Bibliotheca Polyglotta

[100] atha karṇaḥ sārthavāhaḥ prāṇidhānaṃ kṛtvotthito vipaśyī samyaksambuddhas tata e(1)va pratinivṛtya bandhumatīyaṃ dāvaṃ gato ’tha karṇaḥ sārthavāhas tair bandhumatīyakaiḥ śreṣṭhibhiḥ (2) sārthavāhaiś ca pratyabhijñātas tatraikaḥ sārthavāhas tān paurikān idam avocat | (3) na vayaṃ bhavantaḥ karṇaṃ sārthavāham avasīdantam apy upekṣāmahe paṭañ ca prasāryāha || (4) bhavantaḥ śakyaṃ bahubhir ekaḥ samuddhatuṃ na tv ekena bahavas tad yena vātra yat pari(5)tyaktavyaṃ tad asmin paṭe ’nupradīyatām ity ukte harṣakaṭakakeyūrāṅgadakuṇḍalahārārddha(1)hārāṅgulīyakāny anekālaṅkāraśatasahasrāṇy anupradattāni | anekāni ca kāśidukū(2)lakoṭāmbakauśeyāparāntakaśūkṣmātimahārhavicitravastrayugalaśatāny anekā(3)ni tasya tasminn eva kṣaṇe vastrāṇām alaṅkārāṇāñ cātimahān rāśiḥ samvṛttaḥ | ta(4)taḥ karṇaḥ sārthavāhas tāṃ vibhūtim avalokya patnyāḥ kathayati | bhadre paśya sukṣetre(5)dānavījasyāṅkuraḥ prādurbhūta iti | sāpi prītiprāmodyajātā vipaśyinaṃ samyaksambuddhaṃ (1) namasyantī tāni vastrāṇi alaṃkārāṇi cāvavarakaṃ praveśayitum ārabdhā |

de nas ded dpon rna can gyis smon lam btab nas laṅs pa daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs slar bźud de | mñan ldan gyi skyed mos tshal du gśegs so || de nas ded dpon rna can mñan ldan gyi tshoṅ dpon (6) daṅ | ded dpon rnams kyis ṅo śes par gyur to || de nas ded dpon źig gis groṅ khyer pa de rnams la ’di skad ces smras so || ṅa daṅ khyed rnams kyi ded dpon rna can rgud par gyur pa la | btaṅ sñoms su ’jog pa ni rigs pa ma yin no || de nas ras gcig btiṅ ste yaṅ smras pa | (7) grogs po dag maṅ pos ni gcig legs par gdon nus kyi | gcig gis ni maṅ po ma yin pas | de la gaṅ gis ’dir yoṅs su btaṅ ba de ras ’di’i steṅ du źog śig ces smras pa daṅ | du ma źig gis mgul gdub daṅ | gdu bu daṅ | dpuṅ rgyan daṅ | do śal daṅ | se mo (216a1) do daṅ | lag gdub la sogs pa rgyan brgya stoṅ dpag tu med pa źig byin pa daṅ | ka śi’i ras daṅ | du ku la’i ras daṅ | ko tam pa’i ras daṅ | dar daṅ mon dar la sogs pa śin tu phra źiṅ rin che ba sna tshogs pa’i gos zuṅ brgya stoṅ dpag tu med pa byin te | de la (2) skad cig ma de ñid du gos daṅ rgyan gyi phuṅ po źig tu gyur to || de nas ded dpon rna can gyis ’byor pa de la bltas nas chuṅ ma la smras pa | bzaṅ mo źiṅ gśin pa la sbyin pa’i sa bon btab pa’i myu gu ’thon pa la ltos | de yaṅ dga’ ba daṅ mgu ba skyes te | yaṅ dag par rdzogs pa’i (3) saṅs rgyas rnam par gzigs de la phyag byas nas rgyan daṅ gos de rnams gnas źig pa’i phyed du ma der gźug par brtsams so ||

[100] Then, after making his earnest wish, the caravan leader Karṇa arose, and the Fully Awakened One, Vipaśyin, returning thence, went to the forest of Bandhumatī. Now, the caravan leader Karṇa was recognized by the merchants and caravan leaders of Bandhumatī. Thereupon, a certain caravan leader said this to the citizens: "Sirs, we are not indifferent to the caravan leader Karṇa who is impoverished"; and spreading a cloth he added: "Sirs, it is possible for one to be rescued by many, but not many by one. So, please place whatever any of you wish to give away upon this cloth." When he said so, many hundreds of thousands of ornaments such as necklaces, chains, bangles, bracelets, ear-rings, full and half necklaces and rings were made over to him by many a person; as were also many hundreds of thousands of pairs of garments of Kāśi, Dukūla, Koṭambaka, Kauśeya and Aparāntaka cloth, fine, of very great expense and splendid. There arose for him at that very moment a very large heap of clothes and ornaments. Then, the caravan leader Karṇa looked at that wealth, and said to his wife: "Good lady, look, the shoot of the seed of a gift upon a good field has made its appearance." She, too, becoming happy and joyous, bowed to the Fully Awakened One, Vipaśyin, and began to take those clothes and ornaments into that ruined lying-in chamber.

[101] virūpo ’pi (2) dārakas tat paitṛkam udyānaṃ praviśya kṣusdduḥkhopataptamānasas tām ātmīyāṃ para(3)mavirūpatām eva punaḥ punaḥ saṃśocayan saṃlakṣayati | kim mayā pāpakarmakā(4)riṇā paramaduḥkhabhāginā ’tivirūpeṇādhanyadarśanena jīvitā prayoja(5)naṃ sarvathā praghātayāmy ātmānam ity udvignamanaḥ sahasaiva pāṭalāvṛkṣasyāgraśākhā(1)m āruḍho vṛkṣaśākhā ca bhagnā sahasaiva sārddhaṃ vṛkṣaśākhayā patito vedanārttaś cāvatiṣṭha(2)te |

khye’u mi sdug pa de yaṅ pha’i skyed mos tshal der źugs nas bkres pas gduṅs pa’i yid daṅ | raṅ ñid mchog tu gzugs ṅan pas ’di ltar yaṅ daṅ yaṅ (4) du mya ṅan byed ciṅ bsams pa | śin tu sdig pa’i las byed pa | mchog tu sdug bsṅal ba’i skal ba can śin tu gzugs ṅan pa | mthoṅ na bkra mi śis pa ṅa gson pas kyaṅ dgos pa ci źig yod de | bdag ñid kyi srog daṅ ’bral bar bya’o sñam nas sgyid lug pa’i yid kyis mod kho (5) na la pa la’i śiṅ gi yal ga’i rtser mor ’dzegs pa daṅ | śiṅ gi yal ga chag nas | śiṅ gi yal ga daṅ lhan cig tu lhuṅ ste | tshor ba ñams śiṅ ’dug go ||

[101] The lad, Virūpa, too, entered that park belonging to his father and, his mind tormented by the pain of hunger, and grieving again and again over that great deformity of his, reflected: "I am a doer of evil. Great hardship is my lot. I am greatly deformed and inauspicious to look at. What is the use of my living? By all means I will kill myself." Thus depressed in mind, he immediately climbed upon the topmost branch of a Pātāla tree. The branch of the tree broke, and immediately falling down with it he remained afflicted by pain.

[102] atra cāntare nāsti kiñcidbuddhānāṃ bhagavatām ajñātam adṛṣṭam | aviditam avajñātam a(3)drākṣīd vipaśyī samyaksambuddho divyena buddhacakṣuṣā viśuddhenātikrāntā mānuṣya(4)kena virūpadārakaṃ tathā duḥkhitaṃ dṛṣṭvā ca punar mahākaranīyo sañcodyamā(5)no ṛddhayā tat sthānaṃ gatvā svaśarīraprabhām utsṛṣṭavān | kalpaśatasambhṛtāś ca bhagavato (1) maitryāṃśava utsṛṣṭāḥ || yaiḥ spṛṣṭamātrasyaiva virūpasya yā śarīre duḥkhavedanā sā (2) prativigatā tac ca kṣuttṛṣaduḥkhaṃ pratiprasrabdhaṃ | sahasaivotthitaḥ paśyati vipaśyi(3)naṃ samyaksambuddhaṃ kalpakoṭiniyutaśatasahasradurlabhadarśanam uttaptam dvātriṅśan(4)mahāpuruṣalakṣaṇadyotitavigrahaṃ saha darśanāc cāsya bhagavato vipaśyinaḥ (5) samyaksambuddhasyopari prasādo jātaḥ | tena ca haridrāraktakaṃ hastamātraṃ vastra(1)khaṇḍaṃ prāvṛtam āsīt tena tatprasādāviṣṭena śarīrād avatārya mahatā prasādavegena (2) sahasaiva vipaśyinaḥ śāstur upari nikṣiptam ekañ ca karṇikārakusuman tac ca bhagava(3)tā vipaśyinā tathāgatenārhatā samyaksambuddhena tathādhiṣṭhitaṃ yathā tad vastrakha(4)ṇḍakaṃ tathāgatasya kāyapramāṇikaṃ bhūtvā kāyaṃ praticchāditavān | karṇikā(5)rakusumañ copaviśakaṭacakramātraṃ bhūtvā cchattravad avasthitaṃ | tac ca dṛṣṭvā virūpasya dāra(1)kasyātimahān prasādo jātaḥ | sa mahatā praśādavegena vipaśyinaḥ samyaksa(2)mbuddhasya pādayor nipatya mahatā svareṇa praṇidhānaṃ kartum ārabdhaḥ |

