Bibliotheca Polyglotta

[41] tañ ca nagarān niṣkāsyamā(5)nam ālokyānekāni prāṇiśatasahasrāṇi ekaraveṇoccair vikroṣṭum ārabdhāni hā ka(1)ṣṭam eṣa | divākaraḥ sārthavāhaḥ sarvasvena viyujyate | eṣa divākarasya sārthavāhasya (2) mātṛkāvaṅśaś chidyate | eṣa divākarasya sārthavāhasya kulapradīpo antardhā(3)pyate | eṣa divākarasya sārthavāhasya kulanandano ’ntadrghāpyate | eṣa divā(4)karasya sārthavāhasya kulacūḍāmaṇir apahriyate | eṣa divākarasya sā(5)rthavāhasya cakṣur nirudhyate | etad divākarasya sārthavāhasya kulavibhūṣaṇam apahriyate | (1) etad divākarasya sārthavāhasya hṛdayam utapāṭyate | amī divākarasya sārthavāhasya mūrtimantaḥ (2) prāṇā apahriyante | hā kaṣṭaṃ kathaṃ nāma kumāro ’ṭavyām evaṃ paribhrāmya niṣkāsito (3) na kenacid asya paritrāṇaṃ kṛtaṃ | eṣa sāmprataṃ rājagṛhān nagarāc candramā mṛtyurāhu(4)ṇā grasyate | eṣa rājagṛhanagaranabhastaladivākaro ’staṅgacchati | etad rājagṛha(5)nagaranivāsināṃ paurāṇāṃ netrāmṛtam adarśanapathe vyavasthāpyate | etad rājagṛhanagara(1)nivāsināṃ paurāṇāṃ prītinibandhanaṃ vilupyate | etad rājanagṛhanagaranivāsināṃ paurā(2)ṇāṃ vibhūṣaṇam apahriyate | eṣa rājagṛhanagaranivāsināṃ paurāṇāṃ cūḍāmaṇi(3)r apahriyate | eṣa rājagṛhanagaranivāsināṃ paurāṇāṃ hṛdayavallabho vinā(4)śāya nīyate | kam idānīṃ rājagṛhanivāsinaḥ paurā animiṣam avaloka(5)yiṣyanti | kam idānīṃ dṛṣṭvā prītimanaso bhaviṣyantīti nirāśībhūtāḥ ||

de groṅ khyer las ’byin par ’gyur ba la bltas nas srog chags brgya stoṅ dpag tu med pa sgra gcig tu gsaṅ mthon pos cho ṅes ’debs pa la źugs te | kyi hud ded dpon ñi ma thams cad daṅ bral bar gyur pa ni sdug bsṅal la || ded dpon (3) ñi ma ’di’i pha ma’i rigs chad par gyur to || ded dpon ñi ma ’di’i rigs kyi sgron ma nub par gyur to || ded dpon ñi ma ’di’i rigs rnams kyi kun du dga’ ba nub par gyur to || ded dpon ñi ma ’di’i rigs kyi gtsug gi nor phrogs so || ded dpon ñi ma ’di’i mig phrogs par (4) gyur to || ded dpon ñi ma ’di’i rigs kyi rgyan phrogs par gyur to || ded dpon ñi ma ’di’i sñiṅ phyuṅ ṅo || ded dpon ñi ma ’di’i srog lus daṅ ldan bźin du phrogs so || kyi hud ’di ’brog stoṅ par ’khyams pa bźin du yoṅs su bskor nas phyuṅ ba las sus kyaṅ skyabs ma byas (5) par sdug bsṅal lo || da ni rgyal po’i khab kyi groṅ khyer gyi zla ba ’di ’chi bdag gi sgra gcan gyis gzuṅ ṅo || rgyal po’i khab kyi groṅ khyer kyi ñi ma ’di nam mkha’i dkyil du nub bo || rgyal po’i khab kyi groṅ khyer na gnas pa’i mig gi bdud rtsi ’di mthoṅ ba’i lam na mi gnas (6) par gyur to || rgyal bo’i khab kyi groṅ khyer ba rnams kyi dga’ ba’i rgyun ’di mi snaṅ bar gyur to || rgyal po’i khab kyi groṅ khyer gyi rgyan ’di phrogs par gyur to || rgyal po’i khab kyi groṅ khyer ba rnams kyi gtsug gi nor bu ’di phrogs par gyur to || rgyal po’i khab kyi groṅ khyer (7) na gnas pa’i groṅ khyer ba rnams kyi yid du ’oṅ ba phrogs te khyer na rgyal po’i khab kyi groṅ khyer na gnas pa’i mi rnams su źig la mig mi ’dzums par lta bar byed | da ni gaṅ źig mthoṅ na yid dga’ bar byed ces yi chad par gyur to ||

[41] Seeing him being removed from the city, many hundreds of thousands of beings began to cry out aloud in one voice: "Ah! Alas! this caravan leader, Divākara, is deprived of the whole of his possessions. The Lineage of the parents of the caravan leader Divākara is cut. This Light of the family of the caravan leader Divākara is extinguished. This joy of the family of the caravan leader Divākara is made to disappear. This crest-jewel of the family of the caravan leader Divākara is snatched away. This eye of the caravan leader Divākara is removed. This ornament of the family of the caravan leader Divākara is snatched away. This heart of the caravan leader Divākara is rent asunder. These, the Life-breaths personified, of the caravan leader Divākara are snatched away. Ah! Alas! how, indeed, is the lad, having been taken about as if in the forest, driven out; and no one has rescued him. Now this moon city of Rājagṛha is swallowed by Rāhu in the form of Death. This sun (Divākara) in the vault of the sky of the city of Rājagṛha is setting. This nectar to the eyes of the citizens dwelling in the city of Rājagṛha is set upon a path beyond the reach of vision. This bond of joy of the citizens dwelling in the city of Rājagṛha is broken off. This ornament of the citizens dwelling in the city of Rājagṛha is snatched away. This crest-jewel of the citizens dwelling in the city of Rājagṛha is snatched away. This beloved of the hearts of the citizens dwelling in the city of Rājagṛha is taken away for destruction. Whom, now, will the citizens dwelling in the city of Rājagṛha look upon with unwinking eyes. Now, beholding whom will they become happy at heart?" They became devoid of hope.

[42] pracaṇḍasyāmātya(1)syānyatayamena puruṣeṇāgatya niveditaṃ | niḥkāsitaḥ suvarṇavarṇaḥ kumāro rājagṛhā(2)n nagarād iti | sa śrutvā prītimanāḥ samvṛttaḥ | tatas te paurikā vyavahāriṇas tac chrutvā (3) nirāśībhūtās tair āgatya teṣāṃ paurāṇām etat prakaraṇaṃ vistareṇāveditaṃ | tac chrutvā (4) te ’pi paurā nirāśībhūtāḥ | samudvignāḥ parasparam ūcuḥ | bhavanto ’pi kali(5)rājena tādṛśaḥ pitā dhārmiko dharmarājā jīvitād vyavaropitaḥ | idānīm ārabdha evaṃ(1)vidhān api prakhyātaguṇān mahājanavallabhān puruṣaviśeṣān asaṃdṛśyān praghātayituṃ | (2) aho nairghṛṇyam aho guṇājñatā | aho ’viśeṣajñatā mantriṇāṃ yo nāmaiva(3)m atyantarūpaudāryasampannatvāc ca vinītatvāc ca pūjām arhati sa eva guṇavān pu(4)ruṣaviśeṣaḥ katham avicārya badhāya parityajyate | athavā kāla evāyam ī(5)dṛśaḥ samupasthito yad asanto vivarddhante | evaṃ guṇayuktasya janasyaivaṃvidho viyogo (1) bhaviṣyatīti | kālopakarṣya daurātmyam udbhāvayanto divākarasya sārthavāhasya eta(2)t prakaraṇaṃ vistareṇākhyātavantaḥ |

