We ( \.

'y 6
\ \U )\ \ ' $ M
\ - e c\ c V \ gd\s
\
O
\ " e
\
c\ 6 No 2 \'o .E :53l
.a.
T. '. , r,e a
CAITYA-WORSHIP
LITERATURE OF
BUDDHIST AVADANA IN
MAHAYANA BUDDHISM
By Dr. Mis, Rata Handurande
and observances relevant to caitya worship and
the advantages of ob;erving them are related in detail
in some Buddhist Sanskrit texts baring the generic title
'avadana', The avadana class of literature generally
praises the perfection of giving (danaparamila) and
illustrates the inevitability of karma or action as seen in
the recurring formula at the end of the stories viz, Com
pletely black deeds bear completely evil efects, Com
pletely white deeds bear completely good effects. and
composite deds. compo;ite eff ects, "Variously defned
as fables. parables. legendary tales, stories the hearing
of which purifes the mind. groat rligious exploits or
tales of pious works of saints, the avadana stories often
narrate the past stories of the Buddha and thus recall to
our minds the jataka tales of the Pali Buddhist canon,
Some of the avadana stories are identical with or differ
little from those in the Pali Jataka collection, while a
good mlny are not known in the Pali tradition, even
though they are sometimes clilcd jutakas, Re:re'.tably,
many coUections of avadana stories have not yet be
edited and published, They are found in manuscript
form, both in catalogued and uncltalogued collections in
libraries, institutes and monasteries throughoul the world
The avadanas of unknown autllor;hip fall into two
broad categories: narrations in prose, with verses in ter
spr3ed oasionally, like the fairly welJ-known Divya
vadana dated not earlier than the fourth eentury A,D.,
and metrical adaptations of older worcalled 'avacna
mala, garlands of avadanas, the period of composition
of which is said to be about the sixth century A,D, and
later. While emphasizing the value of paying homage to
the Three Jewels, the Buddha. Dharma and Sangha. the
avadanamaJa texts set forth quite clearly the ideal of the
Mahayana Buddhist, which is the attairent of Buddha
hood for the emancipaton of aU bings, &eneration
of caityas, a popular form of worshipping the Buddha, is
thus given prominence in some av.danamala texts,
LI. Miss Raina Handuru/.ande, is rhe Professor of Sanskri/. UnirersilY of Peradeniya, Sri Lanka,
6 Vol. 6 No.2 1990
J t.CS Q!1\' ' In . cr -OC Qcl.\D\)_ \C a
hundred thousand caityas are 0c5IIU0 ID \Dc Laksa
cailyasamUipalli, a text dealing with 'The origin of the
Hundred Thousand Caitya (observance), This text
forms a chapter in the Cailya,ralanufamsa. the section
dealing with the Praise of the Caitya observance, in the
story of Suvarravar'}a included in the Vratavadanamala,
a collection of stories pertaining to observances, Dr.
Tissa Rajapatirana, a Sri Lankan scholar attached to the
Australian National University presented the Sanskrit
text and an English translation of the Laksacait ya
samulpatti together willI that of the Suvaravarnavadana
as his doctoral thesis to that UniveC3ity in 1974. The
following summary he gves of the content of the Lakp-
aityasamutpatti in the introduction to his text illustrates
e nature of the content of texts pertaining to eaitya
worship,
"Divakara, the Son of the wealthy caravan leader
atnakara. leading a life of enjoyment and sexual love
became an utter paupr. Threatened by his wife, he
consulted the venerable Mahakasyapa who declared that
after the Buddha's Nirvana there wil -be salvation by
means of the practice of various observances and advised
him to prform the Observanc of the Hundred Thousand
Caityas, relating it to him as it was described by the
Buddha to the monk Suctana,
Once. when the Buddha was in the city of Padroa,
at the Campaka Grove of the householder Visvabhadra,
he had occasion to conjure up in the sky a large stupa
dome inlaid with precious stones and surrounded by a
hundred thousand Caitya.domes, When brought down
to earth aU those assembled there rendered homage to it
in various ways including the playing of musical instru
ments such as the horn and the drum,
Being asked about the fruit that arises from venera
ting the Cait',a-dome. the buddha repakd what was told
by the Former Buddha, Vipasyin, to Prince Puspaketu
at Bandhumati and to Prince Svaraketu and his bro
thers at the city of Svaraketu, Diverse ways of venera
ting the Caityadome produce diverse fruits, The Bud
dha assured Sucetana that aU who venerate the Caitya_
dome would gain liber

