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VasudharadharaIi (katha)

Ratna HANDURUKANDE
Introduction
In my contribution to an anthology of academic papers in honour of Venerable
Professor DhammaviharP, I gave information about the Buddhist goddess
Vasudhara based on the Sadhanamala, and presented the text and an English
translation of a Sanskrit text listing 108 forms of the deity. Here I give the text
and the English translation of that section of a Buddhist Sanskrit work which
describes the incident leading to the Buddha preaching a sermon containing the
Vas udh aradh a r The text is based on a manuscript kept in the M.E. Saltykov
Shchedrin State Public Library in St. Petersburg (formerly Leningrad}'. The prose
text given here in preceded by a set of six stanzas in which the author of the
work pays homage to the goddess Vasudhara. The extract I quote is followed by
a long description of the power of the Vasudharadharl[ such as escape from
being subject to the injury of men and other categories of beings like the devas,
nagas, yakas, asuras, rakasas, bhutas, pretas, pisacas and kumbhaIas, beings
inhabiting the sky, earth, atmosphere, water, ground or soil; the citation of a short
dharaIl; a listing of the benefts, that a high-born maiden (kuladuhitr) or youth
(kulaputr) will enjoy as a result of reciting the dharaIl, merely hearing it being
recited or revealing it to others; the possibility of the goddess Vasudhara appearing
in person and raining showers of wealth, corn and gold to a devotee who causes
the dharaIl to be recited after paying due obeisance and making oferings to all
the Buddhas, pratyekabuddhas and arhats; reference to all past, present and future
Buddhas some of whose names are mentioned such as those of Vipasyin, Sikhin,
Krakucchanda, Kanakamuni and Kasypa; and the declaration that the Blessed
One will preach the Vasudharadhar,!z, the secret know ledge (vidya-rhasyaJ1)
remembering the content and magical formulae (arthamantrpadani) preached
by the tathagatas. Then follows a very lengthy dharaIl, interspersed with
incantations (folios 8a-191 in which the goddess Vasudhara is addressed with
many epithets attributed to her. She is requested to arrive, saluted and repeatedly
solicited to grant the desires of all beings, giving wealth, corn, clothes, gold,
gems, ornaments etc. generating and increasing riches, and promoting peace,
prosperity and success. Among other deities invoked in this dharaIJ are Indra,
Yama, VaruIa, VaisravaIa, Viru9haka, Virupaka, Dhftarara, Kuvera, Agni,
Vayu, Isana, SOrya, Candra and the Lokapalas, the guardian deities.
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Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha
Text
(folio 2aS)3 Evaf maya srutam ekasmin samaye Bhagavan kosambyaf4
mahanagarya(f) viharati sma kaltakasarjnake mahavanavare ghoitarame5
mahata bhikusafghena sardhaf pancamatrel)a bhikusataiJt (2b) safbahulais
ca mahasravakair asafkhyeyais6 ca bodhisattvaiJt7 mahasattvaiJt8 sarvabuddha
gUl)asamanvagatai(Jt). Tatra khalu punar9 bhagavafs tasyam eva paradilo tair
eva parivrtaJt puraskrtaJt sarvadaridryavyadhiduJkharl)avaparisoananama
dharmaparyayaf11 deseti sma. Adau kalyal)af madhye kalyal)ar paryavasane
kalyaIar svartharp suvyafjanarl2 kevalar paripirl)ar parisuddharp paryavadatar
brahmaca(r)yarp sarpprakasayati sma.
Tena khalu punaJt samayena kosambyar mahanagaryar sucandro nama grhapati(Jt)
prativasati sma upasantendriyal3upasantaraso bahuputro bahuduhitaro bahubhr(3
a)tyaparijanasampannaJt sraddhol4 mahasraddhaJ.15 Tena khalu punaJ samayena
bhagavantam 16 upasarpkrantaJt. Upasarpkramya bhagavataJt padau sirasa vanditva
bhagavantam anekasatasahasra(f) pradakil)Ttya ekante nyaIdat.17 Ekante
niannaJt18 sucandro nama grhapatiJ19 bhagavantam20 etad avocat. Prccheyam
ahar21 bhagavantar tathagatam arhanta(r) samyaksambuddhar kan22 cid eva
prasnar23 sacet me bhagavan avakasar kuryat prtaprasnavya(ka)ral)aya.
Evam ukte bhagavan sucandrar grhapatim etad avocat. Prccha tvar grhapate24
yad yad eva25 ka(I)kasy ahar te prtaprasnavyakaraIena cittam aradhayiye.
