Mahādibbamanta (พระมหาทิพพมนต์)

Mahādibbamanta

พระมหาทิพพมนต์

From a Paritta Manuscript from Cambodia

Introduction and Comments by

Professor PADMANABH S.JAINI

The MS consists of 48 folios, written in Cambodian characters, undated and does not carry any information regarding the author or the scribe. The name of the work, Dibbamanta, as it was known, occurs in the text only once: yo’dha saṅgamaṃ gacchan bhasento dibbamantrakaṃ (91). The language is corrupt and contains several unusual spellings, a few Sanskrit words and a large number of hybrid forms improvised for Sanskrit names unknown to ancient Pali literature.

The text consists of one prose passage and 108 verses. The verses were not numbered but they total 108 (together with the prose passage), and this number could not be merely accidental. 108 is an auspicious number as is associated with the 108 marks on the feet of the Buddha.

It is evident that the Mahādibbamanta has all the ingredients of a short paritta work. The two parittas included here (the Canda and Suriya-paritta) form part of the canon (Saṃyutta nikāya, i, 50-51 and are found in many lists of paritta-suttas (nos. 14 and 15). The work thus can be divided into several smaller sections:

vv.1-4 , Salutations to the three maṅgalas;

namo tassa bhagavato arahato sammāsambuddhassa.

Buddhaṃ saraṇaṃ gacchāmi Dhammaṃ saraṇaṃ gacchāmi

Saṅghaṃ saraṇaṃ gacchāmi Dutiyampi… Tatiyampi… 1

buddho maṅgalasambhūto sambuddho dipaduttamo

buddhamaṅgalaṃ āgamma sabbadukkhā pamuñcatu. 2

dhammo maṅgalasambhūto gambhīro duddaso anuṃ⁽¹⁾

dhammamaṅgalaṃ āgamma sabbabhayā pamuñcatu. 3

saṅgho maṅgalasambhūto dakkhineyyo anuttaro

saṅghamaṅgalaṃ āgamma sabbarogā pamuñcatu. 4

1. anuṃ stands for anu ‘subtle’. Anu is frequently spelt aṇu in Pali.

5-9, jaya-gāthās proclaiming victory to the three maṅgalas;

jaya jaya pathavī sabbaṃ ⁽²⁾ jaya sattā arahantaṃ

jaya paccekasambuddhaṃ jaya isi mahosuraṃ ⁽³⁾ 5

⁽⁴⁾jaya Haro Harīdevaṃ ⁽⁵⁾jaya brahmā Dhaḍḍharaṭṭhakaṃ⁽⁶⁾

jaya nāgo Virrūḷhako⁽⁷⁾Virrupakkho ⁽⁸⁾Candimā Ravī. 6

Indo ca Venatteyyo⁽⁹⁾ca Kuvero Varuṇo pi ca

Aggī Vāyu Pajuṇṇo ca kumāro catupālakā. ⁽¹⁰⁾7

aṭṭhārasa mahādevā ⁽¹¹⁾ siddhi-tāpasa-ādayo ⁽¹²⁾

asītī sāvakā ⁽¹³⁾ sabbe jaya Rāmo bhavantu te. 8

jaya dhammo ca saṅgho ca dasapālo⁽¹⁴⁾ca jāyakaṃ

etena jayasaccena sabbasotthi bhavantu te. 9

1. jaya jaya pathavī sabbaṃ . This glorification of paṭhavī (Earth) is a most remarkable feature of the Mahādibbamanta. Not only is she given precedence over the Buddha(satthā) in receiving jayakāra (proclamation of glory) but she is also placed almost at the beginning of our text. The practice of glorifying the Mother Earth at the beginning of a text is hardly observed even among the Hindus. The only instance I know occurs in Pṛthivīstava (Oṃ pṛthivīśarīraṃ devī...), a short hymn included in Sanskrit texts from Bali, ed. S.Levi. p. 46. I know of no similar instance in the Buddhist literature of Ceylon or Burma. She is recognized as a devatā of the Vedic pantheon. where she occupies a prominent place with Dyaurḥ . In the Atharvaveda she is called Mother Earth and the poet of this hymn. Atharvan. calls himself ‘a son of Pṛthivī.
  In the Pali canon the earth (paṭhavī) does not appear as a goddess (devatā) but is described on several occasions as shaking violently at the miraculous events in the life of the Buddha (e.g. ayañca kho dasasahassī lokadhātu saṅkampi…, Vin.,1.11). In the Jātaka-aṭṭhakathā the Mahāpaṭhavī is called upon by the Buddha in the course of his victory over Māra. to bear witness to his past good deeds (ayaṃ acetanāpi ghanamahāpathavī sakkhī’’ti … Mahāpaṭhavī abhimukhaṃ hatthaṃ pasresi … Mahāpaṭhavī … viravasatasahassena Mārabalaṃ avattharamānā viya unnadi…..J. I.74). This is the origin of the legend of Dharaṇi and of the bhūmi-sparśa-mudrā, noted above.popular in Cambodia and Siam. There is also a belief among the Cambodians that in the beginning of creation man came from the dirt of PraThorani (see J Hackin and others. Asiatic mythology. 196). Even assuming that the paṭhavī mentioned in this verse is identical with Phra Thorni or Dharaṇi. it appears extremely unlikely that the Buddhists of Cambodia would give her so prominent a place as to relegate the Buddha to a second position in a Buddhist text.
        The alternative suggestion, which I owe to Mr. H. L. Shorto, is that we should join the word jaya (the second of the two) to paṭhavī. This gives us a compound jaya-paṭhavī, meaning ‘land of victory’ a concept well known to the Mons of the sixteenth century. It is connected with a coronation ceremony which included an act called treading the ‘soil of victory’ (ti ‘earth’, jamnaḥ ‘victory’). The Sudhammavatīrājavaṃsa (Rājādhirāj) (Pak Lat edition, 1910, 231) in connection with a story of Prince Asaḥ, refers to a ‘soil of victory’ in Pegu marking the space where the Prince killed an Indian giant and where Rājādhirāj is said to have built a pagoda. In the opinion of Mr. Shorto this jaya-bhūmi could be located in the east of Pegu and south of the pagoda.

