashmir deposed him and brought Pratapaditya, a relative of Vikramaditya, from outside and placed him on the throne (II. 5). This new line of rulers worshipped Siva, the last king of the dynasty being Tunjina. layendra and Samdhimat Tunjina was succeeded by Vijaya belonging to a different family. Vijaya's son Jayendra had a long and glorious reign excepting that it was stained by the attempt to kill his very popular minister Samdhimat who ultimately ascended the throne of Kashmir. Samdhimat ruled for a long time, built Siva temples and practised Saiva-sadhanas. His end was also unhappy, as he was compelled by the people to retire. Meghavahana Meghavahana, a descendant of Yudhisthira I, was brought by the people from Gandhara and placed on the throne (III. 2). He For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 886 28 www.kobatirth.org BUDDHISM IN KASHMIR Acharya Shri Kailassagarsuri Gyanmandir had a soft corner for Buddhism hailing as he did from Gandhara a predominantly Buddhistic country. His queen Amrtaprabha of Pragjyotisa is said to have built for the use of Buddhist monks a lofty vihara called Amrtabhavana (III. 9), to which a reference is made by Ou K'ong. Her guru (4) was a Tibetan, a native of Loh (i.e. Ladakh). His other queens also built monasteries and stupas of which the one built by Khadana is located at Khadaniya "about miles below Varahamula on the right bank of the Vitasta." 1 Meghavahana cherished also same Asokan ideas inasmuch as he himself was not only keen about observing the dharma but compelled his neighbouring kings to abstain from killing living beings (III. 27). With him are associated some Avadanas which extol his extreme sacrifices for the sake of others. His services to Buddhism were so great that the people attributed to his pious deeds an atonement for the sins of his forefather Mihirakula (III. 57). The long rule of this line of kings was only once interrupted by the rule of the poet Matrigupta for four years as a viceroy of Vikramaditya of Ujjayini. The kings were mostly worshippers of Siva and supporters of Brahmanism, but during the reign of Pravarasena II, the king's maternal uncle Jayendra built the Jayendra-vihara2 and placed in it the colossal statue of Buddha, known as Brhadbuddha. In this vihara, Yuan Chwang stayed and received inctructions in the various Sastras.3 During the reign of Yudhisthira II, his ministers constructed viharas and caityas (III. 380-1), one of which is Skandabhavanavihara built by Skandagupta. During the reign of Ranaditya, one 1 1 Stein, Intro., I, p. 74 n. See infra, p. 37-8. 2 It offered shelter to king Partha and his queens (V. 428), and was destroyed later on by Ksemagupta. See infra, p. 31. 3 Stein, I, p. 103 n. 4 It is located by Stein at Khandabavan, in Srinagar (Stein, I, p. 105 n.). For Private and Personal Use Only

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BUDDHISM IN KASHMIR 2 Acharya Shri Kailassagarsuri Gyanmandir of his queens called Amrtaprabha placed a fine statue of Buddha in the vihara built by a queen of Meghavahana (III. 464). Ranaditya was succeeded by his son Vikramaditya who was a devotee of Siva. His minister Galuna had a vihara built in the name of his wife Ratnavali (III. 476). The last king of this line was Baladitya. 29 Lalitaditya Muktapida (Middle of the 8th century A.C.) whose Baladitya was succeeded by his son-in-law, Durlabhavardhana, queen set up the Anangabhavana-vihara (IV. 3) referred to by Ou K'ong as Ananda or Ananga vihara.' The king himself as also his successors were mostly Visnu-worshippers. The noted king of this line was Lalitaditya-Muktapida who successfully fought against Yasovarman (IV. 134). It was after this war that he created for the better management of his vast dominion a few high offices which were filled up mostly by the Sahis and other princes (IV. 143). He brought under his control a large portion of Northern India as also his neighbouring tribes the Tukharas, the Bhauttas and the Daradas (IV. 166 f.; cf. I. 312). The king showed his highest veneration to Visnu and then to Siva and last of all to Buddha. He built Visnu and Siva temples and also Buddhist viharas and stupas (IV. 188, 201-3). He erected the "ever-rich Rajavihara with a Catuhsala (refectory), a large Caitya and placed in it a large image of Buddha (IV. 200). In one of these viharas lived Bhiksu Sarvajnamitra, the author of Sragdharastotra and a nephew of a king of Kashmir. His chief minister was Cankuna who put up two viharas, one of which was very lofty and contained golden I See infra, p. 37. Stein (II, pp. 302-3) has traced some remains of this vihara at Paraspur. The image was spared by king Harsa. See infra, p. 33. For Private and Personal Use Only

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30 BUDDHISM IN KASHMIR images of Buddha (IV. 215, 211). His son-in-law isanacandra, a physician, built also a vihara (IV. 216). Cankuna was credited as a Tantrik Buddhist with the acquisition of some magical powers by which he charmed the king. At the king's request, he imparted the charms to him and took in return the image of Buddha which had been brought by Lalitaditya from Magadha. Both Kalhana and Ou K'ong testify to its existence." Jayapida One of the notable kings of this line was Jayapida. Kalhana records that he owes the throne to a Candala called Srideva who killed the usurper Jajja (IV. 475) and remained always guarded by the fierce Candalas (IV. 516) specially at night. He bore an antipathy to the Brahmanas whom he treated very cruelly (IV. 640 ff.). He loved learning and assembled learned men in his court (IV. 488-9). He worshipped both Visnu and Buddha, and set up Visnu temples, Buddha images and a large vihara (IV. 484, 507-8) in his capital Jayapura. Very probably it was during his reign that santiprabha lived in Kashmir along with his disciples Punyakirti, Danasila, Visesamitra, Prajnavarman and Acarya Sura." Avantivarman (855 A.D.) Jayapida was followed by Avantivarman, who along with his ministers showed veneration to Visnu and Siva. Like Jayapida he patronised learning, and prohibited the killing of living beings (V. 64). During his reign Bhatta Kallala and other Siddhas appeared in the country (V. 66). This seems to indicate that about this time Tantric Buddhism made some headway in Kashmir. The I 2 Rajat. iv. 262 and Stein, I, p. 144 n. Schiefner, p. 204; Bu-ston II, p. 161. For Private and Personal Use Only

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BUDDHISM IN KASHMIR 31 king was a devotee of Visnu, a fact disclosed to his minister Sura only at the time of his death (IV. 124-5). Samkaravarman and Partha Avantivarman's son Sankaravarman was a siva worshipper. He was miserly and exacted too many taxes from the people. He was uncharitable to learned men and used to speak Apabhramsa and not Sanskrit. His queen Sugandha who ruled for two years was a devotee of Visnu but had to spend her last days in a Buddhist monastery called Nispalakavihara (V. 262). Another king of this line called Partha was dethroned through ministerial intrigues and took shelter in the Jayendra-vihara (see p. 28) where the inmates of the monastery supplied him and his queens with food (V. 428). It was about this time that the Brahmanas regained their ascendancy and were able to place on the throne a king of their own choice, viz., Yasaskara, who was not of royal descent . Yasaskara (939-948) and Ksemagupta (950-8) Yasaskara's rule was marked by an effective administration of justice and equal treatment to the high and low without any discrimination of caste and creed. Ksemagupta, one of his successors. burnt down the Jayendra-vihara (ante p. 28) and took the brass of the images of Buddha, and utilised the stones of the Vihara for erecting a Siva temple. He appropriated also the 32 villages which belonged to the vihara (VI. 172-3, 175). Samgramaraja (1003-1028) and his Successors By the marriage of Ksemagupta to Didda, the Sahi's granddaughter, the Sahi princes since the reign of Lalitaditya Muktapida became more and more influential in the Kashmir court. For Private and Personal Use Only

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32 BUDDHISM IN KASHMIR Towards the end of her sinful life Didda was able to place her nephew Samgramaraja on the throne of Kashmir. He sent a large army to help Sahi Trilocanapala (VII. 47-8) but to no effect, as the Sahis were completely routed by the Turuskas under Hammira. From now on the Sahi princes took shelter in the Kashmir court and acquired great influence during the reign of Ananta, the grandson of Samgramaraja (VII. 146 f.). One of the Sahi refugees was Rudrapala, who become the righthand man of king Ananta. He fought against the Daradas and defeated them (VII. 175, 375). At this time an epidemic carried away Rudrapala and many of the Sahi princes (VII. 178). After Ananta, his son Kalasa came to the throne. He also had four princes of the Sahi family as his best companions' (VII. 274) of whom Vijja was the most trusted and favoured. Towards the end of his life he destroyed the copper-image of Surya and appropriated without fear the brass images of the viharas (VII. 696). Harsa (1089-1101) Kalasa's son was Utkarsa, who was followed by his son Harsa, a highly gifted prince and a master of all branches of learning (VII. 610). He is called by Kalhana a Turuska and said to have supported the Turuska merceneries (VII, 1095, 1149). Being a Turuska he was a mleccha by faith, as otherwise he could not have destroyed the Hindu and Buddhist temples. Kalhana writes that "divine images of gold, silver and other materials were rolled about even on the roads, which were covered with nightsoil (VII. 1093). He spared from spoliation only the temple of Ranasvamin and Martanda and spared the two colossal statues of Buddha 1 Vijja calls himself a Rajaputra, VII. 325, 368. 2 See Stein, I, p353 n. Taranatha (p. 128) speaks of one Sriharsadeva as having propagated Mleccha faith but he is of an earlier date, being a contemporary of Dignaga. For Private and Personal Use Only

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BUDDHISM IN KASHMIR 33 (of which one was at Parihasapura built by king Lalitaditya and the other at Srinagar, known as the Bshadbuddha) at the request of his favourite singer Kanaka and the sramana Kusalasri (VII. 1095-8). Taranatha records that during his reign three distinguished teachers of Buddhism, viz., Sakyamati, Silabhadra and Yasomitra, lived in Kashmir.' Yasomitra was a king's son and is well-known by his tika" on Vasubandhu's Abhidharmakosabhasya. The Kashmirian Harsa was a debauch and a cruel and greedy king, and his reign, as Kalhana reports, is marked by unjust exactions, and attempts at conquest of the neighbouring tribes. Vijayamalla his chief adviser rebelled against him and joined the Daradas who were then ruled by Vidyadhara Sahi, but his attempts to humiliate Harsa were of no avail (VII. 911). * Jayasimha (1 128-49) King Harsa was succeeded by Uccala, a descendant of Kantiraja, another brother of Didda the Sahi princess. Jayamati, queen of Uccala, erected two monasteries, one of which was in honour of her sister Sulla (VIII. 247-8). This, it is said, was completed by king Jayasimha (VIII. 3318) the illustrious ruler who succeeded Uccala. King Jayasimha patronised literary men and there was once more a revival of learning in Kashmir. He looked after the Mathas and Viharas, the first of which that attracted his attention was the one built by his queen Ratnadevi (VIII. 2402, 2433). His chief minister Rilhana was also very pious. He showed his veneration to both Siva and Buddha and erected a monastery in memory of his deceased wife Sussala (VIII. 2410-1). Sussala must have been a great devotee of Buddha as she erected, on the site of the famous Cankuna-Vihara which had been destroyed, a magnificient estab 1 Schiefner, p. 205. z Now being edited by Dr. N. N. Law in the C. O. Series. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 34 www.kobatirth.org BUDDHISM IN KASHMIR Acharya Shri Kailassagarsuri Gyanmandir lishment for the Buddhist monks (VIII, 2417). Cinta, wife of Jayasimha's commander Udaya, adorned the bank of the Vitasta by a monastery consisting of five buildings (VII. 3352-3), and Dhanya, one of the ministers, commenced the construction of a vihara in honour of his late wife (VIII. 3343-4). Evidently therefore the reign of Jayasimha was marked by a revival of Buddhist faith in Kashmir. THE SAHIS OF KASHMIR One of our Gilgit mss.' mentions in the colophon the name of Srideva Sahi Surendra Vikramaditya Nanda, and the spot of this ms. find is in the Dard country where the Sahis later on found their asylum. Dr. H. C. Ray has dealt exhaustively with the history of the Sahis of Afghanistan and the Punjab, and has furnished us with a list of coins bearing the names of the rulers. It will be observed that "Srideva" forms a part of all these names. It seems that the title "Vikramaditya" occurring in the ms. got currency in Kashmir since the reign of Pratapaditya, who was a nephew of Vikramaditya. Prof. Sylvain Levi3 thinks that "the Turk dynasty of Kipin is identical with Al-biruni's Shahiyas of Kabul and Kalhana's Sahi dynasty. The Sahi princes, according to the testimony of Al-biruni, were Turks of Tibetan origin and were zealous followers of Buddhism. The Buddhist dynasty of Sahis continued without interruption upto the ninth century when they were replaced by Brahmanic dynasty carrying the same title, and which dynasty existed up to the 11th century." a Kalhana furnishes us with the following account of the career of the Sahis in Kashmir: I See Bhaisajyagurusutra, p. 32. 2 Dynastic His. of N. India, vol. I, ch. ii. See above, p. 27. 3 14., 1895, b. 381. 4 See Albiruni (Sachau), II, pp. 10 ff. For Private and Personal Use Only

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BUDDHISM IN KASHMIR I See Bhaisajyagurusutra, pp. 13, 29. Acharya Shri Kailassagarsuri Gyanmandir During the reign of Sankaravarman, we hear of the appearance of Lalliya Sahi, who ruled over the region between the Daradas and the Turuskas, and located his capital at Udabhandapura, (IV. 1525). During the reign of Sankaravarman's son Gopalavarman, the minister Prabhakaradeva proficient in the Kakhorda1 witchcraft carried on expeditions against the Sahis of Udabhandapura but later on bestowed the same on Lalliya's son Toramana (V. 233). The Tantrin soldiers and Dombas came into prominence about this time (A.C. 936-7). The Sahi's grand-daughter Didda was married to king Ksemagupta. She became afterwards the queen regent, and during her regime her commander-in-chief Yasodhara led an expedition * against the Sahi ruler Thakkana and captured him (VI. 230-1). Towards the end of her life Didda made some pious foundations, one of which was a vihara with a large Catuhsala meant for use by the Kashmirians and the Daisikas. She was succeeded by her brother's son Sangramaraja on the throne of Kashmir (1003-1028 A.D.). Kalhana tells us that it was during the reign of Sangramaraja that the Sahi kingdom of Trilocanapala was destroyed by the Turuskas under Hammira (VII. 669), and it was brought to an end during the reign of the following king Ananta (1028-63). During the reign of Harsa, one of his ministers incited Vidyadhara Sahi the ruler of Dards to fight against Harsa. The Sahis had their first seat on the west and south of the Dard country, and then with the disappearance of their independence they were scattered, some Sahi princes taking to service under the kings in the Kashmir court and some preferring to lead independent lives in the mountainous regions of north Kashmir. The entry of the Sahi princes into Kashmir court commenced in the reign of Lalitaditya Muktapida who for the first time brought For Private and Personal Use Only 35

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Shri Mahavir Jain Aradhana Kendra 36 www.kobatirth.org BUDDHISM IN KASHMIR Acharya Shri Kailassagarsuri Gyanmandir under his rule the Tukharas, Daradas and Bhauttas (see above, p. 29). Thenceforward the Sahi princes by marriage alliances or otherwise became closely connected with the Kashmir royalties. Didda, the Sahi princess managed to place on the throne of Kashmir her brother Samgramaraja, who was followed by his sons and grandsons. Some of the kings of this line had Sahi princes as their ministers who wielded a tremendous influence on the king and the country. Stein infers from the the Lahore Ms. of the Rajatarangini that "Sahi" was the title of the Dard rulers,' and thus accounts for the name, Vidyadhara Sahi, the ruler of the Dards during the reign of Harsa. From the above account of the Sahis, it is evident that the Sahi princes lost their independent rulership over the region round about Udabhandapura but wielded a great influence on the administration of the Kashmir State. About the 10th or 11th century some Sahi princes managed to create small independent States for themselves in the mountainous regions of Citral, Yasin, Gilgit, etc., generally known as the country of the Dards. TESTIMONY OF THE CHINESE PILGRIMS Some of the Buddhist edifices mentioned by Kalhana were noticed by Yuan Chwang and Ou K'ong." Yuan Chwang on his way to Kashmir passed through Hushkara-Vihara (mod. Uskur, near Baramula) and stayed for one night at the Jayendra-vihara built during the reign of Pravarasena. He noticed four Asokan topes, each containing relics of Buddha's body. He saw 100 monasteries, but the religion followed in them, he remarks, was I See his note in p. 339. 2 L'itineraire d' Ou K'ong (751-790) translated and edited by Mm. Sylvain Levi and Ed. Chavannes in Journal Asiatique, 1895, PP. 341-384. 3 See above, p. 28. For Private and Personal Use Only

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BUDDHISM IN KASHMIR 37 mixed, hinting thereby that the people worshipped both Buddha and Siva. He remained for two years in the king's palace where scores of clerks were engaged by the king to copy for him the Buddhist scriptures under the supervision of Yasa. Very likely these are the copies which formed the basis of the Chinese tripitaka of the 6th or 7th century. The next Chinese traveller of some importance to visit Kashmir was Ou K'ong, who was also known as Dharmadhatu. He came to Kipin in 759 A.C. through the Kabul valley and Gandhara. He lived in Kashmir for four years and studied Sanskrit, and learnt Vinaya in seven sections from three teachers. In the convent of Moung-ti or Mundi-Vihara he learnt the Silas and studied the Vinayas of the Mulasarvastivadins. He refers to the following seven other Buddhist establishments besides the Moung-ti-vihara : ? (1) Amitabhavana u H BE (2) Ananga or Anandabhavana Boy M the (3) Ki-tchell (4) Nao-ye-le et en ## (5) Je-je (6) Ye-li-t'e-le # # # () K'o-toen hij EUR He noticed more than 300 monasteries in the kingdom and a large number of stupas and images. After four years' stay he went to Gandhara and resided in the monastery of Jou-lo-li-a monastery carrying the name of the king, its founder, belonging to the line of Kanishka. 1 Watters, I, p. 258-9. 2 JA., 1895, p. 354. For Private and Personal Use Only

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38 BUDDHISM IN KASHMIR ARCHAEOLOGICAL SURVEY AND EXPLORATIONS In 1908 Sten Konow was deputed by the Government of India to search for inscriptions and objects of archaeological interest in Kashimir. In the course of his survey, he noticed at the village Uskur (Hushkapura) the ruins of a stupa about 400 yards to the west of the village and took it to be the one referred to by Ou K'ong as Moung-ti Vihara.' He expected that the other two places Zukur and Kanespur, if excavated, would bring to view similar ruins. He noticed at Khadaniyar the ruins of the monastery built by queen Khadana (ante, p. 28) and discovered a stone inscription in a Brahmin's house at Angom (Hadigrama). It is written in Sarada characters in Sanskrit and runs thus : 1 namo bhagavate AryAvalokitezvarAya trailokyAlokabhUtAya * lokA2. bhavaccide [x]jagadAnandacandrAya lokanAthAya te nmH| prAgagaGga zvara sanni3 dhau sumatimAnan vaidya aolhanadevAbhidazcakra dArumayaM vihAramamalaM zrIlokanAthasampadaM afent fi4 ha nRpeNa kAlavasato dagdhetha pAkkaSTikA-zreSTha tadrata kulladevatanayAmu rAmadevo vyadhAt 5 saM 73 mArgazuti 5"Salutation to the exalted noble Avalokitesvara. Salutation to thee, the Lord of the world who has become a light to the three worlds, who puttest an end to transmigration, who art a moon of delight to the world." "Formerly a Vaidya Ulhanadeva by name made a spotless shrine of wood, an abode for the lord of the world in the vicinity of the Gangesvara temple. After they had been burnt by king Simha through the will of fate, Ramadeva the son of Kulladeva 1 See his Notes on a Tour in Kashmir, 1908, p. 2; ASR., 1915-16, p. 50. In the beginning of the 8th century a stupa and a vihara were built here by Lalitaditya Muktapida (Kallhana, iv, 180). For Private and Personal Use Only

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BUDDHISM IN KASHMIR 39 who was devoted to him (i.e., Avalokitesvara) made yonder shrine excellent with burnt bricks. Anno 73 the 5th day of the bright half of Margasirsa." In this inscription Prof. Sten Konow traces the reference made by Kalhana to the burning of Hadigrama in the reign of Jayasimha (VIII. 1586). He reads the date as 4273 corresponding to the 16th November 1197. Before his survey Pandit Kasi Ram also had traced some ruins of temples in this village (Stein, I, p. 50 n.). In the Archaeological Survey Reports of 1915-16, Rai Bahadur Daya Ram Sahni published an account of the explorations carried on by him. He discovered Buddhist monuments at Parihasapura, Puranadhisthana (mod. Pandrethan) and Hushkapura while Vogel found remains of a Buddhist stupa near a village called Malangpura, three miles south-west of Avantipura. Pandit R. C. Kak while in charge of the archaeological department of Kashmir collected several images of Buddha, Bodhisattvas, Buddhist gods and goddesses, fragments of stupas and railings and several earthen jars and pots, some of the large sized jars bearing inscriptions in early Gupta characters. But his greatest discovery is the ruins at Harwan (Shadhradvana), said to have been once the seat of Nagarjuna. In his work the Ancient Monuments of Kashmir, he furnishes us with an account of the sculptures, architectural style, artistic values of the finds, of which the following are Buddhistic: (1) the temple at Pandrethan the old capital founded by Asoka and referred to by Kalhana as Srinagari (pp. 114-6); (ii) the stupa of the mediaeval period at Malangpura, first noticed by Vogel, on which the remnants of sculptured reliefs depict a furious monster pursuing a man who is Alying precipitately before it" (p. 125); For Private and Personal Use Only

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BUDDHISM IN KASHMIR (111) the stupa, monastery and caitya at Parihasapura, the erection of which is attributed to Lalitaditya and his minister Cankuna. From the coins discovered in the monastery it is apparent that it existed up to the time of the king Vinayaditya, Vigraha and Durlabha (pp. 146-8); (iv) the stupa at Ushkur, the erection of which is attri buted to Huvishka (2nd century A.C.), on the ruins of which a second stupa was built by Lalitaditya in the middle of the 8th century A.C. (pp. 152-4); and (v) the monastery and stupa at Shadhradvana (mod. Harwan). Here Pandit R. C. Kak has discovered a stupa, bases of chapels and a light of steps connecting the stupa and the chapels, and a large number of brick-tiles. The remarkable feature of the tiles is that they are prepared with a view to present Jataka scenes or certain scenes from Buddha's life, the other motifs being designs of flowers, aquatic plants, Aying geese, girls, musicians, etc. The tiles are numbered in Kharosthi figures, the use of the Kharosthi script showing that the buildings were erected before the 5th century A.C. when the Kharosthi characters ceased to be in use (pp. 109 f.). The latest and epoch-making archaeological discovery in Kashmir is the find of several manuscripts deposited in a stupa at Gilgit, the country of the Dards and the seat of the later Sahi rulers, the name of the ruler being very likely Srideva Sahi Surendra Vikramaditya Nanda, whose queens were Samidevi Trailokyadevi and Vihali. One of the mss. is the gift of this king while there are several others given away by the local devotees like Sulkhina, Suli For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra BUDDHISM IN KASHMIR vajra, Mamtoti, Mangalasura, Aryadevendrabhuta. The scribe of the king's ms. is Aryasthirabuddhi and the collaborator Narendra Datta. www.kobatirth.org South The discovery of the mss. was first announced by Sir Aurel Stein in the Statesman of the 24th July 1931. He reported that some "boys watching flocks above Naupur village, about two miles west of Gilgit Cantonment, are said to have cleared a piece of timber sticking out on the top of a small stone-covered mound. Further digging laid bare a circular chamber within the ruins of a Buddhist stupa filled with hundreds of small votive stupas and relief plaques common in Central Asia and Tibet." "In the course of the excavation a great mass of ancient manuscripts came to light closely packed in what appears to have been a wooden box." "The palaeographic indications of some of the mss. suggest that they may date back to the sixth century A.D." M. Hackin also paid a visit to the spot and furnished us with the following information (Journal Asiatique, 1932, pp. 14-15): - "The place of discovery is situated about 3 miles to the north of Gilgit in the mountainous region. There are four stupas with square basements placed side by side, thus: D Acharya Shri Kailassagarsuri Gyanmandir B A For Private and Personal Use Only 41 ->> North This The hemispherical domes of the stupas A and B are well preserved and it is the third stupa C which has yielded the mss. stupa C has double basements, the lower of which measures 6 metres 60 cm. on each side and the next receding about 60 cm, on all the four sides. The height of this stupa is 12 to 15 metres. The diameter of the chamber containing the ms. is 2 metres 40 cm. In the centre of the chamber there were the five wooden boxes, the fifth containing the other four in which were kept all the mss.' 6

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BUDDHISM IN KASHMIR In 1938, Pandit Madhusudan Kaul was deputed by the Kashmir Government to carry on further excavations at the site but he could not discover anything of importance in stupa A, B, and D but he found 3 or 4 more mss. in stupa C. The script used in the mss. is mostly Upright Gupta of a date little later than those used in the mss.-remains found in Eastern Turkestan and similar to the script found in the Bower mss. The script of the Bower mss. is assigned to the 6th century A.C., and so the Gilgit mss. may also be dated in the 6th or at the latest in the 7th century A.C. This date takes us to the reign of kings preceding Lalitaditya who ruled about the middle of the 8th century. The Sahis were then ruling over the region round about Udabhandapura up to Gilgit and were occasionally coming into conflict with the Kashmir kings, ultimately succumbing to Lalitaditya in the middle of the eighth century. One would be tempted to identify the king mentioned in our ms. with a son of Vikramaditya, son of Ranaditya. According to Kalhana, Vikramaditya was succeeded by his brother Baladitya; so it may be suggested that 'Vikramaditya Nanda' of the ms. was related to Vikramaditya and his name was 'Surendra' and his title 'Srideva Sahi'. This prince probably ruled over the Dard country during the reign of king Baladitya in Kashmir. It will be observed that the kings, queens and ministers of Kashmir commencing from Meghavahana patronised Buddhism more than any other faith, and a large number of viharas was built at this time. After a short period, the Chinese travellers visited the country. The mss. copied for Yuan Chwang were therefore of the same time as our mss., and it is noteworthy that the Gupta scripts' preserved by the Chinese for transcribing the Sanskrit Edited by A. F. R. Hoernle. 2 See Hocrnle's Intro. to the Bower Ms., chap. III. I Vide the scripts (block prints) in the Taisho cdition of the Chinese Tripitaka. For Private and Personal Use Only

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BUDDHISM IN KASHMIR. mantras in their Chinese translations are similar to those found in the Gilgit mss. 43 Resume In the survey of the traditional history of Buddhism in Kashmir as given above, there may be chronological errors, or exaggerations of exploits, but the fact remains that from the time of Asoka, Buddhist monks penetrated into the valleys of Kashmir and found there a place where they could carry on their missionary activities successfully. It will be observed that the evangelical spirit of the Buddhist monks was a vital factor in the spread of Buddhism. They generally selected as their fields of activities those places where cultured religious beliefs had not yet secured a stronghold. Kashmir therefore along with its neighbouring regions offered in those early days a fruitful field to the Buddhist missionaries backed as they were by the emperor Asoka. The original inhabitants of Kashmir are designated by the term 'Nagas' who were mainly believers in serpent worship-a belief popular in those days almost all over India including Ceylon. Trade and colonization by the Indian population must have followed the footsteps of the hardy and self-sacrificing monks. This is indicated in the story that many lay-devotees went to Kashmir from Benares, and that the wealth of the country was increased by the cultivation of saffron at the instance of Madhyantika. For Private and Personal Use Only Kashmir offered good opportunities for study and research, and consequently for the growth of Buddhist monasteries as centres of learning. The Sutra and Vinaya Pitakas did no doubt take shape in Magadha in pre-Asokan days, but the development of the Abhidharma Pitaka must be delegated to a post-Asokan date and to regions outside Magadha. Kashmir appears to have been the earliest centre where this supplement to the Sutra Pitaka emerged; it is for this reason that the Kashmirian Buddhists were referred to mostly as

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44 BUDDHISM IN KASHMIR Abhidharmikas. The Vibhasas might have been expository commentaries in a general form, but it must be admitted that these texts dealt more with Abhidharma topics than with comments on the sutras. The Abhidharma texts of the Sarvastivadins, a gist of which has come down to us in the masterly treatise of Vasubandhu, the Abbidharma Kosa and Bhasya and its tika written by a Kashmirian prince Yasomitra reveal what a large amount of contributions of a subtle character had been made to the Indian stock of knowledge relating to the analysis of mental states of a Yogin. The appearance of the Atmaka theorists, the Vatsiputriyas, is also associated with Kashmir, showing thereby the large amount of latitude allowed by the country for philosophical discussions and expressions of new thoughts. Still more remarkable is the harmonious existence of Buddhism and Sivaism side by side without acrimonies and persecution. These existed together in many outlands, and their existence in Kashmir is another such instance. The kings themselves showed their veneration to Siva, Buddha and even Visnu all together by erecting temples dedicated to the three deities, and even allowing their queens and ministers perfect freedom in the expression of their veneration to any one of the three deities. One king might have had more than one queen or minister, belonging to different nationalities, professing different faiths; and it was not unoften the case that the king acceded to the wishes of their queens and ministers of different religious leanings by endowing temples for all the three prevailing faiths. It is evident from the traditional history sketched above that from the time of Asoka up till the 12th century Buddhism existed side by side with Sivaism and Visnuism and enjoyed glorious periods at intervals. The credit of Kashmir lies not only in its being a cultural centre for Buddhistic studies but also in being a centre for the dissemination of Buddhist and Hindu cultures in countries abroad. In ancient days For Private and Personal Use Only

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BUDDHISM IN KASHMIR 45 Gandhara and Kashmir were treated as one country and so it cannot be said how far one or the other country was responsible for the spread of Indian culture. But in the post-Kushan period, Kashmir had a direct communication with Tukhara, Khotan and Tibet, and therefore much of the culture and religion propagated in those countries was due to the panditas of Kashmir. The Kushan rule was followed by an ouslaught on the Buddhists by Mihirakula, which was partially recompensed by his son Baka. The career of Buddhism in Kashmir was not very happy till the reign of Meghavahana. From his time it enjoyed a glorious period till the time of Jayapida. From Avantivarman's time (855 A.C.) the Brahmanic faith became ascendant putting into shade the Buddhist religion till the reign of Kseniagupta who burnt the Buddhist viharas and utilised the brass of the Buddha-images for other purposes. From now on till the 11th century, the Buddhists fell on evil days and all the kings were anti-Buddhistic in spirit. The last of them was Harsa (1089) who cherished the 'mleccha faith,' and destroyed the Hindu and Buddhist temples. In the reign of Jayasimha, there was a revival of Buddhism under the patronage of Jayamati, queen of Uccala. The Turki Sahis, according to Al-biruni, professed the Buddhist faith and were in power up to the 9th century. Their successors the Brahmanic Sahis supported Sivaism and had Iittle regard for Buddhism. Thus we see that Buddhism passed through good and evil days from the reign of Asoka up to the 12th century. It did cnjoy glorious periods at intervals, when several stupas and viharas were erected for them. To the existence of these monuments the Chinese travellers bear eloquent testimony. The archaeological explorations unfortunately have not yet been carried on extensively, but it may safely be surmised that such explorations, if carried on, will reveal the ruins of many a stupa and vihara referred to by Kalhana. For Private and Personal Use Only

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I. Bhaisajya-guru-Sutra There are three manuscripts of this sutra, of which ms. A has only three leaves while mss. B and C are nearly complete with one or two leaves missing here and there. Ms. C forms the second portion of a bundle of leaves, of which the first (leaves 1-12) contains the Vajracchedika-sutra. Of the three mss., ms. C is a little more concise than ms. B and forms the basis of the Tibetan version. There is a distinct difference between the mss. B and C showing the priority of the one to the other. From the facsimiles attached hereto, sizes of leaves of the three mss., characters and other particulars will be apparent and do not need any further comment (vide ante, p. 42). The title of the work as stated at the end of the ms. B is Bhaisajyaguru nama mahayanasutra (leaf 40 b.) In the Siksasamuccaya it is called Bhaisajyaguru vaidurya-prabha-raja-sutra, while in its Tibetan version (Rgyud. Tha., pp. 470 ff.), the Sanskrit title is Arya-Bhagavato Bhaisajyaguru-Vaiduryaprabhasya Purvapranidhanavisesa-vistara nama mabayana-sutra (phags. pa bcom. Idanhdas. smon-gyi bla vai. du. ryahi hod-kyi snon-gyi smon-lam gyi khyad. par rgyas. pa shes. bya. ba theg. pa chen. pohi mdo). The Tibetan title though too long is not without a basis for we have on page 2 the following passage, in which Manjusri requests Buddha to deliver the sutra in these words: dezayatu bhagavAMsteSAM tathAgatAnAM nAmadheyAni pUrva praNidhAna vizeSavistaravibhaGgam / (Preach O Bhagavan, in full details, the excellent resolutions that were made previously by the Tathagatas). The object of the whole work is to relate the great resolutions (mahapranidhanas) made by each of the seven Buddhas, and the effect of such resolutions. The present work deals with the resolutions of the Buddha called Bhaisajyaguru-vaidurya-prabharaja. In the Saddhar For Private and Personal Use Only

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98 BHAISAJYA-GURU-SUTRA mapundarika, (p. 470), Bhaisajyaraja and Bhaisajyasamudgata are described as sons of king Subhavyuha and are repeatedly mentioned as highly meritorious bodhisattvas, but it is difficult to say whether any of these bodhisattvas became later on the Buddha Bahisajyaguruvaidurya-prabharaja, for in the Chinese version of this sutra the former names appear as Bodhisattvas. If these Bodhisattvas have been elevated to Buddhahood, it must have been done posterior to the time of compilation of the Saddharmapundarika, the date of which may be placed in the 1st century A.D. In a paper contributed to the Bulletin de l'Ecole Francaise d' Extreme-Orient, (vol. III, 1903, pp. 33-37)," Prof. Paul Pelliot has dealt with the Chinese versions of this work. He writes: --"The Bhaisajyaguru is one of the most popular Buddhas in China, Japan and Tibet. His name in Chinese is Yao-che lieou-li-kouang-jou-lai, (Bhaisajyaguruvaiduryaprabha). The restoration of the original name is guaranteed by the dharani transcribed phonetically in the sutra consecrated to the glory of Bhaisajyaguru. The Sanskrit text of the sutra has not been discovered, but it exists in more than one translations in Chinese" Its Chinese translations From the Chinese and Tibetan translations we learn that the present work is the last chapter of the book dealing with the great vows (mahapranidbana) of the seven past Buddhas. In view of the fact that this last chapter have independent translations both in Chinese and Tibetan, and also of the fact that quotations from this chapter only appear in santideva's Siksasamuccaya, it may be stated that this particular chapter, containing the vows of Baisjyaguruvaiduryaprabharaja, attained great popularity. I In my translation of the portions of this French article, I have retained the method adopted by the French writers in transliterating Chinese words. For Private and Personal Use Only

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BHAISAJYA-GURU-SUTRA About the Chinese translation of this chapter, Prof. Pelliot furnishes us with the following information: "The 12th or the last, and undoubtedly, the oldest chapter of Fo-chouo-ta-kouan-ting-chentcheou-king' was translated by Srimitra between 317 and 322 A.D.; it should, however be observed that certain catalogues speak only nine chapters in the translation of Srimitra; in any case, it comprised 12 chapters at the time of the compilation of the K'ai yuan che kiao lou in 730 A.D. Among the independent translations, it appears that the first is that of Houci-kien entitled Yao-che-lieou-li-kouangking and dated 457 A.D. It was mentioned in A.D. 597 in the Litai-san-pao-ki" and about A.D. 664 in the Ta-t'ang-nei-tien-lou1 but it disappeared at the time of the compilation of K'ai yuan che kiao lou. The translation of Dharmagupta executed in 615 still exists (Nanjio, 170); it is called Fo chouo yao che jou lai pen yuan king (Bhaisajyaguru-tathagata-purva-pranidhana). It is to this that reference has been made in the preface entitled Yao che jou lai pen yuan kong to king siu, which preface in the Japanese Tripitaka has been placed by mistake at the beginning of the translation of the sutra of Bhaisajyaguru made later on by Yi-tsing. The author of this preface was one of the collaborators of Dharmagupta. It is curious that he does not mention Fo-chouo-kouan-ting-king (Nanjio, 167) or the translation of Srimitra. He speaks only about the many inaccuracies in the translation of Kien-houei. The text adopted by Dharmagupta, on the contrary, was based on three mss. and the translation was accepted after three revisions. But this translation of Dharmagupta, although it is still extant, has been eclipsed by that of Hiuan-tsang, entitled Yao-che-lieou-li-kouang-jou-lai For Private and Personal Use Only 49 I Nanjio (167) remarks under this book that it is in 12 fasciculi, "each fasc. contains a sutra with its own title, so that this is a collection of 12 sutras." 2 "Catalogue of books on the teaching of Sakyamuni." 3 "Records concerning the Triratna, under successive dynastics." 4 "Catalogue of Buddhist books collected under the great Than dynasty."

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50 BHAISAJYA-GURU-SUTRA pen-yuan-kong-to-king (Nanjio, 171 = Bhaisajyaguru-vaidurya-prabhasa-purva-pranidhana-guna-sutra), and is dated 650. It is this translation that was entirely copied by the emperor K'ang-hi by his own hand in 1695 and it is this that has been partially reproduced in the T'ou-chou-tsi-tch'eng. This is assuredly the most popular in China. The three translations of Srimitra, of Dharmagupta and of Hiuan-tsang, however, follow one another quite closely." Its Tibetan translations In the tenth (tha) volume of the Rgyud (Tantra) of the bkahhgyur, leaves 433-470 contain De-bshin-gsegs-pa bulun-gyi snongyi smon. lam-gyi khyad-par rgyas-pa (=Sapta-Tathagata-purvapranidhana-visesa-sutra). To this probably corresponds the Chinese text translated by Yi-tsing (Nanjio 172), the title of which text as restored by Nanjio is Bhaisajyaguru vaiduryaprabhas (adi) sapta-buddha purvapranidhanaguna sutra. By examining the Tibetan xylographs, I find that the first tathagata mentioned in it is called mtshan. legs. par. yons. bsgrigs. dpal. gyi rgyal-po. It may be restored as Su-yasa-pari-granthita-sri-raja. Prof. Pelliot gives the Chinese name of the first Tathagata as Chan-ming-tch'eng-kisiang-wang-jou-lai, which may be restored as Su-yasasrirajatathagata. In Tibetan there is also an independent translation of this work on leaves 470-484. On comparison I notice that this. Tibetan version closely follows the present Sanskrit text. From the summary supplied by Prof. Pelliot from the Chinese version of Srimitra, Dharmagupta and Hiuan-tsang, it will be apparent that the first portion (see infra) agrees with the present Sanskrit text but not the rest, cxcepting the last few lines. In this connection, I should also Asiatic Researches, XX, PP. 508-9. For Private and Personal Use Only

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BHAISAJYA-GURU-SUTRA point out that the quotation, which is a fairly long one, in santideva's Siksasam uccaya (p. 175), has been taken from the present text. | Popularity of Bhaisajyaguru in China and Japan About the popularity of this Tathagata in China and Japan, Prof. Pelliot writes: "The Bhaisajyaguru is the Buddha of the 7th of these worlds, all of which are situated in the east, and of which Tsing-licou-li is the furthest. It seems that the necessity of symmetry has caused the location of this happy eastern world opposite to the western Paradise. In a Chinese inscription of 776 A.D., Bhaisajyaguru's world of the east and the Sukhavati of the west are mentioned side by side, and a few lines further there is a reference to the twelve vows that he had taken when he was a bodhisattva for the welfare of beings. From China, the Bhaisajyaguru passed to Japan at an early date. He is represented at Horiuji in a group in bronze; the most ancient representation is perhaps attributed to Tori Busshi; an inscription enables us to date it exactly in the year 607; it was in his honour that in the year 681 on the occasion of an illness of the Queen, the Emperor Temmei founded at Yamato the great Yakushiji, the temple of Bhaisajyaguru. This temple preserves even now the wonders of ancient Japanese art." The Contents of the Sutra For the purpose of comparison I am reproducing in English the substance given in French by Prof. Pelliot from the Chinese texts as also a gist of the Sanskrit text: 1. "The Buddha arrives at Vaisali; he is surrounded by all the beings of the worlds. Manjusrikumara stands up and requests the Tathagata to give an exposition of the vows made formerly by For Private and Personal Use Only

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52 BHAISAJYA-GURU-SUTRA the past Buddhas for rescuing the living beings from the miseries of existence. Bhagava grants the request and explains the twelve vows taken formerly, when he was a bodhisattva, by a Buddha whose world is separated from ours by Buddhaksetras, the number of which is ten times the number of the sands of the Ganges; that Buddha is Yao-che-licou-li-kouang-jou-lai (Bhaisajyaguruvaiduryaprabha); he lives in the world Tsing-lieou-li. He wished that he himself might attain bodhi, be pure and resplendent as the vaidurya (mani), and illumine the world immersed in darkness; he wished that his name if uttered might cure maladies, release the prisoners, change into men those women who are sick of their miserable condition, procure food for the famished, or clothes for the destitute. In short, in that world, for innumerable kalpas there would be neither suffering nor poverty; there would be no more feminine beings, nor beings in inferior states of existence; the soil would be of vaidurya, ropes of gold would line the routes;' the walls and the houses would be made of seven jewels and one would believe it to be the western Sukhavati. In this country there would be two bodhisattvas, viz., Te-kouang-pien-tchao and Yue-kouang-pien-tchao," the chief among the innumerable bodhisattvas and second to the Buddha alone; they would protect the precious treasure of the law of their Tathagata. Also all believers male and female must take the vow to be reborn in the world of this Buddha. i Neither in Tibetan (vide leaf 474, 11. 4-5) nor in Sanskrit I find any passage corresponding to this. 2 Cf. Text, p. 8: FATITITATTIE:CZEGATITATEM agat 7 AT HETpRthivI kuDyaprAkAraprAsAdatoraNagavAkSajAlanirya haM saptaratnamayaM yAdRzaM sukhAvatI lokadhAtustAdRzaM get aag laxfrerti atent at afzarit etc. Cf. Tib. xylograph, leaf 474a, II. 4-5. 3 The Chinese terms used by Srimitra or Dharmagupta or Hiuan Tsang are really different translations of the Sanskrit names: Suryavairocana and Candravairocana which are found in the present Sanskrit text, (p. 8) as also in the inscription of Say-fong. For Private and Personal Use Only

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BHAISAJYA-GURU-SUTRA 53 2. It will suffice only to think of his name for deliverance from all evils, and if one dreams of him at the time of death, Manjusribodhisattva, Avalokitesvara b., Mahasthamaprapta b., Aksayamati b., Pao-t'an-houa b., Bhaisajyaraja b., Bhaisajyasamudgata b.,' Maitreya b. will act as attendants of the deceased and conduct him to the place of delight. 3. If one makes an image of this Buddha, or if one recites the text of the sutra, he will escape from the nine ways of death (neuf fins violentes): this is what the Bodhisattva Kicou-t'o>> explained to Ananda. In conclusion, having heard this instruction of Bhagava, 12 great raksasa-chiefs, each having a following of 7,000 raksasas, were converted; and they consecrated themselves to better the lot of living beings." Our Sanskrit text runs as follows: "Salutations to all the Buddhas and Bodhisattvas. Thus have I heard. Once Bhagava in course of his tour came to the great city of Vaisali. There he stopped under a tree, giving out musical sounds, with a large number of bhiksus, bodhisattvas, householders, gods, nagas, yaksas, gandharvas, etc., in short, many human and non-human beings. Then the dharmarajaputra Manjusri, being inspired by Buddha, put the robe on one shoulder, knelt down and said with folded hands: 0 Bhagava, tell us the names of the Tathagatas and their former resolutions in detail for the good of all beings." "Bhagava praises Manjusri for his compassion for the living beings and proceeds to recount the twelve great vows ((dvadasa mabapranidbanani) of the Bhaisajyaguru-vaidurya-prabharaja Tathagata : All these names occur in the list of bodhisattvas in the Saddharmapundarika; but these names are not found in the Sanskrit Ms. 2 Its Sanskrit restoration is Tranamukta. For Private and Personal Use Only

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54 BHAISAJYA-GURU-SUTRA This Tathagata, he says, took the vow that when he would attain Buddhahood (i) may the world be illumined by the rays of his body and may all beings be endowed like him with the maba purusa signs; (ii) may his body be so resplendent as to surpass even the brightness of the Sun and the Moon and make dark nights bright enabling beings to move about easily; (11) may his infinite knowledge and acquisitions offer protec tion and help to the beings and in consequence may there not be any deformed being; (iv) may all beings take to Mahayana, leaving aside false doctrines and Hinayana; (v) may all those joining the order be self-restrained and observant of the precepts and may not they be born in evil states after hearing his name; (vi) may every being be cured of his deformitics on hcaring his name; (vii) may every ailing being too poor to afford medicines be cured of his maladies on hearing his name; (viii) may all feminine beings get rid of their femininity on uttering his name; (1x) may all beings be turned by him from false to right views and ultimately to Bodhisattva practices ; (*) may all those destined to be punished by the king be relieved of their sufferings on hearing his name; (xi) may the famished transgressing even the law for the sake of food obtain excellent food on hearing his name, and (xii) may all those destitute of clothes obtain attractive clothes on uttering his name. For Private and Personal Use Only

