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Suvarṇavarṇāvadāna

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
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Suvarṇavarṇāvadāna
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Click to Expand/Collapse Option§ 1-10
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[11] athaitā gāthāḥ śrutvā su(4)varṇavarṇaḥ kumāraḥ samvignaḥ saṃsārān nirvāṇānuśaṃsadarśī |  tasya bhi(5)kṣor vandanāṃ kṛtvā pṛcchati |  ārya kim idam iti bhikṣuṇābhihitam āyuṣman buddhavacanam iti |  (1) tasya śrutvā bhagavacchāsane mahān prasāda utpannaḥ pravrajyābhilāṣo mokṣābhilāś ca |  (2) tatas tasya bhikṣoḥ satkṛtya pādayor nipatya kathayaty ārya pravrajitum icchāmi |  (3) tadanukampām upādāya māṃ pravrājayitum arhasīti |  bhikṣuṇābhihitam āyuṣman(4) kim anujñāto ’si mātāpitṛbhyām iti |  sa kathayati neti | bhikṣuḥ kathayati (5) gacchāyuṣmān mātāpitarau tāvad avalokaya na hy ananujñātaṃ mātāpitṛbhyām vayaṃ pravrā(1)jayāma iti |  sa kathayaty evaṅ karomīti | 
tshigs su bcad pa ’di (3) thos pa daṅ || gźon nu gser mdog ’khor ba las yoṅs su skyo źiṅ | yoṅs su mya ṅan las ’das pa’i yon tan ma thoṅ bas  dge sloṅ de la phyag byas te dris pa |  ’phags pa ’di ci źig lags| dge sloṅ gis smras pa | rigs kyi bu ’di ni saṅs rgyas kyi bka’ (4) yin no ||  des de thos pa daṅ bcom ldan ’das kyi bstan pa la ṅaṅ pa chen po skyes nas rab tu ’byuṅ ba daṅ thar pa mṅon par ’dod par gyur ro ||  de nas dge sloṅ de la rim gro byas te rkaṅ pa gñis la gtugs nas smras pa | ’phags pa bdag rab tu ’byuṅ bar ’tshal gyis (5)  thugs brtse bas ñe bar bzuṅ ste rab tu dbyuṅ du gsol |  dge sloṅ des smras pa | rigs kyi bu pha daṅ ma gñis kyis gnaṅ ṅam  ṅes smras pa | ma gnaṅ lags so || dge sloṅ gis smras pa | rigs kyi bu soṅ la pha daṅ ma la dris śig daṅ | pha daṅ ma gñis kyis ma (6) gnaṅ bar rab tu ’byin par mi byed do ||  des smras pa | de bźin du bgyi’o || 
[11] Now, the lad Suvarṇavarṇa, having heard these stanzas, terrified by the circuit of mundane existence and seeing the advantage of Nirvāṇa,  worshipped that monk and asked:  "Noble one, what is it?" The monk replied: "Sir, it is the word of the Awakened One."  On hearing that, there arose in him great faith in the teaching of the Fortunate One, as well as a desire for ordination and for Liberation.  Then, paying respect to that monk and falling at his feet, he said: "Noble one, I wish to be ordained  and it therefore behooves you to show compassion and ordain me."  The monk asked: "Sir, have you been given permission by your parents?",  and he replied: "I have not." The monk said: "Go now, sir, seek your parents’ permission. We do not, indeed, ordain a person that has not been given his parents’ consent."  He replied: "I shall do so." 
[12] tataḥ suvarṇavarṇaḥ kumāraḥ saṃsārabhayodvi(2)gnamanāḥ svaniveśanaṃ gatvā mātuḥ pādayor nipatya kathayaty ambānujānīhi māṃ pravrajāmi svākhyāte dharmavinaye |  iti śrutvāsya mātā paramaviṣādam āpa(4)nnā | urasi prahāraṃ dattvā kathayati |  putra tvam me ekaputrakaḥ priyo manāpaḥ (5) kānto ’pratikūlo manorathaśataiḥ pratilabdhaḥ |  kathan nāma tvaṃ mām apahāya pravraja(1)sīti |  sa kathayaty ambāvaśyaṃ bhāvī priyaviprayogas tad anujānīhi māṃ pravrajāmi svākhyāte (2) dharmavinaya iti |  tasya śrutvā mahān samvego jātaḥ sā bāṣpagadgadakaṇṭhī provā(3)ca |  putra mā māṃ trir api vakṣyasi | mā me uṣṇaṃ śoṇitaṃ mukhād āgami(4)ṣyatīti |  sā saṃlakṣayati | yādṛśo ’sya vyavasāyo na śakṣyam evaṃ mayā nivāra(5)yitum | upāyasamvidhānaṅ karomīti |  tataḥ sā kathayati | putra tava pitā buddhaśāsane kā(1)rāñ kariṣyātīti mahāsamudram avatīrṇaḥ |  sa yāvan nāgacchati | tāvat tvān nānujānāmi |  (2) yady asāv āgata tvām anujñāsyati pravrajiṣyasīti |  sa mātṛbhaktaḥ saṃlakṣaya(3)ti | yadi bhūyo ’py enāṃ vakṣyāmi kadācid eṣā mahāntaṃ samvegam āpasyate |  tad yā(4)van me pitā nāgacchati tāvat tiṣṭhāmīti | sa tuṣṇīm avasthitaḥ |  yadā ca suvarṇavarṇaḥ (5) kumāro vīthīm avatarati | tadā lokas tasya rūpodāryasampadaṃ dṛṣṭvā nirīkṣamāṇo na_(1)atra tṛptim upayāti |  sa mahājanakāyasya vallabho jātas tasya rūpaudārya sampadā samākṛṣṭa(2)manaso ’tyantaṃ kāmavimukhatāṃ dṛṣṭvā mātā saṃlakṣayati |  dhik kaṣṭaṃ yādṛśo ’sya vya(3)vasāyas tadāpy eṣa mām apahāya pravrajiṣyatīti |  tato nityaṃ śaṅkitamanasā (4) tasyānukūlaṃ pravartitum ārabdhā || 
de nas gźon nu gser mdog ’khor bas ’jigs śiṅ skyo ba’i yid daṅ ldan pas raṅ gi khyim du doṅ ste ma’i rkaṅ ba la gtugs nas yum mkhyen par mdzod cig |bdag ni legs par gsuṅs (7) pa’i chos ’dul ba la rab tu ’byuṅ ṅo ||  de skad ces smras pa thos pa daṅ ma śin tu mya ṅan gyis gduṅs te | braṅ brduṅs nas smras pa |  bu khyod ni ṅa’i bu gcig pa | sdug pa | yid du ’oṅ ba | mdzes pa | rjes su mthun pa | yid la re ba rgyas pa thob pa yin na  khyod ji ltar (176b1) ṅa yaṅ spaṅs nas rab tu ’byuṅ ||  des smras pa | yum sdug pa rnams daṅ ni ṅes par ’bral bar ’gyur te | de mkhyen par mdzod la bdag legs par gsuṅs pa’i chos ’dul ba la rab tu dbyuṅ bar rjes su gnaṅ bar mdzad du gsol |  des thos pa daṅ yid la (2) gduṅ ba chen po skyes nas de mchi mas brnaṅs bźin du smras pa |  bu ṅa khrag dron mo kha nas skyug par ’gyur gyi la na gsum gyi bar du de skad ma zer cig |  des yaṅ bsams pa | ’di’i ’bad pa ’di lta bu las na ṅas bzlog par mi nus kyis thabs śig sbyar bar (3) bya’o sñam mo ||  de nas des smras pa | bu khyod kyi pha ni