Evam ukte (3b) sucandro grhapatiJt sadhu bhagavann26 iti bhagavato vacanar
pratisrutya bhagavantam etad avocat. Kathar bhagavan kulaputro va kuladuhita
va daridro bhitva adaridro bhavati vyadhitas ca bhitva avyadhito bhavati. Atha
khalu bhagavan janann27 eva sucandragrhapatiI etad avocat. Kim iti tvar
grhapate daridratayaJt pariprasnarp prcchasi.
Evam ukte sucandro grhapati(r) bhagavantam etad avocat. Daridro 'harp bhagavan
daridro 'har sugata bahupoo bahuputro bahuduhitaro bahubhrtyaparijanasampa
nna. Tad desayatu bhagavan dharmaparyayar yena daridra28 bhi(4a)tva adaridra
bhaveyuJt vyadhitas29 ca sattva avyadhita bhaveyuJt bahudhanadhanyaJt30 ratnasu
vanfakosakothagarasampannas31 (ca) bhaveyu(Jl) priyamanapaparamamanojfada
rsanlyas ca bhaveyuJt danapatayo mahadanapatayas cakIl)ahiraIyasuvaI1adhana
dhanyakosakothagaras32 ca bhaveyuJt mal)imuktavajravai<iryasarkhasilaprava<
ajatariparajatasamrddhas ca bhaveyu(Jt) supratithitagrhaputradarakuumbas:l3 ca
bhaveyu(lf) grhapatibharyaputradarakadarikadasldasapreakajanasampanna(Jt)34
parivara bhaveyu(Jt).
Evam ukte bhagavan sarvasaparipirakel)a bra(4b)hmasvarel)a35 sucandraf
grhapatim etad avocat. Asti36 gyhapate 'rhaP7 samyaksambuddho loke u(da)padi
vidyacaral)asampannaJt sugato lokavid anuttara1 puruadamyasarathiJ sasta
54
"
HANDURUKANDE: Va
s
udharadharaI' (katha)
devanaf ca manuyattaf ca buddho bhagavan. Tasya tathagatasyantike maya
grhapate vasudhara nama dharatl sruta.
S
rutva ca udgrhlta vacita desita paryavapUi
anumodita parebhyas ca vistaretta sarp (r)akasita. Ahar " .3xkulaputra tarp
dharaIlr tatha bhaiye39yatha asya40 dhariIya prabhavena kulaputra manua
na vihehayanti amanua na vihehayanti deva na vi (5a)hehayanti41 ... . (l9b )2
Iyarp sa grhapate43 vasudhara namadharaIlmantrapada (ni). Asya (20a) dharittya
prabhavena rogadurbhik$anarakadayo44 ...... 45 (22a) Tena hi tvar grhapate . .. 4(,
grhtlvemar vasu(dhara)dharaIlr dharaya vacaya desaya grahaya paryavapnuhi
parebyas ca vistareIa sarprakasaya.47 Tat te bhaviyati dlrgharatrar a(r)thaya
hitaya sukhaya bhogaya bhogasarbharaya kemaya subhik$aya48 ceti. Tata sadhu
bhagavann49 iti pratisrutya bhagavata sucandro nama grhapati (r) bhagavato
'ntikad imar vasudhara-nama-dharatlr srutva hra-tuta-udagra (22b )attamanai()
pramudita prltisaumanasyajato51 bhagavatas caratayo (r) nipatya52 krtakarapuo'1
bhutva bhagavantam etad avocat. Udgrhlta me bhagavann iyar vasudhara-nama
dharaIl pragrhlta54 dharita v' acita paryavapta55 anumodita manasa suparicintita.
Parebhyas ca vistaretta idanTm ahar sarprakasayiyamlti. ( A)tas tatkattamatreIJ a
sucandro nama grhapati paripurIakosako$hagaro 'bhut.
Atha khalu sucandro nama grhapati (r) bhagavantam anekasatasahasrar
pradakiITtya56 bhagavatal padau sirasabhivandya57 bhagavantar punal
punar avalokya58 bha (ga)vato ' (n)tikat svagr (23a)har prakranta. Prakramya
ca sa grhapat ir abhyantarar pravisyadrakIt par ipurttasarvadhanadhanyaratn
ajatasamrddhar sarvopakaratais ca kosakohagaratti ca paripurttani. Drva
ca vismito hra-tua-udagra-attamanal pramudital50 prltisaumanasyajataliJIl
paripurtamanorathal pravijrmbhamattakusalamrduhrdayo61 buddhe bhagavati
vasudharadharaIIr ca tIvrapremagurugauravaprasadabahumanacitrakaraf ca
cittar6 samutpadayati sma.
Atha khalu bhagavan ayumantam ( Anandam) amantrayate sma. Gaccha tvam
Ananda sucandrasya grhapater agararp yasya paripurIasarvadhanadhanya (23b
)samrddha(r) sarvaratnasuvarttailt63 sarvopakaratais ca mahakosakoagaraIi
ca paripurtani. Atha khalu" ayuman Anando bhagavato vacanar pratisrutya
yena kosambI64 mahanagarl yena sucandranivesas tena65 gatva agarar tar
upasarkranta (l).66 Upasarkramyabhyantarar pravisyadrakTt paripurtasarvad
hanadhanyasamrddhar ratnasamrddhar mahakosakohagarati ca paripurtani .
Dr tv a hra -tu ta -udagara -ate ta )manalt pramudi tal prTtisaumanasya jato67 yena
bhagavars tenopasarkra(ntal). Upasarkramyayuman Anando vismitah
prltisaumanasyajato6H bha(24a)gavatall padau sirasabhivandya60 bhagavantam
etad avocat.
Ko bhagava(n) hetu(l) kal pratyayo yen a sucandro nama grhapati (r) mahadhano