      A Burmese work called Ayu-daw Min-gala shauk-hton ‘Life and wise sayings of Ayu-daw Min-gala’ (a Burmese minister during the reign of Bodawpaya, 1782-1819), by U Aung, also refers to the practice of treading the ‘soil of victory’. It is said there (p. 102) that King Bodawpaya made his minister Thado Thiri Maha Uccanā tread the soil of victory (aung-mye) on Sunday, the seventh day of the waxing moon of the Tawthalin, and sent him along the Chiengmai route to invade Siam. (I am indebted to Dr. Hla Pe for this reference. See also Harvey ,History of Burma, 270 ff.)
             In view of the close connection between the Mons and Cambodians through the kingdom of Haripuñjaya (Jinakālamālī, p. 88 f.; Cāmadevīvaṃsa, in BEFEO, xxv, 1925, 152 f.) in the sixteenth century, it is possible to assume that the concept of a jaya-paṭhavī was known to the author of our text. Being a mantra recommended for recitation while marching into battle (yo’dha saṅgamaṃ gacchanto bhāsento dibbamantrakaṃ), it is conceivable that our text was used in the coronation ceremony of treading the ‘soil of victory’. This could account for a formal glorification (jaya jaya-paṭhavī sabbaṃ) of all ‘ lands of victory’ and for the prominence accorded to paṭhavī in our text.
- 3. mahosuraṃ. We should perhaps read mahāsura (i.e. Rāhu who is called Asurinda, Aṅguttara nikāya, II. 53). This word, however, occurs again with a different spelling: mahesurā (v. 82). The latter appears nearer to the Skt. maheśvara meaning Śiva, although here only a general meaning ‘great god or lord’ seems to be intended. Although issara is known, there is no form like mahissara in Pali.
- 4. Verses 6 and 7 are repeated again (vv. 80-1) with a slight difference. The word jaya is there replaced by siddhi.
  5. Instead of Haro Harīdevaṃ, v. 80 reads Haro Hriharo. By Harīdeva (in v. 6), therefore, we should perhaps understand Harihara and not Hari. The latter is known to the Mahāsamaya sutta (ath’ āgu Harayo devā), Dīgha nikāya,II.260.
  6. jaya brahmā Dhaḍḍharaṭṭhakaṃ. Dhataraṭṭha, one of the four mahārājas, king of the east and lord of the Gandhabbas. He is not called Brahmā in the canon. Our text appears to be erroneously calling him a brahmā.
- 7. jaya nāgo Virrūḷhako. Virūḷhaka, called here a Nāga, is in the canon known as the lord of Kumbhaṇḑas.
  8. Virrupakkho. Virupakkha, lord of the Nāgas.
- 9.Venatteyyo. Venateyya, name of a Garuḑa, well known in Hindu mythology. This name, however, occurs only in the Kunālajātaka (J, v. 428). The inclusion of Venateyya in the list of major Buddhist deities here, is significant. The cult of Garuḑa was very popular in Angkor. His images in a conventionalized form adorn Cambodian art, both ancient and modern. See J. Hackin and others, Asiatic mythology, 200.
- 10. catupālakā.The four mahārājas, guardians of the four cardinal points.
  11. aṭṭhārasa mahādevā. The number 18 most probably refers to the 18 rūpāvacara devas (see Vibhaṅga, p. 570-2).
  12. siddhi-tāpasa-ādayo. See (65) below on siddhi-vijjādharā.
  13. asīti sāvakā. The figure 80 appears to be only symbolical. See PTS Pali-English dictionary, 89. We find a group of 80 mahātheras (dasabalañ ca asīti mahāthere ca vandathā ti) in the Dhammapada-Aṭṭhakathā, p. 14, but no list is provided.
  14. dasapālo. Perhaps refers to the ten Buddhas occupying ten points of the universe. See (23) below.

10-13 glorification of the 108 auspicious marks on the feet of the Buddha;

aṭṭhuttarasataṃ ⁽¹⁵⁾yassa maṅgalaṃ caraṇadvaye

cakkhalakkhaṇasampanne name taṃ lokanāyakaṃ. 10

ime maṅgalatejena sabbasattahitesino

etena maṅgalatejena sabbasiddhi bhavantu te. 11

etena maṅgalatejena taṃ taṃ rakkhantu sabbadā

etena maṅgalatejena taṃ taṃ pālayantu sabbadā. 12

etena maṅgalatejena sabbasiddhi bhavantu te

sabasatrū vidhaṃsetu sabbasotthi bhavantu te. 13

aṭṭhuttarasataṃ The 108 marks on the feet of the Buddha.This also appears to be a symbolical figure based on eight.The Milindapañho speaks of the 100 auspicious marks ( satapuññalakkhaṇaṃ) of the Buddha, but no list is given.

14-17 glorification of the ten Pāramīs and the victory of the Buddha under the bodhi-tree;

⁽¹⁶⁾ āyantu bhonto idha dānasīlā nekkhammapaññā saha viriyakhanti; sammā ⁽¹⁷⁾adhiṭṭhānasamett ’upekkhā yuddhāya vo gaṇhatha āvuddhāni 14

pāramiyo vijitvāna bodhisattassa cintakaṃ

kesarāri ⁽¹⁸⁾va āganchuṃ bodhisatta taṃ abravuṃ. 15

mayaṃ pāramitā yodhā ciram deva tayā bhattā⁽¹⁹⁾

ajja dassāma te cīraṃ⁽²⁰⁾ jaya bhaddaṃ namatthu te. 16

jayanto bodhiyā mule Sakyānaṃ nandivaḍḍhano

evaṃ tvaṃ vijayo hotu⁽²¹⁾ jayassu jaya maṅgalaṃ. 17

16.These three verses (14-16) appear to have been borrowed from some text describing the Buddha’s victory over Māra. Compare, for instance, Samantakūṭavaṇṇanā, vv. 345 f., where the ten pāramitās are called warriors (bhaṭas, yodhas) fighting with the hosts of Māra.
17. sammā. This word should be read as sacca to complete the number of ten pāramīs.
18. kesarāri. Reading is doubtful.19. bhattā. Perhaps stands for bhataka -servant’. See Milinda., p. 379.
20. ciraṃ. Perhaps stands for vira.
21. evaṃ tvaṃ vijayo hotu . evaṃ tuyhaṃ jayo hotu in Jayamaṅgalagāthā.

18-20 description of a maṇḍala consisting of Eight Disciples;

⁽²²⁾Buddho ca majjhimo seṭṭho Sāriputto ca dakkhiṇe

pacchime pi ca ānando uttare Moggalānako, 18

Koṇḍañño purbbi bhāge ca bāyabbe ca Gavampati

Upālī haratīthāne āgaṇeyye ca Kassapo

Rāhulo c’eva īsāne sabbe te buddhamaṅgalā. 19

yo ñatvā pūjito loke nidukkho nirupaddavo
mahātejo sadā hotu jayasotthi bhavantu te 20

22.Verses 18-20. Description of something corresponding to a maṇḑala or a magic circle (or even a square) used in sacred rites and well known in the Hindu and Mahāyāna Tāntric works. The Pali scriptures do not contain any such descriptions of the eight chief disciples forming a magic circle. The origin of this practice may be traced to the Mahāsamaya sutta of the Dīgha Nikāya where the four mahārājas are described as occupying and ruling the four cardinal points. (See also Manusmṛti, v. 96, where the names of eight lokapālas are given.) The earliest allusion to the eight monks sitting in a circle in connection with a paritta ceremony is found in the story of Dīghāvukumāra in the Dhammapada-Aṭṭhakathā. The relevant passage is worth quoting: Sace tvaṃ attano gehavāre maṇḍapaṃ katvā tassa majjhe pīṭhikaṃ kāretvā taṃ parikkhipanto aṭṭha vā soḷasa vā āsanāni paññāpetvā tesu mama sāvake nisīdāpetvā sattāhaṃ nirantaraṃ parittaṃ kātuṃ sakkuṇeyyāsi, evaṃ assa antarāyo nasseyyā ti. (xii. 8).