saṅs rgyas kyi bstan pa la bya ba bya’o sñam nas rgya mtsho chen por źugs kyi  de ji srid ma ’oṅs pa de srid khyod la rjes su mi gnaṅ ṅo ||  gal te ’oṅs na khyod rjes su gnaṅ nas rab tu dbyuṅ bar bya’o ||  de ma la gus pa (4) yin pas bsams pa | gal te yaṅ ’di la smras na ni brgya la ’di gduṅ pa śin tu chen po skye bar ’gyur gyi |  ji srid ṅa’i pha ’oṅs pa de srid du ’dug par bya’o sñam nas de caṅ mi smra bar ’dug go ||  gaṅ gi tshe gźon nu gser mdog tshoṅ ’dus su rgyu ba na de’i tshe de’i (5) gzugs phun sum tshogs pa rgya chen po mthoṅ ba daṅ ’jig rten pa rnams bltas kyaṅ ṅoms par ma gyur te |  de skye bo’i tshogs maṅ po’i yid du ’oṅ bar gyur to || de’i gzugs phun sum tshogs pas yid draṅs kyaṅ ’dod pa la śin tu rgyab kyis phyogs par mthoṅ (6) nas mas bsams pa |  kyi hud ’di’i ’bad pa ’di lta bu ’dis ni ṅa spaṅs nas rab tu ’byuṅ bar ’gyur ro sñam mo ||  de nas rtag tu dogs pa daṅ bcas pas rjes su mthun par ’jug par brtsams so || 
[12] Thereupon, the lad Suvarṇavarṇa, his mind disturbed by the fear of transmigration, went home and, falling at his mother’s feet, said: "Mother, give me permission; I wish to be ordained in the well preached doctrine and discipline."  Hearing this, his mother became greatly dejected and, beating her breast, said:  "Son, you are my only child, beloved, charming, handsome, not obstinate and obtained with hundreds of wishes.  How, indeed, will you leave me and become ordained?"  He replied: "Mother, there must necessarily be separation from beloved ones; therefore, give me permission, I will become ordained in the well preached doctrine and discipline."  Upon hearing this, great anxiety arose in her and, her voice choked with tears, she said:  "Son, do not ask me thrice, lest hot blood comes forth from my mouth."  She deliberated: "His determination is such that it will not be possible for me to stop him. I will contrive an expedient."  She then said: "Son, your father set out to sea with the thought of doing homage to the teaching of the Awakened One.  I will not give you permission until such time as he returns.  If, upon his return, he gives you permission, you may become ordained."  He, being devoted to his mother, deliberated: "Should I ask her again, she will perhaps enter into great anxiety.  I will, therefore, wait as long as my father does not arrive." He remained silent.  Whenever the lad Suvarṇavarṇa made his appearance in the street, seeing the excellence of the nobility of his figure, the people looking at him found no satisfaction.  He became dear to the great mass of people. Seeing his extreme aversion to pleasures, though himself attractive on account of the excellence of the nobility of his figure, his mother reflected:  "Ah! Alas! his determination is such that he will leave me and become ordained."  Thereafter, constantly apprehensive, she began to behave agreeably towards him. 
[13] suvarṇavarṇaḥ kumāro ’bhīkṣṇam paṇḍitān śramaṇā(5)n brāhmaṇān sevate |  sa tatra yat subhāṣitaṃ mokṣamātrānukūlaṃ śṛṇoti | tatpustake ’bhilikhati |  (1) divākarasya ca sārthavāhasya rājagṛhān nagarād bahir udyānaṃ puṣpaphalasalilasampannaṃ |  tataḥ suva(2)rṇavarṇaḥ kumāras tat paitṛkam udyānaṃ dine dine gatvā subhāṣitapustakaṃ vācayaṃs (3) tiṣṭhati |  tena khalu samayena rājagṛhe nagare kāśisundarī nāma veśyā (4) prativasati | strīrūpayauvanasampannā mahājanavallabhā  rājñaś cājātaśatroḥ (5) pracaṇḍanāmāmātyas tasya rājño ’tyartham bahumataḥ |  sa kāśisundaryāṃ dārikāyām atya(1)rtaṃ saṃraktacittas tayā saha dine dine svam udyānaṅ gatvā ratikrīḍām anubhavati | 
gźon nu gser mdog ni yaṅ daṅ yaṅ du mkhas pa daṅ (7) dge sbyoṅ daṅ bram ze rnams la rten par byed ciṅ |  de der legs par bśad pa thar ba’i lam daṅ rjes su mthun par gaṅ daṅ gaṅ thos pa de daṅ de glegs bam la ’dri’o ||  rgyal po’i khab kyi groṅ khyer gyi phyi rol na ded dpon ñi ma’i skyed mos tshal me tog daṅ | ’bras (177a1) bu daṅ | chu phun sum tshogs pa źig kyaṅ yod pa daṅ |  de nas gźon nu gser mdog pha’i skyed mos tshal der ñin re źiṅ soṅ nas legs par bśad pa’i glegs bam dag klog ciṅ ’dug go ||  yaṅ de’i tshe rgyal po’i khab kyi groṅ khyer na ka śi mdzes dga’ (2) mo źes bya ba’i bud med smad ’tshoṅ ma gzugs daṅ laṅ tsho daṅ sgyu rtsal phun sum tshogs pa | skye bo maṅ po’i sñiṅ du sdug pa źig gnas pa daṅ |  rgyal po ma skyes dgra’i blon po rab gtum źes bya ba rgyal pos śin tu bkur ba  de bu mo ka śi mdzes dga’ mo la śin tu yaṅ sems (3) chags pas ñin re źiṅ raṅ gi skyed mos tshal du soṅ nas de daṅ lhan cig rtse źiṅ dga’ la dga’ mgur spyod par gyur to || 
[13] The lad Suvarṇavarṇa constantly attended upon learned men, ascetics and Brāhmaṇas.  Whatever excellent sayings con-formable to the path of liberation he heard, he wrote them down in a book.  The caravan leader Divākara had a park full of flowers, fruits and water, outside the city of Rājagṛha.  The lad Suvarṇavarṇa went daily to that park of his father and remained there reciting his book of excellent sayings.  Now, at that time, there lived in the city of Rājagṛha a courtesan by the name of Kāśisundarī. Full of beauty and youth, she was dear to the populace.  King Ajātaśatru, too, had a minister, Pracaṇḍa by name, whom he highly esteemed.  His mind exceedingly enamoured of the maiden Kāśisundarī, he (the minister) went with her daily to his own park and enjoyed amorous sport. 