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BHAISAJYA-GURU-SUTRA These are Bhaisajyaguru's twelve great vows. His Buddhaksetra is made of Vaidurya and is like the Sukhavati free from all faults and full of palaces, gates, etc. He has two Bodhisattva attendants: Suryavairocana and Candravairocana who are his keepers of the treasures of law. A faithful kulaputra should aspire to be born in this lokadhatu." The Sanskrit text follows the first para of Prof. Pelliot's translation quite closely. But it adds the following conversation of Bhagavan with Manjusri, which is wanting in the Chinese versions : "There are, O Manjusri, men who are unwise and avaricious and so when they give gifts, they feel pain in their mind; they seck food for themselves and not even for their parents. These will be reborn in the animal world, but in that state if they just remember the name of Bhaisajyaguru, they will be born in future among men, and be able to remember their former existences and sufferings, and so will lcad a pious life. There are some who transgress the (Buddhist) precepts, or become conceited on account of their learning and look down upon others. They will be reborn in hell where, however, if they remember the name of Bhaisajyaguru, they will be born in future among men and become devoted followers of the Buddhist religion. There are again some who speak ill (avarnam bhasati) of others. They will be reborn as asses, horses, cows, etc., or as low-class labourers. If they remember the name of Bhaisajyaguru, they will reborn as men and will become wise and obtain good friends. There are also some who slander others (paisunyabhirata) and instigate people to quarrel among themselves, or kill animals, or practise dreadful (Tantric) practises (ghoravidyam) and so forth; they also, if they hear the name of Bhaisajyaguru will love their enemies or victims." For Private and Personal Use Only

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56 BHAISAJYA-GURU-SUTRA The following para again agrees with the Chinese text: "Those of the monks and nuns, male or female lay-devotees, who observe the 8 silas or follows the code of discipline for three months or one year will be reborn in the Sukhavati world of the west. Should they hear the name of Bhaisajyaguru, eight Bodhisattvas' will appear at the time of their death and conduct them to the world of gods. They may be reborn also as sovereigns of the four dvipas, or as rich house-holders, and if they are females, they will lose their femininity and become males." After this, commences the account of the merits acquired by one who makes others hear the name of Bhaisajyaguru, or preaches and propagates this Sutra. This is followed by an account of the method of worshipping the Tathagata through an image (tasya tathagatasya puja kartukamenasca tena tathagatasya pratimam karapayitavyam). "The worshipper is to observe the eight silas, avoid impure food, choose a clean spot, burn incense, decorate the place with various kinds of cloths, Aags and festoons. Then he is to bathe, and with a pure mind try to be friendly to all beings. After this he is to circumambulate the image with music, and read out the present Sutra, remembering all the while the vows of the Tathagata. Such worship brings the worshipper wealth, sons etc. and on the other hand rids him of all worldly evils. Those, who will hear the name of the Tathagata as well as take the three Saranas, observe the five Siksapadas and the Bodhisattvasamvaras (rules of discipline for Bodhisattvas), or become monks observing the 250 Siksapadas, or become nuns observing 500 Siksapadas, will always be protected by the Tathagata from evil destiny. I See ante, p. 53. For Private and Personal Use Only

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57 BHAISAJYA-GURU-SOTRA Women with child will, by uttering his name, feel no pain at the time of giving birth to the child, and the baby will be healthy, good-looking and intelligent." This is followed by a conversation of Buddha with Ananda about the credibility of the results enumerated above brought about by merely hearing or uttering the name of Bhaisajyaguru. As usual Ananda dares not say anything against it and expresses his deep conviction in the same, pitying the evil lot of those who would not believe it. After Ananda, there appears one Tranamukta bodhisattva who enquires whether in future beings lying senseless on their death-bed when Yamaraja is taking stock of his merits and demerits can be revived by his relatives by making him hear the name of Bhaisajyaguru and performing the worship of the Tathagata. He is given an answer in the affirmative, along with an account of the method of worship. The worship is to be performed more elaborately by setting up seven images and so forth. Ananda now raises the questions about the troubles of the ruling kings and the possibility of their removal by uttering the name of Bhaisajyaguru. This is followed by a conversation between Ananda and Tranamukta bodhisattva about the various causes of death.' At last, appear the raksasas, whose chiefs were Kimca, Vajra, Sanila, Indraloka, Payila, Vidala, etc. who promised to utter the name of Bhaisajyaguru, take the three saranas and the vow to preach the Sutra everywhere. The Sutra is concluded with a discussion about the suitability of its title. Thus ends the Bhaisajyaguru-nama-mahayana-sutra. 1 See ante, p. 53, para 3. For Private and Personal Use Only

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II. Ekadasamukham This is the second manuscript published in this volume. It is a small one consisting of 22 leaves written on birch-bark in clear upright Gupta characters (vide facsimile). The condition of the ms. is good. The scribe must have been a poor Sanskritist for the ms. bristles with numerous mistakes even in spelling. The treatise contains two dharanis. The first is entitled (vide P. 35) which in the Tibetan text appears in a fuller form as zrArya avalokitezvara ekAdazamukhaM nAma and the Tibetan title is: spyn-rs-gzegs-dbng-phyug-zhl-bcu-gcig-p'i-gzungs / Kanjur, rgyud, pha, f. 410 b. The Tibetan version follows our text up to p. 39 and after a few concluding remarks closes the Dharani. Our text also puts here the words: Evidently the mantras appearing after these words were later additions, and seem to be general ritualistic directions to be carried out after the utterance of the main mantra. They are snAnopasparzanavastrAbhyutkSipaNamantraH / dhUpadIpanivedanamantraH / gandhapuSpopanivedana mantraH / bali nivedanamantraH / homamantraH / + Acharya Shri Kailassagarsuri Gyanmandir In Nanjio's Catalogue, two texts are mentioned with the title Ekadasamukham, one (No. 321) a translation of Yasogupta (A.C. 557-581) and the other of Hiuen-tsang (A.C. 656). In the Taisho edition of the Tripitaka, these two appear in vol. XX, under the titles: No. 1070: + Mian Guan Yin Shi Yin Shen Zhou Jing No.1071: Mian Shen Zhou Xin Jing 11 The Chinese texts also follow the Tibetan in extent, closing the text with the mulamantra, which is reproduced in Chinese transcript. For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 60 www.kobatirth.org EKADASAMUKHAM Acharya Shri Kailassagarsuri Gyanmandir Contents The scene of this sutra is laid at Sravasti (Karerimandala). Avalokitesvara proposed to utter the Ekadasabrdayam which he had heard several kalpas ago from a Tathagata called Satapadmanayanacuda (p. 36). By this mantra one can attain several benefits and avert all kinds of evils. To one who possesses this mantra no untoward events can happen barring, of course, the unavoidable effects of his past karma (p. 36). Avalokitesvara by acquiring this mantra visualised all the Tathagatas and obtained the knowledge of anut pattikadharmaksanti (non-origination of all things of this world). If one recites this mantra every morning 108 times, he will gain ten merits (p. 37) and will be ultimately reborn in the Sukhavati-lokadhatu. At the time of Mandaravagandha-tathagata when Avalokitesvara was a householder, he rescued many beings from sufferings with the aid of this mantra. This mantra is so effective, that its utterance can counteract the evil effects of serious offences (mulapattis) and five extreme sins (pancanantaryani). Incalculable are the merits of those who practise japa and sadhana with this mantra. On hearing such eulogies of this mantra, Buddha requested Avalokitesvara to recite the mantra for helping beings to attain sambodhi. The mantra is then recited (see pp. 39-40). For Private and Personal Use Only

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III. Hayagrivavidya This manuscript is written (without any gap) along with the concluding line of the previous ms. (Ekadasamukham) (vide facsimile). The title of the ms. appears in p. 43. It opens with words of salutation eulogising Avalokitesvara. The name of the reciter does not appear in the text. The Tibetan version of this appears in Snarthang ed. rgyud. pha, folios 436-8 and in Sde-dge ed., rgyud; tcha, folios 225-6. The Tibetan title is spyn-rs-gzigs-dbng-phrg-h-y-gri-b'i-gzungs / corresponding to Sanskrit avlokiteshvrhygriivdhaarnnii| In the Tibetan collection this treatise is placed about 22 folios after the Ekadasamukham. In Tibetan whole of this mantra is transliterated. As there are many differences in reading, both the texts are printed in this work. The Tibetan title shows that it is a dharani. From the Chinese rendering of the word dbarani by is that it is eivdent that it meant a rddhimantra, a magical charm. The dharani, as the term implies, was, in fact, a mantra written on a birch-bark or palm-leaf and put within an amulet to be worn by a person to avert evils. This interpretation is fully supported by the present text (p. 44, 1. 10). The present text was very likely used as an amulet to be tied to a part of the body. The deity invoked is horse-faced but the following directions are given for making the image: In the centre Lokesvara (i.e. Buddha) of Candana wood, on the right Vajradhara, on the left Avalokitesvara, and on the top of all these, a horse-face (vadavamukha) which is believed to counteract the effects of other mantras. There are also directions for worshipping this image. The mantra is addressed to the horse-faced deity beseeching him to For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 62 www.kobatirth.org HAYAGRIVAVIDYA destroy the enemies, evil effects of others' mantras, and counteract all sorts of evils due to inauspicious planets etc. It will be observed from the full title of the treatise that Hayagriva here is associated with Avalokitesvara. In the Sadhanamala,' he is described as a minor deity accompanying Avalokitesvara, and his appearance is made awe-inspiring but has nothing to do with a horse-face. It is only when he is described as a principal deity carrying the image of Amitabha on his crown that one of his faces is made like that of a horse." 3 In this ms. at the conclusion of the Hayagrivavidya, there appears another mantra written in a different hand (vide facsimile) which runs thus: ma Acharya Shri Kailassagarsuri Gyanmandir namo buddhAya saMghAya / namazra OM vajrapANa ye mahAyakSasenApataye / tadyathA ugrAya svAhA // ati u grAya svAhA / ugrapriyAya svAhA / [ ati] ugrapriyAya svAhA || (b) ugrakrodhanAya svAhA / atyugrakrodhanAya svAhA / vajraroSaNAya svAhA / roSaprazamanAya svAhA / praharaNI vajraha 1 2 3 raNI a vaye vaha nihase khAhA / mahArakSAsamAptam / As the Tibetan version of this short mantra could not be traced and the text could not be identified, it has not been included in our present edition. I Bhattacharya, Buddhist Iconography, PP. 37, 38, 42. 2 Ibid., p. 54; also called Paramasva. In another description (p. 69), he carries the image of Aksobhya in his crown. For Private and Personal Use Only

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IV. Sarvatathagatadhisthana-sattvavalokana-buddha ksetra-sandarsana-vyuham The title of the book, as given in the last leaf of the Ms., is artarra-afru AUH and sarvatathAgatAdhiSTAna-sattvAvalokana-buddhakSetrasandarzanavyUham / The second name has been adopted in the Tibetan version, in which the Sanskrit title is given thus (mDo, Kha, 395a): AryasarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetranirdezanavyUhanAma mahAyAnasUtram / Its Tibetan rendering is as follows: de-bzhin-gshegs-p- thms- cd- kyi- byin- gyis- brlbs- sems- cn-l- gzigs- shing- sngs- rgys-gyi- zhing-gi- bkod-p- kun-tu- ston-p / / Csoma Korosi translates the title thus: "Description of the province of Buddha, on which, for the sake of all beings, all Tathagatas have bestowed their benedictions" (As. Res., XX, p. 425). The Chinese text, which has been taken by Nanjio as a version of this Sutra, contains only a small fraction of the whole Sutra, and is entitled Fo-shuo-chuang-yen-wang-to-lo-ni-ching (for Chinese characters, see next page, 1. 1), and its Sanskrit form would be EHITTCLETTE COUTH but in Il. 5-6, the full title of the Sutra is given thus: i-ch'ieb-ju-lai-so-hu-kuan-ch'a-chung-shengshih-hsien-fo-ch'a-chung-yen-wang-to-lo-ni (for Chinese characters, see next page, 11. 5-6). Nanjio has reproduced the Sanskrit title as transliterated in Tibetan characters in the xylographs, but the exact restoration from the above Chinese expression should be at aftag: 7-479177kn-buddhkssetrvyuuhraajdhaarnnii| Its translation in the light of the Chinese rendering would be: "The Dharani for a beneficent watch over the beings of the excellent Buddha-land, to whom all Tathagatas vow their protection." For Private and Personal Use Only

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64 SARVATATHAGATADHISTHANAVYOHAM The Chinese and Tibetan versions The Tibetan translation of this work has been made by Surendrabodhi, Silendrabodhi, and Jinamitra with the Tibetan monk Ye-shes-de. The translation is as literal as possible and hardly needs any comment. . The Chinese translation of I-tsing, printed in the Taisho edition, is equally literal, making allowances of course for the insurmountable difficulties presented by a non-alphabetic language. On a comparison of the Chinese version with our Ms., it appears that the Chinese text contains the essential portion of this Sutra i.e. the actual dharani, and not the supplementary dharanis and the accounts of their efficacies. Perhaps the Chinese version represents the earliest form of the Sutra, which, in course of time, attained by additions its present form as found in our manuscript and the Tibetan version. The Chinese text (see 1. 2 of the Chinese characters), as restored into Sanskrit begins thus : [2] evaM mayA zrutam / ekasmin samaye bhagavAn potalakaparvate viharati sm| santi bahavo [3] devamanuSyAH sarve mahAvyAkhyAnadharmakAmAH / [atha] dazadizamavalokya balgumanojJakhare [4] avalokitezvaraM bodhisattvamAmantraya maJjuzrIrbodhisattvo'vocat / asti kulaputra ( lit. satpuruSa ) [5] sarvatathA. gatAdhiSThAnasattvAvalokana-buddhakSetravyUha- [6] rAjadhAraNInAma sUtram / mayA pUrva prathamacittotpAdakAle sukusumajyotiHsandarzana-tathA gatasyAntikAt zrutam / yaH [7] navatInAM sattvakoTInAM taddharmaH zru taH teSAM tathAgatajJAnapratilambho'bhUt / Fo Shuo Zhuang Yan Wang Tuo Luo Ni Zhou Jing aMDama I Cf. the beginning of the Sanskrit ms. and the Tibetan text, infra, p. 51. For Private and Personal Use Only

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SARVATATHAGATADHISTHANAVYUHAM 65 A comparison of this with the Sanskrit text shows that an addition of a long passage covering 4 leaves has been made after the words viharati sma and before dazadizamavalokya. In the Chinese text, there is the first line of the Sutra as found in Sanskrit, i.e. the name of the place where Buddha was staying but not the names of the Bodhisattvas, gods and other beings that assembled to hear him. It then skips over 4 pages of the Sanskrit text corresponding to 3 (395-397) folios of the Tibetan xylograph, and then comes to the 5th page of the Sanskrit text corresponding to folio 398a of the xylograph. The Chinese text henceforth keeps quite close to the Sanskrit original up to p. 57. In the Chinese version as also in the Tibetan, the dharanis or mantrapadas are not translated but transliterated, and compliment must be paid to the Chinese for the great skill that has been shown in the reproduction of Sanskrit sounds. The concluding passage of the Chinese version is given below along with its Sanskrit restoration. The last three lines (5-7) are not found in the Sanskrit Ms. ___[1] maraNakAle buddhabodhisattvadarzanaM bhaviSyati / [2] kAyamutsRjya sukhAvatyAM lokadhAtau punarutpatti lpsyte| AyurvarNabalasamanvAgato bhaviSyati (lit. paripUriM gmissyti)| sarve zatravaH [3] shmitaaH| sattvAH prmuditaaH| asyAM dhAraNyAM bhASyamANAyAM SaSTInAM ca prANisahasrANAmanutpattikeSu dharmeSu [4] zAntipratilambho'bhUt sarvAvaraNavinirmukta sarvAbhiprAyaparipUrNam / [5] evaM khalu lokajyeSThena bhASitaM tat sUtram / avalokitezvaro bodhisattvo maMjuzrIrbodhisattvaH [6] sarvo mahAsaMghazca pramuditAH supratipannAH // [7] buddhabhASitaM vyUharAjadhAraNIsUtram / For Private and Personal Use Only

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66 SARVATATHAGATADHISTHANAVYOHAM The above extract indicates a natural end. In view of the fact that after this a new Dharani is being recited, it may be easily concluded that the rest of the manuscript is a later addition. The Tibetan version is a verbatim rendering of the whole of the Sanskrit Ms. and hence it is much larger in size than the Chinese. Nanjio has not taken note of this fact in his Catalogue. Date of the Work The safest data for ascertaining the time of composition of the work are the dates of the Tibetan and Chinese translations. The Tibetan translation was made in the ninth century while the Chinese in the seventh (about 701 A.C.). Hence there can be no doubt about the existence of this work in the 7th or 6th century. If it be held that the Chinese translators worked with a Sanskrit original, which is earlier in date than the present one, then its 'date may be pushed further back, say, by a century, and we may place this text in the 5th or 6th century A.C.' Its Contents Section I--The text opens as usual with an account of Buddha's residence which is here located at Potalaka, the abode of Avalokitesvara, and his audience consisted of gods, men, bodhisattvas and other beings. There, at the request of all these beings Buddha delivered the Sutra, containing the principal Dharani, for the benefit of beings, present and future. Section II--What follows after Section I is really superfluous. It is only another dharani called Abhayatejam, delivered by Vajrapani Bodhisattva; the only reason for its inclusion is perhaps that it is also a Buddhadhisthana and that the merit of learning this dharani is similar to that conferred by the recital of the previous one. Section III--After the conclusion of this dharani as also an account of a ceremony, Manjusri appears on the scene and For Private and Personal Use Only

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SARVATATHAGATADHISTHANAVYUHAM asks why the present sutra is called Sarvatathagatadhisthanasattvavalokana-buddhaksetrasandarsana-vyuha and then puts a few other incidental questions, which Buddha answers, by gathas. Section IV-Arya Avalokitesvara comes with another dharani called Vyavalokana-pratiharya; the reason for its inclusion is that it speaks of sattvadhisthana or sattvavalokana and that by reading and writing this dharani all the merits described before by the Tathagatas are acquired. Section V-The Vyavalokana-pratiharya is followed by three other dharanis with descriptions of their respective rites given by Anopama Mahayaksini, Sankhini Mahadevi, and 'Bhima Mahadevi. All these are meant to confer benefits, or protect those beings who will read, write or propagate this Sutra. Section VI--This section deals with the merits acquired by studying and propagating the Sutra, and the suitability of its title. Various Points of Interest When Vidyavaridhi Sivanatha Sastri, the learned pandit of H. H. the Maharaja of Kashmir, commenced in collaboration with myself the transcription of this ms., our first impression was that 123 leaves of the ms. had been lost, as the page number began with 124. On a comparison, however, of this Ms. with its Tibetan version, it appeared that the ms. lacked only two leaves, i.e., nos. 122 and 123. From the numbering of the leaves i.e. from 122 and not from 1, it seems that the present ms. was preceded by another ms. which is lost and bore these page-numbers. Our ms, represents the last part (folios 395-426) of the second (kla) volume of the Tibetan Kanjur mDo. This Tibetan bundle contains four sutras, of which the first is the Lalitavistara (1-329), the second Manjusri-vikridita nama mahayana-sutra, the third Manjusri-vikurvana and the fourth Sarva-tathagatadhisthana-vyuha. For Private and Personal Use Only

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68 SARVATATHAGATADHISTHANAVYOHAM The second point of interest is the name of the donor, Sulivajra, at whose instance this ms, was copied. The name occurs thrice in the ms., every time it being mentioned in the concluding line of the Dharani, by which invocation is made for the protection and well-being of the donor. The name of the person and, probably, that of his gotra are non-Sanskritic. It may be that he was a Dard about whom we read so much in Kalhana's Rajatarangini. The third point of interest is that the Dharanis in the ms. are found transliterated and not translated in the Tibetan and Chinese versions, pointing thereby to the belief current among the Buddhists, both Indian and non-Indian, of the 6th or 7th century A.D. about the efficacy of the mantras by their proper intonation. Lastly, it is of interest to note the remark occurring in p. 80 that this Sutra will become popular in the south and not in the north, east or west, where the people will not give it its due honour and as a result will go to hell. The author of this Sutra never dreamt that it would gain popularity more in the north than in the south and that a maharaja of the farthest north would be instrumental in propagating its copy in the 20th century. Potalaka the scene of the sutra The scene of this Sutra is located at Potalaka as is the case with many other Dharanis (see, e.g. Dharani-Sangraha, ASB. Ms. I. ub). Yuan Chwang refers to this mountain as a place of great sanctity, being the abode of Avalokitesvara Bodhisattva. He locates it on the east of the Malaya mountain, the scene of the wellknown Mahayana sutra, Lankavatara.' It was very near the sea, and a stream of water after a long winding course Aowed into the sea from the lake on the Potalaka mountain." The port of India I Lankavatara, p. I. For Private and Personal Use Only

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SARVATATHAGATADHISTHANAVYUHAM from which people sailed to Ceylon was on its north-east. If we take Dhanuskoti to be that port, Potalaka should be located somewhere between the Malaya mountains and Dhanuskoti. In the Gandavyuha (leaf. 28b) occurs the name Sagara nama Lankapatham and in leaf 27a Sagaramukha, a place suitable for meditating upon the vastness of the sea. It seems that these forsaken places near the border of the sea and amid the mountains became the haunt of the meditating monks, and many Mahayana sutras came into existence in those places. Watters (II, p. 230) dismisses away the Malaya mountain as a 'poetical creation' but Nundolal Dey gives ample evidence to show that it really existed and constituted the southern part of the Western Ghats (see his Geographical Dictionary, p. 132). He further states that one of the summits of these mountains bore the name of Pothigei, the Bettigo of Ptolemy, the abode of Agastya, and was also called Agasti-kuta or Potiyam, which was the southernmost peak of the Annamalai mountains where the river Tamra-parni has its source (see Ibid., Map). Can this Potiyam be our Potalaka? Acharya Shri Kailassagarsuri Gyanmandir The tradition recorded by Taranatha about the location of Potalaka, the abode of Avalokitsvara, also points to its existence somewhere in the southernmost corner of India. The upasaka Santivarman' wanted to go to Potala from Sridhanakatakacaitya, the identification of which has been placed beyond doubt by the finds at Amaravati and Nagarjunikonda. He had to traverse a long perilous way over uninhabited regions and had to cross rivers, forests, lakes and so forth. Superstitious as the people must have I See Schiefner, Geschichte etc., p. 132. 2 It is located in Dhanasridvipa. The Tib. word is Dha.na.sri.i.glin, glin being usually restored as Sanskrit dvipa. According to S. C. Das's Dictionary, it may also mean "an isolated large monastery." Taranatha, I think, has used the word glin in the sense of a 'monastery. In that case, Dha.na.sri.i. glin would refer to the large monastic establishment at Amaravati or Nagarjunikonda. For Private and Personal Use Only

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SARVATATHAGATADHISTHANAVYOHAM been at that time, Santivarman, for safety while travelling, invoked Tara, Bhrkuti, Hayagriva, Ekajati and lastly Avalokitesvara all wellknown names of gods in the later Buddhist literature to aid him in his tour over the wild uninhabited region. In the account there is 10 indication that the route lay across the vast sea to an island like Madagascar, where Prof. Tucci' would have us look for the location of the Potalaka, the abode of Avalokitesvara on the basis of an account of the travels of Buddhagupta. It may be contended that in p. 157 of Taranatha's Geschichte while describing the route of Candragomin from Nalanda to Potala via Dhanasri-glin (glin= vibara and not dvipa), it is said that he travelled in a boat which was wrecked, and that he was saved by the goddess Tara. This also does not suggest that we are to look for Potala in Madagascar, for it is quite natural that in those days, when the land-routes were generally infested with wild animals and robbers, and when there were the difficulties of crossing rivers and mountains and obtaining food and shelter on the way, it was safer and more comfortable to travel by the river-routes or coastal sea-routes, and that this was preferred by the Indians is amply proved by the Jatakas and such other literature. In this case, I think, Candragomin went in a boat along the eastern coast up to Amaravati and thence to Potala or Potalaka. In view of the fact that the scene of the present work is laid at. Potalaka, and the statement that the work will become popular in the south, it behoves us to look for its location somewhere near the southern extremity of India. As the first two leaves of the manuscript are lost, the Sanskrit text is reconstructed from the Tibetan xylograph. 1 IHQ., VII, p. 695-6. For Private and Personal Use Only

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V. Srimahadevivyakaranam This is a small manuscript of the Vyakarana class. The scene of the sutra is laid at Sukhavati where Bhagava seated with the Bodhisattvas only and not arhats or upasakas. Then Srimahadevi approaches and pays her obeisance to them. Bhagava on seeing her refers to her past merits and tells his audience that any one who would utter the Astottarasata-vimalaprakhya-stotram (vide p. 94) addressed to the goddess Sri will have only prosperity and no loss, and the goddess Sri will dwell in his house. The stotra is given in extenso in pp. 98-99 and is followed by a mantra for worshipping her. Avalokitesvara enquires of her past merits and was told by Bhagava that she was born long long ago in the Ratnasambhavalokadhatu when and where she used to recite the names of the Tathagatas which are as follows: Namah Sridhanaya Tathagataya, namah etc. (vide p. 96-97). She was foretold that she would in ages become a Tathagata. course of The Tibetan translation appears in Kanjur, rGyud, XV, the preceding text in this volume being Sarasvati Sridevi. In the Sadhanamala there are several references to the image of Sarasvati but none to Laksmi (vide Bhattacharya, Buddhist Iconography, p. 150) but in Bharhut stupa there is a representation of Sirima Devata,1 showing thereby the early date at which she was incorporated into the Buddhist pantheon. Vyakarana of the navanga There is large volume of literature of the Vyakarana class in the later Tripitakas but not in Pali. This misled Buddhaghosa I Cf. Buddhist India, p. 217: Siri, the goddess of Luck, of plenty and success. For Private and Personal Use Only

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SRIMAHADEVIVYAKARANAM in the interpretation of Veyyakarana of navangas. So far we were not quite sure as to which portions of the Tripitaka should be placed under the Vyakarana class. Buddhaghosa, probably quite unaware of the existence of a literature to which the present ms. belonged, said that the whole of the Abhidhammapitaka, all suttas in which there are no verses, and all other Buddhavacanas not included in the remaining eight divisions should be called Veyyakarana (Sumangala Vilasini, p. 24). An interpretation like this seems on the face of it a laboured one. The Mahayanic interpretation of the Vyakarana 'division of literature is more to the point. According to it, the sutras like the Gandavyuha, Samadhiraja, and Saddharma-pundarika come under the Vyakarana class (see Aspects of Mahayana Buddhism, p. 9). All our doubts, however, about the Vyakarana class of Buddhist literature are set at rest by the present and the following mss. edited in this volume. The chief object of these works is to make a prophecy about the attaintment of Buddhahood by one or more devotees. In this sense, the Nidanakatha of the Jatakas may well be called a Vyakarana as it relates the story of Sumedha Brahmana, and the prophecy made by Dipankara Buddha about his future appearance as the Buddha Sakyamuni. Of the Saddharmapundarika, the sixth and ninth chapters entitled the Vyakaranaparivarta and the eighth chapter Pancabhiksusatavyakaranaparivarta are of the Vyakarana type, and the same may also be said of the Gandavyuba which depicts the career of Sudhana until his attainment of Buddhahood, he having been foretold on many occasions about the certainty of his ultimately becoming a Buddha. (See also Satasabasrika, p. 309). For Private and Personal Use Only

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VI. Ajitasena-vyakaranam The last manuscript edited in this volume is entitled the Ajitasena-vyakarana-nirdesa-nama-mahayana-sutra. From the colophon it appears that the present ms. was written by one Arya Sthirabuddhi with the help of the dharmabhanaka Narendradatta. The importance of the ms. lies in its (1) language, (ii) the form of Buddhism envisaged by its contents, and (ii) the light thrown on the whereabouts of the Arhat Nandimitra : (i) In language and style, it bears a close resemblance to the Lalitavistara. Like this work it relates an incident or gives a prayer first in casy and correct Sanskrit and then repeats it in broken Sanskrit, called the Gatha dialect by the late savant R. L. Mitra. The shortening of vowels, indiscriminate use of u in word-endings, disregard of grammar, contraction of words for the exigencies of metre are as frequent as we find in the gatha portions of the Lalitavistara and other Mahayana works (vide, preface). (ii) The treatise is undoubtedly a Mahayana-sutra but it represents the semi-Mahayanic form of Buddhism. The reason for this opinion will be found in the fact that the Sutra contains only an edifying story admonishing the people to give alms to the Buddhist monks, develop faith in Buddha as the saviour of mankind, and thereby attain Buddhahood in all its glory. In the story, there is clearly an admixture of both the Hinayanic and Mahayanic ideals. It will be seen at page 107 that the king's son who attained Arhathood was capable of visualizing all the Buddhaksetras. The conception of innumerable Buddhas presiding over their respective Buddhaksetras is foreign to the Hinayanists, while Arhathood has no place 1 Sec Aspects of Mahayana Buddhism, pp. 36-38. IO For Private and Personal Use Only

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AJITASENA-VYAKARANAM in the spiritual stages of the Mahayanists. The admixture of the two conceptions appears to me to indicate the stage of Buddhism in which Hinayana was just incorporating the Mahayanic ideals without, however, its philosophy of Dharmasunyata; or in other words, when the Paramitas only were being included in the ethical code of the Hinayanists. On account of its frequent references to the infinite virtues of Buddha, the immeasurable merit acquired through gifts to monks and the inconceivable suffering caused by refraining from making such gifts, it can be called a Mahayana-sutra of the Mahavaipulya class. Of other matters of religious interest, we may refer to the mention of the infinite merits acquired by those who read, preach and preserve the present treatise along with the anathema pronounced upon its revilers and to the custom of using head-dress and assembling monks by striking a gong. The last mentioned practice is still found in many Buddhist countries. The head-dress, it may be surmised, was sanctioned specially for the monks living in cold countries like Kashmir. (iii) of particular importance are the principal figures of the story, king Ajitasena and his spiritual guide Nandimitra, and the name of the capital of king Ajitasena. Nandimitra and Ajitasena Mr. Watters supplies us with some information about Nandimitra from the Chinese work: Ta A-lo-han Nan-ti-mi-to-lo so-shuo fa-chu-chi (The record of the duration of the Law, spoken by the great Arhat Nandimitra) (JRAS., 1898, p. 331). This has been I Such anathemas are also given in other Mahayana trcatiscs, c.g., in the Saddharmapundarika, pp. 226, 268, 337, 386, 414 ctc., Astasahasrika Prajnaparamita, pp. 181 ff; Lalitavistara, pp. 88-89; Kasyapa-parivarta, pp. 226 ff. For Private and Personal Use Only

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AJITASENA-VYAKARANAM 75 supplemented by a fuller account given by. Profs. Sylvain Levi and Edward Chavannes in their paper: Les seize arhat protecteurs de la loi (published in the Journal Asiatique, 1916, pp. 5ff.) which gives the French translation of the important portions of the Chinese text. In the introduction to the Chinese book, the following information is given about the arhat Nandimitra : 800 years after the Parinirvana of Buddha there was in the capital of Sheng-chun * in the Chih-shih-tzu the fifti country an arhat called Nandimitra. He had obtained the eight vimuktis, three vidyas and six abhijnas. He was free from impurites (arana), could know the aims and objects (pranidhijnana) of beings, and had obtained the highest samapatti. He had a great spiritual power which spread his fame far and wide. By the power of his pranidhijnana, he could know the feelings and actions of all living beings of the world. When his rebirth and its cause had terminated, and he was going to attain parinirvana he collected all the monks and nuns, and recounted to them the great merits acquired by him personally and all that he had done for the benefit of living beings. He then told them that he would be no more, and asked them to put questions in order to have their doubts removed. At this, the monks and nuns began to lament and one of them spoke out thus : "The Buddha Bhagava has long since entered into Nirvana, the five disciples of his also are gone. The world is now void of any true leader. At present you are the only Venerable who are the eyes of gods and men. Why should you wish to have your turn to abandon us. Have pity on us and live some time more." Nandimitra consoled them saying, "It is not proper for you to weep, O good men, you know the law of the world that whatever is born must have decay. The Buddhas who had vanquished the four demons and who possessed the power to fix the length of their For Private and Personal Use Only

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76 AJITASENA-VYAKARANAM lives conformed to the laws of the world and realised Nirvana. How it will benefit you if I live permanently. Suppose I comply with your request, it will not be of any profit to you. You should understand it and not be sorry." On hearing this they all began to weep more. After some time they said, "We do not know how long yet the most excellent Law of Bhagava Sakyamuni will last?" The Venerable said, "Listen attentively, the Tathagata has already preached the sacred sutra on the duration of the Law." Then he told them briefly how Buddha Bhagava had entrusted the most excellent Law to sixteen great Arhats and their followers and asked them to protect it so that it might not be destroyed.' Schiefner in his Geschichte des Buddhismus (p. 62) mentions one Nandimitra as a bhiksu who realised the Truth when Asvagupta was in charge of the teaching at Pasaliputra and when a son of king Kanishka was ruling at Puskalavati, while the Tibetan work dPag. bsam. ljon, bzan (pp. 48, 51) mentions one dgah-bahi baes-gnen restored by Mr. S. C. Das as Anandamitra (by Profs. Levi and Chavannes as Nandimitra), and relates the cause of the disappearance of the excellent religion (btsan. pa. nub. pahi rgyu. ni). The present treatise furnishes us with a clue to the identification of the Mahasravaka Nandimitra with the Nandimitra of the Chinese work. In the latter, it is stated that the Arhat Nandimitra lived in a garden in the capital of king Sheng-chun in the Chih-shih-tzu titi I country. Watters was not very confident about the restoration from the Chinese words Sheng and Chun. Following Nanjio he suggested either Prasenajit or Jayasena, for Sheng means "to conquer, to get the victory" while Chun means "army, troops" (Williams, Syllabic Distionary of the Chinese 1 Sce JA., 1916, pp. 6-10. For Private and Personal Use Only

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AJITASENA-VYAKARANAM Language), and he preferred the first, as the name is well-known in the Buddhist history. Profs. Levi and Chavannes, in the absence of any other known name, accepted his suggestion (14., 1916, p. 27-28). The present ms. throws some light on this doubtful restoration. The two Chinese words may be restored as Jayasena or Ajitasena, though strictly for Ajita we should expect in Chinese the two additional letters preceding sheng, viz., wu-neng E HE Ajitasena may not be an historical person, but the fact that his name is associated with Nandimitra may be taken as a valid reason for restoring Sheng-chun as Ajitasena. Sihapura or Simbadvipa, capital of Ajitasena Now let us cxamine the restoration of the name of the capital of Jayasena or Ajitasena where Nandimitra lived. In Chinese it is called Chih-shih-tzu and is located in Magadha. It is a pity that the ms. does not give the Sanskrit name of the capital. Mr. Watters rightly suggested (though in the fn., see JRAS., 1898, p. 332) that it should be restored as Simhadvipa, but as no town of importance is known by this name, he hesitatingly followed Nanjio's suggestion that it meant Simhaladvipa, i.e. Ceylon, but he was inclined to look for a place of this name within Magadha and he traced also one in Mulasarvastivada Vinaya (Bhaisajyavastu, Tok. XVII, 4, 2gb, col. 17), where Buddha once stopped on his way from Sravasti to Rajagrha. Profs. Levi and Chavannes preferred Simhala (Ceylon)' and adduced reasons for the same, without seriously minding the anomaly presented by the time, place and name of the king. The present ms. proves clearly that one should take Watters' suggestion, viz., that Chih-shih-tzu referred to a place, known as Simhadvipa or by some such name in Magadha situated between 1 "L' indication geographique est plus precise; le royaume de Tche-che-tseu est certainment Ceylon"-JA., 1916, p. 27. For Private and Personal Use Only

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AJITASENA-VYAKARANAM Sravasti and Rajagtha, for in the ms. also we see that Buddha was at Sravasti and asked Nandimitra to go eastwards to Magadha to convert Ajitasena and his son. Our object therefore should be to look for a place in or near Magadha having simha as a part of its name. A careful study of the Mahavamsa yields very interesting results. The ancient name of Ceylon as given in the Mahavamsa is either Tambapanni or Lanka, and nowhere do we find mention of Simhala. The introductory verse of chapter ix of the Dipavamsa,' if literally translated, would be: "there was the Lankadipa (inhabited by) the Sihala people so called after siba. The fact that Ceylon was originally called Larkadipa but later on came to be known as Simhala after the Sihala people of eastern India, will be apparent from the story of the conversion of Ceylon which is as follows: "There was the king of Vanga in the city of Vanga in the kingdom of Vanga. He made the daughter of the king of Kalinga his queen. She lost herself in the forest of Lalarattha, and lived with a lion. She had a son and a daughter called respectively Sihabahu and Sihasivali. After some time she returned to Vanga with her children. Her son Sihabahu was offered the throne of Vanga for killing the lion. He accepted it but gave it away to the second 'husband of his mother.' He took his sister and went back to the forest of his birth and built a city called Sihapura and the kingdom reclaimed by him from forests was known as Lalarattha." His eldest son was Vijaya who colonised 1 Larkadipo ayam ahu sihena sihala iti. 2 Mahavamsa, vi, 34, 35: So rajjam sampaticchitva datva matupatissa tam Sihasivalim adaya jati-bbumim gato sayam. Nagaram tattha mapesi, ahu Sihapuram ti tam ............................. Lalaratthe pure tasmim Sihabahu naradhipo For Private and Personal Use Only

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AJITASENA-VYAKARANAM 79 Ceylon. He gave the new name Tambapanni-dipa to the place which had hitherto been known as Laikadipa. The people who accompanied him were called Sihalas as they were connected with the king Sihabahu who received the appellation of Sihala for killing the lion." . This story clearly shows that Sihabahu, father of Vijaya, had nothing to do with Ceylon. His capital was called Sihapura and the people of his realm the Sihalas. The Chinese words Chih-shihtzu may well, therefore, refer to this Sihapura. Dr. P. C. Bagchi suggests that Chih-shib-tzu should literally mean "one who holds the lion" from chih meaning "to hold," and shih the "lion," i.e., in Sanskrit it should be Simhadhara. It will be seen in the Mahavamsa (vii, 42) that Sihala is also derived exactly in the same way, viz., because of Sihabahu catching the lion, he was called the Sihalo (Sibabahunarindo so siham adinnava ti Sihalo). Mr. Watters and Profs. Levi and Chavannes, I think, would not object if Chih-shihtzu be restored as Sihala and identified with a place in Magadha, I mean, Sihapura of the Mahavamsa tradition. In the Mahavastu, Simhapura is in one place located in Kalinga and elsewhere it is treated as a capital as prosperous as Hastinapura and not very far from it. A previous Sakyamuni Buddha is said to have entered the town of Simhapura for alms and thereby had converted many. In the Cetiya Jataka (No. 422) Sihapura, Hatthipura etc. were said to be cities founded by sons of the king of Ceti. All these evidences tend to show that there were more than one Sihapura. The Chinese words Chib-shih-tzu, the dwelling place of Nandimitra, very likely referred to Sihala or Sihapura near Magadha. Nandimitra's dread for the city of Ajitasena and unwillingness to go there is quite interesting. It also points to a border country 1 Mahavastu, II, p. 95; III, pp. 238, 432. For Private and Personal Use Only

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AJITASENA-VYAKARANAM of Magadha, people of which place were rough and evidently were not in favour of Buddhism. King Ajitasena, as we have already hinted, was a mere local chief, and as such, his name was not of sufficient importance as to find place in history. If we rely on the bare name, we may identify him with the Ajitasenaraja mentioned in the Mahavastu (I, p. 170) who is said to have attained the ninth Bhumi. In the Record of the Duration of the Law preached by Nandimitra one Ajita is mentioned as the fifteenth Arhat to guard the Law. His place of residence was at Grdhrakuta (Rajaglha). I have not so far been able to trace any Tibetan version of the present ms., so the edition offered here is based on the ms. only. Summary of the contents of the ms. Salutation to the Omniscient! Thus have I heard. Once Bhagava was dwelling at Sravasti in the hermitage of Anathapindaka with a large congregation of monks, 12500 in number, viz., Purna Maitrayaniputra, Vakkula, Sariputra, Ajnata Kaundinya, Mahanama, Revata and others. Then to him, while at Jetavana, came a large number of Bodhisattvas, viz., Aniksiptadhura, Maitreya, Avalokitesvara, Mahasthamaprapta and such other 32000 Bodhisattvas, and after saluting him, they stood on one side. After putting on his morning robe Bhagava wanted to enter into the great city of Sravasti for alms. He asked Ananda to fetch his alms-bowls, head-dress, etc. which were at once brought to him. Ananda then addressed to him, with folded hands, the following verses : yadA tvaM pravizasi piNDapAtika vimocayethA bahavaM hi prANinAm / uttArayetha bahavaM hi satvA narakabhayajAtijarAmaraNabhaya / / For Private and Personal Use Only

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AJITASENA-VYAKARANAM saMsAraduHkhakalilA mahAbhayAtU faAtTheT TST............ mahAnubhAvo varadakSiNIyo vimocayitvA punaraM hi AgamI / When you will enter into a city) as a collector of alms, you will rescue many beings from fear of hell, birth, old age, and death and from the great evils and sufferings of the world. O the greatsouled, deserving the most excellent gifts, who has rescued the beings from the dread of the sufferings of the world. When Bhagava was not very far from the great city of Sravasti, many miracles took place and the citizens were at a loss as to what could be the cause of the appearance of such good omens. At that time, an old man of many centuries removed the doubts of the citizens by telling them that the cause of the omens was that Sakyamuni Tathagata, possessing knowledge and good conduct, the knower of the world, the incomparable, the teacher of men and gods, who was dwelling at Jetavana-vihara was about to enter into the city for alms. Then the people wondered how virtuous must be Sakyamuni at whose entrance into a city such miracles could happen. On hearing this, the old man said in verses : "If one merely utters the name of Sakyanatha, he will be delivered of great misery and will never go to hell. He will go to heaven quickly. He, who hears only his name uttered, will become a Bodhisattva and will never be born in any lower region or go to hell, and will become a king or emperor. He who remembers his name will be absolved of all his past sins, and enjoy happiness for ages, and visit all the Buddhaksetras and can never go to hell." When the old man had just concluded his praises, Bhagava entered into Sravasti through the city-gate. At the gate appeared 12 kotis of lotus Powers, and on each lotus flower was seated a Bodhisattva, cross-legged and with hands folded in adoration. The IT For Private and Personal Use Only

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82 AJITASENA-VYAKARANAM moment Bhagava entered the city, 99 kotis of beings werc established in the Sukhavati lokadhatu' and 84 kotis in the Abhirati lokadhatu--the Buddha-ksetra of Aksobhya Tathagata. Bhagava accompanied by Ananda went to the house of a beggar-woman. On hearing the sound of the begging-bell, the beggar-woman was astonished because no monk so far had visited her house for alms. As she had nothing to give, she shed tears, cursed her poverty and even was about to kill herself by a sharp sword. Then a god of the Suddhavasa heaven came to know of this situation, and so, putting on an invaluable pearl necklace, he instantly appeared before the woman with a hundred kinds of sweet food and Kasika cloths. He then requested her to wear the Kasika cloths and adorn herself with the pearl-necklace and then offer the food to Bhagava. She did as she was bidden by the god. Bhagava then asked her to make the offering as she had done formerly to Vipasyi, Sikhi, Visvabhuk, Krakutsanda, Kanakamuni, Kasyapa and other Tathagatas, and said that by this offering, her femininity and poverty would be at an end. When she followed him to some distance, Bhagava asked her to return and promised to tell her, her past birth-stories. The woman fell at his fect and prayed thus in verses: "Be compassionate to me, and rescue me from the misery of old age, disease and death. Be my refuge, and in accordance with the vow taken by you, save me as well as all those beings living in the ten corners of Jambudvipa from the ocean of misery, and make them happy." Bhagava then told her the cause of her poverty. He said, 'she once came out of her house to give alms to a begging monk but 1 The Buddhaksetra of Amitabha. Cf. Saddharmapundarika, pp. 419, 458; also ch. VII. For Private and Personal Use Only

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. AJITASENA-VYAKARANAM went back, thinking that she would not give alms to one shavenheaded. It was by this refusal that she was reborn in indigent circumstances and suffered immensely from poverty for 12,000 kalpas. But by one meritorious act, she received the Bodhivyakarana (i.e., the prophecy that she would become a Buddha). As she received it (by this gift), she would become after many ages the Tathagata Nagaradhvaja, possessed of knowledge and good conduct, the controller of men, the knower of the world and the teacher of gods and men.' Then she circumambulated the Bhagava thrice, and enquired as to the nature of the Buddhaksetra she would have when she would become the Buddha. Bhagava satisfied her curiosity. She became much pleased and was about to return to her house. At this moment, Bhagava told her that she would die on the seventh day and would be reborn in the east in the country of Magadha as the son of king Ajitasena and this would be her last existence. He then left the city by the western gate and went back to his Jetavana hermitage. Acharya Shri Kailassagarsuri Gyanmandir Ananda once more appeared before Bhagava and after saluting him and circumambulating him thrice, said in verses: "O the great Being endowed with all the 32 signs of great men! When you go round for alms, you save all beings and establish them in happiness by the exercise of your maitribala (power of love), but what will happen when your religion will disappear after demise, and there will be none to remember the sutras." On hearing this Bhagava asked him to strike the gong (gandi) and said that he would start on his round for alms in the company of the monks. Ananda being curious regarding the merits of hearing the sound of the gong asked Bhagava about it. Bhagava said: your "Whoever hears the gong-sound, gets absolved from the five deadly sins (anantaryani krtyani) and becomes a never-returning Bodhisattva destined to attain bodhi." For Private and Personal Use Only

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AJITASENA-VYAKARANAM Ananda then struck the gong slowly and repeatedly. On hearing the sounds, all the great disciples (mahasravakas) assembled, took their respective seats and commenced taking their meals. Among them was seated the Mahasravaka Nandimitra. Bhagava addressing him said, "Go, O Nandimitra, to the east to the country of Magadha, the kingdom of Ajitasena, and be the king's spiritual guide (kalyanamitra)." Nandimitra replied, "No, O Bhagavan, I shall not be able to go to that part of the land, for the people there are hard to manage and they will take my life." Bhagava answered, "'There is not a being who can destroy your hair, not to speak of your life." Then Nandimitra donned his golden robe early in the morning, started eastwards for Magadha and reached the capital of Ajitasena. The king was much pleased to hear of his arrival and sent one of his ministers to escort him to the palace. But Nandimitra declined to come to the king at the bidding of the minister. On hearing this the king sent 500 ministers but they too failed to make him come to the king. Then the king himself approached the Mahasravaka and entreated him with folded hands to enter into his capital. Taking him by the right hand, the king led him into the palace and made him sit on the throne. When Nandimitra had explained to the king that monks and recluses live on alms only, the king offered him food. Nandimitra took the food and expatiated in verses on the merits of giving alms, and on the rare qualities of the Teacher. He said, The giver of the alms to the order of monks, who are rarely found, carr never suffer at the hands of demons and such other wicked beings, and are freed from old age, disease and sufferings; those who utter the name of the Teacher never go to hell." Nandimitra then expressed his willingness to accept the foodofferings of the king. When he was served by the king with food, For Private and Personal Use Only