Maung Htin Aung in his Folk elements in Burmese Buddhism (p. 8) states that the Burmese Buddhists cite this passage as an authority for a ceremony entitled the ‘Nine Gods’. In this ceremony the Burmese employ a (square) maṇḑala occupied by the images of eight chief disciples (the same as in our text with one exception, viz. Kassapa instead of Revata in the south-east) with an image of the Buddha in the centre. The images of eight planets are placed behind the eight arhats, Ketu the ninth planet being placed in the centre facing the Buddha. A maṇḑala of only the eight planets occupying the eight points is found in Vedaparikramaḥ, included in Sanskrit texts from Bali (p. 8). It is not possible to determine whether the maṇḑala of the grahas was a prototype for the ‘circle’ of the arhats or vice versa, but the latter appears to be fairly old. There is a similar
set mentioned in the Sudhammavatīrājavaṃsa, Pak Lat ed.,1910, 76-7. In this set the Buddha occupies the centre with Moggallāna in the north, Ṣāriputta in the south, Kaccāyana in the north-west, and Mahākassapa in the south-west. The west is unoccupied and, while the text is ambiguous, according to Mr. H. L. Shorto to whom I owe this reference, the north-east, east, and south-east are probably to be understood as occupied by Anuruddha, Ānanda, and Gavampati respectively. It may be noted that in our maṇḑala the first four points are clockwise (south, west, north, east) and the remaining four (north-west, south-west, south-east, north-east) anticlockwise. The succeeding maṇḑala, however, gives all eight points clockwise.

21-26 Maṇḑala of 10 Buddhas of the Past .

⁽²³⁾Padumuttaro ca pubbāyaṃ ⁽²⁴⁾ āgaṇeyye ca ⁽²⁵⁾Revato
dakkhiṇe Kassapo buddko neharatīye⁽²⁶⁾ Sumaṅgalo, 21
pacchime Buddhasikkhī ⁽²⁷⁾ ca bāyabbe⁽²⁸⁾ ca Medhaṅkaro
uttare Sākyamunī ⁽²⁹⁾ c’eva īsāne Saraṇaṅkaro,⁽³⁰⁾22
pathavīyaṃ⁽³¹⁾ Kakusandho ākāse ca Dīpaṅkaro⁽³²⁾
⁽³³⁾ete dasadisā buddhā rājadhammassa⁽³⁴⁾ pūjitā. 23
natthi rogabhayaṃ sokaṃ khemaṃ sampattidāyakaṃ
dukkharogabhayaṃ natthi sabbasatrū vidhaṃsantu 24

tesañ ñāṇena sīlena saṃyamena damena ca

te pi taṃ anurakkhantu ārogyena sukhena ca, 25
anāgatassa buddhassa Metteyyassa yasassino
mahādevo mahātejo sabbasotthi bhavantu te. 26

23. Verses 21-3. Description of another maṇḑala consisting of ten Buddhas occupying four cardinal points, four intermediate points, earth, and sky. Ten, like eight, is a magic number in Pali. There may be some connection between this ‘circle’ and the ten rājadhammas (J, II. 367) as indicated by our text (rājadhammasssa pūjitā) but I have been unable to trace it to any Buddhist text, Pali or Sanskrit. Dr. Hooykaas in his article ‘Buddha brahmins in Bali’ (BSOAS, XXVI, 3, 1963, 547) gives a Buddhist mantra related to ten points of the universe, the last two called adhaḥ and ūrdhvā, plus the centre ( madhyā) .The mantra does not mention the names of the occupants of these points. As pointed out in the introduction, vv. 21-3 correspond to vv. 2b-5a of Cūlajinapañjara, a short paritta hymn of 14 verses included in the appendix to the Pali-Siṃhala-pirit-pota.
The names of the ten Buddhas selected here appear in the traditional list of Buddhas given in the Buddhavaṃsa. No reason is given for the choice of these ten out of a total number of 27 Buddhas for forming this maṇḑala. It is interesting, however, to note that out of these ten, four Buddhas (Buddhasikhi, Kakusandha, Kassapa, and Sākyamuni) appear in the oldest list of seven Buddhas given in the Mahāpadānasutta ( Dīgha Nikāya, II. 5 f.) occupying second, fourth, sixth, and seventh place respectively. Four (Dīpaṅkara, Sumangala, Revata, and Padumuttara) appear in the list of 25 Buddhas (nos. 1, 3, 5, and 10) given in the Buddhavaṃsa.
Medhaṅkara and Saraṇaṅkara appear in the list of three other Buddhas (nos. 2 and 3) mentioned in the twenty-seventh chapter of the Buddhavaṃsa. Whether this is a haphazard choice or whether these ten Buddhas were in any way specially connected with parittal ceremonies is not known.
24. puratthimāyaṃ in Cūlajinapañjara,.
25. aggimhi c’eva, ibid.
26. nerutte ca, ibid.
27. ca Sikhī buddho, ibid.
28. vāyavye, ibid.
29. Piyadassī ca, ibid.
30. Dīpankaro, ibid.
31. pathavyā, ibid.
32. Saraṇaṅkaro, ibid.
33. evaṃ dasa disā c’eva sabbe buddhā patiṭṭhitā, ibid.
34. See J, II. 367.