[14] yā(2)vad apareṇa samayena kāśisundarīdārikā sarvālaṅkāravibhūṣitā rājagṛ(3)hān nirgatya pracaṇḍasyāmātyasyodyānaṃ saṃprasthitā |  suvarṇavarṇaś ca kumāro rā(4)jagṛhān nagarān nirgatya svam udyānaṅ gacchati |  adrākṣīt kāśisundarī dārikā (4) suvarṇavarṇaṃ kumāram atyantam abhirūpaṃ darśanīyaṃ prāsādikaṃ sarvāṅgapratyaṅgopetam uttapta(1)suvarṇavarṇayā varṇapuṣkalatayā samanvāgataṃ |  sarvajanamanonayanaharaṃ suvarṇavarṇapītair vastrai(2)r avaguṇṭhitavigrahaṃ dṛṣṭvā ca punar asyā etad abhavat |  aho rūpaudāryasa(3)mpadaḥ |  aho varṇapuṣkalatā kṛtabhāgyā sā nārī yasyā eṣa bharttā bhaviṣyatī(4)ti |  sā tasmin atyantam ākṣiptā saṃlakṣati |  mandabhāgyā sā nārī sā īdṛśena (5) puruṣeṇa sārddhaṃ ratikrīḍān nānubhavati |  vayaṃ rūpajīvinyaḥ | sādhāraṇapuruṣāṇā(1)m eṣa ca kumāraḥ pratyagrayauvanasamanvāgataḥ |  yan nv aham enaṃ tathā pralobhayeyaṃ yathā (2)mamānena saha saṃyogo bhaved iti |  sā tasya purataḥ sthitvā nimittam upadarśa(3)yitum ārabdhā |  sa mahātmā prakṛtyaiva kāmavimukhatvān nirvāṇapravaṇatvād vā ca (4) na tāṃ samanvāharati | 
ci tsam na dus gźan źig gi tshe bu mo ka śi mdzes dga’ mo rgyan thams cad kyis brgyan te rgyal po’i khab nas byuṅ nas blon po rab gtum gyi skyed mos tshal (4) du chas pa daṅ |  gźon nu gser mdog rgyal po’i khab kyi groṅ khyer nas byuṅ ste |  raṅ gi skyed mos tshal du ’gro ba bu mo ka śi mdzes dga’ mos bltas pa daṅ | gźon nu gser mdog śan tu yaṅ gzugs bzaṅ ba | blta na sdug pa | mdzes pa | yan lag daṅ ñid (5) lag thams cad daṅ ldan pa |  skye bo thams cad kyi yid daṅ mig ’phrog la | gser mdog can gyi gos ser po lus la gyon pa mthoṅ ba daṅ | yaṅ de ’di sñam du sems te |  e ma’o gzugs phun sum tshogs pa rgya che ba |  e ma’o kha dog śin tu rgyas pa ’di lta bu bud med (6) gaṅ gi khyor gyur pa de ni skal pa bzaṅ po byas pa yin no sñam du sems śiṅ |  de de la sems śin tu źen pas rtog ciṅ  gaṅ ’di lta bu’i skyes bu daṅ lhan cig dga’ źiṅ rtse ba ma myoṅ ba’i bud med de ni skal pa chuṅ ba yin no ||  yaṅ bsams pa | bdag ni gzugs kyis ’tsho (7) ba | skyes bu rnams kyi thun moṅ du gyur pa yin la | gźon nu ’di ni laṅ tsho la bab pa daṅ ldan pa yin gyi  ma la bdag ’di daṅ lhan cig kun du sbyor bar ’gyur ba de ltar brid par bya’o sñam nas  de de’i mdun du ’dug ste | bud med kyi steg pa’i mtshan ma dag bstan par (177b1) brtsams pa daṅ |  bdag ñid chen po de raṅ bźin gyis ’dod pa la rgyab kyis phyogs śiṅ mya ṅan las ’das pa la gźol bas de la sems gtod par ma gyur pa daṅ | 
[14] Later, on another occasion, the maiden Kāśisundarī, adorned with all ornaments, departing from Rājagṛha proceeded to the park of the minister Pracaṇḍa.  The lad Suvarṇavarṇa, too, departing from the city of Rājagṛha went to his own park.  The maiden Kāśisundarī saw the lad Suvarṇavarṇa who was exceedingly handsome, charming and pleasant. Endowed with all the major and minor limbs, he was possessed of an excellence of complexion, the colour of purified gold.  He captivated the eyes and minds of all people. His body was covered with golden-yellow garments. Having seen him, it occurred to her thus:  "Ah! the nobility of his figure!  Ah! the excellence of his complexion! Fortunate is that woman whose husband he will become."  Become exceedingly attracted towards him, she reflected:  "Unfortunate is that woman who does not enjoy amorous sport with such a man.  We make a living by the beauty of our figure, and are common to all men. This lad is in the bloom of youth.  What if I so entice him that there would ensue a union between him and myself."  She stood before him and began to show intimations of her desire.  But that magnanimous one, as he was by very nature averse to pleasures and as he was prone to Nirvāṇa, did not pay heed to her. 