bar skabs der saṅs rgyas bcom ldan ’das la ni mi mkhyen pa’am | mi gzigs pa’am | thugs su mi (6) chud pa’am | rnam par mi rig pa ci yaṅ mi mṅa’ bas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyis saṅs rgyas kyi lha’i sbyan rnam par dag pa | mi’i las ’das pas khye’u mi sdug pa de ltar sdug bsṅal ba gzigs so || gzigs nas kyaṅ thugs rje chen pos (7) yaṅ dag bar bskul te | skyed mos tshal der rdzu ’phrul gyis gśegs nas ñid kyi sku las ’od zer ’gyed par mdzad de | () bkres pa daṅ skom pa’i sdug bsṅal de yaṅ rgyun chad par gyur nas de’i mod la laṅs pa daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs (216b1) bskal pa bye ba brgya stoṅ dpag tu med pa mthoṅ ba śin tu rñed par dka’ ba daṅ | mtshan sum cu rtsa gñis kyi snaṅ bas ’bar bar byas pa’i sku daṅ ldan pa mthoṅ ṅo || de mthoṅ ba’i mod la bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs la dad pa chen po (2) skyes te | des kyaṅ yuṅ bas btsos pa’i gos kyi dum bu khru gaṅ gyon te ’dug pa las | des dad pa’i śugs kyis lus las phud de | de daṅ kar ni ka’i me tog cig dad pa’i śugs chen pos ’phral du bcom ldan ’das rnam par gzigs kyi sku la gsol lo || de yaṅ (3) bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis ji ltar gos kyi dum bu de bźin gśegs pa’i sku tshad daṅ ldan pa tsam du gyur nas sku la gsol ba daṅ | me tog kar ni ka yaṅ dbu’i steṅ du śiṅ rta’i ’phaṅ lo tsam du (4) gyur nas gdugs ltar gnas pa de ltar byin gyis brlabs so || de mthoṅ ba daṅ khye’u mi sdug pa śin tu yaṅ dad pa chen po skyes nas | de dad pa chen po’i śugs kyis yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi źabs gñis la phyag byas te| sgra gsaṅ chen (5) pos smon lam byed par brtsams pa |

[102] Now, there is nothing that is not known, not seen, not understood or not comprehended by the Awakened, the Fortunate Ones. The Fully Awakened One, Vipaśyin, saw with the pure, superhuman and divine eye of an Awakened One, the lad Virūpa who was thus pained. Seeing him and being moved by great compassion, he went to that park by magic power, and discharged a radiance from his body. The rays of compassion of the Fortunate One accumulated over hundreds of thousands of kalpas were discharged. Indeed, at the mere touch of them, what feeling of bodily pain Virūpa had, vanished, and that pain of hunger and thirst was allayed. Getting up immediately, he saw the Fully Awakened One, Vipaśyin, a sight difficult to obtain within hundreds of thousands of crores of niyutas of kalpas, radiant with his body resplendent with the thirty-two marks of a great being. With the sight of him, there arose in him great faith towards the Fully Awakened, the Fortunate One, Vipaśyin. He was covered in a piece of cloth a cubit in length and the colour of tumeric. Overcome by faith, he took it off his body and with a great surge of faith immediately put it upon the Teacher, Vipaśyin, together with a Karṇikāra flower. The Tathāgata, the Arhat, the Fully Awakened, the Fortunate One, Vipaśyin, exercised his power in such a way that the piece of cloth being transformed to the size of his body, he caused it to cover his body. The Karṇikāra flower, too, having become the size of a cart-wheel, stood above him like an umbrella. Having seen that, very great faith arose in the lad Virūpa. With a great surge of faith, he fell at the feet of the Fully Awakened One, Vipaśyin, and in a loud voice, began to make an earnest wish:

rkaṅ gñis mchog gyur sbyin pa ’di || ’di yis ’di nas gzugs ṅan ñid ||
de las brtsams te legs spaṅs nas || bdag ñid gzugs bzaṅ ñid thob śog || gser gyi gdoṅ can gos rnams ni || gser sbyaṅs lta bu gyon pa daṅ ||
bdag (6) gis lus daṅ kha nas kyaṅ || tsan dan autpal dri ltar śog || gser gyi mdog ltar snaṅ gyur ciṅ || ’jig rten kun gyi yid du ’oṅ ||
nad kun las ni rnam thar ciṅ || bstan bcos kun du pha rol phyin || kun du’aṅ nor daṅ yaṅ dag ldan || sdug bsṅal thams cad rnam (7) spaṅs pa ||
kun mchog kun gyis lta bar ’os || rgyan rnams kun gyis rnam brgyan śog || rdzogs saṅs rgyas don kun grub ciṅ || sems can rnams la mñes gśin śog ||
dri med yon tan dpal ldan lha || bde źiṅ rdzas kun ldan par śog ||

"By this gift, here in this world, O best of Men, may I cast aside ugliness and obtain handsomeness from today onwards. (1) Of a golden complexion and dressed in clothes of a golden hue, may there he the fragrance of sandal and blue-lotus from my body and my mouth. (2) May I he a Fully Awakened One, possessed of a sheen of golden hue, captivating the mind of all the world, freed from all disease and a master of the purport of all the śastras; (3) meaningful in every word, free from all that is evil; all-supreme, and all-seeing, and adorned in all manner; (4) all aims accomplished, devoted to all beings, possessed of all pure virtues, glorious, endowed with all wealth and happy." (5)

[103] athaitat prāṇidhānakaraṇasa(4)makālam eva virūpasya dārakasya sahasaiva sā virūpatāntarhitā surūpaḥ (5) samvṛtto darśanīyaḥ prāsādikaḥ suvarṇavarṇagātracchaviḥ sahasaiva cāsyākasmād ā(1) kāśād āgatya suvarṇavarṇair vastraiḥ śarīrām ācchāditaṃ | mahārhaiś cāṅgadakuṇḍalādi(2)bhir alaṅkāraviśeṣair | devatābhiś ca karṇikārotpalacampakapadmakumudamā(3)ndārakādikam mahat kusumavarṣaṃ pātitaṃ | divyañ candanāgurukuṃkumatamāla(4)patracūrṇavarṣaṃ pramuktam evañ codghuṣṭam aho tathāgatāvaropitasya dānabījasy_i(5)ṣṭho viśiṣṭhaś cāṅkuraḥ samutpanna iti | tena ca divyena puṣpacūrṇavarṣeṇa sarvan tad udyānaṃ jā(1)numātreṇaughenāvasthitam atha bhagavān vipaśyī samyaksambuddhas tasmād udyānān niṣkramya (2) bandhumatīyakaṃ dāvaṅ gataḥ |

des smon lam ’di byas (217a1) pa daṅ dus mñam pa ñid la khye’u mi sdug pa ’phral du mi snaṅ bar gyur ciṅ | mdzes pa lta na sdug pa | lus kyi pags pa’i mdog gser gyi mdog can gyi gzugs bzaṅ bar gyur to || ’phral du de la nam mkha’ las gser gyi mdog can gyi gos byuṅ bas lus (2) la bkab ciṅ rin po che’i dbu rgyan daṅ | rna cha la sogs pa’i rgyan gyi khyad par rnams byuṅ bas brgyan to || lha rnams kyis kyaṅ me tog kar ni ka daṅ | autpa la daṅ | tsam pa ka daṅ| padma daṅ | ku mu ta daṅ | man da ra ba la sogs pa me tog gi char chen po phab pa daṅ | lha’i (3) tsan dan daṅ | aa ka ru daṅ | gur gum daṅ | ta ma la’i lo ma’i phye ma’i char phab ciṅ ’di skad ces kyaṅ smras so || e ma’o de bźin gśegs pa la bskrun pa’i sbyin pa’i sa bon khyad par can gyi myu gu yaṅ dag par ’byuṅ ba yin no || lha’i me tog daṅ| phye ma’i char yaṅ pus mo (4) nub pa tsam du skyed mos tshal de thams cad du bab nas gnas so || de nas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs skyed mos tshal de nas mṅon par phyuṅ ste mñan ldan gyi skyed mos tshal du gśegs so ||

[103] Now, even as he made this earnest wish, that ugliness of the lad Virūpa disappeared suddenly. He became handsome, charming and pleasant; the skin of his limbs was of a golden colour. His body was immediately covered with clothes of a golden hue that came unexpectedly through the sky, as well as with excellent ornaments of great value such as bracelets and ear-rings. The gods let fall a great shower of flowers such as the karnikāra, blue-lotus, campaka, red-lotus, white water-lily and māndāraka. Also discharged was a divine shower of powdered sandal, aloe, saffron and Tamala leaves. They proclaimed: "Ah! there has arisen a desirable and excellent sprout of the seed of a gift made to the Tathāgata". That entire park remained flooded knee-deep with that divine shower of flowers and powder. Then the Fortunate One, the Fully Awakened One, Vipaśyin departed from that park and went to the forest Bandhumatī.