27-33 Canda-paritta;

⁽³⁵⁾Namo te Buddha vīra’tthu, vippamuttosi sabbadhi
sambādhapatipannosmi , tassa me saraṇaṃ bhavā.⁽³⁶⁾ 27
Tathāgataṃ arahantaṃ Candimā saraṇaṃ gato

Rāhu Candaṃ pamuñcassu⁽³⁷⁾ buddhā lokānukampakā. 28

kiṃ nu santaramāno va Rāhu Candaṃ pamuñcasi 29
⁽³⁸⁾dukkharogabhayaṃ nāsti sabbasatrū vidhaṃsetu 30

tesañ ñāṇena silena saṃyamena damena ca

te pi taṃ anurakkhantu ārogyena sukhena ca, 31

anāgatassa buddhassa Metteyyassa yasassino

mahādevo mahātejo sabbasotthi bhavantu te. 32

Saṃviggarūpo āgamma, kiṃ nu bhīto va tiṭṭhasī⁽³⁹⁾
sattadhā me phale muddhā jīvanto na sukhaṃ labhe
buddhagāthābhigīto ‘mhi no ce muñceyya Candima nti. 33

35. Verses 27-37 contain verse portions from the Candimasutta and Suriyasutta of the Saṃyutta Nikāya, I. 50-1. These two suttas are also included in the Catu-bhāṇavāra, the traditional book of the paritta-suttas. The reason for the choice of these two out of a large number of parilta texts appears to be their connection with the legends of the eclipse of the moon and the sun by Rāhu, the chieftain of the asuras. The prominent place accorded in our text to astrological matters could also explain the selection of these two suttas in particular.
36. bhavā ’ti, SaṃyuttaNikāya, I. 50.
37. pamuñcassu, ibid.
38. Verses 30, 31, and 32 are not required here. They are repetitions of vv. 24b, 25, and 26. Note the changes here: nāsti for natthi, vidhaṃsetu for vidhaṃsatu.
39. tiṭṭhasī’ti, Saṃyutta Nikāya, I. 50.

34-37 Sūriya-paritta;

⁽⁴⁰⁾Namo te Buddha vīratthu vippamuttosi sabbadhi

sambādhapatipannosmi tassa me saraṇaṃ bhavā.⁽⁴¹⁾34

     Tathāgataṃ arahantaṃ, sūriyo saraṇaṃ gato;
     Rāhu Sāriya pamuñcassu buddhā lokānukampakā. 35
     Yo andhakāre tamasī pabhaṅkaro Verocano maṇḍalī ⁽⁴²⁾ uggatejo;

mā Rāhu gili ⁽⁴³⁾caramantalikkhe pajaṃ mamaṃ

Rāhu pamuñca Sūriya nti 36.

kin nu santaramānova Rāhu Suriyaṃ pamuñcasi ⁽⁴⁴⁾

sattadhā me phale muddhā, jīvanto na sukhaṃ labhe

Buddhagāthābhigītomhi ,no ce muñceyya Sūriya nti. 37

Suriyasutta, ibid., I. 51.
41. bhavā ’ti, ibid.
42. maṇḑalī, ibid.
43. gilī, ibid.
44. See verse 33. Here we should add: Saṃviggarūpo āgamma, kin nu bhīto va tiṭṭhasī.

38-39 mantra consisting of the formula hulu hulu hulu svāhaya,

namo buddhassa namo dhammassa namo saṅghassa seyyathīdaṃ: hulu hulu hulu svāhaya
heṭṭhimā ca uparimā ca ca viṭṭhārakā ⁽⁴⁵⁾ ca tiriyañcā

apparimānikā ⁽⁴⁶⁾sabbe sattā sabbe pāṇā sabbe bhūtā sabbe puggalā sabbe attabhāvapariyāpannā sabbā itthiyo sabbe purisā
sabbe ariyā sabbe anariyā sabbe devā sabbe manussā sabbe vinipātikā averā hontu abyāpajjhā hontu anīghā hontu

dīghāyukā hontu averā hontu sampatti samijjhatu sukhī

attānaṃ viharantu sabbe taṃ rakkhantu’paddavā. 38

jalaṭṭhā vā thalaṭṭhā vā ākāse h’antalikkhakā

pabbataṭṭhā samuddā ca rukkhatiṇṇalatāsino

te pi taṃ anurakkhantu ārogyena sukhena ca. 39

caviṭṭhārakā or c[h]aviddhārakā ?The reading is doubtful. Chavi
‘skin’, dhāraka ‘bearer’, i.e. a snake?
46. cf. sabbe sattā sabbe pāṇā sabbe bhūtā ca kevalā …, Khandhaparitta
( Aṅguttara nikāya ,II. 72), a Paritta used against snakes.

40-52 enumeration of the nine grahas (planets), the twelve Indian māsas (months), the twelve animals indicating the Chinese twelve-year cycle (here called nakṣatras), the 27 constellations (nakṣatras) and twelve signs of the zodiac (rāśis) followed by a prayer for protection;

⁽⁴⁷⁾ Āditya-Candra-Aṅgāra-Buddha-Brahāsyapatī tathā

Sukra-Sora-Rāhu-Ketu navagrahā ⁽⁴⁸⁾ca sabbaso. 40

tesaṃ balena tejena ānubhāvena tena ca

te pi taṃ anurakkhantu ārogyena sukhena ca, 41

⁽⁴⁹⁾ Caitra-Baisākkha-Jeṣṭe ca Āsāde Srāvane tathā

Bhadrapade ca Āsujje Kṛttike Mṛggasīsake

Phusse Māghe ca Phaguṇe lokam pālenti dhammatā. 42

ete dvādasadhā māsā ānubhāve mahabbhute

te pi tam anurakkhantu ārogyena sukhena ca. 43

Musiko Bṛsabho Byaggho Sassa-Nāgo ca Sappako

Asso Meṇḍo Kapi c’eva Kukkuro Svāna-Sūkaro. 44

ete dvādasa nakkhattā lokaṃ pālenti dhammatā

te pi taṃ anurakkhantu ārogyena sukhena ca. 45

⁽⁵¹⁾Assujjo Bharaṇī c’eva Kṛttikā Rohiṇī pi ca

Mrggasirañ ca Adrañ ca Puraṇabhasu Pussā pi ca, 46

Asilesā pi Māghā ca Purabbaphalaguṇī tathā

Uttaraphalaguṇī c’eva Hasta-Cittañ ca Svāti ca 47

Visākhā ‘nuradhā Jeṣṭkā Mula ‘sālha duve siyuṃ

Srāvano ca Dhaniṭṭho ca Satabhisā Purubuttarā, 48

Bhadrapade Revaty api kammato pi sattādhikā,

Vīsā c’evā pi nakkhattā pabbāyanti dine dine, 49

te pi taṃ anurakkhantu ānubhāvena tena ca

te pi taṃ anurakkhantu ārogyena sukhena ca. 50

⁽⁵²⁾ Mesa-Bṛsabbka-Methunā Karkātaka-Siṃha-Kanyakā

Tulyā Bṛcchā Dhanū c’eva Maṅkarā Kumbha-Mīnyakā, 51

ete dvādasadhā rasi ānubhāvena tena ca

te pi taṃ anurakkhantu ārogyena sukhena ca. 52

The following list of grahas, māsas, nakṣatras, and rāśis is also a special feature of our text. There are several references in the Pali canon to the festivities celebrated in honour of the naksatras, but we do not know of any instance where they are propitiated or called upon to protect as in our text. Professor V.S. Agrawala in his India as known to Pāṇini (p. 358) shows references in Pāṇini’s grammar to a large number of time denoting words like māsa and saṃvatsara and to several names of asterisms which were raised to the status of deities (devatā).The worship of planets is, as noted above, common among Hindus and Buddhists even to this day. Our text, however, appears to indicate the existence of a similar practice extended even to the māsas, and nakṣatras (denoting both the Indian constellations and the years of the Chinese twelve-year cycle).

