Bibliotheca Polyglotta

[61] atha sa rājā (4) sthavirānandanam evam abhistutya samutthāya ca paramapraharṣapūrṇamanās tvaritatvaritaṃ śū(5)lasamīpam upagamya tato hastau prasārya suvarṇavarṇaṃ kumāraṃ priyaputram iva naṣṭopalabdhaṃ pare(1)ṇa premṇā svayam eva tasmāt padmāsanād avatārya gāḍhaṃ pariṣvajya muhur muhaḥ śirasi pari(2)cumbate sma | harṣāśruparyākulekṣaṇaś ca suvarṇavarṇaṃ kumāram animiṣam (3) abhivīkṣamāṇa uvāca |

de nas rgyal po des gnas brtan kun dga’ bo la de ltar mṅon par bstod nas laṅs te | mchog tu dga’ bas yid rgyas pa daṅ riṅs pa riṅs par gsal śiṅ gi (6) gan du soṅ ste | lag pa gñis brkyaṅ nas yid du ’oṅ ba’i bu stor ba las slar rñed pa ltar mchog tu dga’ bas gźon nu gser mdog raṅ ñid kyi stan de la phab ste | dam du ’khyud nas yaṅ daṅ yaṅ du mgo la ’o byas śiṅ dga’ bas byuṅ ba’i mchims kun du khebs (7) pas gźon nu gser mdog la mig mi ’dzums par lta źiṅ smras pa |

[61] Then, that king having thus extolled the Elder Ānanda, arose and, his mind filled with extreme joy, went quite quickly up to that stake. Stretching out his hands he himself brought the lad, Suvarṇavarṇa, down from that lotus-seat with great affection as if he were his own son that had been lost and found. Embracing him firmly he continued to repeatedly kiss him on his head. His eyes filled with tears of joy, and looking at the lad, Suvarṇavarṇa, with unwinking eyes, he said:

rājyalābhād iva purā na sā prītir abhūn mama
muktaṃ tvāṃ saṅkaṭād (4) asmād dṛṣṭvā yā varddhate ’dhunā |1| pūrṇacandradyutiharan nīlotpaladalekṣaṇaṃ |
mukhābujam idaṃ (5) putra diṣṭyā paśyāmi te ’dhunā |2| uttaptavarṇalāvaṇyaguṇasampadvibhūṣitaṃ |
sarvāvayava(1)sampannaṃ diṣṭvā paśyāmi te vapuḥ |3| daurātmyaṃ khyāpitaṃ kena nirghṛṇena durātmanā |
vadhā(2)yāsi parityakto yena tvaṃ vallabho nṛṇāṃ |4| caritaṃ vinayopetaṃ śrotrānandakaram vacaḥ |
(3) rūpam atyadbhutañ cedaṃ vada kasya na vallabhaṃ |5| guṇeṣu kasya pradveṣaḥ ko doṣānugu(4)ṇaḥ sadā |
vajrasārasamaṅ kasya hṛdayaṃ ko viśeṣavit |6| dhruvañ cāśmamayaṃ tasya ce(5)tanārahitaṃ kṛtaṃ |
vyāhṛtaṃ hṛdayaṃ tasya tvaṃ putraka na vallabhaḥ |7| pradīptam vajram ārabdhaṃ prakṣe(1)ptum mama mastake |
kaṇṭhe vā niśitaṃ śastraṃ śaktiṃ vakṣyasi vā dhṛḍhāṃ |8| prapātayitum ārabdhaḥ (2) kena me hy ayaśo ’śaniḥ ||
vadho yenābhyanujñātas tava sarvajanapriya |9| hā kena (3) dāruṇañ vācā karmedaṃ tava kāritaṃ |
ko me vairānubaddhaḥ syāt kasyāhaṃ na pri(4)yo bhaveta |10| mṛtyunāliṅgitaḥ ko ’sau prāṇāḥ kasya na vallabhāḥ |
yena te vadha (5) ājñaptaḥ śīghram ākhyātum arhasīti |11|

ñam thag ’di las khyod thar nas || gnas pa da ltar mthoṅ ba na ||
dga’ bar gyur pa de ’dra sṅon || rgyal po thob na’aṅ ma myoṅ ṅo || zla ba rgyas pa’i mdaṅs ’phrogs śiṅ || autpal sṅon po ’dab (197a1) ’dra’i mig ||
bu yi gdoṅ gi padma ni || mthoṅ ba de ni blta bar bya || btso ma’i gser gyi mdaṅs lṅan źiṅ || yon tan phun tshogs rnams kyis brgyan ||
yan lag thams cad ’byas gyur pa’i || khyed lus mthoṅ ba blta bar bya || sñiṅ rje med ciṅ (2) bdag ñid ṅan || gaṅ gi raṅ bźin ṅan smras nas ||
sus ni mi rnams yid ’oṅ khyod || bsad ba’i phyir ni yoṅs su spaṅs || spyod pa dul bar ldan pa daṅ || tshig ni mñan la dga’ byed la ||
gzugs ni śin tu rmad byuṅ ba’i || su yi yid du mi ’oṅ smras || yon tan (3) ldan pa su źig ldaṅ || gaṅ źig rtag tu ñe rjes ’braṅs ||
rdo rje sñiṅ po mñam sems gaṅ || khyad par mi śes su źig yin || bu sdug khyod la sdaṅ ba gaṅ || de ni rdo yi raṅ bźin nam ||
sems daṅ bral bas byas pa’am || sñiṅ ni phyuṅ bar gyur par ṅes || skye (4) bo kun la sdug pa khyod || gaṅ gis gsod par luṅ bsgo ba ||
rdo rje rab ’bar thogs nas ni || ṅa yi spyi bor ’phen pa yin || ’gul par mtshon gyis ’debs pa daṅ || mduṅ gis sñiṅ gar rab bsnun źiṅ ||
grags pa min pa’i ser ba ’di || su źig gis ni (5) dbab par brtsams || gyi hud su yis mi bzad pa’i || tshig gis las ’di byed du bcug ||
su źig ṅa’i dgrar ’brel gyur || ṅa ni gaṅ yid mi ’aṅ gyur || su źig mchi bdag dag gis ’khyud || su źig srog las skyob par gyur ||
gaṅ gis khyod la luṅ bsgo ba || (6) myur du smra bar bya ba’i rigs ||

"What joy now increases on seeing you freed from this hardship, that was not for me formerly on obtaining the kingdom. (1) Luckily, Son, do I now see this lotus-face of yours that surpasses the lustre of the full moon and that has eyes like the petals of blue lotuses. (2) Luckily, I see your body, charming with the colour of purified (gold), adorned with a wealth of virtues and endowed with all limbs. (3) What unmerciful and evil-natured man by whom you, the beloved of men, have been abandoned for execution, has betrayed his evil nature? (4) Say, to whom is not dear this very wonderful figure, the speech that gives delight to the ears, and the conduct that is disciplined? (5) Who has a hatred towards virtues, who is ever disposed to wickedness; whose heart is similar to the hardness of diamond; who knows not excellences? (6) His heart certainly consists of stone or has been made thoughtless or is torn out, to whom you, Son, are not dear. (7) There has begun to be thrust a blazing thunderbolt upon my head, or a sharp sword in my throat, or a spear, firmly, on my breast. (8) By whom that has approved the execution of you, O beloved of all people, has the thunderbolt of ill-fame been let fall upon me? (9) Alas! who by his order caused this dreadful deed to be done to you? Who is persistent in his enmity towards me? To whom am I not dear? (10) Who is he that is embraced by Death? To whom are his life-breaths not dear, that he has ordered your execution? Please tell me quickly." (11)

