Bibliotheca Polyglotta

gźan yaṅ |
gzugs daṅ mdaṅs bzaṅ thams cad kyi || phun sum tshogs pas legs brgyan pa || (4)
skur ldan saṅs rgyas ma gtogs pa || ’di ’dra’i mchog gźan yod ma yin || saṅs rgyas ’dra ba’i ston pa med || saṅs rgyas ’dra ba’i blo bzaṅ med ||
saṅs rgyas ’dra ba’i rtogs pa med || saṅs rgyas ’dra ba’i thub pa med || saṅs rgyas ’dra ba’i snod med de || saṅs rgyas ’dra ba’i (5) bde ldan med ||
saṅs rgyas ’dra ba’i dul ba med || saṅs rgyas ’dra ba’i gtso bo med || saṅs rgyas ’dra ba’i smra ba med || saṅs rgyas ’dra ba’i pha med de ||
saṅs rgyas ’dra ba’i gñen ’dun med || saṅs rgyas ’dra ba’i bśes med do || bdag gi med ciṅ dregs pa med || ’jigs (6) pa med ciṅ ñes pa med ||
srid pa’i dgon pa ṅes rgal źiṅ || ’gran zla med ciṅ skyon mi mṅa’ || mdzes dul źi źiṅ gtsaṅ ba daṅ || dran ldan stobs ldan dbaṅ daṅ ldan ||
sems can kun la phan mdzad pa || saṅs rgyas ’dra ba gźan med do || mdor na yon tan dam pa ni || khyad par (7) sna tshogs ldan pas na ||
khams gsum na ni saṅs rgyas daṅ || mñam pa med par gzuṅ bar gyis ||

[111 ] Moreover: No one but the Buddha has such an excellent body adorned with every excellence of perfect figure and charm. (1) There is no expounder equal to the Buddha; there is no wise man equal to the Buddha; there is no knower equal to the Buddha; there is no sage equal to the Buddha. (2) There is no worthy receptacle equal to the Buddha; there is no one possessed of happiness equal to the Buddha; there is no one that is subdued who is equal to the Buddha; there is no lord equal to the Buddha. (3) There is no teacher equal to the Buddha; there is no father equal to the Buddha; there is no kinsman equal to the Buddha; there is no friend equal to the Buddha. (4) He is free from selfishness, free from intoxication, free from fear, free from fatigue, and free from evil. He has crossed the wilderness of existence, has no rival, and is free from illness. (5) Charming, tranquil, pure, subdued, mindful, possessed of powers, self-controlled, and benefactor to all beings, there is no other equal to the Buddha. (6) In short, let it therefore be duly understood that in perfect and distinct virtues there is not the like of the Buddha, even in the three worlds." (7)

[112] tac chrutvā bhṛtakapuruṣaḥ prasādakaṇṭakitaḥ sahasaivotpannātidurllabha(3)pratibhānas tam uvāca || karṇena sārthavāhena tṛṣṇayānupradattaṃ māṣapūpakam e(4)vaṃvidhe paramadakṣiṇīye bhagavati vipaśyini tathāgate tatkṣaṇād evaiṣa sārtha(5)vāho ’daridraḥ syām ity evaṃvidhaṃ cintāmaṇiratnabhūtaṃ tathāgatam āsādyātiparīttavibhavamā(1)trakahetabhūtaṃ praṇidhānaṃ kṛtavān | ahan tu punar yad bhagavantaṃ tathāgatam arhantaṃ samyakasambu(2)ddham anekakalpakoṭīniyutaśatasahasrair apy anāsādya darśanam atidarśanī(3)yam anuttaram anantarakalpaśatasahasrasambhṛtāśeṣasattvapravṛtottamapuṇyasa(4)mbhārānupravṛttakāruṇyam anekavidhasāṃsārikakleśaviṣamahoragopadaṣṭa_(5)atidīnānukampakaṃ patitajanaviśeṣavatsalam anupakṛtabā(1)ndhavam anekakālānāsāditavibhavo ’ham anayābhiparīttayā kṣetrapālitārjitayā (2) bhaktabhikṣayā pratipādayitum āsādayāmi | tadā tādṛśaṃ praṇidhānaṃ kariṣyā(3)mi yena sarvasattvottamo bhaviṣyāmīty āśayodgīrṇavacanāvasānasama(4)nantaraṃ bhagavān vipaśyī samyaksambuddhas tasya cetaso cittam ājñāya ṛddhayā gatvā(5)grataḥ sthito ’drākṣīt sa bhṛtakapuruṣo vipaśyinaṃ tathāgatam asecanakadarśanam abhi(1)ruciracārucāmīkarāmaragiriśikharatararuṇavikiraṇavisaracitāntarodbhāsi(2)tabhāsurataraśarīradyutiṃ dṛṣṭvā ca punaḥ paramaprītisaumanasya jāto ’(3)timahatā prasādavegena tāṃ bhaktapuṭikām ādāya bhagavato vipaśyinaḥ (4) samyaksambuddhasya pātre pratipādya tīvreṇa prasādavegena pādayor nipatya (5) praṇidhānaṃ kartum ārabdhaḥ ||