     Although the names of some of these planets, months, constellations, and signs of the zodiac are known to the canon and the aṭṭhakathās, a complete list of them is not available in any other Pali text. The Abhidhānappadīpikā (Abhp.), a twelfth century work from Ceylon, enumerates the names of the months and the nakkhattas but gives the name of only the first graha and the first rāśi. The Jinakālamalī (Jkm.) mentions several of these names in connection with the dates of historical events treated in that work. We note below those references which show different spellings or alternative names for these items.
     48. Sūrādi tu navaggahā, Abhp., i.61; Sūra Canda Aṅgāra Buddha Jīva Sukka Asita Rāhu Ketu iti ete Sūrādayo navaggahā ti Tīkā, Abhp., p. II (Ahmedabad ed.).Jkm. uses the names Guru and Jīva for Jupiter and Soraka, Sorika, Sani, and Sannicara for Saturn.
    49. cf. Citto Vesākha Jeṭṭho ca ‘sāḷho dvīsu ca Sāvaṇo Potthapādā ’ssayujjā ca māsā dvādasa Kattiko,Magasiro tathā Phusso kumena Māgha Phaggunā. Abhp., i.75—

6a. The following names are found in the Jkm.-. Citra, Visākha , Jeṭṭha, Āsāḷha, Sāvaṇa, Bhadra, Assayuja, Kattika, Māgasira,Phussa, Māgha, Phagguṇa.

The Chinese twelve-year cycle is not known to the Abhp. The following arc mentioned in the Jkm.: Mūsika (vassa-vassika-Sakarāja), Vyaggha (also called Saddūla— vassa-samvacchara Sakarāja), Sasa (vassa- Sakarāja), Mahoraga (vassa- Sakarāja) ,Sappa (vassa- Sakarāja),Turaṅga (vassa), Aja (vassa), Makkaṭa (vassa- Sakarāja), Kukkuṭa (vassa- Sakarāja), Kukkura (vassa- Sakarāja). The Jkm. does not use the designation nakkhatta for these Chinese years.
51. cf. Assayujo Bharaṇitthi saKattikā Rohiṇī c’eva Maggasira-m-Addā ca Punabbasu Phusso cā ‘silesā pi,Visākhā ’nurādhā Jeṭṭhā Mūlā ’sāḷha duve tathā,Savano ca Dhanitthā ca Satabhisajo Puvvottarabhaddapdā Revaty apī ti kamato sattādhika vīsa nakkhattā. Abhp., i.58— 60.

Jkm. mostly follows the Abhp., with the exception of two, viz., Asvini and Māgasira. Our text has Assujja corresponding to the Assayuja of the Abhp. Jkm. appears to have adopted the more familiar word Asvini (Skt. Aśvinī). For the Skt. Mṛgaśirā we have thus three forms: Mṛggasira (this text), Maggasira (Abhp.), and Māgasira (Jkm.)

kammato in v. 49 should be understood as kamato-, see Abhp., i.60a.

Rāsi Mesādiko, Abhp., i.61.Jkm. has the following: Mesa, Usabha, Methuna (also Mithunaka), Kakkaṭaka, Sīha, Kanyā, Tulā,Vicchika, Cāpa, Maṅkara, Kumbha, Mīna.

53-55 invocation to eight devīs occupying

the eight points of the universe;

⁽⁵³⁾ Sāvetrī devī Ruddhāni Dharaṇī Gaṅgā ca deviyā

Iraggā Naladevīyā Bhiratti(?) mṛcchu Mārikā, 53

atthadevī bhūmipatī aṭṭhadisesu rakkhitā⁽⁵⁴⁾

tāsaṃ pūjānubhāvena sabbadosaṃ khamantu te. 54

tāsaṃ balena tejena ānubhāvena tena ca

te pi taṃ anurakkhantu ārogyena sukhena ca. 55

53. Sāvetrī Pali Sāvittī and Sāvitthī. Known to the Pali canon only as a name of the Vedic verse Sāvitrī, but well known in Hindu mythology. This is also a name of the wife of Brahma and of the river Sarasvatī.
    Ruddhāni. Perhaps stands for Rudrāṇī, wife of Rudra. This is also a name of Durgā. Not known in Pali.
   Gaṅgā . Known to Pali only as the name of river Ganges, but not as a devī.
   Iraggā. Not known either in Pali or in Sanskrit. Irā is also a name of Sarasvati, the goddess of speech. Irāvatī is a name of Durgā. Perhaps this is also a name of a river, like Gaṅgā, raised to the status of a devī. Could it possibly refer to the river Irāwaddy (Irāvatī) in Burma?
     Naladevī. This devī is also not known. In the Harivaṃsapurāṇa one of Rudrāśva’s daughters is called Nalā (see MonierWilliams). This word could also be read as Analā (iraggānaladevīyā) in which case it could refer to the Fire goddess. But the name Analā is not known in Sanskrit.
    Bhiratti. Not known in Pali or Sanskrit. Should we read Abhiratti (i.e. Abhirati, i.e. Rati, the wife of Kāma)?
    mṛcchu Mārikā, mṛcchu (Pali maccu, Skt. mṛtyuḥ, ‘death’) qualifies Mārikā. Mārī is a name for smallpox. A deity of that name (identified in popular belief with Kālī) is still worshipped in Indian villages.
      As is evident, with the sole exception of Dharaṇi, none of these devīs belong to the Buddhist pantheon. Sāvitrī, Rudrāṇī,and Gaṅgā can be traced to the Hindu pantheon. The remaining four could be of purely local origin raised to the status of devī .
     54. aṭṭhadisesu rakkhitā ‘placed in (i.e. occupying) the eight directions’. This could suggest a possibility of a maṇḍala of eight devīs. disesu is wrong; the text should read disāsu.

56-62 prayer for a rain of wealth as in the cases of Jotika,Meṇḍaka, Dhanañjaya, Uggata,Jaṭila, Cittaka, and Mandhātu,famous for their wealth and merit;

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

ratanāni pavassantu Jotikassa ⁽⁵⁵⁾ yathā ghare. 56

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

kañcanāni pavassantu Meṇḍakassa⁽⁵⁶⁾ yathā ghare, 57

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

dhaññadhanā pavassantu Dhanañjayassa⁽⁵⁷⁾ yathā ghare. 58

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

dhanadhārā pavassantu Uggatassa ⁽⁵⁸⁾ yathā ghare. 59

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

kañcanajālasaṃkāmeso(?) Jaṭilassa⁽⁵⁹⁾yathā ghare. 60

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

sabbadhanāni pavassantu Cittakassa⁽⁶⁰⁾ yathā ghare. 61

mā khayo mā vayo tuyhaṃ mā ca koci upaddavo

kahāpaṇāni pavassantu Mandhātusseva⁽⁶¹⁾rājino.⁽⁶²⁾62

55.Jotika. See Dhammapada-Aṭṭhakathā, iv.199-213.
56. Meṇḍaka. ibid., iii.372 f.; Vinaya Piṭaka, I. 240 f.