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AJITASENA-VYAKARANAM hard and soft, he enquired of the latter if there was any garden nearby and on hearing that there was one such owned by the king, he wanted to see it. He selected it for his dwelling as it had all the necessary equipments, viz., a cold water tank for summer, and a tank for the rainy season with water, neither very hot nor very cold, both having golden steps running down into the water; Asoka, Mucilinda, Patali and such other Power-trees giving out scents ; Suka, Sarika, Cakravaka, Mayura, and, Kokila birds singing sweet songs; golden lotus flowers and so forth. As soon as king Ajitasena learnt from him that he liked the place, he struck the drum; on hearing the sound his ministers assembled and enquired of him about the reason for making the sound. He asked them to make ready his chariots drawn by horses and elephants, as he wanted to go to the garden. In company with the Mahasravaka, the king came to the garden and asked him as to the kind of cottage (kutikam) needed by him. The Mahasravaka replied, "O king, build one according to your heart's content and regard for me." The king then ordered his chief minister to build a hermitage 30 yojanas long and 6 yojanas wide well-decorated with jewels, and pearls, having a terraced walk 4 yojanas long and 2 yojanas wide. He then offered it to Nandimitra, saying in verses : "The hermitage and a dry and beautiful walk have been completed, now rescue the beings; it was a great resolution made by you that you would preach the dharma." He then returned to his capital leaving Nandimitra in the garden-hermitage. When Nandimitra entered into meditation, his hair, eyes, hands, chest, stomach, legs--all limbs became quite different (anyena kesa anyena nayana anyena bahuni anyena hrdayam anyena udaram etc.). For seven days the king eulogised him but the words did not reach the ears of the Mahasravaka. After some For Private and Personal Use Only

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AJITASENA-VYAKARANAM time the king came with his son to the hermitage and found him as a mere lump (of flesh). Seeing this, he became very remorseful, and was going to cut himself asunder by a sharp sword, when his son with folded hands said the following verses : mA zokacittasya bhave nRpendra mA vedayI vedanamIdRzAni // aAtmaghAtaM karitvA tu niraye gamiSyasi / rauravaM narakaM cApi gamiSyasi sudAruNaM // dakSiNIyo ayaM loke jaravyAdhipramocakaH / durlabho darzanaM asya bodhimArgasya darzakaH // [Do not-grieve, be happy, do not suffer such a pain; by committing suicide you will go to hell. You will go to the frightful Raurava hell. In this world, the saviour of beings from old age and disease is worthy of gifts; difficult it is to have a look at one who shows the path leading to Bodhi]. By such words, the son prevented his father from slaying himself, and told him that the Mahasravaka was engaged in meditation and asked him to retire till the Mahasravaka would rise from same. As soon as the Mahasravaka rose from meditation, he asked the king to come near him. The king, seeing the bhiksu (Mahasravaka), took off his crown and placed it on his son's head with the words, "let the kingdom be yours, govern it righteously and not unrighteously." The son replied, "I have performed innumerable kingly duties (i.e. in previous lives) but never had satisfaction, so let the kingdom be yours, father, I have no desire for kingdom, wealth and power, rule the kingdom righteously.' The Mahasravaka then dwelt on the merits of offering gifts to monks and advised the king to do so. At this, the king ordered his ministers to make his chariots ready for going to Jetavana vihara to see and worship Sakyamuni and hear from him the dharma. When the king was nearing For Private and Personal Use Only

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AJITASENA-VYAKARANAM Jetavana in his bejewelled chariot, Sakyamuni collected his monks and asked them to enter into the meditation which would make them appear as a garland of flames (jvalamalamnama bodhisattvasamadhi). The king seeing this garland of fames asked Nandimitra what it meant. Nandimitra told him that it was there were Sakyamuni Tathagata lived and preached his doctrines, and practised meditation. The king then alighted from the chariot with his son and approached Bhagava, around whose body he saw a golden Alame two cubits long moving about. After ascertaining who sakyamuni was, the king fell at his feet. He was raised by the outstretched hands of Sakyamuni with the words, "O king, you have for innumerablc kalpas seen this body; what is your object in falling at my feet"? The king saluted him uttering in verses : "'I bow down my head to the leader of the world, endowed with the excellent signs, having long arms and golden body--one who saves beings from old age and disease, and stops the passage of beings into hell." He then expressed his desire to retire from the world. At this Bhagava was exceedingly pleased and said that his conversion would be a great gain to the religion as the religion would spread widely (vaistarikam). He asked the king to go back to his kingdom and promised to go there after seven days. The king greatly delighted returned to his capital preceded by his spiritual guide (kalyanamitra). He then ordered his ministers to have the streets cleansed, asked the people to hoist flags in their houses and put bejewelled pitchers of water at the door of every house. When all these were done, just on the seventh day, the Tathagata with a large number of monks headed by Sariputra, Maudgalyayana, Ananda, Purna Maitrayaniputra reached the capital. The king Ajitasena, preceded by his spiritual guide, received Bhagava with a basket of flowers and sprinkled the flowers on him, and prayed that by that meritorious For Private and Personal Use Only

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88 AJITASENA-VYAKARANAM act might all beings attain the highest sambodhi. Mats were then spread for all and Bhagava was seated on the throne. Bhagava delivered his teachings from the throne and the king satisfied him and his disciples by giving them various kinds of food. Then the king's son was presented before Bhagava. He sought for ordination before the king and was at once ordained by Ananda at Bhagava's direction. As soon as he was ordained, he attained Arhathood (pravrajitamatrena arhattvam sam praptam abhut) and saw all the Buddhaksetras (sarva-buddhaksetrani pasyati sma). Then the son hovered in the sky and addressed the following verses to his father : mA vilaMvaM kuru tAta mA khedaM kiMci yAsyasi / aho sulabdhaM sugatAna darzanaM aho sulabdhaM sugatAna lAbhaM / / aho sulabdhaM paramaM hi lAbhaM pravrajyalAbhaM sugatena varNitaM / saMsAramokSaH sugatena varNitaM pravrajya zIghra mA vilaMva tAta // mA khedayI lokavinAyakendra sudurlabhaM labdha mnussylaabhN| sudurlabhaM darzanu nAyakAnAm / zIghra ca pravrajya mayA hi labdhaM prApta mayA uttamamagrabodhi / zra tvAna rAjA tada putravAkthaM sa pravraji zAsani nAyakasya // [Do not delay, O father, (to take ordination), you will not experience any trouble. It is a great gain to see and meet the Sugata. Retirement from the world has been praised by Bhagava, so also emancipation from the world of transmigration. Take ordination quickly and do not delay and do not cause grief to the lord of leaders. Difficult it is to be born as man, difficult (also) to meet the Leader; quickly have I retired from the world and quickly have I attained the highest knowledge. Hearing these words of his son the king retired and embraced the doctrine of the Leader]. * The king was much pleased at his son's words and spent 30 kotis for building monasteries. The 1000 women of the harem For Private and Personal Use Only

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AJITASENA-VYAKARANAM - 89 were all transformed into men and they all took ordination.' Bhagava after ordaining them returned to the Jetavana-vihara. Ananda asked "O Bhagava, what will be the result of these meritorious acts of king Ajitasena?" Bhagava replied, "You have done well, Ananda, that you have asked me such a question. After countless ages, this king Ajitasena will become Ajitapralokanatha-tathagata having knowledge and good conduct etc." A: What will be the results of the good deeds of Nandimitra Mahasravaka, the spiritual guide of the king? Bh.: He will become at that time Nandiprabhanamatathagata. A: How will their Buddhaksetras be called? Bh.: Their Buddhaksetras will be called Aparimitagunasancaya (a collection of innumerable merits). A: What will be the merits of him who will in future promulgate (prakasayisyati) this religious treatise (dharmaparyaya)? Bh.: They will attain Bodhi just as much as I have done through incalculable acts which are hard to perform (duskara). He, who listens to a gatha of 4 padas, will become non-returning (avaivarttika) Bodhisattvas. A: What will be the merits of those dharma-reciters (bhanakas) who will preach this dharma-paryaya? Bh.: Those who will preach the whole of this dharmaparyaya will become kings or emperors, lords of the four continents (dvipa) and will ultimately be emancipated from birth, old age, disease, grief and death. 1 It fully endorses the view mentioned in the Saddharmapundarika, p. 264 that the following five positions cannot be attained by a woman: Brahmasthanam, Sakrasthanam, Maharajasthanam, Cakravartisthanam, and Avaivartik abodhisattvasthanam. It further says that a woman may fulfil the paramis but can never become a Buddha.. For Private and Personal Use Only

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90 AJITASENA-VYAKARANAM A: What will be the fate of those who will speak ill of this dharmaparyaya? Bh.: Enough, Ananda, do not ask me about the great sins that will be incurred by them; I cannot enumerate them, nor can the kotis of Buddhas. A: Tell them, O Bhagava, O Sugata. Bh.: Then listen, Ananda, they will undergo immense sufferings for ages by having their birth in the great hells of Raurava, Hahaha and Avici, or in the Yamaloka, animal-world or spiritworld. If they are born as human beings, they will have long and dry palate and throat (dirgha-suska-talukantha), their tongues will be 12 yojanas long, and with their aid they will declare that those who will speak ill of the dharmaparyaya will fare like them. A: How will this excellent dharma be destroyed? Bh.: In future, there will be some who will rebuke, speak ill of and even injure the reciters or repositories of the sutras, to whom they will bear hatred. Their demerits will be much more than those who extract the eyes of all the beings of the three thousand world. So also will be the demerits of those who will bear hatred towards the repositories or reciters of the sutras. Ananda then said that many sutras had been heard by him but none like this. Then in verses he said, "I shall remember and preach this sutra and protect it from the hands of the revilers." Then the Mahasravakas Kasyapa, Sariputra, Purna Maitrayaniputra uttered verses eulogizing the sutra and its preacher the Buddha, and promised to preach it. They were followed by Brahma Sahampati, who also took the vow to protect the sutra. This is the Ajitasena-vyakarana-nirdesa-nama-mahayanasutram. For Private and Personal Use Only

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bhaiSajyaguruvaidUryaprabharAjasUtram For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Skin HALOKGAJB.Amla 28. 2008 -es -Basxis 08100 4. TEAns: For Private and Personal Use Only kAlasara 6. du 15 www.kobatirth.org eka50468 - s Bhaisajyaguruvaiduryaprabharajasutram (Ms. C) [Vide p. 26] Acharya Shri Kailassagarsuri Gyanmandir

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For Private and Personal Use Only 23 '5 '6 IDEAN ****-**** Segrquesi *******: ************** aturet!wer***eri 8 Bhaisajyaguruvaiduryaprabharajasutram (Ms. B) [Vide p. 1, ll. 6-10]

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Shri Mahavir Jain Aradhana Kendra .khal.2I.HH.gli&in99.kalkalela DENNA For Private and Personal Use Only wwwwwwwkhnnddkaap phwwdhukh thlth r'ussr'mchbssy'bstutHkhjnmaay'| yyyugr'khr' br'vkhNkhvikhnr' khsth kukhgnntssy'bkssy' smtle tdbissy'km muukhechi bissyythkhliph knphaanggaamaajkh thr'phr'kht o nphkh+khy bndh hlaam o my'lthkeo inyjiniy'r'tr'Ng bchr'p www.kobatirth.org Bhai sajyaguruvaiduryaprabharajasutram (Ms. A) [vide p. 15-16] Acharya Shri Kailassagarsuri Gyanmandir

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bhaiSajyaguruvaidUryaprabharAjasUtram OM namaH sarvajJAya' / namo bhagavate bhaiSajya guruvaidUryaprabha rAjAya tathAgatAya' / 6 evaM mayA zrutam / ekasmin samaye bhagavAn janapadacaryAM caramANo'nupUrveNa yena vaizAlIM mahAnagarIM tenAnuprApto'bhUt / tatra khalu bhagavAn vaizAlyAM viharati sma / vAdyasvaravRkSamUle' mahatA bhikSusaMghena sArdhamaSTAbhirbhikSusahasraiH paTatriMzadbhizra' bodhisattvasahasraiH sArdhaM rAjAmAtyabrAhmaNagRhapatisaMhatyA devanAgayakSagandharvAsuragaruDakinnaramahoragamanuSyAmanuSyaparSadA ca parivRtaH puraskRto dharmaM dezayati sma / atha khalu [maMjuzrIdharma - ] rAjaputro samuttarAsaMgaM kRtvA dakSiNaM jAnumaNDalaM pRthivyAM pratiSThApya yena bhagavAMstenAMjaliM praNamya bhgvntmetdvoct| dezayatu bhagavaMsteSAM tathAgatAnAM nAmadheyAni / teSAM pUrvapraNidhAnavizeSa buddhAnubhAvenotthAyAsanAdekAM 8 =manojJasvaraH Acharya Shri Kailassagarsuri Gyanmandir 1 B drops it. 2 Tib. sngs-rgys-dng-byng-chup-sems-dp'- thms-cd-l- phyg- 'tshl- lo o / = namaH sarvavuddhabodhisattvebhyaH 8 B 33 0 caryAn 4 C caramANo vaizAlImanuprApto vaizAlyAM 5 riv, im' miai'laiMddj'mii''I'ma=vAyakharavRkSaH ; Chin.* G B 0 zatiJca 7 C 0 patibhirdevAsuragaruDakinnaramahoragaiH pari0 0 saMgha kRtvA ; - C 0kAMsaM cIvaraM prAya For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 2 www.kobatirth.org bhaSajyagurusUlam 1 vistara vibhaGgaM vayaM zrutvA sarvakarmAvaraNAni vizodhayema' pazcime kAle pazcime samaye [saddharmapratirUpake 1 ] vartamAne sattvA[nA]manugrahamupAdAya | atha [ bhagavAn ] maMjuzriye kumArabhUtAya sAdhukAramadAt / sAdhu sAdhu maMjuzrIrmahAkAruNikastvaM maMjuzrI - stvamaprameyAM karuNAM janayitvA " samAdhesase' nAnAka [mavaraNenA]vRtAnAM sattvAnAmarthAya hitAya sukhAya devamanuSyANAM ca hitArthAya / tena hi tvaM maMjuzrIH zRNu sAdhu ca suSThu ca manasikuru bhASiSye" / evaM bhagavanniti maMjuzrIH kumArabhUto bhagavataH pratyazrauSIt / bhagavAMstasyaitadavocat" / asti maMjuzrIH [ pUrva ]smin " digbhAge ito buddhakSetrAd" dazagaMgAnadI - vAlukAmAni buddhakSetrANyatikramya vaidUryanirbhAsA " nAma lokadhAtuH / tava bhaiSajya guruvaidUryaprabho nAma tathAgato'rhan' samyaka saMbuddha viharati vidyAcaraNasampannaH sugato " lokavidanuttarapuruSadamyasArathizca zAstA devAnAM manuSyANAM ca buDo 15 7 ; 13 1 C * vistaraM vayaM 2 C *karmAvaraNaM 4 Cr. Tib. dm-p'i- chos-ltr- bcos-p-'byung-b-n / 5 C * maprameyaM kAruNyaM 6 B janayetvA 7 C samAdhyesasi ; 'Tib. |iim'm'highaa'gh'rveM mmaan=prArthayase 8 C * manuSyANAm / tena hi maMjuzrIH 10 C * vAnasyaitadavocat 11 B pUrvAsma; 13 C 0samAn buddhakSetrANatikramya 16 B omits loka0 9 2 Acharya Shri Kailassagarsuri Gyanmandir 14 B 0 nibhAsA Tib. QEaa5j'maaaijm For Private and Personal Use Only bhASiSyAmahe | purastime 12 B 3 B&C vizodhayeyuH * kSetrA daza0 *15 B nAmastathA0 17 C devamanuSyANAM

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bhaiSajyagurusUtram bhgvaan| tasya khalu punamaMjuzrIbhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUrva bodhisattvacArikAM carata imAni dvAdaza mahApraNidhAnAnyabhUvan / katamAni dvAdaza mahApraNidhAnAni / prathamaM tasya mahApraNidhAnamabhUt / yadAhamanAgate'dhvani' anuttarAM samyaksaMbodhimabhisaMbudhyeyaM tadA mama zarIraprabhayAprameyAsaMkhyeyAparimANA lokadhAtavo bhrAjeraMstapyeran virocern''| yathA cAhaM dvAtriMzadbhirmahApuruSalakSaNaiH samanvAgato'zItibhizcAnuvyaMjanarailaMkRtadehastathaiva sarvasattvA bhveyuH| ["dvitIyaM tasya mhaaprnnidhaanmbhuut| yadAhamanAgate'dhvanyanuttarAM samyaksaMbodhimabhisaMbudhyeyaM tadA bodhiprAptasya" ca me kAyo'nardhavaidUryamaNirivAntarbahiratyantaparizuddho vimalaprabhAsampannaH syAt / vipulakAyastadupamena zriyA tejasA ca pratyupasthitaH syAt / tasyAMzujAlAni rvishshikraantikraameyuH| te ca ye 1 Those attributes of Buddha very often occur in the Pali Nikayas. Cf. Digha, I, p. 87: Samma-sambuddho vijja-carana-sampanno sugato lokavidu anuttaro purisadammasarathi sattha devamanussanam buddho bhagava. Cf. Sud p., pp. 144, 151, 153, ete. 2 C tasya maMjuzrIbhagavato0 3 C pUrve + C caratA 5 B.nyavabhUvaM 6 C omits mahApraNidhAnAni 7 B dhAnabhUvanyahama0 8 B anuttarAyAM ; Comits anuttarAM9 C buddhabodhimabhi0 10 B bhrAjeran staped ; c tadAprameyAsaMkhyeyAparimANA lokadhAtavo mama zarIraprabhayA bhrAjeran 1 B virocera 12 B dvAtUMzadbhi0 ; C viroceran dvAtriMzadbhi0 23 Tib. komArA umAkA 15 .25 mAra lemA sreN| 11 One leaf here is missing. We have therefore reconstructed the Sanskrit text from its Tibetan and Chinese versions. 15 In Chinese the whole of the sentence yadAhaM to bodhiprAptasya is shortened thus: Dicije * It . In the present text it is indicated thus : yadA......tadA For Private and Personal Use Only

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bhaiSajyagurusUtram kecit sattvA lokadhAtau jAtAzca ye cApi puruSAste tamisrAyAM rAtrAvandhakAre nAnAdizaM gccheyuH| sarvadikSu mamAbhayA spRSTAH kuzalAni ca] karmANi kurin| tRtIyaM tasya mahApraNidhAnamabhUt / [yadA....tadA] bodhiprAptasya ca me ye [sattvA] aprameyaprajJopAyabalAdhAnenAparimANasya sattvadhAtorakSayAyopabhogAya pari . bhogAya syuH / kasyaci sattvasya kenacid vaikalyaM na syAt / caturthaM tasya mahApraNidhAnamabhUt / [yadA....tadA] bodhiprApto'haM ye kumArgapratipannAH sattvAH' zrAvakamArgapatipannAH pratyekabuddhamArgapratipannAzca te sattvA anuttare bodhimArge mahAyAne niyojayeran / paMcamaM tasya mahApraNidhAnamabhUt / [yadA....tadA] bodhiprAptasya ca me ye sattvA' mama zAsane''brahmacaryaM "careyuste sarve akhaNDazIlAH syuH susNvRtaaH| mA ca kasyaci zIlavipannasya mama nAmadheyaM zrutvA kvacid durgatigamanaM syAt / SaSThaM tasya mhaapraanndhaanmbhuut| 1 A kurvantu 2 A parimANaM sattva0 3 B 0dhAtau rakSayA0 ; 'The Tib. has hogA usI mAhArAmA moza mAyA kAra ra ThabhA aparimANasattvadhAtavo'kSayabhogasampannAH syuH 4 B paribhogayA sUtram 5_A 0yopabhogaparibhogA bhveyuH| mA ca kasyacit 6_Tib. AIoparamAra umA-viyogo na syAt 7 13 nAnAM sattvAnAM 8 B zrAvakabuddhapratipannAzca 9 A sattvAH bodhimArge pratiSThApayeyam / zrAvakamArgapratipannAH pratyekabuddhamArgapratipannAH ca sarve mahAyAne niyojya prtisstthaapye| Correct form would be niyojyeran 10 A ye kecit sattvA 11 Tib. 5mA gosAva suggests mama antike 12 A caranti tathA cAnye aprameyAsaMkhyeyAparimANAH sattvAste sarve akhaNDazIlA bhavanti trisNvrvRtaaH| mA ca 13 A bhavati 14 A mahApraNidhAnaM babhUva For Private and Personal Use Only

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bhaiSajyagurusUtram [yadA.... tadA] bodhiprAptasya ca me ye sattvA hInakAyA vikale - ndriyA durvarNA' jaDaiDamUkA laMgAH kubjAH zvilAH kuNDA andhA badhirA unmattA ye cAnye zarIrasthavyAdhayaste mama nAmadheyaM zrutvA sarve sakalendriyAH suparipUrNa gAvA bhaveyuH / saptamaM tasya mahApraNidhAnamabhUt / [ yadA.... tadA] bodhiprAptasya ca me ye nAnAvyAdhiparipIDitAH sattvA atrANA azaraNA' bhaiSajyopakaraNavirahitA anAthA daridrA duHkhitAH sace teSAM ma[ma] nAmadheyaM karNapuTe nipatet teSAM sarvavyAdhayaH prazameyuH nIrogAzca nirupadravAzva [te] syuryAva bodhiparyavasAnam / aSTamaM tasya mahApraNidhAnamabhUt / [ yadA.... tadA] yaH kazcinmAtRgrAmo nAnAstrIdoSazataiH saMkliSTaM strIbhAvaM vijugupsitaM mAtRgrAmayoniM ca parimoktukAmo mama nAmadheyaM dhArayet tasya mAtRgrAmasya na strIyAva bodhiparyavasAnam / navamaM tasya mahA 8 9 bhAvo bhaved yAva bodhiparyavasAnam / 1 Cf. Lalita-vistara p. 19. 2 A jaDakhelakANalaMgAH Tib tuma una = ; Acharya Shri Kailassagarsuri Gyanmandir 7 B vijugupsataM ; Tib. | = defective ; Moyut. 245.958 has na laMgo bhavati 5*==lume. 3 B kAntu ; Tib. Q='7=defective. Moyut., _245.957 has na kuNDo bhavati, rendered by the Tibetans as defective band ; again Moyut. 261.93 : kaNhUpraticchAdanam= gurupangh'mssm| The Tibetan synonyms of laGgAH u and : do not help us in any way; from the Chinese equivalents it is apparent that laGgAH = 'crooked' or hump-backed' and kuNDA: = 'leprosy'. 4B atrANAM azaraNaM 5 B nipatayet ; Tib. nnaagh 6 B bud-med-kyi-dngos-po-l-smod-b / 5. For Private and Personal Use Only 8 B & C parimukta 0 9 turbhe ghai' mAghamA = strIbhAvaviparyayo bhavet

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bhaiSajyagurusUtram prnnidhaanmbhuut| [yadA....tadA] bodhiprApto'haM sarvasattvAn mArapAzabandhanabaddhAn nAnAdRSTigahanasaMkaTaprAptAn sarvamArapAzadRSTigatibhyo vinivartya samyagdRSTau niyojyAnupUrveNa' bodhisattvacArikA sandarzayeyam / dazamaM tasya mahApraNidhAnamabhUt / [yadA....tadA] bodhiprAptasya ca me ye kecit sattvA rAjAdhibhayabhItA ye vA bandhanabaddhAvaruddhA vadhArhA anekamAyAbhirupadrutA' vimAnitAzca "kAyika-vAcika-caitasikaduHkhairabhyAhatAste mama nAmadheya[sya] zravaNena]" madIyena puNyAnubhAvena ca sarvabhayopadravebhyaH primucyern| ekAdazamaM tasya mhaapnnidhaanmbhuut| [yadA....tadA] bodhiprAptasya ca me ye sattvAH kSudhAgninA prajvalitA "AhArapAnaparyeSTyabhiyuktAstannidAnaM pApaM kurvanti sace te mama nAmadheyaM dhArayeyurahaM teSAM varNagandha 1 C sattvAn pAzaiH parimocayeyam / naanaadRssttighnsNkttpraaptaaH| tAn samyagadRSTyA pratiSThApayeyam anupUrva 2 B caryAyaM 3 sandarzayeyuH 4 B mabhu Comits ca 6 B vadhyAhArA ; c tADanAvaruddhA vadhyAre ; Tib RNS mArA / 7 Tib. N R =nAnA mAyAH kRtAH 8 Tib. FINgara-darpavirahitAH 9 B omits it; C vimAnitAH kAyikacaitasika0 ; 'Tib. zu maar| 10 B zravaNa ; C & Tib. omit mama nAmadheyasya zravaNena 11 C degnubhAvena ca parimucyeran sarvopadravebhyaH ; Cf. Lal. V., p. 86. 12 Tib. sarakA| c AhAraparyepThyabhiyuktAH pApaM kurvnti| ahaM teSAM varNa For Private and Personal Use Only

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bhaiSajyagurusUtram rasopetenAhAreNa zarIraM santarpayeyam / dvAdazamaM tasya mhaaprnnidhaanmbhuut| [yadA....tadA] bodhiprAptasya [ca me ye kecit sattvA vasanavirahitA daridrAH zItoSNadaMzamazakairupadrutA rAtrindivaM duHkhamanubhavanti sace te mama nAmadheyaM dhArayeyurahaM teSAM ca vastraparibhogamupasaMhareyaM nAnAraMgairaktAn [ca] kAmAnupanAmayeyaM vividhaizca ratnAbharaNagandhamAlyavilepanavAdyatUrya - tADAvacaraiH sarvasattvAnAM sarvAbhiprAyAn paripUrayeyam / ( imAni dvAdaza mahApraNidhAnAni' [maMjuzrI] bhagavAn bhaiSajyaguruvaidUryaprabhastathAgato'rhan samyaksaMbuddhaH pUrvaM bodhicArikAM caran kRtavAn / / tasya khalu punarmaMjuzrIbhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya yat praNidhAnaM yacca buddhakSetraguNavyUha tanna" zakyaM kalpena vA kalpAvazeSeNa vA kSapayitum / suvizuddhaM tad buddhakSetraM 1 0 santarpayeyam / pazcA dharmarasena atyantasukhe pratiSThApayeyam / dvAdazamaM tasya tathAgatasya idaM mahApraNi 2 vyasananamnA vasanavira0 ; Tib. To mAga (xy1. yoga) ho / 3 rAttRndivaM ; C mazakai rAtrindivai 4 C rAtrindivai duHkhaM vedanaM vindyahaM ; Tib. omits the corresponding passage for sace te mama nAmadheyaM dhArayeyuH nAga0 5_B raktAnya......mAnupa0 ; C paribhogamupanAmayeyaM nAnAraGgairaktAn ca kAmAnupa0 6 0 ratnAbharaNabhUSaNamAlyagandhavile07 C 0dhAnAni sa bhagavAn / 8 C omits tathAgato'......caran kRtavAn 0 Comits tasya khalu.......prabhasya 10 B tathAgatasyApi ca praNidhAnaM yat ca buddhakSetraguNavyUha tanuM na in C kSapayitum / ekato zuddhaM tat apagata. ; Tib. lAmAmA solA / For Private and Personal Use Only

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bhaiSajyagurusUtram vyapagatazilAzarkarakaThalyam' apgtkaamdossmpgtaapaaydu:khshbdmpgtmaatRgraamm| vaidUryamayI ca sA mahApRthivI kuDyaprAkAraprAsAdatoraNagavAkSajAlanirvRhasaptaratnamayIM yAdRzI sukhAvatI lokadhAtustAdRzI / tatra vaidUryanirbhAsAyAM lokadhAtau hau bodhisattvau mahAsattvau teSAmaprameyANAmasaMkhyeyAnAM bodhisattvAnAM mahAsattvAnAM pamukhau ekaka: sUryavairocano nAma dvitIyazcandra. vairocanaH / yau" tasya bhagavato bhaiSajyaguruvaidUryapabhasya tathAgatasya saddharmakozaM dhArayataH' / tasmAttarhi maMjuzrI: zrAddhena kulaputraNa vA kuladuhitrA vA tatra buddhakSetropapattaye" pUNidhAnaM karaNIyam / punaraparaM bhagavAna maMjuzriyaM kumArabhUtamAmantrayate sma / santi maMjuzrIH pRthagjanAH sattvA ye na jAnanti kuzalAkuzalaM karma te lobhAbhibhUtA ajAnanto dAnaM dAnasya ca mahAvipAkaM baalaagrmuurkhaaH| zraddhendriyavikalA dhanasaMcayarakSaNAbhiyuktAH / na ca dAnasaMvibhAge teSAM cittaM kAmate" dAnakAle upasthite svazarIra. 1 Tib. sngs-rgys-kyi-'ng-de-shin-du-yongs-dg-p-ste- / rdo-dng- / / mAhImA | mohora | Cf. Lal V., p. 39 : vyapagatatRNakhANukaNTakazarkarakaThalyanirmalaM Cf. Sad. p., p.202. 2 B egata * 3 C sA pRthivI kuDayaprAsAdatoraNagavAkSajAlani!hasaptaratnamayastambhakhoTakA ___4 B yAdRza sukhAvatI lokadhAtustA0 ; i. e. tAdRzaM vaidUryaprabhasya baddhakSetraM 50 0stAdRzI sA vaidUryanibhAsA lokdhaatuH| tatra ca lokadhAtau 613 pramukho0 ; C bodhisattvAnAM pramukhau7 C ekaH sUrya0 8 B nAmnA 9 B & C yo 10 ] dhArayeyam 1 C vuddhakSetra praNi0 ; B 0panno 12 B & C punarapi 13 A zriye 14 C omits pRthagajanAH 15 C omits a 16 C phalavipAkaM mUrkhAH 17 A citaM kAmati ; C cittaM kSamate 18 A khanazarIra0 For Private and Personal Use Only

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bhaiSajyagurusUtram mAMsacchedana iva vA manaso [duHkhaM] bhavati' / aneke ca sattvA ye svayameva na paribhuMjanti prAgeva mAtApi [tRbhAryAduhi ] tRRNAM ' dAsyanti prAgeva dAsadAsIkarmakarANAM prAgevAnyeSAM yAcakAnAM' te tAdRzAH sattvA itazcyutvA pretaloka upapatsyante tiryagyonau vA / yaiH pUrvaM manuSyabhUtaiH zrutaM bhaviSyati" tasya bhagavato bhaiSajya - guruvaidUryaprabhasya tathAgatasya nAmadheyaM tatra teSAM yamalokasthitAnAM" tiryagyonisthitAnAM vA tasya tathAgatasya nAma sumukhIbhaviSyati / saha smaraNamAtreNAtazcyutvA punarapi manuSyaloka upapatsyante " jAtismarAzca bhaviSyanti'' / te" te durgatibhayabhItA na bhUyaH kAmaguNebhirarthikA'" bhaviSyanti" dAnAbhiratAzca bhaviSyanti dAnasya' ca varNavAdinaH sarvamapi " parityAgenAnupUrveNa karacaraNazIrSanayanaJca mAMsazoNitaM " yAcakAnAmanupradAsyanti " prAgevAnyaM dhanaskandham / 18 20 21 2 1 A 0cchedanamiva anAttamanA bhavati ; C cchedana iMvAnAttamanaso bhavati D Tib. / 2 A anekAni ca sattvAni C anekAni ca te sattvA " 3 A svayamevAtmano na 4 A pitRRNAM bhAryApuladuhi0 ; Comits prAgeva mAtApitRbhAryAduhitRNAM IB mAtApittrINaM and omits bhAryAduhitR which is found in Tib 5 Comits dAsyanti 6 B *kArA Cf. Siksa., p. 21. 7 B yAcanakAnAM 9 C ye 12 B 0 zcyavitvA ; 14 B bhaviSyate 21 B yAcanakAnA0 ; 2 Acharya Shri Kailassagarsuri Gyanmandir 8 B upatsyate yadi vA tiryagyoni ; yone 10 B bhaviSyate smaritamAtreNa tata0 15 A omits te 17 Comits bhaviSyanti 19 A sarvAsthi ; B sarvaM pi; 0 sarvAsti ; Tib. 20 C ziraHkaracaraNanayanakhamAMsazoNitaM 0vakAnAmapradAsyanti 11 C yamaloke sthitAnAM vA ti0 13 C utpatsyanti 16 C guNairarthikA 18 C dAnabhiratA dAnasya ghm5| For Private and Personal Use Only

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10 bhaiSajyagurusUtram punaraparaM maMjuzrIH santi sattvA ye tathAgatAnuddizya' zikSApadAni dhArayanti te zIlavipattimApadyante dRSTivipattimAcAravipattiM vA kdaacidaapdynte| zIlavipannA ye' puna: zIlavanto bhavanti' zIlaM rakSanti na punarbahuzrutaM paryeSyanti" na ca tathAgatabhASitAnAM sUtrAntAnAM gaMbhIramarthamAjAnanti / ye cadeg punabahuzrutAste' adhimAnikA bhaviSyanti mAnastabdhAH pareSAmIpparAyaNAH saddharmam 'avAmanyante prtikssipnti| mArapakSikAste tAdRzA mohapuruSAH vayaM kumArgapratipannA anyAni cAnekAni sattvakoTiniyutazatasahasrANi mahAprapAte prapAtayanti / teSAmevaMrUpANAM sattvAnAM bhUyiSThena' narakavAsagatirbhaviSyati / tatra yaistasya" bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM zrutaM bhaviSyati teSAM tatra narake sthitAnAM buddhAnubhAvena tasya 1 C tathAgatAnAmuddizya 2 C padaM dhArayanti zIla vipannA0 3 There is no corresponding Tib. passage for AcAravipattiM vA kadAcid 4 C te zIlavipannA AcAravipannA dRSTivipannA ye 5 A puts te for bhavanti 6 ( na bahuzrutya A paryeSiSyanti 8 C tathAgatAnAM 9 B jAnAti 10 B & C ye ca bahu. 11 B zrutaste 12 B mAnikA 13 C stabdhAH sarveSAM dviSTAH saddharma ; Tib. mAlakAramA mAmA mAgera hai / 14 B sadharma manyAti 15 A & C mahAprapAtaM prapA0 : B mahApraNidhAnaM () prapAtaM prapatanti / Evidently this is a mistake of the scribe. Tib : mAmA ' kaEiT se mA 16 A & B yatteSAmevarU0 _17_A & C bhUyiSThataraM ; 'Tib. RE55=asahanIyaM 18 C narakagatibha0 19 B yastasya ; C yaiH zrutaM bhaviSyati tasya 20 B sa For Private and Personal Use Only

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bhaiSajyagurusUtram 11 tathAgatasya nAmadheyaM sumukhIbhaviSyati te tatazcyutvA punarapi manuSyaloka upapatsyante' samyagadRSTisampannA' vIryavantaH kalyANAzayAste gRhAnutsRjya tathAgatazAsane pravrajitvAnupUrveNa bodhisattvacArikAM paripUrayiSyanti' / ___ punaraparaM maMjuzrIH santi sattvA ye Atmano varNa bhASante" matsariNaH pareSAmavarNamuccArayanti' AtmotkarSakaparapaMsakAH11 sattvAH parasparasatkRtAstryapAyeSu'" bahUni varSasahasrANi duHkhamanubhaviSyanti / te anekavarSasahasrANAmatyayena tatazcyutvA'" gavAzvoSTragardabhAdiSu' tiryagayoniSapapadyante kazAdaNDaprahAreNa" ___1_C nAma prAmukhI 2 B & C 0zcyavitvA 3 C upapatsyanti 4_A & C samyagadRSTikA vIrya0 ; B samyagdRSTau kalyANA0 while Tib. has yng-dg-p'i- lt-b-cn-dng / bcon- 'grs-dng-ldn-p-dng / dge-b'i- sAlA 5 maar| 5 C tathAgatAnAM zAsane 6 B pravrajyAnu0 7 CcariSyanti / 8 A &C Atmanasya 9 B & C bhASanti 10 A degmuccArayiSyanti ; B 0varNaNozvAra0 ; C pareSAM mAtsaryeNa varNa nizcArayanti te 11 A & C AtmotkarSakasattvAH para0 12 A & N 0paMsakAstrayapAyeSu ; Tib. mAyA ra mAyAmA d'Uf59759- 7XAZI 5575 | Tib. omits apriturpar: ; can it be that the translator missed the word parapaMsaka and wrote in its stead parasparasatkRtAH so also the Chinese in which we have : =AtmotkarSaparapaMsakAH 13 B anekAM varSa0 ; C anekAnAM varSa 14 A & C 0zcyavitvA 15 B gavAzvoSTragardabhAdibhiH ; C gozvoSTragardabhAdiSu 16 B dazA0 The corresponding Tib. words TTIS8 semA 7 5510 | The word wat bowever is not the quite literal Sanskrit for lc-b or gcu-b 17 A & C prahAraistADitAH For Private and Personal Use Only

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12 bhaSajyagurusUtram tADitAH kSuttarSapIDitazarIrA mahAntaM bhAraM vahamAnA mArgaM gacchanti / yadi kadAcid 'manuSyajanmapratilAbhaM pratilapsyante te nityakAlaM nIca kulepapapatsyante dAsatve ca paravazagatA bhaviSyanti / yaiH pUrvaM manuSyabhUtaistasya' bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM zrutaM bhaviSyati te' tena kuzalamUlena sarvaduHkhebhyaH parimokSyante tIkSNendriyAzca bhaviSyanti paNDitA vyaktA medhAvinazca" kuzalaparyeSTyabhiyuktA" nityaM ca kalyANamitrasamavadhAnaM" lapsyante" mArapAzamucchidya'" avidyANDakozaM bhindanti' Acharya Shri Kailassagarsuri Gyanmandir 1 A kSuttarSaparipIDita0 ; B kSutarSa ; C kSuttarSazarIrA 2 A & C gamiSyanti 4 A & B * lapsyanti 6 The scribe of C. writes here, evidently by mistake, one of the previous lines : ye pUrvaM manuSyabhUtaista kSuta pIDitAzarIrA mahAntaM bhAraM vahamAnAM paravazagatA bhaviSyanti ye pUrvaM manuSyabhUtaistasya / 15 3 A & C manuSyapratilAbhaM ; Tib. | 5 Comits te nityakAlaM... paravazagatA bhaviSyanti nAmadheyaM me 7 A nAmadheyaM zrutaM te; 8 A etena 9 4 & C parimokSyanti 10 B medhAvI kuza 0 11 A & C kuzalamUlaparyeSaNAbhiyuktA ; B paryaMSTibhiyuktA 12 B samabandhanaM; 0 nityaM kalyANamitrasamavadhAnaM pratilabhiSyanti chindanti mAra0 ; rib. hkhaeNaag'gh | 13 B lapsyati 14 A chetsyanti ; C chindanti ; B bhindya used for bhinditvA ; bhindya has been replaced here by ucchidya Tib. mArkemA pa=to burst asunder, to cut away. bhindya has also been rendered into Tib. by maaumaa'gh" For Private and Personal Use Only 15 C ucchoSayanti ; B ucchosayati I have taken the liberty to replace the word] ucchAsayanti by bhindanti /

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bhaiSajyagurusUtram 14 B 0 nAmaM ; C 15 Tib. raima k zanadI mucchoSayanti' jAtijarAvyAdhimaraNabhayazokaparidevaduHkhadaurmanasyopAyAsebhyaH' parimucyanti' / punaraparaM maMjuzrIH santi sattvA ye paizunyAbhiratAH sattvAnAM parasparaM kalahavigrahavivAdAn kArApayanti te parasparaM vigrahacittAH sattvA 'nAnAvidhamakuzalamabhisaMskurvanti kAyena vAcA manasA anyonyamahitakAmA' nityaM parasparamanarthAya parAkrAmanti te ca vanadevatAmAvAhayanti" vRkSadevatAM giridevatAM ca zmazAneSu " pRthakpRthagbhUtAnAvAhayanti tiryagyonigatAMzca prANino" jIvitAd vyavaropayanti'" mAMsarudhirabhakSAn " yakSarAkSasAn pUjayanti / tasya zavornAma'' vA zarIrapratimAM vA kRtvA tatra ghora vidyAM" sAdhayanti kAkhodavetAlAnuprayogena " jIvitAntarAyaM vA zarIravinAzaM " vA 13 14 Acharya Shri Kailassagarsuri Gyanmandir 1 C klezanadIM parimucyanti ; Tib. zramza ra m==to be dried up. Cf. Mvyut. 245. 361 ucchuSyate 2 B *pAsebhyaH ; C jAtijarAmaraNazokaduHkha0 3 Comits parimucyanti ; Tib. 'a' ' ' ' j= | 4 B omits 7 C anyonyAhita0 5 A kurvanti 6 B 0 vidhamamaku0 4 rib mnidssueijhuNN| zatrusya nAmaM ; mAsa' 5 1 C parAkramanti te vanadeva0 ; Tib. nAma hai | 10 A .tAmAvAhayanti ; B pRthapRthag0; Tib. 255 :=a demon ; a spirit. 7 11 C tiryagyonigatAnAM prANinAM 12 B jIvitAbhyavaropayati ; Cf. Moyut. 130. 32; Pali : jIvitA voropeti in 13 A & C * bhakSayakSarA0 ; B bhakSAnyayakSarAkSasyAna Digha, llI, p. 235. 13 Tib = ghoramantraH = dreadful spells. 16 C * vetAlaprayogena ; Tib. 55 Cmaza=a kind of curse ; ef. Mvyut., 197, 141. 17 B * vikSepaM For Private and Personal Use Only -

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bhaiSajyagurusUtram krtukaamaaH| yaiH punastasya' bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM zrutaM bhaviSyati teSAM na zakyaM kenAntarAyaM kartum / sarve ca te parasparaM maitracittA hitacittA avyApannacittAzca viharanti svakasvakena parigraheNa sNtussttaaH| punaraparaM maMjuzrIretAzcatasraH parSado bhikSubhikSuNyupAsakopAsikA ye cAnye' zrAddhAH kulaputrA vA kuladuhitaro vA AryASTAMgaiH samanvAgatA' upavAsamupavasanti ekavArSikaM vA traimAsikaM vA' zikSApadaM dhArayiSyanti' yeSAmevaM praNidhAnamevamabhiprAyamanena vayaM kuzalamalena pazcimAyAM dizi sukhAvatyA lokadhAtau upapadyema' ytraamitaayustthaagtH| yaiH punastasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM zrutaM bhaviSyati teSAM maraNakAlasamaye aSTau bodhisattvA RddhyAgatA' upadarzayanti' te tatra nAnAraMgeSu padmaSapapAdukA prAdurbhaviSyanti / kecit punardevaloka upapadyante' teSAM tatropapannAnAM pUrvakaM kuzalamalaM na kSIyate 1 C yaiH zrutaM bhaviSyati puna0 2 A & C nAmadheyaM tasya na kenacidantarAyaM kartum 3 B omits sarve ca 4 B citA for cittA in all the three places. 5 C avyApAdacittA viha0 C zrIrete catvAraH pariSA pAsikAH cAnye Siksa., p. 175. 8 B .tAmupa vAsa0 ; C .duhitA vASTAGgasamanvAgatam 9 B drops ghiferati af Siksa. ataifa# Tib. a INNI 10 C & Siksi. dhArayanti ll C yeSAmabhiprAyam evaM praNidhAnamanena ca 12 B 0dhAto 13 Cupapadyate 14 B tathAgatAgatasya 15 B RddhAgatA. ; c RddhAgatvA 16 B 0mupAdarzayati ; C mArgamupadarzayanti teSAM tatra 17 B raGgeSu 18 C bhaviSyati 19 0 upapatsyante 20 B 0mUle0 ; C tatpUrva kuzala For Private and Personal Use Only

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bhaiSajyagurusUtram 15. 4 na ca durgatigamanaM' bhaviSyati / te tatazcyutvA' iha manuSya - loka upapatsyante rAjAno bhaviSyanti catudvapezvarAzcakravartinaste' anekAni sattvakoTIniyutazatasahasrANi dazasu kuzaleSu karmapatheSu pratiSThApayiSyanti / apare punaH kSatriyamahAzAlakuleSu' brAhmaNamahAzAlakuleSu gRhapatimahAzAlakuleSu prabhUtadhanadhAnyakozakoSThAgArasamRddheSu' ca kuleSUpapatsyante / te" rUpasaMpannAca bhaviSyanti" aizvaryasaMpannAzca bhaviSyanti " parivArasaMpannAca 3 bhaviSyanti / yazca mAtRgrAma: * yazva mAtRgrAmaH " tasya bhagavato bhaiSajyaguruvaidUryaprabhasya'" tathAgatasya nAmadheyaM zrutvA codgrahISyati " tasya" sa eva pazcimastrIbhAvaH 18 pratikAMkSitavyaH / 1 B 0gAminA 4 A bhavati 6 A & B 0 prApayanti 8 C * zAlakule 10 C te syanti rUpasaMpa0 atha khalu maMjuzrIH kumArabhUto bhagavantametadavocat / ahaM bhagavan pazcime kAle pazcime samaye teSAM zrAddhAnAM kulaputrANAM kuladuhitRNAJca tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya Acharya Shri Kailassagarsuri Gyanmandir 8 9 2 A & B 0 zcyavitvA 5 B *varttIte ; C caturdvIpicakrava* 7 C * kuleSUpapadyante brA B saMvRmRddhaSu 11 C drope it. 12 B bhaveyuH ; C drops it For Private and Personal Use Only 3 C drops it. 13 C * pannAzcazUrAzca vIrazca mahAnagnavalA mahAgandhadhAriNazca bhavi0 14 A & C yena punarmAtRgrAmeNa 16 B gRhiSyati ; C nAma udagra 0 18 A & C pazcimakamAtRgrAmabhAvaH 15 C drops bhagavato bhaiSajyaguruvaidUryaprabhasya 17 A & C 0Syanti udgRhItaM sa