blon po rab gtum gyis skyes bu (187b1) gźan źig slar log nas gźon nu gser mdog groṅ khyer nas phyuṅ ṅo źes smras pa daṅ | de thos nas yid śin tu dga’ bar gyur to || de nas groṅ khyer pa rnams kyi pho ña des de thos nas re thag chad par gyur to || de soṅ nas groṅ khyer ba de rnams la rnam pa de dag rgya cher (2) smras so || de thos pa daṅ groṅ khyer pa rnams kyaṅ re thag bcad ciṅ śin tu yi mug pas phan tshun smra ba | śes ldan dag rtsod pa’i rgyal po ’dis pha chos daṅ ldan pa chos kyi rgyal po de lta bu bsad nas da ni ’di lta bu’i yon tan daṅ ldan par grags pa | skye bo maṅ po’i (3) yid du ’oṅ ba khyad par can gyi skyes bu ñes pa med pa gnod pa mi byed pa ’di lta bu gsod pa ni | e ma’o sñiṅ rje med pa | ae ma’o yon tan mi śes pa | e ma’o khyad par mi śes pa’o || blon po rnams kyaṅ gaṅ ’di lta bu’i gzugs phun sum tshogs pa rgya chen po daṅ ldan (4) pa ni mchod par ’os pa yin na | ’di lta bu’i yon tan daṅ ldan pa’i skyes bu khyad par can ci’i phyir ma brtags par gsod ciṅ yoṅs su spoṅ bar byed | yaṅ na dus ’di lta bu ñe bar gnas pa yin te | gaṅ dam pa ma yin pa rnams ni ’a phel bar ’gyur la | yon tan (5) ’di lta bu daṅ ldan pa’i skye po daṅ bral bar ’gyur ba dus ’gribs pa’i ñes pa’i bdag ñid byuṅ pa yin no || ded dpon ñi ma la rnam pa ’di dag rgya cher smras pa daṅ |

[42] One of the servants of the minister Pracaṇḍa came and informed that the lad Suvarṇavarṇa had been driven out from the city of Rājagṛha. Hearing it, he became glad at heart. Then those citizens, the men of business, having heard it, became devoid of hope. They returned and related that episode in detail to those citizens. On hearing it, those citizens, too, became devoid of hope. Distressed, they said to one another: "Sirs, this quarrelsome king deprived his father, who was such a pious and righteous king, of his life. Now, he has begun to execute even such distinguished men of renowned virtues, dear to the populace, and rarely to be seen. Ah! the mercilessness! Ah! the lack of appreciation of virtues! Ah! the lack of discrimination of the ministers! How is such a virtuous and distinguished man who is, indeed, thus worthy of respect on account of the exceeding nobility of his figure, and on account of being well-behaved, given up for execution without investigation? Perhaps such a time has come as that when the bad prosper, and there will be such a separation of one endowed with such virtues." Manifesting the decline of the times, they related this episode in detail to the caravan leader, Divākara.

[43] tac chrutvā vihatāśo divākaraḥ sārthavā(3)has tīvra śokaduḥkhābhyāhato mūrcchito bhūmau patitaḥ | tato jalapariṣe(4)kapratyāgataprāṇo viṣaṇṇamanā nirānandaḥ sāṃprataṃ putrako me praghātyata i(5)ti | uccair vikroṣṭum ārabdhaḥ |

de thos nas ded dpon ñi ma re thag chad par gyur te | mya ṅan drag po’i sdug bsṅal gyis gduṅs nas (6) brgyal te sal ’gyel bar gyur to || de nas chu gtor pas slar dbugs dbyuṅ ba daṅ | yi mug pa’i yid kyis kun du dga’ ba daṅ bral ba su źig da ltar ṅa’i bu gsod par byed ces gsaṅ mthon pos cho ṅes ’debs pa la źugs te | kyi hud |

[43] Having heard that, his hopes shattered, the caravan leader, Divākara, smitten by the pain of intense sorrow, fainted and fell upon the ground. Then, having regained his senses with the sprinkling of water, dejected in mind, devoid of joy, and saying: "Presently, my son will be executed", he began to cry out aloud:

mig ni dga’ bar byed pa yi || (7) ṅa yi rigs kyi rgyun gyur pa ||
skal ldan pha ni ṅa lta bu || smre sa med par gsod par byed || ṅa yi yid ni rmoṅs pa daṅ || phyogs rnams da ni ’khrul par byed ||
khyod bral mya ṅan mes gduṅs pas || kye ma bdag ñid tshig par gyur || kyi hud mkhas śiṅ śin tu dul || (188a1) sñiṅ rje la ni dga’ gyur ba ||
bu khyod la ni sdug bsṅal dag |mi bzad ji ltar ’oṅs par gyur || bu khyod ’oṅs par gyur pa’i tshe || dga’ ba mñam med ṅas thob pa ||
bu bzaṅ khyod daṅ bral ba’i sa || slar yaṅ mya ṅan med ltuṅ ’gyur || brtse med khyad par mi (2) śes pa’i || e ma rgyal po’i blon po dag ||
gaṅ źig ’di ’dra khrims ldan pas || bu khyod rnam par ma brtags so || e ma’o sa bdag de yis ni || gaṅ gis ’di ltar de ma brtags ||
bu khyod yoṅs su spaṅs gyur pa || raṅ gi brtse med gsal sgrogs yin || khyad par (3) du yaṅ dam pa ṅan || sems ni ṅes par nub pa ste ||
bu gaṅ yon tan ldan pa yaṅ || smre sa med par gsod par byed || yon tan ldan mi ’di ’dra ba || gsod kyaṅ btaṅ sñoms byed pa ni ||
groṅ khyer gyi ni lha thams cad || de dag bros par gyur tam ci || dbaṅ bcas ’jig rten (4) skyoṅ bcas daṅ || gaṅ yaṅ mthu chen ldan pa’i lha’i ||
thugs brtse pas ni ñer bzuṅ ste || de rnams bdag gi bu sruṅs śig || brtul źugs grub pa’i bdag ñid che || thub pa gaṅ źig da ltar bźugs ||
des ni thugs brtse sṅon bźag ste || bdag gi bu ni bsruṅ du gsol || (5)

"Delight of the eyes, alas! my son. Alas! the ornament of my family! Dear child, of me that am unfortunate, having no protector, you will be executed. (1) My heart grows faint and, now, the quarters reel, as it were. Inflamed by the fire of separation from you, my mind is. Indeed, consumed. (2) Alas! dear child, how has terrible disaster befallen you, that art learned, disciplined, and delighting in compassion. (3) Son, having obtained unequalled joy produced at your birth, I am, good son, fallen again into the fire of sorrow on account of separation from you. (4) Alas! the ministers of this king, by whom you- son, possessed of discipline, have not thus been investigated, are devoid of mercy and ignorant of excellences. (5) Alas! this lack of mercy has been manifested by that king by whom- you, dear son, have thus without investigation been abandoned today. (6) Shame, that, an excellent good man has vanished from (their) hearts, that you, son, are being executed, having no protector, though possessed of virtues. (7) Is it that all the deities of this city are gone away, that they overlook such a virtuous man that is being executed? (8) May Indra and the Guardians of the World, and whatever gods that are possessed of great power, show compassion and protect my dear son. (9) What sages now exist, that are magnanimous and have fulfilled their vows, may they show compassion and rescue my son." (10)