[62] atha suvarṇavarṇaḥ kumāraś cintayituṃ pravṛttaḥ | sa ced asya rā(1)jña evaṃ kathayāmi pracaṇḍenāmātyena mamedaṃ karma kāritam iti | caṇḍoyaṃ rājā sthāna(2)m etad vidyate | yataḥ sāṃpratam eva pracaṇḍam amātyaṃ praghātayati | tat katham atra (3) pratipattavyaṃ || atha vākkarmasvakatāvalambayitavyā | dhruvañ ca mayā pūrvveṣu janmā(4)ntareṣu pāpakam akuśalaṃ karma kṛtaṃ yasyāyaṃ vipāko na ca pūrvakarmavi(5)pākaṃ muktvā evam anāgaso vadhāya parityajyata iti niścayam upagamya rājānam uvāca |

de nas gźon nu gser mdog sems pa la źugs par gyur te | gal te rgyal po ’di la blon po rab gtum gyis bdag la las ’di byed du bcug go źes smra ba ni da lta ñid ni blon po rab gtum gsod par ’gyur te | blon po rab gtum la (7) rgyal pos las byed par gyur pa’i gnas yod na ’dir ji ltar bsgrub par bya | yaṅ bsams pa las bdag gis bya ba la dmigs par bya ste | ṅes par na ṅas skye ba gźan du sdig pa mi dge ba’i las byas pa gaṅ yin pa de’i rnam par smin pa ’di yin te | sṅon gyi (197b1) las kyi rnam par smin pa ma gtogs par sdig pa med pa ’di ltar gsod par ’oṅ ba su źig byed ces ṅes par bsams nas rgyal po la smras pa |

[62] Then, the lad, Suvarṇavarṇa, began to reflect: "If I tell this king that this act was caused to be done to me by the minister, Pracaṇḍa, as this king is impetuous, there is the chance that he would immediately execute the minister, Pracaṇḍa. Therefore, how should I proceed in this matter? Or rather, the responsibility for the consequences of one’s own actions should he had recourse to. Surely, in former births, I have committed a sinful and unwholesome act of which this is the consequence; except on account of the consequence of former actions, a faultless one would not thus be abandoned for execution." Having arrived at this decision he told the king:

lha cig gaṅ la yid ’dra ba’i || rnam smin ñe bar gnas pa ’di ||
sdig pa sṅon gyi tshe rabs su || bdag ñid kyis ni (2) byas pa yin || bdag ñid kyis ni byas pa’i las || yid du mi ’oṅ źes bya de ||
rnam smin la ni loṅs spyod na || khyod la bdag gis su źig bstan ||

"That sinful act was committed by me alone in former births, O King, of which a consequence such as this is at hand. (1) Therefore, experiencing now the consequence, undesired as it is, of one’s own acts, whom, indeed, shall I point out?" (2)

ity uktvā sthavirānandasamīpam upagamya sarvaśarīreṇa sthavirāna(4)ndasya pādayor nipatitaḥ | sthavirānandena cokto vatsa eṣā kāśisundarī dā(5)rikā viṣavegenāvaṣṭabdhā tad uttiṣṭhaināṃ satyādhiṣṭhānena svasthī kuru mahājanakāyaś ca pra(1)tyāyya iti |

de skad ces smras nas gnas brtan kun dga’ bo’i gan du soṅ ste | lus thams cad kyis gnas brtan kun dga’ bo’i (3) rkaṅ pa gñis la phyag byas pa daṅ | gnas brtan kun dga’ bos smras pa | bu bu mo ka śi mdzes dga’ mo ’di ni dug gi śugs kyis zin pa yin gyi | de bden pa’i byin gyis rlabs kyis sloṅ la bde legs su gyis la skye bo’i tshogs maṅ po yaṅ yid ches par gyis (4) śig |

Having said thus, he went near the Elder Ānanda, and fell down prostrate at his feet. The Elder Ānanda said: "Dear child, this maiden, Kāśisundarī, has been seized by the effect of poison. So, arise and make her well by means of a truthful resolve, and win the confidence of the great mass of people."

[63] atha suvarṇavarṇaḥ kumāraḥ sthavirānandasya pratiśrutya sarvasattvādhyāśaya(2)pravṛttena cetasā satyādhiṣṭhānaṃ kartum ārabdhaḥ | yena me satyena satyavacanenā(3)syāḥ kāśisundaryā dārikāyā antike mana sūkṣmo ’pi kleśo notpanno rā(4)go vā dveṣo vā moho vā vihiṃsā vānyatam anyatamo vā caitasika upakleśo(5) ’nena satyena satyavacanena cāsyāḥ śarīraviṣamvilayam upagacchatv ity athaitasmin satyā(1)dhiṣṭhānasamanantaram eva kāśisundarīdārikāyāḥ śarīrād viṣaṃ vilayam upaga(2)taṃ svasthībhūtaśarīrā ca suptaprabuddhā ivotthitā | tāṃ svasthībhūtaśarīrām utthitām ālokya tena mahājanakāyenānekaiś ca de(3)vatāśatasahastrair ekaravenoccair nādo muktaḥ | aho āścaryam aho kumā(4)rasyāśayaviśuddhatā | maharddhiko ’yaṃ kumāro mahānubhāvo yatredānīṃ sa(5)tyādhiṣṭhānabalād iyam anena kāśisundarī dārikā samutthāpitā priyeṇa jīvite(1)nācchāditeti | tataḥ kāśisundarī dārikā samantān nirīkṣitum ārabdhā yāvat paśyati (2) mahāśmaśāne sthavirānandaṃ mahatā bhikṣusaṅghena sārddham arddhacandrākāro(3)pagūḍhaṃ | nānāratnapradyotite divye mahati siṃhāsane niṣaṇṇaṃ rājā(4)maṃ ajātaśatrum anekaprāṇiśatasahasraparivāram ātmānañ ca nīlapīta(5)lohitāvadātāyāṃ śivikāyām āropitaṃ dṛṣṭvā ca punaḥ sambhrāntā cintayituṃ pravṛttā | (1) kim ayaṃ svapnam āho svic cittavibhramaḥ | atha vā kenacid etan māyākarmavidarśitaṃ bhavatīti | (2) yāvat tasyā jñātibhir etad vistareṇa samākhyātaṃ | uktā ca sarvathā yad etat tava jī(3)vitaṃ tat sarvaṃ sthavirānandam āgamyeti

gźon nu gser mdog gnas brtan kun dga’ bo’i luṅ mñan te | sems can thams cad la lhag pa’i bsam pas ’jug pa’i sems daṅ| bden pa’i byin gyis rlabs byed pa la źugs te | bden pa daṅ bden pa’i tshig gaṅ gis bu mo ka śi mdzes dga’ (5) mo ’di la ’dod chags sam | źe sdaṅ ṅam | gti mug gam | the tshom mam | gźan gaṅ yaṅ ruṅ ba’i ñon moṅs pa’am | ñe ba’i ñon moṅs pa tha na phran tshegs tsam yaṅ ma skyes pa’i bden ba daṅ| bden pa’i tshig ’dis ’di’i lus la dug rnam par ’jig par gyur (6) cig ces smras so || de nas bden pa’i byin gyi rlabs byas pa’i mod kho na la bu mo ka śi mdzes dga’ mo’i lus la dug med par gyur te | bde bar gnas nas gñid log pa las sad pa bźin du laṅs nas de lus bde bar gyur pa daṅ | laṅs pa las bltas nas skye bo (7) maṅ po tshogs daṅ | lha brgya stoṅ du ma rnams kyis sgra gcig tu sgra gsuṅ mthon pos smras pa | e ma’o ṅo mtshar che ste || ae ma’o gźon nu bsam pa rnam par dag go || gźon nu ’di ni rdzu ’phrul che ba daṅ mthu che ba ste | gaṅ ’dir bden pa’i byin gyi rlabs kyi stobs (198a1) kyis ’di bu mo ka śi mdzes dga’ mo bslaṅ źiṅ yid du ’oṅ ba’i srog gis skyobs par gyur to || de nas bu mo ka śi mdzes dga’ mo phyogs kun du lta bar rtsom pa daṅ | ji srid cig na dur khrod chen por gnas brtan kun dga’ bo dge sloṅ gi dge ’dun lṅa (2) brgya daṅ thabs cig tu zla ba kham pa ltar bskor nas rin po che sna tshogs kyis spras pa’i lha’i seṅ ge’i khri chen po la bźugs pa daṅ | rgyal po ma skyes dgra yaṅ srog chags brgya stoṅ dpag tu med pas yoṅs su bskor ba daṅ | bdag ñid kyaṅ gos sṅon po daṅ| (3) ser po daṅ | dmar po daṅ | dkar po’i khyogs la bteg pa mthoṅ ṅo || mthoṅ nas kyaṅ sems som ñi daṅ bcas pas sems pa la źugs te | ci ’di rmi lam yin nam | ’on te sems kyi ’khrul ba yin nam | yaṅ na ’ga’ źig gis ṅa la sgyu ma’i las (4) ’di lta bu bstan pa yin nam sñam pa daṅ | ci tsam na de’i ñe du rnams kyis de rgya cher brjod de de yaṅ smras pa | gaṅ khyod kyis ’tsho ba ’di daṅ | ’di dag thams cad ni gnas brtan kun dga’ bo byon nas rnam pa thams cad yod par gyur to ||