de thos pa daṅ źo śas ’tsho ba’i skyes bu de dad pas ba spu ldaṅ źiṅ śin tu rñed par dka’ ba’i spobs pa ’phral du skyes te | des smras pa | ded dpon rna can gyi sred pas de lta bu’i sbyin (222a1) gnas dam pa bcom ldan ’das de bźin gśegs pa rnam par gzigs la ma śa’i snum khur cig phul nas | skad cig de ñid la ded dpon ded bul ba med par gyur cig ces de ltar sems kyi nor bu rin po cher gyur pa de bźin gśegs pa las rñed de | śin (2) tu źan pa la loṅs spyod kyi rgyur gyur pa’i smon la ma btab pa yin la | ṅa yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bskal pa bye ba brgya stoṅ dpag tu med par yaṅ mi mthoṅ ba | śin tu blta bar ’os pa | bla na med pa (3) bskal pa brgya stoṅ dpag tu med par sems can thams cad kyi don la źugs par bsags pa’i bsod nams kyi tshogs mṅa’ ba thugs rje chen po las mi ldog pa | ’khor ba du ma’i ñon moṅs pa’i dug can gyi sbrul chen pos zin pa’i dman pa rnams la rjes su thugs brtse ba | rnam par (4) ltuṅ pa’i ’gro ba rnams la khyad par du mñen gśin pa rjes su mi spoṅ ba’i ñe du yin la | ṅas ni dus dpag tu med par loṅs spyod ma bsgrubs pa yin te | ṅas źiṅ las kyis bsgrubs pa’i ’bras chan gyi sloṅ mo śin tu źan pa rñed pa ’di phul la mñes par bya ste | de’i tshe gaṅ gis sems can (5) thams cad kyi mchog tu ’gyur ba de lta bu’i smon lam gdab par bya’o sñam pa’i yid la brjod pa’i rjes thogs ñid la bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam pa gzigs kyis sems daṅ sems kyi rtogs pa mkhyen nas rdzu ’phrul gyis gśegs te de’i mdun du bźugs (6) so || las byed pa’i skyes bu des de bźin gśegs pa rnam par gzigs sku blta bas chog mi śes pa | gser śin tu sbyaṅs pa ltar mṅon par mdzes pa’i mdaṅs daṅ ldan pa’i lha’i ri’i rtse mo la ñi ma ’char ka’i ’od zer rnam par ’byuṅ bas mtshams snaṅ bar byas pas śin tu gsal bar (7) byas pa lta bu’i sku la ’od daṅ ldan pa mthoṅ ṅo || mthoṅ nas kyaṅ mchog tu dga’ ba daṅ yid bde ba skyes nas dad pa’i śugs chen pos ’bras chan thum bu blaṅs te | bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi lhuṅ (222b1) bzed du phul te | dad pa’i śugs chen pos źabs gñis la phyag byas te smon lam byed par brtsams pa |

[112] Having heard this, that hired servant, the hairs on his body made to stand erect through faith, suddenly begetting a rare inspiration, said to him: "The caravan leader Karṇa, with a craving, gave a bean-cake to the Fortunate One, the Tathāgata Vipaśyin who is so worthy of gifts. At that very moment, that caravan leader, thinking "May I not be poor", and having encountered the Tathāgata who was such a truly wish-fulfilling jewel, made an earnest wish which was occasioned by very limited wealth. The Fortunate One, the Tathāgata, the Worthy One, the Perfectly Awakened One, whose sight cannot be obtained even in many hundreds of thousands of millions of crores of kalpas is very good-looking, and unsurpassed. His compassion conforms to his supreme store of merit and is turned towards all beings and has been accumulated through endless hundreds of thousands of kalpas. He is compassionate towards the very miserable stung by the great serpent whose poison is the multiform evils of transmigration. He is especially dear to fallen folk, and a kinsman to those without help. I have myself not obtained wealth a long time. Should I get to present him with this limited alms-food gained by guarding the field, I will then make such an earnest wish, whereby I will become the most excellent of all beings." Immediately, at the end of his speech declaring his intent, the Fortunate One, Vipaśyin, the Perfectly Awakened One perceiving the thoughts in his mind, went by magic power and stood before him. That hired servant saw the Tathāgata, Vipaśyin, of lovely aspect, the lustre of whose body was more radiant than the radiance of the peak of the very bright and beautiful golden mountain of the gods illuminated in places by the accumulation of multitudes of rays of the newly risen sun. On seeing him, he became full of joy and gladness. With a very great surge of faith, he took that handful of rice and offered it in the bowl of the Fortunate, the Perfectly Awakened One, Vipaśyin. With an intense surge of faith he fell at his feet an began to make an earnest wish:

mgon po’i bsod nams ’di yis ni || skye ba ’di nas bzuṅ nas su ||
sems can kun la phan sems śiṅ || sñiṅ rje’i bdag ñid can gyur cig || ji ltar khyod ni mtshan ldan źiṅ || bla (2) med byaṅ chub brñes gyur pa ||
de bźin bdag kyaṅ rdzogs byaṅ chub || dri med yaṅ dag thob gyur cig || ji ltar khyed ni kun mkhyen źiṅ || chos rnams ji ltar ston mdzad pa ||
brñes pa de bźin bdag kyaṅ ni || kun mkhyen ñid ni thob par śog || ji ltar khyed bdud las rgyal źiṅ || chos kyi (3) ’khor lo bskor mdzad pa ||
de bźin bdag kyaṅ ṅes rgyal nas || chos kyis ’khor lo bskor gyur cig || ji ltar mgon pos ’khor ba yi || rgya mtsho’i ṅogs su sgrol mdzad bźin ||
thub pa’i dam pa de ltar ni || bdag gis sems can maṅ dgrol bgyi ||

[113] "By this meritorious act, O protector, may I, from this birth onwards, be full of compassion, intent upon the benefit of all beings. (1) Just as you endowed with the marks (of perfection) obtained supreme awakening, even so, may I, too, attain the unequalled awakening. (2) Just as you preach the Law, just as you have obtained omniscience, even so, may I, too, thus obtain omniscience. (3) Even as you subdued Māra and set in motion the wheel of the Law, may I, too, similarly subdue him and set in motion the wheel of the Law. (4) Just as you, O protector, having yourself crossed over, help many beings across the ocean of transmigration, even so may I, too, help them across, O best of sages." (5)

atha sa (1) bhagavān vipaśyī samyaksasambuddhaḥ sakalajaladagambhīrodāttena svareṇoccair uvāca | bhadramukha |

de nas bcom ldan ’das yaṅ dag (4) par rdzogs pa’i saṅs rgyas rnam par gzigs char daṅ bcas pa’i sprin bźin zab ciṅ gsal ba’i gsuṅ gis bka’ stsal pa |