[44] tasya buddhir utpannā kim artham ahaṃ viṣīdāmi (2) yan nv ahaṃ buddhaṃ bhagavantaṃ sakalajagad ekabāndhavaṃ mahākāruṇikaṃ samunasmareyaṃ (3) sa hi bhagavān anāthānān nāthaḥ | atrāṇānāṃ trāṇaṃ | aśaraṇānāṃ śaraṇaṃ | a(4)parāyaṇānāṃ parāyaṇaṃ | tathā hi tena bhagavatā kṛcchrasaṅkaṭasambādhaprāptā (5) bahavaḥ sattvās tebhyas tebhyo mahābhayebhyaḥ parimocitā | tathā mahāsamudram adhyagatā vaṇi(1)jo makarasya bhayasantrastāḥ samanusmaraṇamātreṇaiva tasmān maraṇabhayāt paritrātāḥ | tathā (2) naika puruṣaghātakenaikarabhasenodyataśastreṇāṅgulīmālena ghātyamānā (3) tajjananī tasmāj jīvitopacchedabhayāt paritrātā | tathā ca pūrvajanmavairānuban(4)ndhasāmarthyād anekaprāṇiśatasahastropaghātatham abhiprajvālitakrūrahutā(5)śanasya mānuṣamāṃsarasāsvādalobhāt śravallālāvalelihāna_jihvā_vikaṭadīrghatīkṣṇa(1)daṃṣṭrākarālabhīṣaṇamukhasya yakṣasyāhārārtham upanāmitas tadvadvanasamīpastho hastaka āṭa(2)vakas tasmān maraṇabhayāt paritrātā || samarthaḥ sa bhagavān me putram asmāt sa(3)ṅkaṭāt parimocayituṃ | yan nv ahaṃ tam eva bhagavantaṃ mahākaruṇikaṃ parmavatsalasvabhāvaṃ (4) samanusmareyam iti | samīpastham anyatam upāsakaṃ pṛṣṭavān i(5)dānīṃ bhagavān kutra viharatīti | tato ’sav upāsako bhagavantam anusmṛtya bāṣpoparu(1)dhyamānagadgadakaṇṭham uvāca | sārthavāhaḥ

yaṅ de’i blo skyes pa ci’i phyir bdag blo źum par byed | gaṅ bcom ldan ’das ’gro ba thams cad kyi gñen gcig bu thugs rje daṅ ldan pa de rjes su dran par bya’o || bcom ldan ’das de yaṅ mgon med pa rnams kyi mgon | skyabs med pa rnams kyi skyabs || skyob pa (6) med pa rnams kyi skyob pa | dpuṅ gñen med pa rnams kyi dpuṅ gñen yin la | de bźin du bcom ldan ’das des ñam thag par źugs pa’i sems can maṅ po ’jigs pa chen po de daṅ de las thar par mdzad de | de yaṅ tshoṅ pa rgya mtsho’i dbus su chud pa chu srin daṅ (7) ña’i ’jigs pas skrag pa rnams la de rjes su dran pa tsam gyis ’jigs pa chen po de las yoṅs su skyob par mdzad pa daṅ | de bźin du sor phreṅ gis drag ciṅ gtum bas mtshon cha phyar te skyes bu du ma bsad la de’i ma srog daṅ dbral bar ’dod ba las ’jigs pa de las (188b1) skyob par mdzad pa daṅ | de bźin du sṅon gyi skye po’i śa khon daṅ rjes su ’brel ba’i stobs kyis srog chags brgya stoṅ du ma gsod ciṅ khro ba’i me śin tu ’bar ba | mi’i śa daṅ rkaṅ la chags pas lṅag pa na lce las kha chu’i thigs pa ’dzag ciṅ | mche ba riṅ źiṅ rnob gtsigs (2) pas ’jigs su ruṅ ba’i gnod sbyin la zas kyi phyir de’i kha’i gan du phyag bźag ste | ’brog gnas las sems can ’chi bas ’jigs pa las yoṅs su skyob par mdzad pa yin pas na bcom ldan ’das de ni bdag gi bu yaṅ ñam ṅa ba chen po ’di las yoṅs su thar par mdzad (3) par spyod cig | gaṅ ’di bcom ldan ’das thugs rje chen po daṅ ldan pa mchog tu ma ñes gśin pa’i raṅ bźin can de bdag gis rjes su dran par bya’o sñam nas gan na gnas pa’i dge bsñen źig la bcom ldan ’das de lta gaṅ na bźugs źes dris pa daṅ | dge bsñen de (4) bcom ldan ’das rjes su dran nas | mchi ma ’dzag ciṅ skad ’dzer bźin du smras pa | ded dpon |

[44] It occurred to him: "Why do I despair? Let me call to mind the Enlightened, the Fortunate One, the sole kinsman to the whole world, of great compassion. Indeed, that Fortunate One is the protector of the helpless, the defender of the defenceless, the refuge of the refugeless, and the last resort for those without one. Thus, indeed, were many beings that had come upon misery, danger and affliction delivered from those various great perils by that Fortunate One. Likewise, merchants in the middle of the ocean, terrified by fear of sea-monsters and fish, were saved from that mortal fear just by the mere recollection (of him). Similarly, his mother was saved from that fear of being deprived of her life when about to be smitten by the killer of many a man, Aṅgulīmāla, with his sword raised impetuously. Likewise, having, on account of the effectiveness of enmity continuing from a previous birth, been offered as food, on account of (his) killing numerous hundreds of thousands of beings, to the demon, with the fire of his ferocity flaring up and with his face that was frightening both on account of the terrible tusks that were hideous, long and sharp, as well as the tongue that licked about at the saliva that flowed out of greed for the enjoyment of the taste of human flesh, Hastaka Āṭavaka 2, who was just on the point of being consumed (lit. remaining in the vicinity of his mouth), was saved from that mortal fear. That Fortunate One is capable of delivering my son from this danger. Let me call to mind that same Fortunate One, who is of great compassion, and most affectionate by nature." He asked a lay-devotee that was near him: "Where does the Fortunate One now live?" Then, that lay devotee, having called to mind that Fortunate One, with his voice faltering on account of being choked with tears, said: "O caravan leader,

gaṅ źig ’jig rten ded dpon ’gyur || gaṅ źig ’jig rten bde stsol ba ||
’jig rten kun gyi gñen gcig pu || ston pa che de mya ṅan ’das || gaṅ źig sgron med rnams kyi (5) sgron || gaṅ źig skyabs daṅ dpuṅ gñen gyur ||
rgyal ba snum zad mar me bźin || ’jig rten sgron ma mya ṅan ’das ||

that great teacher, the sole kinsman of all the world, who was the caravan leader of the world, and the giver of comfort in the world, has entered into Nirvāṇa. (1) In the world, that victorious one, who was the light to those without a light, the refuge and the goal, the lamp, is extinguished as it were through the loss of oil." (2)

[45] tac chrutvā divākaraḥ sārthavāho bhagavadviyogād dviguṇī(5)kṛtaśokaśalyābhyāhato mūrcchito bhūmau nipapāta | tato jalapariṣekapratyāgataprāṇa (1) utthāya yasyāṃ diśi bhagavān parinirvṛtas tadabhimukho uccair vikroṣṭum ārabdhaḥ |

de skad thos pa daṅ | ded dpon ñi ma bcom ldan ’das daṅ bral bas ñis ’gyur gyi mya ṅan gyi zug rdus zug ste sa la ’gyel to || de nas chu gtor ba daṅ (6) dbugs slar rñed de sloṅ ba daṅ | phyogs gaṅ du bcom ldan ’das yoṅs su mya ṅan las ’das pa der phyogs te gsaṅ mthon pos cho ṅes ’debs pa la źugs te |