[63] Then, the lad, Suvarṇavarṇa, having listened to the Elder Ānanda, began to make a truthful resolve, his mind devoted to the aspirations of all beings: "By that truth and asseveration of truth of mine, that there arose not in me, towards the maiden Kāśisundarī, even the minutest impurity, be it either passion, or enmity, or delusion, or injury, or any one of the secondary mental impurities, bythis truth and asseveration of truth, may the poison disappear from her body." Then, immediately after this truthful resolve was made, the poison disappeared from the body of the maiden Kāśisundarī. Herself restored to life, she arose as if awakened from sleep. Having seen her arisen, herself restored to life, that great mass of people and the many hundreds of thousands of deities uttered loudly in unison: "Ah, the wonder! Ah, the purity of the mental disposition of the lad! Of great power is this lad and of great might, insofar as, now, by the force of truthful resolve, this maiden Kāśisundarī has been made to arise and is clothed with her dear life." Then, the maiden Kāśisundarī began to look around. There, in the great cemetery, she saw the Elder Ānanda, together with a great host of monks, and hidden (by them) in the form of a half moon, seated upon a large and divine lion-throne radiant with various jewels king Ajātaśatru, accompanied by many hundreds of thousands of beings as well as herself placed upon a litter [decorated with] blue, yellow, red and white (cloth). Having thus seen, she was bewildered and began to think: "Is this a dream, or is it mental derangement, or is it that someone would have displayed this magic act?" Then, her relatives, described this in detail and added: "In every way this, your life, is entirely owing to the Elder Ānanda."

[64] tac chrutvā kāśisundarī dārikā sthavi(4)rānande samupajātabahumānā paraṃ prasādaṃ pravedayitum ārabdhā | atha kā(5)śisundarī dārikā udyānaṃ samanusmṛtya pracaṇḍañ cāmātyaṃ udvignamanasā maraṇabhaya(1)viṣādavihvalekṣaṇāvasthān tām eva parāṃ pravedayantī strībhāvam anuśocitum ārabdhā | (2) aho strītvaṃ nāmātijaghanyataraṃ sarvaduṣkhāspadabhūtaṃ | yad āgamy āham i(3)mām avasthām anuprāpteti samvignamānasā tvaritam utthāyaikañ ca vastram ādāya (4) sthavirānandasamīpam upagamya tad ekaṃ vastraṃ sthavirānandāya niryātya pā(5)dayor nipatya tīvrena prasādavegena sthavirānandaguṇānusmaraṇapūrvvakaṃ satyādhiṣṭhā(1)naṃ kartum ārabdhā || yena satyena satyavacanena tvaṃ videhamune | sarveṣāṃ buddhaśi(2)ṣyāṇām agraprāpto ’tiśreṣṭho viśiṣṭaḥ pravara uttaro ’nuttaraḥ śrāvakanāgaḥ | (3) śrāvakasiṃhaḥ | śrāvakaṛṣabhaḥ | śrāvakajāneyaḥ | śrāvakapadmaḥ | śrā(4)vakakumadaḥ | śrāvakapuṇḍarīkaṃ | śrāvakasārathiḥ | śrāvakasārthavāhaḥ | (5) śrāvakacandraḥ | śrāvakabhāskaraḥ | śrāvakaratnaṃ | śrāvakacūḍāmaṇiḥ | śāsanakarṇadhāraḥ | (1) śāsanadhūrddharaḥ | arhan kṣīṇāstravaḥ | kṛtakṛtyaḥ kṛtakaraṇīyo ’pahṛtabhāro ’nuprāptasvakārthaḥ (2) parikṣīṇabhavasaṃyojanaḥ samyagājñāsuvimuktacitto maharddhiko ma(3)hānubhāvo mahādakṣiṇīyo ’nena satyena satyavacanenādyaiva me strīndriya(4)m antarddhātu puruṣendriyaṃ prādurbhavatu | athaitat satyādhiṣṭhānasamanantaram eva tasyāḥ (5) strīndriyam antarhitaṃ puruṣendriyaṃ prādurbhūtaṃ | puruṣo babhūva atirupo darśanīyaḥ prāsā(1)diko vicitravastrālaṅkṛtaśarīro gaganatalāc cāsyā divyanvicitraṃ mano(2)ramaṃ vastravaryam patitum ārabdhaṃ | apīdānīṃ vastravaryeṇa patatā tathā gaga(3)namaṇḍalaṃ saṃcchannaṃ yadā tasmin muhurte tasmin mahāśmaśāne sūryaraśmayo na pra(4)jñāyante sma | tatas tad atyadbhutaṃ devamanuṣyāvarjanakaraṃ sthavirānandasya(5)guṇamāhātmyaṃ dṛṣṭvā gaganatalagatair anekair devatākoṭiniyutaśatasahastrair hāhā(1)kāro muktaḥ | aho āścaryam aho ’tyadbhutaṃ | aho sthavirānandasya guṇamāhātmyaṃ | aho (2) udāratā | aho suviśuddhaṃ dakṣiṇīyaṃ kṣetraṃ yatra hi nāmaikavastrapradānamātre(3)ṇa praṇidhānasamanantaram eva kāśisundarīdārikāyāḥ strīndriyam antarhitaṃ | (4) puruṣendriyaṃ prādurbhūtamiyañ cedṛśī vibhūtir iti | tatas tābhir devatābhiḥ prasa(5)nnamanaskābhir divyaṃ puṣpavarṣaṃ pātitaṃ | divyāni na vādyāni ca parāhatāni ||

