Bibliotheca Polyglotta

de nas sems (202a1) can chen po de || sñiṅ rjes draṅs pa’i yid ldan pas ||
de dag chim pa’i tshig chen gyi || sgras ni phyogs rnams ’geṅs par gyur || ’di ñid don ni bśad pa’i phyir || khyed rnams la ni ṅas ’di bstan ||
go rims bźin du ṅas bśad kyi || ṅa yi tshig (2) ’di mñan par gyis || ’jig rten ’di daṅ pha rol du || loṅs spyod daṅ ni yon tan rnams ||
phun tshogs bsod nams kyis thob ciṅ || bsod nams kyis bdag rdzu ’phrul che || gal te sdug bsṅal khyed mi ’dod || bde ba phun sum tshogs ’doṅ na ||
bsod nams (3) sogs pa bde ’gyur bas || myur ba ñid du bsod nams kyis || ’jig rten ’di daṅ pha rol du || bde ba gaṅ ci’aṅ ruṅ ba daṅ ||
mya ṅan ’das pa thob pa ni || bsod nams ñid kyi ’bras bu yin || nor can chaṅ dpon bram ze daṅ || ded dpon la sogs gaṅ dag ni || (4)
loṅs spyod rgya chen spyod ’gyur ba || de ni bsod nams ’bras bu yin || mṅon par yid dga’ bu daṅ ’khor || mdza’ bo la sogs phun tshogs pa ||
gaṅ źig mi la yod ’gyur ba || de ni bsod nams ’bras bu yin || gzugs daṅ mdaṅs ni phun sum tshogs || yid daṅ (5) mig ni ’phrog byed pa ||
’thob ciṅ mi yul rgyal srid gaṅ || de ni bsod nams ’bras bu yin || mi phyed pa yi ’khor ñid daṅ || mi zad nor gyi phun sum tshogs ||
mi yul na ni ṅes thob gaṅ || de ni bsod nams ’bras bu yin || skye ba dran cid skal bzaṅ daṅ || (6) thos ldan tshig ni gzuṅ bar ’os ||
mis ni gaṅ źig thob ’gyur ba || de ni bsod nams ’bras bu yin || loṅs spyod phun tshogs rgya chen daṅ || rtag par gñen daṅ lhan cig tu ||
dga’ bas mi yul gaṅ spyod pa || de ni bsod nams ’bras bu yin || graṅs med (7) nor ni phun tshogs daṅ || ’gran zla med ciṅ brtan pa ñid ||
mi la gaṅ źig yod gyur pa || de ni bsod nams ’bras bu yin || gaṅ źig sgra mi sñan gliṅ du || bdag gi med ciṅ yoṅs ’dzin med ||
mi yi tshe ni ṅes gyur pa || de ni bsod nams ’bras bu yin || (202b1) ’bras kyi s’a lu’i ’bras bu ni || ma rmos pa ni rin che ba ||
gaṅ źig de ni mi rnams spyod || de ni bsod nams ’bras bu yin || dpag bsam śiṅ las sna tshogs pa’i || gos daṅ rgyan rnams byuṅ ba yis ||
mi rnams rab tu ’gebs gyur pa || de ni bsod nams ’bras bu (2) yin || gaṅ źig sgra mi sñan gliṅ du || mi rnams ’phos pa’i rjes thogs la ||
de ni lha rnams dag tu skye || de ni bsod nams ’bras bu yin || bdud rtsi ’bras chen sogs phun tshogs || sa bla yi ni lha bu ltar ||
lha yi loṅs spyod la spyod pa || de ni bsod nams (3) ’bras bu yin || gaṅ gi mthu yis rgyal po’i dpal || lha ’dra’i phun sum tshogs thob pa’i ||
mi yi dbaṅ po rnam mdzes pa || de ni bsod nams ’bras bu yin || byis pas ’khor los sgyur ba ñid || sa chen la ni loṅs spyod thob ||
lha dbaṅ bźin du rnam mdzes gaṅ || (4) de ni bsod nams ’bras bu yin || ma lus pa yi mi rnams daṅ || rin chen bdun sogs phun tshogs pa’i ||
’khor los sgyur la spyod pa gaṅ || de ni bsod nams ’bras bu yin || phun tshogs sum cu rtsa dbaṅ ’dra || thob nas gaṅ źig spyod pa daṅ ||
thags zaṅs (5) ris sogs lha min rnams || de ni bsod nams ’bras bu yin || ’jig rten skyoṅ ba bźi rnams kyis || nor gyis gźi yi ’byor pa la ||
dga’ bas sna tshogs loṅs spyod gaṅ || de ni bsod nams ’bras bu yin || dga’ ba’i tshal la sogs pa ni || lha mo rnams daṅ ldan (6) cig tu ||
’byor ldan lha rnams spyod pa gaṅ || de ni bsod nams ’bras bu yin || sna tshogs lha yi rgyal srid sogs || phun sum tshogs la lha dbaṅ ni ||