[45] On hearing that, the caravan leader, Divākara, smitten by the shaft of grief that was doubled on account of separation from the Fortunate One, fainted and fell upon the ground. Then, regaining his senses with the sprinkling of water, he arose and facing the direction whence the Fortunate One entered Nirvāṇa, began to cry out aloud:

hā dha(2)rmarāja sarvajña doṣārigaṇasūdana |
anāthaṃ janamutsṛjya lokanātha gato ’si(3) kiṃ |1| hā vibho khyātacāritra sarvasattvaikabāndhava |
sarvayogāvisaṃyukta nirvā(4)ṇapathadeśaka |2| hā kathaṃ vata loko ’yam avidyāvṛtalocanaḥ |
tvayā nāthe(5)na rahitaḥ saṃsāre vibhramiṣyati |3| parānukampaśauṭīrye tvayi nirvṛtim āgate |
anā(1)thaḥ khalv ayaṃ lokaḥ kaṃ nāthaṃ saṃśrayiṣyati |4| ye ca te dharmato jātā vineyajanaputrakāḥ |
(2) tvayā vihīnās te sarve kariṣyanti kam āśrayaṃ |5| bahūnāṃ saphalām āśāṃ kṛtvā duḥ(3)khaniṣūdana |
vihatāśaṃ janaṃ kṛtvā kām āśāṃ tvaṃ gato mune |6| yadi paurāḥ sameṣya(4)nti tvadvākyaśravaṇotsukā |
ko nu vakṣyati saddharmam adhunā nirvṛte tvayi |7| hā (5) hato ’yam anya loko lokaḥ sāmarakinnaraḥ |
sudullarbhena nāthena viyukto yattvayā mu(1)ne |8| kathan nāma kariṣyanti prāṇino dharmalālasāḥ |
śrutvā tavaikanāthasya nirvāṇaṃ śāsa(2)nāpriyāḥ |9| karuṇaikarasam dhīraṃ tvām āśrityānukampakaṃ |
ye guṇāḥ samavā(3)pyante kas tan bhūyo na ’bhidhāsyati |10| kathan nāma trilokārthe samutpādya mahākṛpāṃ |
(4)kṛpālokatatvajña tvaṃ hy upekṣāṃ samāśritaḥ |11| kaṣṭaṃ bho guṇaratnāḍhyā kalpako(5)ṭisamāhita |
mṛtyupātālam āsādya dharmanaur vinipātitā |12| kaṣṭaṃ bho yad avidyāndho (1) buddhadaiśikavarjitaḥ |
loko ’yaṃ janmakāntāre praṇaṣṭaṃ śrayam eṣyati |13|
mahatī vata(2)lokānāṃ parihāṇir upasthitā ||
buddharatnena mahatā viyuktānām ihādhunā |14| (3) tvayā bhikṣugaṇaṃ śūnyaṃ ṛṣabheneva gogaṇaṃ |
kathaṃ na viduṣāṃ dṛṣṭvā hṛdaya(4)n na vidīryate |15| bhaktyānatottamāṅgā hi kasya bhūyo divaukasaḥ |
śirasā (5) dhārayiṣyanti padāgravihitaṃ rajaḥ |16| sarvasattvasamā prāptā nṛśaṃsā khalv anityatā |
yayā(1) tvayy api nāmādya pakṣapāto na darśitaḥ |17| aṣṭāṅgamārggabhaiṣajyakleśavyādhicikitsataḥ |
(2) mahākāruṇikaḥ śāstā vaidyarājo nipātitaḥ |18| hā nṛśaṃsam atikṣipraṃ ni(3)rvṛto lokanāyakaḥ |
andhabhūtasya lokasya cakṣurdātā hy anuttaraḥ |19| nirvṛte (4) tvayi ko me ’dya putraratnam anāgasaṃ |
ghātyamānam ihāgatya sahasā mocayiṣya(5)ti |20| trātari tvayy anāthānāṃ gate tu paramāṅ gatim |
hā jātaḥ sāṃpratam ahaṃ nirāśaḥ sutajī(1)vite |21| adya me tat suvihitaṃ yat tvayoktaṃ mahātmane |
sarvaiḥ priyair vinābhāvo bhavatī(2)ty uttamaṃ vaca iti |22|

kyi hud chos rgyal thams cad mkhyen || ñes pa’i dgra tshogs ’dul mdzad pa ||
mgon med ’gro ba spaṅs (7) nas ni || ’jig rten mgon po ci phyir gśegs || kyi hud mdzad par grags gyur gtso || sems can kun gyi gñen gcig pu ||
sbyor ba kun las yaṅ dag ’das || mya ṅan ’das lam ston pa po || kyi hud kye ma ’jig rten ’di || ma rig pas ni mig khebs pa ||
mgon (189a1) po khyod daṅ bral bas na || ’khor bar rnam par ’khyams par gyur || dpa’ bo gźan la rjes brtseb || khyed ni mya ṅan ’das gśegs pas ||
’jig rten ’di ni mgon med des || mgon du su źig sten par gyur || gaṅ źig khyed chos las byuṅ ba’i || gdul bya (2) rgyal ba’i sras po rnams ||
de kun khyed daṅ bral gyur na || gnas ni gaṅ źig bgyid par gyur || maṅ po’i bsam pa ’bras bcas mdzad || sdug bsṅal ṅes par gdul mdzad nas ||
’gro ba re thag gcod mdzad pa || thub khyod phyogs ni gaṅ du bźud || gaṅ phyir khyod gsuṅ mñan (3) par ni || dga’ bas groṅ khyer ma mchis na ||
da ltar khyod ni mya ṅan ’das || dam chos su źig rjes su ston || kyi hud snaṅ byed ’jig rten ’di || mi ’am ci ltar bcas ’jig rten ||
mgon po śin tu rñed dka’ ba’i || thub pa khyod daṅ bral bas bcom || srog chags chos (4) la yid dga’ pa’i || bstan la dga’ rnams mgon po khyod ||
mya ṅan ’das pa thob gyur na || de dag ji ltar bgyid par ’gyur || thugs rje daṅ gcig dpa’ bo ni || brtser ldan khyed la brten nas su ||
gaṅ źig yon tan thob gyur pa || slar de su źig ston par bgyid || (5) ci phyir ’jig rten gsum don du || thugs rje chen po skyed mdzad pa’i ||
’jig rten ’di ñid mkhyen brtser ldan || ci phyir btaṅ sñoms khyed brten mdzad || kyi hud yon tan rin chen rgyas || bskal pa bye bar bsgrubs pa ni ||
’chi bdag sa ’og gis zin te || chos kyi gru (6) ni ’gyel bar ’gyur || kyi ñud ma rig mdoṅs pa gaṅ || blo daṅ ston pa po bral ba ||
’jig rten skyoṅ ba mgon po ru || rab tu ’jig ciṅ ṅal bar gyur || kye ma ’jig rten che ba ni || ñams pa ñid du ñe gnas te ||
saṅs rgyas rin chen chen po daṅ || ’di ni da ltar bral bar gyur || khyu mchog (7) med pa’i ba laṅ bźin || khyed kyi dge sloṅ tshogs rnams stoṅ ||
mkhas pa rnams ni mthoṅ na sñiṅ || ci yi phyir na gas ma gyur || lha rnams dad pas yan lag gi |mchog btud nas ni spyi bo la ||
źabs kyi rdul gyi mchog gyur pa || gaṅ źig yaṅ ni ’jig par ’gyur || (189b1) sems can kun la mñam mñes pas || rtag tu gnod pa byed pa dag ||
gaṅ yin pa la da ruṅ khyod || phyogs ltuṅ mdzad pas ma mthoṅ ṅo || yan lag brgyad ldan sman gyis ni || ñon moṅs nad gso mdzad pa po ||
ston pa thugs rje cher ldan pa || sman pa’i rgyal po (2) med par gyur || kyi hud brtse med ’jig rten mgon || mya ṅan ’das pa ha caṅ sṅas ||
’jig rten loṅ bar gyur pa la || bla med mig ni stsol pa yin || khyod kyi mya ṅan ’das kyaṅ deṅ || sdig pa med pa’i nor chen bu ||
gsod pa’i don du ’dis spaṅs na || su źig ’phral (3) du thar bar bgyid || mgon med rnams kyi skyob pa khyod || bgrod pa mchog tu gśegs gyur pa ||
kyi hud gu ni ’tsho ba yi || re ba da ni ma mchis so || bdag ñid chen po khyod kyis gaṅ || sdug pa kun daṅ bral ’gyur źes ||
gsuṅ gi dam pa bka’ stsal te || legs (4) gsuṅ yin par deṅ ’tshal to ||