de skad ces thos (5) pa daṅ bu mo ka śi mdzes dga’ mo gnas brtan kun dga’ bo la mchog tu dga’ ba skyes te | rab tu dad pas śin tu rtog pa la źugs so || de nas bu mo ka śi mdzes dga’ mo skyed mos tshal yaṅ dag par dran ciṅ blon po rab gtum yaṅ dran te | kun nas skyo (6) ba’i yid kyis ’chi ba’i ’jigs pa’i yi mug pas rmoṅs pa’i mig daṅ | gnas skabs de daṅ ’dra bar gźan yaṅ śes śiṅ bud med kyi dṅos por gyur pa’i mya ṅan byed pa la źugs te | e ma’o bud med ces bya ba ni śin tu smad pa ste | sdug bsṅal thams (7) cad kyi gnas su gyur pa gaṅ źig thob nas | bdag gnas skabs ’di lta bur gyur to sñam nas kun du skyo ba’i yid kyis myur bar laṅs te | gos gcig blaṅs nas gnas brtan kun dga’ bo’i gan du ñe bar soṅ ste | gos gcig po de gnas brtan kun dga’ bo la (198b1) phul nas źabs gñis la phyag byas te | dad pa’i śugs dgra pos gnas brtan kun dga’ bo’i yon tan rjes su dran pa sṅon du ’gro bas bden pa’i byin gyi rlab bya bar brtsams pa | bden pa daṅ bden pa’i tshig gaṅ gis thub pa khyed kyi sku ’phags pa daṅ saṅs (2) rgyas kyi slob ma thams cad kyi mchog brñes pa | mchog dam pa daṅ | khyad par du ’phags pa daṅ | rab mchog daṅ bla ma daṅ| bla na med pa daṅ | ñan thos kyi gtso bo daṅ | ñan thos kyi seṅ ge daṅ | ñan thos kyi khyu mchog daṅ | ñan thos kyi caṅ śes daṅ | ñan thos (3) kyi padma daṅ | ñan thos kyi ku mu ta daṅ | ñan thos kyi punda r’i ka daṅ | ñan thos kyi kha lo sgyur ba daṅ | ñan thos kyi ded dpon daṅ | ñan thos kyi zla ba daṅ | ñan thos kyi ñi ma daṅ | ñan thos kyi rin po che daṅ | ñan thos kyi gtsug gi nor bu daṅ | bstan pa’i gru pa daṅ | (4) bstan pa gces par ’dzin pa daṅ | dgra bcom pa | zag pa zad pa | bya ba byas pa | byed pa byas pa | khur bor ba | bdag gi don rjes su thob pa | srid par kun du sbyor ba | yoṅs su zad pa | yaṅ dag pa’i śes pas sems śin tu rnam par grol ba | rdzu ’phrul (5) che ba | mthu che ba | byin gyi rlabs che ba | sbyin gnas chen po yin pa’i bden pa daṅ | bden pa’i tshig ’dis de ñid bdag gi bud med kyi dbaṅ po mi snaṅ bar gyur nas skyes pa’i dbaṅ po ’byuṅ bar gyur cig ces smras so || de nas bden pa’i byin gyi rlabs gsol (6) pa’i mod khon la de’i bud med kyi dbaṅ po mi snaṅ bar gyur nas skyes pa’i dbaṅ po byuṅ bar gyur te | gzugs bzaṅ ba | mdzes pa| blta na sdug pa | lus la gos daṅ rgyan rnam pa sna tshogs kyis brgyan pa’i skyes par gyur to || nam mkha’i ṅos nas ’di’i lha’i gos (7) rnam pa sna tshogs pa yid du ’oṅ ba yaṅ bab par gyur to || gźan yaṅ der gos kyi char de bab pa na ji ltar skad cig de la dur khrod chen po’i ñi ma’i ’od zer yaṅ mi snaṅ bar gyur pa de ltar na nam mkha’i dkyil ’khor khebs pa źig bab po || de nas gnas brtan kun (199a1) dga’ bo’i yon tan gyi bdag ñid che ba lha daṅ mi rnams ’dun par byed pa’i ṅo mtshar de mthoṅ ba daṅ | nam mkha’i ṅos na gnas pa’i lha bye ba brgya stoṅ du ma ca co’i sgra byuṅ ste | e ma’o ṅo mtshar che’o || e ma’o rmad du byuṅ ba chen po || e ma’o gnas (2) brtan kun dga’ bo yon tan gyi bdag ñid chen po || e ma’o rgya che ba ñid | ae ma’o sbyin pa’i źiṅ rnam par dag pa | gaṅ la gos gcig phul ba tsam gyis smon lam btab pa’i rjes thogs ñid la| bu mo ka śi mdzes dga’ mo bud med kyi dbaṅ po mi snaṅ bar (3) gyur pas skyes pa’i dbaṅ po byuṅ źiṅ de lta bu’i sbyor ba daṅ ldan par gyur ro || de nas lha’i bu de rnams rab tu dad pa’i yid kyi lha’i me tog gi char ’bebs pa daṅ | lha’i me tog śin tu ltuṅ bar gyur to ||

[64] On hearing that, the maiden Kāśisundarī, in whom had risen great esteem for the Elder Ānanda, began to experience extreme faith. Then, the maiden Kāśisundarī, having recollected the park and the minister Pracaṇḍa, distressed in mind, her eyes rolling in despair on account of the fear of death, and taking the situation to be another like that, began to bewail womanhood: "Alas, womanhood that is indeed very inferior and is the abode of all misery, on account of which I am in this situation." Distressed in mind, she arose quickly and, taking a garment went up to the Elder Ānanda and presented that single garment to the Elder Ānanda. She fell at his feet, and, having first called to mind the virtues of the Elder Ānanda, began to make a truthful resolve with an intense surge of faith: - "By the truth, the asseveration of truth, that you, O sage of Videha, have become the foremost of the pupils of the Buddha; that you are superior to the best, distinguished, most excellent, supreme and unsurpassed; that you are the elephant of the disciples, the lion of the disciples, the bull of the disciples, the thoroughbred of the disciples, the red-lotus of the disciples, the white water-lily of the disciples, the white-lotus of the disciples; the charioteer of the disciples, the caravan leader of the disciples; the moon of the disciples, the sun of the disciples; the jewel of the disciples and the crest-jewel of the disciples; that you are the helmsman of the teaching and the one that looks after the teaching; that you are a worthy one, that has exhausted the depravities, has performed his business, done what was to be done, has laid off the burden, has achieved his own end, whose bonds of existence are destroyed, and whose mind is freed through perfect knowledge, and that you are of great power, of great might, exceedingly powerful and worthy of great gifts, by this truth, and asseveration of truth, this very day may my feminine organs disappear and male organs appear." Then, immediately after this truthful resolve was made, her feminine organs disappeared and male organs appeared. She became a man, handsome, charming, and pleasant. His body was adorned with diverse clothes and ornaments. For him there began to fall from the vault of the sky a divine, variegated and pleasant shower of clothes. Now, too, by that falling shower of clothes, the orb of the sky was so covered that at that moment in that great cemetery the rays of the sun could not be discerned. Thereupon, having observed that great wonder, able to win over gods and men, the greatness of the virtues of the Elder Ānanda, many crores of millions of hundreds of thousands of deities that were in the sky let out exclamations: "Ah, the marvel! Ah, the great wonder! Ah, the greatness of the virtues of the Elder Ānanda! Ah, the exaltedness! Ah, what an extremely pure field worthy of gifts, wherein, indeed, by the mere presentation of a single garment, immediately after her earnest wish, the feminine organs of the maiden Kāśisundarī disappeared, male organs appeared, and there was a manifestation of power such as this." Then those deities, their minds full of faith, let fall a divine shower of flowers. Divine music was also played.

[65] tataḥ kāśi(1)sundaraḥ puruṣaḥ sthavirānandaguṇamāhātmyasāmarthyād abhimanoharam ātmano yathābhila(2)ṣitaṃ sadyo vipākaphalam udvīkṣya paramavismayāvarjitacittasantatiḥ paramaprīti(3)prāmodyajātapraharṣaromāñ cakarkasīkṛtamūrttir utthāya jānumaṇḍaladvayam upa(4)nikṣipya bhūmau kṛtakarapuṭaḥ sthavirānandam abhiṣṭotum ārabdhaḥ |

de nas skyes bu ka śi mdzes dga’ mo gnas brtan kun (4) dga’ bo’i mthu stobs kyis śin tu yid du ’oṅ źiṅ bdag ñid ji ltar ’dod pas ’phral du smin pa’i ’bras bu la bltas te | mchog tu ṅo mtshar du gyur pas ’dun par gyur pa’i sems kyi rgyud la mchog tu dga’ ba skyes nas ba spu ldaṅ bas lus rtsub par byas pa daṅ| (5) laṅs te pus mo gñis sa la btsugs nas thal mo sbyar te | gnas brtan kun dga’ bo la bstod pa byed pa la źugs so ||