rtag tu dga’ bas spyod pa gaṅ || de ni bsod nams ’bras bu yin || gźal yas khaṅ gnas lha rnams ni || (7) ji ltar mṅon ’dod lha rnams kyis ||
loṅs spyod la ni loṅs spyod gaṅ || de ni bsod nams ’bras bu yin || gaṅ su gnas ni bcu po yi || tshe daṅ mdog la sogs pa yis ||
lha rnams las kyaṅ lhag pa’i lha || de ni bsod nams ’bras bu yin || ’dod khams mchog (203a1) gyur sna tshogs pa’i || lha yi loṅs spyod phun sum tshogs ||
’dod khams dbaṅ phyug la spyod gaṅ || de ni bsod nams ’bras bu yin || lha rnams daṅ ni mi rnams su || ji ltar dga’ ba’i ’dod pa ni ||
’bad pa med pa thob gyur gaṅ || de ni bsod nams ’bras (2) bu yin || gaṅ yaṅ tshaṅs pa lha sogs lha || bsam gtan sa pa bsam gtan gyi ||
bde ba’i dam pa thob gyur pa || de ni bsod nams ’bras bu yin || bsam gtan bsam gtan las byuṅ daṅ || sred pa zad pa’i bde ba gaṅ ||
źi ba’i bde ba thob gyur pa || de ni bsod nams (3) ’bras bu yin || rdzogs saṅs rgyas daṅ ñan thos gaṅ || yon tan mchog daṅ ldan gyur ciṅ ||
rdzu ’phrul che źiṅ bdag ñid che || de ni bsod nams ’bras bu yin || gaṅ yaṅ bskal pa brgya ’das nas || raṅ saṅs rgyas kyi byaṅ chub ni ||
bdag ñid che ba thob gyur pa || (4) de ni bsod nams ’bras bu yin || tshad med pa daṅ dpe med pa’i || yon tan gyis ni legs brgyan pa’i ||
rdzogs saṅs rgyas su gyur pa gaṅ || de ni bsod nams ’bras bu yin || gzugs daṅ laṅ tsho bsṅags par ’os || skyes bu rigs kyi rgyun gyur daṅ ||
raṅ daṅ rjes (5) mthun yid ’phrog pa’i || bud med bsod nams bdag gis ’thob || bsod nams kyis ni mtho ris ’thob || lha yi bu mo’aṅ bsod nams kyis ||
’dod pa kun yaṅ yaṅ dag ’byor || mṅon ’dod bsod nams rnams kyaṅ ’thob || bsod nams kyis ni blo rno daṅ || de (6) bźin blo gros dri med ’thob ||
bsod nams kyis ni gnas la dad || bsod nams kyis ni draṅ gsal ’thob || sdug pa ñid daṅ sgra mkhas daṅ || dbyaṅs sñan grags ldan bsod nams kyis ||
dge ba’i bśes gñen ’byor pa rnams || thams cad bsod nams dag (7) gis ’thob || bsod nams kyis ni mi ’thob pa’i || bde ba ’jig rten dag na med ||
de bas bde ba ’dod rnams kyis || rtag tu bsod nams bsags par bya || de bźin gśegs pa rnam gzigs la || bsod nams ñuṅ zad ṅas byas pas ||
’bras bu śin tu rgya che ba || (203b1) ji ltar mṅon par ’dod pa ’thob || ’dod khams lha tshogs drug po ru || rgyal srid dbaṅ phyug bdag po ni ||
skye ba stoṅ phrag bye ba ru || ṅa yis bde lo yaṅ dag spyad || dpag med ’gran zla med pa daṅ || de bźin mi yi dam pa yi ||
’khor lo bsgyur chogs gyur pa (2) yi || ṅa yis loṅs spyod phun tshogs spyad || bsod nams de yi bdag ñid che || ṅa ni gaṅ daṅ gar skyes pa ||
de daṅ der ni mthu che ba’i || bde daṅ bdag ni ldan par gyur || gzugs ldan thos pa phun sum tshogs || kha nas autpa la dri byuṅ źiṅ ||
sdug ciṅ tshig ni gzuṅ (3) ’os daṅ || śin tu yid ’oṅ dbyaṅs sñan ldan || da lta ’aṅ bsod nams de ñid kyis || ṅa yi gzugs sogs yon tan ni ||
phun sum tshogs śiṅ yid ’oṅ ba || mṅon par ’dod pa ’di la ltos || nor rdzas loṅs spyod che ba yi || rgyal chen rigs su skyes pa daṅ ||
’dzam (4) bu’i chu bo’i gser ’dra ba’i || gos kyis lus la bkab ba yin || ṅa’i lus yan lag thams cad las || tsan dan lta bu’i dri byuṅ źiṅ ||
kha nas autpal sṅon po yi || dri ñid ’byuṅ bar gyur pa yin || gos daṅ rin chen la sogs pa’i || phun tshogs gaṅ źig mṅon (5) ’dod na ||
de yaṅ bsams pa tsam gyis ni || thams cad ṅa ni ’byor par gyur || ś’akya seṅ ge’i bstan pa las || rab tu byuṅ ba ṅas rñed nas ||