Then, the Fortunate One, the Perfectly Awakened One, Vipaśyin, in a voice that was lofty and deep as that of a water-bearing rain-cloud, said aloud: "Good sir,

bha(2)viṣyasi tvaṃ hi mahānubhāvaḥ sarvārthasiddho bhuvi nāma śāstā |
jitveha māraṃ sabalaṃ pra(3)sahya bhīmaṃ samantād abhiniṣpatantaṃ |6| ity

bźin bzaṅs don grub ces bya’i ston par ni || mthu ldan khyod ni ston par rab ’gyur te ||
bdud sde bcas las ’di na mṅon rgyal źiṅ || kun nas ’jigs pa (5) mṅon par ltuṅ byed ’gyur ||

in this world, having overcome Māra absolutely, together with his army, formidable and springing forth from all sides, you will indeed be a teacher upon earth, Sarvārthasiddha [the One whose every purpose has been accomplished] by name, and of great might." (6)

[114] atha vipaśyī samyaksambuddhas taṃ puruṣam anu(4)ttarāyāṃ samyaksambodhau vyākṛtya prakrānto ’yañ ca vṛttānto bandhumatyāṃ rāja(5)dhānyāṃ samantato niḥsṛtaḥ | yāvad rājñāṃ bandhumatā śrutaṃ | śrutvā ca punas tena svayam evā(1)gatya tatakuśalamūlasaṃbhārotsāhitamatinā sa puruṣo ’ti mahatā satkāreṇa hastiska(2)ndhe samāropya bhavanaṃ nītvārdhāsanaṃ niṣādyārddharājyānupradānena pūjitaḥ | (3) sa kathayati | mahārāja nāhaṃ kāmair arthī tadanujānīsva māṃ pravrajyā brahmacarya(4)ñ carāmīti | sa rājñānujñātaḥ svākhyāte dharmavinaye pravrajitaḥ sa tatra yāva(5)d āptabrahmacaryaṃ caritvā kālagato nirmāṇaratiṣu deveṣūprapannaḥ | bandhumān api rājā (1) kālagataḥ | tasya putro rājye pratiṣṭhitaḥ | so ’pi kiñcit kālaṃ rājyaṃ kārayitvā kālagato(2) ’mātyair mahatā satkāreṇa surūpo rājye pratiṣṭhāpitas tena ṣaṣṭhivarṣahasrā(3)ṇi dharmeṇa rājyaṃ kāritaṃ | tataḥ kālaṃ kṛtvā tuṣitadevanikāye upapannaḥ |

de nas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyis skyes bu de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan te | luṅ bstan zin pa daṅ | ji ltar gyur pa de rgyal po’i pho braṅ mñan ldan kun du grags par gyur to || ji tsam na (6) rgyal po mñan ldan gyis thos pa daṅ | der raṅ ñid soṅ ste| dge ba’i rtsa ba’i tshogs des spro ba’i sems kyis skyes bu de la bsñen bkur chen pos glaṅ po che’i rgyab la bskyon te pho braṅ du khyer nas stan phyed la bźag ste | rgyal srid kyi phyed byin pas mchod pa daṅ | des smras pa | rgyal po (7) chen po bdag ni ’dod pa don du gñer ba ma lags te | bdag rab tu byuṅ nas tshaṅs par spyod pa spyad par gnaṅ bar mdzad du gsol || de yaṅ rgyal pos gnaṅ nas legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas | de der ji srid ’tsho’i bar du tshaṅs par spyod pa spyad de | dus byas (223a1) nas ’phrul dga’i lha rnams su skyes so || rgyal po mñan ldan yaṅ dus byas nas de’i rgyal srid la bźag go || des kyaṅ dus chuṅ zad cig rgyal srid byas nas dus byas pa daṅ | blon po rnams kyis bsñen bkur chen pos gzugs bzaṅ rgyal por bskos te | de lo drug (2) khri’i bar du chos kyi rgyal po byas te | de nas śi ’phos nas dga’ ldan gyi lha’i naṅ du skyes so ||

[114] Then the Perfectly Awakened One, Vipaśyin, departed, after thus predicting unsurpassed, perfect awakening for that man. This incident spread everywhere in the capital city of Bandhumatī. Finally it was heard of by the King, Bandhumant. Having heard of it, he came himself, encouraged in mind by that accumulation of roots of merit, mounted that man upon the shoulder of an elephant and with very great honour conducted him to his palace. He sat him upon half of his throne and honoured him with a gift of half his kingdom. He said: "O great king, I do not seek worldly pleasures, therefore please permit me to go forth and practise the holy life." Given permission by the king, he went forth in the well-preached Law and discipline. There, he practised the holy life for as long as he lived and at death was reborn among the Nirmanarati gods. King Bandhumant, too, having died, his son was set upon the throne. He, too, died after ruling for some time and the ministers with great respect set Surūpa upon the throne. He ruled righteously for sixty thousand years and at his death was reborn among the host of Tusita gods.

[115] (4) kiṃ manyase mahārājānyaḥ sa tena kālena tena samayena surūpro nāma (5) rājā ’bhūd iti | na khalv evaṃ dṛṣṭavyaṃ | api tv eṣa suvarṇavarṇaḥ sa tena kālena tena samaye(1)na surūpo ’nāma rājābhūd yad anena vipaśyini tathāgate haridrāraktaṃ vastrakhaṇḍa(2)m anupradataṃ praṇidhānañ ca kṛtaṃ tasya karmaṇo vipākenānena devamanuṣye(3)ṣv anantaṃ devyamānuṣyakaṃ sukham anubhūtaṃ yatra yatropapadyate tatra tatra suva(4)rṇakāyaḥ suvarṇavarṇavastrācchāditaśarīraḥ karṇikārakusumavarṣaṃ cāsya jā(5)tisamaye prapatati sma || yāvad etarhy apy evaṃ puṇyamaheśākhyo yat kāyād asakṛd a(1)panīte vastre ’nyad vastraṃ tatkṣaṇād eva śarīre samutpadyata iti | yo ’sau karṇaḥ sā(2)rthavāho ’yam evāsau divākaraḥ sārthavāhas tena kālena tena samaye(3)na yā sā karṇasya sārthavāhasya bhāryā | eṣaiva divākarasya sārthavāhasya bhā(4)ryā | dāsī kāśisundarī dāsaḥ pracaṇḍo ’grāmātyas tena kālena tena sa(5)mayena |