[65] Thereupon, the man, Kāśisundara, in consequence of the greatness of the virtues of the Elder Ānanda, perceived the immediate ripening of the fruit of actions, that was very attractive and was in accordance with his own desires. His thoughts were overcome by extreme amazement, extreme happiness and joy arose in him, and his body became roughened on account of the hair that bristled with joy. He arose and placing both knees upon the ground, began to praise the Elder Ānanda, with folded palms: -

gaṅ gis de ñid mgon med bdag || khyod kyis bdag la srog stsol ba ||
śin tu rnam dag yon tan bsags || dpag yas rñed dka’ phyag ’tshal (6) lo || rnam dag ye śes spyan ldan pa || gal te khyod skyabs ma mdzad na ||
bdag srog lhag ma ma mchis te || thub khyod bdag srog stsol ba lags || e ma’o yon tan che bdag ñid || e ma’o sems can phan bźed pa ||
gaṅ źig ñam thag mi bzad pa || ’di las (7) ’gro ba khyod kyis skyabs || e ma’o khyod ni spyin pa’i źiṅ || śin tu rnam dag rab rñed dka’ ||
gaṅ la gos gcig phul bas kyaṅ || rin chen ’di ’dra thob par gyur || bdag gis thub pa che khyod la || de ltar gos gcig phul ba yis ||
’phral du ’bras bu bzaṅ po (199b1) ’di || ji ltar mṅon par ’dod pa thob || ñes pa chen po dag gi yaṅ || gźir gyur bźin du śes pa yaṅ || bud med ñid de de spaṅs nas || skyes pa ñid du bdag gyur to || de yaṅ lha daṅ ’dra ba ñid || lha yi rgyan gyis rnam par brgyan ||
nam mkha’ la yaṅ gos kyi (2) char || yid du ’oṅ ba bab par gyur || bźin bzaṅs yon tan ldan ’di la || gaṅ źig bsñen bkur mi byed pa ||
rmoṅs sogs ñon moṅs dag rnams kyis || skal ṅan deṅ ni slus pa yin ||

"Homage to you, rare one, imponderable one, amassed with very pure virtues; you, by whom life was thus given today to me that had no protector. (1) If you, with eyes of pure knowledge, had not been my protector, how would I have my life-breaths remaining? You, O sage, are the saviour of my life. (2) Oh, the greatness of your virtues; Oh, your desire for the welfare of beings, that (this) person was thus rescued by you from a terrible danger! (3) Oh! your worthiness for receiving gifts, very pure and very rare; even the gift of a single cloth to whom acquires such high value. (4) Thus, having given to you, Great Sage, a single garment, I obtained immediately the auspicious fruit (of action) that was in accordance with my desires. (5) That womanhood which, methinks, is, as it were, a support of great evils, too, has this very day been abandoned by me, and manliness has been acquired. (6) That is this divine likeness here, adorned with divine ornaments; there falls, also, a very charming shower of garments from the sky. (7) They indeed who do not pay homage to such a virtuous and excellent field, are unfortunate, deceived now by the enemies that are the defilements such as delusion." (8)

[66] sa eva sthavirānandam abhiṣṭutya karmaphalapra(4)tyakṣadarśī cintayām āsa | na mama pratirūpaṃ syād yad aham iṣṭāniṣṭakarmaphalapratya(5)kṣadarśī punar apy āgāram adhyāvaseyam iti || sa sthavirānandasya pādayor nipatyovāca || labhe(1)yāham ārya svākhyāte dharmavinaye pravrajyām upasampadaṃ bhikṣubhāvañ careyam ahaṃ sthavirasyā(2)ntike brahmacaryam iti | sa sthavirānandena pravrājitas tathā ca samanuśiṣṭo yathā yāva(3)t sarvakleśaprahāṇād arhatvaṃ sākṣātkṛtaṃ |

des de ltar gnas brtan kun dga’ bo la mṅon par bstod nas las kyi ’bras (3) bu mṅon sum du mthoṅ ba daṅ | sems pa la źugs te | da ni bdag yid du ’oṅ ba daṅ | yid du mi ’oṅ ba’i las kyi ’bras bu mṅon sum du mthoṅ bźin du slar yaṅ khyim gyi naṅ du ’dug pa ni bdag gi tshul daṅ mthun pa ma yin no sñam nas | de nas gnas brtan kun (4) dga’ bo’i rkaṅ pa la phyag byas te smras pa | ’phags pa bdag legs par gsuṅs pa’i chos ’dul ba la rab tu ’byuṅ źiṅ bsñen par rdzogs nas dge sloṅ gi dṅos por gyur nas gnas brtan gyi thad du tshaṅs par spyad par bgyi’o || de yaṅ gnas brtan kun dga’ bos (5) rab tu phyuṅ ba nas | ji ltar ñon moṅs pa thams cad spaṅs nas dgra bcom pa’i ’bras bu thob par gyur pa de ltar chos bstan to ||

[66] He praised the Elder Ānanda thus, and seeing manifest the fruit of action, reflected: - "It is not proper for me that I, seeing manifest the desirable and undesirable fruit of action, should again dwell in a household." He fell down at the feet of the Elder Ānanda and said: "Noble One, would that I obtain entry to the Order, ordination and state of a monk in the well-enunciated doctrine and discipline. May I practise the holy life in the presence of the Elder." He was entered into the Order by the Elder Ānanda and was so instructed that he attained Arhatship by getting rid of all defilements.

[67]athāsminn antare divākaraḥ sārtha(4)vāhaḥ sapatnīko ’pi putraviyogaśokaduḥkhābhyāhato rājagṛhasya nagarasya (5) madhye śṛṅgāṭakasya pṛthivyām utthāyotthāyātmānaṃ pātayati | punaḥ punaḥ pṛthivyām āvartanapa(1)rivartanaṃ karoti | ubhābhyāṃ pāṇībhyām ātmānaṃ tāḍayati | hā putra hā putreti cārttasvaraṃ virau(2)ti sma | aśrauṣīd divākaraḥ sārthavāhaḥ sthavirānandena gaganatalenāgatya su(3)varṇavarṇaḥ kumāraḥ paritrāto mahāśmaśāne āścaryā bhūtāni vartanta iti | śru(4)tvā ca punaḥ sapatniko ’py amṛtā cābhiṣekābhisikta iva paramānanditamanāś cakravarttirā(5)jyābhiṣekābhiṣikta iva paramaprītiprāmodyajātaḥ sahasaivotthāya tvaritagatipracāra(1)yā rājagṛhān nagarān nirggatya mahāśmaśānam anuprāpto yāvat paśyati suvarṇavarṇaṃ kumāraṃ (2) rāhugrastavinirmuktaṃ śaratakālapūrṇacandraṃ sthavirānandasamīpe niṣaṇṇaṃ tāñ ca sthavi(3)rānandaguṇasāmarthyajanitāṃ vibhūtiṃ tatas tasya tad atyadbhutaṃ devamanuṣyāvarja(4)nakaraṃ prātihāryaṃ dṛṣṭvā sthavirānande samupajātabahumānaḥ paramaprasāda(5)vegāvarjitacittasantānaḥ sarvaśarīreṇa sthavirānandasya pādayoḥ patitaḥ | utthāya cobhe (1) jānumaṇḍale pṛthivyām upanikṣipya harṣād aśrūrmibhir āpūryamāṇavadanakamalaḥ | kṛtāñja(2)lipuṭaḥ sthavirānandamabhiṣṭotum ārabdhaḥ |