dgra bcom ñid ni ṅas thob ste || ṅa ni bsil gyur mya ṅan ’das || ’di ṅa’i skye ba tha ma ste || yaṅ srid bdag la yod ma (6) yin ||
gnas med mya ṅan ’das nas ni || slar yaṅ ṅa ni ’oṅ mi ’gyur || rnam smin ’bras bu rgya che ba’i || las gaṅ bsgrub par gyur pa ni ||
da ltar ’di ltar yod zin kyaṅ || de yi mthar thug ma gtogs so |

[71] Then, that great being, his mind overcome with pity, gladdening them with great words, and filling the quarters with his voice, [said]: (1) "For this very purpose was this exhibited to you by me. I will tell in due order, listen to these words of mine. (2) By meritorious deeds one obtains abundance of wealth and of virtues. In this world and in the next; and it is by meritorious deeds that I am possessed of great power. (3) If pain is not dear to you, but abundance of happiness is, quickly perform meritorious deeds; happy is the accumulation of merit. (4) Whatsoever abundance of happiness as well as bliss is obtained in this world and in the next, that is the fruit of meritorious deeds alone. (5) What extensive wealth the rich the merchants, the Brahmins, caravan leaders and others enjoy, that is the fruit of meritorious deeds alone.(6) That men have a delightful abundance of women, servants, children and friends, is the fruit of meritorious deeds alone. (7) That a man is illustrious having obtained abundance of beauty and charm that captivates the mind and eyes, is the fruit of meritorious deeds alone. (8) That mortals indeed obtain an inalienable retinue and an inexhaustible abundance of wealth, is the fruit of meritorious deeds alone. (9) That men attain recollection of former existences., good fortune, and acceptability of speech, is the fruit of meritorious deeds alone. (10) That men, delighted, always in the company of kinsmen, enjoy copious abundance of wealth, is the fruit of meritorious deeds alone. (11) That men have unlimited abundance of wealth, unrivaled and lasting, is the fruit of meritorious deeds alone. (12) That there are indeed people in the region of Uttarakuru, who are unselfish, have renounced possessions and are assured of a long life, is the fruit of meritorious deeds alone. (13) That men enjoy there in very wonderful rice, grains of rice not ploughed and sown, is the fruit of meritorious deeds alone. (14) That therein men wear bright clothes issuing from the wish-fulfilling tree, and ornaments, is the fruit of meritorious deeds alone. (15) That men in the region of Uttarakuru, on dying, immediately become gods, is the fruit of meritorious deeds alone. (16) That Nāgas in Pātāla, like divinities, enjoy divine abundance such as feeding on nectar, is the fruit of meritorious deeds alone. (17) That lords of men attain abundance consisting of regal glory such as majesty, like gods, and shine forth, is the fruit of meritorious deeds alone. (18) That kings having become universal emperors by their strength shine forth like the lord of gods, is the fruit of meritorious deeds alone. (19) That a universal emperor, too, enjoys abundance such as the seven jewels, complete and comprising all men, is the fruit of meritorious deeds alone. (20) That Daityas such as Vemacitra having obtained, enjoy prosperity equal to that of the Lord