rgyal po chen po ’di ji sñam du sems | de’i tshe de’i dus na gzugs bzaṅ źes bya ba’i rgyal po de gźan źig yin pa sñam du sems na de de ltar mi blta ste | gser mdog ’di de’i tshe de’i dus na (3) gzugs bzaṅ źes bya ba’i rgyal por gyur te | gaṅ ’dis de bźin gśegs pa rnam par gzigs la yuṅ bas btsos pa’i gos kyi dum bu phul nas smon lam btab ste | las kyi rnam par smin pa ’dis lha daṅ mi rnams kyi bde ba dpag tu med pa ñams su myoṅ ste | gaṅ daṅ gaṅ du skyes pa (4) de daṅ der lus gser gyi mdog can daṅ gser gyi mdog can gyi gos lus la gyon pa daṅ | btsas pa’i dus su yaṅ kar ni ka ra’i me tog gi char bab par gyur pa daṅ | ji srid da ltar yaṅ raṅ gi lus la gos lan cig phud na de’i skad cig ñid la lus las skyes par ’gyur ba’i bsod (5) nams kyi mthu chen po daṅ ldan pa yin no || de’i tshe de’i dus na ded dpon rna can źes bya ba de ni ded dpon ñi ma ’di ñid yin no || ded dpon rna tsan gyi chuṅ ma gaṅ yin pa de ni da ltar ded dpon ñi ma’i chuṅ ma yin no || ran mo ni ka śi mdzes dga’ mo yin no || de’i tshe de’i dus kyi bran po ni blon (6) po rab gtum yin no ||

[115] "What do you think, O great king, was he another who during that period of time was the king, Surūpa by name? Indeed, it should not be considered as such. It is this Suvarṇavarṇa, who during that period of time was the king, Surūpa by name. Because he presented a piece of garment, the colour of tumeric, to the Tathāgata, Vipaśyin, and made an earnest wish, by this ripening of that deed he enjoyed endless divine and human happiness among gods and men. Wherever he was born, his body was clothed in golden coloured garments, he had a golden body and at the time of his birth there fell showers of karnikāra flowers. Thus, even now, so great is he by reason of his merit that though he repeatedly removed the garments from his body, that very moment another garment appeared upon his body. He who was Karṇa the caravan leader, is this same caravan leader, Divākara. She who at that period of time was the wife of the caravan leader Karṇa, is this same wife of the caravan leader, Divākara. Kāśisundarī was then the female slave, and the chief minister, Pracaṇḍa, was the male slave."

[116] punar api rājā ’jātaśatruḥ sthavirānandam idam avocat | kiṃ bhadantānanda (1) suvarṇavarṇena bhikṣuṇā karma kṛtaṃ | yasya karmaṇo vipākenādūśy anapakārī śūle (2) samāropitaḥ | pravrajyañ cārhatvaṃ prāptam iti | sthavirānandaḥ kathayati | bhūta(3)pūrvaṃ mahārājātīte dhvani candro nāma samyaksambuddho loka udapādi tathā(4)gato ’rhan samyaksambuddho vidyācaraṇasampannaḥ sugato lokavid anuttaraḥ pu(5)ruṣadamyasārathiḥ śāstā devānāñ ca manuṣyānāñ ca buddho bhagavān asau ’nyatamāṃ rā(1)jadhānīm upaniḥsṛtya viharati sma | tena khalu samayenānyatamasmiṃś ca vihāre ’nyatamo (2) bhikṣuḥ dhārmakathikaḥ sa kālena kālam āgatāgatānāṃ brāhmaṇagṛhapatīnāṃ (3) dharmaṃ deśayati | tasya mahān lābhasatkāra utpadyate |

aṅ rgyal po ma skyes dgras gnas brtan kun dga’ bo la ’di skad ces gsol to || btsun pa kun dga’ bo dge sloṅ gser mdog gis las ci źig bgyis na las gaṅ gi rnam par smrin pas ñes pa med ciṅ gnod pa mi byed pa gsal śiṅ la bskyon pa daṅ | rab (7) tu byuṅ nas kyaṅ dgra bcom pa ñid thob pa lags | gnas brtan kun dga’ bos bka’ stsal pa | rgyal po chen po sṅon byuṅ ba ’das ba’i dus na yaṅ dag par rdzogs pa’i saṅs rgyas zla ba źes bya ba de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs (223b1) su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste | de rgyal po’i pho braṅ gźan źig na ñe bar bsten źiṅ bźugs so || yaṅ de’i tshe de’i dus na gtsug (2) lag khaṅ gźan źig na dge sloṅ ga ge mo źes bya ba’i chos ston pa źig gnas pa daṅ | de dus daṅ dus su ’oṅ źiṅ ’gro ba’i bram ze daṅ | khyim bdag rnams la chos ston par byed pa na des rñed pa daṅ bkur sti chen po thob par gyur to ||

[116] Again, king Ajātaśatru said this to the Elder Ānanda: "What deed, venerable Ānanda, did the monk Suvarṇavarṇa perform, due to the ripening of which he was placed upon a stake though faultless and harmless, and having gone forth became an Arhat? The Elder Ānanda said: "Formerly, O great king, in the past, the Perfectly Awakened One, Candra by name, was born in the world. The Tathāgata, the Worthy One, the Perfectly Awakened One, endowed with wisdom and good conduct, the Sugata, world-knowing, having no superior, tamer of men worthy of being tamed, the teacher of gods and of men, the Awakened, the Fortunate One, dwelt near a certain capital city. Now, at that time, in a certain monastery was a certain monk, a preacher of the law. He preached the law to the Brahmans and householders that came to him from time to time. There arose great profit and honour for him.