Dhanayñjaya. Dhammapada-Aṭṭhakathā,, i.384 f., iii. 363;J. II. 347.
58. Uggata, Most probably refers to Ugga, See (62) below.
59. Jaṭila. Dhammapada-Aṭṭhakathā,, iv.214.
60. Cittaka. Probably refers to Citta gahapati whose carts were filled with all kinds of valuables by the devas. See Aṅguttara Aṭṭhakathā, I. 210.
61. Mandhātā. J.II. 311 f.; Divyāvadāna, p. 210 f.
62. Of these seven, three, viz. Jotika, Jaṭila, and Mandhātā are said to possess miraculous powers obtained by merit ( puññavato iddhi). See Paṭisambhidāmagga, II. 213. Meṇḍaka and his son Dhanañjaya are counted in the Visuddhimagga (xii.42) among the five mahāpuññas. Uggata is the only person unknown. He is perhaps to be identified with Ugga who is described as the best of those who gave agreeable gifts ( manāpadāyakānaṃ aggo, Aṅguttara Nikāya, I. 26). Buddhaghosa quotes a verse where he is listed among the five great persons: kathaṃ puññamahattato? Jotiko Jaṭilo Uggo Meṇḍaka atha Puṇṇako …, Visuddhimagga, viii.8.

63-77 Enumeration of miscellaneous items;