[15] sā saṃlakṣayati nūnam eṣa lajjīyate | teneha māṃ na sama(5)nvāharaty eṣa codyānaṃ samprasthito ’ham api tatraiva gacchāmi |  tatra cainaṃ pracchanne pralobhayiṣyāmī(1)ti  sā tasya pṛṣṭhato ’nubaddhā suvarṇavarṇena kumāreṇopalakṣitā  (2) tenāgrataḥ praviśya tasyodyānasya dvāraṃ baddhaṃ |  kāśisundarī dārikā kathayati |  kumāra (3) katham evaṃ yujyate | ahaṃ tvām uddiśyāgatā | na yuktaṃ tava mayy evaṃ naiṣṭhuryam upadarśayitum iti |(4)  sa naiva tasyāḥ prativacanaṃ dadāti |  sā saṃlakṣayati | dvābhyām atra bhavitavyaṃ |  atha (5) vātyantaṃ kāmair anarthī | athavā mahatā dainyenāvaṣṭabdhaḥ |  sarvathā na śakyam eṣa mayā rūpeṇa vā vacasā vā ārādhayituṃ sparśenainam ārādhayiṣyāmi |  eṣa ca māṃ dṛṣṭvā dvāraṃ badhnāti |  ka upāyaḥ syād yenāham enaṃ pracchannam āsādayeyaṃ |  atha vāpratisaṃviditam evāsya śvaḥ prathamataram āgatya etam udyānaṃ praviśya sthāsyāmi  parata enam āgatam āliṅganādibhiḥ gātrasaṃsparśanais tathārādhayiṣyāmi yathā me vaśago bhaviṣyatīti |  saivam anuvicintya pratinivṛtya nagaraṃ praviṣṭā |  taṃ ca divasaṃ pracanṇḍasyāmātyasyodyānaṃ na gatā || 
des bsams pa ’di ni ṅes par ṅa la mi sems pa ni ṅo cha ba yin gyi | yaṅ ’di skyed mos tshal du ’gro bas (2) ṅa yaṅ de ñid du soṅ la  der ’di lkog tu brim par bya’o sñam nas  de de’i phyi bźin ’braṅ ba daṅ | gźon nu gser mdog gis śes nas  de’i sṅon du skyed mos tshal du źugs te sgo bcad do ||  bu mo ka śi mdzes dga’ mos smras pa |  gźon nu bdag ni khyod la bsams te ’oṅ na (3) khyod ’di lta bu’i raṅ bźin ṅan pa ston par byed pa ni rigs pa ma yin no źes smras kyaṅ |  des de la tshig gi lan ma blan pa daṅ |  des bsams pa | ’di la rgyu gñis yod de |  śin tu ’dod pa don du mi gñer ba’am | yaṅ na ches bzaṅ ba gźan źig la źen pa yin te | (4)  rnam pa thams cad du ’di la ṅa’i gzugs sam tshig gis mgu bar byed mi nus kyi ’di la reg pas mgu bar bya’o sñam nas |  ’dis ṅa mthoṅ nas sgo bcad na  gaṅ źig gis ’di klog tu chags par ’gyur ba’i thabs ci źig yod |  yaṅ na ’di ṅas śes kyis naṅ par ’di’i (5) ches sṅon du soṅ la skyed mos tshal du ’dug gi |  phyis ’di ’oṅs pa daṅ ’khrig pa la sogs pa’i lus kyi reg pa rnams kyis ji ltar ṅa’i dbaṅ du ’gyur ba de ltar mgu bar bya’o sñam mo ||  de de ltar rjes su sems śiṅ slar log nas groṅ khyer du źugs te |  ñi ma de la (6) ra ba gtum gyi skyed mos tshal du ma soṅ ṅo || 
[15] She reflected: "Surely, he is shy; so he does not pay heed to me here. He is proceeding to the park. I, too, will go there.  There I will secretly entice him."  She followed behind him and was perceived by the lad Suvarṇavarṇa.  He entered ahead and fastened the door of that park.  The maiden Kāśisundarī said:  "Lad, how is it proper thus? I have come for your sake. It is not proper for you to show such severity towards me."  He did not give her a reply at all.  She reflected: "There are two probable reasons:  either he has absolutely no use of pleasures or he is seized by a great affliction.  It is not at all possible for me to gratify him with my figure or with speech; I will gratify him through the sense of touch.  He, however, fastens the door on seeing me.  What means is there whereby I could meet with him secretly?  Perhaps, unknown to him I will come beforehand tomorrow, enter the park and remain there.  When he arrives later, I will so gratify him with the touching of his limbs in the form of embraces, etc., that he will become dependent on me."  Thinking thus, she turned back and entered the city.  That day she did not go to the park of the minister Pracaṇḍa. 
[16] pracaṇḍo ’py amātyaḥ sve udyāne tām udīkṣamānaś ciraṃ parikhinnaḥ sūryasyāṣṭaṃgamanakālasamaye nagaraṃ praviṣṭas  tena sve gṛhe kāśisundaryā dūto ’nupreṣitaḥ kim arthaṃ tvam adya mamodyānaṃ nāgateti |  kāśisundarī dārikā vyākṣepaṃ kṛtavatī āryaputrādya me śirorujātīva bādhate yenodyānaṃ nāgateti |  mitrāmitramadhyamo lokas tasyāpareṇākhyātaṃ |  na tasyāḥ śirorujā bādhate ’pi tv eṣā suvarṇavarṇasya kumārasya sakāśam udyānaṃ gatā |  tasmād udyānān mayā pratyāgacchantī dṛṣṭeti |  śrutvā pracaṇḍasyāmātyasya krodhaparyavasthānam utpannaṃ | tataḥ saṃlakṣayati  tādṛśam anarthaṃ kariṣyāmi | yathā śvaḥ kāśisundarī dārikā na bhaviṣyati | suvarṇavarṇaś ca kumāra iti |  pratikruṣṭaṃ caitad vairāṇāṃ yad uta strīvairam iti |  sa krodhāgninā dahyamānahṛdayas tān niśāṃ kṛcchreṇātināmitavān |  tataḥ prabhātāyāṃ rajanyām anyatamam āptapuruṣam āmantrayate |  khaḍgam gṛhāṇa rājagṛhād bahir udyānaṃ gamiṣyāmi tatrāsti me kiṃcid ātyayikaṃ prayojanam ity  evaṃ svāminn iti sa puruṣaḥ khaḍgam ādāya tasya pṛṣṭhato ’nubaddhas  tataḥ pracaṇḍo ’mātyas tena puruṣeṇa sārdhaṃ rājagrān nirgatya divākarasya sārthavāhasyodyānaṃ praviśyāvasthitaḥ || 
blon po rab gtum yaṅ raṅ gi skyed mos tshal du de yun riṅ du rtog pas yoṅs su dub pa daṅ ñi ma nub pa’i dus su groṅ khyer du źugs nas de raṅ gi khyim nas  ka śi mdzes dga’ mo la ci’i phyir khyed deṅ ṅa’i skyed mos tshal du (7) ma ’oṅs źes pho ña btaṅ ba daṅ |  bu mo mdzes dga’ mos rje’i sras deṅ ni bdag deṅ glad nad kyis śin tu gduṅs pa gaṅ yin pa des khyed kyi skyed mos tshal du ma ’oṅs źes bslus so ||  ’jig rten na ni mdza’ mo daṅ | dgra daṅ | tha mal pa yod pas | gźan źig (178a1) gis smras pa |  de la ni glad pa’i nad kyis gzir ba med de | gźan du na ’di gźon nu gser mdog gi  skyed mos tshal de nas slar ’oṅs ba mthoṅ ṅo źes smras pa  thos pa daṅ | ’di ltar bud med kyi yul nas byuṅ ba’i śa khon ni śa khon gyi tha chad (2) yin pas blon po rab gtum khro bas kun tu ’khrugs par gyur nas bsams pa |  ci nas kyaṅ bu mo ka śi mdzes dga’ mo daṅ gźon nu gser mdog gñi ga med par ’gyur bde lta bu’i gnod pa bya’o sñam ste |  ()  de khro ba’i mes sñiṅ bsrags bźin du mtshan mo sdug (3) bsṅal bas ’da’ bar byas so ||  de nas mtshan mo ’das te nam laṅs pa daṅ skyes bu yid brtan du ruṅ ba źig bos te smras pa |  rgyal po’i khab kyi phyi rol gyi skyed mos tshal du ’deṅ | de raṅ la śin tu ched che ba’i dgos pa źig yod kyi ral gri thogs śig |  des kyaṅ blon po (4) de bźin du bgyi’o źes smras te | skyes bu de ral gri thogs nas de’i phyi bźin du ’braṅs so ||  de nas blon po rab gtum skyes bu de daṅ lhan cig tu rgyal po’i khab kyi groṅ khyer nas byuṅ ste ded dpon ñi ma’i skyad mos tshal du źugs nas gnas so || 
[16] The minister Pracaṇḍa, too, waited a Long time for her in his park and, being exhausted, entered the city at the time of sunset.  He sent a messenger to her house asking Kāśisundarī: "Why did you not come to my park today?"  The maiden Kāśisundarī made an excuse saying: "Sir, I did not come to the park, as a headache pains me much today."  People being friendly, hostile or neutral, one of the latter said:  "A headache pains her not; but rather she had gone to the park, to the presence of the lad Suvarṇavarṇa.  I saw her returning from his park."  On hearing this, the minister Pracaṇḍa became full of anger and reflected:  "I will do such harm that, tomorrow, the maiden Kāśisundarī will cease to exist, so will the lad Suvarṇavarṇa, too."  Thus, of enmities, that begotten of women is despicable.  His heart consumed by the fire of wrath, he spent that night miserably.  At daybreak he summoned a trusted man saying:  "Take your sword. I am going to the park outside Rājagṛha. I have some important business there."  Saying "So be it", that man took his sword and followed behind him.  Thereupon, the minister Pracaṇḍa departed from the city of Rājagṛha with that man and, entering the park of the caravan leader Divākara, remained there. 