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14 16 bhaiSajyagurusUtram 2 nAmadheyaM zrAvayiSyAmi' antazaH " svapnAntaramapi buddhanAmakaM karNapuTeSUpasaMhAraSyAmi / ya idaM sUtraratnaM dhArayiSyanti vAcayiSyanti dezayiSyanti paryavApsyanti parebhyo vistareNa saMprakAzayiSyanti likhiSyanti likhApayiSyanti' pustakagataM vA kRtvA satkariSyanti' nAnApuSpadhUpagandhamAlyavilepanacchatradhvajapatAkAbhistaistata paMcaraMgikavastra: pariveSTya" zucau pradeze sthApayitavyam / laiva idaM sUtrAntaM sthApitaM bhavati" tatra catvAro mahArAjAnaH saparivArA anyAni cAnekAni "devakoTiniyutazatasahasrANi upasaMkramiSyanti tavedaM sUtraM pracariSyati / te ca bhagavan idaM sUtraratnaM prakAzayiSyanti / tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUrvapraNidhAnavizeSavistaravibhAgaM ca tasya 1 15 16 7 6 Acharya Shri Kailassagarsuri Gyanmandir 1 C nAmadheyaM nAnopAyaiH saMzrA0 3 A & C ntaragatAnAmapi Tib. puts the lines 20b. 4 - 21a, 2 after patAkAbhiH and before tai paJca etc. 6 C omits paryavApsyanti 2 B aza 4 C buddhAnAM nAma karNapuTe nipatiSyati ; 50 sUtraM dhAra 7 Cf. kAraNDavyUha ( Bengal ed.), p. 23. 8 B saMskariSyanti ; C pustakalikhitaM vA satkariSyanti 9 C * vilecUrNacIvaracchatradhvajapatAkAbhiH paJcaraMgikairvastraiH 10 C pariveSTayitvA tatra catvAro mahArAjAnaH saparivArA anye ca devatAkoTizatasahasrANyupasaMhariSyanti / yatra idaM sUtraM 11 C sthApayitavya | pracariSyati ya imaM sUtaM dhArayiSyati / Tib. gng-n-mdo-sde-'di-gns-pder-rgyl- po-chen-po-bzhi / Chinese : fji Hand omits sUtrAntaM 13 0 ca deva0 12 C tatazcatvAro 14 B tatropasaMkramayanti 15 B pracariSyAmi 17 A & C * vizeSavistaraM ca 16 C yaveda sUtra pracariSyati For Private and Personal Use Only

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bhaSajyagurusUtram tathAgatasya nAmadheyaM dhArayiSyanti teSAM nAkAlamaraNaM' bhaviSyati na teSAM kenacicchakyamojo'pahartum / hRtaM vA ojaH punarapi pratisaMharati / bhgvaanaah| evametad maMjuzrIrevametattadyathA vadasi / yazca maMjuzrIH zrAddhaH kulaputro vA kuladuhitA vA tasya tathAgatasya pUjAM katu kAmastena tasya tathAgatasya pratimA kArApayitavyA saptarAvindivam AryASTAMgamArgasamanvAgatenopavAsamupa'. vsitvym| zucinA zucimAhAraM kRtvA zucau pradeze [nAnApuSpANi saMstArya"] nAnAgandhapradhUpite nAnAvastracchatradhvajapatAkAsamalaGkate' tasmin pRthivIpradeze susnAtagAtreNa zucivimalavasanadhAriNA nirmalacittenAkaluSacittena avyApAda. cittena' 4 sarvasattveSu'' maitracittena [upekSAcittena'"] sarvasattvA 1 B na kalamaNaM or na kamAvaraNaM / The Tibetan rendering supports our reading. ) A mojopahati ; B 0mojamA0 3 B pratyAharanti 4 3 kAmenastena ; Comits pUjAM katu kAmastena ; B pratimA kArApayitavyAM 6 B adds here sapta; C *ndivasaM 7_13 gatomupa0 ; C gata upavasitavyaH 8 A & B zucimAhArabhojanaM bhuktA 9 A nAnApuSpAbhikIrNe ; (( nAnApuSpAvakIrNe ; 'Tib. koregA mArA (bsel-m-)bkrm-p / 10 B nAnAgandhanirdha pite ; C nAnAgandhAni dhUpitvA 11 C kAbhiH samalate 12 B sA : A & Comit tasmin 13 13, cittena in all the places. 14 B & C_omit avyApAdacittena 15_A omits sarvasattveSu 16 A omits staifaga Tih. JAN sia. Dakl*35955saayo 2011 95 and the same in Chinese. For Private and Personal Use Only

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bhaiSajyagurusUtram nAmantike' samacittena bhavitavyam / nAnAtUryasaMgItipravAditena sA' tathAgatapratimA prdkssinniikrtvyaa| tasya tathAgatasya pUrvapraNidhAnAni manasikartavyAni / idaM sUtra pravartayitavyam / yaM cetayati' yaM prArthayati taM sarvAbhiprAyaM] paripUrayati yadi [dIrghamAyuH kAmayate"] dIrghAyuSko bhavati yadi bhogaM prArthayate" bhogasamRddho bhavati yadyaizvaryamabhiprArthayate tad alpakRccheNa prApnoti'3 yadi putrAbhilASI' bhavati putra pratilabhate / ya iha pApakaM svapnaM pazyanti yatra vAya[saH]" sthito bhavati dunimittaM vA" yatrAmaGgalazataM vA sthitaM bhvti| taistasya" bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUjA krtvyaa| sarvaduHsvapnaduni 1 B.ntikena ; 'Tib. omits sarvasattvAnAmantike 2 A sarvasattveSu hitacittena bhavitavyam / karuNAcittena muditAcittena upekSAcittena samacittena bhavitavyam 3 A vAdyatUryasaMgItisaMpravAditena 4_B & C yA 5 / tathAgatazarIrapratimA krtvyaa| tasya G_A_omits idaM sUtra pravartayitavyam ; C prakAzayitavyam ; Tib. 21 / _7_A & C cintayanti 8 B omits taM 9 A & C dIrghAyuSkatAM prArthayati ; Tib. ma . ke . si. liva ke rimara 10 A & C bhogAn ll A, B & C vyati 12 B & C omit tad 13 A lAbha bhavati ; c labhati 14 B lAbhI 15 B putrapratilAbhaM pratilabhe 16 A B:& C tatra ; Tib. ST=vAyasaH 17 A & C mittaM vA pazyati 18 Tib. maga 5 5 1 NTI Adi kA | mAvA gng-du- bkr-mi- shis-p- brgy-dg- gns-pr-gyur / / 19 A & C yatra sthAne zatamalakSmINAmupasthito bhavati ye tasya 20 A & C pUjAbhisaMskAra For Private and Personal Use Only

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20 bhaSajyagurusUtram mittAmAGgalyAzca' bhAvAH prazamiSyanti / yeSAmagnyudaka' - viSazastraprapAta' - caNDahastisiMha' - vyAghraRkSata rakSu' - dvIpikAzIviSa" - vRzcikazatapadadaMzamazakAdibhayaM bhavati taistasya' tathAgatasya pUjA kartavyA / te sarvabhayebhyaH parimokSyante / yeSAM corabhayaM taskarabhayaM" taistasya " tathAgatasya pUjA kartavyA" / (( punaraparaM maMjuzrIrye" zrAddhAH kulapulA vA kuladuhitaro vA ye" yAvajjIvaM vizaraNamupagRhNanti ananyadevatAzca bhavanti " ye paMca zikSApadAni " dhArayanti ye ca "bodhisattvasaMvaraM caturvara zikSApadazataM " dhArayanti ye punarapi niSkAntagRhavAsA bhikSavaH paMcAdhike " dve zikSApadazate dhArayanti yA bhikSuNyaH paMcazatazikSApadAni dhArayanti ye ca yathAparigRhItAcchikSAsaMvarAdanya 19 14 4 A & C hastibhayaM siMha0 ; B 0 siMgha0 5 A & C vyAghrabhayam ikSa0 ; 6 A & C * taravAzI 0 ; B 1 B 0maGgailyAca ; Tib. (he ghmddN' oNmsmh"i =bhAvA na dRSTA bhavanti 2 A & C * manibhayamudakabhayaM ; B magnyumudaka 3 A & Comit viSazastraprapAta ; B pradAta ; Tib. | | 0rikSataran2a 0 0za AzI0 8 A & C mokSyanti teSAM paracakrabhayaM cora 0 9 Tiv. ke maaraa| 12 Comits ye IMD B yaM cora0 10 B taistaistasya Acharya Shri Kailassagarsuri Gyanmandir 7 A & C 0 zatapadabhayaM taistasya 11 mudgRhNanti 16 CF. Siksa., 174 : caturthaM zataM zikSApadAnAM dhArayanti 17 C ye daza zikSApadAni dhArayanti ca 19 B 0dhikai 16 13 C 0 duhitA vA 15 Comits bhavanti ; Or Siksi, p. 174 20 B dve zikSApadazatairddhAra0 18 C caturthazataM zikSApadaM dhA0 For Private and Personal Use Only 11 B karaNIyA dvizatapaJcAzazikSApadAni

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bhaiSajyagurusUtram tarAcchikSApadAdbhaSTA' bhavanti sace te durgatibhayabhItAstasya' bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM dhArayeyuna bhUyasteSAM vyApAyagamanaduHkhaM pratikAMkSitavyam) yazca mAtRgrAmaH prasavanakAle tIvAM duHkhAM kharAM kaTukAM vedanAM vedayati yA tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyamanu. smaret pUjAJca kuryAt sA sukhaM' ca prasUyate sarvAGgaparipUrNa putraM jnyissyti| abhirUpaH prAsAdiko darzanIyastIkSNendriyo buddhimAn sa Arogya-svalpAbAdho' bhaviSyati na ca zakyate amanuSyairatasya ojo'pahartum / atha khalu bhgvaanaayussmntmaanndmaamntryte| rm| zraddadhAsi tvamAnanda pattIyiSyasi yadahaM tasya bhagavato bhaiSajya 1 C 0saMvarA tato'nyatarAnyatarAt padabhraSTAH 2 A bhavanti te durgatyapAyabhItA0 ; C bhavanti durgatyapAyabhayabhItAste tasya 3 A tathAgatasta pUjA kurvanti na teSAM ; na bhUyastaiSAM rupAya ; ef. siksi. p. 171: dhArayeyuryathA vibhavatazca pUjA kuyuH na bhUyasteSAmapAyagatiH ___4A pAyaduHkhaM , Tib. mAya va mAgAsI mAya med-pr-shes- pr-by'o / 5 B yAstasya 6A & C *gatasya namasyanti Tib. 2 rAzu ___ 8 A pUjAM kurvanti te zIghra parimucyanti sarvAGga; / sarvaparipUrNAGga ; ( pUjAM kurvanti zIghra parimucyanti sarvAGga ; Tib. sumArAsa | 9 B salpA0 ; C drops the words from sa to 0nandamAmantrayate 10 B zakyate mojopahartum Tib. bIkApovA kAma pr-mi-ns-so / 11 Cf. Siksi.. pp. 174-5. Comits atha...nandamA0 12 B zraddhAsi; C zraddhAsyati 13 B pattIyasi evidently for pratyeSi For Private and Personal Use Only

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bhaiSajyagurusUtram guruvaidUryaprabhasya tathAgatasyAhaMtaH samyaksaMbuddhasya guNAn vrnnyissyaami| athavA te kAGkSA vA vimatirvA vicikitsA vAtra gaMbhIre buddhgocre| athAyuSmAnAnando bhagavantametadavocat / na me [bhadanta bhagavana] atra' kAGkSA vA vimatirvA vicikitsA vA tathAgatabhASiteSu sUtrAnteSu / tat kasya hetoH| nAsti tathAgatAnAmaparizuddhakAyavAGmanaHsamudAcAratA' / imau bhagavaMzcandrasUryAvevaM mahardhikAvevaMdeg mahAnubhAvau pRthivyAM prapatetA[m]deg 11sa sumerurvA parvatarAjaH sthAnAta] calenna' tu buddhAnAM vacanamanyathA bhavet / kiM tu bhadanta bhagavan santi sattvAH zraddhendriyavikalAH idaM buddhagocaraM zrutvA evaM vakSyanti / 1"kathametannAmadheyasmaraNamAtreNa tasya tathAgatasya tAvanto" 1 B tathAgatasya guNAn ; C tathAgatasya guNAnuzaMsAn ; Siksa varNayAmi 2 / kANakhA 3 B 0SmAnanda 4 Tib. inserts here 9895 Q 3 9990 | Siksa follows it 5 Sika omits it. 6 C bhASiteSu dharmeSu 7 A & C 0cAraH 8 A ime 9 0 sUryacandramasau evaM mahadhiko mahA0 10 A & C nipateyuH ; B_uses ekavacana instead of dvivacana but the Siksi has dvivacana while Tib. has | B has ime bhagavaMzazcandrasUryamevaM mahardhikAmevaM mahAnubhAvAM pRthivyAM prapateta 11 A & C Siksa, omit 12 A&C saMkrameta na 13 B bhaveyuH ; C bhavati 14 Siksi ye instead of idaM 15 A & C zrutvA teSAmevaM bhavati 16 A & C midaM nAma0 ; Siksi zrutvA na zraddadhati / teSAmevaM bhavati / kathamidaM nAma0 / 'Thb. has nA hokArA 2 / 17 A & B nAmadheyamanusmaraNa 18 A.G & Siksh ettakA ; Tih. 8 ghara baiNk| For Private and Personal Use Only

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bhaiSajyagurupUtram guNAnuzaMsA bhavanti / te na zradadhati na pattIyanti pratikSipanti / teSAM dIrvarAtramanarthAya na hitAya na sukhAya' vinipAtAya bhvissyti| bhgvaanaah| asthAnamAnandAnavakAzo yena' tasya tathAgatasya nAmadheyaM zrutaM tasya sattvasya durgatyapAyagamanaM' bhavennedaM sthAnaM vidyate duHzraddhAnIyaM cAnanda buddhAnAM buddha. gocrm| yat tvamAnanda zraddadhAsi pattIyasi tathAgatasyaiSo'nubhAvo drssttvyH| abhUmiratra' sarvazrAvakapratyekabuddhAnAM sthApayitvaikajAtiprati]bahAn' bodhisattvAn mhaasttvaa[niti]| durlabha Ananda'' manuSyapratilAbhaH13 durlabhaM triratne [zraddhAgauravaM' / su]durlabhaM [tathAgatasya naamdheyshrvnnm'']| tasya [bhagavataH] tathA. * 1 A bhaviSyanti 2 A & C zraddadhanti ; B zraddhadadanti 4 3 kSepanti ___4 C 0Iya hitAya sukhAya ; Siksi orthAyAhitAyAsukhAya 5_A & C kAza eSAM 6A .dheyaM karNapuTe nipatet ; puts here ya 7 A tasya durga0 ; B durgatigamanaM ; Siksa. yeSAM tasya nAmadheyaM nipatet karNe ( Tib. karNapuTe ) teSAM durgatyapAyagamanaM bhavediti / Tib. follows Siksi. 8 A bhavenna duHzra0 ; C gatasya nAmadheyaM karNapuTe nipatitaM yat tasya durgatyapAyagamanaM bhavet duHzraddadhanIyaM 9 B zrAddhAsi 10 A & C Siksi. mizcAtra 11 B jAtilabdhA ; Tib. mAlemA mosamAsA Evidently our scribe did not know the word ekajAtiprativaddhA i. e. those who have one birth more only intervening between him and his Nirvina Cf. Lul. Vis., p. 2. 12 C mahAsattvA durlabhAnanda 13 A & B 0lAbhaM 14 A & C triSu ratneSu 15 Tib. govAmA mAzukAra 55 gu pake gAe~ / 16 A & C durlabhatarasya 17 B nAmazravaNam ; 'Tib. resalara gshegs-p- de'i-mtshn- thos-p- yng- rny d- pr-shin-t- dk'-'o / For Private and Personal Use Only

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bhaiSajyagurusUtram 23 gatasya [bhaiSajyaguruvaidUryaprabhasyAnanda' ] bodhisattvacaryAmapramANA. mupAyakauzalyamapyapramANam [apramANaM cAsya] praNidhAna vizeSa] vistaram / AkAGkSamANo'haM tasya tathAgatasya kalpaM vA kalpAvazeSa' vA bodhisattvacArikAyA vistaravibhaGga nirdizeyam / kSIyetAnanda kalpaM na veva [zakyaM] tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya puurvprnnidhaanvishessvistraantmdhigntum'| tena khalu punaH samayena tasyAmeva parSadi" trANamukto nAma bodhisattvo mahAsattvaH sannipatito'bhUt / sanniSaNNaH1deg utthAyA 1 A & 1 apramANam Ananda ; Tib. guru sAra gAu~pApA 28 de-bzhin- gshegs-p- smn- gyi- b -dd-r'i- 'od-de'i- byng-chub cte. 2 ( mapyapramANaM praNidhAnavistaram / version. Tib. SEAST CA gyaa| ko| zAma usa rgys-p-yng- tshd-med-do / ng-de-bzhin-gshegs- p-de'i-byng- chub-sems- sA mA 2kA samAdhama ( kalpAdhika ) If cher- yng-dg-pr- bshd- pr- 'dod- kyng- bskl-p- zd-br- 'gyr- gyi bcom-ldn- 'ds- de- bzhin- gsegs- p- smn-gyi- bl- b-dd-r-'- 'od- de'i- sngon-gyi- smon-lm-gyi-khyd-br- gyis-p'i- mth'- 54deg215 2955 | Cf. Taisho cd., XIV, p. 407, Col. 2, 11. 6-9. 4 ( kalpena vA kalpAvazeSeNa 5 A degcArikAM vistara0 ; C cArikA vistareNa saMprakAzeyam (5 C tveva tasya A vistaraparyantamadhi0 ; C vistarasya paryanto'dhigantum 8 C tena ca punaH 9 A tatra pariSAyAM ; C tasmin eva 10 C omits sanipatito'bhUt saniSaNNaH 3 The Ms is confusing. The text given here is based mainly on the Tib For Private and Personal Use Only

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bhaiSajyagurusUtram sanAdekAMsamuttarAsaGga kRtvA' dakSiNaM jAnumaNDalaM pRthivyAM pratichApya yena bhagavAMstenAJjaliM praNamya bhgvntmetdvoct| bhaviSyanti [bhadanta ] bhagavan sattvAH pazcime kAle pazcime samaye nAnAvyAdhiparipIDitA dIrghavyAdhinA kSINagAtAH] kSuttarSAbhyAM zuSkakaNThoSThA maraNAbhimukhA rorudyamAnebhirmitrajJAtisalohitaiH parivAritA andhakArAM dizaM pazyanto' yamapuruSairAkImANAzca / tasya kalevare" maMcazayite'' vijJAnaM yamasya dharmarAjasyAgratAmupanIyate / yacca tasya sattvasya1 "sahajAnubaddhameva yatkiMcit tena puruSeNa kuzalamakuzala vA kRtaM bhavati tatsarvaM sulikhitaM kRtvA yamasya dharmarAjasyopAnAmyate / tadA' yamo'pi dharmarAjastaM pRcchati gaNayati yathAkRtaM' cAsya kuzalamakuzalaM vA tthaajnyaamaajnyaapyti| tatra ye te mitrajJAti 1A & C 0kAMsaM cIvaraM 3 Tib. rArakA zava 25 4_A & C samaye sattvA nAnAvyAdhiparipIDitA dIgholAnyena 5 IB acakSutazuSka0 ; C kSuttarSA ; Tib. Ro gA| ma 8 | GA jJAtisAlohitebhiH, C rodamAnebhi0 : dizamapazyanto yama 8 A puruSAkarSayamANA ; C puruSairapakarSamANA : B mANasya 9 A & C atra ; C kalevaraM 11 A manuSyasaha. ( puruSasya sahajA 12 B sahajAnu0 f. Tib. mAvA 15 leka 238 / ( sahajA spRSThAnubaddhA devanA yat tena kuzalaM vA kuzalaM kutaM bhavet tacca __14 A kuzalamUlaM vA kRzalamUlaM 15 A nAmayati yamo0 ; C nAmyate yamo0 16 Tib. sabhAkA vA parIkSate 2 A prAvaritvA: C prAvRtyaM 10 C varaMzayitaM 1:3 B tAsya 17 B yati yataM For Private and Personal Use Only

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bhaiSajyagurusUtram . 25 salohitAstasyAturasyArthAya taM bhagavAntaM] bhaiSajyaguruvaidUryaprabhaM tathA. gataM zaraNaM gaccheyustasya [ca] tathAgatasya pUjAM kuryuH| 'sthAnametadvidyate yat] tasya tadvijJAnaM punarapi pratinivarteta svapnAntaragata ivAtmAnaM sNjaaniite| yadi vA saptame divase yadi vA ekaviMzatime] divase yadi vA paJcaviMzatime divase yadi vA ekonapaJcAzatime divase tasya vijJAnaM punarapi nivarteta smRtimupalabheta / tasya kuzalamakuzalaM vA karmavipAkaM' svayameva pratyakSaM bhvti| jJAtvA sa jIvitahetau na kadApi pApamakuzalaM karma krissyti| tasmAcchrAddhena kulaputreNa vA kuladuhitrA] vA tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUjA krtvyaa| athAyuSmAnAnandastrANamukta' nAma bodhisattvametadavocat / kathaM kulaputra] tasya bhagavato bhaiSajyaguruvaidUryaprabhasya pUjA krtvyaa| 1 A tena tasyAturasyArthAyedRzena prayogena pUjA kartavyA sthAnametadvidyate yadi tasya ; c jJApayati ye tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya zaraNaM gamiSyanti tasyAturasyArthAyedRzena prayogena pUjAM kurvanti / sthAna0 ; A zaraNaM gamiSyanti ___2 C *ntare ca AtmAnaM saMjAnAti . 3 B quaterfatat but Tib. 95deg47347 Chin. (Taisho. XIV,p. 407, para 2) 4 C navacatvAriMzatime 50 vijJAnaM niva0 6 B & C sa | Tib. AANTY dAra hotaa| 8 C pratyakSo 9 c bhavati / jIvitaheturapi 10 C pApaM karma na karoti 11 B adds *gatasya nAmadheyaM dhArayitavyaM yathA saMvidyamAnA ca pUjA kartavyA ; Tib. omits this line. The restoration from Tib. would be tasya tathAgatasya pUjA kartavyA 12 B trANa;C strANamuktasya __13 C bodhisattvasya evamAha For Private and Personal Use Only

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26 bhaiSajyagurusUtram trANamukto bodhisattva aah| ye bhadantAnanda' mahato' vyAdhitaH parimocitukAmAstaistasyAturasyArthAya sapta divasAnyA ryASTAGgasamanvAgatamupavAsAmu]pavasitavyaM' bhikSusaMghasya cAhArapAnaH sarvopakaraNairyathA zakti pUjopasthAnaM kartavyam / bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyaM triSkRtvA rAjyAM triSkRtvA divase mnsikrtvym'| navacatvAriMzadvAre idaM suutrmuccaaryitvym| ekonapaJcAzad dIpAH prajvAlayitavyAH / sapta pratimAH krtvyaaH| ekaikayA pratimayA sapta sapta dIpAH" prajvAlayitavyAH / ekaiko dIpaH zakaTacakrapramANaH krtvyH| yadyekonacatvAriM. zatime divase Aloko na kSIyate veditavyaM sarvasaMpaditi / paJcaraGgikAzca patAkA ekonapaJcAzadadhikAH]'' krtvyaaH| 1 B bhagavatAnanda ; cf. Tib. bahudA guru maarmeN| 2 B vyAdhitaM mahato 3 B vyAdhi ; C mahAntaH vyAdhayaH 4 C saptarAtiM divasAnyAryASTAGgasamanvAgatamupoSadhasaMvaraM grahItavyam 5_All Mss. yathA zaktyA 6 tathAgata bhagavatA ; Tib. omits the preceding two lines from sapta. 7 Tib. w5259 | The confusion made here by the scribe shows . that the lines not in Tibetan were later additions. It is not the composition of the scribe, for in that case he would not have a mess of the sentences and words: B prabhastathAgatRSkRtvA rAta tRSkRtvA divasau namaskaranacatvAriMza. 8 Tib. has 35 ekonapaJcAzat 9 C tathAgatasya triSkRtvA . rAtrau divasasya tasya namasyitavyam 10 C pradIpitavyAH 11 B pratimayA sapta dIpAH 12 C sthApayitavyAH ; 'Tib. mAmA-sthApayitavyAH 13 0 ekameko 14 C yadi navacatvAriMza0 15 C omits veditavyaM sarvasampaditi 16 B ekonapaMcacakraH ; C patAkA navacatvAriMzadRSTikAH ; Tib. para' dgu-ls- lhg-pr-by'o / / For Private and Personal Use Only

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bhaiSajyagurusUtram punaraparaM bhadantAnanda yeSAM rAjJAM kSatriyANAM mUrdhAbhiSiktAnAmupadravA vopasargA vA ye pratyupasthitA bhaveyurvyAdhipIDA' vA svacakrapIDA vA [pAracakrapIDA' vA nakSatrapIDA vA candragrahasUryagrahapIDA vA [akAlavAtavRSTipIDA vA avagrahapIDA vA samutthitA amAGgalyA vA saMkrAmakavyAdhirvA vipad vA samupasthitA tena rAjJA] kSatriyeNa mUrdhAbhiSiktena sarvasattveSu maitracittena bhavitavyaM baMdhanagatAzca sattvA mocyitvyaaH| tasya ca bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya yathApUrvoktapUjA karaNIyA / tadA tasya rAjhaH kSatriyasya mUrdhAbhiSiktasya etena kuzalamUlena ca' tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUrvapraNidhAnavizeSavistareNa tatra viSaye kSemaM bhaviSyati 1 B kSatRyAnaM _2_B yeSAM ; C sarga upAyAsaH / 3 Tib. kaNa maaraa| + Ms. IB drops here two lines ; of. Tib. za zI lAmA tshogs kyis- gnod-'m- / rgy-skr gyi- gnod-p-'m- / gz'-zl-b'i- gnod-p-'m- / gz'-nyi-m'i-gnod-p-'m- / dus-m-yin- p'i- rlngd-ng- / chr-gyi-gnod-p-'m- / thn-p'i-gnod-p-yng-rung- ste / gnod-p-dng-nd-'go-b-dng- 'khrug-p-zheg-br- gns- pr- gyur-n- / rgyl-po / 5 C anAvRSTipIDA tena rAjJA kSatriyeNa G C tathAgatasya tAdRzI pUjA kartavyA yathApUrvoktam 7 Tib. yoga A & C vizeSeNa tatra For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 28 bhaiSajyagurusUtram 5 subhikSaM kAlena vAtavRSTizasyasampado bhaviSyanti' sarve ca viSayanivAsinaH sattvA' arogAH sukhitAH 'prAmodyabahulAH / na ca tatra viSaye duSTayakSarAkSasabhUtapizAcAH sattvAnAM viheThayanti / sarvadurnimittAni ca na pazyanti / tasya ca rAjhaH kSatriyasya " mUrdhAbhiSiktasya 'AyurvarNabalArogyaizvaryAbhivRddhirbhaviSyati / athAyuSmAnAnandastrANamukta bodhisattvametadavocat / kathaM kulaputra parikSINAyuH punarevAbhivivardhate " / vANamukto bodhisattva Aha / nanu tvayA " bhadantAnanda tathAgatasyAntikAcchU tam / santi "akAlamaraNAni / teSAM pratikSepeNa maMtrauSadhiprayogA " upadiSTAH / santi sattvA vyAdhitAH / na ca guruko vyAdhiH " / bhaiSajyopasthApakavirahitA" yadi vA vaidyA [ bhaiSajyaM" ] kurvanti" idaM 3 14 1 C vAtavRSTizasyaM sampatsyati 2 B * dhyati sarve...... sattvAH ; Tib. cn- thms-cd-kyng / www.kobatirth.org 4 rib. 9m'' 6 B 4 Acharya Shri Kailassagarsuri Gyanmandir yul-de-n- gns- p'i- sems- BB podya | ca nAzayiSyanti ; Tib. mikhh' meM mah'i| rAjatatRyazva 8 Tib. omits Arogya 9 0 0 strANamuktasyaivamAha 10 Tib. C mai skye / 11 C na tvayA 12 B sati na kAla 0 7 B 13 C Aha / na tvayA bhadantAnanda tathAgatasyAntike zrutaM santi na cAkAlamara - gAni tena mantrI 0 14 C gurukastasya vyAdhiH 5 Tib. mama / 15 B kintu bhaiSajyaM ca pUjA ca nirarthakA 16 Tib. smn-dng- rim-gro- byed-p-dng- mi- ldn- nm / yng-n- smn- p-smn-m- yin-pr- byed-p / The Chinese version of Dharmagupta follows the Sanskrit text, but not so much the version of Hiouen Tsiang: (Taisho ed. XIV, p. 404, para 1, 11. 27-28). 17 B nidAnaM kA... For Private and Personal Use Only

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bhaiSajyagurusUtram 26 prthmmkaalmrnnm| dvitIyamakAlamaraNaM . yasya rAjadaNDena kaalkriyaa'| tRtIyamakAlamaraNaM ye'tIva pramattAH pramAdavihA. riNasteSAM manuSyA' ojo'phrnti| caturthamakAlamaraNaM ye agnidAhena kAlaM kurvnti| paMcamaM cAkAlamaraNaM ye ca udakena mriyante / SaSThamakAlamaraNaM ye [siMha]vyAghravyADacaNDamRgamadhyagatA vAsaM kalpayanti ca mriyante / saptamamakAlamaraNaM ye giri. taTAt prapatanti / aSTamamakAlamaraNaM ye viSa-kAkhorda-vetAlA. nuprayogeNa mriynte'| navamamakAlamaraNaM ye kSuttaSopahatA [AhAra]pAnamalabhamAnA [ArtAH] *kAlaM kurvnti| etAni saMkSepato'kAlamaraNAni' tathAgatena nirdissttaani| anyAni cAprameyANyakAlamaraNAni / __ atha khalu" tatra parSadi dvAdaza mahAyakSasenApatayaH sanni. patitA abhUvana yaduta kiMbhIro' nAma mhaayksssenaaptirvjrshc| 1 B .kRyA 2 B mAnuSA bhojama0 ; C amanuSyAH / cf. Chinese, Taisho ed., vol. XIV., p. 404 col, 1, ll. 27-28. 3 B niyati ; C mariSyanti 4 B maranti ; C gatA bhavanti 5 B 0 taTe. .. 6 0 vetAlaprayogeNa 7 B & C maranti 8 B omits 917 ; C omits af: ; Tib. 475* 57' N 551 SAVO rnyed-ns- bkres- b- dng- skom-ps- nyen-de- 'chi- b'i-dus byed- p'o / 9 B mAnA...tAni pakSe akAla0 ; C ete saMkSepeNa mahantaJca akAla0 ; cf. Tib. mdor- n- 'di- dg-ni / / 10 C akAlamaraNA na ca tathAgatena nirdissttaaH| anye prameyA akAlamaraNAH 11 C omits khalu 12 B parSAyaM 13 Tib. 2 mA 14 C omits nAma 15 Tib. meM For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 6 www.kobatirth.org 1 Comits nAma 3 Comits nAma bhaiSajyam 30 nAma' mahAyakSasenApatirmekhilo" nAma " [ mahA]yakSasenApatirantilo' nAma nAma mahAyakSasenApatiranilo' nAma mahAyakSasenApatiH saNThilo nAma mahAyakSasenApatirindalo' nAma " mahAyakSasenApatiH pAyilo " nAma " mahAyakSasenApatirmahAlo' nAma mahAyakSasenApatizcidAlo " nAma mahAyakSasenApatizcaundhulo" nAma'' mahAyakSasenApatiH" vikalo nAma " [ mahAyakSasenApatiH] / ete dvAdaza mahAyakSasenApataya ekaikAnucaraparivAritA" ekakaNThena" bhagavantamevamAhuH / zrutamasmAbhizca bhagavatA buddhAnubhAvena tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya nAmadheyam / na bhUyo'smAkaM durgatibhayam / te vayaM sahitAH samagrA yAvajjIvaM buddha 1 I 5 B sanolo ; C maniloM ; Tib. 7 Comits saNThilo nAma 9 Comits nAma 12 B mahAro ; C * mAhuro ; Tib. 14_B 0zcaundhuro ; C 0 zcindAlo ; Tib. 20 Acharya Shri Kailassagarsuri Gyanmandir 2 Ti. KET 4 C anilo ; Tib. EQ hlaiMj = =afa 6 Tib. *AGN=afuscat 8 c indAlo ; Tib. 8823=indalo 10 C pAilo btung- 'dzin- rAma raha 1 2 For Private and Personal Use Only 11 Comits nAma 13 Tiv. RE 15 Comits nAma 16 Two names, not legible in the Ms. B., occur in Tib Imer For reference to mahAyakSasenApati see suvarNaprabhAsasUtra (Japanese ed) p. 81. 17 C * senApatiH caudhuro mahA0 ; Bomits vikalo nAma 18 C *patayaH ekaikaH sapta sapta yakSasahasraparivAraH ; Tib. ma ra ma ho dpon- chen-po-bcu-gnyis-po-de-dg- go / gnod- sbyin-gyi- ste- po- re-re- yng- gyog- gnod-sbyin / dpon- chen- 19 C vA 20 C zruto'smAkaM 21 Tib. isa i. c. se is used for tasmAt maars'n and

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bhaSajyagurusUtram zaraNaM gacchAmo dharmaM zaraNaM gacchAmaH saGgha zaraNaM gacchAmaH sarvasattvAnAmarthAya hitAya sukhAya autsukyaM kariSyAmaH' yo' vizeSeNa grAme vA nagare vA janapade vA' araNyAyatane vA idaM sUtraM pracArayiSyati yo vA tasya bhagavato bhaiSajyaguruvaidUryaprabhasya nAmadheyaM dhArayiSyati [pUjopa sthAnaM kariSyati tAvattaM bhagavan sattvaM rakSiSyAmaH' [ pari pAlayiSyAmaH sarvAmAGgalyAcca parimocayiSyAmaH' sarveSAmAzAM pripuuryissyaamH| atha khalu bhagavAMsteSAM yakSasenApatInAM saadhukaarmdaat| sAdhu sAdhu mahAyakSasenApatayaH / yad yUyaM tasya bhagavato bhaiSajyaguruvaidUryaprabhasya tathAgatasya kRtajJatAmanusmaramANAnAM sarvasattvAnAM hitAya prtipnnaaH]| athAyuSmAnAnando' bhgvntmetdvoct|| ko nAmAyaM bhagavan dharmaparyAyaH kathaM cainaM dhaaryaami| bhgvaanaah| tena hyAnanda dharmaparyAyamidaM bhaiSajyaguruvaidUryaprabhasya tathAgatasya pUrva. 1 Tib. 155 para sama | cf. Suvarnaprabhisa, p. 82 : autsukyaM kariSyanti 2 B sukhAya ataH UtsukyakaraNAya ca 3 C omits yo 4 B omits janapade vA 5 C nAmadheyaM dhArayiSyati vayamapi te ca rakSiSyAmaH 6 Tib. gara gayo / rakSiSyAmaH sarvopadravebhyaH ; Tib. gnod-p- thms-cd- ls- yongs- su-thr- b-bgyi / 8 C sarvAzAM p Tib. sems- cn-l-phn- p'i-phyir- zhugs-p- legs-so komAkA ho| 'kA' keka kAmagAra seThe following leaf in Ms. c. is lost. ___10 Tib. adds. AsanAdutthAya ekAMsamuttarAsaGga kRtvA pRthivyAM dakSiNajAnumaNDalaM pratiSThApya yena bhagavAn tenAMjaliM praNamya bhagavantametadavocat The Chinese follows the Sanskrit version. For Private and Personal Use Only

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32 bhaiSajyagurusUtram praNidhAnavizeSavistaramiti / dhAraya 'dvAdazAnAM mahAyakSasenApatInAM [praNidhAnamiti' nAma dhAraya / idamavocad bhagavAn / AttamanA maMjuzrIH kumArabhUta AyuSmAMzvAnandastrANamukto bodhisattvaste ca bodhisattvAste ca mahAzrAvakAste ca rAjA[mAtya]-brAhmaNagRhapatayaH sarvAvatI parSata sadevamAnuSAsuragandhavizva loko bhagavato bhASitamabhyanandana // AryabhaiSajyagururnAma mahAyAnasUtraM samAptam // deyo'yaM mahAzrAddhopAsakabhasantra ena tathA sAdhaM ca maMtoTi ena sAdhU maMgalazUreNa tathA sAdhe AyaM devendrabhUtena pitunA ca kosi ena sAdhaM mAtA...ri ena / deyadharme'yaM mahAzrAddhopAsaka zrIdeva sAhi surendravikramAdityanandena tathA zamidevi-trailokadevi-bhaTTArikayA tathA sArdhaM vihali ena / Colophon of Ms. B. ...tathA sAdhaM mAtApitrau paramaduSkarakatrau tathA sAdhaM sarvasattvaiH sarvaprANibhiryadatra puNyAM tada bhavatu antarajJAnaM cApnuyAt tathA sAdhaM puSkiTIkaTIziriena sAdhaM cAlASukhena sArdhaM bhugavariyena ena sAdha koili ena tathA sArdhaM mAthari ena tathA sArdha anvizvarena tathA sArdhaM dizI ena / Colophon of Ms. C. ___1 Tib. adds. Jhura hogA pAsa 5T RANI ces-by-br- yng- bzung- shig / ls-kyi-sgrib-p- thms-cd rnm-pr-spyd- zhing-re-b-thms-cd- yongs- su-stod- bces- by-br- yng- bzung-shig- bodhisattvavajrapANipratijJA ityapi nAma dhAraya / sarvakarmAvaraNavizuddhisarvAzAparipUraNamityapi nAma dhAraya / These two titles do not appear in either of the two Chinese translations. 2 Tib. RmAkA NANI ANTRamA In the previous two Tib. extracts gay gay*] has been restored as afara in its ordinary and not the Buddhist technical sense meaning afazit (resolution). The usual Tib. words for fureta however is $ 2161 | Tho Chinese versions support praNidhAna / ___Tib. mAda para samAro bhAva / zAA 35 ldn-p'i- mkhor- de- dg- dng- / lh-dng- mi-dng- lh-m-yin-dng / ete. guhyakAdhipatiH vajrapANiH ca sarvAvatI parSat sadevamAnuSAsura0 It is not givon in the 4 B devAyAM Chinese version. For Private and Personal Use Only

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ekAdazamukham

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oM namaH srvbuddhbodhisttvebhyH|| evaM mayA zrutimeka]samaye bhagavAn zrAvastyAM viharati sma karI ramaNDale c'| (atha khalvAryAvalokitezvaro bodhisattvo] mahAsattvo'nekavidyAdharakoTIniyutazatasahasraNa] parivRto yena bhagavAstenopasamakrAmat / upasaMkramya bhagavataH pAdau zirasA vanditvA bhagavantaM pradakSiNIkRtya ekAnte nyasIda bhagavantametadavocat / idaM mama bhagavannekAdazamukhaM nAma 'hRdayamekAdazabhiH [kalpako-]" ttiibhirbhaassitm| ahaM cettarhi bhASiSyAmi sarvasattvAnA]marthAya hitAya sukhAya' sarvavyAdhipraza[mAnAya sarvapApAlakSmIduHsvapnapratinivAraNAya sarvAkAlamRtyupratinivAraNAya aprasAdAnAM prasAdanAya sarvavighnavinAyakAnAM prshmnaay| nA[haM] bhagavan samanupazyAmi 1 Tib. (rgyud, XIV, folios 410-413, see Annales du Musee Guimet, V, pp. 434-7) has no corresponding passage. Cf. Digha Nikaya. II, p. 1: Ekam samayam Bhagava Savatthiyam viharati Jetavane Kareri-Kutikayam... Kareri-mandala-male. 7 rg- snggs- 'cng- du- ms- yongs-su- pskor- de / TheThI zAla 28 ISIS kA' etc. = bhagavataH pAdo niH pradakSiNIkRtya / 4 28mA niSadya / tM snying- po- gdod- cu- gcig- p- zhis- bbyi- b / / 6 by- b- phrg- cu- gcig- gis- gsungs- p- lgs- te / 7 NET. Tib. omits hitAya sukhAya / 8 somA romA rahekA sArA cf. S. Das, Tib. Dict., p. 1223. For Private and Personal Use Only

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ekAdazamukham sadevake loke samArake sabrahmake sazramaNabrAhmaNikAyAH prajAyA yadanena hRdayena rakSe kRte' paritre. parigrAhe zAntisvastyayane daNDaparihare zastraparihare viSa[prahANe kRte yaH kazcidatikramet] na prazameta] nedaM sthAnaM vidyate sthApya paurANAM karma vipcyte| 'tadasya ca kalpayato'bhizraddadhataH sarveNa sarvaM na bhvissyti'| sarvabuddhastutaH samanvAhRto'yaM hRdayaM sarvatathAgatAnumodito'yaM hRdayam / smarAmyahaM bhagavan gaGgAnadIvAlukAsamAnAM kalpAnAM pareNa 'zatapadmanayanacUDa-pratihataraGgavela-kiraNa[rAjasya] nAma tathAgatasya / mayA tathAgatasyAnti ke] zrutamayaM hRdayam udgRhItaM ca / saha pratilabheni] dazasu dikSu sarvatathA 1 srng-br-bgyi-b- - 1 mA ma = paritrANe zhi-b dng-pde-legs- 'gyur- br- bgyis-p- 4 dg-gzhil-b- bgyis-p- 5 yaH na...vidyate-gAlegAmApAra samora mAmAhA / 6 vI yA kAmArIkA pUrvakarmaNAM vipAkaH 7 It is not in Tib. 8 snying-po-'di- ni-sngs-rgys-bcom-ldn-'ds-thms-cd-kyis-bstod- cing-dgongs-p-lgs-so- / / smn-gtsug-gis- 10 gces- bdg- gi- snying- po- 'di- ni- de- bzhin- gshegs- p- thms- cd-kyis- rjes-su-thugs- rng-spr- mjd-p- lgs-so / For Private and Personal Use Only

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ekAdazamukham gatAH sumukhIbhUtA anutpttikdhrmkssaantiprtilbdhaaH| evaM bahukaro'yaM hRdayam tasmAttarhi zrAddhena kulaputreNa vA kuladuhitrA vA satkRtyAyaM hRdayaM saadhyitvym| ananyamanasA nityaM saadhyitvym| kalyamutthAya aSTottaravArazataM pravartayitavyam / dRSTadharmikA guNA daza prigrhii[tvyaaH| katame dsh| yaduta nirvyaadhirbhvissyti| sarvatathAgataiH parigRhItazca bhaviSyati / dhanadhAnyahiraNyA bhara]Namasya akSayaM bhvissyti| sarvazatravo vazyA avamarditA bhvissynti| rAjasabhAyAM prathamamAlapitavyaM maMsyati / na viSaM na garaM na jvaraM na zastra kAye krmissyti| nodakena kAlaM krissyti| nAgninA kAlaM krissyti| nAkAlamRtyunA kAlaJca krissyti| apare catvAro guNAnuzaMsA udgrahISyati / maraNakAle tathAgatadarzanaM bhvissyti| na caapaayessuupptsyte| na [viSamA parihAreNa kAlaM krissyti| itazcyutaH sukhAvatyAM loka. dhaataavupptsyte| smarAmyahaM bhagavanniti dazAnAM gaGgAnadIvAlukAsamAnAM kalpAnAM tataH pareNa paratareNa mandAravagandho nAma tthaagto'bhuut| tatra mayA ' gRhpribhuutenaaymudgRhiitm| catvAriMzat kalpasahasrANi saMsArAH pazvAnmukhIkRtAH / eSa ca mayA hRdayaM pravartitvA sArvasmina' karuNAyanajJAnagarbhabodhisattvavimokSaM 1 khyim- pr- gyur- ps- 2 Ms. kRtAni * pUlAhANe . 26mA karuNAyanam For Private and Personal Use Only

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ekAdazamukham praatilbdhm| ye bandhanabaddhA ye badhyaprAptA ye udakAgnivividhaduHkhAnyAhatAH tadanenAhaM sarvasattvAnAM layanaM trANaM zaraNaM parAyaNaM bhvaami| yat sarvaduSTayakSarAkSasAnAmanena hRdayena karSitvA maitracittAna] ' dayAcittAn kRtvAnuttarAyAM samyakasaMbodhau pratiSThApayAmi / evaM maharSiko'yaM mama bhagavan hRdayam] ekavelAM prakAzitvA' catvAro mUlApattayaH kSAyaM gacchanti paJcAnantaryANi karmANi niravayavaM tnviikrissynti| kaH punarvAdo yathAbhASitaM prtiptsynti| anekabuddhazatasahasrAbaropitakuzalamUlaM bhaviSyati ye zroSyanti prAgeva jpsaadhnaadibhiH| sarvamanorathaM paripUrayiSyAmi yazva' caturdazIpaMcadazI mAmuddizya' upvsti| catvAriMzat kalpasahasrANi saMsArAn pshcaanmukhiikrissynti| tena nAmadhe]yamapi grahaNena bhagavan saha so'yaM buddhkottiiniyutshtshsraatireksmm| mama nAmadheyagrahaNena sarvasattvA avaivartikatvaM prsvnti| sarvavyAdhibhiH [pArimucyate / sarvAvaraNebhyaH sarvabhayebhyaH sarvakAyavAGmanoduzcaritebhyaH primokssynte| teSAmeva karatalagatA 1 Ms. yaH 2 Ms. .manayA 3 Ms. cittA 4 Tib. 2sAra ke 5 ln- cig- brjod- ps- 6 The meaning becomes clear if the words teSAM ye are inserted after punarvAdo 7_It would have been bectter if yazca could be replaced by teSAM ye ca 8 In Sanskrit it should be caturdazyAM paJcadazyAM 1 bdggi- sld- du 10 Ms. saMsArA For Private and Personal Use Only