of the Thirty-Three, is the fruit of meritorious deeds alone. (21) What variegated splendour the four guardians of the world such as Kubera, joyfully enjoy, that is the fruit of meritorious deeds alone. (22) That the gods, together with divine damsels enjoy splendour of forest parks such as Nandana, is the fruit of meritorious deeds alone. (23) That the lord of the Thirty-Three, ever delighted, enjoys manifold abundance such as kingship over the gods, is the fruit of meritorious deeds alone. (24) That gods dwelling in aerial chariots enjoy divine pleasures, as desired, is the fruit of meritorious deeds alone. (25) That some gods are superior even to (other) gods, in respect of the ten conditions such as life span, complexion, strength, etc., is the fruit of meritorious deeds alone. (26) That the lord of the sphere of desire enjoys abundance of enjoyment that is divine, variegated and the best in the sphere of desire, is the fruit of meritorious deeds alone. (27) That among gods and men they effortlessly get their wishes as desired, is the fruit of meritorious deeds alone. (28) That gods such as Brahmā, contemplating in the stages of contemplation, attain the highest happiness, is the fruit of meritorious deeds alone. (29) That contemplators obtain happiness born of contemplation, happiness arising from the removal of craving, and happiness that is peaceful, is the fruit of meritorious deeds alone. (30) That there are disciples of the enlightened One possessed of noble qualities, of great power and magnanimous, is the fruit of meritorious deeds alone. (31) That even those magnanimous ones who are Pratyekasambuddhas (fully enlightened themselves) attain enlightenment after hundreds of Kālpas, is the fruit of meritorious deeds alone. (32) That there are perfectly enlightened ones adorned with unlimited peerless virtues, is the fruit of meritorious deeds alone. (33) By meritorious deeds do men obtain women who abound in beauty and youth, are the ornament of their families, and are well-disposed and attractive. (34) By meritorious deeds is heaven obtained, of meritorious deeds are divine damsels the fruit: cherished success in all desires is obtained by meritorious deeds. (35) By meritorious deeds is obtained a mind that is keen as well as free from impurities: by meritorious deeds is obtained faith in the stages of ecstacy 2, by meritorious deeds is obtained clearer mindfulness. (36) By meritorious deeds are obtained all the glorious magnificences of virtue: being beloved, eloquence, the possession of a melodious voice and fame. (37) There is not that happiness in the world which cannot be obtained by meritorious deeds. Therefore, those desirous of happiness should ever perform the accumulation of merit. (38) Having performed a trifling act of merit towards the Tathāgata Vipaśyin, fruit was exceedingly obtained by me in accordance with my desires. (39) Happily did I enjoy the power of sovereign lordship in the six assemblies of gods for thousands of crores of births. (40) Become universal emperors, etc., I enjoyed unlimited, peerless and supreme abundance of pleasures, among men. (41) By the greatness of that act of merit, wherever I was born I was exalted, and attended with happiness. (42) Handsome, endowed