[104] karṇo ’pi sārthavāho bhāryām uvāca | bhadre so ’(3)smākaṃ putraḥ kva gato yam āgamyāsmākam īdṛśī vipattir abhūd iti | sā kathaya(4)ty udyānaṃ gacchāmīti tena samākhyātaṃ | tad gaccha śīghraṃ mā sa tatrodvignamanā ā(5)tmānaṃ praghātayiṣyatīti | karṇaḥ sārthavāhaḥ kathayati | kin nāmāsāv asmākaṃ putraḥ kīdṛ(1)śo veti | sā kathayaty āryaputra paramavirūpadarśano virūpākhyaś ceti || tataḥ sā(2)rthavāhas tvaritagatipracāratayā tad udyānaṃ gataḥ paśyati ca virūpakumāraṃ suva(3)rṇavarṇakāyam atimahārhasūkṣmasuvarṇapītavastrācchāditaśarīraṃ sarvālaṅkāra(4)vibhūṣitam atimanoharaṃ darśanadevakumāram iva paramayāśriyā dedīpyamānaṃ (5) dṛṣṭvā ca punar aho dhanyaḥ saḥ puruṣo yasyāyaṃ putraḥ ity evam uktvā taṃ kumāram uvāca || dā(1)raka kasya tvaṃ putra iti | sa kathayati karṇo nāma sārthavāhastasyāhaṃ putra iti | karṇaḥ (2) sārthavāhaḥ saṃlakṣayati | viheṭhito ’ham anena kumāreṇeti vicintya samabhivṛ(3)ddhakutūhalo ’nimiṣam abhivīkṣyamāṇaḥ punas taṃ kumāram uvāca | bhoḥ kumāraḥ (4) satyaṃ kathaya kasya tvaṃ putra iti virūpaḥ kathayati kim atra vicāryate | satyam e(5)vāhaṃ karṇasya sārthavāhasya putra iti | sa kathayaty aho ’ham anena kumāreṇa suviḍa(1)mbitaḥ kṛta iti | matvā kathayati | kumāra śrutam mayātivirūpa sa iti tvaṃ cābhirūpaḥ | (2) tata kenopāyenābhirūpatā tavābhinivṛtteti ||

ded dpon rna can gyis chuṅ ma la smras pa | bzaṅ mo (5) gaṅ źig skyes nas de las ’di lta bu’i rgud pa byuṅ bar gyur pa’i bu de gar soṅ | des smras pa | des skyed mos tshal du ’gro’o źes zer ro || des smras pa | des de ñid du yi mug pas bdag ñid gsod par ’gyur gyi de myur du bźud cig | ded dpon rna can gyis smras pa | (6) yu bu’i bu’i miṅ ni ci || gzugs ni ci lta bu źig yod || des smras pa | rje’i sras śin tu blta na mi sdug pas mi sdug pa źes bgyi’o || de nas ded dpon rna can de śin tu myur ba’i gom stabs kyis skyed mos tshal der soṅ ba daṅ | gźon nu mi sdug pa lus gser gyi mdog can rin (7) po che’i gos ser po phra ba lus la gyon pa | rgyan thams cad kyis brgyan pa | mthoṅ na yid ’phrog pa | lha’i bu gźon nu bźin du dpal gyi mchog tu ’bar ba mthoṅ ṅo || mthoṅ nas kyaṅ ae ma’o gaṅ la ’di lta bu’i bu yod pa de ni skyes bu skal ba daṅ ldan pa’o źes zer źiṅ gźon (217b1) nu la smras pa | khye’u khyod su’i bu yin | des smras pa | rna can źes bya ba’i ded dpon źig yod de | ṅa ni de’i bu yin no || ded dpon rna can gyis bsams pa la | gźon nu ’dis ni ṅa la bstiṅs so sñam du sems śiṅ | śin tu ltad mo skyes te | mig mi ’dzums par lta źiṅ (2) gźon nu de la yaṅ smras pa | kye gźon nu su’i bu yin pa bden par smros śig | mi sdug pas smras pa | ’dir ci źig brtag par bya ste | ṅa ni bden pa ñid du ded dpon rna can gyi bu yin no || des smras pa | e ma’o gźon nu ’dis ni ṅa la śin tu yaṅ bstiṅs so sñam nas smras pa | (3) gźon nu ṅas ni śin tu mi sdug go źes thos na | khyed ni gzugs bzaṅ na | de thabs gaṅ gis gzugs bzaṅ bar gyur |

[104] The caravan leader Karṇa said to his wife: "Good lady, where has our son, on account of whom we had such misfortune, gone?" She replied: "He said ’I am going to the park’. Therefore, go quickly, lest being distressed in mind, he kills himself there." The caravan leader Karṇa said: "What is the name of our son and what is he like?" She replied: "Noble sir, he is very ugly to look at and is called Virūpa." Then the caravan leader, employing a quick gait, went to that park. There, he saw the boy, Virūpa, with his golden coloured body covered with very expensive, fine and golden-yellow clothes. He was adorned with all ornaments, quite enchanting to look at and radiant with extreme glory like a divine boy. Having seen him he remarked: "Ah, fortunate is he of whom this is the son", and asked that boy: "Child, whose son are you?" He replied: "There is the caravan leader Karṇa by name; I am his son." The caravan leader Karṇa observed: "I am being rebuked by this boy". Thinking thus, his curiosity greatly increased and looking at him without winking, he again asked that boy: "Ho, boy, tell mo truly, whose son are you?" Virūpa replied: "What is there to doubt here? Truly, I am the son of the caravan leader Karṇa". He remarked: "Alas! I am subjected to much ridicule", and thinking thus he said: "Boy, I have heard that he is very ugly, but you are handsome. So, by what means has this handsomeness of yours come about?"

[105] virūpaḥ kumāraḥ prītivika(3)sitākṣo mahatā svareṇovāca |

gźon nu mi sdug pas dga’ bas mig gdaṅs te sgra gsaṅ chen pos smras pa |

[105] The boy Virūpa, his eyes dilated with joy, said in a loud voice:-

deṅ ni dbul ba’i sdug bsṅal mes || sems ni yoṅs su gduṅs pas (4) na ||
śiṅ gi yal ga’i rtser ’dzegs te || bdag gis raṅ ñid ltuṅ bar byas || lhuṅ bas yan lag snad pas gzir || bdag ni ba rgyal ba ñid du gyur ||
sems ni dbugs med ma thon par || skad cig tsam źig rnam par gnas || de nas rnam gzigs rdzogs saṅs (5) rgyas || sems can rnams la rjes brtse ba ||
mgon po bdag la thugs brtse’i phyir || skyed mos tshal ni ’dir byon to || sum cu rtsa gñis mtshan ’chaṅ źiṅ || pags pa gser ni sbyaṅs pa ’dra ||
btso ma’i gser ’dra’i ’od rnams kyis || phyogs bcu dag ni ’geṅs (6) par mdzad || de sku’i ’od zer rab bsil bas || bdag la reg pa tsam gyis na ||
mñam med bdud rtsi’i rgyun gyis ni || ’di dag thams cad tshim par mdzad || bkres skom ltuṅ ba’i sdug bsṅal daṅ || ma lus bdag gi bkra mi śis ||
de yi mod la źi gyur ciṅ || (7) bdag ni sems can rñed par gyur || ’di ci yin źes spro bcas par || bdag laṅs de tshe thub pa yi ||
śin tu mdaṅs bzaṅs ’gro ba yi || phun sum tshogs pa’i gnas gyur mthoṅ || bdag gis blta bya’i rin chen de || mgon po dpal gyi mchog gis ni ||
phyogs (218a1) rnams rgyas par gsal mdzad pa || mthoṅ nas bdag sṅar dad par gyur || de nas rab dga’i sems kyis su || bdag gis gos kyi dum bu ni ||
yuṅ bas btsos pa de ñid la || mchog tu dga’ bas phul bar gyur || kar ni ka yi me tog gcig || (2) bdag gis brtul źugs bzaṅ de la ||
gtor ba de yaṅ thub pa yi || steṅ du gdugs bźin gnas par gyur || des na dga’ źiṅ mgu ba yis || źabs gñis la ni rab btud de ||
śin tu daṅ ba bskyed pa yis || bdag gis smon lam ’di byas so || mgon po (3) sbyin pa ’di yis ni || de ñid bdag ni gzugs ṅan pa ||
yoṅs su spaṅs śiṅ gzugs bzaṅ ba’aṅ || srid pa’i rgya mtsho thob par śog || gser gyi mdog can gos rnams kyaṅ || gser sbyaṅs lta bu gyon pa daṅ ||
bdag gi lus daṅ kha dog kyaṅ || tsan dan autpal (4) dri ldan śog || bdag gi smon lam de dag ni || ’dis ni byas par gyur pa na ||
gzugs daṅ kha dog ’di ’dra ba || yid du ’oṅ ba byuṅ bar gyur || gos ni rin thaṅ cher gyur pa || ser źiṅ śin tu ’jam pa daṅ ||
bdag gi lus la ’phral du ni || skad cig de ñid dag las byuṅ || (5) nam mkha’i ṅos nas lha rnams kyis || me tog daṅ ni tsan dan daṅ || aa ga ru daṅ tam la || aa ga ru sogs char ’di phab || ca co rnam pa chen po daṅ || yid ’phrog pa yi rṅa brduṅ źiṅ || saṅs rgyas bcom ldan phyag ’tshal źes || bya ba’i sgra ni smra bar gyur || deṅ ni dge (6) ba ’di byas pas || bdag gi gzugs ni ’di dag daṅ || gser ’dra’i mdog ni yid ’oṅ ba || ’di ni byuṅ bar gyur pa yin ||

