Bibliotheca Polyglotta

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

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

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

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