with learning, and with a mouth possessing the fragrance of lotuses, (I was) beloved and of acceptable speech, being endowed with a very pleasant voice. (43) Behold, even now, this cherished, this pleasant abundance of virtues such as beauty of figure, the fruit of that same act of merit. (44) I am born in a noble family of great wealth and possessions; my body is clothed in garments resembling jambunada gold. (45) From my whole body wafts a fragrance like that of sandal; from my mouth blows a fragrance, truly that of a blue lotus. (46) Whatever abundance of garments and jewels I desire, all that, too, gets accomplished for me by the mere thought thereof. (47) I have obtained ordainment, too, in the teaching of the Lion of the Śākya’s. The state of Arhat, too, have I reached; become tranquil, I have attained bliss. (48) This is my final birth, there is no further birth for me; I will not come back (to the cycle of existence) again, free from the depravities, I will attain Nirvāṇa. (49) Even now, being such, I do not realize the limit of the extent of the fruit of its maturing which was produced by that act." (50)

[72] tadatyadbhutam apari(4)mitam acintyaṃ ca tasya sakāśāt puṇyamāhātmyaṃ śrutvānekaiḥ prāṇikoṭi(5)niyutaśatasahastraiḥ paramaprasādavegāvarjitacittasantatibhir bhagavacchāsanasatkāra(1)parāṅ_mikhair api yathecchaṃ dānāni dattvā puṇyāni kṛtvā praṇidhānāni kṛtāni | athāyuṣmān suvarṇa(2)varṇāsya mahājanakāyasyaivam aneka prakāraṃ puṇyeṣu gauravotpādanārthañ ca puṇya(3)māhātmyaṃ prakāśya

de ltar de las rmad du byuṅ ba daṅ | dpag tu med pa (7) daṅ | bsam gyis mi khyab pa’i bsod nams kyi che ba’i bdag ñid thob pas srog chags brgya stoṅ bye ba dpag tu med pa mchog tu dad pas brlan pa’i sems kyi rgyud daṅ | bcom ldan ’das kyi bstan pa la bsñen bkur bya ba la rgyab kyis phyogs pa rnams kyaṅ sbyin pa ni (204a1) gtoṅ bsod nams dag ni byed ciṅ smon lam ’debs par gyur to || de nas tshe daṅ ldan pa gser mdog gis skye bo’i tshogs maṅ po de ltar rnam pa du mar bsod nams la gus pa bskyed par bya ba’i phyir bsod nams kyi bdag ñid che ba rab tu bśad nas |

[72] Having heard from him that very wonderful, unlimited and inconceivable greatness of the meritorious act, many hundreds of thousands of crores of beings, even those who were averse to the teaching of the Fortunate One, their thoughts overcome by the surge of extreme faith, according to their wishes gave alms, performed acts of merit and made vows. Then, the venerable Suvarṇavarṇa, having thus in many ways declared to that great mass of people the greatness of the act of merit in order to produce respect for acts of merit,

[73] tata evopari vihāyasā sadyo mahāśmaśānam āgatya sthavirāna(4)ndapramukham bhikṣusaṃgham anuparipāṭikayā vanditvaikānte niṣaṇṇaḥ | rājñā cājāta(5)śatruṇā śrutaṃ yathā kila pracaṇḍenāmātyenerṣyāprakṛtenodyāne kāśisundaryā dārikā(1)yā ayañ cāyañ cānarthaḥ kṛtaḥ | suvarṇavarṇasyābhyākhyānaṃ dattvā niraparādha eva vadhāya pari(2)tyakta iti | śrutvā ca punas tīvrakrodhaparyākulekṣaṇo bhṛtyān āmantrayate bhavantaḥ | (3) kathan nāmānena durātmanaivaṃ vyavaharttavyaṃ savarthā parityakto me pracaṇḍo(4) ’mātya iti | pracaṇḍaś cāmātyas tatraiva sannipatito ’bhūt | atha pracaṇḍo ’mātya (5)etad rājño vacanam upaśrutya maraṇabhayaviṣādavihavalekṣaṇaḥ pravepamānaḥ sarvāṅgā(1)vayavaḥ sahasaivotthāya niṣpalāyitum ārabdho mahājanapradviṣṭo ’sau tasyopary (2) anekāni praṇiśatasahasrāṇi pradhāvitāni samantāc ca parivārya mahājanakāyena gṛhī(3)to gṛhītvā ca kharacapeṭapārṣṇiprahārādibhis taṃ tāḍayitum ārabdhāḥ | sa tāḍyamānaḥ (4) pragāḍhaduḥkhavedanābhyāhato vikroṣṭum ārabdhaḥ āryānanda paritrāsyasva (5) mām anātham atrāṇam aśaraṇam aparāyaṇaṃ nirālokaṃ priyeṇa jīvitenācchādayeti ||