tion, Tathagatas in the past did

likewise as did he hi:lf; so, too, would those of the
future. The Caitya-dome disappeared as an omen of his
impnding Nirvana, The Buddha describd the degene
rate practics that would arise among the community of
monks after he psse away,
World of Buddhism
C !uC`:' `\Q`\\cC \O 'u\\a t\C r+\ QcStiWC
for tDc OD$ctvBDO QtL3ID\Dg to DuD0It0 Uuu Cai
tyas made of clay, It is when the ritual I8 prformed
hundred thousand times over that it is caUed the Hundred
Thousand Caitya Observance. After further details
regarding the Caitya Observance, the Buddha explained
that the fruits thereof are more or les abundant in ac
cordance with the wealth lavished in the performance of
the observance. Just the merit of the Hundred Thous
and Caitya Observance removes the fatigue of beings
wearied by their wanderings in the six states of existence.
Reborn according to their Karma, beings enjoy pleasures
in heaven. sufer sorrows in heU or experience. a mixture
of both,
Visvabhadra, after hearing the Buddha's description
of the circulation of life in the six states of existence and
the advntages of performing the Hundred Thousand
Caitya Observance, requested ordination and subse
quent:y became an Arban!.
The Buddha also described the former deeds of Visva
bhadra: his practising of the ob;ervance; his offering a
couple of lotuses; and his making ar earnest wish, He
explained the spl 'bhagavan' d well as the times suit
able for the observance. Visvabhadra practised that
observance for some years and attained Nirvana, In
conclusion it is stated that the observance is still practised
by the residents of that place and that thsough its power
there is great felicity".
Divakara, who "by the power of repeatedly accom
plishing the observance. prosprous with an abundance
of sons, grandsons, male and fcmale slaves, elephams.
horses, chariots and footmen, enjoyed happiness like a
universal empror and reached the state of bliss" is the
father of Suvaenavara. the hero of Suvarnavarnava
dana, to which story the text on eaitya wOC3hip is thus
linked,
Dr. Rajapatirana draws attention to the need for tho
edition of similar works for a fuji study of the Laksa
caitya observanc, mentioning in particular the Srnga
bheryavadana. which calls itself a tory of the rules pr
taining to the Hunde Thousand Caitya (observance),
No such study has appared in print so far.
Of late, I have ben studying manuscripts of two texts
dealing with&observance relating to caitya worship,
This observanc I5 called the Ahoratra-vrata, the Rite of
Day and Night. The texts bing studied are: r. Aho-

O!tVtCljaSVaDusa13svaa;o, th ltCry C ItC

AdvanUgc, O1 L)J_v|,_ tC1_h IC OU,c'0+<
of (he AbonHra rite. included in the AsokavadanamaJa,
and B. Ahoratravratakatha, the Story or the Moratra
observanee, round among manuscripts dealing with the
Kartika-vrata, the observance or the month or Kart
tika, October-November. The content or Texts A and
B is similar, the diferenees being only in matters or de
tail. I give below a broad outline or the content or
Text A.
The pious lng Asoka called On tbe Elder Upagupta
who was residing at Kukkutarama and expressed a desire
to hear a seron on the 'Ahoratra observance related to.
citya worship. Tbe Elder responded by relaling what
he heard rrom hi.' teacher, which i.s as rollows.
In the distant past, the Blessed One Sakysimha resi
ded at the Jetavanarama, together with his disciples,
monks, nuns, lay-rollowers and a host or bodhisattvas,
aspirants to Buddhahood. On one occasion, '.he Bles
sed One was seated in the midst or a large assembly,
whcn the Elder Subbuti humbly requested him to preach
a sermon on the Ahoratra rite pertaining to caitya wor
ship. The Blessed One then spoke or a request made by
)jng IndrapEita, the ruler or Gandhavati in Purvavid
cba. to Vasubandhu. a disciple or tbe Buddha, to preach
the dotrine to a large group or pople. so that they, rid
or a evil, will attain erigbtenment.Vasublndbu res
ponded by detailing the numerous virtues or thc noble
rite. Ahoratra. repeating what he had heard rrom the
Buddba Vipasyin, which is as rollows.
They wbo wisb to attain great merit in this cycle of
existenc sbould practise the Ahoratra rite with devolion
tnd deli They who do so will gencrate the thought
or enlightenment, practise the path leading to it, work ror
the welrare or a bings, rulf the perrections in regular
succession, conquer all deflements and attain Supreme
Enlightenment. All the Buddhas or the past and all the
Buddbas or the present bave practised this rite and at
tained omn.sciene. Similarly aU bodhisattva. aspiring
to beome Buddbas will practise this best or rites and
achieve tbeir end. Likewise, gods, sages ascetics and
men who resort to this rite will lead pure lives and bave
their share or perfect wisdom. They who rejoice on
seeing a prforma