[17] kāśisundary api dārikā vicitravastrālaṃkārālaṃkṛtaśarīrā rājagṛān nāgarān nirgatya divākarasya sārthavāhasyodyānaṅ gatā |  sā tatra praviṣṭā yāvat paśyati praca(2)ṇḍam amātyaṃ dṛṣṭvā ca punaḥ saṃtrastā |  saṃlakṣayaty eṣa prakṛtyaiva pracaṇḍo niyataṃ (3) me ’dya mahāntam anarthaṅ karotīti pratinivarttitukāmābhūt |  tataḥ pracaṇḍo ’mātya(4)s tāṃ dṛṣṭvā krodhāgnijvalitamanās triśikhāṃ lalāṭe bhṛkurṭiṃ kṛtvā pradhāvitas  tatas tāṃ (5) sarabhasaṃ keśeṣu gṛhītvā nirdayam avāṅmukhīṃ pṛthivyāṃ pātayitvā  samākṛṣṭavān evañ cā(1)ha tvam ihāgatya suvarṇavarṇena kumāreṇa sārddhaṃ paricārayasi |  mama caivaṅ kathayasi | śi(2)rorujātīva me bādhate | yena tvatsakāśaṇ nāgateti |  tad adya te tādṛśam maryā(3)dābandhāṃ karomi yena punar na bhavatī jīvalokaṃ drakṣyati | suvarṇavarṇena kumā(4)reṇa sārddhaṃ paricārayiṣyāmīti |  tac chrutvā kāśisundarī dārikā tadākarṣa(5)ṇaparākarṣaṇajaṃ duḥkham agaṇayitvā maraṇabhayabhītā bāṣpoparuddhyamānagadagadaka(1)ṇṭhī hā idānīn na bhaviṣyāmīti |  kampamānagātrī pracaṇḍasyāmātyasya pādayor nipatya ka(2)ruṇadīnavilamvitair akṣarair uvāca  prasīdatv āryaputro nārhasi māṃ praghātayitum iti (3) nityāparādho mātṛgrāmaḥ |  itaḥ prabhṛti na bhūya evaṅ kariṣyāmi |  yāvajjīvan te dāsī (4) bhaviṣyāmi |  tad alam anena sāhasena prayaccha jīvitam iti |  tasya durātmana evaṃ karu(5)ṇadīnavilamvitair akṣarair ucyamānasya krodhāgnir vardhata eva |  tatas taṃ sahāyakam uvāca  śīghra(1)m asyā anena khaḍgenotkṛttamūlaṃ śiraḥ kṛtvā pṛthivyān nipātayety || 
bu mo ka śi mdzes dga’ (5) mo yaṅ lus la gos daṅ rgyan sna tshogs kyis brgyan te rgyal po’i khab nas byuṅ nas ded dpon ñi ma’i skyed mos tshal du soṅ ste |  de der źugs pa daṅ ji tsam na blon po rab gtum mthoṅ ba daṅ slar kun du skrag pas  bsams pa | ’di ni raṅ bźin gyis gtum pas ṅes par deṅ ṅa (6) la gnod pa chen po byed par ’gyur ro sñam nas slar log par ’dod pa daṅ |  de nas blon po rab gtum gyis mthoṅ nas khro ba’i mes yid bsregs nas dpral par khro gñer gsum bsdus te śin tu brgyugs so ||  de nas tsham tshom med par de’i skra nas bzuṅ nas sñiṅ rje med pas (7) mgo thur du sa la bsgyel te  bśal bźin du ’di skad ces smras te | khyod ’dir ’oṅs nas gźon nu gser mdog daṅ lhan cig dga’ mgur spyad nas |  ṅa la glad ba na bas śiṅ tu gzir te des khyed kyi gan du ma ’oṅs so źes smra ’am |  ṅas deṅ gaṅ gis slar yaṅ ’tsho ba’i (178b1) ’jig rten mthoṅ źiṅ gźon nu gser mdog daṅ lhan cig dga’ mgur spyod par mi ’gyur ba de lta bu’i chad pa gcad par bya’o ||  bu mo ka śi mdzes dga’ mos de thos pa daṅ | phan tshun drud pa’i sdug bsṅal la ma bsams par mchi mas brnaṅs bźin skad ’dar bźin du kyi (2) hud da ni ’tsho bar mi ’gyur ro sñam nas  lus ’dar bźin du blon po rab gtum gyi rkaṅ pa gñis la gtugs te | sñiṅ rje rje skad du gcom chuṅ ṅus tshig re re nas smras pa |  rje’i sras bzod par mdzod cig |bdag ni gsad par ’os pa ma lags te | bud med kyi yul ni rtag (3) tu skyon daṅ bcas pa lags kyis  deṅ nas brtsams nas slan chad ’dir ci yaṅ mi bgyid kyi |  ji srid ’tsho’i bar du khyed kyi ’baṅs mo bgyid kyis  ma brtags pa ’di ma mdzad par srog stsol cig |  raṅ bźin ṅan pa de de lta bu’i sñiṅ rje rje skad du gcom chuṅ dus tshig re re nas (4) smras kyaṅ khro ba’i me ’phel ba ñid do ||  de nas de’i grogs po’i skyes bu la smras pa |  ral gri ’dis ’di’i mgo druṅs nas myur du chod la sal ltuṅ bar gyis śig ces smras pa daṅ | 
[17] The maiden Kāśisundarī, too, her body decked with various garments and ornaments, departing from the city of Rājagṛha went to the park of the caravan leader Divākara.  When she entered there, she saw the minister Pracaṇḍa and, terrified on seeing him,  reflected: "As he is fierce by very nature, he will surely do me great harm today." She desired to turn back.  Thereupon, the minister Pracaṇḍa saw her and his mind ablaze with the fire of anger, contracted his brows in triple folds upon his forehead and ran towards her.  Then, quickly seizing her by her hair, he unmercifully hurled her upon the ground face downwards,  dragged her, and said thus: "You come here and amuse yourself with the lad Suvarṇavarṇa,  but to me you say: ’I did not come to you as a headache pains me much today’.  Therefore, I will employ such a restraint upon you today that your Ladyship will never again see the world of the Living or amuse yourself with the lad Suvarṇavarṇa."  On hearing this, the maiden Kāśisundarī, discounting the pain arising from his dragging her to and fro, terrified by the fear of death, with her voice faltering on account of being choked with tears, thinking "Alas, now I will cease to exist",  and trembling in her limbs fell down at the feet of the minister Pracaṇḍa and spoke to him in pathetic, sad and hesitant words:  "Let my master be pleased. It does not behove you to kill me. Womankind is ever full of faults.  Hence-forth, I will act thus no more,  I will be your slave to the end of my life.  Enough, therefore, of this rashness; grant me my life."  Though being spoken to thus in pathetic, sad and hesitant words, the fire of anger of that wicked man did, indeed, increase.  He said to the man that accompanied him:  "Quickly cut off her head completely with this sword and cast it upon the ground." 