mahabhogal70 kosakohagaradhanadhanyahirartyasuvarrtaratnajatasamrddho
jatal. Bhagavan aha. Sraddhas cananda sucandro grhapatil. Paramasraddhaya71
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Buddhist & Pali Studies in Honour of Ven.,Prof. K Anuruddha
kalyaJasaya dhariHi teneyaql72 vasudhara-nama-dharaJl pravartita73 udgh1ta dharita
vacita paryavapta anumodita parebhyas ca vistarel)a saqlprakasita. Tenoktam
Ananda tvam apy udgrhJIvemar74 vasudhara-nara-dharaI)I (r) dharaya7:
vacaya ddaya grahaya paryavapnuhi parebhyas ca vistare (24b)Jfa saqlprakasaya .
Bhaviyati bahujanahitaya sukhaya lokanukampaya mahato janakayasyarthaya
hitaya sukhaya devanaf ca manuyaJfaf ca. Yasya ghapater Anandeyaql dharal)I
hastagata pustakagata bhaviyati76 hdayagata dhari (ta) vacita cintita srutimatragata
ghagata pljita ca bhaviyati77 tasya durbhikabhayarp na bhaviyati .78 KrameJfa
vibhavas79 tasya sarpvardhate bahujanahitaya bahujanasukhaya lokanukampaya
mahato janakayasyarthaya hitaya sukhaya devanarRO ca manuyaJfaf ca.
Naham81 Ananda .. . 81 samanupasyami sadevake lo(25a)ke samarake sabrahmake
sahasrabrahmanikayarR3 prajayar sadevamanuayafR4 ya85 imar vidyam
anyatha kariyati86 atikramiyati va . Naita (t) sthana (rp) vidyate. Tat kasya heto(l).
AbhedyaniH7 niyatany Ananda Vasudhara-nama-dh-raJfI-mantrapadani. Na cetani
k$lJakusalamUlana(tp) srutipatham agami$yanti. Kap punar vado ye pustakagatani8S
hdayagatani9 dharayiyanti vacayiyanti . Tat kasya heto(l). Sarvatathagatanar
etad vakyam.90 Sarvatathagatair iyar bhaita dharaJfl91 adhithita
9
2 dharita
svamudraya mudrita prakasita anumodita prabhavita prasasta sarvafl)i (25b)ta
vivta uWnIkta93 arocita akhyata daridraJfaql sattvanarp nanavyadhiparipI9itanaql
sarvadutapradutanam arthaya hitaya sukhaya sarbhogaparibhogaya kemaya
ceti. Ananda aha . Udgh1ta me bhagavann iyar Vasudhara-nama-dharaJfI dharita
vacita paryavapta anumodita manasa suparicintita ca. Sadhu bhagavann94 iti.
Atha khalu ayusman Ananda utthayasanad eka (r)sam uttarasailgar krtva
dakil)arp janumal<alarp Pfthivyar pratithapya yena bhagava (rp)s tenaijalir
pral)amya ktakaraputo bhltva bhagavato95 mukham avalokya96 97 (26a) tasyarp
veIayam imarp gatharp abhaata.
acintiyadravyasamddhaye98 sada
anekaratnasusamrddhakancanam
I
9
9
namo 'stu te srl-vasudharal)lloo
sada
II
acintiyo'O' bhagavan buddho
buddhadharmo 'py acintiyo'02
I
acinti yo 103 ' bhi prasannanarp
vipakas capy acintiyallO4 II
sastajaneyasarvajnol05
dharmarajal parar paralI06
I
paragamlphalaql prapto
buddhavlra namo 'stu te II
56
r .
HANDURUKANDE: Va
s
udharadharaIl (katha)
Atha khalv ayuman Ananda imar dharmaparyayar bhagavato 'ntikat srutva
hra-tua-u(da)gra-attamanaI07 prHisaumanasyajatolO8 bhagava (n)tam etad avocat .
Ko namayar bhagavanJ09 (26b) dharmaparyaya kathar bhagavan"O dharayamy
etar
III
dharmaparyaya (m). Bhagavan aha. Sucandragrhapatipriprcchetyl12 api
Ananda dharaya sarvadhanadhanyahiraIyasuvarIaratnanidhanam ity api dharaya
sarvatathagataprasastety api dharaya sarvatathagatadhihita Vasudhara-nama
dharaII kalpayitva 113 dharayet. Idam avocad bhagavan. Attamana ayuman
Anandas te ca bhikavas te ca bodhisattva mahasattvai: sa ca sarvavaf parat
sadevamanuasuragandharvas ca loko bhagavato bhai (ta)m abhyanandann iti.
Arya-vasudhara-nama-dhafaII samapta.114
Translation
Thus did I hear on one occasion. The Blessed One was residing in the great city
of KosambI, at the Ghoitarama monastery in the huge and most excellent forest
called KaIaka, accompanied by a large community of monks, with about fve
hundred monks, many great disciples and a countless number of great beings,
and the bodhisattvas endowed with all the virtues of the Buddhas. Surrounded and
honoured by them there, in that assembly, the Blessed One expounded a religious
sermon called the Sarva-daridrya-vyadhi-du1khanava-parisoa,!a, (the drying
up of the oceans of all forms of poverty, disease and sorrows). He described
the holy life, brhmacarya, which is good in the beginning, good in the middle,
good in the end, good in meaning, good in the letter, exclusive, full, pure, and
completely purifed.