Akkharassāriṇī nāma isī ⁽⁶³⁾Himmavante vasī tadā

siddhi-vijjādharā sabbe devānaṃ pujitā sadā. 63

buddhā paccekabuddhā ca arahantā Indadevatā

Brahma isī munī c’eva puriso ca mahantako.⁽⁶⁴⁾ 64

siddhi-vijjādharā ⁽⁶⁵⁾ sabbe dvādasā ⁽⁶⁶⁾ rakkhitā sadā

ye suddhacittā samādānā manussā ⁽⁶⁷⁾ pujitā sadā. 65

buddhasāvaṃ⁽⁶⁸⁾ guṇaṃ vijjaṃ balaṃ tejañ ca vīriyaṃ

siddhi kammaṃ dhammaṃ saccaṃ nibbānaṃ mokkhaṃ

tuyhakaṃ. 66

dānaṃ sīlaṃ ca paññā ca nikkhaṃ puññaṃ bhāgyaṃ tapaṃ

yasaṃ sukhaṃ sirī rūpaṃ catuvīsati desanā.⁽⁶⁹⁾67

evaṃ soḷasadhā dhammā ⁽⁷⁰⁾ buddhā devā saranti ca

paccekā arahantā ca Indā devā sabrahmakā. 68

isī munī ca rājāno puriso⁽⁷¹⁾ ca vijjādharā

sabbalokādhipatī devā soḷasā ⁽⁷²⁾ bhavahammunā. 69

ahi sarisappā c’eva asso meṇḍo ca kukkuro

go mahiṃsā tathā hātthī tiracchā khāṇu-kaṇṭakā, 70

kūpo papāto aggo⁽⁷³⁾ ca ubhaggo ⁽⁷⁴⁾ bhaggo ⁽⁷⁵⁾pi ca

ubhaggo visarājā ⁽⁷⁶⁾ ca poriko ⁽⁷⁷⁾ aggipotako, 71

suṃsumāro ca nāgo ca gṛddho surakinnaro

mahāratto ⁽⁷⁸⁾ devadevo Kuvero manuso pi ca, 72

amanussā ca yakkhā ca mahāyakkho ca rakkhaso

mahānāgo pisāco va peto kumbhaṇḍako pi ca, 73

siddhi-vijjādharā sabbe semhaṃ pittaṃ ca vāyukaṃ

upakkā sannipātañ ca sabbe paññāsapiḷitā.⁽⁷⁹⁾74

sabbe sattā yakkhā ca mettacittā sadā bhave

ekapaññāsa sabbe te sabbe rakkhantu taṃ sadā 75

ahaṃ⁽⁸⁰⁾ lābhī ca lābhānaṃ sakkāro⁽⁸¹⁾ pūjito sadā

sabbe devā manussā ca piyā rakkhantu taṃ sadā. 76

gāmaṃ desañ ca nagaraṃ nadī bhūmi ca pabbataṃ

vannaṃ⁽⁸²⁾ samuddaṃ addhānaṃ sabbe rakkhantu taṃ sadā. 77

63. Akkharassāriṇī nāma isī. Not known in Pali or Sanskrit.
64. puriso ca mahantako. Perhaps stands for Mahāpurisa.
65. Siddhi-vijjādharā. The word vijjādhara occurs four times in our text. On three occasions (vv. 63, 65, 74) it is joined in the MS with siddhi and in v. 69 it appears alone. Earlier (v. 8) there is a reference to siddhitāpasa. We are not sure if we should read these two words together or separately, but have followed the MS. Perhaps in both cases siddhi is used as an adjective. Could it be that our text is referring to two kinds of vijjādharas, and also two kinds of tāpasas, one with and one without the siddhis? Could it refer to a class of beings corresponding to the siddhas of the Tāntric texts?
66. dvādasā. I have not been able to find any list of vijjādharas either in Buddhist or Hindu mythology. It may be noted that none of these words — siddhi, vijjādhara, and siddha— are known to the Pali canon. Vijjā meaning ‘magic’ or ‘charm’ is known to the canon, but vijjādharas occurs only in the Jātaka Aṭṭhakathā (J, III. 303, 529) and in the Milindapañho (pp.153,200, 267). On vijjādharas, siddhas, and vidyārājas, see among others:J. Przyluski, ‘Les Vidyārāja’, BEFEO, XXIII, 1923, 301-18; D.L. Snellgrove, The Hevajra tantra (introduction); E. M. Mendelson, ‘A messianic Buddhist association in Upper Burma’, BSOAS, XXIV, 3, 1961, 580.
67. manussā. This should be read as manussehi.
68. buddhasāvaṃ. sāvaṃ (Skt. srāva ‘juice’) makes no sense. We should perhaps read buddhabhāvaṃ. sāvaṃ could refer to sāvaka, but is unlikely as the latter is a masculine word.
69. catuvīsati desanā.. The items enumerated in vv. 66-7 give a total of 24 if we include the desanā itself. Perhaps this refers to the preaching (desanā) of the 24 paccayas (hetu, etc.) given in the Abhidhamma texts.
70. evaṃ soḷasadhā dhammā. evaṃ seems to refer to the items given in vv. 66-7. But the dhammas enumerated there are 24 and not 16. There is no known group of 16 dhammas in Pali. Assuming that the catuvīsati desanā (v. 67) refers to the 24 paccayas it is conceivable that the soḷasa -dhammas refer to
another set, viz. the paṭiccasamuppāda ( avijjā, etc.). The Abhidhamma texts count only 12 aṅgas (from avijjā to jarāmaraṇa) leaving out soka, parideva, dukkha, domanassa, and upāyāsa as descriptions of jarā-maraṇa. If we take dukkha, and domanassa together then these five aṅgas could provide the
remaining four items, giving us a total of 16 dhammas.
71. puriso. Perhaps stands for Mahāpurisa.
72. The 16 devas are most probably the same as the 16 brahmās (Brahmapārisajja, etc.) of the rūpāvacara-bhūmi. See Vibhanga,570-2. See below: Siddhi soḷasa mahābrahmā (v. 104a). Cf. rājā sabbe devatāyo soḷasapaṭalabrahmādayo sāretvā … (Cāmadevīvaṃsa), in BEFEO, xxv, 1925, 145. On a group of 16 vajra-devatās, see Sanskrit texts from Bali, xxii.
73. aggo. Peak or top of a mountain?
74. ubhaggo. Not known in Pali or Sanskrit.
75. bhaggo. bhagna ‘broken’?
76. ubhaggo visarājā ubhagga could be a name of visarāja. The latter word is also not known in Pali or Sanskrit. It could mean a cobra (king of poison).
77. poriko. Not known in Pali or Sanskrit. In Marāṭhi pori means a young girl.
78. maharatto. Not known in Pali or Sanskrit
79. paññasapiḷitā. Perhaps we should read paññasa piṇḍitā (a group of 50). The next verse refers to ekapaññāsa. It may be noted, however, that only about 42 items are given in vv. 70-4. We should perhaps include eight items from vv. 68-9.
80. ahaṃ, alaṃ?
81. sakkāro. We should perhaps read sakkato.
82. vannaṃ. This stands for vanaṃ, cf. tiṇṇā for tiṇa ‘grass’, v. 85.

78-89 Siddhi-gāthās: invocation to a large number of deities including Hara, Harihara, and Rāma;

siddhi buddhā siddhi dhammā siddhi saṅgha ca uttamā

siddhi paccekasambuddhā siddhi sabbaññusāvakā. 78

siddhi ariyañ ca ariyānaṃ siddhi ca pātihāriyaṃ

siddhi mārabalaṃ yodhaṃ ⁽⁸³⁾ siddhi nibbānaṃ uttamaṃ. 79

siddhi Haro Hariharo siddhi Brahmā ca Dhaḍḍharaṭṭhako

siddhi nāgo Virūḍḍhako Virupakkho Candimā Ravī, 80

siddhi Indo ca Venatteyyo ca Kuvero Varuṇo pi ca

siddhi Aggi ca Vāyū ca Pajuṇṇo ca kumārako,

siddhi aṭṭhārasā devā catupālañ ca devatā. 81

siddhi Rāmo⁽⁸⁵⁾ siddhi devā siddhi yakkho ca rakkhaso

siddhi vijjādharā sabbe siddhi isī mahesurā 82

siddhi pabbatadevānaṃ siddhi kāraṇadevatā ⁽⁸⁶⁾

siddhi pāsādadevānaṃ siddhi cetiyadevatā 83

siddhi bodhirukkhadevānaṃ siddhi ārakkhadhātuyo

buddharūpañ ca sabbesaṃ buddharūpañ ca devatā 84

siddhi tiṇṇā⁽⁸⁷⁾ca rukkhānaṃ vali ⁽⁸⁸⁾ yā gharadevatā

siddhi thalā jalaṭṭhā vā siddhi ākāsadevatā 85

siddhi munī ca rājāno siddhi purisalakkhaṇā

siddhi bhummatthadevānaṃ siddhi kammaṃ balaṃ varaṃ. 86

siddhi pādā ca apādā ca dvipādā ca catuppādā ca

bahuppādā ca sattā ca siddhi pakkhā ⁽⁸⁹⁾ca vāyukaṃ. 87

etena siddhitejena jayasotthi bhavantu te

etena siddhitejena taṃ taṃ rakkhantu sabbadā. 88

etena siddhitejena taṃ taṃ pālayantu sabbadā

etena siddhitejena sabbasiddhi bhavantu te,

sabbasatrū vidhaṃsetu sabbasotthi bhavantu te. 89

83 siddhi mārabalaṃ yodhaṃ. Here the siddhi must refer to the yodha who fights with the army of Māra.
84. Compare vv. 80-1 with vv. 6-8a. See (3) above.
85. Rāmo. This name is mentioned twice in our text: jaya Rāmo (v. 8) and siddhi Rāmo (v. 82). This, I believe, is the only Pali text where Rāma is glorified. He is, however, given a less prominent place than is accorded to Hara and Harihara in our text.
86. kāraṇadevatā. Kāraṇa in the sense of an ordeal, a feat or punishment, is known to Pali. But most probably this is an error, and should be read as kānana. Cf. devānaṃ pūjaṃ katvā kānanadevānaṃ rūpañ ca …pūjetvā …( Cāmadevīvaṃsa), in BEFEO, xxv, 1925, 144.
87. tiṇṇā. For tiṇa ‘grass’.
88. vali. As this word follows tiṇa and rukkha I am inclined to take it for vallī ‘creeper’. It may also be a misprint for bali ‘oblation’.
89. pakkhā ‘birds’.

90-98 description of the efficacy of the Dibbamantra

resulting from its recitation, particularly while marching into battle or in counteracting the magical devices of the enemy;