steṅ gi (2) nam mkha’ de ñid nas rdzu ’phrul gyis dur khrod chen por soṅ ste | gnas brtan kun dga’ bo la sogs pa dge sloṅ gi dge ’dun la rim bźin du phyag byas nas phyogs gcig tu ’dug go || de nas rgyal po ma skyes dgras blon po rab gtum phrag dog gi raṅ bźin can (3) gyis bu mo ka śi mdzes dga’ mo sdug bsṅal ’di daṅ ’di byas la gźon nu gser mdog la skur pa btab ste | ñes pa med pa ñid du gsad pa’i phyir yoṅs su spaṅs so źes ji ltar grags pa thos so || thos nas kyaṅ śin tu khros pas ’khrugs pa’i mig gis naṅ ’khor rnams (4) la smras pa | śes ldan dag ci’i phyir ’di lta bu’i skyes bu ṅan pa ’dis las su bya ba’i tha sñad bya | blon po rab gtum ni ṅas rnam pa thams cad du spaṅs so || blon po rab gtum yaṅ de ñid du ’dus par gyur to || de nas blon po rab gtum gyis rgyal po’i tshig de thos pa daṅ | ’chi (5) bas ’jigs skrag ciṅ yi mug la rmoṅs pa’i mig gis yan lag thams cad rab tu ’dar bźin du myur bar laṅs te riṅs par ’bros par brtsams pa daṅ | der skye bo’i tshogs maṅ po’i naṅ du źugs te gnas pas de’i phyi nas srog chags brgya stoṅ du ma źig gis bdas (6) te | skye bo’i tshogs maṅ pos kun nas bskor nas gzuṅ ṅo || bzuṅ nas kyaṅ thal lcag daṅ rdog pa la sogs pas bsnun pa la źugs te | de brdegs bźin du śin tu sdug bsṅal drag po’i śugs kyis ñam thag ciṅ cho ṅes ’debs pa la źugs te | ’phags (7) pa kun dga’ bo yoṅs su skyobs śig |bdag ni mgon med pa | skyob pa med pa | skyabs med pa | snaṅ ba med pa lags kyi sdug pa’i srog gis bskyab tu gsol |

[73] came thence through the sky above, by magic power, to the great cemetery and, having bowed in due order to the community of monks headed by the Elder Ānanda, sat down on a side. King Ajātaśatru heard that the minister, Pracaṇḍa, who was jealous by nature had done this and that injury to the maiden Kāśisundarī in the park and had laid false accusations against Suvarṇavarṇa, who, though faultless, was abandoned to execution. Having heard thus, his eyes filled with intense anger, he addressed his courtiers: "Sirs, how, indeed, should this evil-minded one have judged thus? I disown the minister, Pracaṇḍa, in every way." The minister, Pracaṇḍa, too, was in that very gathering. Now, having heard these words of the king, the minister Pracaṇḍa, his eyes rolling on account of despair at the fear of death, and trembling in all the limbs of his body, suddenly arose and attempted to flee. As he was hated by the populace, many hundreds of thousands of beings ran forth towards him and, being thus surrounded on all sides, he was captured by the great mass of people. Having captured him, they began to beat him with hard slaps, kicks, etc. While being beaten, he was smitten by the pangs of severe pain and began to cry out: "Noble Ānanda, save me that am helpless, without protection, without a refuge, without resort, and devoid of light. Grant me my dear life."