[18] atha sa puruṣas tasya durā(2)tmano ’nyāyavaco duraktam upaśrutya kampitum ārabdhaḥ |  cintayati ca | aho nairghṛṇya(3)m eṣā hi strī bahuprakāram asyopayuktā |  tat kathan nāma svalpasyāparādhasyārthe (4) praghātayitum icchati |  aho vayam api jīvikābhayabhītā yena nāmāsyāśīviṣaprakhyasya puruṣādhamasya pārṣve tiṣṭhāmaḥ |  sarvathāhaṃ mahāsaṅkaṭam anupraviṣṭaḥ |  kim atra prāpta(1)kālaṃ atha vā sphuṭam enaṃ vakṣyāmi kadācid eva sphuṭam ucyamānaḥ pratinivartetāsmāt pāpakād asaddha(2)rmād iti |  viditvā samvignamanās tasyāś ca striyās tair atikaruṇair vilāpair dravīkṛtasantā(3)no bāṣpāmbupariplutaq_īkṣaṇaḥ kṛtakarapuṭaḥ pracaṇḍam amātyam uvāca |  prasīda(4)tu svāmī nārhasi mām evaṃvidhe ’kārye niyojayitun  nāhaṃ niṣādo nāpi vadhyaghā(5)takaḥ  kathaṃ hi nāma yat karmma vadhyaghātakānām api notsahate manas tatkarmaṇi pratārayati (1) māṃ svāmī |  eṣā ca strī prakāśātyartham abhirūpā darśanīyā prāsādikā sarvakalābhijñā rājagṛha(2)nivāsino nānādigdeśābhyāgatasya ca vidagdhajanasyātīva vallabhā |  sāmānyam idaṃ (3) manuṣyāṇāṃ ratisthānaṃ |  kathaṃ hi nāma svāmin prajñātamanuṣyasya vicakṣaṇasyāsmi(4)nn anunayasthāne dveṣa utpannas tad alam īdṛśena lokadvayavirudhāvāhakena vyava(5)sāyena |  prasīda nārhasi mām ātmanañ cānena duścaritāgninā dagdhum |  api ca svāmin | 
de nas skyes bu des bdag ñid ṅan pa de’i rigs pa daṅ mi ldan pa’i tshig ṅan pa thos pa (5) daṅ ’dar bar gyur ciṅ  bsams pa | kye ma’o sñiṅ rje med pa | bud med ’di ni ’dis rnam pa du maṅ rjes su loṅs spyod na  de ji ltar ñes pa chuṅ ṅu’i phyir gsod par ’dod |  kye ma’o ṅa yaṅ ’tsho ba’i ’jigs pa daṅ skrag pas skyes bu tha ma sbrul gyi dug daṅ mtshuṅs pa’i gan (6) du gnas par byed |  ṅa ni rnam pa thams cad du ñam ṅa ba chen por źugs so ||  ’di ji ltar bsgrub par bya | yaṅ na gsal bar smra bar bya’i || gal te gsal bar smras na sdig pa daṅ chos ma yin pa las ldog kyaṅ srid do sñam nas  kun du skyo ba daṅ | de la bud med de śin (7) tu sñeṅ rje bas rgyud źi bar byas pas mig mchi mas kheṅs pa daṅ thal mo sbyar te | blon po rab gtu ma la smras pa |  jo bo bzod par mdzod cig |’di lta bu’i bya bam yin pa la bdag sbyar ba ni mi rigs so ||  bdag ni brtse ba med pa ma lags te | gsod ma pa yaṅ (179a1) ma lags na  ji ltar na bdag gsod ma rnams kyaṅ byed par spro ba ma yin pa’i las gaṅ yin pa de la bdag pos bcud dam |  bud med ’di yaṅ śin tu gzugs bzaṅ ba | blta na sdug pa | mdzes pa| sgyu rtsal śes par grags pa rgyal po’i khab na gnas (2) pa rnams daṅ | phyogs gźan nas lhags pa’i skye bo mkhas pa rnams kyi sñiṅ du sdug pa |  ’di ni mi rnams kyi thun moṅ gi dga’ ba’i gnas su gyur pa lags na |  bdag po śes rab daṅ ldan źiṅ mkhas pa’i mi rnams rjes su chags pa’i gnas ’di la sdaṅ bar ji ltar byed (3) ’di lta bu’i ’jig rten gñi ga daṅ ’gal bar gyur pa’i rtsol ba ’di la ldog par mdzod cig |  bzod par mdzod la bdag daṅ khyed kyaṅ ñes par spyod pa’i me ’dis bsreg par ’os pa ma yin no ||  gtso bo gźan yaṅ | 
[18] Then, that man having listened to those unjust and harsh words of him who was evil-natured, began to tremble.  He thought: "Alas, the pitilessness! This woman was enjoyed by him in many ways,  so how, indeed, does he wish to kill her for the sake of a very small offence.  Alas! we, too, are terrified by fear for our livelihood whereby, indeed, we remain by the side of this vilest of men that resembles a venomous serpent.  In every way, I am in great danger.  What is it time for now? Or, I will speak to him openly; being openly spoken to, he might sometimes turn away from this sinful and unlawful act."  Having observed thus, distracted in mind, and his thoughts melted by her exceedingly mournful lamentations, he said to the minister Pracaṇḍa with folded palms and his eyes bathed in the water of his tears:  "Let my lord be pleased. It does not behove you to command me to perform such an unworthy act.  I am neither a hunter nor an executioner;  how, indeed, does my master impel me towards that act which the mind of even the executioners cannot endure.  Moreover, this celebrated woman is exceedingly beautiful, charming, pleasant, and conversant with all the arts. She is dear to the clever people resident in Rājagṛha as well as those arrived from regions in the various quarters.  This is a source of pleasure common to all men.  How is it indeed, my lord, that in a wise and discerning man enmity has arisen towards an object of respect? Away, therefore, with this resolve that produces impediments in both worlds.  Be pleased; it does not behove you to consume me as well as yourself with this fire of misconduct.  Moreover, my lord: 
eṣā hi (1) sukumārāṅgī rūpayauvanaśālinī |
prītim etām manuṣyāṇāṃ manye mārtimatīm iva |1|  karuṇaiḥ (2) karuṇair dīnair madhurair akṣarair iyaṃ |
vijñapayati svāmiṃs te dṛṇāti mama mānasaṃ |2|  (3) kampate hṛdayam me ’dya śrutvā dīptaṃ vacas tava |
ko ’sau nirghṛṇacittaḥ syād ya (4) imāṃ hantum edhate |3|  mlecchā api naināṃ hantum utsahante sunirghṛṇāḥ |
kathan nu mama tāṃ (5) hantuṃ svāmin utsahate manaḥ |4|  paśūnām api yāṃ dṛṣṭvā bhavaty anunayo mahān |
tasyāḥ ko ma(1)nuṣyo bhūtvā śastreṇa prahariṣyati |5|  tat prasīda tavāyuktam api śrotum idam vacaḥ |
prāg eva (2) acarituṃ svāmin karmmedam atidāruṇam iti |6| 
śin tu gźon pa’i yan lag ’di || gzugs (4) daṅ laṅ tsho rnam brgyan pa ||
’di ni mi yi dga’ ba dag |gzugs daṅ ldan pa bźin du śes ||  dman źiṅ sñiṅ ni rje rje’i lta’i || sñan pa’i tshig ni ’di dag ges ||