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ekAdazamukham buddhbodhirbhvissyti| bhagavAnAha / sAdhu sAdhu kulaputra yat sarvasattvAnAmantike evaMrUpA mhaakrunnaa| zakSyasi tvaM kulaputraH ane- . nopAyena sarvasattvAnA manuttarAyAM samyaksaMbodhau pratiSThApayitum / udgRhItaM ca [mayA hRdayamanumoditam / bhASadhvaM kulaputra / tataH khalvAryAvalokitezvaro bodhisattva utthAyAsanAdekAMsamuttarAsaGga kRtvA bhagavatazcaraNayoH praNipatya idaM hRdayamAvartayati sm| _ namo ratnatrayAya / namo vairocanAya tathAgatAya / nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mahAkAruNikAya / namaH atItAnAgatapratyutpanneibhyaH] sarvatathAgatebhyo'rhadbhayaH samyak. sNbuddhebhyH| ____ [dhara dhara / dhiri dhiri] / dhuru dhuru| iTTe viTTa / cale cle| pracale prcle| kusume] kusumvre| ili mili viTi vaahaa| evaM mUlamantraH // namo ratnatrayAya / nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya / tad yathA hA hA hA hA / ime tile cile bhile khile khaahaa| snAnopasparzanavastrAbhyukSipaNamantraH saptajApena / 1 Tib. nama AryajJAnasAgaravairocanabuddharAjAya 2 Tib. adds arhate samyaksaMbuddhAya namaH sarvatathAgatebhyaH arhadbhayaH samyaksaMbuddhabhyaH 3 Tib. adds tadyathA . 4 Supplied from Tibetan. 5 Supplied from Tibetan. 6 Tib. citijvalamavanaya 7 Tib. Tibetan rendering finishes up the text here by a few concluding remarks about the merits of the mantra, mentioning the title at the end. For Private and Personal Use Only

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ekAdazamukham __namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya / tadyathA Turu Turu hA hA hA hA svaahaa| dhU [pdiipnivednmntrH| namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mhaasttvaay| tadyathA thiri thiri dhiri dhiri svAhA / gandha. pusspopnivednmntrH| namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mhaakaarunnikaay| tadyathA sAde sAde sidi sidi sudu sudu svaahaa| balinivedanamantra ekaviMzatijApena / ___ namo rtntryaay| nama AryAvalokitezvarAya [bodhisattvAya mahAsattvAya / mhaakaarunnikaay| tadyathA yasi isi cari huru icuruH suruH muruH svAhA / homamantraH / anena mantreNa jJAtInASTai (2) raniM prajvAlya dadhimadhughatAbhyaktAnAmahorAtroSitena ekena triMzatA homaH kAryaH / tataH karma samArabhet / _ namo ratnatrayAya nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mahAkAruNikAya / tadyathA ili mili tili tili hili svaahaa| dIpAbaddha udakena [x x] [rvA bhasmanA vA saptajApena / ___ namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mhaakaarunnikaay| tadyathA piTi piTi tiTi tiTi viTi viTi gaccha gaccha bhagavAnAryAvalokitezvara svabhavanaM svabhavanaM svaahaa| udake saptavArAn parijapya caturdizaM kssipet| AryAvalokitezvara gaccha svabhavanam / For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra WE 2" 31" 4" 5" 6"7 "81"9 For Private and Personal Use Only *s * for **- *** * T :* Era 3.002 fro n 3133 orok www.kobatirth.org Last line of Hayagrivavid ya and the first leaf of another text (vide Intro., p. 62) Acharya Shri Kailassagarsuri Gyanmandir

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Shri Mahavir Jain Aradhana Kendra lililo 31 4 5 6 7 8 9 IDEAN 4 grU ha 981eaed Last leaf of Ekadasamukham and first line of Hayagrivavidya (vide pp. 40, 43) Acharya Shri Kailassagarsuri Gyanmandir

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hayagrIvavidyA For Private and Personal Use Only

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hayagrIvavidyA namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mhaakaarunnikaay| namaH srvsttvvysnghaatine| namaH srvsttvbhyprshmnkraay| namaH sarvasattvabhayottAraNakarAya / namaH srvvidyaadhigtaay| namaH sarvavidyAvidhigatamUrtaye mhaakaarunnikaay| namo mahAvidyArAjaprAptaye mahAyogine / ___tasmai namaskRtvA idamAryAvalokitezvaramukhodgINaM vajradharamahIyaM hayagrIvaM nAma paramahRdayamAvartayiSyAmi [sarvakarmArthasAdhakam / asahya sarvabhUtAnAM yakSANAM ca vinAzakam / amoghaM sarvakarmaNA viSANAM ca nAzakam / tadyathA ____OM tarula tarula vitarula vitarula sarvaviSaghAtaka jvalitavisphuliGgATTahAsa kesarATopapravRddhavega vajrakhuranirghAtaka calita. vasudhAtala niHzvasitahasitamArutotakSiptadharaNIdhara parabhRtagaNasamUhavikSobhaNakara paravidyAsaMbhakSaNakara sarvagrAhotsAdanakara paramazAntikara sarvagrahaprazamanakara budhya budhya dhAva dhAva ca bhagavA hayagrIva khAda khAda pAramaMtrAm / rakSa rakSa kSamasva kSamakha sa mayAbhihitAM mantrAm / siddhi me diza [diza] Aviza aavish| ghorapizAca sarvagraheSvapratihato mama varavajradaMSTra kiM cirApayasi / idaM duSTagrahaM duSTasattvaM duSTapizAcaM vA dhuna dhuna vidhuna] vidhuna kampa kampa matha matha pramatha pramatha / tathAgatAjJAM pAlaya buddhadharmasaMghAnujJAtaM me karma zIghra For Private and Personal Use Only

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44 hayagrIvavidyA kuru kuru mA vilamba / hayagrIvAya phaT vajrakhurAya phaT vajradaMSTrAya phaTa vajradaMSTotkaTabhayabhairavAya phtt| paravidyAsaMbhakSaNAya phaT / paramantravinAzakAya phtt| sarvagrahotsAdakAya phtt| sarvaviSaghAtakAya phaTa / sarvagraheSvapratihatAya phaTa / vaDavAmukhAya phtt| sarvagrahapizAcAn me vshmaany| yAvanto mama [ye kecit ahitaiSiNastAna sarvAn vaDavAmukhena nikRntaya phaTa / namo nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya / sidhyantu mama maMtrapadA hayagrIvo bhagavAn AjJA[pa]yati svAhA / __ ayaM hayagrIvavidyA rAjA paThitasiddhaH' upacAraH AtmarakSAjApena pararakSA paMcaraMgIsUtram ekaviMzatigranthayaH kRtvA bandhitavyam / yAvajIvaM rakSA kRtA bhavati / DAinIgrahagRhItasya pratikRtiM kRtvA piNDazastreNa chettvyaa| sarvaparakRtA maMtrAzchinnA bhavanti sarvazatravastambhanaM manasA vyavahAre kha[-]kham mukhe kRtvA vidyA japtayA uttraayti| spRSTAvezane[7] snAtaM zucivastraprAvRtaM zucau pradeze sumanasA [saMbaddhA Avezaye shuklvliy'thaalNbhen| candragrahe sUryagrahe ghRtaM tAmrabhAjane kRtvA tAvajjepadyAvaccandro mukto bhavati taM ghRtaM pive medhAvI bhavati ekenoddezena shlokshtmudgRhnnaati| padmAM juhe 'ghRtamakSayaM bhavati / atha sAdhitumicchet / candanamayaM lokezvarapratimA kartavyA / dkssinnenaaryvjrdhrH| vAmenAryAvalokitezvaraH 1 It may be read as AjJApitaH 2 Ms. ghata For Private and Personal Use Only

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hayagrIvavidyA 45 trimUrtiH kaaryH| sarvopari vaDavAmukhaH prvidyaasNbhkssnnH| tasyAgrataH ayaM hayagrIva-vidyArAjam aSTasahasraM jpet| tataH sarvakarmANi kuryAt |spRSTAvezanaM gugguldhuupen|sttjaapen sarvakAryasiddhirbhavati / sarvaDAinI dRSTamAtrA vshiibhvti| bhasmanA sarSapeNa udakena sapta japtena rakSA krtvyaa| sImAbandhaH kRto bhavati / sarvamudrAmokSaNam udakena vazIkaraNaM phlpusspaadyaiH| ayaM ptthitsiddhH| asAdhita eva sarvakarmANi kurute // 0 // -0*The present text corresponds to the Tibetan Bkah-hgyur Snarthang ed. rgyud, pha, folios 436-8; Sde-dge ed. rgyud, tcha, folios 225-6). It has been transliterated in Tibetan characters and not translated. The transliteration, however, is so very faulty that it is almost useless for the purpose of correcting our ms. readings. As the Tibetan text differs in many places from ous ms., we have thought it better to reproduce both the readings as they appear in the ms, and the xylograph. Many words in both the readings are unintelligible and we have been constrained to leave them as they are. A comparative study of the two readings, Sanskrit and Tibetan, will indicate how these texts underwent changes at different times. avalokitezvarahayagrIvadhAraNI namo rtntryaay| nama AryAvalokitezvarAya bodhisattvAya mahAsattvAya mhaakaarunnikaay| namaH srvsttvvysnghaatine| namaH sarvasattvavyasanAvahAriNe / namaH srvsttvbhyottaarnnaay| namaH srvbhvprshmnkraay| namaH srvsttvbodhicikitsNkraay| namaH srvbndhncchednpraay| namaH sarva duHkhprmokssnnkraay| namaH srvaandhkaarvidhmnkraay| namaH sarvavidyArAjavazaprAptaye mhaayogyogiishvraay| tasmai namaskRtvA idamAryAvalokitezvaramukhodgIrNam RSividadA deva-nAga-yakSarAkSasa-zaka brahma-lokapAla-viSNu-mahezvara-nArAyaNa-skanda kuberAsurendra-mAtRgaNa nama 1 Xylograph tasya For Private and Personal Use Only

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hayagrIvavidyA skRtaM 'vajrakSuramahIyaM hayagrIvabrahma prmhRdymaavrtyissyaami| aprameyArthasAdhakam asahya sarvabhUtAnAM sarvavighnavinAzakam / amoghaM sarvakarmaNAM viSANAJca vinAyanam / tad yathA * OM tarula tarula vitarula vitarula sarvaviSaghAtaka sarvabhUtavidrAvaka jvalitAnalavisphuliGgATTahAsa kesarAtopApravitakAya' vajrakSuranirgatita calitavasudhAtala vajrodazvasata hAsita-marutakSatiprazamanakara paraduSTavinAn saMbhakSaNakara khavidyopadezakara paramazAntikara buddha buddha bodhayAmIti / bhagavan hayagrIva srvvidyaahRdymaavrtyissyaami| khAda khAda mahAraudramantreNa / rakSa rakSa AtmasvahitAn mntrnn| sidhya sidhya sarvakarmasu me siddha dehi dehi / Aveza Aveza praveza praveza sarvagraheSu aprtiht| dhuna dhuna vidhuna vidhuna matha matha pramatha pramatha srvvropprm| kRtkkhordo| durlakita mUSika / viSakara viSadraSTra viSacUrNayo abhicaarvisskrnn| sidhya aJjana cArmohana / cittavikSobhaNakara / nityAparaprakSaNa trAsaya trAsaya mahAbodhisattva RddhadaMSTraNena sarvabhayebhyaH sattvAnAM rakSa rkss| mama buddhadharmasaMghAnuzAtaM me karma zIghra kuru kuru phtt| hayagrIvAya phtt| vajrakSurAya phtt| vajradaMSTrotkaTabhayabhairavAya phtt| paramantraNanAzanakarAya phaTa / paraduSTavighnAn saMbhakSaNakarAya phaTa / sarvagrahotsAdana - karAya phaTa / sarvagraheSu apratihatAya phaTa / paTalamukhAya phtt| ye kecit mama ahiteSiNaH kAye kramanti mantrayaNa yamanti juhvAnati kAkhodaM kurvnti| tena sarve.. NAbhimukhena vAkIhAya phaTa / namaH sarvaduSTAhotsAdanAya' hayagrIvAya sidhyantu mantrapadaiH svAhA / OM amitodbhavAya huM phaTa phaT svAhA / OM namo hayAya svaahaa| OM namo vizvamUrtaye svaahaa| namaH sarvasattvAnAM sidhyantu mantrapadAya svAhA / 1 Xylo. khura for jura in all places. 2_Xylo. avaprameyArhasadhaka 4_Xylo. vinAyaka 6_Xylo. kezara atopya 8 Xylo. sAdhana 3 Xylo. avayaM arvabhUtAnAM 5 Xylo. vidrava 7 Xylo..kayaM 9 Xylo..sAdhana For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana buddhakSetrasandarzana-vyUham For Private and Personal Use Only

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MULTI Shri Mahavir Jain Aradhana Kendra 1023456" 8 -sama. YE For Private and Personal Use Only Pusr8- 35 _2- I . www.kobatirth.org mahara866 dUsa Sarvatathagatadhisthana-sattuavalokana-buddbaksetrasandarsana-vyubam Acharya Shri Kailassagarsuri Gyanmandir

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For Private and Personal Use Only *1DEAN2 3 4 5 6 7 8910 *****}**(**eyteIare **$*CCE SC44***":"** ***FINS ************@************* *****gs : 4*76*3*********** ********* 36 Sarvatathagatadhisthana-sattvavalokana-buddhaksetrasandarsana-vyuham (vide p. 50, l. 18-p. 51, 1. 4)

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sarvatathAgatAdhiSThAna-vyUham evaM mayA zrutamekasmin samaye potalakaparvate AryAvalokitezvarAyatane divya. maNiratnazrIindranIlamaye puSpasaMstRte devasiMhAsane bhagavAn sAdhaM mahatA' bhikSusaGghana paJcamAtra bhikSuzataiH sarvairahadbhiH kSINAsravaizvetovazitAprAptaH. saddharmapAraMgataizca sAdhaM bodhisattvaiH sarvaiH mahAkaruNAjJAnaprAptaiH sarvaiH ekajAtipratibaddhairdvijAtibhyAM ca trijAtibhirdazajAtibhiviMzatijAtibhistriMzajjAtibhiH zatajAtibhirvA pratibaddhaH sarvaiH aSTaphalaprAptairdazabhUmisthitaiH tad yathA AryAvalokitezvareNa maMjudhiyA vimalaketunA ratnazriyA vajraketunA vimalaprabheNa candanena amRtaketunA evaMpramukhaiH saptazataiH bodhisattvaiH sArdham upAsakopAsikAbhiH sarvaizca vyAkRtaiH samAdhiprAptaiH nAnAlokadhAtubhiH sannipatitaiH paJcasahasraH sarvaiH gandharvazatasahasraH pUrvabuddhaparyupAsitaiH tathAgataprAtihAryadRSTaiH sArdhaM sarvAbhiH mahAyakSiNIbhiH bodhisattvajJAnaprAptAbhiH vyAkaraNaprAptAbhiravaivartikAbhiH anaupamyayA vimalaprabhayA ca prabhAvatyA bhImazriyA yakSiNyA ca evaMpramukhAbhirazItyA mhaaykssinniibhiH| zatakratubrahmavaizravaNa dhRtarASTravirUDhakavirUpAkSamaNibhadraputrapUrNabhadrAH etaizca lokapAlaiH sAdhaM niSaNNo'bhUt / atha taiH sarvaistathAgataM siMhAsananiSaNNa jJAtvA svakasvakaiH kuzalamUlaistathAgata divyAlaMkAravastrapuSpamAlyadhUpavilepanavAdyazabdena mAnitaH pUjitaH zatasahasrakoTizaH pradakSiNIkRtya arcitazca / tena khalu punaH samayena bhagavAn sarvasattvamahAkaruNAjJAnasthita nAma samAdhi smaapnno'bhuut| tena samAdhidhAraNavalena trisAhanamahAsAhavalokadhAtavaH AbhayA avabhAsitA abhuuvn| sarvarUpANi sphuttitaani| ye ca sattvA jAtyandhAH cakSuSA rUpANi pazyanti sm| vadhirAH zrotraNa zabdAn zRNvanti sm| rogaspRSTA vigatarogA bhavanti sm| nagnAzca vastrAvRtA bbhuuvuH| unmattAH smRti pratilabhante sm| hInakAyAH paripUrNendriyA bbhuuvuH| daridrA dhanAni pratilabhante sm| sattvAnAM yaH khalu dhanavastubhogavihIna AsIt sa dhnvstubhogsmpnno'bhuut| sarvasattvAH sarvasukhasamarpitAH sarvAzAparipUrNA abhUvan / trisAhasramahAsAhasralokadhAtau ye kecit sattvA anuzAsanadharmazravaNAya yena bhagavAn tenAMjaliM praNamya upsNkraantaaH| ye sattvAH For Private and Personal Use Only

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50 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham devabhUtAste sarvadevasukha saMprahAya buddhAnusmRti kRtvA dharmazravaNAya yena bhagavAn tena upsNkraantaaH| ye sattvA manuSyabhUtAste ca manuSyasukha parityajya dharmazravaNakAmAya yena bhagavAMstena upsNkraantaaH| ye satvA nAgayakSarAkSasapretapizAcabhUtAste buddhAnusmRti prApya sarvasattveSu maitracittA bhUtvA kAyacittasukha labdhA dharmazravaNAya yena bhagavAn tenopsNkraantaaH| ye sattvA yamaloke andhatamisrAyAM jAtAste'pi buddhAnubhAvena ekakSaNa smRti labdhA paraspara saMjAnate sma / te mahAtamitrAbhyaH parimuktA babhUvuH / sarve satvAH paraspara maitracittA babhUvuH / teSAmupalezAH kSINA abhuuvn| tena khalu samayena mahApRthivI SaDvikAra' prakampate unnamati avanamati sm| atha tasyAM parSadi maMjuzrIkumArabhUtaH sanniSaNNaH san bodhisattvaM mhaasttvmaaryaavlokiteshvrmetdvoct| kulaputra mahAbodhisattvaparSadi avabhAsitAyAM mahAparSadaH pUrvanimittaM prisphuttm| anekayodhisattvakoTiniyutazatasahasrANAM ca vyAkaraNa prkttitm| dharmamahAvAkyasya pUrvanimittaM sNdRshyte| kulaputra anekAnAM ca bodhisattvakoTiniyutazatasahasrANAM sarvAzAparipUri mahAjJAnapratilambho bhaviSyati / tat kulaputra sattvAnAM kAruNyamutpAdya hitAya sukhAya yAvadanuttarasyAM samyakasaMbodhau pratiSThApanAya tathAgataM paripRccha / santi kulaputra sattvAH pazcime kAle pazcime samaye bhaviSyanti pApakAriNo daridrAH kRzA "durvarNazarIrA jarAvyAdhiparipIDitAH parIttabhogA aparibhAvitakAyA alpAyuSkA alpabuddhayo raagdvessmohpripiidditaaH| teSAmarthAya kulaputra tathAgatamadhyeSaya dharmadezanAyai tat te kRtaM bhaviSyati dArgharAta sattvAnA[marthAya] hitAya sukhAya sarvavyAdhiprazamanAya sampApanivAraNAya sarvapApaprazamanAya sarvazAparipUraNArthaM yaavdnuttrprinirvaannaarthm|| 1 This portion has been restored from the Tibetan. See Kanjir, mDo, Kha, folios 395 pp. ; Asiatic Researches, XX p. 425. 2 Tib. BIkura-duba lA For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana- buddhakSetra sandarzana- vyUham Acharya Shri Kailassagarsuri Gyanmandir I 4 atha AryAvalokizvaro bodhisattvo mahAsattvo dazadizamava lokya 'gaGgAnadIvAlukAsamAstathAgatakoTIrmamanasi kurvan yena bhagavAMstenAMjaliM praNamya triH pradakSiNIkRtya paMcamaNDalena praNipatya bhagavantametadavocat / santi bhagavan sattvAH pazcime kAle bhaviSyanti jarAvyAdhizokamRtyu [duHkha]'kAlamRtyuparipIDitAH kRzA durvarNA alpAyuSkAH parIttabhogA aparibhAvitakAyAste paraspa rANi mAtsaryadauH zIlyacittatayA ghAtayiSyanti parasparANi dhanabhogevaryANyApahariSyanti' hAsya lAsyanATyakrIDAbhiratAH anitye nityasaMjJinaH azubhe zubhasaMjJinaH / te taddhetau tannidAnA sattvA nAnAprakArairviha[ga]narakatiryagyoniyamalokeSu copapatasyante / tat teSAmahaM bhagavan arthAya hitAya sarvAzAparipUrNArthaM yAvat tathAgatajJAnA - haraNArthaM yuddhakSetropapattaye sarvapApanivAraNArthaM tathAgatamadhyeSyAmi / bhASakha bhagavan bhASasva sugato nAsti tathAgatasya tajjJAnaM yadaviditam adRSTam azrutam avijJAtameva / bahavo bhagavan bodhisattvabhikSu bhikSuNyupAsakopAsikA devanAgA yakSagandharvAsurakinnarAzca samAgatA dharmasAMkathyaM zrotukAmAH pUrvabuddhaparyupAsitAH saprajJA jAtAH te nirAzIbhUtA prakramiSyanti / 1 Ms. * samAni 3 Tib. my- ngn- gyis- non- pr- gyr-b / 2 Ms. jalayaH atha te sarve yathA samAgatAH parSatpaMcamaNDalena praNipatya ekakaNThena evamAhuH / sAdhu bhagavan bhASasva bhagavan bhASasva sugataH / For Private and Personal Use Only 51 4 Ms. * pahRSyanti -

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52 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham atha bhagavAn dvirapi trirapi adhyeSaNAM viditvA dazadizamavalokya valgumanojJasvareNAryAvalokitezvaraM bodhisattvaM mahAsattva. metadavocat / asti kulaputra sarvatathAgatAdhiSThAna-sattvAvalokanabuddhakSetrasandarzanavyUho nAma samAdhiH yo mayA pUrva prathamacittot. pAdamupAdAya shrutH| sukusumajyotiHsandarzanasya tathAgatasyAntikAt shrutH| tatsahazravaNAdeva tasya samAdhernAmadheyasya navatInAM sattvakoTInAM tthaagtjnyaanprtilmbho'bhuut| te sarve ca vyAkRtAstathAgatai naabuddhkssetressu| mayA ca kulaputra vyAkaraNamanuprAptam / tat smarAmyahaM kulaputra divyena tathAgatajJAnena triMzatyA tathAgatasahasrarayaM dharmaparyAyo bhASitaH sttvaanaamrthaay| sarvatra tvamevAryAvalokitezvara tathagatAdhyeSakaH maMjuzriyazca kumaarbhuutH| ayaM ca yathA samAgatA sarvabodhisattvAnAM parSad bhikSubhikSuNyupAsakopAsikA parSad ete sarve zrutvA mAnanAM pUjanAM kurvanti sm| tatazvAnekAni sattvakoTIniyutazatasahasrANi vyAkaraNaM pratilabhante sma / bodhisattvasamAdhInAM ca lAbhino bhvnti| sarvakAmaM gatAH kRtasarvAzAH samRdhyante vigatavyAdhayaH saMvRttA paripakakuzalamUlAH sarvAvaraNaprahINA abhirUpaprAsAdikadarzanIyA dhanadhAnyakozakoSThAgArasamRddhAH sarvarAjarAjaputrAmAtyAbhinandanIyAH sarva 1 Ms. jItAmA ; Tib. pekSA sAmAna cha / 2 Ms. a for fer in all places. 3 Ms. parSa for parSad throughout. 4_Ms. zrotA ; Tib. samorA kAkA 5 Ms. veNInekAni 6 Ms. rAjarAjamAtrAmAtyA For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAlokana-buddhakSetrasandarzana vyUham 53 sattvairvandanIyAH smRtimantaH prajJAvantaH buddhe dhama saMghe abhedya'prasAdena samanvAgatA dhRtimantaH AyurvarNatejobalasthAmavantaH sarvAkAravaropetAH smnvaagtaaH| na ca kadAcit priyaviprayogaM na priyavyasanaM saMvRttam / evaM kulaputra bahuguNasasanvAgatAste kulaputrA vA kuladuhitarazca bhvissynti| yadA saddharmaparyAyaM paMcamaNDalena praNipatya puSpadhUpagandhamAlyavilepanacchatradhvajapatAkaiH samalaMkRtya namo buddhAyeti kRtvA namaskariSyanti sAdhukAraM dAsyanti dhArayiSyanti vAcayiSyanti vAcApayiSyanti likhiSyanti likhApayiSyanti paramagauravaM cittamutpAdya tasya dharmabhANakasyAntike te dRSTa eva dharme sarvasaguNasamanvAgatA bhaviSyanti abhirUpAH prAsAdikA darzanIyA vigatavyAdhayo dIrghAyuSkAH sthirabuddhayaH smRtimantaH dhRtimantaH sarvarAjAnAM sarvarAjJInAM rAjaputrAmAtyAnAM sarvazatraNAM sarvasattvAnAM cAminandanIyA bhaviSyanti vandanIyAH stkrnniiyaaH| prabhUtavittopakaraNA bhvissynti| candanagandhaH cAsya mukhAta prvaasyti| nIlotpalasadRzanetro bhaviSyati / rAtrindivaM cAsya buddhabodhisattvadarzanaM bhvissyti| sarvAvaraNaM cAsya kSayaM yAsyanti paMcAnantaryaprabhRtayaH kRtvA / devatA 1 Ms. bhedya ; lib zeramA Usually the expression is avetya prasAda-N I' 5541 Pali aveccappasida. 2 Tib. TRA =RddhivantaH 3 'Tib. omits paramagauravaM cittamutpAdya tasya dharmabhANakasyAntike / 4 Following the ms., asya has been retained it should be in the plural. 5 Tib. omits it. For Private and Personal Use Only

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54 sarvatathAgatAdhiSThAna sattvAvalokana-buddhakSetrasandarzana-vyUham zvAsya rkssissynti| maraNakAle cAsya buddhadarzanaM bodhisattvadarzana bhvissyti| na IrSyAluko na vikSepacittaM kAlaM kariSyati / yAvaccyutaH sukhAvatyAM lokadhAtAvupapadyate vyAkRtAste mayA kulaputra saMmukhavyAkaraNena / dRSTo'haM taiH satkRto mAnitaH / na taiH saMzayamutpAdayitavyam / bodhau 'ya imaM dharmaparyAyaM dhArayiSyanti satkRtya likhiSyanti likhApayiSyanti vAcayiSyanti pUjayiSyanti udgrahISyanti nAmadheyaM ca zroSyanti / bodhisattva iti sa manasi kRtvA stkrtvyH| yenAsya pUrvakarmavipAkenAsya rUpavaikalyaM bhogavaikalyaM buddhivaikalyaM paribhASyaM ca priyaviprayogaM ca rAjyakSobhaM ca te asya samAdheranubhAvena zravaNena kecicchIrSarogeNa kecidbhaktacchedena kecit kucelAbhidhAraNena kecit kAyacittapIDena kecit duHkhasaMsparzazayyAkalpanena kecit paribhASyeNa sarvaM tat karmAvaraNaM kSayaM yAsyanti / tena cavaM cittamutpAdayitavyaM pUrvaM mayA saMsAre saMsaradbhiH pApamakuzalaM sattveSu nAnAprakAramupacitaM taM pratidezayAmi AviSkaromi na prticchaadyaami| buddhe dharme saMghe abhedyaprasAdacittamutpAdayi. tavyam / ye ca tasya kulaputrasya kuladuhiturvA chedabhogaphalaM saMvarta _1 Ms. yo'yaM 2 Tib. omits the words from yo'yaM up to zroSyanti and puts there gng-dg-rn-lm-du- grg-pr-gyur-p-de-dg- kyng- byng-chub- sems- dp'- podAra ko II majheDa gAra pure| ye khapne dRSTA bhaviSyanti te'pi bodhisattva iti mnsikRtvaa| 3 Ms. 0sattvopi __4 But Tib. mA / 5 Tib lA sA sugara | =Sans. bhogaphalachedaM For Private and Personal Use Only

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sarvatathAgatAdhiSTAna-sattvAvalokana-buddhakSetrasandarzana-vyUham 55 nIyaM karmAvaraNaM bhaviSyati buddhe vA dharme vA saMdhe vA zrAvakapratyekabuddhe vA mAtApitRbhirvA' pApa karmakRtamupacitaM bhaviSyati tat sarvaM pari. kSayaM yaasyti| mahaizvaryasamRddho bhvissyti| ye ca tasya kulapulasya ca kuladuhiturvA duHkhanArakavedanIyaM karmAvaraNaM bhaviSyati priyaviprayogasaMvartanIyaM jAtyandhasaMvartanIyaM strIsaMvartanIyaM dvivyaMjana. saMvartanIyaM IrSyAmAnakrodhavazena yamalokapretatiryagyonisaMvartanIyaM tat sarvaM parikSayaM yAsyati / evaM kulaputra sarvaguNAkaro'yaM samAdheH / ___ asti kulaputrAsya dharmaparyAyasya cirsthitikraaH| teSAM ca kulaputrANAM kuladuhitRNAM rkssaavrnnguptaani| sarveSAM guNAnAM sarvazAparipUrakarANi mahAbhogaizvaryasukhakarANi 'sarvacintitaprArthitasamRddhikarANi sarvakarmakSayaMkarANi sarvAkAlamRtyuduHsvapnasarvavyAdhiprazamanakarANi sarvayuddhajayaMkarANi AyurvarNabalavIryasthAmakarANi sarvayakSabhUtamanuSyavazaMkarANi sarvaJcaraviSAdakaprazamanakarANi yAvad - vyAkaraNapratilaMbhakarANi dhAraNImantrapadAni yAni zrutvA dhAritvA vAcitvA satkaritvA likhitvA likhApayitvA guptye| sa te kulaputrA vA kuladuhitarazca sarvAnetAn guNAn prtilbhnte| atha tasmin samaye iyaM mahApRthivI ssddvikaarmkNpt| sA ca yathA samAgatA parSata tathAgataM puSpadhUpagandhamAlyaduSyayugaiH saMcchAdya sAdhukAramadAt / sAdhu sAdhu bhagavan katamAni tAni mantrapadAni / 1 Tib. azA yA 2 Ms. cittaM 3 Tib. gaDha mAyA mAra | Ms. duvyaJjana 4 Tib. zama For Private and Personal Use Only

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5.6 sarvatathAgatAdhiSThAna-sattvAvalokana- buddha kSetasandazana- vyUham namaH sarvatathAgatAnAm tadyathA buddhe subuddhe zuddhamate / loke viloke lokAtikrAnte / sattvAvalokane sarvatathAgatAdhiSThAnAdhiSThite / sarvazAparipUraNe dyutidhare narake ca pUjite tathAgatajJAnadade tathA - gatAdhiSThAne ca / sarvalokaH sukhI bhavatu / pUrvakarma kSapaya / mama "nAtsehaM mArapatizukSiNasya AyaSadika mahAzrAdvopAsaka zulivajrasya" " Acharya Shri Kailassagarsuri Gyanmandir rakSA bhavatu sarvabhayebhyaH tathAgatAdhiSThAnena svAhA // imAni tAni kulaputrAho mantrapadAni viMzatyA tathAgatasahasrairbhASitAni adhiSThitAni mayApyetarhi bhASitA [ ni] sarvasattvAnAmarthAya hitAya sukhAya rakSAvaraNa guptaye sarvavyAdhiprazamanakarANi buddhakSetropapattaye / yaH kazcit parSa evaM jAnIyuH kathaM nu vayaM sarvAnetAn tathAgatabhASitAn guNAn pratilabheya tena kalyamevotthAya sarvasattvAnAM dayAcittena karuNAcittena maitracittena IrSyAmAnamrakSakrodhaparivarjitena ekAgracittena buddhasyodAratarAM pUjAM kRtvA dazadizaM sarvatathAgatAnAM namaskRtvA yathAkAmaM guNAn manasikRtya aSTazataM japya puSpamekaikaM tathAgate deyam / tatastasya sarvAzAsamRddhi - bhaviSyati / khapne ca tathAgatadarzanaM bhaviSyati / yaM varam icchati taM labhate / maraNakAle ca tathAgatadarzanaM bhaviSyati / cyutvA sukhAvatyAM ca lokadhAtau' upapatsyate / AyurbalavarNavIrya samanvAgataH / sarvazatavazcAsya vazagAmino bhaviSyanti / I For Private and Personal Use Only - 1 The name is not a part of the text but is inserted here for the benefit of the donor of the text. See also infra, p. 56 3 Ms. dhAtu 2 Ms. pUMjI

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham asyAM khalu punardhAraNyAM bhASyamANAyAM SaSTInAM ca prANisahasrANAmanutpattikeSu dharmeSu kSAntipratilaMbho'bhUt / sarve ca sarvakarmAvaraNavinimuktAH sarvAbhiprAyaparipUrNAH sNvRttaaH| atha khalu vajrapANirbodhisattvo dazadizaM vyavalokya bhagavantametadavocat / asti bhagavan abhayatejaM nAma dhAraNI bodhisattvAnAM pratijJA yA mayA abhayavyUharAjasya tthaagtsyaantikaadudgRhiitaa| udgRhya sarvasattvebhyaH prkaashitaa| tataH punaH bhagavan nAbhijAnAmi yasya svapna'pi sA dhAraNI karNapuTe nipatitAntargatA tasya syAccharIre daurbalyaM vA klezo vA vyAdhirvA jvaro vA kAyazalaM bA cittapIDA vA akAlamRtyu; udakaM vA zastra vA viSaM vA garaM vA DAkinI vA bhUto vA yakSo vA zatravo vA manuSyA vAmanuSyA vA viheThaM vA kartuM hiMsAM vA vidhAtuM vA nedaM sthAnaM vidyate / tadanujAnAtu bhagavan yadahaM bodhisattvapratijJAmudrAM dAsyAmi / teSAM dharmabhANakAnAM dharmazrAvaNikAnAmarthAya zrotRNAM mAnayitRNAM pUjayitRRNAM dhArayitRRNAM vAcayitRRNAM sarvAzAparipUrakarANi / ___namaH sarvabuddhAnAm' / sarvabodhisattvAnAmarhantAnAm / tadyathA om vajradhara vajradhara vajrakAya vajrabala vajrateja / hum hum / vajra. 1 Ms. asmin ! 'Tib. ATInA 3 Ms. Na __4 Ms. yasya syA sA ; Tib. maga mI mA / 5 Ms. zrotrINAM ___6_Ms dhArayitrINAM vAcayitrINAM 7. 'Tib. sarvatathAgatAnAm 8 For Private and Personal Use Only

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58 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham pANe tathAgatAjJAM pAlaya / smara pratijJAm / sarvavyAdhi sarvapApAni nAzaya / dehi me yathepsitaM varam / mama "nAtsehaM mArapati zUlkSiNasya AyaSAdika zulivajrasya" yaM yamevAbhiyAcAma staM tameva smRdhytu| he he| turu turu| Agaccha aagcch| mA vilamba / darzaya vajrakAyaM darzaya' vajrakAyam / buddhAdhiSThAnena svAhA / ___ asyAM dhAraNyAM bhASyamANAyAm 'iyaM mahApRthivI unmaja. nimajjanaM krotu| sarve ca yakSarAkSasAH saMbhrAntAH sarve ca devA yAvad manuSyAmanuSyA vismayamApannAH sAdhukAraM prddti| sAdhu sAdhu mahAsattvAH / paramasiddhAni imAni dhAraNImantrapadAni bhASitAni / atha vajrapANibodhisattvo bhgvntmetdvoct| yaH kazcid bhadanta bhagavan bodhisattvabhUmimabhiprArthayate dhanadhAnyabhogaizvaryaM rAjyaM vidyAdharatvam AyurbalabIryadIrghAyuSkatvaM tena zuklASTamyAM zvetacandanamayo vajradharaH kAryaH aTTahAsaH sarvAlaMkAravibhUSitaH / sadhAtukahadayaM kartavyam / sadhAtukaM vajradharaM] samAzvAsakaM vidyAdharaM dhUpadahyamAnaM zucinA ahorAtroSitena kaarym| tato'STamyAM pUrva 1 Tib. ayameva abhiprAyaH ca me| 2 Ms. & Tib, darizaya 3 Ms. asmin Tib. 6 mA dA hai | =azvahAsaM hasitvA G_rib. mA5555 PTNI | dhAtu-remains of a saint 2 Tib. rdo-rje- 'dzin-p- rig- snggs- 'chng- yng- dg-pr- sasA dIvAra vajradharaM vidyAdharaM samAzvAsaka 8 Tib. IT A vApa' vi sa 51 1 Tib. ayameva abhiprAyaH ca meM 4 Ms. ayaM 6 Tib For Private and Personal Use Only

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sarvatathAgatAdhiSThAna sattvAvalokana- buddhakSetra sandarzana- vyUham secaM kRtvA zuce satathAgatasthAne mahatA dhUpapuSpagandhadIpaiH pUjAM kRtvA triskRtvA aSTazatiko jApo dAtavyaH / tathAgatasya pUjA krtvyaa| sarvatathAgatAnAM namaskRtya catvAri pUrNakumbhA[[ni] sthApya raktacandanamayaM maNDalaM kRtvA zvetavastraprAvRtena ekAgramAnasena caturdize ca rasagandhamadyapAyasavaliM dattvA aSTazatasumanaHpuSpaiH vajrapANirAhartavyaH / yAvat paJcadazI tato mahAnirghoSo bhaviSyati pRthivIkampazca razmayo nizcariSyanti / tato yathepsitaM varaM dAsyAmi / sarvakarmANi sarvakAryANi japitamAtreNa samRddhiSyanti / vigata - vyAdhayo cirajIvI sarvapApavivarjito bhaviSyati / guNasahasraM prati - lapsyate / maraNakAle ca buddhaM pazyati / ahaM ca darzanaM dAsyAmi / atha bhagavAn sAdhukAramadAt / sAdhu sAdhu vajrapANe anatikramaNIyA iyaM mudrA / nAtra kAMkSA na vimatirna vicikitsA kartavyA sadevakena lokena / III Acharya Shri Kailassagarsuri Gyanmandir 56 atha maMjuzrI kumArabhUto bhagavantametadavocat / kenArthe - nAyaM bhagavan sarvatathAgatAdhiSThAnasattvAvalokana buddha kSetrasandarzanavyUho nAma samAdhirucyate / bhagavAnAha / sarvatathAgatAnAma For Private and Personal Use Only 1 Tib. ro-dng-ldn-p-dng-dri-dng-ldn-p-dng- skems-dng- 'o-thug- gi-gton-m /

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60 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham dhiSThAnaM sarvabodhisattvAnAm adhiSThitazca sarvasamAdhiM sarvadhAraNImukhAni pratilabhate / sarvasattvAnAM cittacaitasikasamijitaprasAritAni prajAnAti / devAnAM nAgAnAM manuSyANAM yakSANAM gandharvANAM pretAnAM tiryagyonigatAnAM yAmalaukikAnAm amI sattvAH puNyophgAH sukRtakarA buddhadharmasaMgheSu prasAdaM pratilabhante / amI' nrkgaamidusskRtgaamipaapkaarinnH| teSAM sattvAnAM pApadRSTigatAnAM dharma dezayati sarvapApebhyo nivArayati / buddhabodhau pratiSThApayati sarvAbhiprAyaM pripuuryti| IrSyA-mAna-krodha-mAtasarya vinodayati / te ca sattvA buddhadharmasaMgheSu prasAdaM pratilabhya buddhkssetressuuppdynte| na jAtu du:khamanubhavanti na daurmanasyam / tenAyaM kulaputra sarvatathAgatAdhiSThAnasattvAvalokanabuddhakSetrasandarzanavyUho nAma smaadhirucyte| yaM zrutvA niyatAvaivartikabhUmi prtilbhnte| [sa] aah| kenArthena bhagavaMsteSAM kulaputrANAM vyAkaraNaM bhavati / kiyatteSAM puNyaskandhaM bhvti| kiM duSkaracaryA / duSkaraM ca bhagavan arhattvaM prAgevAnuttarA smyksNbodhiH| bhagavAnAha / yazca mayA kulaputra prathamacittotpAdamupAdAya dAnazIlakSAntivIryadhyAnaprajJApAramitA paripUritA yazca ziraHkara caraNanayanottamAMgapriyaputrabhAryAduhitRdAsadAsIparityAgaH kRtaH yazvAsya dharma 1 Ms. ayaM 2 Ms .karaNa For Private and Personal Use Only

Page #178
sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham 6.1 paryAyasya pUjanasatkaraNalikhanalekhApanavAcanoda'grahaNIyaH puNyAbhisaMskAraH parebhyaH saMprakAzanIyaH puNyAbhisaMskAraH teSAM ca dharmabhANakAnAM pUjanasatkaraNapuNyAbhisaMskAraH tasyAyaM pUrvimakaH pUNyAbhisaMskAraH zatatamAmapi kalAM nopaiti / yazca mayA kulaputra dharmo bhASitaH paryAvAptaH taM sarvaM satkare gurukare mAnaye pUjaye satkRtya likhaye likhaapye| yazcAyaM dharmaparyAyaH likhe vAcaye pUjaye saMprakAzaye bahutaram itaH puNyAbhisaMskAraM parigrahISyati / tatastathAgato vyAkarotyanuttarAyAM smyksNbodhau| tat kasya hetoH| evaMrUpasya duSkaraM dharmaparyAyasya zravaNodgrahaNa-dhAraNapUjana-likhanam / te ca sattvAH pApasamAcArAH khAdyapeyahAsyanATyAbhiratA azubhe zubhasaMjJinaH kAmakrodhavyApAdabahulA asukhe sukhasaMjJinaH prahArAkozatarjanatADanAbhiratA na jJAsyanti na manasi krissynti| te tataH pApakarmanidAnAjJAnA' akalyANamitraparigRhItA jarAvyAdhizokamRtyuparipIDitA maraNakAle paritapyaMnte / zmazAnasadRzamaMcAvalaMvyamAnaM parasparaM pazyanti na ca kuzalacittamutpAdayiSyanti naabhedyprsaadm| te tatazcyavitvA punarapi duHkhAni prtynubhvissynti| nAyaM kulaputrAkRtakuzalamUlaistathA mi- 1 Ms. 0 grahaNyA Tib. sdig-p'i- ls-kyi-gzhi-de-dd / mi-shes-p-des- dge-p'i- bshs- gnyen gis- yongs-su-zin- cing / ____ 3 Ms. 0palaM vyamAnaM For Private and Personal Use Only

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62 ___ sarvatathAgatAdhiSTAna-sattvAvalokana-buddhakSetrasandarzana-vyUham gatAdarzAvino' avyAkaraNaprAptaiH zrotuM mAnayituM pUjayitum udgrahItuM na likhituM na likhApayituM na zraddadhAtuM na ca tAn dharmabhANakAn satkartuM mAnayituM pUjayitum api na zakyate / ] tathAgatakRtyaM kulaputra tatra viSaye bhaviSyati yatrAyaM dharmaparyAyaH prcrissyti| atha sA yathA samAgatA parSat sAdhukAramadAt / sAdhu sAdhu bhagavan / vayamapi bhagavan dharmabhANakaM dharmazrAvaNikaM tathAgatakRtyena satkariSyAmaH gurUkariSyAmaH mAnayiSyAmaH sarvasukhopadhAnaM cAsyopasaMhariSyAmaH / ayaM ca dharmaparyAyaM vaistarikIkariSyAmaH rakSiSyAmaH yenAyaM dharmaparyAyazvirasthitiko bhaviSyati / atha bhagavAMstasyAM velAyAM yathA samAgatAM parSadamavalokyaivamAhuH / sAdhu sAdhu kulaputra / aho evamapi yuSmAkaM karaNIyam / kAyacitta. nirapekSa tvA sarvopaplavana-paribhavana-paribhASaNa-tarjana-prahArAkozalabhyamAnam [api] imaM dharmaparyAyaH zrAvayitavyo likhitavyo vaacyitvyH| taM ca dharmabhANakaM dharmazrAvaNikaM sarvasukhopadhAnena copsthaatvyH| sa ca viSayaH sa ca dvIpaH sa ca nagaro rakSitavyaH srvbhyopdrvopsrgopaayaasebhyH| tasya ca kulaputrasya kuladuhiturvA satatasamitaM smnvaahrtvym| atha bhagavAMstasyAM velAyAmimA gAthA abhaasst| 1 for drshaavibhiH| 2 Tib. mAgura sI baaho| 3 Ms. puts the verbs in singular nuinber. For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham zRNuta kulaputra apramattA mA pazcakAle parittApyu bheSyatha / buddhasya utpAdyu kadAci labhyate kalpAnakoTIbhi zataiH shsrH|| guNAzca zRNvatvabhizraddadheta na durlabhA teSu samAdhi bheSyati / kalpAnakoTIna yatha gaGgavAlikA yo dAnu dadyA dvipadottameSu // dhanaM ca dhAnyaM tatha vastrabhUSaNaM gandhaM ca mAlyaM ca vilepanaM ca / yazcaiva sUtramabhizradadhitvA zruNeya vAceya likhApayeta / na tasya puNyasya pramANu vidyate tA cApramANaM sugatena dezitam // raNyaM ca seveta sadApramatto dhyAnaM ca dhyAyetu sadAnyacittaH / dAnaM ca dadyA priyaputradhItarA hastau ca pAdau ca parityajeta // yathaiva sUtrasya dhareti kazci ayaM tato puNyavizeSyu praapnuyaa| 1 Ms. meSyata 2 Ms. hastau ca parityajeta yathaiva / Tib. mAmA ' yA gtong-b-bs- / For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 64 www.kobatirth.org sarva tathAgatAdhiSThAnaH saravAvalokana-buddha kSetrasandarzana- vyUhama arthasya dAtA varasUtrametat sarvasyApAyA sadA varjitAsya // dhanasya dhAnyasya ca dAyako hyayaM guNAzca sarve'pi na tasya durlabhAH / AyurbalaM vIrya na tasya durlabhaM dhAreti sUtraM ya imaM vizuddham // drakSyanti buddhamamitAbhu nAyakaM mayApi sa vyAkRtu buddhabodhau / na tasya pApaM pi kadAci vidyate Acharya Shri Kailassagarsuri Gyanmandir sukhAvatoM drakSyati lokadhAtum // bheSyati sarvaM kSayaM yAsyati cittanIDe / yaM cApi tasya sadaka kAyasya zUle tatha zIrSatApe na tasya jAtu vinipAtu bheSyati / sAMdRSTikAMzcApi guNAM sa lapsyate sarvaM yathA cintitu prArthitaM ca // tasmAbhi bhi sad bhikSubhikSuNI upAsakopAsika rAjabhiH sadA / gurugauravaM kRtvA ca dharmabhANake yathA narendrasya tathAgatasya // 1Ms. puts these two lines after idaM ca sUtra ... kartavyadhArake | The Tibetan rendering has been followed here. For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham idaM ca sUtraM sada dhAritavyaM _ satkAru nityaM ca kartavyadhArake / gandhaizca mAlyaizca vilepanaizca satkAru kRtvA ca likhApayeta // mA pazcakAle jaravyAdhipIDitA aneka aayaasshsrvyaakulaaH|| narakeSu tiryakSu' paribhramANAH SaNDhAzca paNDAzca jugupsniiyaaH| jAtyandhabhUtAH kuNapAzva gandhinaH saMjAsyate nIcakuleSu strISu // IrSyAlukasya sada pApacAriNaH krodhAbhibhUtasya ca mtsrissy| buddheSu dharmeSu karitva gauravam - imeSu jaatiissppdyte'sau| tatraiva duHkhAni ca vedamAnA mA pazcakAle paritApyu bheSyatha // tasmAbhi tehi sada pUjitasya yazcaiva dhAreta prakAzayeta / yazcaiva paribhASaNu tasya kurvate jugupsanAM tADanabandhanaJca // 1 Tib. zamA = preteSu 2 Ms. meSyataH For Private and Personal Use Only