"Today, my mind tormented by the fire of the pains of poverty, I climbed the topmost branch of a tree and hurled myself down. (1) Fallen down and pained by the fracture of limbs, I became unconscious, and for a mere moment I remained motionless and breathless. (2) Thereupon, the Awakened One, Vipaśyin, compassionate indeed towards beings, the protector, came to this park out of compassion for me; (3) hearing the thirty-two marks, with his skin resembling the colour of purified gold and filling the ten quarters with rays of liquid gold. (4) This whole body of mine was gladdened being merely touched by his cool radiance, an unequalled stream of nectar. (5) That very moment, my pain resulting from hunger, thirst and the fall as well as all my inauspiciousness was allayed. I also regained consciousness. (6) Thinking "What is this?" I stood up. Then, I saw the sage, extremely charming, the abode of the splendour of beings. (7) Having seen this jewel, worthy of being seen, the protector, illuminating all the quarters with extreme glory, then faith arose in me. (8) Then, delighted at heart and with extreme joy, I cast upon him a small piece of clothing that was the colour of tumeric. (9) I also cast upon him of true penance, one flower of the Karṇikāra; and it stood over the sage like an umbrella. (10) Then, too, delighted at heart, I fell at his feet and, full of faith, made this earnest wish: (11) ’By this gift, O protector, may I, this very day, cast off this ugliness and indeed become handsome, in the ocean of existence. (12) Dressed in clothes of a golden hue, and covered with golden-yellow, may there be the fragrance of sandal and blue-lotus from my body and my mouth.’ (13) Thus this earnest wish was made by me; and there arose for me this figure having such a colour and attractive. (14) That very moment, today, there suddenly manifested upon my body clothes of great value and very soft and yellow. (15) From the sky the gods discharged this shower of flowers, and the powder of sandal and aloe, tamāla, tagara, etc. (16) There was a great sound of "Ah, ah", as well as the pleasant drum; the sound arose saying "Homage to thee, the Fortunate, the Awakened One." (17) Today, having performed this meritorious deed, there appeared for me this figure of such a sort, agreeable and having the colour of gold." (18)

[106] athaitad upaśru(4)tya karṇaḥ sārthavāhaḥ sahasaiva sahasraiḥ prasādakaṇṭakita(5)sarvaromakūpaḥ kṛtāñjalir vipaśyinaṃ tathāgataṃ muhur muhur namasyamānaḥ paramaprītisaumanasya jātaḥ (1) surūpaṃ putram animiṣam abhivīkṣya prāha | putra āgaccha gacchāva ity atha surūpaḥ kumāraḥ pitāyaṃ ma(2)mety utpannabahumānaḥ pituḥ pādābhivandanaṃ kṛtvā svāgataṃ tātety uktvā pitrā (3) sārddhaṃ gantuṃ saṃprasthitaḥ |

de nas ded dpon rna can gyis de skad thos pa daṅ | ’phral du dad pa’i śugs kyis ba spu’i bu ga thams cad ldaṅ bar gyur ciṅ de bźin gśegs pa rnam par (7) gzigs la yaṅ daṅ yaṅ du phyag ’tshal źiṅ mchog tu yid dga’ ba skyes pa daṅ | bu gzugs bzaṅ ba la mig mi ’dzums pas bltas te smras pa | bu tshur śog yu bu ’deṅs | de nas gźon nu gzugs bzaṅ kyis bdag ni pha ’di las skyes pa yin no sñam nas śin tu gus pa daṅ bcas (218b1) pas pha’i rkaṅ pa la phyag byas nas yab legs par byon tam źes smras te | pha daṅ lhan cig khyim du chas so ||

[106] Having listened to this, the caravan leader Karṇa, with all the hairs on his body bristling with faith, immediately bowed repeatedly with folded palms to the Tathāgata Vipaśyin. Full of joy and gladness he looked at his handsome son with unwinking eyes and said: "Son, come, let us go." Then the handsome boy, full of regard with the thought "This is my father", made obeisance at his feet, welcomed him and set out towards home with his father.

[107] śakrasya devānām indrasyādhastāj jñānadarśanaṃ pravartate | ta(4)syaitad abhavat ayaṃ karṇaḥ sārthavāho bhagavati buddhe kṛtādhikāraḥ tan nāyam (5) arhati tṛṇāgāre vastum iti viditvā viśvakarmāṇaṃ devaputram āmantrayate | (1) gaccha viśvakarman karṇasya sārthavāhasya catūratnamayañ caturdvāram ardhāṣṭamatalakaṃ gṛham abhinirmimī(2)ṣveti | tato viśvakarmaṇā śakrasya devendrasya pratiśrutya tatkṣaṇād eva bandhumatī(3)rājadhānīm āgatya catūratnamayeṣṭakastambhasañcitam uttuṅgarucirāṭṭālakaṃ ga(4)vākṣaniryūhakapotamālāsuvinyastāṅgāphalakanāgadantakam atyuccārddhāṣṭamata(5)lakam atiramaṇīyatoraṇopaśobhitadvāraṃ śarajaladharābhrakūṭahimanikararāśi(1)śikaramṛṇālāvadātocchritacchatradhvajapatākam āmuktapaṭudāmakalāpaṃ sakalapuravaro(2)paśobhāniketabhūtam atirucirakanakamayābhinavaviniḥsṛtatāmracūta(3)pallavopaśobhitamukham aṣṭāṅgaśītalāmbuparipūrṇakumbhopaśobhita(4)dvāram aparimitarajatavaidūryasphaṭikamusāragalvendranīlamahānīlādi(5)ratnaparipūrṇānekanidhisahasrāpūryamāṇaṃ śeṣānardhadravyopakaraṇapari(1)pūrṇaṃ gṛhavaram abhinirmitaṃ ||

de’i tshe lha’i dbaṅ po brgya byin lha’i śes pas ’og tu ’jug par ’gyur ba yin pas de ’di sñam du sems te | ded dpon rna can ’di ni saṅs rgyas bcom ldan ’das la lhag par bya ba byas pa yin no || (2) de rtsva khyim na gnas pa ni regs pa ma yin no sñam nas lha’i bu las sna tshogs pa la smras pa | las sna tshogs pa soṅ la ded dpon rna can gyi khaṅ pa rin po che sna bźi las gru bźi pa’i rnam pa gyis śig | de nas las rnam pa sna tshogs pas brgya byin gyi tshig smras te | skad cig de ñid la (3) rgyal po’i pho braṅ mñan ldan du ’oṅs nas rin po che sna bźi’i pha gu las brtsigs śiṅ ka bas bteg pa | khyams mtho źiṅ mdzes pa daṅ | skar khuṅ daṅ | sgo khaṅ daṅ | ṅos na lcog gis legs par bkod pa’i yan lag can daṅ | gduṅ phran la spaṅ leb legs par bkod (4) pa | śin tu mtho ba’i khaṅ pa zur bźi pa | śin tu yid du ’oṅ ba’i rta babs kyis sgo ñe bar mdzes pa daṅ | ston ka’i sprin mdzes pa daṅ | gaṅs kyi phuṅ po daṅ | zla ba’i ’od zer daṅ| padma’i rtsa ba ltar dkar ba | gdugs daṅ rgyal mtshan daṅ | ba dan bsgreṅ ba daṅ | mu tig gi chun ’phyaṅ daṅ gos (5) kyi chun ’phyaṅ gi tshogs btags pa | groṅ khyer gyi mchog ma lus pa ñe bar mdzes par byed pa’i gnas su gyur pa | śin tu ’bar ba’i gser gyi raṅ bźin can gsar du mṅon par ’byuṅ ba’i aa nu’i rgyan byas śiṅ yan lag brgyad pa’i chus yoṅs su gaṅ ba’i bu ma pa brgyad kyis sgo ñe bar (6) gnas par byas pa | dpag tu med pa’i dṅul daṅ | bee d’urya daṅ| śel daṅ | spug daṅ | mthon ka daṅ | mthon ka chen po la sogs pa’i rin po che rnams kyis yoṅs su skor ba | gter du mas yoṅs su kheṅs pa | rin po che’i rdziṅ daṅ | yo byad kyis yoṅs su gaṅ ba’i khaṅ (7) pa’i mchog cig byas so ||

[107] The insight of Śakra prevails over the world below. It occurred to him thus: "This caravan leader, Karṇa, has performed his duties towards the Fortunate, the Awakened One. Therefore, he does not deserve to dwell in a grass-hut". Having observed thus, he addressed the divinity Viśvakarman: "Go, Viśvakarman, create for the caravan leader Karṇa a house made of the four precious materials and having four entrances and four stories." Then, Viśvakarman, agreed with Śakra, the lord of the gods, and at that very moment came to the capital city of Bandhumatī, and created an excellent house. It was provided with pillars of bricks made of the four precious materials. It had lofty and splendid watch-towers, windows, turrets and cornices, well laid out with subsidiary hoards and ivory pegs. It had four very tall stories. Its doors were adorned with very beautiful portals. Above it were raised parasols, flags and banners white as lotus-fibres, moon-beams, a heap of snow, or a mass of autumn clouds. Upon it were cast clusters of garlands of cloth. It had become the abode, as it were, of the entire ornamentation of that excellent city. Its entrance was adorned with coppery-red mango sprouts, freshly sprouted and gleaming like gold. Its gates were adorned with jars completely filled with cool water that had eight properties. It was being filled with many thousands of treasures, replete with unlimited precious substances such as silver, cats’ eyes, crystal, coral, sapphires and deep blue sapphires. It was also completely filled with all other priceless materials and implements.