the rite Or on hearing about it

will also sQare Its W Never born lP sta:es or mlS
ronune. they wiU always experience happiness and
finally reach the abode or the Buddhas. There is 'c
reckoning or the merit arising out or the Ahoratra rite.
The Buddhas have declared its merit to b immeasurable
8
DC iOCa!CuJaUIc. Ot 0vcD a!1 the Buddhas CDD cDu
01vr.c :IS vi1DCS. !1V IhCn .\)) I. 3 :F_!c QIO^.
5Q8X of the merit of IU1> IHt . I:< vtc Vu..CJD!\
said.
Rejoicing at tbe speech or Vasubandhu, King Indra
prsta requested that he be instructed on the manner or
performing the Ahoratra rile. This Vasubaodhu did,
repeating once agaio whal was taught to lim by Buddba .
Vipasyin. A dharmasala. a hall ror religious discuss
ions, shouJd be erected at a sacred spot such as a caitya
monumeyt dedicaled to the Buddha. a monastery, a
confuenc of river;, rord, the sea-coast, the bank of a
river"lake or pooJ, a
y
rk, mountain or forest, a palace,
mansIOn or house. oHny other pure and pleasant spot_
This hall should be smeared with clay and cow-dung.
Four Rags should be hoisted. a canopy spread over, and
the place decked with garlands or Rowers and streamers
or cloth or various colours.
Te vajrin, the bearer of the vajra, pure in conduct,
should draw 8 mandala circle or the dharmadhatu, the
sphere or religion. in tbe dharlSala and initiate the per
formance or the rite. After plrtalng or a meal al the
end or the thirtenth day or the light hair or the month,
the observer or the rite should perform such ablutions as
cleansing Ihe teetb and washing the mouth. and start
rasting. At break or dawn on the fourteenth day, he
sbouJd bathe at a rord; at mid-day, clad in wlite and ruu'
or devotion, he should pay homage to the mandala, mak
ing an ofering or fve girts. He shouJd have a bath and
gve up his rast during the third watch or the day, partak
ing or pure and Reshless rood. At the beginning or tbe
night, he shouJd light a row or lamps, worship the man
dala and liSlen to the doctrine. At dawn On the rull
moon day, he should bathe, wear clean clothes. purify
the body with the fve products of the cow and make
oferings, fr;t to Surya, the sun-god. and then IO h is pre
ceptor. Thereafter. seated, he should pay homage to
'
Vajrasattva and the Three lewels and seek their reruge.
Practising the three kinds or conceotrJtion (samadhi)
next, he shouJd invi,e lhe Buddha (Jinesvara) lO the man
dalaya and make him enter it arter an ofer of water ror
washing the reet, sipping and sprinkJing. The wise
worshpper should then make oferings to the mandala,
recite the heart mantra, a particular mystical rormula
ass