At that time, there lived in the great city of KosambI, a householder, Sucandra by
name, whose senses were composed and desires appeased, who had many sons,
many daughters, many servants and attendants, who was faithful, immensely
faithful. Then at a suitable time he came to the Buddha. Having approached him,
he worshi pped him laying his head at the feet of the Blessed One, circumambulated
the Buddha many hundred thousand times, and sat on a side. Sitting aside,
the householder Sucandra spoke to the Blessed One as follows. "I would like to
ask a question from the Blessed One, the Tathagata, the Arhant, the Perfectly
Enlightened One, in case the Blessed One could aford the time to elucidate the
question asked."
Spoken thus, the Blessed One said to the householder Sucandra . " Ask whatever
you wish to ask, 0 householder, I shall please your mind by answering the
question asked."
.....
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Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha
When it was thus stated, the householder Sucandra responded to the words of
the Buddha saying, "Very well, Blessed One," and spoke to the Blessed One as
follows. " How, a Blessed One, does a son or daughter of a good family become
free from poverty or disease, after becoming poor and ill?" Then the Blessed
One, though knowing, spoke thus to the householder Sucandra.
"Why, a householder, do you ask a question relating to povert y?" Thus addressed,
the householder Sucandra said to the Blessed One. "I am poor, 0 Blessed One,
I am in need, 0 Sugata. I have to feed many people, many sons, many daughters,
many servants and attendants. Therefore may the Blessed One expound a religious
sermon through which the poor will become wealthy, the ill become healthy, possessing
much wealth and corn, endowed with treasuries and store-houses of jewels and gold,
becoming dear, charming, most pleasing and lovely to look at, liberal donors, most
generous givers, owners of treasures and store-houses of undiminishing q uantities of
gold, money, wealth and corn, richly endowed with jewels, pearls, diamonds, cat's
eye-gems, conch-shell stones, coral, gold and silver, well-established householders
with sons, wives and families, having retinues comprising householders, wives,
sons, boys, girls, slaves both male and female, and messengers.
After it was thus stated, the Blessed One spoke t o the householder Sucandra in
a divine voice fulflling all expectations. "0 householder, there has been bor
in the world, an Arahant, a Fully Enlightened One, perfect in wisdom and good
conduct, one who has attained bliss, world-knowing, having no superior, a guide
for men who have to be restrained, a teacher for gods and men, enlightened and
sublime . Householder, I heard from him the dhtrafformula called Vasudhart.
Having heard it, I leart it, recited it, preached it, mastered it, appreciated it,
and expounded it to others in detail. 0 clansman, I will utter that dhtrf, so that
by the power of this formula, no human being will do harm, no non-human beings
will do harm, no gods will do harm .. . . . .. .. .. . . ..... . . .
These, householder, are the sacred words of the dhtra1f called Vasudhtrt.
Through the power of this dhtrf, disease, famine and places of torment etc.
(will cease). Therefore, householder, accept this Vasudhart- dhtraf, recite it,
preach it, let others have it, master it, and expound it to others in detail. That will
lead to your advantage, welfare, happiness, enjoyment, a large amount of wealth,
peace and an abundance of food. Thereupon the householder Sucandra responded
saying, " Very well, Blessed One," and heard the dhta1fformula called Vasudhtrt
from t he Buddha . Being pleased, glad, joyful, delighted, happy, satisfed and
joyous, he fell at the feet of the Buddha, and spoke as follows to the Blessed
One, his hands folded in respect. "I have accepted this Vasudhtrt-dhtrf,
Blessed One, kept it in mind, recited and mastered it, rejoiced and thought about
it deeply. I shall now expound it to others in detail." Then, at that very moment,