[108] atha karṇaḥ sārthavāho gṛham āgato bhāryayā cāsya (2) hṛṣṭatuṣṭapramuditayā sauvarṇena bhṛṅgāreṇārgham anupradattaṃ | uktaś cārya(3)putra tvatpuṇyānubhāvād īdṛśaḥ kenāpi bhavanavaram abhinirmitam ity atha ka(4)rṇaḥ sārthavāhas taṃ bhavanavaram abhivīkṣya paramaprītisaumanasya jātaḥ (5)sutarāṃ buddhe bhagavati utpannaprasādopajanitaromāñcaḥ śirasi kṛtakarapuṭāñja(1)lir namas tasmai bhagavate tathāgatāyārhate samyaksambuddhāyācintyācintāmaṇaye ’nuttarā(2)ya puṇyakṣetrāyety uktvā praharṣapūrṇavadanakamalaḥ prāha ||

de nas ded dpon rna can gyis khyim du ’oṅs pa daṅ | de’i chuṅ ma dga’ źiṅ mgu la raṅs pas | gser gyi ril ba las chu byin te smras pa | rje’i sras khyed kyi bsod nams kyi mthus ’ga’ źig gis ’di lta bu’i khaṅ pa’i mchog byas so || de nas (219a1) ded dpon rna can gźal yas khaṅ de la mṅon par lta źiṅ | mchog tu dga’ ba daṅ yid bde ba skyes nas | saṅs rgyas bcom ldan ’das la śin tu yaṅ dad pa skyes te | ba spu ldaṅ ba daṅ thal mo spyi bor sbyar te | de bcom ldan ’das de bźin gśegs pa dgra (2) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bsam gyis mi khyab pa’i yid bźin gyi nor bu rin po che bsod nams kyi źiṅ bla na med pa la phyag ’tshal lo źes smras te phyag byas nas rab tu dga’ bas rgyas pa’i bźin daṅ bas smras pa |

[108] Now, the caravan leader, Karṇa, came home. Thrilled, pleased and delighted, his wife received him with water from a golden pitcher, and said to him: "Noble sir! by the power of your merit someone has created for us such an excellent mansion". Then, the caravan leader Karṇa looked at that excellent mansion and became greatly joyous and cheerful. With horripilation produced an account of the faith that greatly arose within him towards the Fortunate, the Awakened One, he made salutation with palms folded upon his head and said: "Homage be to him, the Fortunate One, the Tathāgata, the Worthy One, the Fully Awakened One, the imponderable wish-fulfilling gem, the supreme field of merit." His lotus-face filled with delight, he declared:

aho guṇamayaṃ kṣetraṃ (3) sarvadoṣavivarjitaṃ |
yatra nyastaṃ mayā bījamadyaiva phaladāyakaṃ |1| kva tat parīttaṃ dā(4)naṃ me sarvasaṃskāvavarjitaṃ |
kva cedaṃ ramyam uttuṅgaṃ hemaratnamayaṃ gṛhaṃ |2| kva tat (5) kuḍyāvaśeṣan me gṛhaṃ śokavivardhanaṃ |
kva cedam abhranirmuktaśaśāṅkarapāṇḍuraṃ |3| kva ca (1) tan mūṣikākīṭacchidravātāyanaṃ gṛhaṃ ||
kva cedaṃ pravarānekaratnavātāyanaṃ gṛhaṃ |4| kva tat kruddhaiḥ (2) śvabhir vyāptaṃ kaṇṭakāmedhyasaṃkulaṃ |
gṛham etat purā citraṃ kva cedaṃ ratnasañcitaṃ |5| kva (3) tad bhujaṅganirmokapralambāmbarasaṃkulaṃ |
kva cedaṃ sūkṣavastraśrīcitracāmaralambitaṃ |6| kva tac (4) chvabhir upanītaṃ sitāsthiprakaraṃ gṛhaṃ ||
kvedaṃ surabhisatpuṣpāmuktaprakaraśobhitaṃ |7| (5) kva tac chokāśrudhārābhiḥ sadāsiktatalaṃ gṛhaṃ |
kvedaṃ mṛgamadāmodavārisaṃsiktacandanaṃ |8| kva ta(1)d vahniaśikhāpluṣṭavāyasāśucitoraṇaṃ |
kva cedaṃ hemasadratnāmuktāhāropaśobhitaṃ |9| (2) kva tad bhagnaikakaṭakadvārāvaraṇakaṃ gṛhaṃ |
kva cedaṃ sphaṭikotkīrṇaṃ kapāṭapuṭa(3)saṃyutaṃ |10| kva tan mama cirādhvastaṃ khaṇḍāvavarakaṃ gṛhaṃ |
kvedaṃ maṇimayastambhani(4)ryūhapratimaṇḍitaṃ |11| kva tad ākrandaśabdena samāpūritacatvaraṃ |
kva cedaṃ tūrya(5)nighoṣavīṇāsvarasamanvitaṃ |12| kva tat kapālasaṃkārarāśipūrṇaṃ gṛhaṃ purā |
kva cedaṃ ru(1)cirānekaratnarāśicitāntaraṃ |13| kva tat pātitaniḥśeṣanāgadantakabandhanaṃ |
kva cedam indra(2)nīlāntapraviṣṭasphaṭikam mahat |14| kva tad āsananirmuktam iṣṭakaikaparāyaṇaṃ |
(3) kva cedaṃ citrapaṭṭāntamasūrakaśānvitaṃ |15| kva tac charkarākīrṇe bhūtale śayanaṃ pu(4)rā |
kva cedaṃ paṭṭavipulaṃ śrīpayaṅkaṃ manoramaṃ |16| kva tat tṛṇāśṛtaṃ bhūmau śayanaṃ me ’(5)tikarkaśaṃ |
kva cedaṃ tūlikāstīrṇam adyātīva manoramaṃ |17| kva tac chvāsuvisaṃkīrṇan durgandhānta(1)rgṛhaṃ gṛhaṃ |
kvedaṃ surabhisaṅgandhavāsita_ntaḥpuraṃ puraṃ |18| kva tac cīrāvacīrañ ca gṛham anta(2)rbahiḥ purā |
kvedaṃ vividhasadratnabhakticitramanoharaṃ |19| kva tat kāka_śu(3)ciśvetarekhāśatavilambitaṃ |
kva cedaṃ vipulānekamuktāhāropaśo(4)bhitaṃ |20| kva ca duḥkhavilāpoktasamucchritabhujaṃ gṛhaṃ |
kva cedam amalacattra(5)patākocchāyabhūṣitaṃ |21| namo ’stu tasmai nāthāya puṇyakṣetrāya tāyine |
yam āgamyā(1)ham adyaiva tīrṇo dāridrasāgaraṃ |22| namo ’stu lokanāthāya sarvajñāya vipaśyine |
(2) yam āgamya mayā ’dyaiva prāptā sampattir īdṛśī |23| vaijayantam ivācintyam anekaguṇa(3)bhūṣitaṃ |
yam āgamya mayā ’dyaiva prāptaṃ bhavanam uttamaṃ |24| taṃ samāsādya śā(4)stāraṃ kailāśaśikharocchritaṃ |
bhavanaṃ prāpyam uttuṅgaṃ śaratkālendupāṇḍuraṃ |25| (5) adyaivāsmin pure ’ṇātho bhūtvā dāridraduḥkhvān |
adyaiva sarvaśreṣṭhatvaṃ mahādhanavatā(1)ṅ gataḥ |26| uptamātraṃ yad adyaiva bījaṃ me phaladāyakaṃ |
lokaśreṣṭhaṃ vibhuṃ kas taṃ prajayitu(2)m arhati ity |27|