"Alas, king of the Law, omniscient One, destroyer of the hostile host of faults, abandoning a helpless man, why have you departed, O lord of the world? (1) Alas, lord, reputed for good conduct, sole kinsman of all beings, detached from all bonds, indicator of the path leading to Nirvāṇa, (2) alas, how indeed this world, its eyes enveloped by ignorance, will stray about in the round of rebirth, forsaken by you, the protector! (3) You, heroic in your compassion towards others, having entered into Nirvāṇa, this world is, indeed, without a protector, what protector will it resort to? (4) And all those who are born from your law, sons of the Victorious One, fit for conversion, bereft of you, whom will they make their refuge? (5) You, O destroyer of pain, having fulfilled the hopes of many, which quarter have you gone to, O sage, dashing the hope of man? (6) Should the citizens gather, eager to listen to your pronouncements, who, now that you have entered Nirvāṇa, will preach the true law? (7) Alas, destitute of light, this world is smitten, together with the gods and the Kinnaras, since it is destitute of you, a rare protector, O sage. (8) Devoted to the law and fond of the teaching, how, indeed, will beings act, having heard of the entry into Nirvāṇa of you, their sole protector? (9) Who will again expound those excellences which are attained having resorted to you that relishes only in compassion, that takes pity, and is steadfast? (10) How, indeed, having given rise to great compassion in behalf of the three worlds, have you, O Compassionate One, knower of the truth of the world, resorted to indifference? (11) O, alas! the ship of the law, rich in the wealth of excellences, and put together during krores of Kālpas, having reached the submarine abode of Death, has been destroyed. (12) O, alas! that this world, blinded by ignorance, and deprived of the enlightened One as its instructor, will become wearied, lost in the wilderness of (re-)birth. (13) Great indeed is the loss that is at hand to the world which, here and now, is destitute of the great jewel of the enlightened One. (14) How, now, will not the heart of the wise be torn with grief on seeing the community of monks bereft of you, like a herd of cows bereft of a bull? (15) The dust raised by the tips of the feet of whom, moreover, will the gods, their heads bent down in devotion, bear upon their heads? (16) Cruel indeed is impermanence by which, coming equally to all beings, partiality has not been shown even to you. (17) The doctor to the sickness of the depravities, with the remedy of the eightfold path, the one of great compassion, the teacher, the king among physicians, has been destroyed. (18) Alas! cruelly and too quickly, the Leader of the world, the unsurpassed giver of eyes to the blinded world, has entered Nirvāṇa. (19) Since you have entered Nirvāṇa, who will now come here and immediately free my blameless and excellent son that is about to be executed? (20) But, as you, the protector of the helpless, have gone to the highest abode, alas! I am now become devoid of hope for the life of my son. (21) Those excellent words uttered by you, the magnanimous one, that there will be separation from all beloved ones, are now clearly proven to me." (22)

[46] sa evam bahuvidha paridevya tam upāsakam uvāca | bhoḥ ka(3)ścin mahāśrāvako ’pi tāvat tasya bhagavato ’vaśiṣyate | kasya bhagavān śāsa(4)nam anuparīkṣya parinirvṛta iti | tatas tenopāsakenoktaṃ sārthavāha śrū(5)yate bhagavān sthaviramahākāśyapasya śāsanam anuparīkṣya parinirvṛtaḥ | sthaviramahā(1)kāśyapo ’pi bhagavadājñayaiva sthavirānandasya śāsanam anuparīndya parinirvṛtaḥ | sa idā(2)nīṃ sthavirānanando mahātmā śāsanadhūrdharaḥ | sa idānīṃ tathāgata iva kāruṇyā(3)t tāṃs tān grāmanagaranigamapallīpattanādīn gatvā vineyaṃ janānugrahaṃ ka(4)roti | tathānavaropitakuśalamūlānāṃ sattvānāṃ kuśalamūlāvaropa(5)ṇaṅ karoti | samucitakuśalasantatīnāṃ paripācanaṅ karoti | paripakvakuśalamūla(1)santatīnāṃ parimocayati | tathā kleśavyādhigrastānāṃ sattvānāṃ dharmadeśanābhaiṣajyapradā(2)nena vicikitsaṃ karoti suvaidyavat | kleśāndhakārāvaṣṭabdhānāṃ sattvānāṃ saddharmde(3)śanāraśminikareṇa kleśāndhakāraṃ vidhamayati sūryavat | vacanakarasamūhena (4) vaineyakumudavanaprabodhanaṃ karoti candravat | vaineyakoṭṭarājasaha(5)strāṇi saddharmadeśanayā samanuśāsti cakravarttivat | svaprajñapratibhānanādena kutīrthyamṛga(1)gaṇavidrāvaṇaṅ karoti siṃhavat | samupadeśavaineyasārthanistāraṇaṃ karoti daiśika(2)vat | saddharmapāṇyāvatāraṇaṃ karoti sārthavāhavat | kuśalabījaprarohaṇaṃ ka(3)roti mahāmeghavat | hitāhitopadeśaṃ karoti mātāpitṛvat | adāntān sa(4)ttvān damayaty amuktān mocayaty anāśvastān āśvasayaty aparinirvṛtān parinirvā(5)payati | tathā kṛcchrasaṅkaṭasamvādhaprāptān sattvān mahābhayebhyo mocayati | saṃkṣepāt sa ma(1)hātmā buddhakāryaṅ karoti | tam eva samanusmara | samarthaḥ sa te ’dya sutam asmāt saṅkaṭā(2)t parimocayatum iti |