[117] yāvad apareṇa sama(4)yenājito nāma bhikṣuḥ dhārmakathiko yuktamuktapratibhānaś citrakatho ma(5)dhurakatho | janapadacārikāñ caran taṃ vihāram āgataḥ sa catasṛṇāṃ parṣadāṃ dharma deśaya(1)ty ādau kalyāṇaṃ madhye kalyāṇaṃ paryavaśāne kalyāṇaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ (2) pariśuddhaṃ paryavadātaṃ brahmacaryaṃ samprakāśayati | tena sarva evāsau karva(3)ṭanivāsījanakāyo ’bhiprasāditaḥ | sa lābhī cīvarapiṇḍapātaśayanā(4)sanaglānapratyayabhaiṣajyapariṣkārāṇāṃ | tasya naivāsikasya dhārmakathika(5)sya bhikṣor lābhasatkārasamucchinnas tasyaitad abhavad ajitena me bhikṣuṇā lābhasat(1)kāra samucchedaḥ kṛtaḥ | tad yāvad eṣa ihāvatiṣṭhate tāvat kuto me lābhasatkāro (2) bhaviṣyati | upāyam asya gamanāya cintayitavyam iti | punaś cintayati | asat(3)kārabhīravaś caiva bahuśrutāḥ | asatkāro ’sya prayoktavya iti viditvānyatamāṃ (4) brāhmaṇakumārikām āha | bhaginy ahan te vāsoyugam anupradāsyāmy etam aji(5)taṃ bhikṣuṃ dūṣaya mayā sārddham abrahmacārīti | sā kathayaty ārya yady aham evaṃ vakṣyāmi tat ko māṃ (1) pariṇeṣyati | nanu yāvajjīvam mātāpitṛpoṣyā bhaviṣyāmīti | sa kathayaty ahaṃ (2) tathā kariṣyāmi yathā na mahājanaviditaṃ bhaviṣyati | yadā tvaṃ svair ālāpena kathayi(4)ṣyasīti | api tu yadāyaṃ tṛbhiś caturbhiḥ (3) parair bhikṣubhiḥ sārddhaṃ niṣaṇṇa ihāvatiṣṭhate | tayā pratijñātam evaṃ kariṣyāmīti |

ji tsam na dus gźan źig na ma pham pa źes bya ba’i (3) dge sloṅ chos smra ba | rig pa daṅ grol ba’i spobs pa can | sna tshogs pa’i gtam daṅ | sñan pa’i gtam daṅ | yul gyi ljoṅs rgyu źiṅ gtsug lag khaṅ der ’oṅs pa daṅ | de ’khor bźi po la tshaṅs par spyod pa | thog mar dge ba daṅ | bar du dge ba daṅ | tha mar dge ba daṅ | (4) don bzaṅ po | tshig ’bru bzaṅ po | ma ’dres pa | yoṅs su dag pa | yoṅs su byaṅ ba yoṅs su rdzogs pa yaṅ dag par ston te | des yul gyi phyogs de na gnas pa’i skye bo thams cad mṅon par dad par byas śiṅ | de chos gos daṅ bsod sñoms daṅ | mal stan daṅ | nad kyi (5) gsos sman daṅ | yo byad rnams rñed par gyur ciṅ | gźi na gnas pa’i chos smra ba de’i rñed pa daṅ bkur sti chad par gyur pa daṅ | de ’di sñam du sems te | dge sloṅ ma pham pas ṅa’i rñed pa daṅ | bkur sti rgyun bcad par byas te | ji srid ’di na gnas pa de srid kyi bar bu ṅas rñed (6) pa daṅ bkur sti ga la rñed kyi ’gro ba’i phyir thabs bsam par bya’o sñam mo || yaṅ bsams pa | ’di ni thos pa maṅ ba yin pas bsñen bkur med pas ’jigs pa yin te de bas na bsñen bkur med pa la sbyar bar bya’o sñam nas bram ze mo gźon nu ma gźan źig la smras pa | srid (7) mo ṅas khyod la ras zuṅ cig sbyin par bya yis khyed kyis ’di daṅ lhan cig mi tshaṅs par spyad par bya ba yin no źes dge sloṅ ma pham pa la skur ba thob śig | des smras pa | ’phags pa ṅas de ltar smras na ṅa su źig lan par ’gyur te | ji srid ’tsho’i bar du pha daṅ ma gso bar byed pa źig tu mi (224a1) ’gyur ram | des smras pa | ṅas ji ltar na skye bo maṅ pos śes par mi ’gyur ba de ltar bya yis gźan du naṅ ’di na dge sloṅ gźan gsum mam bźi daṅ lhan cig ’dug gis | de’i tshe khyod gsaṅ ba’i tshig gis smros śig | des de ltar bgyi’o źes khas blaṅs so || (2)

[117] At a later time, a monk named Ajita, a preacher of the law possessing a ready presence of mind, and versed in diverse and charming stories, while journeying over the countryside, came to that monastery. He, too, preached the law to the fourfold assemblies. He expounded the holy life that was excellent in the beginning, excellent in the middle, excellent at the end, of good purport, well expressed, complete, perfect, clean and pure. He won the faith of the entire multitude of people dwelling in that village. He became the recipient of equipment consisting of robes, bowl, couch and medicines to cure the sick. The profit and respect of that resident monk, the preacher of the law, was lost. It occurred to him thus: "The loss of my profit and respect has been brought about by the monk Ajita. So, how could there be profit and respect for me as long as he remains here? I must think of a plan that would cause his departure." Again, he reflected: "The learned are indeed fearful of the loss of respect. I should employ (a strategy that would bring about) a want of respect towards him." Having conceived thus, he told a certain Brahmin girl: "Sister, I will give you a pair of garments, slander this monk Ajita, saying "He practised unchastity together with me". She replied: "Noble one, if I were to say so, who would then marry me? I will surely have to be looked after by my mother and father for as long as I live." He said: "I will act in such a way that it will not become known to many people. On the other hand, you may talk freely when I am seated here together with three or four other monks." She agreed to do accordingly.