e ma’o yon tan raṅ bźin źi || ñes pa thams (3) cad rab spaṅs pas ||
gaṅ du bdag gis sa bon btab || ’bras bu de ñid stsol bar mdzad || sbyin pa ṅan ṅon de tsam ni || legs par sbyar ba kun bral gaṅ ||
ñams dga’ mthoṅ ba’i gser daṅ ni || rin chen raṅ bźin khyim ’di gaṅ || rtsig pa’i lhag ma lus pa tsam || bdag (4) khyim mya ṅan ’phel byed pa’i ||
sbrin daṅ ṅes par bral ba yi || zla ba’i ’od ltar dkar ’di gaṅ || byi ba ’bus rtol bu ga yi || skar khuṅ ldan pa’i khyim yaṅ gaṅ ||
rin chen rab mchog du ma yi || skar khuṅ ldan pa’i khyim ’di gaṅ || khros pa’i khyim khyab tsher ma daṅ || mi gtsaṅ tshogs (5) kyis gziṅs de gaṅ ||
khyim ’di sṅon chad de ’dra las || rin chen bsags ’di gaṅ yin mtshar || sgrul gyis bor ba’i lpags rñiṅ ’di || ’phyaṅ ba’i gos kyis khyab de gaṅ ||
phra ba’i gos ni phun tshogs bkra || rṅa yab ’phyaṅ ba ’di ni gaṅ || khyi mos bsdus pa’i rus goṅ ni || dkar pos (6) gcal bkram khyim de gaṅ |
dri źim me tog bzaṅ po ’di || si la mas ñe bar mdzes ’di gaṅ || mya ṅan ’chi ma’i rgyun gyis ni || rtag tu brlan pa’i khyim de gaṅ ||
dri źim gla rtsi tsan dan gyi || chu yis chag chag btab ’di gaṅ || me lces tshig ciṅ khra rnams kyis || mi rnams rta babs can de gaṅ|| (7)
gser daṅ rin chen mu tig mchog |phreṅ bas ñe bar mdzes ’di gaṅ || spaṅ leb chag pa’i sgo yis ni || bsgribs pa yi ni khyim ’di gaṅ ||
śel las bsgrubs pa’i sgo glegs ni || sgo ’phar ldan pa ’di ni gaṅ || ṅa ni yun riṅ ñams pa yi || ’jig du ma byed pa’i khyim ’di gaṅ ||
nor (219b1) bu’i raṅ bźin ka ba daṅ || sgo gaṅ gis ni brgyan ’di gaṅ || smre sṅags sgra yis kun du ni || khyab pa’i bźi mdo de ni gaṅ ||
rol mo’i sgra daṅ gliṅ bu yi || skad daṅ yaṅ dag ldan ni gaṅ || sṅon ni thod pa’i tshogs daṅ ni || phyag dar phuṅ pos khems te gaṅ ||
rin chen phuṅ pos mdzes pa gaṅ| (2) gaṅ du bsags pa ’di ni gaṅ || lcog daṅ gduṅ phran bkod pa rnams || ma lus lhag par gyur te gaṅ ||
naṅ na mthon ka chen po daṅ || śel ni chen po bźag ’di gaṅ || stan daṅ bral ba’i so phag ni || gcig la brten par gyur de gaṅ ||
sna tshogs gos g-yogs naṅ tshaṅs can || (3) brgya phrag daṅ ni ldan de gaṅ || sṅon ni gsegs mas khyab gyur pa’i || sa yi cha yi mal de gaṅ ||
rgya chen daṅ ldan dpal gyi khri || ñams su dga’ ba ’di ni gaṅ || rtsvas g-yogs pa yi mal stan ni || bdag la rab tu rtsub ste gaṅ ||
śiṅ bal yaṅ źiṅ ’jam pa’i stan || deṅ rab (4) yid du ’oṅ ba gaṅ || khyim nas khyi yis gaṅ gyur pas || śin tu dri mi źim de gaṅ ||
gźal yas khaṅ na yid ’oṅ ba || dri źim dam pas bsgos ’di gaṅ || sṅon chad khaṅ pa’i phyi naṅ na || gos deṅs snal mas khyab de gaṅ ||
sna tshogs rin chen mchog gyur pas || rnam spras (5) ñams dga’ ’di ni gaṅ || khra yis mi gtsaṅ ri mo yis || dkar po brgya rab ’chaṅ de gaṅ ||
rgyan rnams sna tshogs mu tig gis || dra bas ñe bar mdzes ’di gaṅ || sdug bsṅal tshig smre lag pa daṅ |bsgreṅ ba’i khaṅ pa de ni gaṅ ||
dri med gdugs daṅ ba dan dag || bsgreṅs (6) pas brgyan par gyur ’di gaṅ || skyob pa bsod nams źiṅ gyur pa || gaṅ źig byon pas bdag deṅ ñid ||
dbul ba’i rgya mtsho las sgrol ba || mgon po de la phyag ’tshal lo || gaṅ źig byon pas bdag de ñid || phun tshogs ’di ’dra thob ’gyur ba ||
thams cad mkhyen pa rnam (7) par gzigs || ’jig rten mgon la phyag ’tshal lo || rnam par rgyal bźin bsam yas pa’i || yon tan dpag med rnams kyis brgyan ||
yaṅ dag byon nas de bdag ni || gźal yas khaṅ mchog thob par mdzad || ston pa de ni legs rñed pas || ti se’i rtse mo bsgreṅs pa (220a1) lta’i ||
ston ka’i zla ba ltar dkar ba’i || gźal yas khaṅ mtho thob par gyur || de ñid groṅ khyer ’di mgon med || dbul ba’i sdug bsṅal can gyur nas ||
de ñid kun gyi mchog gyur ciṅ || nor che ba daṅ ldan par gyur || sa bon de ñid btab tsam gyis || ’bras (2) bu ’phral du stsol ba po ||
’jig rten mchog gyur khyab bdag de || su źig gis ni mchog ’os min ||

"Ah, the field consisting of merit, devoid of all evil; the seed placed therein by me is immediately productive of fruit. (1) How incongruous are that limited gift of mine devoid of all perfection and this house beautiful, lofty and made of gold and precious materials? (2) How incongruous are that house of mine with only its walls remaining, the augmentor of grief, and this, white as the moon-beams free of clouds? (3) How incongruous are that house which has openings made by rats and insects as its windows, and this, with windows of many excellent jewels? (4) How incongruous are that house of old, pervaded by angry dogs and abounding in prickles and impurities, and this splendid one heaped up with jewels? (5) How incongruous are that with the slough of snakes for draping cloths, and this draped with a wealth of fine cloth and variegated chowries? (6) How incongruous are that house with heaps of white bones brought by dogs, and this decorated with discharged heaps of fragrant and excellent flowers? (7) How incongruous are that house with its floor ever bestrewn with streams of tears of grief, and this with sandal sprinkled with water fragrant with musk? (8) How incongruous are that house with portals burnt by flames of fire and bearing the dirt of crows, and this decorated with gold, pure jewels and garlands of pearls? (9) How incongruous are that house protected by a broken gate with a single panel, and this covered with crystal and equipped with folded panels? (10) How incongruous are that house of mine, a ruined lying-in chamber, long destroyed, and this adorned with turrets and pillars made of jewels? (11) How incongruous are that quadrangle filled with the sound of lamentation, and this filled with the sound of musical instruments and notes of the lute? (12) How incongruous are that house of old filled with heaps of dust and skulls, and this with its interior piled up with heaps of many brilliant jewels? (13) How incongruous are that with all its pegs and connections fallen apart, and this mighty one of crystal inlaid with sapphire? (14) How incongruous is that devoid of seats and with bricks as the only resort, and this possessed of hundreds of variegated, cloth-filled pillows? (14) How incongruous are that bed upon the surface of the ground bestrewn with gravel, and this magnificent bed with large curtains?(16) How incongruous are that bed of mine spread with grass upon the ground and very rough, and this now spread with cotton and very charming? (17) How incongruous are that house with its interior filled with dogs and stinking, and this residence with its inner apartments perfumed with sweet smells? (18) How incongruous are that house of old covered with ragged strips of cloth inside and out, and this, splendid and charming with decorations of various fine jewels? (19) How incongruous are that trailed with hundreds of white lines of the dung of crows, and this decorated with many large garlands of pearls? (20) How incongruous are that house with hands uplifted with cries of lamentations full of grief, and this ornamented with the raising of spotless parasols and banners? (21) Homage be unto him the protector, the field of merit, the saviour, on account of whom, this very day, I have crossed over the ocean of poverty. (22) Homage be unto the protector of the world, the omniscient Vipaśyin, on account of whom, this very day, I have obtained such abundance; (23) on account of whom, this very day, I have obtained a unique mansion, like Vaijayanta, beyond imagination, and ornamented with many excellences. (24) Having encountered that teacher, a mansion was obtained tall as the peak of Kailāsa, lofty and white as the autumn moon. (25) This very day, having been destitute of a protector in this city and subject to the sufferings of poverty, this very day I have become pre-eminent among all those possessed of great wealth. (26) Since the seed, as soon as planted, produced results for me this very day, who ought not to pay homage to that lord, the best in the world?" (27)

[109] atha karṇaḥ sārthavāhas tīvraprasādavegāvarjitacittasantatiḥ saṃla(3)kṣayati | bhagavantam āgamya mayaivaṃ vibhūtir āsāditā yan nv ahaṃ prathamato bhagava(4)ntaṃ vipaśyinaṃ tathāgatam asmin gṛhe praveśya saśrāvakagaṇaṃ bhojayeyam iti (5) viditvā mahatā satkāreṇa vipaśyinaṃ tathāgataṃ saśrāvakasaṃgham antargṛhe upanima(1)ntrya śatarasenāhāreṇa saptāhaṃ bhojayitvā pādayoḥ praṇipatya yāvajjīvaṃ sarvopa(2)karaṇaiḥ pravāritavān |

de nas ded dpon rna can dad pa’i śugs drag pos sems kyi rgyud brlan pa daṅ bsams pa | bcom ldan ’das byon nas || ṅal ’byon pa ’di lta bu thob par mdzad pa yin pas| (3) da yaṅ ṅas daṅ po ñid du bcom ldan ’das de bźin gśegs pa rnam par gzigs khaṅ pa ’dir spyan draṅs la | ñan thos kyi tshogs daṅ bcas pa la bśos gtsaṅ dbul bar bya’o sñam nas | gus pa chen pos de bźin gśegs pa rnam par gzigs | ñan thos kyi dge ’dun (4) daṅ bcas pa | khaṅ pa’i naṅ du spyan draṅs te | źal zas ro brgya pa ñin źag bdun gyi bar draṅs nas źabs gñis la phyag byas te | ji srid ’tsho’i bar du yo byad thams cad kyis bsñen bkur byas par gyur to ||

[109] Then, the caravan leader Karṇa, his thoughts overcome by an intense surge of faith, observed: "I obtained this wealth on account of the Fortunate One. What if I firstly conduct the Fortunate One, the Tathāgata, Vipaśyin, into this house and make him partake of food together with the host of disciples. "Thinking thus, he invited the Tathāgata, Vipaśyin, together with the company of disciples, into his house with great honour and having fed them for seven days with food of excellent taste, fell at his feet and presented him with all requisites for as long as he lived.