yo ‘dha saṃgāmaṃ gacchanto bhāsento dibbamantrakaṃ ⁽⁹⁰⁾

jayaṃ balaṃ sukhaṃ lābhaṃ sabbasatrū vidhaṃsetu. 90

puttakāmo labhe puttaṃ dhanakāmo labhe dhanaṃ

adhikāraṃ labheyyayuṃ⁽⁹¹⁾ devānaṃ piyataṃ sadā. 91

rājā itthī ca seṭṭhī ca puriso maṇḍito pi ca

sīho byaggho varāhā ca asso meṇḍo ca kukkuro. 92

go mahiṃso tathā hatthī tiracchā khāṇu-kaṇṭakā

sabbasattha-ayo lohoṃ tamma-kaṃsañ ca tīpukaṃ. 93

atthi añño ca kurute cakrā nakhā ca visakaṃ

Ko danaṃ ⁽⁹²⁾ dhanunā snanaṃ ⁽⁹³⁾ sallaṃ aggi ca vāyukaṃ 94

khaggaṃ selañ ca matikaṃ⁽⁹⁴⁾yaṇtrabhāsānusātrakaṃ

añño ca kuhakaṃ katvā mantramāyāniyojitaṃ. 95

etena siddhitejena jayasotthi bhavantu te

etena siddhitejena taṃ taṃ rakkhantu sabbadā. 96

etena siddhitejena taṃ taṃ pālayantu sabbadā

etena siddhitejena sabbasiddhi bhavantu te. 97

sabbasatrū vidhaṃsetu sabbasotthi bhavantu te 98

sabbe buddhā arahantā ca paccekānañ ca devatā

90. dibbamantrakaṃ. This appears to be a reference to the title of our text. The correct Pali form manta occurs once ( dibbamantāni, v. 100) but that could be a scribal improvement. Out text is consistent in retaining the r. Cf. satrū, yantra, sātrakaṃ, caitra.
91. labheyyayuṃ. Should be labheyyuṃ.
92.kodanaṃ. Not known in Pali or Sanskrit. Could it be a local word for kodaṇḍa ‘cross-bow’? The next word also refers to a bow.
993. dhanunā snānaṃ. Literally ‘a bath with a bow’. This seems to allude to some kind of magic device employed to destroy an enemy. A similar practice, ‘drinking the water with which swords were washed’, is found mentioned in the Vinaya Piṭaka: tassā evarūpo dohaḷo hoti: icchati suriyassa uggamanakāle caturaṅginiṃ senaṃ sannaddhaṃ … passituṃ khaggānañ ca dhovanaṃ pātuṃ, I. 342. Cf. Mahāvaṃsa, xxii. 42-5: yodhāna ṃaggayodhassa sīsachinnāsidhovanaṃ, tasseva sīse ṭhatvāna pātuṃ ceva Tasseva sīse ṭhatvāna, pātuñceva akāmayi. Miss I. B. Horner in The Book of Discipline (IV,p.490, n. 4) notes several non-Pali sources for this belief and particularly for its relation to a pregnant woman.
94. matikaṃ, Perhaps stands for mattikā ‘clay’.

99-108 concluding valedictory verses.

koṭisatasahassānaṃ cakkavāḷañ ca devatā,

কোটিসতসহস্সানং চক্কৱাঌঅঞ্ চ দেৱতা ,

sabbe te sukhaṃ āyantā gacchantu sakaṭṭhānato. 99

সব্বে তে সুখং আযন্তা গচ্ছন্তু সকট্ঠানতো . ৯৯

siddhanti dibbammantāni yāva kappā ca medinī

সিদ্ধন্তি দিব্বম্মন্তানি যাৱ কপ্পা চ মেদিনী

sabbe te devā sumanā honti mettacittā samāgatā. 100

সব্বে তে দেৱা সুমনা হোন্তি মেত্তচিত্তা সমাগতা . ১০০

sabbe te anumodantu puññaṃ gaṇhantu uddisaṃ

সব্বে তে অনুমোদন্তু পুঞ্ঞং গণ্হন্তু উদ্দিসং

amhe rakkhantu sabbattha antarāyā asesato. 101

অম্হে রক্খন্তু সব্বত্থ অন্তরাযা অসেসতো . ১০১

siddhi kāyakataṃ kammaṃ siddhi vīraparakkamaṃ

সিদ্ধি কাযকতং কম্মং সিদ্ধি ৱীরপরক্কমং

siddhi tejo balaṃ sukhaṃ siddhi labho nirantaraṃ. 102

সিদ্ধি তেজো বলং সুখং সিদ্ধি লভো নিরন্তরং . ১০২

siddhi asīti arahantā ca buddhānam catuvīsati ⁽⁹⁶⁾

সিদ্ধি অসীতি অরহন্তা চ বুদ্ধানম্ চতুৱীসতি ⁽^৯৬⁾

siddhi Cātumahārājikā ca Kāmāvacaradevatā, 103

সিদ্ধি চাতুমহারাজিকা চ কামাৱচরদেৱতা , ১০৩

siddhi soḷasa mahābrahmā⁽⁹⁷⁾ Arupāvacara-catubbidhā.

সিদ্ধি সোঌঅস মহাব্রহ্মা ⁽^৯৭⁾ অরুপাৱচর-চতুব্বিধা .

etena siddhitejena jayasotthi bhavantu te. 104

এতেন সিদ্ধিতেজেন জযসোত্থি ভৱন্তু তে. ১০৪

etena siddhitejena taṃ taṃ rakkhantu sabbadā

এতেন সিদ্ধিতেজেন তং তং রক্খন্তু সব্বদা

etena siddhitejena taṃ taṃ pālayantu sabbadā. 105

etena siddhitejena sabbasiddhi bhavantu te.

sabbasatrū vidhaṃsetu sabbasotthi bhavantu te.⁽⁹⁸⁾ 106

dukkharogabhayā verā sokā santu c’upaddavā ⁽⁹⁹⁾

antarāyā anekāni ⁽¹⁰⁰⁾ vinassantu ca tejasā 107

jayasiddhī ⁽¹⁰¹⁾ dhanaṃ labhaṃ sotthī ⁽¹⁰²⁾ bhāgyaṃ sukhaṃ balaṃ

siri ⁽¹⁰³⁾ āyu ca vanno ca bhogaṃ buddhī⁽¹⁰⁴⁾ cayasavāsatavassa ca āyu ⁽¹⁰⁵⁾ ca jīvasiddhi ⁽¹⁰⁶⁾ bhavantu te. 108

taṃ. ⁽¹⁰⁸⁾sabbasavassati siddhikāraya. ⁽¹⁰⁹⁾

anusātrakaṃ. Skt. anuśāstrakaṃ?
96. buddhānaṃ catuvīsati. The Buddhavaṃsa enumerates 25 Buddhas. It is possible that here only the Buddhas previous to Gotama are referred to by our text. This number is usually associated with Jainas who enumerate 24 tīrthaṅkaras. On the number of Buddhas see (23) above.
97. soḷasa mahābrahmā. See (72) above.
98. Our text most probably ended with this verse. The next two verses could have been added at a later time from a Ceylonese work called Jaya-pirit.
99. sokā santat ‘upaddavā in Jaya-pirit.
100. anekā antarāyā pi, ibid.
101. jayasiddhi, ibid.
102. sotthi, ibid.
103. sirī, ibid.
104. buddhi, ibid.
105. āyū, ibid.
106.jīvasiddhi, ibid.
107. samattaṃ. For samaptaṃ.
108. nitthīitaṃ. For niṭṭhitaṃ.
109. sabbasavassati siddhikāraya. Corresponds to sarvaṃ svasti siddhikārakaṃ (or kāryaṃ).