de de ltar rnam pa maṅ por smre sṅags ’don ciṅ dge bsñen de la smras pa | kye bcom ldan ’das de’i ñan thos chen po ’ga’ źig lus pa yod dam | bcom ldan ’das kyis bstan ba su la rjes su gtad nas mya ṅan las ’das par mdzad | de (5) nas dge bsñen des smras pa || ded dpon bcom ldan ’das kyis gnas brtan ’oṅ sruṅs chen po la yoṅs su gtad nas mya ṅan las ’das so || gnas brtan ’od sruṅs chen pos kyaṅ bcom ldan ’das kyi bka’ ñid kyis gnas brtan kun dga’ bo la bstan pa rjes su gtad nas (6) mya ṅan las ’das so źes thos te | da ltar ni gnas brtan kun dga’ bo bdag ñid che ba | bstan pa gces par ’dzin pa yin te | de da ltar de bźin gśegs pa bźin du sñiṅ rjes groṅ daṅ groṅ khyer daṅ | groṅ rdal daṅ | tshoṅ ’dus la sogs pa de daṅ der soṅ nas sdug pa’i (7) sams can rnams rjes su ’dzin par byed do || de bźin du sems can dge ba’i rtsa ba ma bskyed pa rnams ni dge ba’i rtsa ba skyed par byed do || dge ba’i rtsa ba’i rgyun yaṅ dag par bsags pa rnams ni yoṅs su smin par byed do || dge ba’i rtsa ba’i rgyud yoṅs su smin pa rnams ni rnam par grol (190a1) bar byed do || de bźin du sman pa bzaṅ po bźin du ñon moṅs ba’i nad kyis zi na pa’i sems can rnams ni chos ston pa’i sman gyi sbyin pas gso bar byed do || ñi ma bźin ñon moṅs pa’i mun par źugs pa’i sems can rnams la ni dam pa’i chos ston pa’i ’od zer gyi tshogs (2) kyis ñon moṅs pa’i mun pa sel bar byed do || zla ba bźin du tshig gi ’od zer gyi tshogs kyis gdul bya’i ku mu ta’i tshal gyi kha dbye bar byed do || ’khor los sgyur pa’i rgyal po bźin du gdul bya khams kyi rgyal po stoṅ phrag dam pa’i chos ston pas ’dul bar byed do || (3) seṅ ge ltar raṅ gi śes rab kyi spobs pa’i sgras mu stegs ṅan pa’i ri dags kyi tshogs dag ’byer bar byed do || lam stor ba dag yaṅ dag par ston pas gdul bya’i tshoṅ pa rnams sgrol bar byed do || ded dpon ltar dam pa’i chos kyi zoṅ la ’jug par byed do || sprin chen po ltar (4) dge ba’i rtsa ba’i sa bon skyed par byed do || pha daṅ ma ltar phan pa daṅ gnod pa ñe bar ston par byed ciṅ ma dul ba’i sems can rnams ni ’dul bar byed do || ma grol ba rnams ni grol bar byed do || dbugs ma phyin pa rnams ni dbugs ’byin par byed do || yoṅs su mya ṅan (5) las ma das pa rnams ni yoṅs su mya ṅan las ’da’ bar byed do || de bźin du ñam thag pa chen pos ñen pa’i sems can rnams ni ’jig pa chen po las thar bar byed do || mdor na bdag ñid che na po des ni saṅs rgya kyi bya ba byed do || de ñid rjes su sbron cig daṅ | des ni khyed kyi bu ñams (6) ṅa ba ’di las thar bar byed par nus so ||

[46] Thus, having lamented in many ways, he asked that lay-devotee: "Sir, does there still remain some great disciple of that Fortunate One, having handed the teaching to whom, the Fortunate One has entered Nirvāṇa?" Thereupon, that lay-devotee said: "Caravan leader, it is heard that the Fortunate One entered Nirvāṇa after handing over the teaching to the Elder Mahākāśyapa, and that the Elder Mahākāśyapa entered Nirvāṇa after handing over the teaching to the Elder Ānanda in accordance with the instructions of the Fortunate One. At present, the magnanimous Elder Ānanda takes care of the teaching. Now, like the Tathāgata, out of compassion, he goes to various villages, cities, market-places, hamlets and towns and gives assistance to people fit for conversion. Thus, he performs the planting of roots of merit for beings that have not planted roots of merit. He performs the bringing to maturity thereof for beings that have accumulated roots of merit. He rescues beings whose roots of merit have matured. Likewise, with the giving of the medicine of the preaching of the law, he treats beings seized by the sickness of the depravities, like a good physician. With the mass of rays of the light of the preaching of the true law, he dispels the darkness of the depravities of the beings enveloped by the darkness of the depravities, like the sun. With the multitude of the rays of his speech, he awakens the forest of the white lotuses of people fit for conversion, like the moon. With the preaching of the true law he instructs the thousands of vassal princes that are people fit for conversion, like a universal emperor. With the roar of confidence in his own wisdom he puts to flight the herds of the deer of the adherents of false creeds, like a lion. He leads across the merchants that are the people fit for conversion by instruction, like a guide. He brings about the acquisition of the wares of the true law, like a caravan leader. He causes the germinating of the seeds of merit, like a great cloud. He gives advice as to what is beneficial and what is disadvantageous, like mother and father. He tames untamed beings, liberates the unliberated, consoles the unconsoled, and makes those that have not entered Nirvāṇa enter it. Similarly, he frees from great perils beings that have met with hardship, danger, and distress. In brief, that magnanimous one performs the work of the Awakened One. Call him, indeed, to mind. He is capable of rescuing your son now from this danger."

[47] tac chrutvā divākaraḥ sārthavāho gatapratyāgataprāṇa i(3)va sasaṃbhramas tam upāsakam uvāca | kutredānīṃ sa ānando viharatīti | te(4)noktaṃ sārthavāha śrutaṃ mayā sthavirānanda etarhi vaiśālyām viharaty āmrapālīva(5)na iti | atha divākaraḥ sārthavāhaḥ sahasaivotthāya jānumaṇḍale pṛthivyāṃ prati(1)ṣṭhāpya yena vaiśālī tenāñjaliṃ praṇamya sutaviyogaśokaduḥkhābhyāhato bāṣpormita(2)raṅgāpūryamāṇavadanakamalaḥ sāśruparyākulekṣaṇas tīvreṇāśayena sthavirānanda(3)m āyācituṃ pravṛttaḥ ||

de thos pa daṅ ded dpon ñi ma srog stor ba las slar rñed pa bźin du śin tu dga’ ste rtabs bag gis dris pa | ’phags pa kun dga’ bo ded lta gaṅ na bźugs | des smras pa | ded dpon gnas brtan kun dga’ bo ni da ltar (7) yaṅs pa can gyi aa mra skyoṅ ba’i nags na bźugs so źes thos so || de nas ded dpon ñi ma de ma thag laṅs te pus mo’i lha ṅa gñis sa la btsugs nas yaṅs pa can gaṅ na pa der btud nas bu daṅ bral ba’i sdug bsṅal gyis ñen ciṅ mchi ma’i chu rlabs kyis gdoṅ (190b1) gi padmo khebs bźin du mchi mas kun du khyab pa daṅ ldan źiṅ bsam pa drag pos gnas brtan kun dga’ bo la gsol ba ’debs pa la źugs par gyur to ||

[47] Having heard that, the caravan leader, Divākara, like one that had lost and regained his life, was very pleased and asked that lay-devotee excitedly: "Where does that Noble Ānanda reside now?" He replied: "Caravan leader, it has been heard by me that the Elder Ānanda resides at the moment at Vaiśālī, in the grove of Āmrapālī." Then, the caravan leader, Divākara, arose immediately, placed his knees upon the ground, raised his hands in salutation in the direction of Vaiśālī and, smitten by the pain of the sorrow of separation from his son, his lotus-like face being filled with wave upon wave of tears, and his eyes filled with tears, began to implore the Elder Ānanda, with great earnestness:

gal te khyed ni slob dpon mchog || sems can bsam mkhyen mchog yin na || bsam daṅ pag la ñal (2) mkhyen to || gsol ba ’debs pa ’di gson cig || saṅs rgyas bcom ldan slob ma ni || rdzu ’phrul rtse daṅ mya ṅan ’das || de yi bstan pa ’phel byed pa’i || khyed gcig pu ni lus par gyur || khyod ni ’gro ba’i dpuṅ gñen daṅ || khyod ni dbugs phyin gyur pa yin || (3) rtag tu sems can don mdzad pa || da ltar dgoṅs pa gzir bar mdzod || mgon khyod ma lus bsruṅ ba ni || ’di ’dra de riṅ bźugs bźin du || smre sa med par bdag gi bu || ci phyir ’di ltar gsod par byed || gal te ’gro don mi mṅa’ na || khyed ’dra ba ni bźugs mi (4) ’gyur || ’gro ba daṅ ldan gsod bźin du || ’di la ji ltar btaṅ sñoms mdzad || ’gro ba’i don du sku lus ni || brtul źugs bzaṅ po ’dzin mdzad pa’i || thugs rje de mṅon mdzad nas ni || bdag gi bu la dgoṅs su gsol || las kyi sgo kun bcom gyur ciṅ || skyabs (5) med dpud gñen med par ni || mya ṅan ’dam la nub pa bdag |chuṅ mar bcas pa gdon du gsol || śākya’i seṅ ges khyed ñid ni || da ltar gtso bor bstan mdzad na || ’gro la phan pa gźan gaṅ la || gźan gaṅ la ni gsol ba btab || gtso bo khyod ni ma gtogs (6) pa || bu yi skyabs gźan ma mchis pas || de bas riṅs par byon nas ni || bdag gi bu ni bskyab tu gsol || bu yi mya ṅan bzod dka’ la || raṅ bźin ṅan pa’i sgras zin pa’i || chuṅ mar bcas pa dga’ bral ba || kun dga’ deṅ ni dga’ skyed gsol ||