[110] athāparasmin divase sa kṣetrapālako bhṛtakapuruṣaḥ pra(3)tyuṣasi svāminānurūpadattāṃ bhaktapuṭikām ādaya kṣetraṃ saṃprasthito ’śrauṣīd anta(4)rmārge sa bhṛtakapuruṣo ’nyatarasyopāsakasyāntikād yathā karṇena sārthavā(5)hena māṣapūpakam ekaṃ buddhe bhagavaty anupradāyaivamvidhā śrī prāpteti śrutvā ca punaḥ sa (1) puruṣas tam upāsakam uvāca | bhoḥ sādho ke tasya bhagavato guṇā iti | sa upāsa(2)kaḥ kathayati | bhadramukha kā me śaktis tasya bhagavato viśeṣavihitān guṇān vaktuṃ |(3) eka hī saṃkṣepataḥ śrūyatāṃ | sa hi bhagavān samyaksambuddha pravarapuruṣalakṣaṇālaṃ(4)kṛtaḥ kāñcanādriprakāśaḥ śaśāṅkārkatulyātirekaprabhaḥ sūrataḥ suvrataḥ (5) śāntacittaḥ suvākyaḥ suveṣṭaḥ sugātraḥ suvaktraḥ sunetraḥ sukarmā sudharmā kṣamāvā(1)n pratibhāvān | vinetā sunetā nayajño damajñaḥ kṛtajñaḥ sucakṣaḥ praśāntendri(2)yaḥ sunītendriyāśvo mahādharmarājo mahāsattvasāro mahālokanā(3)tho mahājñānaketus mahāvādiśūro mahāpuṇyakośo mahādharmahetu(4)s mahāsārthavāho dharmadātā mahākarṇadhāro mahādakṣiṇīyaḥ tṛṣāccheda(5)ko mahāmohavināsakaḥ krodhanirvāpako mokṣasaṃsthāpakaḥ kāpathāc cyāvakaḥ (1) satpathoddeśakaḥ śaṃsayacchedakaḥ satyasaṃdarśakaḥ kleśanirvāpako māravidhvaṃsa(2)ko lokanistārako brahmaṇābhyarccitaḥ śakrasaṃpūjitaḥ sarvalokā(3)dhikaḥ sarvalokārthakṛt sattvottamaḥ sarvaduḥkhāntakṛta sarvavit | a(4)nayavinayaviśārado ’tītasarvāsravo vādimukhyair nādhiṣṭhitaḥ sarva(5)doṣair asaṃbhrāmitaḥ sarvārtham abhyudyataḥ rūpavān śīlavān dhyāyavān vīryavān jñānayukta(1)s tathā niḥspṛho nirjvaro niṣprapañco nirāyāsavṛttiḥ pravṛttikṣayopāyasaṃdarśakaḥ sarva(2)satveṣu maitrāsayo pāpamukto ’dhimokṣānvito ’nuttaro nāyako daiśi(3)kaḥ kleśarogārditānāṃ mahāvaidyabhūtaḥ svayambhūḥ vibhuḥ saṃyatātmāprame(4)yaprabhāvo ’lpakṛtaḥ susantoṣavān kālavān arthavān jñānavān nirjita(5)kleśaśatruḥ praśāntāgnir akṣobhyadharmo mahādakṣiṇīyaḥ paraṃ duḥkhitaṃ lokam ajñāna(1)paṅke nimagnaṃ samavalokya tasmāt svayañ cāpi śaktaḥ samuddhartum ātmāprabhāvānurū(2)pātmanaḥ sarvasattvānukampārtham evaṃ prakārottamā buddhi tasmāc caivam uttāreyaṃ (3) jagad duḥkhitaṃ mocayeyaṃ kathaṃ bhītānām āśvāsayeyaṃ kathaṃ saṃsāramagnam a(4)bhyuddhareyaṃ kathaṃ dahyamānam āhlādayeyaṃ dṛḍhaṃ cittam evaṃ samutpādya vīryañ ca kṛ(5)tvā paraṃ janmakoṭīsahasreṣu pūrvavac cānnapānāśrayopānahobhojanachatrayānāsa(1)nādīn ramyāṇi hastyaśvadārātmajān dāsadāsī śirolocanāny ātmamāṃsāni cot(2)kṛtya seṣmāṇisadvajreṇe syenarūpāya vuddhātmanā sarvasatveṣu sarvair upā(3)yair hitaṃ cintayan sarvakālañ ca jīrṇāturasannasaṃmūḍhasaṃbhrāntasaṃkṣubhyamānān ava(4)sthitān avekṣya sarvātmān āśvāsya santo ’py asanto yathācārya saṃśevinā (5) dānaśīlakṣamāsattvasaprajñādhyānādyair guṇair janmakoṭīsahasrair anekair śivāṃ (1) bodhim agryām anuprāptavān api ca | kas tasya sarvāgrasattvasya samyaksambuddhasya vikhyātakī(2)rteḥ kṛpākhyātaviśvāsadharmasya vijñānapūrṇasya vistīrṇavīryasya nistīrṇasarva(3)pratijñasya nirmuktadoṣasya nirvāntamohasya śāntasya dāntasya sarvendriyārtheṣv (4) aśaktasya viśveśvarasyāntikaṃ deham āsādita tasyāprameyaprabhāvaprabhālaṅkṛta(5)jñānakośasya sampūrṇacandraprakāśātirekānanasya surendrāsurendroragaiś ca bhaktyā (1) prasādena nityavandyasya pradīptaujasā puṇyakīrter maharṣiprasūtasya niṣkrāntahemaprakā(2)śasya dharmeśvasyāgradharmeṣu pāraṅgatasyāgrasattvasya nāthasya nāgasya mu(3)ktasya dhīrasya vīrasya devātidevasya samyaksambuddhasya kas tasya śaknoty aśeṣā(4)n guṇān vaktum ||