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sarvatathAgatAdhiSTAna-sattvAvalokana-buddhakSetrasandarzana-vyUham mamaiva tena paribhASaNA kRtA . mamaiva satkAru karitva dhArake' / tasmAcca tairhi sada dharmabhANake ___yazcaiva dhAreta likheta vaacye| satkAru taizca sada nityu kuryA snigdhAzca vAco madhurA bhaNeta // IV AryAvalokitezvaro bodhisattvo bhagavatazcaraNayornipatya bhgvntmetdvoct| anusmarAmyahaM bhagavan asti vyavalokanaprAtihAryA nAma dhAraNI yA mayA pUrvaM jJAnaketuprabhAkarasya tathAgatasyAntikAdudgRhItA zrutA [ca] / yAM zrutvA matvA udgRhya dhArayitvA vAcayitvA satkaritvA likhitvA likhApayitvA avaivartikabhUmi prtilbhnte| sarvAnetAMstathAgatabhASitAn guNAn pratilabhante / sarvaM cAsya yathAbhiprAyAM smRdhyte| sarvakarmAvAraNaM cAsya kSayaM gcchti| samAdhiM ca prtilbhte| vigatA vyAdhayo bhavanti / buddhadarzanaM bodhisattvadarzanaM bhvti| tad bhagavAn sAdhukAramadAt / sAdhu sAdhu kulaputra pravartaya adhiSThitaM tathAgatena / athAryAvalokitezvaro bodhisattvo dazadizaM sarvatathAgatebhyo namaskRtya imAni mantrapadAni bhASate sma / 1 Tib. nepAla / 'dzin-l-ph-dud-bys-n-ng-l'ng-bys / / For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham _ namaH sarvatathAgatAnAM sarvAzAparipUrakarANAm / nama AryAvalokitezvarasya bodhisattvasya mhaakaarunniksy| tadyathA ha ha ha h| mama mama / ghiri dhiri| zAnte prazAnte sarvapApakSayaMkare / avalokaya kAruNika bodhicittaM manasi kuru / vyavalokaya mAM smara smara yat tvayA pUrvaM satyAdhiSThAnaM kRtam / tena satyena sarvAzAM me paripUraya / budRkSetra prishodhy| mA me kazcid viheThaM karotu / buddhAdhiSThAnena vaahaa| tadyathA teje teje mhaateje| yanmama kAyaduzcaritaM vAgduzcaritaM manoduzvaritaM dAridrayaM vA tanme ksspy| Alokaya vilokaya / tathA. gatadarzanaM cAhamabhikAMkSAmi bodhisattvadarzanam / dhudhupa dadasva me darzanam / sarve me kuzalA abhivardhantu / namaH srvtthaagtaanaam| namaH avlokiteshvrsy| smara pratijJA mhaasttvaaH| sidhyantu mantrapadAH svaahaa| asyAM dhAraNyAM bhASyamANAyAM mahApRthivIkaMpo'bhUt mahA. kilkilaashbdH| divyaM ca puSpavarSamabhipravarSan [sarvaH saparSat sAdhukAramadAt / sAdhu sAdhu subhASitamidaM mahAsattvena sarvasattvAnAM trANArthaM sarvAzAparipUrakaram / rakSa sarvabhayebhyaH sarvakarmakSayaMkara maraNaduHsvapnakAntAraprazamana / vayamapi sarve bhUtvA dhArayiSyAmaH satkariSyAmaH / avalokitezvara aah| yaH kazcit kulaputra imAn guNAnabhikAMkSAte / yathA tathAgatena parikIrtitaM vyAkaraNaM mama kAMkSAta] / mamApi sammukhadarzanaM samAdhilambhaM buddhabodhisattvadarzanaM 1 Tib. vi. hari. 2 Ms. 0karANi For Private and Personal Use Only

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68 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham bhogaizvaryalambhaM buddhakSetropapattiM tena zuklapakSe zucinA sunAtagAveNa bhUtvA AryASTAMgopavAsopavasitairaSTamyAmArabhya zucau pradeze buddhAdhiSThite gandhapuSpairdhvajapatAkaiH pUrNakumbhairabhyarcya sa pRthivIpradezaH sa ca dharmabhANakaH zuciH susnAtagAtraH zvetavastraprAvRto nAnApuSpamAlyagandhairabhyarcya likhApayitavyaH sarvasattvAsAdhAraNAni kuzalamUlAni kRtvA sarvasattvamaitracittena dayAcittena karuNAcittena tathAgatagurugauravaM cittamupasthApya tena dine dine likhatA tAva likhe yAvadarbhadivasam / aSTamyAmArabhya yAvat paJcadazIM dine dine saiva pUjA kartavyA / tato'nenaiva vidhinA likhitamAtreNa paJcAnantaryANi karmANi sarvapApAni cAsya kSayaM yAsyanti / kuzalairdharmairvivardhiSyate / uttaptavIryo bhaviSyati / sarvadharmeSu kAya sukhamanuprApsyati / tanU'bhaviSyanti rAga-dveSa-moha-mAna-krodhAH / tena likhApayitvA pUrvamukhIM sadhAtukAM tathAgatapratimAmavalokitezvarapratimAM ca sadhAtukAM sthApya sadhAtuke caitAyatane puSpadhUpagandhairdIpazca udAratarA pUjA kartavyA 1 aSTamyAmArabhya yAvat paJcadazIM sarvasattvamahAkaruNAcittena bhavi - tavyam / 'zucizuklabhojinA AryASTAMgopavAsopavasitena suhRtsahAyakena mAnakrodhamAtsaryaparivarjitena dine dine udAratarAM pUjAM kRtvA trisandhyaM' jApaH aSTazatiko dAtavyaH / dIpadhUpapuSpagandhAdi dattvA sumanaHpuSpASTazataizca AryAvalokitezvarapratimA trisandhyamAhartavyA / 3 1 Ms. tanvI 3 Tib. has only maasahAyaka 4 Ms. tRsandhyaM ; Tib. Acharya Shri Kailassagarsuri Gyanmandir 2 Ms. zuca dus-gsum-dw-bzls-brjod / For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana buddhakSetrasandarzana-vyUham 66 vajrapANezca dhUpo daatvyH| dazadizamabhinamaskRtya pazcimena bhImAyA devyAH pUrveNAnopamAyAH' Una zaMkhinyA bali nArasapAyasadadhyodanazcaturdizaM ksseptvyH| tatastasya na kazcid vikSepa krissyti| saMtrAso'pi notpadyate / ] nAnyathAtvaM cittasya / 'sarveSAM cASTazatiko jApaH aSTazatasumanaHpuSpaizca sNcodnm| [ane naiva vidhinA pUrvasecaM kRtvA tataH pUrNapaJcadazyAM catvAri pUrNakuMbhA [ni sthApya dhUpacandanakundurukakarparaM dattvA dIpa mukhAni] catvAri nAnAgandhadhvajapaTapatAkAsuvarNarUpyabhANDaiH taM pRthivIpradezaM samalaM. kRtya dadhimadhupAyasadasyodanamanyAni ca yathAlambhena baliM caturdize dattvA nivedya sumanaHpuSpASTakazatairekaikaM japya caturdize kSeptavyam / pUrvavat tyaSTazataiH sumanojAtipuSpairekaikaM japya AryAvalo. kitezvarapratimA aahrtvyaa| tataH satpratimA kaMpiSyati / mahAnirghoSo bhaviSyati / razmayo nizcariSyanti / pRthivIkampaH bhaviSyati / / tataH sarvakarmANi sarvakAryANi cAsya samRddhiSyanti / tathAgatadarzanaM bodhisattvabhUmipratilambhaH sarvasattvavandanIyo bhvissyti| dhanadhAnyakozakoSThAgArasamRddhaH sarvavyAdhiparivarjita 1 Ms. pamyA : 2 Tib. bAba AhAra mAge mAdA ( tatastasya vikSepaH saMtrAsaH ) mA 28 mAra sImA hogA (notpAdayitavyaH cittavibhramaH) sAra 2mA 3 / (na krtvyH)| / 3 Ms. sarveSANAM 4 Tib. hAra msaale| 5 Ms. sa 6 Tih. 2 gupaeka ra gura ba8 / ' Tib. hA mAsa ramA / For Private and Personal Use Only

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70 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham zcirajIvI [bhaviSyati / sarvazatravaH sarvarAjarAjaputrAmAtyadarzanAbhi. kAMkSiNo bhaviSyanti priyaMkarAH srvkleshraagdvessmohprhiinnaaH| na ca jAtu priyaviprayogo bhvissyti| mahAdRDhabalavIryasaMmannastejavAMstIkSNendriyo buddhimAn sarvasattvadayAcitto dharmajJo yAvaccyavana kAle buddha bhagavantamAryAvalokitezvaraM pshyti| maitravihArI kAlaM karoti / dharma dezayamAnaM yathepsiteSu buddhakSetraSu mahAcakravartikuleSu yatrAnusmRtiM karoti ttroppdyte| anyAni cAnekAni guNasahasrANi pratilapsyate / evaM bhagavan bahuguNakaro'yaM dharmaparyAyaH / imAni te dhAraNImantrapadAni na vinA tathAgatAdhiSThAnasyAyaM dharmaparyAyaM zakyaM zrotuM na dhArayituM na pUjayituM na likhituM na likhAyituM na zraddadhAtum / sace darzanaM bhave na zravaM bhvissyti| sace zravaNaM tadvikSiptacittaH zroSyati na zraddhAsyati na stkrissyti| sace satkare klezavyApAdacittaH [ satkariSyati ] sace likhe likhApayeta vyaakssiptcittH| tat kasya hetoH] / tathA hi tasya pUrvapApakarmaphalahetutvAt karmAnubhavitavyam / sa vicikitsAprApto bhaviSyati / paMcAnantarya kariSyati / tribhiH sAdhanaiH sarvAzA. samRddhirbhaviSyati / nAtra kAMkSA na vimatirna vicikitsotpaadyitvyaa| atha bhagavAn avalokitezvarAya bodhisattvAya mahAsattvAya] sAdhukAramadAt / sAdhu sAdhu kulaputra / tathAgatakRtyamayaM dharmaparyAyaH kariSyati sarvasattvAnAm / 1 Ms. kiM kara ; Tib. mADeko WER:F | priya 2 Ms. satkareta ___3 Ms. kRtyo'yaM For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham 71 atha khalvanopamA mahAyakSiNI yena bhagavAMstenopasamakrAmat / bhagavanta nAnApuSpaduSyayugairAcchAdya bhagavataH pAdayornipatya bhgvntmetdvoct| evaM smarAmyahaM bhagavanmayA bhagavataH kauzAmbyAM ghoSilasyArAme' viharataH purataH pratijJA samudAhRtA sarvasattvAnAmarthAya / ahamapi bhagavan sarvavidyAdharANAM hRdayaM jAnAmi / tanme bhagavAnanujAnAtu bahujanahitAya bahujanasukhAya sarvAzAparipUraNArthAya bhikSubhikSuNyupAsakopAsikAnAM ca / __namaH sarvatathAgatAnAM saMyyathId ha h| hI hii| hu hu / sara sara / lahu~ lhuN| zIghra shiighr| mahAvidye srvvidyaadhrnmskRte| hasaH hsH| kiM tiSThasi kiM tisstthsi| kanaka. vicitrAbharaNavibhUSitAgi paTa paTa / bhara bhara / bhiri bhiri / bhUru bhuuru| sarvArthaM me sAdhaya / turu turu| arthaM sAdhaya' / arthaM dehi me "nAtsahaM mArapati zUlikSaNasya" / sarvasaGghAnAM.] siddhiM hA hA / padma padma mahApadma / vizade vizade mhaavishde| bhava bhava bhavodbhavAya / tamahaM ghore tamahaM ghore| 1 Tib. TORNET kAmagAra rasa / 2 Ms. viharaNataH 3 The usual from is tadyathedaM; in Pali it is segyathIdaM : in Tib. it is transliterated thus syadayathIdaM 4_Ms. sAdhayArthI sAdhayArthI 5 The words within quotations are inserted here for the benefit of the donor of the ms. 6 Supplied from Tib. For Private and Personal Use Only

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sarvatathAgatAdhiSThAna sattvAvalokana-buddhakSetrasandarzana-vyUham tanme vidyA pryojy'| siddhiM kuru| sarvazAM me paripUraya buddhAdhiSThAnena svaahaa| yaH kazcidbhagavadguNArthI dhanadhAnyArthI sarvasattvavazIkaraNArthI bhave mahaizvaryaM rAjatvaM vidyAdharatvamabhikAMkSAte mamApi saMmukhadarzanaM tena aSTamyAM zuklapakSe nave paTake acchinnadaze' kezApagate' zucinA citrakaraNa AryASTAGgopavAsopavasitena azleSairaGga navabhAjanasthaizcitApayitavyam / madhye tathAgatapratimA dharma dezayamAnA dakSiNenAryavajrakrodho vajra bhrAmayamAnaH sarvAlaGkAravibhUSitaH [puSpa]mAlyArdhacandrahAraH zvetavastraprAvRtaH vAmapArve anopamA zarakANDagaurI' sarvAlaMkAravibhUSitA zvetavastrA padmahastA smaashvaasyNtii| tataH zucinA vidyAdhareNa AryASTAGgopavasitena zucau sadhAtuke tathAgatasthAne kSIrayAvakAhAreNa zvetavastraprAvRtenAtmadvitIyena aSTamyAM pUrvasecaM kRtvA nAnApuSpagandhadhUpadIpaiH pUjAM kRtvA triSkRtvA yaSTazatiko jApo daatvyH| ekaikaM sumanaHpuSpaM jApya trayaSTazataiH sA pratimA AhartavyA tathAgatasya vajrapANezva pUrvataraM puSpadhUpagandhaM dAtavyam / balipAyasadadhyodanaM nAnArasaM nAnA 1 Tib. payocanaya 2 Ms. mahAnaizvarya 3 Tib. ATKAR =with fringes uncut; cf. Pali adasakaM nisIdanam / 4 Tib RATA NI 5 Tib. 555*#*394781*31 p-coloured by various pure 6 Ms. bhAjanaisthai 7 Tib. 2rusasugara vikAga pAkA | =coloured by various pure colours. For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham madyaM caturdize ksseptvym| pUrNapaJcadazyAmanenaiva vidhinA baliH anyAni] ca yathAlAbhena dhUpakarparakunduruka'candanamrakSaM dAtavyam / sugandhatailena dvau dIpau daatvyau| tatrAhaM svarUpeNopatiSThAmi / yathepsitaM varaM dAsyAmi samAdhilAbhamAkAzagamanamantardhAnaM rAjatvaM bala.cakravartitvaM vidyAdharatvaM nidhivAdaM dhAtuvAdaM paracittajJAnaM dIrghAyuSkatvam / sarvasattvAnAM maitracittena bhavitavyam / mAnakrodhAmAtsaryaparivajitena staupika-dhArmika-sAMghikArthApahAraparivarjitena bhavitavyam / tathAgatAnAmabhedyaprasAdena [bhavitavyam] / yadi cAhaM bhagavan paJcAnantarya kariSyAmi tribhiHsAdhanairna samanvAherayaM mA cAhaM bhagavannanuttarAM samyaksaMbodhimabhisaMbudhyeyaM sace buddhe aprasAdalabdho bhave yazca vimatiprApto yazca pApamakuzalaM kRtvA na viratimanugRhNAti klezopaklezacittastasyAhaM cApi darzanaM dAsyAmi lAbhamapi krissyaami| ____ atha bhagavAn sAdhukAramadAt / sAdhu sAdhu bhagini / sAdhu khalu punastvaM bhagini yattvayA sarvasattvAnAmarthAya pApasamAcAreSu 1 Ms. kanduraka ; 'Tib. giraNAra | 2 Ms. smRkSa 3 See infra. p. 77 4 Ms. omta: 5 Ms 1742 6 Ms. sthopika r Tib. omits paJca, of. saba mAmAkA / 8 Ms. klezupa0 9 Ms. 71 greife but the Tib. omits 71 cf. 2 5572195957 mthong-b- stsl-br- bgyi-zhing- thob-pr- yng- bgyi- lgs-so / / 10 Ms. lAbhaM kariSyAmi / For Private and Personal Use Only

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74 sarvatathAgatAdhiSTAna-sattvAvalokana-buddhakSetrasandarzana-vyUham sattveSu imA evaMrUpA mantrapadA bhASitAH pratijJA kRtaa| zakSyasi tvamanayA evaMrUpayA mahAkaruNayA sarvasattvAnanuttarAyAM samyaksaMbodhau pratiSThiA]payitum / evameva tvayApi karaNIyam / atha zaMkhinI mahAdevI bhagavantaM nAnApuSpai nAgandhairabhyarcya pradakSiNIkRtya pAdayornipatya bhgvntmetdvoct| ahamapi bhagavaMstathAgatAdhiSThAnena pratijJAM kariSyAmi tathAgatazAsanacirasthityartham / teSAM ca dharmabhANakAnAM dharmazrAvaNikAnAM sarvAzAparipUrakarANi mantrapadAni dAsyAmi / rakSAyai tanme bhagavAn anujaanaatu| _ namo namaH sarvatathAgatAnAm / OM zaMkhini devi Agaccha aagcch| tiSTha.dhane dhnjye| vRvR vRddhikri'| dhR dhR dhRtikari / 'nAnAvividhavezavastrAyudhadhAriNa' / yu yu AyuSpAlani / tathAgatAnAM smara bodhicittaM mA vilamba / dehi me varam / zaMkhini khaahaa| imairmantrapadaiH sa bhagavan kAyagatairyazovRddhimanuprApsyati / tejovRddhi bhogavRddhim aizvaryavRddhiM dIrghAyuSkatAM zatruvazIkaraNavRddhimanuprApsyati / aSTazatajaptena yathAlAbhena baliM dattvA caturdize dhUpaM kundurukaM tathAgatasyodAratarapUjA kartavyA / dIpo 1 Tib. vi vi vitakari 2 Tib. nAnAvavividha 3 Tib. .vidha vazavasta dha dhAriNi For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana- buddhakSetra sandarzana- vyUham dAtavyaH / atha ekaviMzatidivasAni maitravihAriNA niyamasthena bhavitavyam / tataH sarvAbhiprAyaM paripUrayiSyAmi saddharmapratikSepakaM sthApya / zucau pradeze kartavyaM devAyatane vA' / bhagavAn sA ca yathAsamAgatA parSa sAdhukAramadAt / sAdhu sAdhu bhagini / subhASitamidam / pratijJA bahuguNasamanvAgatA / evameva tvamapi karaNIyamanAgate'dhvani / 75 VI atha khalu bhImA mahAdevI suvarNapuSpairbhagavantamabhyarcya bhagavatazcaraNayornipatya bhagavantamatadavocat / ahamapi bhagavaMsteSAM dharmabhANakAnAM dharmazrAvaNikAnAM teSAM ca lekhakAnAM teSAM ca dhArakANAM vAcakAnAM pUjakAnAmarthAya sarvAzAparipUrakarANi hiraNyamaNimuktA' bhogaizvaryarAjatvadIrghAyuSkarANi zatruvazIkaraNAni mantrapadAni dAsyAmi / yaH kazci rAjA vA rAjJI vA bhikSubhikSuNyupAsakopAsikA vA dhArayiSyanti satkariSyanti likhiSyanti likhApayiSyanti tathAgatagurugauraveNa pratiprattyA yathopadiSTAH pratipatsyante tasyAhaM bhagavan rakSiSyAmi paripAlanaM kariSyAmi yathocitaM varaM dAsyAmi bhogaizvaryairavaikalyaM kariSyAmi vivAdayuddha DimbaDamare jayaM kariSyAmi / AyuH saMpadamupasaMhari For Private and Personal Use Only ' 1. Tib. places the words zucau pradeze devAyatane vA before caturdize | Aud aSTazatajaptena after niyamasthena / 2 Ms. * mukti 0 3 Ms. * rAjyatvA *

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham ssyaami| tasya ca viSayasya nagarasya paripAlanaM krissyaami| tanme bhgvaannujaanaatu| namaH sarvatathAgatAnAM sarvabodhisattvAnAm AryAvalokitezvara. vajrapANiprabhRtInAm / ___OM mahAdevi bhIme bhiimmte| jaye jyaavhe| yazajave tejajave / vyAkaraNaprApte sarvasattvAvalokane kRpatejabahule tathAgatAnujJAtaM pAlaya / smara pratijJAm / buddhAdhiSThAnena dehi me varam / siddhiM kuru| devi mahAdevi satyavacanadevi bhIme satyavacanapratiSThite guhyanivAsini svAhA / imAni tAni bhagavan mantrapadAni tathAgatAdhiSThitAni tathAgatAnujJAtAni mayA bhASitAni sattvAnAmarthAya / yaM yameva kAmaM manasikRtvA japiSyate tathAgatasya purataH puSpadhUpagandhadIpaiH pUjAM kRtvA pAyasarasabaliM caturdize dattvA taM tameva aSTazatajApena sarvAzAM paripUrayiSyAmi / yaH kazci mAM svarUpeNAbhikAMkSI bhave tena acchinnadaze kezApagate azleSairaGganavabhAjanasthairaSTamyAm AryASTAMgaparigRhItena citrakaraNa citrApayitavyA zarakANDagaurI sarvAlaMkAravibhUSitAMgI zvetavastrA madhye tathAgatapratimA dhAma deza)yamAnA dakSiNenAryAvalokitezvaraH sAMkathyaM kurvan vAmapArve bhImA mahAdevI 1 In the ms. all the verbs of the preceding lines are in plural. 2 The Tib. repeats here, perhaps by mistake, the mantra given above (p. 74) and omits the preceding 7 lines (See sNarthang ed., folio 417b.) 3 Ms. kAmaM gamaM 4 Ms. *SyAma 5 See ante, p. 71 in.6 6 Cf. above, p.72 For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana- buddhakSetrasandarzana- vyUham kuNDiganetRka' parigRhItA samAzvAsayantI / tato'STamyAM pUrvasecaM kRtvA puSpadhUpagandhamAlyavilepanaiH sadhAtuke caityasthAne balipAyasa - dadhyodanaM caturdize yAvat pUrNapaJcadazIM' zucinA vidyAdhareNa udAra - tarAM puSpadhUpagandhadIpaiH pUjAM kRtvA baliM dattvA nAnArasairanyAni ca yathAlAbhena zuklabaliM dattvA sarvasattvAnAM mailacittena dayAcittena bhUtvA jAtIpuSpA[NAma ]STabhiH zataiH sA pratimA AhartavyA / ekaikaM japya tavAhaM svarUpeNopatiSThiSyAmi yathepsitaM varaM dAsyAmi rAjyaizvaryam AkAzagamanaM nidhivAdaM dhAtuvAdaM vidyAdharatvam anyAni ca yathepsitAni karmANi kariSyAmi akAlamRtyu-pratiSedhanaM sarvarogaprazamanaM paracakrapramardanaM putralambham arthAgamanaM prItiM sarvasattveSu / yadi cAhaM bhagavan paJcAnantaryaM kariSyAmi na sarvAzAM paripUrayeyaM mA cAhaM bhagavannanuttarAM samyaksaMbodhimabhisaMbudhyeyaM saddharmapratikSepakaM sthApya yazca vicikitsAprApto buddhadharmasaMghe' / bhagavAnAha / sAdhu sAdhu bhagini sAdhu khalu punastvaM bhagini yattvaM sarvasattvAnAM hitAya sukhAya " pratipannA asyaiva ca dharmaparyAyasya cirasthityarthaM 1 Tib. lh-mo-chen-mo-'jigs-byed-m-'dm-bu-md'-rgyu'i-mdog-ltr- dkr- shm-du- mchis-l / rd-p-dkr-po- 'chl-b / rgyn-thms- cd-kyis- brgyn-p / ril- b-dng- bgrng-phreng- thogs-shing- sNaa e' hghumaaaa" zava | = mahAdevI bhayaGkarI zarakANDagaurI sarvAlaMkAravibhUSitA kuNDikanetRkaparigRhItA samAzvAsayantI // 2 Ms. 0dazyAM 3 See ante, p. 73. 4 Tib. puts the words saddharmapratikSepako... saMdhe before yadi cAhaM / 5 Ms. yastvaM 6 Ms. pratipannaH For Private and Personal Use Only 77

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Shri Mahavir Jain Aradhana Kendra 78 www.kobatirth.org sarvatathAgatAdhiSThAna-saravAvalokana - buddha kSetra sandarzana- vyUham I pratipannA / tena hi bhagini nityameva imAH pratijJAstvayA nityameva samantrAhartavyAH / atheyaM mahApRthivI tasmin samaye pracacAla divyaJca kusumavarSamabhiprAvarSat / sA ca sarvAvatI parSat sAdhukAramadAt / sAdhu sAdhu subhASitamidam / pratijJA sarvasattvAnAM sarvAzAparipUrikA' bhaviSyati / VII athAryAvalokitezvaro bodhisattvo sahAsattvaH punrbhgvntmetdvoct| kiM punarbhagavan sa kulaputro vA kuladuhitA vA likhana-vAcana- likhApana-saMprakAzana-paThana-svAdhyayana-pUjanasaMprakA w Acharya Shri Kailassagarsuri Gyanmandir - - zanayA puNyamanuprApsyati imasya dharmaparyAyasya / bhagavAnAha / tena hi tvAmevAryAvalokitezvara pariprakSyAmi yathA te kSamaM tathA vyAkuru / avalokitezvara Aha / bhagavAneva vyAkurutAM nAsti tathAgatasya adRSTa vA azrutaM vA avijJAtaM vA / bhagavAnAha / yazva kulaputra asya dharmaparyAyasya likhana - likhApana - vAcana pUjana saMprakAzanapaThana- svAdhyayanAt puNyamanuprApsyati sa upamenApi na zakyaM varNayitum / tat kasya hetoH (sarvasattvAnAM yathAbhiprAyaparipUrakam / dAnaM dattvA te sattvA aparimuktA eva bhavanti jarA-vyAdhi-maraNa-zokaparideva-duHkha-daurmanasyopAyAsebhyaH / varSazatasahasraM paJcabhiH kAmaguNaiH krIDApayitvA aparimuktA eva te sattvA bhavanti narakatiryagyoniyamalokapretaviSayeSu punarapi duHkhAnyanubhavanti ) asya dharmaparyAyasya zravaNaM sattvebhyaH kRtvA pUjanaM saMprakAzanaM [ca] kRtvA artha cAsyAvazrutya 1 Ms. 0rako 3 Ms. aparimukta eva 2 Ms. tvame0 For Private and Personal Use Only w -

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham pratipattyA pratipadya parimuktA eva bhavanti jAtijarAvyAdhi-maraNa-zokaparideva-duHkha-daurmanasyopAyAsebhyaH sarvanarakatiryagyoniyamalokebhyaH / tasmAt tathAgata ayaM puNyaskandha upamenApi pramANaM na kurvanti / yazca kulaputra asya ca dharmaparyAyasyoddizya sarSapaphalamAtrakaM ca hiraNyasya ekapuSpaM vA ekaphalaM' vA ekapatAkAM vA vAdyaM vA gandhaM vA vastra vA AsanaM vA AbharaNaM vA parityaje likhe likhApaye dhAraye vAcaye pUjaye satkare parebhyazca vistareNa saMprakAzaye taM ca dharmabhANaka vAcaye pUjaye yazca tiSThate tathAgate saMmukhapUjayA saparSa pUjaye mAnaye sarvasukhopadhAnena varSazatasahasramupatiSThe gandhamAlyavilepanairdhvajapatAkAbhirvihAracaMkramodyAnaM kArApaye ardhayojanocchritaM saptaratnamayaM stUpa kAraye zataM vA sahasra vA tathAgata [muddizyAtAMzca divyapUjayA pUjaye' varSazatasahasram ayaM ca tato bahutarapuNyasaMskAraM syaa| asya dharmaparyAyasya likhana-likhApana-dhAraNa-paThanapUjana-saMprakAzanayA na imAM tathAgatasaMmukhapUjAM na tveva sattvebhyo dAnaM dattvA paJcabhiH kAmaguNaH kriiddaapyitvaa| tasmAttahiM taizva kulaputraiH kuladuhitRbhirvA rAjarAjaputramahAmAtrAmAtyairvA satatasamitamayaM dharmaparyAyaH pjyitvyH| tathAgatasaMjJA evotpaadyitvyaa| teSAM kalyANamitrANAM ya imaM dharmaparyAyaM zrAvayati kathayati arthaM cAsyopasaMharati taH satkRtya ayaM dharmaparyAyaH zrotavya udagrahItavyo dhArayitavyo vAcayitavyo manasi kartavyaH / evaM cittamutpAdayitavyam / 1 Tib. segasuEIRI 2 Tib. sAmu 3_Ms. satkaret . 4 Ms. pUjayet 5 Ms. satatasamitamimaM dharmaparyAyaM For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana buddhakSetrasandarzana-vyUham lAbhA asmAbhiH sulabdhAH / yo'smAbhiH zrutam apathagAminAM pathamupadarzayati anarthe arthasaMjJinAm anitye nityasaMjJinAm asukhe sukhasaMjJinAM yadasmAbhirnarakatiryagyoniyamalokaparimokSaNArthaM tathAgatakRtyaM kRtam / avalokitezvara aah| mahAkRtyena tathAgatakRtyena imaM dharmaparyAyaM sarvasattvAnAM prakAzitam / ____ bhgvaanaah| ayaM ca kulaputra dharmaparyAyaH pazcime kAle pazcime samaye dakSiNApathe pracariSyati tatrApi bhikSubhikSuNyupAsakopAsikArAjarAjaputramahAmAtrAmAtyA bhAjanIbhUtAH pajakA dhArakA vAcakA bhaviSyanti zraddhAsyanti pttiissynti| sa ce uttarapUrvapazcimAyAM pracare tat parakarmAbhiyuktAste sattvA bhaviSyanti na zroSyanti na zraddhAsyanti na pattISyanti na pajayiSyanti hInavIryanaSTasmRtayo nAnAvyAkSepa-kuTambadAsadAsIbhogaizvarya-hAsyalAsyanATyanRtyagIteAmAtsaryasmRtayo na zroSyanti na pattISyanti napajayi. Syanti te aparimuktA eva jarA-vyAdhi-maraNa-zoka-parideva-duHkhadaurmanasyopAyAsebhyaH pretayamalokaviSayebhyo bhaviSyanti / tasmAttarhi taiH kulaputraiH kuladuhitRbhirvA sarvApAyairAtmAnaM parimoktukAmena satkRtya ayaM dharmaparyAyaH pUjayitavyo dhArayitavyaH satkartavyaH parebhyaH saMprakAzatitavyo manasA dhaaryitvyH| DimbaDumaraduHsvapna. dunimitteSu akAlamRtyu-gomara-pazumara-mAnuSamarebhyo nAnAvyAdhi. bhayopadravebhya imaM dharmaparyAyaM pajayitvA vAcayitavyaH dhvaje vA uccha pitaM kRtvA pUjayitvA nAnAgandhapuSpadhUpavAdyaiH praceSTavyaH / caturdize baliM IttvAbhinamaskRtya puSpadhUpagandhaiH sarva ityupadravAH prazamaM yAsyanti / For Private and Personal Use Only

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1 sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham atha bhagavAn tasyAM velAyAmimA gAthA' abhASata / sarvasya sattvasya anugrahArthaM __ yA bhASitA pUrvabhaveSu nAyakaiH / [ahaM tathA tvAmapi dezayiSye gRhNAhi Ananda imaM samAdhim // 1 // yazcaiva vaidhAtukadAnu dadyA saptAna ratnAna ca pUrayitvA' / 1 The lines of these verses are hopelessly muddled in the ms., and this is partly due to the omission of a few lines here and there. With great difficulty the lines have been re-arranged and the omitted lines and words supplied on the basis of the Tibetan version, which is reproduced here. The lines and words supplied are put within brackets [ ]. (Xylo., folio 4228, 1. 1) sevA ke samaya ko mAra bcd-p-'di- dg- bk'-stsl-to / / sngon-gyi- srid-pr- 'dren-ps-gng-gsungs-shing / sems-cn-thms-cd-rjes-su- gzung-b'i-phyir / . de-ltr-ngs-kyng-khyod-l-bshd-p-yi / ting-'dzin-'di-ni-gzung-zhig- kun-dg'-bo / 1 sngs-rgys-chos-dng-dge-'dun-dkon-mchog-l / / gng-gis-khms-gsum-sbyin-pr-byin-p-bs / 2 The Tib. restoration, however, would be. yazcaiva vaidhAtukadAnu dadyA buddhadharmasaMgharamAna ca pUjayitvA / yazcama sUtrasya ca pUjayeta upamApi tasya na sa bhonti dAnam // For Private and Personal Use Only

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s--- sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham buddheSu dharmeSu sadApramattaH upamApi tasya na sa bhonti dAnam // 2 // yazcaiva buddhaSvabhizradhitvA vihArakArApayi caityakAni / yazcaiva sUtraM ca] dhareti kazvi ayaM tato bahutaru puNyu bheSyate // 3 // yazcApi eka kSipayeta puSpa zh'- shaa ]shaa zhi'iqd 797 | imaM samAdhiM ca[ya] satkareta nAyaM tato bahutaru puNyu bhoti // 4 // mdo-sde- 'di-l-mchod-p- bys-n-ni / sbyin-ps-de-yi-dper- yng-mi- phod-do / / 2 gng-gis-sngs- rgys-l- ni-dd-bys-te / tshd-med- gtsug- lg-khng-dg- brtsigs-p-bs / gng-zhig-mdo-'di- 'dzin-p-gng- yin-p / de-ni-de-bs- bsod-nms- mng-por- 'gyur / 3 gng-zhig- me-tog- gcig-tsm- 'thor- byed-cing / gos-dng- phreng-b- byg-p-de-bzhin-te / ting- 'dzin- 'di-l-bsnyen- bkur- byed-gyur-n / / bsod-nms- tshogs- cher-sng-m- de-mi- 'gyur / 4 For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzana-vyUham / yazvApi kArSApaNu dAnu dadyA zh // 'zhkaa-qknq | janitvA bodhAya ca maitracitte ayaM tato bahutaru puNya prApnuyA // 5 // yazcApi sattveSu imaM samAdhi prakAzaye dezayi bodhisattvaH / pratipAdaye bodhimanuttare tathA upamApi puNyaMpi na tasya bhoti // 6 // imaM ca zrutvA tatha AnuzaMsAH kRtvA ca maitraM tatha srvsttvaiH| gng-gis-mdo- sde-'di- l-mchod-p'i-phyir / kaa-r-sh-p-nni-'i- sbyin-p- sbyin-byed-cing / byng-chub- phyir-ni- byms-p'i- sems- bskyed-n / de-ni-de-bs- bsod-nms-mng- po-'thob / d- byng-chub-sems- dp'- gng- gis- sems-cn-l / ding- 'dzin-'di- bshd-lung-phog- de-bzhin-du / bl-med- byng-chub- phyir-ni- bkod- gyur-n / / de-yi-bsod- nms- dper- yng-mi- bzod 'gyur / s de- lts- phn- yon- 'di- dg- thos- ns-kyng / (423, 1.1) sems- cn- kun-l- de- bzhin- byms- bys-te / 1 Ms. dzhu / For Private and Personal Use Only

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sarvatathAgatAdhiSThAna sattvAvalokana-buddhakSetrasandarzana-vyUham tasmApi sUtram imu dhArayeta likheta vAceta tathA prakAzaye // 4 // jarAvyAdhimRtyu./bhistathAtitIvraH zataizvaduHkhaiH] paripIDitAzca / upapadyamAnA narakeSu pretayo mA pazcakAle paritApyu bheSyatha // 8 // sa mRtyukAle bhayabhItamAnasaH abhiikssnnmucchaasnmucchsntH| kosmAbhi trANaM bhavate parAyaNaM ___mukhe mukhaM prekSati bAlabuddhiH // 9 // mdo-'di-gzung-zhing- yi-ger- bri-br-by / bklg-pr- by-zhing- de-bzhin- bshd-pr-by / / 7 sgo-dng- de-bzhin- n-'chis- gnod- gyur-cing / sdug-bsngl- rb-drg- brgy-yis- yongs- gdungs-l / sems- dmyl- yi-dgs- rnms- su-skye-b-n / phyi-m'i- dus-n-'gyod-pr- gyur-te-re / 4 'chi-b'i- dus-n- yid- skrg-'jigs- gyur-l / / yng-dg-yng-du- sngm-p-'don- byed- cing / bdg-gi- dpung- gnyen-skybs- su-'gyur-b-zhes / byis-p'i- blo-cn- phn-tshun- rdog-g-re / / For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzanavyUham [yasmA tathAgatamabhipUjayitvA] bauddhaM ca dharma tatha sAMghikaJca / hariSya neSye yamaloki dAruNe na tasya trANaM sada kazci bheSyati // 10 // na putradAraM na ca mitrabAndhavAn na cApi rASTra na ca hAsyalAsyam / dhanaM na dhAnyaM na ca vastrabhUSaNa sarvaM jahitvA puna' duHkhadAruNam // 11 // imaM samAdhiM na ca zraddadhitvA tathA [ca duHkhaM] dAruNaM vedayate / gng-phyir- de-bzhin- gshegs- p-mchod- cing / sngs- rgys- chos-dng- dge-'dun- nor- 'phrogs-p / mi-zd- gshin-rje'i-'jig- rten- khrid-'gyur-zhing / phyin-chd- rtg-tu- skybs- 'gyur-'g'- yng-med / 10 bu-smd- yod- min-nye-daa- rts-lg-med- / yul-'khor- yod-min- gzhd-gd- 'jo-sgeg-med / nor-dng- zhbr-dng- de-bzhin- gos-dng-rgyn / / kun-spngs- sdug-bsngl- yng-dng- yng-m-zd / 11 teng-'dzin 'di-l-dd-pr-m bys-ps / de-'dr'i- sng-g-bsngl- mi-zd-myong- 'gyur-bs / 1 Ms. gefgi- For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzanavyUham imu duHkhu zrutvA imu AnuzaMsAH ko bAlabuddhirna jane prasAdam // 12 // tasmAcca tairhi sada bhikSubhikSuNI upAsakopAsikarAjabhiH sadA / imaM ca sUtraM sada dhArayitvA satkAru nityaM ca kartavyadhArake // 13 // athAyuSmAnAnando bhgvntmetdvoct| udgRhItaM mayA bhagavan imaM dharmaparyAyaM zAstRsaMjJayA dhArayiSyAmi pUjayiSyAmi sarvasattvebhyaH sNprkaashyissyaami| bhagavAnAha / yadi tvamAnanda yanmayA dharmo bhASitaH zruto dhArayituM tat sarvaM na dhAraye na vAcaye na pUjaye na vaistArikIkuryA' tvayA mama nAparAdhye na cAzuzrUSA kRtA bhave na cAzrAvakatvam / yazca imaM dharmaparyAyaM na dhAraye na zamA AAP 8 sAha sikaa| byis-p'i- blo-yng- su-zhig- dd- mi-skyed / 12 de-phyir- rtg-tu- dge- slong- ph-m-dng / dge- bsnyen- rnms- dng-rgyl- pos-khor-zug-dng / (4236. 1. 1) garera hAmA / 'dzin-p-l-yng- rtg-tu-bsnyn-bkur-by / 13 1 Tib. guhAradAra kA nAma pada kI ramA ! | 2 Tib. 9 jAne mApadAdAra For Private and Personal Use Only

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sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzanavyUham vAcaye na pUjaye na saMprakAzaye na manasikuryA sa mAm aparAdhye azuzrUSA kRtA bhave abhAvakatvaM bhave / tasmAtarhi tvamAnanda satkRtya ayaM dharmaparyAyo dhArayitavyaH / ayaM te tathAgatasyAnuttarasamyakasaMbodha- tathAgatakRtyaM kariSyati pazcime kAle pazcime samaye sarvasattvAnAm | 57 asmin khalu punardharmaparyAye bhagavatA bhASyamANe SaSTInAM prANisahasrANAmanupAdAyAsravebhyazcittAni vimuktAni saptAnAM zatAnAM bodhisattvasamAdhipratilaMbho'bhUt / paJcAnAM zatAnAM nAnAbuddhakSetravyAkaraNapratilaMbho'bhUt / navatInAM prANisahasrANAM sarvaklezavinirmuktAH sarvAkSaNApAyadurgatayaH prahINAH / For Private and Personal Use Only -- athAryAvalokitezvaro bodhisattvo mahAsattvaH punarbhagavantametadavocat / ayaM bhagavan dharmaparyAyaH pazcimakAle pazcimasamaye teSAM kulaputrANAM zrotRRNAM dhArayitRRNAM mAnayitRRNAM teSAM ca lekhakAnAM tathAgatakRtyaM kariSyati / vyAkRtAste yathepsiteSu nAnAbuddhakSetreSu / ye ca sattvAH pazcime kAle pazcime [sama] ye hAsyanATyagItavAditeSu nAnAvyAkSepabahulA rAgadveSamohAndhA ratikrIDAsaMjJinaH anitye nityasaMjJinaH IrSyAmAtsaryadauH zIlyaparigRhItA na pUjayiSyanti na mAnayiSyanti na zradvAsyanti na pattIyiSyanti na dhArayiSyanti na zroSyanti na pratipattyA pratipatsyante / te taM pUrvakarmazubhaphalaM parikSepaM kRtvA nAnAduHkha 2 Ms. imaM 1 Ms. tvaM

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88 dd- sarvatathAgatAdhiSThAna-sattvAvalokana-buddhakSetrasandarzanavyUham daurmanasyaM nArakaM duHkhamanubhaviSyanti / tataste anekAni kalpakoTIzatAni duHkhamanubhavitvA narakatiryagyoniyamalokeSu vopapatsyante / dIrgharAtramakalyANamitravazA: pazvAnutApino bhaviSyanti imaM kSaNaM viraagyitvaa| tasmAttarhi kAya[vAGma]naHsaMvareNa bhavitavyam / buddhadharmasaMdhe [abhedyaprasAdena sarvasattveSu maitracittena IrSyAmAtsaryadauHzIlyacittaparivarjitena krodhaparivarjitena bhavitavyam / atha sA yathAsamAgatA parSa taistaiH puNyAbhisaMskAraiH tathAgataM 'pUjayati sm| divyapuSpagandhamAlyavilepanavastrAbharaNaiH kilikili praveDiMtazabdaizca divyatUryatADAvacarasaMgItaH sAdhukAraM 'prddau| tad yathA sAdhu sAdhu bhagavan subhASitamidaM mahAdharmaparyAyaM sarvasattvAnAmarthAya tathAgatazAsanacirasthityartham / ___athAyuSmAnAnando bhagavantametadavocat / kiMnAmAyaM bhagavan dharmaparyAyaH kathaM ca vayaM bhagavan dhArayAmaH / bhagavAnAha / tasmAttarhi tvamAnanda imaM dharmaparyAyaM sarvatathAgatajJAnabodhisattvabhUmikramaNamityapi nAma dhAraya / RddhivikurvANamahAtmasannipAtamityapi nAma dhaary| sarvatathAgatAdhiSThAnasattvAvalokanabuddhakSetrasandarzanavyUhamityapi nAma dhAraya / idamavocad bhagavAn / AttamanAH AryAvalokitezvaramaMjuzrIvajrapANiprabhRtayaH sarve bodhisattvA mahAsattvAH sarve ca mahAzrAvakAH sarve ca zakrabrahmalokapAlAzcatvArazca 1 Ms. pUjyante Tib. alala 3 Ms. pradaduH For Private and Personal Use Only