"If you, great teacher, are the best knower of the intentions of beings, knowing the inclination of my intentions, listen to this request. (1) Entered into Nirvāṇa is the Fortunate One, the Awakened One, so, too, are his disciples of great power. Of them indeed, only you remain to promote the teaching. (2) You are the consolation of this world, you are the final resort. Now, having examined carefully, you should do what is beneficial to all beings. (3) So, while a protector, a defender, such as you remain, how is our child thus being executed devoid of a protector? (4) If there was not to be advantage to beings, the likes of you would not have remained. How do you thus remain indifferent towards a person full of faith and about to be executed? (5) And, if you bear this body for the sake of advantage to beings, then, O religious One, manifest your compassion, and turn your attention to my son. (6) Lift up, together with my wife, me that am bereft of all remedies, without a protector, destitute of a final resort and sunk in the mire of sorrow. (7) Whom else can I request, and who else but you, O Master, has now been assigned for the welfare of the world by the Śākyan sage? (8) Since there is no protector other than you, O Lord, for my son, it behooves you to come quickly and protect my son. (9) O Ānanda, give delight to me along with my wife, today to me who am without delight and seized by the evil-natured and unbearable enemy of sorrow for a son." (10)

[48] athaitasminn a(5)ntare sthavirānandaḥ karuṇayāpūryyamāṇaś cintayaṃs trirātrestridivasasya śrāvakacakṣuṣā (1) lokaṃ vyavalokayati | ko hīyate ko varddhate kaḥ kṛcchraprāptaḥ kaḥ saṅkaṭaprāptaḥ kaḥ (2) sambādhaprāptaḥ kaḥ kṛcchrasaṅkaṭasambādhaprāptaḥ | ko ’pāyanimnaḥ ko ’(3)pāyapravaṇaḥ ko ’pāyaprāptāraḥ | kam aham apāyamārgād uddhṛtya svarge mo(4)kṣe ca pratiṣṭhāpayeyaṃ | kasya kāmapaṅkanimagnasya hastoddhāram anupradadyāṃ | (5) kam āryadhanavirahitaṃ āryadhanaiśvaryādhipatye pratiṣṭhāpayeyam ity adrākṣīt sthavirāna(1)ndaḥ sthaviraśāradvatīsutasamena cakṣuṣā suvarṇavarṇaṃ kumāramupacitakuśalamūlasambhāraṃ (2) kṛcchrasaṅkaṭasambādhaprāptaṃ ca dṛṣṭvā punas tatrastha eva ṛddhyā gajabhujasadṛśam bā(3)hum abhiprasārya sahasaiva rājānam ajātaśatrum upariprāsādatalagatam atipra(4)mattavihāriṇam acchaṭāśabdena prabodhya vyāpinā svareṇovāca | mahārāja (5) na śobhanaṃ te kṛtaṃ yata suvarṇavarṇaḥ kumāraḥ svayam eva na vicāritas tathādyaiṣa na sāṃpra(1)tam atrāpy anapakārī rājagṛhān niṣkāśya mahāśmaśānaṃ nīyate praghātayituṃ | nivāraye(2)ty athaitat sthavirānandavacanam upaśrutya rājā sasambhramaṃ tvaritam abhinamya sthavira(3)nandam uparidhavalagṛhastha utthāya mahatā svareṇa caturdiśam uktaṃ bhoḥ śrūyatāṃ (4) yo mahāśmāśānaṃ tvaritam abhigamyāsmadvacanāt suvarṇavarṇaṃ kumāraṃ ghātyamā(5)naṃ pratimocayati tasyāhaṃ suvarṇapeṭakamanu prayacchāmi pañca ca grāmavarāṇi| mahājanavalla(1)bho ’sau kumāraḥ| tad rājño vacanam upaśrutya prāṇisahasrāṇi pradhāvitāni ||

de nas bar (7) skabs der gnas brtan kun dga’ bo sñiṅ rjes gduṅs bźin du ñin lan gsum mtshan lan gsum du ñan thos kyi mig gis ’jig rten la bltas te | su ni ’grib | su ni ’phel | su ni gsod par gyur | su ni ñam ṅa bar gyur | su ni sdug bsṅal bar gyur || su ni (191a1) ṅan soṅ la gźol | su ni ṅan soṅ la bab | su ni ṅan soṅ lam las blan te mtho ris daṅ thar pa la gźag par bya | su ni ’dod ba’i ’dam du byiṅ ba lag nas draṅ bar bya | su ni ’phags pa’i nor daṅ bral ba la ’phags pa’i nor gyi dbaṅ phyug gi bdag po (2) la rab tu gźag par bya źes gnas brtan kun dga’ bos gnas brta na ś’a ri’i bu daṅ mñam pa’i mig gis bltas na | gźon nu gser mdog dge ba’i rtsa ba’i tshogs ñe bar bsags pa ñam thag pa chen pos ñen par gyur par mthoṅ ṅo || mthoṅ nas kyaṅ yaṅ de ñid nas gnas (3) gźan du rdzu ’phrul gyis glaṅ po che’i sna lta bu’i lag pa brkyaṅ nas de’i mod kho na las rgyal po ma skyes dgra khaṅ bzaṅs kyi steṅ gi gźi na śin tu bag med par gnas pa na | se gol gi sgras go bar byas nas sgra gsal bar smras pa | rgyal po chen po gaṅ gźon nu gser mdog raṅ (4) ñid kyis rnam par ma dpyad pa ni legs par byas pa ma yin no || de yaṅ da lta gnod pa med ciṅ ñes pa ma byas bźin du rgyal po’i khab nas phyuṅ ste dur khrod chen por khyer nas gsod kyis de las zlog śig | de nas gnas brtan kun dga’ bo’i tshig de thos pa daṅ | rgyal po (5) rtabs pag tu riṅs par gnas brtan kun dga’ bo khaṅ bzaṅs kyi steṅ na ’dug pa la phyag byas te laṅs nas sgra chen por phyogs pa źir bos pa | kye ñon cig gaṅ dur khrod chen por riṅs pa riṅs par soṅ nas || gźon nu gser mdog gsod par byed pa la pa’i tshig (6) gis thar par byed pa de laṅs gser gyi zam tog chen po daṅ | yul gyi mchog lṅa sbyin no || rgyal po’i tshig de thos pa daṅ | gźon nu de ni skye bo maṅ po’i yid du ’oṅ ba yin pas srog chags brgya stoṅ du mas riṅs par brgyugs par gyur to ||

[48] Then, in the meantime, the Elder Ānanda, becoming filled with compassion and reflecting for three nights and three days, examined the world with the eye of a disciple: "Who is declining? Who is improving? Who has met with hardship? Who has met with danger? Who has met with distress? Who has met with hardship, danger and distress? Who is headed for hell? Who is prone to hell? Who is inclined towards hell? Whom shall I rescue from the path to hell and establish in heaven and in deliverance? To whom that is sunk in the mire of desire shall I lend a rescuing hand? Whom that is destitute of the noble treasures shall I establish in the sovereignty and dominion over the noble treasures?" With eyes similar to those of the Elder Śariputra, the Elder Ānanda saw the lad Suvarṇavarṇa who had accumulated a store of roots of merit, but had met with hardship, danger, and distress. Having seen him, he then, by his miraculous power, remaining just there, stretched out his hand that was like the trunk of an elephant, and, immediately, with a snap of his fingers, having awoken king Ajātaśatru who was on the terrace at the top of the palace and dwelling in excessive indulgence, said with a penetrating voice: "Great king, you did not act rightly in that you did not yourself investigate the lad Suvarṇavarṇa. Thus, indeed, this (lad) who is irreproachable and harmless, having been driven out of the city, is now being taken to the great cemetery for execution. Stop it." Then, having listened to that speech of the Elder Ānanda, the king, becoming excited, quickly bowed to the Elder Ānanda, and remaining on the upper storey of the palace, arose and called out in a loud voice towards the four quarters: "Sirs, please listen. To whomsoever that would go quickly to the great cemetery and would, in my name, rescue the lad Suvarṇavarṇa who is about to be executed, I offer a basket of gold and give excellent villages." As that lad was dear to the populace, thousands of beings ran forth on hearing the words of the king.