[118] yāvad aparasmin divase sa dhā(5)rmakathiko bhikṣur bhikṣubhiḥ sārddhaṃ layanadvāre niṣaṇṇaḥ kathāsāṃkathyenāvatiṣṭhate tayā (1) ca brāhmaṇadārikayā gatvābhihitaḥ | ārya pravrajitā yūyam iti kṛtvā vayam iha visrabdhā u(2)pasaṃkramitavyaṃ manyāmahe | tat katham etad yuktaṃ yad aham anenāpy ajitena bhikṣuṇā (3) haṭhād gṛhītvā vikumārī kṛteti | tatas tair bhikṣubhiḥ karṇau pidhāyābhihitaṃ | bhagi(4)ni maivam vada naitac chrotavyam iti | tatas tena dhārmakathikena bhikṣuṇā na sādhu (5)kṛtaṃ na sādhu kṛtam ity uktvā ajitasya bhikṣor avarṇo niścāritaḥ | yāvac chravaṇaparaṃparayā (1) ’jitena bhikṣuṇā śrutaṃ śrutvā kathayati | ka evam āheti | eṣa dhārmakathiko bhikṣur i(2)ti | sa yena dhārmakathiko bhikṣus tenopasaṃkrāntaḥ | upasaṃkrāmya kathayati | (3) bhadanta kim mayā tavāparādhaṃ kṛtaṃ yad evam avarṇaniścāraṇaṃ me kṛtavān asīti | (4) tena tasyāntike cittaṃ pradūṣya kharaṃ vākkarma niścāritaṃ tādṛśaṃ tvayā pā(5)pakarma kṛtaṃ yena tvaṃ śulam arhasīti | tac chrutvā ajitasya bhikṣor etad abhavat | duḥ(1)khito ’yaṃ tapasvy upahataś ceti viditvā pātracīvaram ādāya yathāparibhuktaṃ śayanāsa(2)naṃ pratiśamāyya tasmād vihārān niṣkramya saṃprasthitaḥ | tañ ca saṃprasthitam ava(3)lokya bhikṣavo bhikṣuṇyaḥ sa ca karvaṭakanīvāsījanakāyas taṃ nivarttayi(4)tukāmāḥ pṛṣṭhato ’nubaddhā ||

ji tsam na ñi ma gźan źig na chos ston pa’i dge sloṅ de dge sloṅ de rnams daṅ lhan cig khaṅ pa’i sgo na ’dug ste gtam gyis sbyor bar gnas pa daṅ | bram ze mo de ’oṅs na smras pa | ’phags pa khyed rnams ni rab tu byuṅ ba lags so sñam nas bdag cag bag phebs pas ’gro źiṅ rgyu bar bya’o (3) sñam du bdag sems na | gaṅ dge sloṅ ma pham pa ’dis bdag stobs kyis gzuṅ nas gźon nu ma’i tshul ñams par byas na | ci rigs pa lags sam de nas dge sloṅ de rnams kyis rna ba bkag ste | sriṅ mo de skad ma zer cig |’di ni mñan par bya ba ma yin no || de nas chos ston pa’i dge sloṅ (4) des legs par byas pa ma yin no || legs par byas pa ma byas pa yin no źes zer źiṅ dge sloṅ ma pham pa’i grags pa ma yin pa sgrogs so || ci cam na thos pa gcig nas gcig tu brgyud pas dge sloṅ ma pham pas thos so || thos nas kyaṅ smras pa | su źig de skad zer | yaṅ smras pa | dge (5) sloṅ chos ston pa ’di de skad zer ro || de nas de chos smra ba’i dge sloṅ gaṅ na ba der soṅ ste phyin nas kyaṅ smras pa | btsun pa bdag gis khyed la gnod pa ci źig byas na gaṅ ’di lta bu’i bsṅags pa ma yin pa sgrogs par byed | des de la sems śin tu ’khrugs pas ṅag gi las śin tu mi (6) bzad pa smras pa | khyod kyis ni gaṅ gis gsal śiṅ la gzugs par ’os pa de byas so || de thos pa daṅ dge sloṅ ma pham pa ’di sñam du sems te | dka’ thub can ’di ni ñe bar bcom źiṅ ñams par gyur to sñam nas | chos gos daṅ lhuṅ bzed blaṅs te | ji ltar yoṅs su loṅs (7) spyod pa’i mal stan bsdus nas gtsug lag khaṅ de nas byuṅ ste chas so || de chas pa mthoṅ nas dge sloṅ daṅ | dge sloṅ ma daṅ | yul de na gnas pa’i skye bo’i tshogs rnams de bzlog pa’i phyir phyi bźin ’braṅs so ||

[118] On another day, when that monk, the preacher of the Law, was seated together with the monks at the entrance to the cell and engaged in conversation, that Brahmin girl came and said: "Noble ones, taking you to be monks we think this place is to be approached without apprehension. So, how is it proper that I was forcibly held by this monk Ajita and deprived of my maidenhood?" Thereupon, those monks shut their ears and said: "Sister, do not speak so. It is not fit to be heard." Then, that monk, the preacher of the Law, said: "What impropriety, what impropriety" and uttered censure of the monk Ajita. Finally, being repeated from ear to ear, it was heard by the monk Ajita. On hearing it, he said: "Who said so?" Being told: "This monk, the preacher of the Law", he went to where that monk, the preacher of the Law, was and said: "Venerable sir, what wrong have I done to you, that you thus utter my censure? Angry at him, he uttered a harsh speech: "So evil a deed have you done that you deserve the stake." On hearing that, it occurred thus to the monk Ajita: "This ascetic is grieved and weakened". Thinking thus, he took his bowl and robes, put away the bedding he had used and coming out of that monastery, set out. Seeing him set out, the monks, nuns and the mass of people resident in that village, desirous of making him return, followed after him.