de nas par skabs der ded dpon ñi ma chuṅ ma daṅ bcas pa bu daṅ bral ba’i mya ṅan gyi sdug bsṅal gyis gzir źiṅ | rgyal po’i khab kyi (6) groṅ khyer gyi dbus kyi sum mdo nas ldaṅ źiṅ bdag ñid ’gyel par gyur par yaṅ daṅ yaṅ sa la ’gre ldog par byed ciṅ lag pa gñis kyis bdag ñid la brdegs te kyi hud bu kyi hud bu źes ñam tha pa’i sgra’i ṅa ro ’don par gyur pa na | ded dpon ñi mas gnas brtan kun (7) dga’ bo nam mkha’i dkyil nas byon te | gźon nu gser mdog yoṅs su skyob ciṅ dur khrod chen po na ṅo mtshar daṅ rmad du byuṅ bas bźugs so źes thos pa daṅ | chuṅ ma daṅ bcas par bdud rtsi’i rgyun lus la blugs pa bźin du yid mchog tu dga’ ba daṅ|| (200a1) ’khor los sgyur ba’i rgyal por dbaṅ bskur ba thob pa bźin du mchog du dga’ ba skyes par gyur nas | de’i mod la laṅs te riṅs par ’gro ba gom stabs kyis rgyal po’i khab nas byuṅ ste dur khrod chen por phyin pa daṅ | ji srid cig na gser mdog (2) ston kha’i zla ba rgyas pa sgra gcan gyis zin pa las rnam par thar pa lta bu gnas brtan kun dga’ bo’i gnan ’dug pa de daṅ | gnas brtan kun dga’ bo’i yon tan gyi stobs las byuṅ ba’i ’byor ba yaṅ mthoṅ ṅo || de nas lha daṅ mi’i yid sdud par byed pa’i rmad du byuṅ ba’i cho (3) ’phrul de yaṅ mthoṅ nas gnas brtan kun dga’ bo la yid mgu ba skyes te | mchog tu dad pa’i śugs kyis brlan pa’i sems gyi rgyu daṅ | lus thams cad kyis gnas brtan kun dga’ bo’i źabs gñis la phyag byas te | laṅs nas pus mo gñis sa la btsugs (4) te dga’ ba’i mchi ma’i chu rlabs kyis bźin gyi padma khebs pa daṅ | thal mo sbyar te gnas brtan kun dga’ bo la bstod pa byed par brtsams pa |

[67] Now, in the meantime, the caravan leader, Divākara, smitten by the sorrow and pain of separation from his son, was repeatedly rising and casting himself upon the ground at the junction in the middle of the city of Rājagṛha, together with his wife. Again and again he rolls to and fro upon the ground. He beats himself with his two hands. He laments with painful cries: "Alas, son, alas, son." The caravan leader, Divākara, heard that the Elder Ānanda, had come through the sky and rescued the lad Suvarṇavarṇa, and that wonders and miracles were taking place in the great cemetery. Having heard so, greatly joyous at heart as if besprinkled with a shower of nectar and with extreme happiness and joy arisen in him as if he were anointed by consecration to universal sovereignty, he, together with his wife, arose immediately and departing from Rājagṛha with a quick gait, arrived at the great cemetery. There he saw the lad Suvarṇavarṇa (like) the full moon of autumn freed as soon as seized by (the demon) Rāhu, seated near the Elder Ānanda, as well as that manifestation of might produced by the effectiveness of the virtues of the Elder Ānanda. Then, having seen that very wonderful miracle of his, capable of winning over gods and men, and begetting respect for the Elder Ānanda, his thoughts overcome by the surge of extreme faith, he fell prostrate at the feet of the Elder Ānanda. Having arisen, he placed his knees upon the ground and, out of joy, his lotus-face being filled with streaming waves of tears, began to praise the Elder Ānanda with folded palms: -

e ma’o skal ba che khyod kyi || bdag ñid chen po ston mdzad pa ||
gaṅ źig ñam thag mi bzad pas || khyod kyis ’gro ba’i (5) skyabs mdzad do || e ma’o thugs brtse’i bdag ñid che || ae ma’o ye śes phun sum tshogs ||
bcom ldan thams cad mkhyen pa bźin || rnam dag yaṅ dag bstan pa mdzad || de bźin bdag gi bu sdug ’di || sdug bsṅal rgya mtsho chen po las ||
thugs rje ye (6) śes dag gi mthus || khyed kyis yaṅ dag ston par mdzad || gal te ’di las khyed kyis ni || de ñid dgoṅs par mdzad na ni ||
bdag ni chuṅ mar bcas pa ’di || yun riṅ sdug bsṅal ’dam rdzab nub || thugs rje chen po sras kyi mchog || khyod ni de riṅ phyin nas su|| (7)
bdag su’i sdug bsṅal rgya mtsho bsgral || mya ṅan ’brog las rnam par bton || mya ṅan raṅ bźin rñi las thar || mya ṅan bcom pa las byuṅ źiṅ ||
mya ṅan ñon moṅs ’jigs las grol || sdug bsṅal gzeb las thar par gyur || mya ṅan ’dam las deṅ ma (200b1) gos || mya ṅan tsher mas ma zug ciṅ ||
mya ṅan sbrul gyis ma zin la || mya ṅan mda’ yis ma phog go || mya ṅan ral gris ma bcad ciṅ || mya ṅan dgra yis ma rñed la ||
mya ṅan chu srin gyis ma zin || mya ṅan me yis ma bsregs so || khyod ñid kyis ni sems can (2) tshe || de riṅ dbugs ni ’byin mdzad ciṅ ||
mig ni phye bar mdzad pa daṅ || yid kyaṅ tshim par mdzad par gyur || gaṅ gis ’di ltar mdzad gyur pas || bdag cag mchog tu dga’ ’gyur te ||
kun dga’ źes bya’i mtshan btags ’di || ae ma’o don daṅ bcas (3) par ’gyur ||

"Oh, in that you have rescued this person from a dreadful and great danger, magnanimity was manifested by you, O highly Fortunate One. (1) Oh! the greatness of your compassion, Oh! the wealth of knowledge! that you, like the Omniscient One, have manifested through your purity. (2) Likewise, this dear son of mine was duly delivered from the mighty ocean of misfortune through the power of your pity and knowledge. (3) If this one had not been heeded by you, today, I would, indeed, he sunk for long in the mud of grief, together with my wife. (4) On account of you, the offspring of Him of Great Compassion, I am from now on rescued from the ocean of grief for my son and gone forth from the wilderness of grief. (5) I am freed from the snares full of suffering, escaped from the prison of suffering, rid of the fear of the fatigue of suffering and liberated from the cage of suffering. (6) Now, I am neither stuck in the mire of suffering, nor pricked by the thorns of suffering, nor stung by the serpent of suffering, nor pierced by the arrows of suffering. (7) Nor am I cut by the swords of suffering, nor got at by the enemies of suffering, nor swallowed by the sea-monsters of suffering, nor scorched by the fire of suffering. (8) Today, by you doing thus, the populace has been illumined; their eyes have been made open, and their hearts delighted. (9) By your affording protection thus, we are extremely delighted, and this name of yours, ’Ānanda’ (i.e. the Delight), has become quite appropriate in its meaning." (10)

[68] atha divākaraḥ sārthavāhaḥ (4) sthavirānandam abhiṣṭutyotthāya ca suvarṇavarṇasya kumārasya samīpam upagamya (5) sapatnīko ’pi sahagāḍhaṃ kaṇṭhe pariṣvajya muhurmuhuḥ pariṣvajate sma | praharṣajāto ’śru(1)paryākulekṣaṇaś ca suvarṇavarṇaṃ kumāraṃ animiṣena samavalokayann uvāca |

de nas ded dpon ñi mas gnas brtan kun dga’ bo la bstod nas laṅs te gźon nu gser mdog gi gan du soṅ nas chuṅ ma daṅ bcas pas mgul nas dam du ’khyud de yaṅ daṅ yaṅ du’o byas la | rab tu dga’ ba las byuṅ ba’i mchi mas kun du khebs pa’i (4) mig gis gźon nu gser mdog la mig mi ’dzums par lta źiṅ smras pa |

[68] Then, having extolled the Elder Ānanda, the caravan leader, Divākara, arose, went up to the lad Suvarṇavarṇa, together with his wife, embraced him tightly, and repeatedly covered him with kisses. Greatly delighted and his eyes filled with tears of joy, looking steadily at the lad Suvarṇavarṇa, he said: -

ston ka’i zla rgyas gzugs gyi dpal || mdaṅs daṅ gzi ni ’phrog pa’i lus ||
yid la re ba rgyas thob pa || mthoṅ gis khyed la slar yaṅ lta || snum źiṅ sṅo la yaṅs pa daṅ || tha mar (5) mig ni bsṅags ’os pa ||
khyed gdod gnas brtan kun dga’ bo || byon nas slar yaṅ blta ba yin ||