c
l
aJed wilh the Jinesvara. sing hymns or praise and
prease him. Then, arter such rites as conreslOn
of guilt. expression or sympathetic joy in meritorious
aClions and payio.g homage through music and circum.
ambulation. lhe observer or the rite should bow down
Vol. 6 No.2 1990
|OS|J1n_ the ci_hl parts of hi" body, and t+1< J vD
|(r t) .tJt3:Dt;: ! r:)_h'<::.:\. !t i1.I!\+\
shoud OC JD3|CU lJ:tc'.;
Caityas sbould also be revered in tbe same manner
as Ihe mandala. Those belonging to defling castes
shouJd not be toucbed in Ihe course or ao Ahoratra per
rormane relating to caitya worship. Ir they happen to
be touched. Ihe observer or Ihe rite should have a puriry
ing bath. He who practises the Ahoratra rile should do
so with delight, discarding sleep and laziness. keeping
watcb and talng no rest. Absorbed in meditation on
the caitya, be should recite hymns or praise and make
restive ofering, or dance. song, music and exclamations.
After observing the rite ror a full day and night without
rest. the worshpper sbould bathe at brak or day, pay
bomage to the caitya and make oferings of an umbrella.
banners, a bowl or vermilion, rried grain, unhusked
barley-corn and Rowers. The vajrin, the barer or the __
vajra. shouJd at ths stage perform a sacrifce, ofer an
oblation. sprinkJe water and give the fve threads (pan
casutra) and the vessel to the observer or the rite with his
blessiogs, wbo in turn should pay honour to the Vajra
carya and the preceptor. gatirying them by ofering the
sacrifcial ree. The Vajracarya should then worship
Kumari, a remale deity propitiating her wilh oferings
or rood. nus should be rollowed hy the worship or the
deities in the mandala. The Vajracarya should conclude
tbe rite gratirying the observers or the rite, his own assist
ants and aU others.
They who observe tbe Ahoratra rite in Ihe prescribed
manner become geat bings, bodhisattvas or virtuous
disposition. Never born in states or misrortune, they
always go to states or good rortune, and ftnally to the
abode or the Victorious Ones. Vasubandhu said this
and continued to elaborate at length the rruits or caitya
worslip, specirying the efects corresponding to the var
ious rorms of worship carried out with raith and devo
tion. Thus, we are told. that Ihey who ofer at a caitya,
the best or rood, tasty and delicious. become lngs,
powerful, ramous and distinguished. They who ofer
girts or rruit. leaves or roots become prosperous, healthy
and bappy. Ofering medicines at a caitya. pople be-
ODc \i:],, I:cc G! Uc. Q11n\1crC +\
\lC\C IH Hc \-1O t!'c1 bd .:1JI\t\ u1l \\
:\c, ,\ ^.!\1 I . :!.l13I! 'ring', `~1\O'C \C J! ..1
eyes of the ceilsLi"l UoJ:`tco. 1hey WU DO!>\ DU\\
coloured 6ags at a caitya become lucky and glorious
lngs blessed wilh the ability to overpower the wicked.
They who worship a cailya with songs and hymns or
praise will becom
'
lords, both in heaven and on earth.
They who sweep and clean the compound or a caitya,
removing raded Rowers. become pure in mind, keen in
sight and devoted to the doctrine. He who circum-,
bulates a caitya even lazily receives the rruit equivalent
to that or giving a gold coin, ror eacb step he takes.
People sbould however honour caityas in accordance
with the forms or worship suited to their birth. Thus
brahmins sbould worshp a caitya with scents and Rowers
ksatriyas by raising umbrellas; those of'tbe vaisya caste
by hoisting Rags; and the sudras with oferings or eal
abies. But those belonging to other low caSles shouJd
not wor;bip a caitya a all, whetber it be with inceose.
lamps or in any other manner. Leather workers, can
daJa oULScastes, barbarians, runctionaries, servants,
hunters etc. should circumambulate 8 caitya only from 4
distance.
On hearing the words or the wise Vasubandhu. Indra
prsta wisbed to prrorm the Ahoratra rite and requested
his permission to do so. Permission being granted aod
rurther instructions given, tbe kng rerutned to Varanasi,
erected a caitya and perrormed the rite. Arler enter
tainng tbe Buddha Dipamkara and his community or
monks at aa almsgiving and accumulating much merit.
)og Iadrapr.a fnally reached the abode or tbe Buddha.
The Buddha Sakyasimha related ths past story and
advised his audieoce to practise caitya wor;hip, observing
the Ahoratra rile. The monks in that assembly asked lbe
Buddha I tell themaboutotber; likeIndrapr;sta who had
practised the rite. This the Buddba did arousing the
raithful devotion or that assembly and paving the way ror
tbe compiler or our text to narrate more avadaoa stories.
@
g
World or Buddhism