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12 sarvatathAgatAdhiSThAna-sattvAvalokana- buddhakSetra sandarzana- vyUham mahArAjA mahAyakSiNyaH anaupamyA vimalaprabhA [ prabhAvatI-bhImAzrI-zaMkhinI-haritA-mahAdevI - ]prabhRtayo devanAgayakSagandharvAsura[garur3akinnaramahoragAH] / sA ca sarvAvatI parSa yathAsamAgatA bhagato bhASitamabhinandya [sAdhukAramadAt / sAdhu sAdhu bhagavan ] / ( [ iti sarvatathAgatAdhiSThAnasattvAvalokana buddha kSetra sandarzanavyUham nAma mahAyAnasUtram ] 86

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AryazrImahAdevIvyAkaraNam For Private and Personal Use Only

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(AryazrImahAdevIvyAkaraNam' OM namaH srvbuddhbodhisttvebhyH|| evaM mayA zrutamekasamaye bhagavAn sukhAvatyAM viharati sma mahatA bodhisattvasaMghena sAdhutadyathA avalokitezvareNa ca bodhisattvena mahAsattvena mahAsthAmaprAptena ca bodhisattvena mahAsattvena sarvanIvaraNaviSkabhinA ca bodhisattvena mahAsattvena kSitigarbheNa ca bodhisattvena mahAsattvena samantabhadreNa ca bodhisattvena mahAsattvena AkAzagarbheNa ca bodhisattvena mahAsattvena vajrapANinA ca bodhisattvena mahAsattvena sarvabhayahareNa ca bodhisattvena mahAsattvena evaM sarvamaGgaladhAriNA ca bodhisattvena mahAsattvena sarvapuNyalakSaNadhAriNA ca bodhisattvena mahAsattvena candrasUryatrailokyadhAriNA ca bodhisattvena mahAsattvena sarvatIrthamaGgaladhAriNA ca bodhisattvena mahAsattvena maMjuzriyA ca kumArabhUtena ca bodhisattvena mahAsattvena evaMpramukhaibarbodhisattvairmahAsattvaiH / 1 The Tibetan title is 3297 artiggiaQ59497411 2 Tib. kA / baiga devAvA = deglokadhAriNA / 3 Tib. samoThAbAdArobArA vArA sAmAna nr-gyur-p-dng- / 4 Tib. mAtra vAsa hokAkA sada kohAbAda va zahArAja sA mA samAhA = evaMpramukhairbhadrakalpikairbodhisattvairmahAsattvaiH / For Private and Personal Use Only

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AryazrImahAdevIvyAkaraNam ___atha khalvAryAvalokitezvaro bodhisattvo mahAsattvo yena bhgvaaNstenopsNkraantH| upasaMkramya bhagavataH pAdau zirasAbhivandyaikAnte' nyssiidt| zrIrapi mahAdevI [bhagavantamevopasaMkrAntA / upasaMkramya bhagavataH pAdau zatasahasra pradakSiNIkRtya sarvAMzca tAn sukhAvatInivAsino bodhisattvAn mahAsattvAn zirasAbhivandyaikAnte nyssiidt| (atha khalu bhagavAnanekazatasahasrapuNyAlaMkRtastathAgatakoTiparivRtaH sarvazakrabrahmalokapAlastutastavitaH zriyaM mahAdevI dRSTA mahAbrahmasvareNAvalokitezvaraM bodhisattvaM mahAsattvametadavocat yaH kazcidavalokitezvara rAjA vA rAjamAtro vA bhikSubhikSuNyupAsakopAsikA vA brAhmaNakSatriyaviTazUdrA vA zriyA mahAdevyA aSTottaraM zataM vimalaprakhyaM nAma stotraM dhArayiSyanti tasya rAjJaH kSatriyasya viSaye teSAM sattvAnAM sarvabhayetyupadravA prshmissynti| sarvacoradhUrtamanuSyAmanuSyabhiyaM] na bhvissyti| sarvadhanadhAnyakozakoSThAgAravivRddhirbhaviSyati / tasya ca rAjJaH kSatriyasya gRhe zrInivasiSyati / atha te bodhisattvA mahAsattvA evaM vaacmbhaassnt| sAdhu sAdhu 1 Ms. puts the words zata...mahAsattvAn alter zirasAbhivandha / The ulteration has been made here in the light of the Tibetan rendering. 2 Tib. PThegA / 3 Ms. 0sttvo| 4_Ms. aSTuttaraM / 5 Tib. hI mAlA maaraa| 6 Correct Sanskrit would be nivatasyati / For Private and Personal Use Only

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AryazrImahAdevIvyAkaraNam bhagavan subhASiteyaM vaak| ye zriyA mahAdevyA nAmadheyAni dhArayiSyanti teSAmapImA guNAnuzaMsA bhaviSyanti / athAryAvalokitezvaro bodhisattvo mahAsattvo bhagavantametadavocat / kutra bhagavan zriyA mahAdevyA kuzalamUlamavaropitam / bhgvaanaah| gaMgAnadIvAlukAsamAnAM tathAgatAnAmantikAta zriyA mahAdevyA kuzalamUlamavaropitam / bhUtapUrvamavalokitezvara atIte'dhvani ratnasaMbhavAyAM lokadhAtau ratnakusumaguNasAgaravaidUryakanakagirisuvarNakAMcanaprabhAsazrIrnAma tathAgato loke udpaadi| tasyAntike zriyA mahAdevyA kuzalamUlamavaropitamanyeSAM ca bahUnAM tthaagtaanaamntike| imAni ca tathAgatanAmAni tasyAH zriyA mahAdevyAH kuzalamUlavivRddhisaMpattikarANi / sadAnubaddhAni tAni] zriyA mahAdevyA yAnIha samudIritAni sarvapApaharANi sarvakilviSanAzanAni sarvakAryavimalIkaraNAni dhanadhAnyAkarSaNavivRddhikarANi dAridyparicchedanakarANi' sarvadevanAgayakSagandharvAsuragaruDakinnaramahoragAvarjanAkarSaNakarANi sarvetyupadravopasargopAyAsasarvakalikalahavigrahavivAdaprazamanakarANi SaTapAramitAniSpAdanakarANi / 1 Tib. mAzu ........mAramA / 2 Tihadds here # R I samorA-zrutvA ca saadhyissynti| 3 Ms. 0mAni / 4 Ms. vaalikaa| 5 Tib. 2 asAra / 6 'gurava / resA / : Ms. dAridrayo / 8 Tib. 12 vI zAA sunAra / For Private and Personal Use Only

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AryazrImahAdevIvyAkaraNam ___namaH zrIdhanAya' tathAgatAya / namo ratnakusumaguNasAgaravaiDUryakanakagirisuvarNakAMcanaprabhAsazriye tthaagtaay| namo gaGgAsarvatIrthamukhamaGgalazriye tthaagtaay| namazcandanakusumatejonakSatraprabhAsazriye tathAgatAya / namaH samantAvabhAsavijitasaMgrAmazriye tathAgatAya / namo guNasamudrAvabhAsamaNDalazriye tathAgatAya / namo dhArmAvikurviNadhvajavegazriye tthaagtaay| namo jyotiHsaumyagandhAvabhAsazriye tthaagtaay| namaH sattvAzayazamanazarIrazriye tthaagtaay| namaH praNidhAnasAgarAvabhAsa zriye tathAgatAya / namaH suparikIrtitanAmadheyazriye tathAgatAya / namaH asaMkhyeyavIryasusaMprasthitazriye tathAgatAya / namaH aprameyasuvarNottaprabhAsa-] zriye tthaagtaay| namaH sarvasvarAGgarutanirghoSazriye tathAgatAya / namaH prajJApradIpAsaMkhyeyaprabhAketuzriye tathAgatAya / namo nArAyaNa 1 Ms. zrIgaNAya, Tib. sAmAna Tst. de-bzhin-gshegs-p-cho-'phrul-rgyl-mtshn-shgs-kyi-dpl- l-phyg-'tshl-lo / / 3 Ms. gandhAvahAsa, Tib. NSa | 4 meM lAyA mAyA | 5 Tib. adds the following two names : (1) de-bzhin-gshegs-p- phyir-mi-ldog-p'i-'khor-lo-rin-po-che'i- gns-kyi-dpl-l- phyg-'tshl-lo / (ii) de-bzhin-gshegs-p- nyi-m'i- dkyil- 'khor-'od- 'phgs- dpl-l phyg-'tshl-lo / 6 Tib. mAzera kAmAlA sAre kAma | For Private and Personal Use Only

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13 AryazrImahAdevI vyAkaraNam vratasannAha sumeruzriye tathAgatAya / namo brahmazriye tathAgatAya / namo mahezvarazriye tathAgatAya / namazcandrasUryazriye tathAgatAya / namo gambhIradharmaprabhArAjazriye tathAgatAya / namo gaganapradIpA bhirAmazriye tathAgatAya / namaH sUryaprabhAketuzriye tathAgatAya / namo gandhapradIpazriye tathAgatAya / namaH sAgaragarbhasaMbhavazriye tthaagtaay| namo nirmitameghagarjana [ yazaH ] zriye' tathAgatAya / namaH sarvadharmaprabhAsavyUhazriye tathAgatAya / namo drumarAjavivardhitazriye tathAgatAya / namo ratnAciH parvatazriye tathAgatAya / namo jJAnAci:sAgarazriye tathAgatAya / namo mahApraNidhivegazriye tathAgatAya / namo mahAmeghazriye tathAgatAya / namaH smRtiketurAjazriye tathAgatAya / nama indraketudhvajarAjazriye tathAgatAya / namaH sarvadhanadhAnyAkarSaNazriye tathAgatAya / namaH saumyAkarSaNazriye tathAgatAya / namo lakSmyAkarSaNazriye tathAgatAya / imAni tathAgatanAmAni satkRtya dhArayitavyAni vAcayitavyAni evaM sa kulaputro vA kuladuhitA vA bahutaraM puNyaM prasaviSyati / vyAkRtA ca zrImahAdevI tathAgataiH I bhaviSyasi tvaM zrImahAdevi anAgate'dhvani zrI [ mahA ] ratnapratimaNDitAyAM * lokadhAtau tava zrImaNiratnasambhavo nAma tathAgato'rhan samyak sambuddhaH / sA ca lokadhAturnAnAdivyaratnapratimaNDitA bhaviSyati / 1. Ms. nirmitameghasambara0 Tbdhj'm-+aa'm" mum-si skr-snyn-p'i-dpl-l- phyg-'tshl-lo / 3 Ms. dhArayitavyam / 67 2 Ms. satkRtyam / 4. Tib. ThevA aikesa |

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68 AryazrImahAdevIvyAkaraNam tatra ca lokadhAtau sa eva tathAgata Alokakaro bhvissyti| te ca bodhisattvAstava buddhakSetre svayaMprabhA bhaviSyantyaparimitAyuSazca / AkAzatazca buddhadharma saGgha zabdo' nizvariSyati / ye ca bodhisattvAstatra buddhakSetre upapatsyante sarve te padmakarkaTikAsUpapatsyante / tatra katamaddAdazadaNDakaM nAmASTazataM vimalaprakhyaM stotram / zRNu abhayA. valokitezvara zriyA mahAdevyA naamaani| tadyathA sarvatathAgatAbhiSiktA sarvadevatAbhiSiktA] sarvatathAgatamAtA sarvadevatAmAtA sarvatathAgatazrIH sarvabodhisattvazrIH sarvAryazrAvakapratyekabuddhazrIH brahmaviSNumahezvarazrIH mahAsthAnagatazrIH sarvadevatAbhimukhazrIH sarvadevanAgayakSagandharvAsuragaruDakinnaramahoragazrIH sarvavidyAdharavajrapANivajradharazrIH catuHpaJcalokapAlazrIH aSTagrahASTAviMzatinakSatrazrIH OM sAvitrI dhAtrI mAtA caturvedazrIH lakSmIH bhUtamAtA jayA vijayA gaGgA sarvatIrthI sarvamaGgalyA vimalanirmalakarazrIH sarvapApahantrI nirmadakarA' candrazrIH sUryazrIH sarvagrahazrIH siMhavAhinI zatasahasrakoTIpadmavivarasaMcchannA padmA padmasambhavA padmAlayA padmadharA padmAvatI anekaratnAMzumAlA dhanadA zvetA mahAzvetA zvetabhujA sarvamaGgaladhAriNI sarvapuNyopacitAGgI dAkSAyaNI zatasahasrabhujA zatasahasranayanA zata 1 Tib. NEXTT 5 355 | sorumI / 2 Tib. DomiyA Tib. ghAumA sadarAma 4 Tib. sumArA / 5_Ms. 0bdhIlA. Tib. dame 212 mAda ho sakA / For Private and Personal Use Only

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aAryazrImahAdevIvyAkaraNam sahasrazirA vividhavicitramaNimaulidharA surUpA' vizvarUpA yazA mahAyazA saumyA bahujImUtA pavitrakezA candrakAntA sUryakAntA zubhA zubhakartI sarvasattvAbhimukhI AryA kusumazrIH] kusumezvarA sarvasumeruparvatarAjazrIH sarvanadIsaricchIH sarvatoyasamudrazrIH sarvatIrthAbhimukhazrIH sarvauSadhitRNavanaspatidhanadhAnyazrIH hiraNyadA annapAnadA [prabhAsvarA AlokakarA pavitrAGgA ] sarvatathAgatavazavartinI sarvadevagaNamukhazrIH yamavaruNakuberavAsavazrIH dAtrI bhoktI tejA tejovatI vibhUtiH samRddhiH vivRddhiH unnatiH dharmazrIH mAdhavAzrayA kusumanilayA 'anasUyA puruSakArAzrayA sarvapavitragAnA maGgalahastA sarvAlakSmInAzayitrI sarvapuNyAkarSaNazrIH sarvapRthivIzrIH] sarvarAjazrIH sarvavidyAdhararAjazrIH sarvabhUtayakSarAkSasapretapizAcakuMbhANDamahoragazrIH dyutiH pramodabhAgyalolA sarvarSipavitrazrIH sarvazrIH bhavajyeSThottamazrIH sarvakinnarasarvasUryottamazrIH niravadyasthAnavAsinI rUpavatI' sukhakarI] kuberakAntA dharmarAjazrIH / OM vilokaya tAraya mocaya mama sarvaduHkhebhyaH sarvapuNyasambhArAnAmukhIkuru svaahaa| OM gaGgAdisarvatIrthAnyAmukhIkuru svAhA / OM sAvitaiya" svAhA / sarvamaGgala 1 Ms. kharupA, Tib. mAmA ' | 2 Tib. hogA saurAhA / mu-stegs-thms-cd- mngon-du-phyogs-p'i-dpl-m / 4 Tib. samAja | 5 Tib. | 6 Tib. zugA / 7 Ms. anusUyA 8 Ms. *riSi0 9 Tib. kaa| 10 Tib. homa | 11 Ms. gaGgasarvatIrthAmukhe svaahaa| 12 Tib. sarvavidate / For Private and Personal Use Only

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100 AryazrImahAdevIvyAkaraNam dhAriNyai svaahaa| caturvedanakSatragrahagaNAdimUtyai svaahaa| brahmaNe svaahaa| viSNave svAhA / rudrAya svaahaa| vizvamukhAya svAhA / OM ni[gri] grini sarvakAryasAdhani sini sini AvAhayAmi devi zrIvaizrava. NAya svaahaa| suvarNadhanadhAnyAkarSaNyai svaahaa| sarvapuNyAkarSaNyai khaahaa| zrIdevatAkarSaNyai svaahaa| sarvapApanAzanyai svAhA / sarvAlakSmIprazamanyai svaahaa| sarvatathAgatAbhiSiktAyai svAhA / sarvadevatAbhimukhazriye svaahaa| AyurbalavarNakarAyai svaahaa| sarvapavitra - maGgalahastAyai svaahaa| siMhavAhinyai svaahaa| padmasaMbhUtAyai svaahaa| sarvakRtyakAkhordavinAzanyai svaahaa| imAni tAnyabhayAvalokitezvara zriyA mahAdevyA nAmAni sarvakilviSanAzanAni sarvapApavidhvaMsanakarANi sarvapuNyAkarSaNakarANi sarvAlakSmIprazamanakarANi srvshriisaubhaagyaakrssnnkraanni| yaH kazciddhArayiSyati imAni tathAgatanAmAni kalyamutthAya zucinA sarvabuddhAnAM puSpadhUpaM dattvA zriyai mahAdevyai candanadhUpaM dattvA vAcayitavyAni sarvazriyamadhigamiSyati sarvasukhasaumanasyalAbhI bhaviSyati sarvadevatAzca rakSAvaraNaguptiM kari. Syanti sarvakAryasiddhistasya bhvissyti| idamavocadbhagavAnAttamanA abhayAvalokitezvaro bodhisattvo mhaasttvH| sA ca sarvAvatI parSat sadevamAnuSAsuragandharvazca loko bhagavato bhASitamabhyanandana // 1 Tib. dhaarnnii| 2 Tib. 0graahaagnnaahaavnaadhaamuurtye| 3 Ms. sAdhaini / 4 Tib. AvahA devahA shriivaishrmnnaay| 5 Ms. 0krssinyai| 6 Tib. shriidevte| 7 Tib. 0bhissekye| 8 Tib. krye| 9 Tib. srvvidtv0| 10 Tib. 0hastAya / 11 Tib. 0vhnnai| 12 Tib. bhuutye| 13 Ms. 0zrI0 / For Private and Personal Use Only

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ajitasenavyAkaraNam For Private and Personal Use Only

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(ajitasenavyAkaraNam / OM namaH sarvajJAya // ( evaM mayA zrutamekasmin samaye bhagavAn zrAvastyAM viharati sma jetavane anAthapiNDadasyArAme mahatA bhikSusaGghana saardhmrdhtryodshbhirbhikssushsrH| tadyathA AyuSmatA cAjJAtakauNDinyena AyuSmatA ca mahAnAmnA AyuSmatA ca revatena AyuSmatA ca vakkulena AyuSmatA ca zAriputreNa AyuSmatA ca] pUrNena maitrAyaNI putreNa ca shraavkniyutaiH| te sarve yena bhagavAn yena ca jetavanaM vihAraM tenopasaMkrAntA bhagavataH pAdau zirasAbhivandya bhagavataH puratastasthubhatriMzatA' bodhisttvshsrH| tadyathA sahacittotpAdadharmacakrapravartanena ca bodhisattvena mahAsattvena anikSiptadhureNa ca bodhisattvena mahAsattvena maitreyeNa ca bodhisattvena mahAsattvena avalokitezvareNa ca bodhisattvena mahAsattvena mahAsthAmaprApta na ca bodhisattvena mahAsattvena / evaMpramukhai triMzatA' bodhisttvshsrH| te sarve yena bhagavAn yena ca jetavanaM vihAraM tenopasaMkrAntA bhagavataH pAdau zirasAbhivandya bhagavataH puratastasthuH / atha khalu bhagavAn pUrvAhnakAlasamaye nivAsya pAtracIvaramA[traH] zrAvastI mahAnagarI piNDAya prAvizat / atha bhagavAnAyuSmantamA 1 Ms. triMzatibhiH For Private and Personal Use Only

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104 ajitasenavyAkaraNam nandamAmantrayate sm| gacchAnanda pAtraM cakrikaM zikyamAnaya / athAyuSmAnAnando bhagavataH zrutamAtreNa pAtraM cakrikaM zikyaM bhagavate upnaamyaamaas| athAyuSmAnAnando bhagavataH kRtAJjalipuTo bhagavantaM gAthAbhiradhyabhASata / yadA tvaM pravizasi piNDapAtika vimocaye tvaM bahavaM hi prANinAm / uttAraye tvaM bahavaM hi sattvA nrkbhyaajjaatijraamhaabhyaa|| saMsAraduHkhakalilA mahAbhayA dvimocaye tvaM nara lokanAyaka / mahAnubhAvo varadakSiNIyo vimocayitvA punaraM hi AgamI // athAyuSmAnAnando bhagavata imA gAthA bhASitvA tUSNIM sthito'bhUt / atha bhagavAn zrAvastyAM mahAnagayoM nAtidUre sthito'bhuut| atha te sarve gavAkSatoraNaniryahakA [hiraNyAmayAH sphaTikamayA rUpyamayAH prAdurabhUvan / tathA zrAvastyAM mahiAnagayIM] mahAntaM janakAyaM saMsthito'bhUvan / atha sa janakAyaH saMzayajAto babhUva ko hetuH kaH pratyayaH nagarasya zubhanimittaM praadurbhuut| mA cedaM nagaraM bhasmapralayaM syAt / atha tatra janakAye anekavarSazata. 1 Ms. yaM 2 Ms. adds here vimocayitvA bahavaM hi sattvA saMsAraduHkhakalilA mahAbhayA / 3 Ms. cAyaM For Private and Personal Use Only

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12" 31" 4" 5" 6" 7" 809 Shri Mahavir Jain Aradhana Kendra DEAN TENGLARO For Private and Personal Use Only 595 &*$*** **** www.kobatirth.org * 6 -1910%.33.52 8 $.sub.s-33 ***0 Ajitasenavyakaranam (vide p. 136) Acharya Shri Kailassagarsuri Gyanmandir

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ajitasenavyAkaraNam 2 sahasrakoTIko vRddhamahallukaH puruSaH saMsthito'bhUt / atha sa puruSastaM janakAryaM samAzvAsayannevamAha / mA bhaiSurbhoH kulaputrAH / asminneva pRthivIpradeze jetavanaM nAma vihAraH ' / tatra zAkya - munirnAma tathAgato'rhan samyaksambuddho vidyAcaraNasampannaH sugato lokavidanuttaraH puruSadamyasArathiH zAstA devAnAM ca manuSyANAM ca buddho bhagavAn / so'yaM zrAvastIM mahAnagarIM piNDAya prAvizat / tasyAgamanakAlasamaye idaM zubhanimittamabhUt / atha sa janakAyastaM jIrNakaM puruSaM kRtAJjalire[bamAha ] / yattasya' bhagavatastathAgatasyArhataH samyaksaMbuddhasya gu[NavarNasamudIraNa] samaye idaM zubhanimittamabhUt / dRSTamAtrasya tasya tathAgatasyArhataH samyak saMbuddhasya kIdRzaH puNyAbhisaMskAro bhaviSyati / atha sa jIrNakapuruSastaM janakAryaM bhagavato guNavarNasamudIraNatayA gAthAbhiradhyabhASata / 14 yo lokanAthasya hi nAmu yaH zruNe saMsAraduHkhA vinimukta so naro / apAyagAmI na kadAci bheSyate 1 Ms. bhayabhon Acharya Shri Kailassagarsuri Gyanmandir svargaM ca so yAsyati zIghramevam // yo lokanAthasya hi nAmu yaH zruNe dRDhapratijJo bahukalpakoTibhiH / mahAnubhAvo sugato mahAtmanaH kalpAnakoTInayutAnacintiyAn // 2 Ms. vihAram For Private and Personal Use Only 3 Ms. yastasya 105

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106 ajitasenavyAkaraNam so bodhisattvo sthita gaGgavAlukAna kadAci so gacchati durgatI bhayam / yo lokanAthasya hi nAmu yaH zruNe ____ apAyagAmI na kadAci bheSyate // kalpAnakoTInayutAnacintiyA rAjA sa bhotI sada cakravartI / yo lokanAthasya hi nAmu dhArayet // yat kiMci pUrva sada pApu yat kRtaM sarva kSayaM yAsyati zIghrametat / zakropi devendramahAnubhAvo kalpAnakoTInayutAnacintiyA // . sukhAvatIM gacchati buddhakSetra paryaGkabaddho sa ca bodhisttvo| brahmasvaro susvaru maMjughoSa bhavanti vrssaanshsrkottibhiH|| apAyagAmI na kadAci bheSyate ___yo lokanAthasya hi nAmu dhArayet / atha sa jIrNakaH puruSo janakAyaM bhagavato guNavarNamudIrayitvA tUSNoM sthito'bhuut| atha bhagavAn pUrveNa nagaradvAreNa zrAvastI mahAnagaroM praviSTo'bhUt / tatra ca nagaradvAre dvAdazakoTyaH padmAnAM prAdurabhUvan / teSu ca padmaSu dvAdazakoTyo bodhisattvAnAM paryaGka 1 One pada wanting ? 2 Ms. praviSTa For Private and Personal Use Only

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ajitasenavyAkaraNam 107 niSaNNAH prAdurabhUvana praanyjlyH| atha bhagavataH praviSTamAtreNa zrAvastyAM mahAnagaryA navanavatikoTIniyutazatasahasrANi sattvAnAM sukhAvatyAM lokadhAtau pratiSThApitAni caturazItisattvakoTIniyutazatasahasrANyAbhiratyA lokadhAtorakSobhyatathAgatasya buddhakSetre prtisstthaapitaani| __ atha bhagavAn Anindena saha nagaravalambikAyA dArikAyA gRhe samAgato'bhUt / atha bhagavAn nagaravalambikAyA dArikAyA gRhe cakrikaM kaTakaTApayAmAsa / atha sA dArikA taM cakrIzabdaM zrutvA sNshyjaataabhuut| ko hetuH kaH pratyayaH / mama gRhe na kadAcit piNDapAtika' aagto'bhuut| atha sa nagaravalambikA dArikA zUnyAkAragRhe niSaNNA azrukaNThI rudantI paridevantI sthitAbhUt tIkSNadhAramasiM gaveSantI paridevantI rudantI sthitAbhUt / atha [sA] dArikA zUnyAkAragRhe niSaNNA paridevantI azrukiNThI] rudantI gaathaabhirdhybhaasst| . aho bata duHkhu daridrake gRhe varaM mama maraNu na cApi jIvitam / kiM cApi me kAryuSu jIvitena ___ yadyaivAhaM duHkhu zarIra pIDitam // kena........................hyatrANaM bhavate parAyaNam / anAthabhUtA ahamadyameva yadyaivAhaM jAta daridrake gRhe // 3 Ms. bhagavAn 2 Ms. kaTakaTImayamAsa 4 For rudatI 3 Ms. adds gRham For Private and Personal Use Only

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108 ajitasenavyAkaraNam atha sa nagaravalambikA dArikA zUnyAkAragRhe [niSaNNA] imA gAthA bhASitvA tUSNI sthitAbhUt / atha zuddhavAsakAyiko devaputro'ntarIkSagataH sthitazcintayati sm| pazyecce dimAM bhagavAn / anekaduSkarakoTiniyutazatasahasracIrNacaritaH sa zAkyamunistathAgato nagaravalambikAyA dArikAyA gRhe sthito'bhuut| atha zuddhavAsakAyiko devaputraH zatasahasramUlyaM' muktAhAraM gRhItvA zatarasabhojanapiTakaM gRhItvA kAzikAni vastrANi gRhItvA yena nagaravalambikAyA dArikAyA gRhaM tenopsNkraanto'bht| atha zuddhavAsakAyiko devaputro nagaravalambikA daarikaamevmaah| prAvara dArike imAni kAzikAni vastrANi imaanynekshtshsrmuulyaanyaabhrnnaani| prAvRtya cedaM' zatasahasramUlyaM muktAhAraM gRhItvA imaM zatarasabhojanapiTakaM gRhItvA bhgvntmupnaamy| atha sA dArikA tAni kAzikAni vastrANi prAvRtya zatasahasramUlyaM muktAhAraM gRhItvA taM zatarasabhojanapiTakaM gRhItvA yena bhgvaaNstenopsNkraantaa| upasaMkramya bhagavantamupanAmayati sm| atha bhagavAn tAM ngrvlmbikaamevmaah| pariNAmaya tvaM dArike yathA pariNAmitaM vipazyizikhivizvabhukkakutasundakanakamunikAzyapaprabhRtibhiH sadbhistathAgatairarhadbhiH samyaksambuddhaiH / anto bhaviSyati strIbhAvAdanto bhaviSyati dridrgRhaat| atha sA dArikA taM piNDapAtaM pariNAmayitvA 1 Ms. pazyatha imAM 5 Ms. prAvaritvA 2 Ms. anyaM 3 Ms. prAvaritvA 4 Ms. ayaM 6 Ms. adds pariNAmitaM tathA pariNAmaya For Private and Personal Use Only

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106 ajitasenavyAkaraNam bhgvntmupnaamyaamaas| anena piNDapAtakuzalamUlena mA kasmiMzcid' daridragRhe uppdyey| __ atha sA nagaravalambikA dArikA taM piNDapAtaM pariNAmayitvA bhagavate dattvA svgRhgmnmaarbdhaa| atha bhagavAn tAM nagaravalambikA daarikaamevmaah| pratinivartava' daarike| pUrvajAtinidAnaM smnusmraami| tadahaM paarikiirtyissyaami| atha sA dArikA pratinivRtya sarvAGgapraNipAtena] bhagavantaM prptitaa| atha sA nagaravalambikA dArikA bhagavAntaM gA]thAbhiradhyabhASata / avazyaM me pUrvakRtena karmaNA yenAhaM [jAta] daridrake gRhe / karohi kAruNya mamaM hi duHkhita vinivartayasva] narakA hi pAlAn // karohi kAruNya mama duHkhitAyA istribhAvA upapannu naayk| tvaM lokanAtha jaravyAdhizoka vimocaye maM mama duHkhitaayaaH|| trANaM bhavAhI zaraNaM parAyaNaM vimocayAhI mama duHkhitaayaaH| kRtaM hi nAtha praNidhiM tvayA hi ___ ye keci sattvA iha jambudvIpe // 1 Ms. kazcida 2 Ms. pratinivartatvaM 3 Ms. pratinivarTa For Private and Personal Use Only

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ajitasenavyAkaraNam tiSThanti ye vai dazasu dizAsu - sattvA hi sarve sukhitA [kariSye / sarve ca haM mocayi duHkhasAgarAt trANaM bhavAhI zAraNaM parAyaNam // tvayaM hi nAtha mayi mocayI jagat (avazyaM me pUrvakRtena] karmaNA / yenAhaM jAtu daridrake gRhe trANaM bhavAhI mama [ duHkhitAyAH] // [bhavaM] tu nAtha jaravyAdhimocakaM . trANaM bhavAhI guNa saMci[tAgra] / na cA kariSye punareva pApaM yadvedayAmI imi vedanAni // kRpaM jani........magra sattvA trANaM bhavAhI zaraNaM parAyaNam / / ye keci sattvA iha jambudvIpe nAmaM ca vai dhAraya pazca kAle // parinirvRtasya tata pazcakAle bhaviSyati zAsanavipralopam / yatakiMci pApaM tadapUrva yat kRtaM sarvaM kSayaM yAsyati zIghrame tAt // atha sA nagaravalambikA dArikA bhagavantaM gAthA bhASitvA punarapi] gRhgmnmaarbdhaa| atha bhagavAn tAM nagaravalambikAM For Private and Personal Use Only

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ajitasenavyAkaraNam 111 dArikAM klaavingkrutsvrnirghossennaivmaah| pratinivartasva' [dArike pUrvajAtinidAnaM sa]manusmarAmi tadahaM parikIrtayiSyAmi / [atha sA dArikA pratinivRtyaivamAha / parikIrtaya lokavinAyakAdya __ yAdyat kRtaM pApa sadA sudAruNam / avazya me pApu kRtaM sudAruNaM yenA[haM jAtu] daridrake gRhe // tvaM sArthavAhu iha sarvaloke vimocaye meM iha istribhAvA / trANaM bhavAhI zaraNaM parAyaNaM kRtajJahaM nitya bhavAmi nAyake // saMzrAvaye maM imu dharmanetrI nAsau kadAcittajate apAyam / saMzodhayI karma yathAkRtaM mayA trANaM bhavAhI zaraNaM parAyaNam // asaGgajJAnI varalokanAyaka vandAmi nAtha zaraNaM kRtaanyjlii|| atha bhagavAn tAM daarikaamevmaah| bhUtapUrvo dArike atIte'dhvani asaMkhyeyaiH kalpai ratnazikhI nAma tathAgato'rhan samyakasambuddho vidyAcaraNasampannaH sugato lokavidanuttaraH puruSadamyasArathiH zAstA devAnAM ca manuSyANAM ca buddho bhagavAn / tena - 1 Ms. pratinivartatvaM 2 Ms. pratinivatyaiva0 For Private and Personal Use Only

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112 ajitasenavyAkaraNam khalu punaH samayena padmAvatI nAma raajdhaanybhuut| tena khalu punaH samayena padmAvatyAM rAjadhAnyAM padmaprabho nAma gRhapatirabhUt / tasya padmaprabhasya gRhapatestvaM duhitA'bhUH / tena khalu punaH samayena grAmanagaranigamajanapadeSu piNDapAtiko bhikSuH piNDapAtAyAvatarati / yadA tvadgRhamAgato'bhUt tadA tvaM dArike piNDapAtaM gRhItvA gRhAnniSkrAntA punareva praviSTA'bhUH / na cAhaM muNDitaziraso'dhanyasya piNDapAtaM daasyaami| tena karmopacayena tvayA' dArike dvAdazakalpasahasrANi punaH punardaridragRhe duHkhAnyanubhUtAni / ekena tvayA dArike kuzalamUlena bodhivyAkaraNaM prtilpsyse| yattvayA tasya bhikSo rUpaliGgasaMsthA na dRSTA bhaviSyasi tvaM dArike anAgate'dhvani acintyairaparimANaiH kalpainagaradhvajo nAma tathAgato'rhana samyaksaMbuddho vidyAcaraNasaMpannaH sugato lokavidanuttaraH puruSadamyasArathiH zAstA devAnAM ca manuSyANAM ca buddho bhagavAn loke / atha sA dArikA bhagavantaM triH pradakSiNaM kRtvamAha / kIdRzaM bhagavan mama buddhakSetraM bhaviSyati yatraivAhaM buddho bhaviSyAmi / bhgvaanaah| aparimitaguNasaMcayA nAma sA buddhakSetraM bhaviSyati / yAdRzI ca sA sukhAvatI lokadhAtuH tAdRzaM tabuddhakSetra bhvissyti| paryaGkaniSaNNA AryopapAdukA bodhisattvA bhaviSyanti / IdRzaM tdbuddhkssetrm| 1 Ms. dhAnIrabhUt 2 Ms. 0 rabhUvan . 3 taramabhUvan 5 Ms. tvaM gRhamAgatamabhuvan 6 Ms. bhUt 8 Ms. duHkhamanubhUtAni 9 Ms. dRSTrA 10 Ms. adds bhaviSyAmi 4 Ms. tadA 7 Ms. tvaM For Private and Personal Use Only

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ajitasenavyAkaraNam 113 atha ca sA dArikA tuSTA udagrA AttamanAH pramuditA prItisaumanasyajAtA svgRhgmnmaarbdhaa| atha bhagavAstAM dArikAmevamAha / tvaM dArike saptame divase kAlaM kariSyasi / kAlaM kRtvA / pUrvasyAndizi magadhaviSaye rAjA ajitaseno naam| tasya rAjJo'jitasenasya antaHpurasahasramasti / tasya khalu punA' rAjJo'jitasenasya putro janiSyase / eSa eva tava pazcimo garbhavAso bhvissyti| atha bhagavAn pazcimakena nagaradvAreNa zrAvastyA mahAnagaryA niSkrAnto yena jetavanaM vihArastenopasaMkrAntaH / athAyuSmAnAnando bhagavantaM dUrata evAgacchantaM dRSTrA pAdau zirasAbhivandya triH pradakSiNIkRtya bhagavantaM gAthAbhiradhyabhASata / suvarNavarNaM varalakSaNArcitaM dvAviMzatilakSaNarUpadhAriNam / yadA tvayA Agatu piNDapAtikA vimocayitvA iha sarvasattvA // sukhena saMsthApayi sarvasattvA maitrIbalaM sarvajagattvayA kRtam / sa piNDapAtaM varamANDanAyaka vimocitaste jagatI bhayA ca // ye bodhisattvA iha jambudvIpe sarve ca mArga tava darzayanti / 1 Ms. puna Ms. jAsyasi 3 Ms. vihAraM teno0 15 For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 114 www.kobatirth.org ajitasena vyAkaraNam parinirvRtasya sad pazcakAle dhAretu sUtraM imu buddhavarNitam // parinirvRtasya tava pazcakAle bhaviSyati zAsanavipralopam / 1 Ms. * stasthuH 3 Ms. gacchamAnanda 5 Ms. * mavaruptam 7 Ms. gaNDImA koTana 0 imaM nayaM dhArayi sUtraratnam // athAyuSmAnAnanda imA gAthA bhASitvA bhagavantaM triH pradakSiNIkRtya bhagavataH puratastasthau ' / atha bhagavAnAyuSmantamAnandamAmantrayate sma / gacchAnanda' gaNDImAkoTaya / te zrAvakAH paribhokSyanti piNDapAtam / athAyuSmAnAnando bhagavantamAmantrayate sma / kIdRzaM bhagavan gaNDIzabdasya kuzalamUlaM bhaviSyati / bhagavAnAha / zRNu Ananda gaNDIzabdasya kuzalamUlaM parikIrtayAmi / ye kecidAnanda gaNDI - zabdaM zroSyanti teSAM paJcAnantaryANi kRtyAni parikSayaM yAsyanti / avaivartikAste bhaviSyanti kSipraM cAnuttarAM samyaksaMbodhimabhisaMbhotsyante' / Ananda Aha / kIdRzaM bhagavaMstaiH sattvaiH kuzalamUlamavaropim' / bhagavAnAha / zRNu Ananda " ye sattvAH pazcime kAle pazcime samaye mama parinirvRtasya saddharmavipralope vartamAne saddharmasyAntardhAnakAlasamaye grAmanagaranigamajanapadarASTrarAjadhAnISu ye sattvA [va] araNyAyatane ' gaNDayAkoTanazabdaM zroSyanti namo buddhAyeti kariSyanti teSAM paJcAnantaryANi karmANi parikSayaM 6 Acharya Shri Kailassagarsuri Gyanmandir 2 Ms. gacchamAnanda 4 Ms. 0 syanti 6 Ms. rAnanda For Private and Personal Use Only

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ajitasenavyAkaraNam 115 yaasynti| IdRzAnyAnanda' gaNDIzabdasya kuzalamUlAni / athAyuSmAnAnandaH zAntaprazAntena gaNDImAkoTayate sm| atha tena gaNDIzabdena sarve te mahAzrAvakAH sannipatitA abhUvan / yathA yathA Asane niSaNNAH piNDapAtaM paribhuJjante sm| atha tatraiva zrAvakamadhye nandimitro nAma mahAzrAvakaH sannipatito'bhUt snnissnnnnH| atha bhagavAnAyuSmantaM nandimitraM mahAzrAvakamAmantrayate sm| gaccha tvaM nandimitra mahAzrAvaka pUrvasyAndizi magadhaviSaye rAjJo'jitasenasya kalyANamitraparicayA kuru| atha nandimitro mahAzrAvako bhgvntmevmaah| na bhagavan zakSyAmastaM pRthivIpradezaM gantum / durAsadAste sttvaaH| te mAM jIvitAdvyavaropayiSyanti / atha bhagavAnAyuSmantaM taM nandimitraM mhaashraavkmevmaah| na te sattvAste zakSyante bAlAgramapi kampayituM prAgeva jIvitAdvyavaropayitum / atha nandimitro mahAzrAvakaH pratyUSakAlasamaye suvarNavarNaM vastraM prAvRtya' yena pUrvasyAndizi magadhaviSaye rAjJo'jitasenasya rAjadhAnI 'tenaanukraanto'bht| atha rAjA ajitasenastaM nandimitraM mahAzrAvakaM dRSTrA tuSTa udagra AttamanAH pramuditaH priitisaumnsyjaato'bht| atha rAjJAjitasenena amAtyaH preSito'bhUt / gacchainaM bhikSumAnaya / tadA so'mAtyo yena nandimitro mahAzrAvaka 1 Ms. IdRzamAnanda 2 Parasmaipada has also been used elsewhere. 4 Ms. mama 3 Ms. rAjAnamajita. 5 Ms. staM 6 Ms. kapayitu 7 Ms. prAvaritvA 8 Ms. manukrAnto 9... Ms. gacchAyaM bhikSurAnayet / For Private and Personal Use Only

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116 ajitasenavyAkaraNam stenopsNkraantH| atha so'mAtyo nandimitraM mahAzrAvakamevamAha / Agaccha mahAzrAvaka bhikSo rAjA te AjJApayati / atha nandimitro mahAzrAvako'mAtyamevamAha / mama rAjJA kiM kAryaM mama rAjA kiM krissyti|athaamaatyo yena rAjAjitasenastenopasaMkrAntaH |tNraajaanmjitsenmevmaah| na ca sa bhikSustava pArve Agacchati / atha rAjJAjitasenena paJcAmAtyazatAni preSitAni / na ca sa bhikSa rAjJo'jitasenasya paarshvmaagcchti| atha sa rAjA svakenaivAtmabhAvena yena sa nndimitrmhaashraavkstenopsNkraantH| upasaMkramya kRtAJjalirevamAha / Agaccha bho bhikSo mama rAjadhAnI prvish| atha rAjA ajitaseno dakSiNahaste taM bhikSugRhItvA svakAM rAjadhAnI praviSTo'bhUt / atha rAjJAjitasenena nandimitrasya bhikSoH siMhAsanaM dattamabhUt / atha rAjAjitaseno' bhadrapIThake niSadya' taM nandimitraM mhaashraavkmevmaah| kutra tvaM bhikSo gacchasi / ko hetuH kaH pratyayaH / atha nandimitro mahAzrAvako raajaanmjitsenmevmaah| ye kecid bhikSupravrajitAste sarve bhikSAhArAH piNDapAtamavacaranta: pribhunyjnti| . atha rAjA ajitasenastaM nandimitraM mhaashraavkmevmaah| paribhukSva mama gRhe piNDapAtam / yAvajjIvaM piNDapAtaM pradAsyAmi / yadi te' bhikSo mama svamAMsena kArya svamAMsaM dAsyAmi / atha nandimitro mahAzrAvako rAjAnamajitasenaM gAthAbhiradhyabhASata / 1 Ms. rAjAjitasena evamAha 3 Ms. gRhya 5 Ms. niSIditvA 7 Ms. tvaM 2 Ms. rAjAnaM 4 Ms. senena 6 Ms. paribhujakha 8 Ms. degsenasya For Private and Personal Use Only

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jitasena vyAkaraNam bhuMjAmi tadbhojanu yad dadAhi mRSTAnnapAnaM rasapAnamuttamam / klezA hi nirmukta tvayA bhaviSyasi sudurlabhaM labdha manuSyalAbham // sudurlabhaM zAsanu nAyakasya zraddhAprasAdaM paramaM sudurlabham / ye zAsane pra[[ ] jitA ca bhikSavA sudurlabhaM zAsanu nAyakAnAm // sudurlabhaM sugatavarasya darzanaM namo'stu te buddha mahAnubhAvo / namo'stu te dharmamayaM mahAmune namo'stu te klezavicakSaNAryam // namo'stu te sarvajarapramokSaNAt Acharya Shri Kailassagarsuri Gyanmandir namo'stu te mArganidarzanAryam / namo'stu te mArgapathasya darzakaM namo'stu te bodhipathasya darzakam // sudurlabhaM bhikSu tathaiva darzanaM sudurlabhaM tasya bhaveya darzanam / atha nandimitro mahAzrAvako rAjAnamajitasenaM bhagavato guNavarNamudIrayitvA tUSNIM sthito'bhUt / atha rAjAnamajitasenaM taM nandimilo mahAzrAvako gAthAbhiradhyabhASata / For Private and Personal Use Only 117

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118 ajitasenavyAkaraNam ye bhikSusaMghasya dadeya dAnaM na tasya yakSA na ca rAkSasAzca // (na pretakuSmANDamahoragAzca vighna na kurvanti kadAci teSAm / / (ye bhikSusaMghAya dadanti dAnaM sudurlabhaM tasya manuSyalAbham // yo durlabhaM darzanu bhikSubhAvaM sudurlabhaM klpshtaircintiyaiH| yo lokanAthasya hi nAmu dhAraye ... kalpAna koTInayutAnacintiyA // na jAtu gacche vinipAtadurgatiM yo IdRzaM pazyati bhikSurAjam / na tasya bhotI vinipAtadurgatiM yo IdRzaM pazyati bhikSurAjam // kalyANamitraM mama mArgadarzako (ya) sa AgatAye mama piNDapAtikA / yo dAsyate asya hi piNDapAtaM muktA na bheSyaMti jraatvyaadhyaa|| klezA vinirmukta sadA tu bheSyati ye tasya dAsyantiha piNDapAtam / / atha sa rAjA ajitaseno nandimitraM mahAzrAvakaM guNavarNamudIrayitvA tUSNoM sthito'bhuut| atha nandimitro mahAzrAvako For Private and Personal Use Only

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ajitasenavyAkaraNam 1 rAjAnamajitasenamevamAha / evamastu mahArAja bhuje' piNDapAta tava gRhe / atha rAjA ajitasenaH khAdanIyena bhojanIyena taM nandimitramahAzrAvakaM santarpayati sma / atha nandimilamahAzrAvako rAjAnamajitasenamevamAha / kiM tava mahArAja asmin pRthivIpradeze udyAnabhUmirasti / rAjA Aha / asti mahAzrAvaka udyAnabhUmirmama ramaNIyA suzobhanA' / nandimita Aha / gacchAmyahaM mahArAja / tAmudyAnabhUmiM prekSe" / rAjA Aha / gaccha nandimitra / udyAnabhUmiM prekSakha / atha 2 Ms. * senasyaivamAha 5 Ms. tamudyAna0 8 Ms. astIti rAjJo'jitasenasyodyAna nandimitramahAzrAvako yena bhUmistenopasaMkrAntaH / atha talodyAnabhUmau' ye udyAnaguNAste sarve santIti / yA graiSmikyaH puSkariNyastAH " zItalajalaparipUrNA yA vArSikyastA" nAtyuSNA nAtizItalajalaparipUrNAH / "tAzca puSkariNyaH " suvarNasopAnasaMcchannA divyA " ramaNIyAH / ye ca jAMbUpakaparibhogaguNAste " sarve santIti" / adhimuktakacampakAzokamucilindapATalasumanAsaugandhikapuSpANi santIti" / 0 14 1 Ms. bhuJjAmi 4 Ms. suzobhanaM 7 Ms. * bhUme 9...9 Ms. ye grISmikA puSkiriNyA te 11 Ms. varSikA te 13 Ms. divyAni 15 Ms. 0 guNAni te Acharya Shri Kailassagarsuri Gyanmandir 14 Ms. ramaNIyAni 16 Ms. astIti For Private and Personal Use Only 116 12...12 Ms. te ca puSkiriNyA 3 Ms. ramaNIyaM 6 Ms. prekSAmi 10 Ms. ye 17 Ms. astIti