[49] athaitasmi(2)nn antare vadhyaghātakās tai rājapuruṣair adhiṣṭhitāḥ suvarṇavarṇaṃ kumāram ādāya mahā(3)śmaśānam anuprāptāḥ | kāśisundarī dārikā svakair jñātibhir nīlapītalokahitā(4)vadātair vastraiḥ samalaṃkṛtāyāṃ śivikāyām āropya mahāśmaśānam abhinirhṛtā (5) tasyā jñātayas tām ekasmin pradeśe sthāpayitvā kāṣṭhāni samudānīya citām uparacayitum ā(1)rabdhāḥ | taiś ca vadhyaghātakair uktāḥ | etāvad eṣā yuṣmābhiś citāyām āropayitavyā muhūrtaṃ (2) tāvad udīkṣadhvaṃ | yāvad vayaṃ suvarṇavarṇaṃ kumāraṃ śūle protaṃ kṛtvā praghātayāmo (3) yat kāraṇam eṣa suvarṇavarṇaḥ kumāro ’nayā kāśisundaryā dārikayā saha (4) ekāṃ citām āropya dhyāpayitavya ity uktvā śūlaṃ pṛthivyāṃ pratiṣṭhāpayitum ārabdhāḥ ||

de nas bar skabs der (7) gśed ma pa rnams rgyal po’i skyes bu de rnams kyis bsruṅs nas gźon nu gser mdog khyer te dur khrod chen por phyin to || bu mo ka śi mdzes dga’ mo yaṅ raṅ gi ñe du rnams kyis gos sṅon po daṅ | ser po daṅ | dmar po daṅ | dkar pos brgyan pa byas pa’i khyogs (191b1) la bteg ste dur khrod chen por khyer nas de’i gñen rnams kyis de phyogs gcig tu bźag ste | śiṅ bsdus nas ro bsregs pa’i śiṅ brtsig pa la źugs te | gśed ma pa de rnams kyis smras pa | khyed rnams kyis re źig ’di’i ro bsreg pa’i śiṅ ma brtsig par ci tsam na (2) khyed kyis ṅed kyi gźon nu gser mdog gsal śiṅ la skyon te| bsad kyi bar du yud tsam źig sṅod cig |de ci’i phyir źe na| gźon nu gser mdog de daṅ bu mo ka śi mdzes dga’ mo ro bsreg śiṅ gcig la bźag ste bsreg par bya’o źes smras nas | gsal śiṅ la (3) btsugs par gyur to ||

[49] In the meantime, the executioners, supervised by those royal servants, arrived at the great cemetery with the lad Suvarṇavarṇa. The maiden Kāśisundarī, too, placed upon a bier decorated with blue, yellow, red, and white cloth, was taken out by her own relatives to the great cemetery. Her relatives put her down at a certain place, and having gathered wood began to build a funeral pile. They were told by those executioners: "You should not place her upon the funeral pile as yet. Wait till we execute the lad Survarṇavarṇa by impaling him upon the stake, because the lad Suvarṇavarṇa should be cremated upon the same pyre together with the maiden Kāśisundarī." Having said so, they began to erect the stake upon the ground.

(5) [50] atha suvarṇavarṇaḥ kumāraḥ śūlaṃ pṛthivyāṃ pratiṣṭhāpya mānam ālokya mātaram anusmṛtya tī(1)vramanyudravīkṛtasantāno ’śrūṇi prapātayitum ārabdhaḥ | sāṃprataṃ mātur madviyogaṃ śru(2)tvā kā ’vasthā bhaviṣyati | yā hi nāma pūrvaṃ yāmārddhamātram api mām apaśyantī parā(3)pīḍāpraveditavatī sā mayādyaikaputreṇa viyuktā kathaṃ prāṇān dhārayiṣyati | hā (4) kaṣṭam īdṛśo ’py aham evam adhanyo yan mām āgamya mātā madviyogaduḥkhaṃ pratyanu(5)bhaviṣyatīti | tatas tair vadhyaghātakaiḥ tat śūlaṃ pṛthivyāṃ nikhātaṃ paraparāṅ ca saṅjalpaṅ kartu(1)m ārabdhaḥ | ko ’smākaṃ kumāraṃ śūle samāropayati | tatra caikaiko ’pi vyājaṃ kartum ārabdho (2) yūyam āropayata | mama śirorujātyartham bādhate | mama pṛṣṭhaśūlam mama pārśvaśūla(3)m iti na teṣāṃ kaścid utsahate sma tad akāryaṅ kartuṃ ||

gźon nu gser mdog gsal śiṅ sa la btsugs pa bltas nas ma rjes su dran te | sdug bsṅal drag pos rgyud źu bar byas pas mchi ma glog pa la źugs par gyur te | de ltar ma ṅa daṅ bral bar thos pa daṅ gnas skabs cir gyur źig gu | gaṅ (4) gi tshe thun daṅ po’i mtshan phyed la ma mthoṅ na yaṅ śin tu gnod pa drag po myoṅ na des deṅ bu gcig pa daṅ bral na srog ji ltar ’dzin par ’gyur | kyi hud ṅa ni ’di lta bu’i skal ba ṅan pa ste | ṅa skyes pas ma ṅa daṅ bral ba’i sdug bsṅal ñams su myoṅ bar gyur to || de nas gśed (5) ma pa rnams kyis gsal śiṅ de sa la btsugs te phan tshun smra bar rtsom pa | bdag cag las su źig gis gźon nu ’di gsal śiṅ la bskyon par bya | der yaṅ re re nas sgyu byed pa la źugs te| khyed rnams kyis skyon cig | ṅa ni deṅ mgo bo’i nad kyis śin tu gzir to || (6) de bźin duṅ ni rgyab nas gzer ro || ṅa ni mchan khuṅ nas gzer ro źes zer źiṅ de rnams gaṅ yaṅ bya ba ma yin pa de byed par spro bar ma gyur to ||

[50] Then, the lad Suvarṇavarṇa observing the stake being erected upon the ground, became mindful of his mother and, his heart melting with intense grief, began to shed tears: "Soon, on hearing of her separation from me, what would be the condition of my mother? How will she who, indeed, formerly on not seeing me even for half a watch, experienced great suffering, sustain her life now, separated from me, her only son? Ah, Alas! Such an unfortunate one am I, indeed, that, on account of me, my mother will suffer the pain of separation from me." Then, those executioners fixed that stake in the ground and began to talk to one another: "Which of us will place the lad upon the stake?" Thereupon, each one began to hold out a pretext saying: "You do it (i.e. place the lad upon the stake), today, a headache worries me excessively; me, an acute pain in my back; and me, an acute pain in my side." Not one of them was willing to commit that crime.

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