the householder Sucandra had his treasury and store-houses flled completely.
58
HANDURUKANDE: Vasudharadharant (katha)
Then the householder Sucandra circumambulated the Blessed One many hundred
thousand times, worshipped the Buddha with his head laid at his feet, looked at the
Blessed One again and again, left the vicinity of the Buddha and went to his own
home. Having gone there he went inside and saw his treasury and store-houses
completely flled with all mquisites and abundantly endowed with all kinds of
wealth, corn and jewels. Amazed on seeing this, pleased, glad, joyful, delighted,
happy, satisfed and joyous, his desires fulflled and his heart tender on account
of the awakening merit, he generated thoughts of intense love, great respect,
satisfaction, deep esteem and wonder towards the Buddha, the Blessed One,
and the Vasudhara-dharnf
Then the Exalted One spoke to Venerable Ananda . "Ananda, go to the residence of
the householder Sucandra, whose huge treasury and store-houses are replete with
all requisites, jewels and gold, and abundantly endowed with all kinds of riches
and com. Then in response to the words of the Buddha, Venerable Ananda went
to the great city of KosambI where Sucandra's house was situated. He reached
the vicinity of the house, entered it and saw it abundantly endowed with all kinds
of riches, corn and jewels and the huge treasury and store-houses completely
full . Pleased, glad, joyful, delighted, happy, satisfed and joyous on seeing this,
he went to the Buddha . Having approached him, Venerable Ananda, who was
amazed, happy and joyful, worshipped him with his head laid at the feet of the
Buddha and spoke to the Blessed on One as follows.
'What is the reason, 0 Blessed One, what is the cause on account of which the
householder called Sucandra was born very wealthy, most afuent, with the treasury
and store-houses replete with riches, com, gold and jewels?" The Exalted One
said, " The householder Sucandra has true faith, 0 Ananda . With great faith and
good intentions, he accepted this fonula called Vasudhara-dharll, practised it,
learnt it, kept it, recited it, mastered it, appreciated it and expounded it to others
in detail . Hence it has been said, Ananda, that you too should accept this formula
called the Vasudhara-dharll, bear it, recite it, preach it, cause it to be accepted,
master it and expound it to others in detail . That will lead to the welfare of many
people, happiness, compassion to the world, the beneft, welfare and happiness of
a number of people, and that of gods and men. 0 Ananda, there will be no fear
of famine to a householder who has come to possess this dharll, has it written
in a book, has it in his heart, accepted it, recited it, thought about it or merely
heard about it, has it in his,. house and worshipped it . His wealth will increase
gradually, leading to the welfare of many people, the happiness of many people,
compassion to the world, the beneft, welfare and happiness of a large number
of people, and that of gods and men.
59
Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha
Ananda, I do not see anyone in the world of gods, mfrs and brhmas, in assemblies
of thousands of brhmas, or among beings including gods and men, who will
change this knowledge of surpass it. This possibility does not exist. And why is
that so? Ananda, the sacred words of the Vasudhfra-dharlf are impenetrable
and invariable. These will not reach the range of hearing of those of diminished
roots of merit. What controversy is there about those who accept these written
in books and kept in the hearts, and recite them? And what is the reason for that?
This formula belongs to all the Buddhas. This dharalJfhas been uttered by all the
Buddhas, attained, accepted, stamped with their own seals, proclaimed, applauded,
disclosed,commended, praised, uncovered, manifested, declared and made known
for the beneft, welfare, happiness and enjoyment of pleasures and the comfort
of poor people, those sufering from various diseases and those defled by the