"By good fortune, I again see your body obtained after hundreds of wishes, and which surpasses the glory and beauty of the splendour of the orb of the full moon in autumn. (1) On account of the Elder Ānanda I see, again, your face with its eyes that are somewhat red at the corners, elongated, dark and shining." (2)

[69] atha suvarṇavarṇaḥ kumāraḥ saṃsāradoṣodvignacetā mātāpitarā(5)v anujñāpya sthavirānandasya pādayor nipatyovāca | sthavira labheyāhaṃ svākhyāte dha(1)rmavinaye pravrajyām upasampadaṃ bhikṣubhāvañ careyam ahaṃ svākhyātadharmavinaye brahmaca(2)ryam iti | sa sthavirānandena pravrājitas tathā ca samanuśiṣṭo yathānena tasminn eva (3) muhūrte sarvakleśaprahāṇād arhattvaṃ prāptaṃ | so ’rhattvaprāptaḥ pūrvai(4)kāṃ janmaparamparām avalokitum ārabdho yāvat paśyaty ātmānam atīva puṇyama(5)heśākhyaṃ tasyaitad abhavat | kṣuṇo ’haṃ sa cen mayā vijñātum abhaviṣyad ity aham eva puṇyama(1)heśākhya iti | mayā yāvad āptaṃ dānāni dattāni puṇyāni kṛtāny abhaviṣyan | tad idānīm api (2) sattvānāṃ puṇyeṣu gauravotpādanārthaṃ svaṃ puṇyamahātmyaṃ prakāśayeyam iti | tata(3)s tena tāni vastrāṇi svaśarīrād avatāritāni tatsamanantaram eva cāparāṇi tā(4)dṛśāny eva prādurbhūtāni | punaḥ punar avatārayitum ārabdhas tathaiva cāsya punaḥ (5) punaḥ prādurbhavanti | tenāvatāryāvatārya sthavirānandasya purastān mahān vastrarāśiḥ (1) kṛtaḥ | tañ ca teṣām api mahārhāṇām vastrāṇāṃ rāśim abhinavoditadivākarakiraṇvi(2)cchuritam iva jāmbunadasuvarṇarāśiṃ kanakāyamānam udvīkṣya sa mahājana(3)kāyaḥ paramavismayāvarjitacittasantatir uvāca | aho āścaryam aho ’dbhuta(4)m aho puṇyānāṃ māhātmyam aho sukṛtāni puṇyāni anena mahātmanā | yatra hi (5) nāmaivam avyavacchinnam avatārayato ’pi caiṣām atimahārhāṇāṃ paryantam api nādhigamyata (1) iti | tatas tena mātāpitros tāni vastrāṇi niryātitāni tābhyām api sthavirānandapramukhaṃ (2) bhikṣusaṃgham ādiṃ kṛtvā yāvān asau janakāyo mahāśmaśānaṃ sannipatitaḥ | tatra (3) ca ekaikaḥ prāṇīvastrayugalenācchāditaḥ | suvarṇavarṇasya tu bhikṣoḥ puṇyānubhāve(4)nāsau vastrarāśir naiva kṣīyate |

de nas gźon nu gser mdog ’khoṅ ba’i ñes pas kun du skyo ba’i sems kyis pha daṅ ma la gnaṅ pa gsol to || gnas brtan kun dga’ bo’i rkaṅ pa gñis la btud (6) nas gnas brtan bdag legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ źiṅ bsñen par rdzogs nas dge sloṅ gi dṅos po thob par gyur nas legs par gsuṅs pa’i chos ’dul ba la tshaṅs par spyad par ’tshal lo || de yaṅ gnas brtan kun dga’ bos (7) rab tu byuṅ nas ji ltar ’di skad cig ma de ñid la ñon moṅs pa thams cad spaṅs nas dgra bcom pa ñid thob pa de ltar yaṅ dag par rjes su bstan pa daṅ | des kyaṅ dgra bcom pa ñid thob ste | sṅon gyi skye ba gcig nas gcig tu brgyud par bltas par brtsams pa (201a1) daṅ | ji tsam du bdag ñid bsod nams kyi mthu chen po daṅ ldan par mthoṅ nas des ’di sñam du sems te | bdag ñid kyis ’di ltar śes kyi pa ni bsod nams kyi mthu chen po daṅ ldan pa yin par śes la | ṅas ji tsam źig sbyin pa byin pa daṅ | bsod nams byas pa (2) mthar phyin par ’gyur ba yin la | de ni de ltar yaṅ sems can rnams bsod nams la gus pa bskyed par bya ba’i phyir bsod nams kyi bdag ñid che ba bstan par bya’o sñam mo || de nas gos de raṅ gi lus las phud pa daṅ | yaṅ de lta bu’i gñis pa byuṅ bar gyur to || de nas (3) yaṅ nas yaṅ du dbud par brtsams pa daṅ | de bźin du yaṅ daṅ yaṅ du byuṅ bar gyur te | des phud ciṅ phud ciṅ gnas brtan kun dga’ bo’i mdun du gos kyi phuṅ po źig byas la | gos kyi phuṅ po de dag kyaṅ śin tu rin che ba ’dzam bu chu bo’i gser gyi phuṅ po la ñi ma ’char (4) ka’i gzer gyis phog pa ltar ’od ’bar bar ’dug pa la skye bo’i tshogs maṅ pos bltas nas | mchog tu ṅo mtshar gyi dga’ ba’i yid kyis smras pa | e ma’o ṅo mtshar che ba | e ma’o rmad du byuṅ ba | e ma’o bsod nams kyi bdag ñid chen po || e ma’o legs par byas pa’i (5) bsod nams kyi bdag ñid chen po ’dis rtag tu rgyun mi ’chad par rin po che’i gos phud du zin yaṅ mthar thug pa yaṅ mi snaṅ ṅo || de nas des gos de rnams kyaṅ pha daṅ ma la byin la | de gñis kyis kyaṅ gnas brtan kun dga’ bo la sogs pa dge sloṅ gi dge ’dun thog mar (6) byas pa nas | ji srad du dur khrod chen por ’dus pa’i skye bo’i tshogs chen po rnams la byin te | deṅ srog chags re re la yaṅ gos bruṅ re bskon yaṅ dge sloṅ gser mdog gi bsod nams kyi mthus gos de yaṅ yoṅs su gtugs par ma gyur to ||

[69] Then the lad, Suvarṇavarṇa, disturbed in mind by the deficiencies of transmigration, sought the permission of his parents, and falling down at the feet of the Elder Ānanda, said: - "Elder, would that I obtain entry to the Order, ordination and the state of a monk in the well-enunciated doctrine and discipline. May I practise the holy life in the well-enunciated doctrine and discipline." He was entered into the Order by-the Elder Ānanda and was so instructed that, at that very moment, he attained Arhatship by getting rid of all defilements. Having attained Arhatship, he began to look at his successive former births. When he saw that he was quite a great personage by reason of merit acquired by past deeds, it occurred to him thus : - "I am mistaken if I should have understood that as I am thus distinguished on account of merit. I would have performed meritorious actions to the fullest extent. So, now too, in order to arouse in beings respect for meritorious actions, I would manifest the greatness of my merit." Thereupon, he removed those clothes from his body. Immediately after that there appeared others just like them. As he began to remove them again and again, just so there appeared, for him, others again and again. He repeatedly removed them and made a great heap of clothes in front of the Elder Ānanda. That great mass of people saw him and the heap of those precious clothes, glittering like a heap of jāmbūnada gold covered by the rays of the newly arisen sun as it were. Their thoughts overcome by extreme amazement, they said: - "Ah! the wonder, Ah! the miracle, Ah! the greatness of meritorious deeds! Ah! well has this magnanimous one performed meritorious deeds that indeed, although he removes them continuously, there is no end to these very splendid clothes." He, then, presented those clothes to his mother and father. The two of them in turn gave them, beginning with the community of monks headed by Ānanda, to as many as formed that mass of people assembled in the great cemetery. There, every being was presented with a pair of garments but, on account of the power of the merit of the monk, Suvarṇavarṇa, the heap of garments would not indeed become exhausted.