de nas ñi ma gźan źig la źiṅ bsruṅ ba’i skyes bu źo śal ’tsho ba źig la| (5) rje bos ’bras chan gyi thum bu źig byin pa daṅ | de thogs te źiṅ las la chas pa daṅ | lam gyi bar źig tu źo śas ’tsho ba’i skyes bu des dge bsñen gźan źig la | ded dpon rna can gyis ma śa’i snum khur gcig saṅs rgyas bcom ldan ’das la phul bas | ’byor ba ’di lta bu thob ces (6) thos so || thos nas kyaṅ | skyes bu des dge bsñen de la smras pa | kye bźin bzaṅs bcom ldan ’das de che ba’i yon tan de ji lta bu źig yod | des smras pa | bźin bzaṅs bcom ldan ’das de’i yon tan de’i khyad par smra bar ga la nus | ’on kyaṅ mdor bsdus pa’i don ’di ñon (7) cig | bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas de ni skyes bu | rab mchog mtshan gyis brgyan pas | gser gyi ri ltar snaṅ bas | ñi ma daṅ zla ba bas lhag pa’i ’od gcig bu la | dul ba | brtul źugs bzaṅ ba | thugs dul ba | gsuṅ sñan ba | cha lugs bzaṅ ba| (220b1) sku mdzes pa | źal mdzes pa | spyan mdzes pa | phrin las bzaṅ ba | chos bzaṅ ba | bzod pa daṅ ldan pa | spobs pa daṅ ldan pa | des pa śin tu ’dren pa dul ba mkhyen pa | źi ba mkhyen pa | spyan yaṅs pa | byas pa mkhyen pa | dbaṅ po rab tu źi ba | dbaṅ po’i rta śin tu dul ba | (2) dbaṅ po śin tu źi ba | chos kyi rgyal po chen po | sems can gyi sñiṅ po chen po | ’jig rten gyi mgon po chen po | ye śes kyi tog chen po | smra ba’i dpa’ bo chen po | bsod nams kyi mdzod chen po | chos kyi gru chen po | ded dpon chen po | sbyin gnas chen po | grub chen po (3) chos kyi sbyin bdag chen po | sred pa rnams gcod par mdzad pa | rmoṅs pa ṅes par ’jig par mdzad pa | khro ba źi bar mdzad pa| thar pa ston par mdzad pa | chos yaṅ dag par mdzad pa | ṅan pa las ’pho bar mdzad pa | lam bzaṅ po ston par mdzad pa | the tshom gcod par (4) mdzad pa | bden pa yaṅ dag par ston par mdzad pa | ñon moṅs pa źi bar mdzad pa | bdud ’joms par mdzad pa | ’jig rten rnams sgrol bar mdzad pa | tshaṅs pas mchod pa | brgya byin gyis yaṅ dag par bkur ba | ’jig rten thams cad pas lhag pa | ’jig rten thams cad (5) kyi mdzes pa | sems can thams cad kyi mchog | sdug bsṅal thams cad gcod par mdzad pa | thams cad rig pa | tshul daṅ dul ba la mkhas pa | zag pa thams cad las ’das pa | smra ba’i gtso bo zil gyis ma mnan pa | ñes pa thams cad zil gyis ma g-yeṅs pa | don thams (6) cad la mṅon par brtson pa | gzugs dan ldan pa | tshul khrims daṅ ldan pa | bsam gtan daṅ ldan pa | brtson ’grus daṅ ldan pa | ye śes daṅ ldan pa | re ba mi mṅa’ ba | sgyu mi mṅa’ ba | nan mi mṅa’ ba | spros pa mi mṅa’ ba | skyon med par źugs pa | ’jug pa daṅ zad pa’i (7) stobs ñe bar ston par mdzad pa | sems can thams cad la byams pa’i dgoṅs pa can | sdig pa rnams las grol ba | lhag par mos pa daṅ ldan pa | bla na med pa | gtso bo | ston pa po | ñon moṅs pa’i nad kyis gduṅs pa rnams kyi sman pa chen po | raṅ byuṅ khyab bdag yaṅ (221a1) dag par sdom pa’i bdag ñid can | mthu tshad med pa | mdzad pa ñuṅ ba | cho ga mkhyen pa daṅ ldan pa | dus daṅ ldan pa | ye śes daṅ ldan pa | ñon moṅs pa’i dgra las ṅes par rgyal ba | me rab tu źi ba | mi bskyod pa’i chos daṅ ldan pa | () mchog tu sdug bsṅal ba’i ’jig (2) rten ma rig pa’i ’dam la nub pa la gzigs śiṅ de la ñid kyis yaṅ dag par ’don pa spyod la | ñid kyi mthu’i bdag ñid sems can thams cad la ma tshuṅs par yod par bźed pa’i thugs rje chen pos don mdzad pa’i blo gros kyi mchog gis ’di las ’gro ba ’don par mdzad pa | (3) ji ltar sdug bsṅal rnams gnon par bya | ji ltar skrag pa rnams dbugs dbyuṅ bar bya | ji ltar na ’khor bar nub pa rnams gdon par bya | ji ltar na bkres pa rnams tshim par bya źes de lta bu’i brtan po yaṅ dag par bskyed de | brtson ’grus mchog rtsom par mdzad ciṅ | sku tshe bye ba brgya stoṅ (4) du sṅa ma bźin du zas daṅ | skom daṅ gnas daṅ | lham daṅ | bza’ ba daṅ | gdugs daṅ | bźon pa daṅ | stan la sogs pa yid du ’oṅ ba daṅ | glaṅ po che daṅ | rta daṅ chuṅ ma daṅ bu daṅ | bran pho daṅ | bran mo daṅ | mgo daṅ | mig daṅ | bdag gi śa dron po bcad nas brgya byin khra’i (5) gzugs can la sogs pa daṅ | sems can thams cad la thabs thams cad kyis phan par dgoṅs pa dus thams cad du yaṅ rgas pa daṅ | na ba daṅ | phoṅs pa daṅ | kun du rmoṅs pa daṅ | kun du ’khrul pa daṅ | ’khrugs pa daṅ | mi bde bar gnas pa rnams la gzigs nas thams (6) cad dbugs phyuṅ ste | yod dam med pa la yaṅ spyod pa ji lta bas brtan par mdzad pa | sbyin pa daṅ | tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab la sogs pa’i yon tan sku tshe brgya stoṅ du mar bsags pas źi ba’i byaṅ chub kyi mchog bla na med pa brñes (7) pa’o || gźan yaṅ yaṅ dag par rdzogs pa’i saṅs rgyas grags pas khyab pa | dbugs ’byin pa’i chos thugs rje ston par mdzad pa ye śes yoṅs su rdzogs pa | brtson ’grus che ba | dam bcas pa thams cad mthar phyin par mdzad pa’o || ñes pa thams cad las ñe bar grol ba rmoṅs (221b1) ba rnams ñe bar bsal ba | dul ba daṅ | źi ba daṅ | dbaṅ po’i yul thams cad la ma chags pa | thams cad kyi dbaṅ phyug | lus kyi tha ma brñes pa | tshad med pa’i mthu’i ’od kyis brgyan pa’i ye śes kyi mdzod | zla ba rgyas pa bas lhag pa’i ’od daṅ ldan pa’i źal mṅa’ ba | lha’i dbaṅ (2) po daṅ | lha ma yin gyi dbaṅ po daṅ | klu’i dbaṅ po rnams kyis mos pas rab tu daṅ ba daṅ | rtag tu phyag byas pa | gzi brjid rab tu ’bar ba | bsod nams daṅ grags pa daṅ ldan pa | draṅ sroṅ chen po byuṅ ba | gser śin tu sbyaṅs pa | chos kyi dbaṅ phyug mchog gi chos kyi pha rol (3) tu phyin pa | sems can gyi mchog | caṅ śes pa grol ba | dpa’ ba | lha’i yaṅ lha | yaṅ dag par rdzogs pa’i saṅs rgyas | de’i yon tan ma lus par ston pa su źig gis nus |

[110] Now, on another day, that hired servant, caretaker of a field, took a bowl of food duly given him by his master and set out to the field early in the morning. On his way he heard from a certain lay devotee that the caravan leader Karṇa, having presented the Fortunate, the Awakened One with a single bean-cake, had obtained much glory. On hearing this he asked that lay devotee: "O good man, what are the merits of that Fortunate One?" He replied: "Gentle sir, what power do I have to describe the specially endowed virtues of the Fortunate One! Please listen to this much in brief. That Fortunate One, the Fully Awakened One, is indeed adorned with the characteristic marks of a superior person. He has the lustre of the golden mountain (i.e. Meru). He has an excessive radiance equal to that of the sun and the moon. He is heroic, religious, tranquil in mind, eloquent, well dressed, fair-limbed, fair-faced, fair-eyed, diligent, just, patient and confident. He is a trainer and a good guide. He is a knower of good conduct and restraint, grateful, and sharp-eyed. He is composed in his sense-faculties. The horses that are his sense-faculties are well tamed. He is the great king of the law, the very best of creatures, the great protector of the world, the great banner of knowledge, the great hero of disputants, the great treasury of merit, the great source of the law, the great caravan leader, the great law-giver, the great helmsman, greatly worthy of gifts, the remover of desire, the great destroyer of delusion. He extinguishes anger, establishes people in liberation, makes them depart from evil ways, points out the true path, removes doubt, teaches the truths, stills the depravities, annihilates Evil, and rescues the world. He is honoured by Brahman and revered by Śakra. He is superior to all the world, brings profit to all the world, is supreme of all beings, brings to an end all suffering and is all-knowing. He is expert in conduct and discipline and has transcended all evil influences. He is not overcome by the best of debators and not led astray by all faults. He is engaged in the welfare of all. He is handsome, virtuous, intent on meditation, courageous and possessed of wisdom. He is likewise free from desire, free from sickness and free of artifice, and has a disposition free of trouble. He teaches the means of the destruction of activity. He is kindly disposed towards all beings, free from evil, full of zealous application, unsurpassed, a guide and an instructor. He is the great physician of those that are tormented by the disease of the depravities. He is self-existent, all-pervading, self-restrained, and of immeasurable power. He is modest in deeds, quite contented, aware of time and purpose and wise. He has overcome the enemy of the depravities. The fires (of lust, hatred and delusion) are extinguished within him. He has an imperturbable nature. He is greatly worthy of gifts. Seeing the world greatly suffering and sunk in the mire of ignorance, he is himself able to rescue it. With his supreme thoughts directed towards compassion for all beings in accordance with his own power, he gave rise firmly to thoughts such as "How shall I rescue them? How shall I free the sorrowing world? How shall I comfort the frightened? How shall I rescue the world sunk in the stream of transmigration? and How shall I refresh the world that is being consumed?" With courage, throughout hundreds of thousands of crores of former births, he gave away food, drink, shelter, footwear, victuals, parasols, chariots and seats, etc., as well as his delightful elephants, horses, wife and children and male and female servants. He also cut off his own head, eyes and flesh and gave as for instance to Indra in the guise of a falcon intending the welfare of all beings by all means. And at all times, beholding the aged, the sick, and the dying, the deluded, the perplexed and the perturbed he comforted them all himself, whether they were present before him or not. He has attained the peaceful and highest wisdom after many hundreds of thousands of crores of births by practising charity, virtue, patience, courage, wisdom and meditation. Who is able to describe the complete virtues of that Perfectly Awakened One. He is the foremost of all beings, perfectly awakened, and renowned for his fame. His teaching is trustworthy and known for its compassion. He is full of discernment and has extensive energy. He has successfully accomplished all promises. He is free from faults. He has cast out delusion. He is tranquil, subdued, and not attached to all objects of the senses. He is the lord of the universe, that has achieved his final embodiment, and is a treasury of knowledge, adorned with the lustre of immeasurable power. The radiance of his face surpasses that of the full moon. He is ever worshipped with devotion and faith by the lord of the gods, the lord of demons, and serpents. He is of shining splendour, possesses the glory of merit and is sprung from great sages. He has the lustre of purified gold, and is the lord of the law. He has mastered the supreme laws. He is the best of beings, the protector, the most excellent, the liberated, the hero, the steadfast, and the god surpassing all other gods.

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