wicked." (Venerable) Ananda said, "I have accepted this Vasudharf-dhfrlf,
attained it, recited it, mastered it, appreciated it and refected on it deeply in
my mind. It is good, a Blessed One."
Then Venerable Ananda rose from his seat, arranged the upper robe over one
shoulder, placed his knees on the foor, made obeisance to the Blessed One with
hands raised and folded in reverence, looked at the face of the Buddha ... and
uttered the following stanzas.
"To be always endowed with inconceivable wealth, with an abundance of many
jewels and gold ... Homage at all times to you, the auspicious Vasudharnf.
The Buddha, the Blessed One, is inconceivable. The doctrine of the Buddha
is also inconceivable. The good efects (that follow) for those well-disposed
(to the Buddha and the Dharma) are also inconceivable.
A teacher, noble, all knowing, monarch of the doctrine, supremely eminent,
one who has attained the fruit leading to the further shore - Homage to you,
o Heroic Buddha."
Then, after hearing this religious discourse of the Blessed One, Venerable Ananda
became pleased, glad, happy, delighted, satisfed and joyful and spoke to
the Buddha as follows. "What, a Blessed One, is the name of this religious
discourse? And how shall I remember this discourse?" The Blessed One said,
"Remember this as the question on the householder Sucandra. Remember it also
as a treasure-house of all wealth, com, gold and jewels. Remember it further as
a discourse praised by all Buddhas. Considering that the Vasudhfrf-dhfrll
has been mastered by the Buddhas, one should retain it." The Buddha spoke
thus. Delighted, Venerable Ananda, those monks, the Mahasattva Bodhisattvas,
that whole assembly and the world of gods, men, asuras and gandharvas rejoiced
in the words of the Buddha.
(Thus) ends the Arva-vasudhirf-nama-dhfrnf.
. .
60
HANDURUKANDE: Vasudharadharal)l (katha)
Notes to the Introduction
I
Dhamma-V inaya. Essaya in honour of Venerble Professor Dhammavihari editors Asanga
Tilakaratne et. al. Colombo. 2005. Sri Lanka Association for Buddhist Studies. Pages 1 11-122.
2
Mironov, N.D Catalogue of Indian Manuscripts in the Russian Public Librr. Collection of l.P.
Minaev and some others. Compiled by N.D. Mironov. Fascicule 1. Published by the Russian Academy
of Sciences. Petrograd 1918. No. 299. 22Yx7Y 26f.6 lines. Nepalese script. The text I give is
based on a copy made by me, by hand, during a visit to the public library in St. Petersburg in 1990.
Mironov cites: Cambridge p. 65 Add. 1 355 (A CataLogue of the Buddhist Sanskrit Manuscripts
in the Cambridge University Librar by C. Bendall, Cambridge 1883) and Hodgson
Collection. No. 55 as being manuscript copies of Vasudhiradhir'!l (katha). I have had
no access to these manuscripts in establishing my text. Nor hav e I had access to another
manuscript, No.1 400 referred to on page 85 of Bendall's catalogue, which he says contains
"a tale of a rich merchant Sucandra, who with his wife CandravatY, is reduced to poverty,
and on consulting the Buddha is told of the magic efcacy of the Vasudhara-dharanI."
This story is found in the Tibetan Tripiaka under the title, lphags-pa nor-gyi rgyun ces
bya-bafi gZUlis. (See Vo1.7, 341 folios 289.1.6 - 290.4.3 of The Tibetan Tripi!aka Peking
edition ke
p
t in the Libr ar of the Otani University, Kyoto edited by Daisetz T Suzuki. Tokyo
Kyoto. Tibetan Tripitaka Research lnsititute 1957 .
Notes to the text
3
Folios 1 b-2a5 contain six stanzas in which the author pays homage to the goddess Vasudhara.
The letters enclosed in round brackets in the text that follows are those added by me.
Manuscript variants which are clearly the results of the spelling habits of Newar scribes
have not been noted to avoid the unnecessary lengthening of the critical apparatus.
4 kosabya
5
ghoIraHimai
6 asarkheyes
7
satve
8 satveh
9
punai)
JO papadi
II
yayai
1
2
svavyaO
1
3
driyo
14 srarddho
15 srarddhaJ
1
6 vannopasarpkranta
1
7 nyakhldat
1
8
niarl)l)a
1
9
pati
2
0
sabha
61
Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha
21
ahatbhagat
22
kas
23
pradesa
24