[119] tasya dhārmakathikasya bhikṣoḥ kaukṛtyam u(5)tpannaṃ na śobhanaṃ mayā kṛtaṃ yal lābhasatkārakāraṇād īdṛśam apāyagatisamva(1)rtanīyaṃ karma kṛtam ity utpannavaimanasyo gacchāmy enaṃ kṣamāpayāmīti tvaritatvari(2)taṃ tasmād vihārān niṣkramyātisamvignamanā aśrudhārāvasicyamānadīnavada(3)no bāladāraka ivoccaiḥ prarudaran paśyatā teṣām anekeṣāṃ brāhmaṇa(4)gṛhapatiśatasahasrāṇām ajitasya bhikṣoḥ pādayor nipatyātyayam atya(5)yato deśayitum ārabdhaḥ | kṣamasva bhadanta yathā bālena yathā mūḍhena yathāvya(1)ktenākuśalena lābhasatkārābhibhūtena mayā tavābhūtenāvarṇo niścāritas ta(2)d atyayam atyato deśayata kṣamasvānukampām upādayeti | ajito bhikṣuḥ (3) kathayati | āyuṣmān kṣāntam ity uktvātīvasaṃvignacitto ’nyatamaṃ vṛkṣamūlaṃ (4) niśritya niṣaṇṇaḥ paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛti(5)m upasthāpya tena tasminn eva paramasamvegadravīkṛtacetasā udyacchatā ghaṭamāne(1)na vyāyacchamānena idam eva pañcagaṇḍakaṃ saṃsāracakraṃ calācalaṃ viditvā yāvat sendro(2)pendrāṇāṃ devānāṃ pūjyo mānyo ’bhivādyaś ca samvṛttaḥ | sa vitatapakṣa iva (3) haṃsarājo gaganatalam utpatya tasya mahato janakāyasya manāṃsy abhipra(4)sādyan vividhāni prātihāryāṇi pradarśayitum ārabdhaḥ | sa ca dhārmakathiko (5) bhikṣus taṃ gaganatalas tam avalokya hā kasṭam īdṛśasya mayā maharṣer antike cittaṃ (1) pradūṣitam ity uktvā mūrchitaḥ pṛthivyāṃ nipatitaḥ ||

chos smra ba’i dge sloṅ de yaṅ ’di sñam du ṅas ni bzaṅ po byas pa (224b1) ma yin te | gaṅ rñed pa daṅ bkur sti tsam gyi phyir ’di lta bu’i ṅan soṅ tsam du ’gro bar ’jug pa’i las byed pa la źugs pa ni bdag gis legs par byas pa ma yin no sñam nas ’gyod pa skyes te | yid mi bde bar gyur nas bsams pa | soṅ la bzod par gsol bar bya’o sñam nas riṅs ba (2) riṅs par gtsug lag khaṅ de nas byuṅ ste | śin tu skyo ba’i yid daṅ | mchi ma’i rgyun gyis brlan par gyur pa’i dman pa’i bźin daṅ | byis pa gźon nu bźin du gsaṅ mthon bos du źiṅ bram ze daṅ | khyim bdag brgya stoṅ dpag tu med pas mthoṅ źiṅ dge sloṅ ma pham pa’i rkaṅ pa la phyag phyas (3) nas | mi rigs par bgyis kyi mthol lo mthol lo źes ’chags par rtsom ste | btsun pa byis pa ji lta ba daṅ | rmoṅs pa ji lta ba daṅ | bye brag mi phyed pa ji lta ba’i dge bas rñed pa daṅ | bkur sti zil gyis mnan te | bdag gis khyed la med bźin du bsṅags pa ma yin pa bsgrags pa de bzod par (4) mdzod cig |mi rigs par bgyis pa de ’chags kyi thugs brtse bas zuṅ la bzod pa mdzod cig | dge sloṅ ma pham pas tshe daṅ ldan pa bzod pa gyis źes smras te | śin tu skye ba’i sems daṅ śiṅ druṅ gźan źig la rten ciṅ ’dug nas skyil mo kruṅ bcas te lus draṅ bor bsraṅ nas dran pa (5) ñe bar bźag ste | des de ñid du śin tu skyo bas brlan par byas pa’i sems daṅ | ’bad ciṅ rtsol la | brtson ’grus brtsams pas ’khor ba’i ’khor lo phol mig lṅa daṅ bcas pa g-yo ba daṅ mi g-yo ba śes nas | ji srid dbaṅ po daṅ | ñe dbaṅ daṅ bcas pa’i lha rnams kyis mchod ciṅ rjed la | (6) mṅon par bstod pa’i dgra bcom pa źig tu gyur nas | de ṅaṅ pa’i rgyal po ’dab ma brkyaṅ ba bźin du nam mkha’i dkyil du mṅon par ’phags te skye bo’i tshogs chen po yid mṅon par dad par byed pa’i cho ’phrul sna tshogs pa bya bar brtsams so || dge sloṅ chos smra ba de yaṅ nam mkha’i dkyil (7) na gnas ba de la bltas te | kyi hud ’di lta bu’i draṅ sroṅ chen po la ṅan sems kyis smad ciṅ skur ba btab bo źes smras nas brgyal te sa la ’gyel bar gyur to |

[119] There arose remorse in that monk, the preacher of the Law, thinking: "I have not acted correctly in that, for the sake of profit and honour, I have performed a deed conducive to rebirth in evil states." Extremely dejected, he came out very quickly from that monastery, thinking: "I will go and ask forgiveness". Greatly distressed in mind, his miserable face wet with streams of tears, and crying out aloud like a young child, he fell at the feet of the monk Ajita while those many hundreds of thousands of Brahmins and householders looked on and began to confess his sin: "Pardon me, venerable Sir, for I untruthfully uttered your censure, being foolish, deluded, ignorant, evil and overcome by profit and honour. Therefore, show compassion and pardon me as I confess my sin." The monk Ajita, said: "Venerable one, you are pardoned." After saying thus, extremely distressed in mind, seated near the foot of a tree, cross-legged, and holding his body erect, he concentrated upon mindfulness. Remaining just there, his thoughts melting with extreme emotion, striving, exerting, and endeavouring, he comprehended this very five-partite wheel of rebirth as evermoving - and so on up to - he became an Arhat worthy of the worship, esteem and homage of the gods including Indra and Upendra. Like a royal goose with outstretched wings, he arose into the vault of the sky, and winning the hearts of that great mass of people, began to display various miracles. That monk, the preacher of the Law, seeing him in the vault of the sky, said: "Ah, alas! I became angry at such a great sage" and fell upon the ground in a swoon.