gtso bo khyod la gsol ’debs na || bdag gi yid ni mgu bar mdzod ||  khyod tshig ’bar bar thos pas (5) na; ;der ni bdag ñid ’dar bar ’gyur ||
gaṅ źig ’di ’dra gsod gyur pa’i || sñiṅ rje med pa su źig mchis ||  śin tu sñiṅ rje med pa yi || kla klo ’aṅ ’di gsod mi spro na ||
gtso bos bdag yiṅ ji ltar na || mi gsod par ni spro ba skyed ||  gaṅ źig phyugs kyis (6) mthoṅ na yaṅ || rjes chags chen po skye ’gyur ba ||
de la gaṅ źig mir gyur nas || mtshon gyis ’debs pa bgyid ma mchis ||  gtso bo śin tu mi bzad pa’i || las ’di mñan pa ’aṅ rigs min na ||
spyod par bgyid pa smos ci ’tshal || de bas bzod pa bdzad (7) pa’i rigs || 
With delicate limbs and full of youth and beauty, she is indeed, methinks, the joy of men, incarnate as it were. (1)  With very piteous, sad and sweet words she does request you, my lord; my heart she rends. (2)  My heart trembles, now, hearing these raging words of yours. What man of pitiless heart would he be that presumes to kill her? (3)  Quite pitiless barbarians even cannot bear to kill her. How, pray, my lord, could my mind bear to kill her? (4)  Who, being a human, would strike her with a weapon on seeing whom there arises great regard even in animals? (5)  Therefore, be pleased, my lord, it is improper for you even to hear such words, still more so to commit this very terrible deed."(6) 
[19] atha sa durātmā vipannāśayatvā(3)d evam api hṛdayagrāhakair vacobhis tena puruṣeṇābhidhiyamāno naiva svaci(4)ttaṃ pratilabhate ||  saroṣabhrūlatābhaṅgaraudreṇa ca mukhena taṃ puruṣam uvāca ||  (5) bhoḥ puruṣa kas tavāsyāṃ upary anunayo yan nāma madīyām ājñāṃ vilaṅghya necchasy enāṃ praghātayi(1)tuṃ  sarvathā yadi tvam enāṃ praghātayiṣyasīty evaṃ kuśalan no cen na praghātayiṣyasi tavādya (2) jīvitaṃ ca bhaviṣyatīti |  tato ’sau puruṣas tasya tat karkaśaṃ vyavasāyaṃ buddhvā (3) bhītaś cintayituṃ pravṛttaḥ |  aho paramaśaṅkaṭam anupraviṣṭo ’smi |  sa ced asyā(4)jñāṃ na kariṣyāmi niyatam adya māṃ jīvitād vyaparopayiṣyati |  yo hi nāmaivaṃvi(5)dhiṃ mātṛgrāmaṃ bahuprakāram upayuktaṃ praghātayitum udyataḥ sa māṃ na praghātayiṣyatīti |  kuta (1) etat kathañ ca nāma manuṣyo ’ham ity ātmānam manye | īdṛśyā janapadakalyāṇinyāḥ stri(2)yāḥ śarīre śastraṃ nipātayiṣyāmi |  sarvathā kāmaṃ svajīvitavināśo na tv e(3)vāsyāḥ prahāraṃ dāsyāmīti niścayaṃ kṛtavāṃs tasya buddhir utpannā  yady ahaṃ khaḍga(4)m ādāya niṣpalāyeyaṃ evaṃ mayā tv ātmā parirakṣito bhaviṣyati | kāśisundarī (5) dāriketi |  sa khaḍgam ādāya tasmād udyānād niṣkramya sarvajavena niḥpalānaḥ |  pracaṇḍo py a(1)mātyas tasya pṛṣṭhato dvārakoṣṭhaṃ yāvad anubaddhaḥ | 
de nas skyes bu raṅ bźin ṅan pas bsam pa ñams pa de la de lta bu’i sñiṅ la bab pa’i tshig sñan pa des smras su zin kyaṅ raṅ gi sems źi ba ma rñed par gyur te |  de khros phas smin ma bsdus śiṅ bźin mi sdug pas de la smras pa |  kva’i mi khyod ṅa’i tshig las (179b1) ’da’ bar byas te | ’di la khyod rjes su chags par byad nas gsod par mi ’dod dam |  rnam pa thams cad du khyod kyis ’di bsad par gyur na legs kyi gal te ma bsad na daṅ khyod kyi srog med par bya’o ||  de nas skyes bu de de’i tshig rtsub mo’i rtsom pa śes nas ’jigs pas (2) sems pa la źugs par gyur te |  kye ma’o bdag ni śin tu ñam ṅa bar gyur te |  gal te ’di’i tshig bźin ma byas na ṅes par deṅ bdag ñid srog daṅ bral bar byed de |  gaṅ źig ’di lta bu’i bud med rnam pa du mar ñe bar loṅs spyod pa yaṅ gsod par rtsom na deṅ ṅa mi gsod (3) par ga la ’gyur |  ci ’di lta bu’e skye bo’i chogs kyi yid du ’oṅ ba’i bud med kyi lus la mtshon gyis ’debs par byed na | bdag ñid mir yaṅ mi ruṅ gi |  rnam pa thams cad du raṅ gi srog daṅ bral ba ni bla’i ’di lta bu ’di la snun par mi bya’o źes ṅes par bsams nas  yaṅ (4) de’i slar skyes pa gaṅ ’di ral gri khyer la ’bros par bya’i | des ni ṅa’i lus daṅ bu mo ka śi mdzes dga’ mo’i lus kyaṅ yoṅs su bsruṅs par ’gyur ro sñam nas  ral gri thogs nas skyed mos tshal nas byuṅ nas baṅ thams cad gtugs pa daṅ bros par gyur ro ||  blon po (5) rab gtum gyis kyaṅ de’i rjes bźin sgo’i phyi rol gyi bar du bsñegs so || 
[19] Thereupon, that wicked one, on account of his adverse disposition, though being thus addressed by that man with words that captivated the heart, did not regain his senses.  With his face fierce on account of the contraction of his eyebrows through anger, he said to that man:  "Man! What regard do you have for her that, violating my order, you do not wish to kill her?"  In every way, if you kill her it will be good; should you on the contrary not kill her, your life, too, will now cease to be."  Then, that man having become aware of that harsh intention of his became frightened and began to reflect:  "Alas, I am in extreme danger.  If I do not carry out his order, he will certainly deprive me of my life today.  Whence could it be that he who is, indeed, prepared to kill such a woman as this who was enjoyed in many ways, will not kill me.  How, indeed, can I consider myself as a man and yet cast a weapon upon the body of such a woman, a beauty of the country."  He decided : "In every way, I would rather lose my life than give her a blow", and the thought occurred to him:  "Should I run away with my sword, I would thus protect myself, and the maiden Kāśidundarī, too."  Then, taking his sword and coming out of that park he ran away at full speed.  The minister, Pracaṇḍa, chased after him as far as the gate. 