pati
25
evo
2
6
gavann
2
7 janan
28
ridrah
2
9
dhitas
3
0

dhanyall
31

rasannannas
.12
cakInyahi

3
3 kumtvas
34
dasarvamakarapre
.,5
vahma

.16
asti
3
7 'han
3R
mayotahite
39 Oiyai
40 asyaJ

41 For an outline of the content of the text omitted here (5a-I9b) see the introduction to this paper.
42
The text I give extracts of resumes here at 19b after the citation of the dharal)l.
43 patau
44 ksamara
45 The text here (20a-22a) describes the efcacy of the dharall and gives instructions about
the ritual to be carried out for the worship of Vasudhara.
4
6
sarvaprayatnl k!1ya syit
47 yatu
4 0yas
:19 bhavan
5
11 atmanah
,1 tisomaO
52
nipate
53

puto
5
4
pratklkrta
55
vapita
56
kiIIJlk(
5
7

vande
5
8
lokr
S9
ditah
62
I, -.

<
.
,.
. .
HANDURUKANDE: VasudharadharaIl (katha)
6
0
tisomanasyajata
61 maI)ekusaJarmrdugnigrahrdayau
6
2
cirtta
6
3
varnah
6 kosamrl
6
5
tan
6 abhyagarantemopa
6
7
tisomao
6
8

tisomaO
6
9
70
71
72
7
3
74
7
5
76
77
78
79
80
81
82
83
84
8
5
8
6
87
88
89
90
91
92
9
3
94
9
5
ndyata
bhogo

ya
tenaya
vattita
nlkhcmam

c
a
a
. .
yat
yanti
yanti
yanti
bhavam
a
naf
narham
rta dharmarp
sramaQabrahmao
oarpyarp
ja
riksati
rabheo
puakagatam
gatai
vikrm
dhariQl
sthisthita
urtta
gavarpn
0
vantam
96 lokfya
97 divani
.;
9
8 acintayodraO For acintiya see Franklin Edgerton's Buddhist Hybrid Sanskrit Dictionary.
99 apurvam asmin gfhqu maQ<alam
63
Buddhist & Pali Studies in Honour of Yen. Prof. K Anuruddha
10
0
sic for metre?
101
acintayo
102
acintaya
10
3
acintaye
1
0
4
acintaya
10
5 v
ajfa
106
para
10
7
pramod
io
10
8
tisomana
s
ya
O
1
09
v
antar
p
1
100
ga
v
an
111
e
na
112
s
ucandra
rp
grhapatil pariprcchaty
11
3
yitya
11
40
mapta
r'
64