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ajitasenavyAkaraNam ye tiryagyonigatAH pakSiNaH zukazArikAcakravAkamayUrakokilAdayaste nAnArutAni kurvanti sma / atha tavaiva udyAnabhUmau suvarNavarNAH suvarNatuNDAH' suvarNapakSAH suvarNapAdAH pakSiNaH praadurbhuutaaH| te sarve buddhazabdaM nizvArayanti / atha nandimitramahAzrAvako yena rAjJo'jitasenasya rAjadhAnI tenopsNkraantH| atha rAjA ajita. senastaM nandimitraM mahAzrAvakamevamAha / AgatastvaM mahAzrAvaka / dRssttodyaanbhuumiH| nandimitra Aha / dRSTA mayodyAnabhUmI ramaNIyA sushobhnaa| atha nandimitraM mahAzrAvakaM rAjA ajitaseno gaathaabhirdhybhaasst| ye jambudvIpe paribhogamAsI adhimuktakacampakadhAnuSkArikA / azokamucilinda tathaiva pATalA saugandhikAzca sumanA ca vArSikA // tadA pAriyAtrA nadItIranirmitA suvarNavarNA sada pakSiNA abhUt / mArga ca te darzayi agrabodhaye divyA manojJA madhurasvarAMzca saMzrAvayiSyanti ca nityakAlam // atha nandimitramahAzrAvako rAjJo'jitasenasya gAthA bhASitvA tUSNIM sthito'bhUt / atha rAjA ajitaseno bherI parAhante sma / 2 Ms. *tuNDI 1 Ms. kokilAdIni te 3 Ms. .hanante For Private and Personal Use Only

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1 Ms. bherIM 4 Ms. te 7 Ms. kRtavAn 10 Ms. kArApayitavyaM 12 Ms. koTiM 16 ajitasena vyAkaraNam atha tena bherIzabdena sametyAmAtyagaNastaM rAjAnamajitasenamevamAha / kasyArthe mahArAja bherI' parAhatA ' / atha sa rAjA Aha / hastirathaM ca azvarathaM ca sajjaM kRtaM syAt / ahamudyAnabhUmiM gamiSyAmi krIDanArthAya / atha tA' amAtyakoTyo vacanaM zrutvA zIghrameva tad' hastirathamazvarathaM sajjaM kRtavatyaH " / atha tena kSaNalavamuhUrtamAtreNa rAjAjitaseno yena sodyAnabhUmistenopasaMkrAntaH / sa ca nandimitramahAzrAvakastenaivopasaMkrAnto rAjAnamajitasenamevamAha / asmin pRthivIpradeze mahArAja mama kuTikaM kArayitavyam yavAhaM sanniSaNNastava gRhe piNDapAtaM paribhokSyAmi / atha rAjA ajitaseno nandimitramahAzrAvakamevamAha / kIdRzaM tava kuTikaM kaaryi| tavyam" / nandibhitra Aha / yAdRzAstava mahArAja mahAcittotpAdazraddhAprasAdAstAdRzaM kuTikaM kAraya" / atha rAjA ajitaseno jyeSThAmAtyamevamAha / asminneva pRthivIpradeze kuTikaM kAraya / atha jyeSThAmAtyo rAjAnamevamAha / kIdRzaM mahArAja kuTikaM kArayAmi / rAjA ajitasena evamAha / viMzadyojanAni dIrgheNa SaDyojanAnyUrdhvAyAM saptaratnamayaM maNimuktisaMcchAditaM kuTikaM kAraya / atha so'mAtyaH kuTikaM kArayati / saptaratnamayaM 12 13 2 Ms. 0hatAH 5 Ms. taM 8 Ms. 0senasyaivamAha 3 Ms. sadya 6 Ms. sadya 9 Ms. kurTi 11 Ms. kArApaya 13 Ms. kArApayati 121 -

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122 . ajitasenavyAkaraNam maNimuktisaMcchAditaM kArayitvA' yena rAjA ajitasenastenopasaMkrAnto raajaanmjitsenmevmaah| kRtaM mahArAja mayA kuTikaM yAdRzamAjJaptam / rAjA aah| tatraiva pRthivIpradeze caMkramaH kArayitavyazcaturyojanAni dIryeNa dve yojane vistAreNa / atha so'mAtyastaM caMkramaM kArayitvA yena rAjA ajitasenastenopasaMkrAnto rAjAnaM gaathaabhirdhybhaasst| kRtaM mayA caMkramu suSThu zobhanaM - AjJA tvayA yat kRtapUrvameva ca / sattvAna moceti prakRtiM zubhAzubhaM . vimocaye prANina sarvametat // aho sulabdhA praNidhIkRtaM tvayA vimocayI sarvajagat sadevakam / praNidhiM kRtaM yattvayamIdRzaM bhave dharma prakAzati mi dharmabhANako // niSaNNa sthitvA kuTikA ca caMkrame __ AjJA kRtaM yat tvaya yAdRzI kRtaa| sa caMkramaM caiva kRtaM suzobhanaM maNiratnasaMcchAdita taM ca bhUmim // atha rAjA ajitaseno yena vakA rAjadhAnI tenopsNkaantH| atha nandimitramahAzrAvakaH pratinivRtya tatraiva 1 Ms. kArApayitvA 2 Ms. adds suzobhanaM kRtu ayaM ca bhUmi IdRzAmiti 3 Ms. svarka 4 Ms. .dhAnI For Private and Personal Use Only

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jitasenavyAkaraNam kuTike niSaNNo vikiraNaM nAma bodhisattvasamAdhi samApanno'bhUt / anyena kezAnanyena' nayanAnyanyena dantAnanyena grIvA anyena bAhU" anyena hRdayamanyenodaramanyenorU anyena jaGghe anyena pAdau samApanno'bhUt / atha sa rAjA ajitasenaH saptAhasyAtyayena taM bhikSaM na pazyati' / mA zokacittasya bhave nRpendra mA vedayI vedanamIdRzAni 1 Ms. kezA anyena 3 Ms. bAhUni 5 Ms. pAdAni 6 Ms. atha rAjA jyeSThakumAramevamAha / Agaccha kulaputra gamiSyAmi tAM kuTikAm / yena sa bhikSustenopasaMkramiSyAmi / atha sa rAjA saputro yena sA kuTikA tenopasaMkrAnto'bhUt / atha sa rAjA ajitasenastaM bhikSumAtmabhAvaM khaNDaM khaNDaM kRtaM dRSTrA saMzayajAto'bhUt / saMvastaromakUpajAto vastrANi pATayan paridevan' rudan " azrukaNThaH putramevamAha / Anaya" putra tIkSNadhAramasim / AtmAnaM jIvitAd vyavaropayiSyAmi / atha sa rAjakumAraH prAMjaliM kRtvA rAjAnaM gAthAbhiradhyabhASata / sa 8 Ms. * saMkrAntArabhUvan 10 Ms. paridevanta AtmaghAtaM kAritvA tu niraye tvaM gamiSyasi / rauravaM narakaM cApi gamiSyasi sudAruNam // dakSiNIyo ayaM loke jaravyAdhipramocakaH / Acharya Shri Kailassagarsuri Gyanmandir 2 Ms. dantA anyena 4 Ms. jaGghAni 7 Ms. pazyate 9 Ms. pATayata 11 Ms. rudanta For Private and Personal Use Only 123 12 Ms. Anetha 10

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124 ajitasenavyAkaraNam na cAyaM ghAtito yakSairna bhUtairna ca raaksssH| bodhisattvo'pyayaM loke jrvyaadhiprmockH|| dakSiNIyo ayaM loke jrvyaadhiprmockH| durlabho darzanaM asya bodhimArgasya drshkH|| kalyANamitramayaM AsI tava kAraNamAgatam / dakSiNIyo ayaM loke sarvasattvasukhAvaham // sarvajJaM pAramiprAptaM lokanAthana preSitam / dRDhavIryaM dRDhasthAmaM lokanAthaM maharSiNam // yo nAma tasya dhAreti nAsau gacchati durgatim / apAyaM na gamiSyanti vargalokopapattaye // atha sa rAjakumArastaM pitaraM gAthA bhASitvA tUSNI sthito'bhUt / atha rAjA ajitasenaH svakaM putramevamAha / kathaM tvaM kumAra jAnISe yadayaM bhikSuH samAdhi smaapnno'bhuut| atha sa rAjakumAra evamAha / pazya' mahArAja ayaM bhikSurbodhisattva-. samAdhi samApannaH sarvaklezavinirmukto bhavasAgarapAraMgataH sarvasattvahitArthaM ca mArga darzayate zubham / atha sa rAjakumAro raajaanmevmaah| Agaccha tAta cakramaM gmissyaamH| atha sa rAjA sa ca rAjakumAro bahubhirdArakazataiH sArdhaM yena sa cNkrmstenopsNkraantau| atha sa bhikSustataH samAdheryutthito raajaanmjitsenmevmaah| Agaccha mahArAja kiM karoSyasmin sthAne / 1 Ms. pazyatha 3 Ms. 0gatA 2_Ms. idaM _4_Ms. karohi idaM For Private and Personal Use Only

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ajitasenavyAkaraNam 125 atha rAjA taM bhikSU dRSTA maulipaTTaM rAjakumArasya ddaati| tava rAjyaM bhavatu / dharmeNa pAlaye naadhrmenn| rAjakumAra Aha / bahUnyasaMkhyeyAni rAjakAryANi mayA kRtaani| na ca kadAcitRptirAsIt / tava tAta rAjyaM bhvtu| na mama rAjyena kArya na bhogena naizvaryAdhipatyena kaarym| tava rAjyaM bhavatu taat| dharmeNa pAlaye naadhrmenneti| atha rAjA yena sa bhikSustenopasaMkrAntaH prAJjalirevamAha / sudurlabhaM [darzana] tubhyamArSAH kRtAJjaliH [samabhimukhI] nAyakAnAm / mokSAgamaM darzanu tubhyamArSAH sudurlabhaM krmshtaircintiyaiH|| ye darzanaM dAsyati tubhyamArSA muktA ca so bheSyati kalpakoTibhiH / na jAtu gacche vinipAtadurgatiM .. yo nAmadheyaM zRNute muhUrtam // rAjA aah| niSadya yugye ratanAmaye zubhe vrajAmyahaM yena sa rAjadhAnIm / dadAmyahaM bhojanu suprabhUtaM dadAmyahaM kAzikavastrametat / 1 Ms. nAdharmeNamiti For Private and Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 126 www.kobatirth.org ajitasena vyAkaraNam sUkSmANi jAlAni ca saMhitAni 3 yAM cIvarAM tubhya dadAmi adya // 2 atha sa bhikSU ratnamaye yugye gRhItvA yena rAjadhAnI tenopasaMkrAntaH' / santarpito bhojanena / atha nandimitramahAzrAvako rAjAnamajitasenaM gAthAbhiradhyabhASata / ( saMtarpito bhojana suprabhUtaM mRSTAnnapAnarasamuttamaM zubham / ye bhikSusaMghAya dadati dAnaM sudurlabhaM darzana nAyakasya na 1 Ms. 0krAntA 4 Ms. 0 mAha te bodhimaNDena cireNa gacchata // Acharya Shri Kailassagarsuri Gyanmandir amitAyuSasya varabuddhakSetre sukhAvatIM gacchati zIghrametat // atha nandimitramahAzrAvaka : ajitasenasya rAjJo gAthA bhASitvA tUSNIM sthito'bhUt / atha rAjA ajitaseno bherIM parAhanti sma / atha tena bherIzabdena sarvAstA amAtyakoTyo rAjAnamevamAhuH / kasyArthe mahArAja bherI parAhatA / rAjA Aha / saptame divase hastirathamazvarathaM sajjaM kRtaM syAt / ahaM saptame divase jetavanaM nAma vihAraM gamiSyAmi zAkyamunestathAgatasyArhataH samyak saMbuddhasya darzanAya vandanAya paryupAsanAya dharma 4 3 Ms. parAhanante cireNa so gacchati buddhakSetram / 2 Ms. santarpitA 5 Ms. sadya For Private and Personal Use Only

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127 ajitasenavyAkaraNam zravaNAya / athAmAtyakoTyastaM' rAjAnamajitasenamevamAhuH / kRta. masmAbhiH mahArAja hastirathamazvarathaM sajjam / atha rAjA ajitaseno hastirathe avaruhya taM ca nandimitramahAzrAvakaM ratnamaye rathe avarohya yena jetavanaM "vihaarstenopsNkraantH| atha bhagavAn rAjAnamajitasenaM dUrata evAgacchantaM dRSTA tAn srvshraavkaanaamntryt'| sarvairnAnARddhivikurvitaM darzayitavyam / atha te sarve mahAzrAvakA jvAlAmAlaM nAma bodhisattvasamAdhi samApannA abhUvan / atha rAjA dUratastaM jvAlAmAlaM dRSTrA nandimitramahAzrAvakamevamAha / kasyArthe imaM parvataM jvAlAmAlIbhUtaM pazyAmi / nandimitra aah| atra zAkyamunistathAgato'rhan samyaksaMbuddhaH sthitiM dhriyate yApayati dharma ca dezayati / te ca bodhisattvA jvAlAmAlaM nAma bodhisattvasamAdhi smaapnnaaH| atha rAjA ajitaseno hastirathAdavatIrya pAdAbhyAM putrasahasraNa sAdhU yena bhgvaaNstenopsNkraantH| atha bhagavAn suvarNavarNena kAyena vyAmaprabhayA caMkramate sm| atha rAjA ajitaseno bhagavato rUpavarNaliMgasaMsthAnaM dRSTA mUJchitvA dharaNitale niptitH| atha bhagavAn suvarNavarNa bAhu prasArya taM rAjAnamutthApayati sm| uttiSTha' mahArAja kasyArtha prptitH| rAjA Aha / 1 Ms. 0koTyo taM 3 Ms. kRtAsmAko 5 Ms. avaruhya 7 Ms. 0mantrayataH 9 Ms. utthehi 2 Ms. *mAha 4 Ms. sadya 6 Ms. vihAraM teno. 8 Ms. vyAmaprabhAyA For Private and Personal Use Only

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128 ajitasenavyAkaraNam bahUni kalpAni acintiyAni jAtIzatAkoTi acintiyAni / na me kadAcidiha dRSTarUpaM tvaM lokanAtho vrdkssinniiyo|| tvaM sArthavAha jaravyAdhimocakaM suvarNavaNaM vrlkssnnaaNgm| dvAtRzatA lakSaNadhAriNaM mune nAsau kadAcidvajate apAyabhUmim / yo lokanAthasya hi rUpu pazye - tvaM lokanAthA zirasA namasyAmI // atha rAjA ajitasenaH kRtAJjaliH' bhagavantamevamAha' / ahaM bhagavan tava zAsane prvrjissyaami| atha bhagavAn tuSTa udagra AttamanAH pramuditaH prItisaumanasyajAtaH / alabdhalAbhA ye tatra mama zAsanaM vaistArikaM bhvti| taM rAjAnamajitasenamevamAha / gaccha tvaM mahArAja svagRhe saptame divase AgamiSyAmi / atha rAjA ajitasenastuSTa udagra AttamanAH pramuditaH prItisaumanasyajAtastaM kalyANamitraM bhikSu purataHsthApya svagRhaM gatvA sarvAnamAtyAnAmantrayate' sm| sarvaiAmanagaranigamajanapadaiH pathaM zodhayitavyaM' gRhe gRhe dhvajAnyucchrApitavyAni gRhe gRhe ratnamayAni 1 Ms. kRtAJjalayaH 2 Ms. bhagavataivamAha 3 Ms. vaistArikI 4 Ms. jAto taM 5 Ms. sarveSAmamAtyAnAmAmantrayate 6 Ms. qer in the masculine is found in the Mahabharata. 7 Ms. zodhApayitavyaM 8...8 Ms. dhvaja yatavyA For Private and Personal Use Only

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126 ajitasenavyAkaraNam kumbhAni' paripUrayitavyAni / tadA taiH sarvairamAtyairAjJAtam / sarvagrAmanagaranigamajanapadaiH pathaM zodhitaM dhvajAnyucchApitAni* ratnamayAni kumbhAni paripUritAni / yatra rAjA ajitasenaH prativasati tatra dvAdazakoTyo dhvajAnAmucchApitA dvAdazakoTyo ratnamayAnAM kumbhAnAM pripuuritaaH| yAvata saptame divase tathAgato'rhan samyaksaMbuddhaH zAriputramaudgalyAyanAnandapUrNamaitrAyaNIputrapramukhaimahAzrAvakasaMdhaiH parivRtaH puraskRtaH ajitasenasya rAjJo' raajdhaaniimnupraaptH| atha rAjA ajitasenaH puSpapiTakaM gRhItvA kalyANamitraM purataHsthApya bhagavantaM puSpairavakiran bhagavantamevamAha / anena kuzalamUlena sarvasattvA anuttarAM smyksNbodhimbhismpdynte| atha rAjJA ajitasenena AsanAni prajJaptAni / tasya bhagavataH siMhAsanaM pradattam / atha bhagavAn siMhAsane niSaNNo rAjJo'jitasenasya dharmAn dezitavAn / atha rAjJA ajitasenena prabhUtenAhAreNa khAdanIyena bhojanIyena sntrpitH| atha rAjA ajitaseno - jyeSThakaM rAjakumAraM ddaati| imaM rAjakumAra pravrAjaya' / tadahaM pazcAt prvrjissyaami| atha bhagavAnAyuSmantamAnandamAmantrayate sm| gacchAnanda imaM rAjakumAraM pravrAjaya / 1 kumbha is always found in the neuter. " Ms. *rAjJAtavAn 3 Ms. zodhApitaM 4 Ms. nuccha pitANi 5 Ms. paripUryANi 6 Ms. yAva 7 Ms. rAjJA 8 Ms. *kirantaH 9 Ms. pradattaH 10 Ms. rAjJa ajita. 12 Ms. ayaM . 11 Ms. santarpitA 14 Ms. pravrajApayAta 13 Ms. pravrajApaya For Private and Personal Use Only

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130 ajitase navyAkaraNam 'athAyuSmatAnandena sa rAjakumAraH prtraajitH| saha prabajitamAtreNa arhataphalaM prAptamabhUt / sarvabuddhakSetrANi pazyati sma / atha sa rAjakumAro'ntarIkSagatastaM pitaraM gAthAbhiradhyabhASata / mA vilaMba kurute tAta mA khedaM kiMci yAsyasi / aho sulabdhaM sugatAna darzanaM aho sulabdhaM sugatAna lAbham // aho sulabdhaM paramaM hi lAbha __ pravrajyalAbhaM sugatena varNitam / saMsAramokSo sugatena varNitaM pravrajya zIghra ma vilaMba tAta // mA khedayI lokavinAyakendra sudurlabhaM labdha manuSyalAbhaM sudurlabhaM darzanu nAyakAnAm / zIghra ca pravrajya mayA hi labdhaM prApta mayA uttamamagrabodhim / zrutvA na rAjA tada putravAkyaM sa pravrajI zAsani nAyakasya // atha rAjakumAro'ntarIkSagato gAthAM bhASitvA tUSNoM sthito'bhUt / atha rAjA ajitasenaH putrasya vAkyaM zrutvA tuSTa udana 1...1 Ms. athAyuSmAnAnandena taM rAjakumAraM pravrajApitaH 2 Ms. niSkamI pravrajI 3 Ms. senena For Private and Personal Use Only

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ajitase navyAkaraNam 2 Atta[ma]nAH pramuditaH [prIti] saumanasyajAto bhagavantamuddizya vihAraM kArayati sma / tUryakoTyo 'nupradattAH' / 'antaHpurasahasramasyAstrIndriyamantarhitapuruSendriyaM prAdurabhUt / atha rAjA ajitaseno bhagavataH " zAsane pratrajito'bhUt / ' tAzcAmAtyakoTyo bhagavataH zAsane pravrajitA abhUvan / taccAntaHpurapuruSasahasra " pravrajitamabhUt / bhagavAn rAjAnamajitasenaM pravrAjya yena jetavanaM vihArastena gamanamArabdhavAn " / 1 1 Ms. kArApapayate 3 Ms. antapuraH sahasrANyasyA0 5 Ms. 0 sena 6 Ms. bhagavata Acharya Shri Kailassagarsuri Gyanmandir 13 athAyuSmAnAnando bhagavantamevamAha / ayaM rAjA ajitaseno rAjyaM parityajya " vihAraM kArayitvA bhagavataH zAsane pratrajito'bhUt / asya kIdRzaM kuzalamUlaM bhaviSyati / bhagavAnAha / sAdhu sAdhu Ananda " yattvayA parikIrtitam / ayaM rAjA ajitaseno mama zAsane pravrajito bhaviSyati / anAgate'dhvanyaparimitaiH kalvairacintyairaparimANairajitaprabho nAma tathAgato'rhan samyak saMbuddha loke bhaviSyati vidyAcaraNasaMpannaH sugato lokavidanuttaraH puruSadamyasArathiH zAstA devAnAM ca manuSyANAM ca buddho bhagavAn / Ananda Aha / ayaM nandimitramahAzrAvako rAjJaH " kalyANamilamabhUt / kIdRzaM vAsya kuzalamUlaM bhaviSyati / bhagavAnAha / 14 8 Ms. sA cAntapuraH puruSasahasra 10 Ms. pravrajApayitvA 12 Ms. parityajitvA 2 Ms. * koTyamanupradattaH 4 Ms. prAdurabhUvan For Private and Personal Use Only 10 9 Ms. pravrajitA abhUvan 11 Ms. * mArabdhaM 13 Ms. rAnanda 7 Ms. sa cAmAtya * 131 14 Ms. rAjA

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132 ajitasenavyAkaraNam ayamAnanda nandimitramahAzrAvakastatraiva kAlasamaye nandi. prabho nAma tathAgato'rhan samyaksaMbuddho loke bhaviSyati / Ananda aah| kIdRzaM bhagavan teSAM tathAgatAnAM buddhakSetra bhaviSyati / bhgvaanaah| aparimitaguNasaMcayA nAma sA buddha. kSetra bhaviSyati yaneme tathAgatA bhvissynti| Ananda Aha / ya imaM dharmaparyAyaM sakalaM samAptaM pazcime kAle pazcime samaye saMprakAzayiSyati tasya kIdRzaH puNyaskandho bhaviSyati / bhgvaanaah| yadA mayAnanda duSkarakoTiniyutazatasahasrANi caritvA bodhirabhisaMbuddhA tadA te sattvA bodhimabhisaMbhotasyante / ya etaddharmaparyAyAt catuSpadikAmapi gAthAM' zroSyanti avaivartikAzca te sattvA bhaviSyantyanuttarAyAM smyksNbodhau| Ananda Aha / ya imaM dharmaparyAyaM dharmabhANakAH saMprakAzayiSyanti teSAM kIdRzaM kuzalamalaM bhvissyti| bhgvaanaah| zRNu Ananda rAjA bhaviSyati cakravartI caturtIpezvaraH / ya imaM dhamaparyAyaM sakalaM samAptaM saMprakAzayiSyantideg muktAzca bhaviSyanti jAtijarAvyAdhiparidevaduHkhadaurmanasyopAyAsebhyaH parimuktA bhvissynti| Ananda Aha / ye pazcime kAle pazcime samaye sattvA imaM dharmaparyAyaM pratikSepsyanti' na pattIyiSyanti teSAM kA gatirbhaviSyati kaH parAyaNam / 1 Ms. zrAvakatatraiva 4_Ms. skandhaM 7 Ms. gAthA 10 Ms. kSepiSyanti 2 Ms. saMprakAziSyati 5 Ms. bodhimabhisaMbuddhaM 8 Ms. rAnanda 11 For pratyeSyanti 3 Ms. kIdRzaM 6 Ms. paryAyA 9 Ms. 0Syati 12 Ms. ko For Private and Personal Use Only

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ajitasenavyAkaraNam 133 bhgvaanaah| almlmaannd| mA me pApakaM karmaskandhaM pari. pRccha / na mayA zakyaM parikIrtayitum / anyatra buddhakoTibhirna' zakyaM parikIrtayitum / Ananda aah| parikIrtaya bhagavan prikiirty| sugato bhgvaanaah| zRNu Ananda saddharmapratikSepakasya gatiM prikiirtyissyaami| raurave mahAnarake hAhahe mahAnarake avIcau mahAnarake tiryagyonau yamaloke ca pretaviSaye bahUni kalpasahasrANi duHkhamanubhavitavyam / yadi kadAcinmanuSyaloke upapatsyate dIrghazuSkatAlukaNTho bhvissyti| dvAdazayojanAni tasya jihvA bhvissyti| dvAdazahalyAni pravahiSyanti ye evaM vaagbhaassissynte| mA bhoH' kulaputrA bhoH' kacit saharma pratikSepaSyatha / saddharmapratikSepakasya evaM gatirbhavati / Ananda Aha / kena hetunA bhagavan saddharmaH pratikSipto bhavati / bhgvaanaah| ye sattvAH pazcime kAle pazcime samaye etessaaN| sUtrAnudhArakANAM dharmabhANakAnAmAkroziSyanti'' paribhASiSyante' kutsayiSyanti paMsayiSyanti tasya dharmabhANakasya duSTacittamutpAdayiSyanti tebhyaH saddharmaH pratikSipto bhvissyti| yaH sattvaH15 1 Ms. 0koTibhina 2 Ms. zakya 3 Ms. rAnanda 4 Ms. gatiH 5...5 Ms. yamalokazca 6 Ms. viSayA 7 Ms. bho 8 Ms. kazcit 9 Ms. pratikSipiSyatha 10 Ms. saddharma 11 Ms. ime teSAM 12 For 0krokSyanti 13 Ms. bhASiSyanti 14 Ms. ye 15 Ms. sattvA For Private and Personal Use Only

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134 ajitasenavyAkaraNam tisAhasramahAsAhasrayAM' lokadhAtau sattvAnAmakSINyutpATayet ayaM tato bahutaramapuNyaskandho bhvet| evameva ya eteSAM sUtra. dhArakANAM dharmabhANakAnAM duSTacittaprekSitA ayaM tato bahutaramapuNyaskandhaM prasaviSyate / atha Anando bhagavato gAthAH pratyabhASata / bahusUtrasahasrANi zrutaM me zAstusaMmukhAt / na [ca] me IdRzaM sUtraM zrutapUrvaM kadAcana // parinirvRtasya zAstusya pazcAtkAle subhairave / idaM sUtraM prakAziSye dhArayiSye imaM nayam // yatra sUtraratne asmiM pazcAtkA/le] bhaviSyati / rakSA kariSyAmi teSAM pazcAtkAle subhairave // pratikSipiSyAmi nedaM gaMbhIraM buddhabhASitam // athAyuSmAnAnando bhagavato gAthA bhASitvA tUSNIM sthito'bhUt / atha kAzyapo mahAzrAvako bhagavantaM gAthAbhiradhyabhASata / suvarNavarNaM varalakSaNAMgaM dvAtriMzatA lakSaNadhAriNaM jinam' / subhASitaM sUtra mahAnubhAvagaM gaMbhIradharma nipuNaM sududRzam // 3 Ms. 0dhyati 1 Ms. tRsAhasra0 4 Ms. nAnando 6 Ms. dvAtRzatA 2 Ms. imeSAM 5_Ms. sthitamabhUt / 7 Ms. jInaM / For Private and Personal Use Only

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ajitasenavyAkaraNam 135 prakAzitaM sUtramidaM niruttaraM mA pazcakAle parinirvate jine| dhAriSye maM sUtranayaM niruttaraM / athAyuSmAn zAradvatIputro bhagavantaM gAthAbhiradhyabhASata / namo'stu te buddha mahAnubhAva prakAzitaM sUtramidaM niruttaram / parinirvR tasya tava lokanAyakA likhiSyati sUtrametaM niruttaram // na cApi so gacchati durgatIbhayaM svargaM ca so gacchati kSiprametat // athAyuSmAna pUrNo maitrAyaNIputro bhagavantaM gAthAbhiradhyabhASata / kRtajJo bahusattvAnAM mocako durgatIbhayAt / prakAzitaM tvayA sUtraM gambhIraM buddhadakSiNam // ahaM hi pazcime kAle nivRte tvayi nAyake / idaM sUtraM prakAziSye hitAya sarvaprANinAm // iti| / atha brahmA' sahAMpatirbhagavantaM gAthAbhiradhyabhASata / namo'stu te buddha mahAnubhAvA prakAzitaM sUtramidaM tvayA zubham / 1 Ms. brhm| For Private and Personal Use Only

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.136 ajitasenavyAkaraNam parinirvRtasya tava lokanAyaka rakSAM kariSyAmi ha suutrrtne|| atha catvAro mahArAjA bhagavantaM gAthAbhiradhyabhASanta' / aho [suramyaM] varasUtraratna prakAzitaM IdRza pshckaale| ................sUtraratna prakAzitaM pazyati pazcakAle // sugatAna vai lokavinAyakAnAM ahaM hi dhAriSyama sUtraratnam / rakSAM kariSyAmyaha sUtraratna imavocadbhagavAnAttamanA // sA ca sarvAvatI parSadbhagavato bhASitamabhyanandata / (ajitasenavyakaraNanirdezo nAma mahAyAnasUtraM samAptam // deyadharmoyaM bAlosiMhena sArdhaM bhAryAjAjatitrana sAdhaM mAtApitroH paramaduSkoMH sAdhaM kSiNIena akhiloTiena dizoTajAja maMgali......utrayannagaviMdoTiena vari-khuzoTi-khuzogoTiena sArdhaM sarvasattvaiH sarva......bhiryatra puNya tadbha.........sarvasattvAnAmanuttaraH.........sAdhU paramakalyANamitrasthirabandhuena / likhitamidaM pustakaM dhrmbhaannknrendrdtten| S Ms. nandana 1 Ms. bhASata / 3 Ms. 0duSkatro For Private and Personal Use Only

Page #256
INDEX akalyANamitram - ... 66,88 avagrahapIDA akAlamaraNam (mRtyuH) 17,28,35,55,77 avalokitezvaraH 35,36,40,43,44,52 akAlavAtavRSTipIr3A . ... 27 avalokitezvaraH (abhayaH) .. 100 agniH -pratimA ... 68,66 acchinnadezaH -matam ajitasenaH -Ayatanam ahahAsaH avijJAtam arthApahAraH avidyANDakozaH adRSTam avociH adhimAnikaH avaivartikaH 38,60,67,114,132 anarthe arthasaMjJI avyAkaraNaprAptaH anavakAza abhedyaprasAdaH ... 88 anitye nityasaMjJI 51,80,87 araNyAyatanam ...31,114 anilaH (yakSaH) azume zubhasaMjJI ... 51,61 anuzAsanadharmaH ... 46 azokaH 116,120 anutpattikadharmakSAntiH azvarathaH 121,126,127 anopamA (yakSiNI) . 66,71,72 azrutam anaupamyA (yakSiNI) aSTaphalaprAptaH antilaH (yakSaH) ... 30 aSTazatam aparimitaguNasazcayA (gAthA) 112,132 | aSTAGgamArgaH ... 14,17 abhayatejam (dhAraNI) aSTAGgopavAsaH abhayAvalokitezvaraH aSTottaram amaGgalazatam amukhe sukhasaMjJI amAgalyA asthAnam amitAyuH 14 alakSmIH 18 For Private and Personal Use Only

Page #257
138 * 11 ArAmaH .... 52 44 INDEX arhatphalam karmAvaraNam 2,54,55,57,66 AkAzagamanam karIramaNDalam AcAravipattiH karuNAcittaH ... 56,68 AjJAtakauNDinyaH karuNAyanajJAnagarbhabodhisattvavimokSaH 37 AtmotkarSakA kalyANamitraH 12,76,115,118,124, AnandaH 86,87,107,114,126,131 126,131 AnantaryANi (paJca) 38,68,114 kalyANAzayaH kAkhordaH 13,26,46 zrAvaraNaprahINa: kAGatA AzIviSaH kAmaguNaH ... 78 indalaH (yakSaH) kAyacittasukham ... 50 istribhAvaH 106,111 | kAyavAGa manaHsaMvaraH / / ... 8 upacAraH -samudAcAratA ... 21 upapAdukaH .... 112 kAzikam / 108,125 upavAsaH ... 72 | kAzyapaH upAsakopAsikA 51,52,64 kArSApaNu upekSAcittaH kimbhIraH (yakSaH) RkSaH ... 16 kuTikam 121,123 RddhivikurvANamahAtmasannipAtam ... kuDyam / ekajAtipratibaddhaH .... 22,46 kuNDaH ekAdazamukham kuNDigaH ojaH ... .17,26 kundurakam / ... 73,74 kakut ... 108 kuberaH kapUraH ... 73 kubjaH karma ... 38,43 | kuzalamUlam karmakaraH kuzalAkuzalam karmapathAH kezApagataH 72,76 karmavipAkaH ... 25,54 kesarATopaH 43,46 karmaskandhaH ... 133 , klezavyApAdaH ... 108 ... 17 mu 108 8,24 ... 15 For Private and Personal Use Only

Page #258
INDEX 139 71 / kauzAmbI gaeDIzabdaH gandhapuSpopanivedanamantraH gavAkSajAlam giridevatA guggulam guNAnuzaMsA gRhapatimahAzAlakulAni gRhaparibhUtaH gomaraH - grahaH AM grahaprazamanakaraH grAhotsAdanakaraH praiSmikI ghorapizAcA ghoravidyA ghoSilaH cakravartI cakikam cakrIzabdaH campakaH .... 116 116 114,115 cittapIr3A ... .. citrakaraH . cidAlaH ( yakSaH) caitAyatanam caityakam ... 82 caundhulaH ( yakSaH) caMkramaH - 122,124 chatradhvajapatAkA jar3a DamUkAH janapadam japasAdhanAdiH jambudvIpaH . 106,110,113 jAtijarAvyAdhayaH jAtismaraH jAtyandhaH . ... 46,55 ... 1 jApaH - 36,40,56,66,72 jetavanam / 105,113,126,127 104,107 jJAnaketuprabhAkaraH jvAlAmAlaH . 127 DAinIgrahaH / DAkinI tathAgatakRtyam 87 --jJAnam -jJAnabodhisattvabhUmiH ... / -adhiSThAnasattvAvalokanabuddhakSetra sandarzanavyUham ... 88 tathAgatadarzanam ... 37,56 -nAma ... 65 ,132 caturdazI caturtIpezvaraH caturvarazikSApadazatam caturvedalakSmIH candanagandhaH candragrahaH candragrahasUryagrahapIr3A candravairocanaH candrasUryo For Private and Personal Use Only

Page #259
Shri Mahavir Jain Aradhana Kendra 140 tathAgatapratimA -zAsanam -sthAnam tarakSuH taskarabhayam tAmrabhAjanam tiryagyoniH toraNaH tANamuktaH trimUrtiH triratnam trizaraNam trailokadevI tryapAyAH dakSiNApathaH daNDapariharaH dayAcittaH dazabhUmiH dAnam dIpAH durgatibhayam durgatyapAyaH durnimittam duSkaracaryA duSTagrahaH duHkhadaurmanasyopAyAsAH dukhanaH duyuga ... 18,68,72, 76 |dRSTivipattiH 748 devAyatanam 996 ... 6,11,55, 80, 133 104 23, 25, 26, 28 ... www.kobatirth.org ... INDEX 72 16 | dvivyaJjanam 16 dvIpikaH 44 dve zikSApadazate (pazcAdhike) dharmaH dharmaparyAyaH 45 22 dvAdazadaNDakam 16 32 20 -bhAraNakaH -rAjaH - rAjaputraH ---zrAvaNikaH 80 -sAMkathyam 36 dhAtuvAdaH 38,56 dhArmikaH 46 dhAraNI 8, dhAraNImukham 26 dhUpaH 30 22 nagaradhvajaH 18 dhUpadIpadAnamantraH nagarAMvalambikA 60 narakavAsaH 43 narendradattaH 13 nakSalapIr3A 35 nandimitaH 71 37 nAmASTazatam nArAyaNaH ... ... ... ... 31, 52, 54,55,61,62,70, 78,80, 86,87,88, 132 53,57,61,62,64, 74, 75, 132,133,134 ... ... ... 10 ... 75 ... ep : 55 16 16 31,85 55,56,57,58,66,67,71 24 1 57, 62 51 73,77 73 60 112 107, 108, 106, 110 90,50 136 27 74 40 115 68 45

Page #260
Shri Mahavir Jain Aradhana Kendra nidhivAdaH niryUhaH niryUhakaH niSkrAntagRhavAsaH nIlotpalam naizvaryAdhipatyam paJcadazI paJcamaNDalam paJcaraGgIsUtram paJcazatazikSApadAni pazcAryam paThitasiddhaH paNDaH patAkAH padmaprabhaH padmA padmAvatI paracakram paracittajJAnam parapaMsakaH paramantraH paramahRdayam paravidyA paritram parIttabhogaH pazumaraH parSada ( catasraH) pATalaH pAlam ... ... ... 38,76,78 ... ... 53,70,73,77 :: ... www.kobatirth.org ... INDEX *** pAramitA pAyasarasavaliH 104 pAyilaH ( yakSaH ) piNDapAtaH 16 piNDapAtikaH 5. 3 125 | piNDazastram pizAcaH 73, 77 51,53 puNyaskandhaH 44 puSpapaTakam 16 pustakagatam pUjA 44,45 pUrNaH 65 pUrvajAtinidAnam, 26 | pUrvanimittam 112 44 pUrvasecaH 112 | pRthakpRthagbhUtAni 27,77 potalakaparvataH 73 paizunyam 15 prajJopAyaH 44 praNidhAna vizeSavistaraH 43 praNidhiH 44,45 | pratikRtiH 36 pratimA 51 pratikSepakaH 80 pratyekabuddhaH 14 prathamacittotpAdaH 116, 120 104 pUrvapraNidhAnavizeSavistaravibhaGgaH prapAtaH prabhAvatI 60, 65 76 30 115, 116, 121 107,112,113,118 ... ... 28, 50 60,76 126 16 16, 25, 31, 56, 56 103 106 ... ... ... ... 141 ... ... 44 50 1 72 13 42 13 4 23,32 122 44 17,77 77 22,55 52,60 16 86

Page #261
142 INDEX prasavanakAla: .... 16 prasAdaH prAkAraH prAsAdaH priyaviprayogaH prataH pretaviSayaH .... 133 bhUtaH badhiraH bandhanagataH ... bandhanabaddhaH balacakravartitvam balAdhAnam baliH M mantraH balinivedanam bahuzru tam buddhaH buddhadharmasaMghaH bodhisattvadarzanam -kSetraguNavyUham -cittam -mArgaH -vyAkaraNam bodhisattvaH -(aSTau) -caryA. -cArikA -- jJAnaprAptA -pratijJAmudrA -samAdhiH bodhisattvasaMvaraH 53,54,60 brahmA brAhmaNamahAzAlakulAni bhikSuNI 51,52,64 bhittusaMghaH ... 118 ... 50,55 bhImA 66,75,76,86 ... 28,57 bhaiSajyaguruH ... 2,32 bhaiSajyopakaraNAni ... 6,38 magadhaviSayaH 113,114 maJjuzrIH 1,52,56,88 manuSyalokaH 6,11 66,73,74,80 ... 44 mantrapadam 44,55,56,58,67,70, mantrauSadhiprayogaH ... 28 mandAragandhaH maraNabhayazokaparidevAH ... 13 mazakaH ... 16 maharSika: .... 38 ... 67,74 | mahallakA 4,124 mahAkaruNajJAnam mahAdevI 64,65,68,100 mahAnAmA mahApuruSalakSaNam mahApraNidhAnAni (dvAdaza) .11,23 mahArAjA mahAyAnam mahAyakSasenApatiH 26,31,32 52,87,123 / mahAyakSiNI 46,71,86 ... 103 For Private and Personal Use Only

Page #262
Shri Mahavir Jain Aradhana Kendra mahAyogI mahAvidyA mahAlaH (yakSaH ) mahAzrAvakaH. mahAsthAmaprAptaH mahezvaraH mArgadarzakaH mAtRgaNaH mAtRgrAmaH mAnuSamaraH mArapatiH -pAzaH -pakSikaH mitrajJAtisalohitAH muktAhAraH mucilindaH muNDitazirAH mUrdhAbhiSiktaH mUlamantraH mUlApattiH mRgaH mekhila : (yakSaH) maitracittaH maivihArI maitrAyaNI maitreyaH maulipaTTaH yamapuruSAH yamalokaH : ... ... ... ... www.kobatirth.org INDEX ... 43 71 30 88, 115 ratnasambhavA .63,103 | rAjakAryam 45 rAjadaNDaH 118 45 5,15,20 80 56,71 6 108 116,120 10 24 14,27,38,50,56,68 yakSaH ratnatrayam ratna zikhI 70, 75 rAjaputraH rAjasabhA rAjA rAjAdhibhayabhItaH rAjyakSobhaH rAkSasaH rudraH raivataH 112 27 36 | lokanAthaH 38 26 30 rauravam ( narakam ) lakSaNAni (dvAviMzatiH) lakSmIH laMgaH lokezvarapratimA vakkulaH (yakSaH) vajraH vajrakrodhaH - daMSTra: 103 --dharaH 103 125 24 vadhArhaH 6,55,80, 133 | vanadevatA - pANiH --kSuraH 13,28,43,50,51 ... ... ... 44,52,53 ... 143 ... ... 36,43 111 65 13,28,50 125 26 ... ... 52, 53 37 ... 106, 118 6 54 103 26 72 43, 44 44,58 57,56,72,76, 88 46 6 13 100 103 123,133 113 es 5. 44

Page #263
144 INDEX vazIkaraNam vastrAbhyukSipaNamantraH vaDavAmukhaH vAdyakharavRkSamUlam vArSika: vAyasaH vikalaH vigrahacittaH vighnavinAyakaH vijJAnam vidyAdharaH -vidhigataH 3 -rAjaH -saMbhakSaNakaraH -hRdayam vipazyI vimalaprakhyam 72,74,75 | vaidyaH ... 28 ... 36 | vairocanaH ... 44,45 | vaizAlI vyavalokanaprAtihAryA vyAkaraNam 50,52,55,60,67,87 vyAkaraNaprAptam ... 46,76 vyAghraH ... 16,26 vyAdhipIr3A ..... 27 vyAdhiprazamanam ... 35 - ... 24,25 vyADaH 35,58,72,73,77 zakaTacakrapramANa: .... 26 ... 43 | zatapadaH zatapadmanayanacUr3aH ... 43 / zatam ... 46 | zatru : 53,74,75. . 108 zamidevI 64,68 zarakANDagaurI ... 72,76 zarIrapratimA ... 108 | zastram 16,37,57 ... 100 | zastrapariharaH 16,26,36,37 . zaMkhinI 66,73,86 28,76,64 | zAkyamuniH 105,108,126,127 ... 45,100 zAntikhastyayanam 82,131 zAradvatIputraH ... 135 16 zAriputraH ... 103 ... 13 zikyam .... 104 ... 13,26 zikhI ... 108 zikSApadAni (pazca) 10,14,16 3 | zIlavipattiH ... 4,10 vimalaprabhA vizvabhuk vizvamukhaH viSam ur m viSayaH viSNuH vihAraH vRzcikaH vRkSadevatA vetAlaH vaidUryanirbhAsA vaidUryamaNiH For Private and Personal Use Only

Page #264
INDEX 145 56,58,71 / sarvazrIH 22 ... 55 sAMdRSTikaH zuklapakSaH 68 / samantabhadraH ... 63 zuklabaliH 44 samyagdRSTiH 6,11 zuklASTamI sarvatathAgatAdhiSThAnazuddhavAsakAyikaH sattvAvalokanabuddha 52,56,60 zulivajraH kSetrasandarzanavyUhaH zuSkakaNThoSTAH sarvanIvaraNaviSkambhI ... 62 zukSiNaH ... 100 zvinaH sarvAvaraNam ... 38,53 zmazAnam ... .13 sarvAzA 50,51,72 zraddhA sahajAnubaddhaH ... 24 zraddhAprasAda 117,121 sahAMpatiH 135 zraddhendriyavikalaH sArthavAhaH (hu) zraddhandriyANi sAMghikaH ... 73,85 zrAvakaH zrAvakamArgaH siMhaH ... 16,26 zrAvastI 35,103,104,107,11 siMhavAhinI zrI: 64,65,68,100 sImAbaddhaH . ... 45 zrIdevasAhi sukumArajyotiHsandarzanam ... 52 zrImaNiratnasambhavaH sukhAvatI 8,14,37,54,56,64,63,106, zlokazatam 107,112,126 SaNDhaH ... 21 saMkrAmakavyAdhiH surendra vikramAdityanandaH saMghaH ... 31 | sUtram 16,26,31, 63,82,114,134 saNThilaH sUtradhArakaH ... 134 sattvAvalokanam sUtaratnam 16,1367 saddharmakozaH sUtrAnudhArakaH ... 133 saddharmaparyAyaH ... 53 sUtrAntaH ... 10,16 sadhAtukA sUryagrahaH samacittaH 18 sUryavairocanaH 65 sumeruH For Private and Personal Use Only

Page #265
146 INDEX stUpam ... .... 43,44 stotram staupikaH strIbhAvaH strIsaMvartanIyam nAnam spRSTAvezanam khacakrapIr3A ..... 45 | sthirabandhuH ... 76 | haritA hayagrIvaH hayagrovabrahma hayagrIvavidyA 5,15,108 hastirathaH hRdayam hAhahaM mahAnarakam kSAntiH kSitigarbhaH 25. kSINAsravaH ... 44,45 121,126.127 35,36,37,38,36,71 ... 133 khAnAntaragataH For Private and Personal Use Only

Page #266
Serving JinShasan 090805 gyanmandir@kobatirth.org For Private and Personal Use Only