[120] atrāntare bhagavāṃś candraḥ samya(2)ksambuddho mahākaruṇayā parigatahṛdayaḥ mā khalv ayaṃ dhārmakathiko (3) bhikṣur uṣṇaṃ śoṇitaṃ chardayitvā kālaṃ kariṣyatīti viditvā ṛddhayā taṃ ka(4)rvaṭakam āgataḥ | tato bhagavatā candreṇa samyaksambuddhena cakrasvastika(5)nandyāvartajālāvavaddhenānekapuṇyaśatanirjātena bhītānām āśvāsanaka(1)reṇa kareṇa sa dhārmakathiko bhikṣuḥ śirasi parāmṛṣṭaḥ | spṛṣṭamātraś ca bhagavatā sa bhi(2)kṣuś cetanāṃ pratilabhyotthito ’tyayam atyayato deśayitum ārabdhāḥ || atha bha(3)gavāṃś candraḥ samyaksambuddhas tasyāṃ velāyāṃ gāthā bhāṣate |

bar skabs der yaṅ dag par rdzogs pa’i saṅs rgyas zla ba thugs rje chen pos yoṅs su gduṅs pa’i thugs daṅ ldan pas dge sloṅ chos smra ba khrag (225a1) dron mo skyugs nas ’chi bar gyur na mi ruṅ ṅo sñam du dgoṅs nas rdzu ’phrul gyis sa phyogs der gśegs so || de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas ’khor lo daṅ | g-yuṅ druṅ daṅ | dga’ ba ’khyil pa daṅ | dra bas ’brel ba daṅ | bsod nams dpag (2) tu med pa las byuṅ ba daṅ | skrag pa rnams dbugs ’byin par mdzad pa’i phyag gis dge sloṅ chos smra ba’i mgo la byugs so || des reg pa tsam gyis dran pa slar rñed de laṅs nas bcom ldan ’das daṅ | dge sloṅ gi dge ’dun la bdag ni mi rigs pa’o źes ’chags par brtsams so || de nas (3) bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas de’i tshe tshigs su bcad de gsuṅs pa |

[120] In the meanwhile, the Fortunate, the Perfectly Awakened One, Candra, his mind filled with great compassion, thinking: "Would that, indeed, this monk, the preacher of the Law, not vomit hot blood and pass away", came by magic power to that village. Then, with his hand that was marked by the wheel, Svastika and Nandyāvarta, and was webbed, which was produced by many hundreds of meritorious acts, and which brought comfort to the frightened, the Fortunate, the Perfectly Awakened One, Candra, stroked that monk, the preacher of the Law, upon his head. As soon as he was touched by the Fortunate One, that monk regained consciousness, stood up and began to confess his sin. Now, at that time, the Fortunate, the Perfectly Awakened One, Candra, spoke these verses:

puruṣasya hi (4) jātasya kuṭhārī jāyate mukhe |
cchinnatti hi yayātmānaṃ vācā durbhāṣitaṃ vada(5)n |1| yo nindyajanaṃ praśaṃsati praśaṃsyañ ca janaṃ vinindati |
sa cinoti mukhena taṃ kaliṃ ka(1)līnāṃ yena sukhaṃ na vandati |2| alpamātro hy ayaṃ kalir ya ihākṣaiḥ svadhanaṃ parājayet |
aya(2)m atra mahattaraḥ kalir yaḥ sugateṣu manaḥ pradūṣayet |3| śataṃ sahasrāṇi (3) nirarbudānāṃ ṣaṭtriṅśataṃ pañca caivārbudāni |
yān āryagarhī narakān upai(4)ti vācaṃ manaś ca praṇidhāya pāpakaṃ |4| ( for a verse in Tibetan corresponding to Udānavarga VIII.6) cittapradūṣaṇāhetoḥ satvā ga(5)cchanti durggatiṃ |
cittaprasādanāhetoḥ satvā ga(5)cchanti sadgatiṃ |5|

skyes bu skyes pa’i kha nas ni || tshig ṅan smra bar byed pa yi || tshig gi sta re skyes gyur nas || bdag ñid gcod par byed par ’gyur || gaṅ źig smad ’os skye bo stod byed daṅ || bstod ’os skye bo rnam (4) par smod byed pa || de ni kha’i ’thab krol kun stsogs śiṅ || ’thab krol can gaṅ des ni bde mi ’thob || gaṅ ’dir cho los raṅ nor pham byed pa || ’thab krol de ni cuṅ zad tsam du zad || gaṅ yid bde bar gśegs la yid ’khrugs pa || de ’dir ’thab krol śin tu chen po yin || ṅag yid (5) ’phags pas smad ba’i sdig ba sten na || bye ba chu bur can daṅ stoṅ phrag ni || bźi bcu gcig tu chu bur rdol ba yi || sems can dmyal ba rnams su skye bar ’gyur || sdig pa’i sems kyis ma ñes skyon brjod pa || bdag ñid bsad phyir dmyal ba spel bar zad || stobs ldan ñes med pa dag (6) bzod byed ciṅ || de la sems kyaṅ ’khrugs par mi byed do || sems ni ’khrugs par gyur pa’i rgyus || sems can ṅan ’gror ’gro ’gyur la || sems ni rab tu daṅ ba’i rgyus || sems can bde ’gro rnams su ’gro ||

"To every man that is born, an axe is born in his mouth, by which he cuts himself when speaking bad language. (1) He who praises him who is to be blamed, and blames him who is to be praised, accumulates evil with his mouth, by which evil he finds no joy. (2) Trifling is this evil that one should lose his wealth by dice; here, this is a greater evil that one should corrupt his mind against the Sugatas. (3) For they are a hundred thousand Nirarbudas, and thirty-six and five Arbudas, to which hells he who blames an Ārya goes, having employed his speech and mind sinfully. (4) Through corruption of the mind beings go to evil states of existence; by serenity of mind beings go to good ones." (5)

ity eṣa bhagavāṃś ca(1) ndra samyaksambuddhastāṃ parṣadaṃ dhārmayā kathayā yāvat saṃpraharṣyotthāyāsanāt prakrā(2)ntaḥ ||

de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas ji srid (7) chos daṅ ldan pa’i gtam gyis yaṅ dag par mgu bar gyur gyi bar du mdzad de | gdan las bźeṅs nas gśegs so ||

Then, the Fortunate, the Perfectly Awakened One, Candra, having gladdened etc. that assembly with a religious discourse, arose from his seat and departed.

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