[20] tataḥ kāśisundarī dārikā gatapra(2)tyāgataprāṇam ivātmānam manyamano tvaritatvaritam utthāya niḥpalāyāmīti prā(3)kārasamīpam abhigatā |  sā coccaḥ prākāraṃ na śaknoti vilaṃghayituṃ |  pracaṇḍaś cāmā(4)tyaḥ pratinivṛtya yāvat tasmin pradeśe kāśisundarīṃ dārikān na paśyati |  (5) itaś cāmutaś ca vyavalokayitum ārabdho yāvat paśyati prākārasamīpam abhigatāṃ sa tva(1)ritatvaritaṃ tasyāḥ samīpaṃ gantum ārabdhaḥ |  tatra ca kṛṣṇasarppo ’vasthitaḥ |  tena sā dakṣiṇe ca(2)raṇe daṣṭā sa tāṃ dṛṣṭvā niṣpalānaḥ |  kāśisundarī dārikā saṃlakṣayati |  eṣaḥ ca (3) pracaṇḍo mām āgatya praghātayiṣyatīti |  tadgatamānasā maraṇabhayatrastā na vijā(4)nāti | yathāhaṃ kṛṣṇasarpeṇa daṣṭeti |  pracaṇḍaś cāmātyas tam atimuktakalatāgahana(5)m anuprāptaḥ |  tatas tena durātmanā nirghṛṇahṛdayena tīvradveṣaparyākulīkṛtamanasā kā(1)śisundarīṃ dārikāṃ tasmād atimuktakalatāgahanād ākṛṣya tasyāḥ śirasi pārṣṇiprahāro dattaḥ |  (2) sukumārā sā strī tena prahāreṇa viṣavegena ca mūrcchitā  pracaṇḍo ’py amātyas tā(3)n nirīkṣitum ārabdho yāvat paśyati niśceṣṭāṃ bhūmau nipatitāṃ tasyaitad abhavan mṛ(4)teyam idānīṃ gacchāmīti |  tataś ca māṃ mā kaścid drakṣyatīti | prākāraṃ vilaṃghyā(5)nyena pathā rājagṛhaṃ praviṣṭaḥ |  tena praviśya rājapuruṣāḥ samājñāptā |  gacchata divākarasya (1) sārthavāhasyodyānaṃ pratyavekṣadhvam iti | te saṃprasthitāḥ | 
de nas bu mo ka śi mdzes dga’ mo bdag ñid srog stor ba slar rñed pa tsam du sems śiṅ riṅs pa riṅs par bros te ra ba’i rtsar phyin pa daṅ |  ra ba de yaṅ mtho bas brgal bar ma nus pa na  blon po rab gtum (6) slar lag nas ji srid phyogs de na bu mo ka śi mdzes dga’ mo ma mthoṅ nas  phan tshun kun du bltas par brtsams pa daṅ | ci tsam na ra ba’i rtsar phyin pa mthoṅ nas riṅs pa riṅs par de’i gan du ’gro bar brtsams so ||  de na yaṅ sbrul nag po źig gnas te |  des bu mo’i rkaṅ pa g-yas (7) pa nas bzuṅ ba daṅ des de mthoṅ nas bros so ||  bu mo ka śi mdzes dga’ mos bsams pa |  blon po rab gtum ’di ’oṅs nas gsod par ’gyur ro sñam pa  der gtod pa’i yid daṅ ’chi ba’i ’jigs pas sbrul nag pos zin par ma śes nas aa ti mug ti’i tshaṅ tshiṅ du źugs pa daṅ | (180a1)  blon po rab gtum yaṅ aa ti mug ti’i yal ga’i tshaṅ tshiṅ du phyin to ||  da nas raṅ bźin ṅan pa sñiṅ rje med pa’i sems kyis źe sdaṅ drag pos kun du ’khrugs pa’i yid kyis bu mo ka śi mdzes dga’ mo aa ti mug ti’i yal ga’i tshaṅ tshiṅ nas draṅs te| (2) de’i mgo la rkaṅ pa’i rtiṅ pa daṅ rdog pas bsnun te ||  bud med de ni śin tu gźan śa can yin pas rdog pas bsnun ba de daṅ dug gi źugs kyis brgyal bar gyur to ||  blon po rab gtum de lta bar bsams pa daṅ | ci tsam na sems med par sa la ’gyel bar mthoṅ (3) nas de ’di sñam du sems te ’di ni śi zin gyis da ni ’gro bar byas te |  ’ga’ źig gis mthoṅ na mi ruṅ ṅo sñam nas ra ba rgal te lam gźan nas rgyal po’i khab tu źugs so ||  der phyin nas rgyal po’i skyes bu gźan dag cig la smras pa |  śes ldan dag soṅ la ded (4) dpon ñi ma’i skyed mos tshal ltos śig |de yaṅ chas so || 
[20] Then, the maiden Kāśisundarī, considering herself as if revived from the dead, arose quickly and went up to the wall (of the park) with the intention of running away.  But the wall was high and she was not able to jump over it.  The minister, Pracaṇḍa, returned and, not seeing the maiden Kāśisundarī at that place, began to look here and there.  When he saw her gone near the wall, he very quickly began to go near her.  There was a black serpent there, and she was bitten on her right foot by it.  Having seen him (i.e. the minister), it ran away.  The maiden Kāśisundarī reflected:  "This minister, Pracaṇḍa, upon arriving, will kill me."  Her thoughts directed towards him, trembling out of fear of death, and not aware that she was bitten by a black serpent, (she entered a thicket of Atimuktaka creepers).  The minister, Pracaṇḍa, arrived at that thicket of Atimuktaka creepers.  Then, evil-natured, pitiless at heart, and his mind confused with fierce anger, he dragged the maiden Kāśisundarī from that thicket of Akimuktaka creepers and gave a kick on her head with his heel.  Being very delicate, she fainted on account of that blow as well as the effect of the (serpent’s) poison.  The minister, Pracaṇḍa, began to observe her. When he saw her fallen senseless upon the ground, it occurred to him : "She is dead, I will now go away."  Then, lest someone should see him, he jumped over the wall and entered Rājagṛha by a different route.  Having done so, he ordered the king’s officers saying:  "Go, examine the park of the caravan leader Divākara." They departed. 
 
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