[70] tataḥ suvarṇavarṇo bhikṣur upari vihāyasam abhyu(5)dgamya ṛddhyā rājagṛhan nagaraṃ gatvā madhye śṛṅgāṭakasya suvarṇavarṇānāṃ vastrāṇāṃ svaśarīrād ava(6)tāryāvatārya mahāpramāṇaṃ rāśiṃ kṛtvā svareṇa rājagṛhan nagaram āpūrayann uvāca | bhava(1)nto mayaitāni vastrāṇi parityaktāni yasya vo yāvadbhiḥ prayojanaṃ sa tāvanti pratigṛ(2)hṇātv iti | śrutvā tatkṣaṇād evānekāni prāṇiśatasahastrāṇi sannipāti(3)tāni | yāvat paśyanti nagaramadhye śṛṅgāṭakasya teṣāṃ suvarṇapītānāṃ vastrā(4)ṇāṃ atimahāpramāṇaṃ rāśiṃ aruṇkiraṇaparāmṛṣṭam iva jāmbūnadasuvarṇa(5)rāśim iva milimilāyamānam āyuṣmāntaṃ ca suvarṇavarṇam uttaptakāñcanagiriśṛṅgam iva para(1)mayā śriyā jvalantaṃ gaganatalagatam udvīkṣya sa mahājanakāyaḥ paramavismayāvarjita(2)cittasantatiḥ paramapraharṣormitaraṅgāpūryamāṇavadanakamalaś cintayā(3)m āsa aho āścaryam aho ’dbhutaṃ tat kiṃ punar anena mahātmanā kṛtaṃ bhaved ye(4)nāyam evaṃ maharddhiko mahānubhāvo yadi ca vayaṃ jānīmo vayam api tat kuryāma(5)he yena vayam apy evaṃ maharddhikāṃ syāma iti | samutpannābhilāṣāḥ sandehadolāru(1)ḍhāś ca parasparaṃ saṃjalpaṃ kartum ārabdhāḥ | teṣām etad abhavad eṣa eva mahātmā maharddhi(2)ko mahānubhāvaḥ siddhavrato divyajñānasamanvāgataś ca etam eva paripṛcchāma i(3)ti | tato ’sau janakāyaḥ paramavismayotphullalocanaḥ kṛtakarapuṭo gaga(4)natalāsaktadṛṣṭir āyuṣmantaṃ suvarṇavarṇam ekaraveṇa praṇamyovāca |

de nas dge sloṅ gser (7) mdog steṅ gi nam mkha’ la mṅon par ’phags te rdzu ’phrul gyis rgyal po’i khab kyi groṅ khyer du soṅ nas sum mṅo’i da bus su ’dug ste | mdun du gser mdog can gyis gos lus las phud ciṅ gos kyi phuṅ po chen po byas te | sgras rgyal po’i khab kyi groṅ khyer ’pheṅs (201b1) śiṅ | smras pa | śes ldan dag ṅas gos kyi phuṅ po ’di yoṅs su gtaṅ gis khyed rnams gaṅ la ji tsam dgos pa de tsam loṅ śig ces bsgrags pa thos pa daṅ | skad cig tsam de ñid la srog chags brgya stoṅ dpag tu med pa ’dus par gyur pa daṅ | ci tsam na groṅ (2) khyer gyi dbus kyi sum mdon gser gyi mdog can gyi gos ser po’i phuṅ po śin tu che ba | ’dzam bu chu bo’i gser gyi phuṅ po la ñi ma ’char ka’i ’od kyis phog pa ltar ’bar bar gyur pa daṅ | tshe daṅ ldan pa gser gyi mdog can gser btso ma’i ri’i rtse mo ltar dpal gyis (3) mchog tu ’bar źiṅ nam mkha’i dkyil na ’dug pa mthoṅ ba daṅ | skye bo’i tshogs maṅ po mchog tu ṅo mtshar gyis bsdus pa’i sems kyi rgyud daṅ mchog tu dga’ ba’i rlabs kyis gaṅ ba’i bźin gyi padma daṅ | de la lta źiṅ bsams pa daṅ | e ma’o ṅo mtshar che ba | (4) e ma’o rmad du byuṅ ba | bdag ñid chen po ’dis las gaṅ źig byas na gaṅ gis ’di ltar rdzu ’phrul che ba | mthu che bar gyur pa | gal te bdag cag rnams kyis śes na ni bdag kyaṅ de ltar bya ste | bdag gis bdag cag rnams kyaṅ ’di ltar mthu che bar ’gyur ba de (5) ltar bya’o źes mṅon par ’dod pa skyes śiṅ som ñi’i dpyaṅ thag la ’jug bźin du phan tshun smra bar rtsom pa na | de rnams ’di sñam du sems te | ’di ni ’di ltar bdag ñid che ba | rdzu ’phrul che ba | mthu che ba | brtul źugs grub pa | lha’i śes pa daṅ ldan (6) pa yin pas ’di ñid la yoṅs su dri bar bya’o sñam mo || de nas skye bo’i tshogs chen po da ṅo mtshar gyi mchog tu mig gdaṅs pa daṅ thal mo sbyar te | nam mkha’i dkyil du źen par lta źiṅ | tshe daṅ ldan pa gser mdog la phyag byas te sgra gcig tu smras pa |

[70] Thereupon, the monk, Suvarṇavarṇa, soared up into the sky and went to the city of Rājagṛha by magic power. In the middle of the crossroads he made a large-sized heap of golden-hued clothes, removing them repeatedly from his body. Filling the city of Rājagṛha with his voice, he said: - "Sirs, I have relinquished these clothes. Please take as many as are of use to any of you". On hearing this, at that very moment, many hundreds of thousands of beings assembled there. They saw at the cross-roads in the middle of the city, the very large-sized heap of those golden-yellow clothes, shining like a heap of jāmbūnada gold, beaten upon by the rays of the sun, and also the venerable Suvarṇavarṇa in the vault of the sky, shining with extreme glory like the peak of a mountain of purified gold. Seeing them, that great mass of people, their thoughts overcome by extreme amazement, and their lotus-like faces becoming filled with ripples of waves of extreme delight, reflected: - "Ah! the wonder; Ah! the miracle! What is it, now, that this magnanimous one has performed, whereby he is thus possessed of great power and of great might. Should we know, we too would perform it, whereby we too would thus be possessed of great power." Their desire aroused, but wavering with doubt, they began to talk to one another. It occurred to them: "This one is thus magnanimous, possessed of great power and of great might, has fulfilled his vows and is endowed with divine knowledge. Let us ask just him." Thereupon, that mass of people, their eyes dilated with extreme amazement, with folded palms, and their gaze fixed upon the vault of the sky, bowed to the venerable Suvarṇavarṇa, and said in unison:

lha yi ye śes spyan (7) daṅ ni || skal pa chen po khyod ldan pas ||
gaṅ gis khyed ni mthu che ba || de ni yaṅ dag bśad pa’i rigs || ’jig rten ’di daṅ pha rol du || loṅs spyod daṅ ni yon tan rnams ||
phun tshogs gaṅ gis thob par gyur || de ni bdag cag la bśad rigs ||

- "Highly fortunate one, you are endowed with the divine eye of wisdom. It behooves you to tell us that whereby you are thus exalted. (1) It behooves you to explain to us that whereby one attains abundance of wealth and of virtues in this world and in the next." (2)

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