[74] (1) sthavirānandena cāsau mahājanakāyo ’bhihito bhavanto mainaṃ praghātayatāhaṃ rājānam ajā(2)taśatrum anusaṃjñāpayiṣyāmīti | tatas tena mahājanakāyenāsau sthavirānanda(3)vacanam upaśrutya pratimuktaḥ sthavirānandaś ca rājānaṃ nirīkṣitum ārabdhaḥ | rājovāca | kim ājñāpayasī(4)ti | sthavirānandenoktaṃ | mahārāja (5) muñcainam iti 200,5-201,1 rājovāca | samayato muñcāmi yadi svākhyāte dharmavinaye pravrajyā sthavirānandasya yā(1)vajjīvam upasthānaṃ karotīti | sthavirānandenoktam evam astv iti | sa ca tena janakāye(2)na nirdayaṃ tāḍitaḥ | pragāḍhaduḥkhavedanābhyāhato murcchitas tiṣṭhati | sthavirāna(3)ndena cāyuṣmān suvarṇavarṇo ’bhihitaḥ satyādhiṣṭhānena pracaṇḍasyāmātyasya (4) śarīrād duḥkhavedanāṃ prastambhayeti | athāyuṣmān suvarṇavarṇaḥ sarvasattva(5)hitādhyāśayapravṛttena cetasā satyādhiṣṭhānaṃ kartum ārabdhaḥ | yena satyena satyavaca(1)nenāsya pracaṇḍasyāmātyasyaivam atyantāpakāriṇo ’py antike mama sūkṣmo ’py āghāto (2) notpannaḥ | tena satyena satyavacanenāsya śarīrād duḥkhavedanā pratipraśra(3)bhyatām iti | satyādhiṣṭhānasamanantaram eva pracaṇḍasyāmātyasya śarī(4)rād duḥkhavedanā pravigatā svasthībhūtaśarīraś ca samutthāya bhagava(5)cchāsane samupajātabahumānaḥ sthavirānandasamīpam upagamya pādayor nipatyo(1)vāca | labheyāhaṃ sthavirānanda svākhyāte dharmavinaye pravrajyām upasampadaṃ bhikṣu(2)bhāvañ careyam ahaṃ sthavirānandasyāntike brahmacaryam iti | sa sthavirānandena pravrā(3)jitas tathā ca svam anuśiṣṭo yathā tena tasminn eva muhūrte sarvakleśaprahā(4)ṇād arhatvaṃ prāptaṃ | so ’rhatvaprāpto gaganatalam abhyudgamya vicitraiḥ prā(5)tihāryam mahājanamanānsi prahlādayan gaganatalād avatīrya sthavirānandapramukhaṃ bhikṣu(1)saṃghaṃ anuparipāṭikayā vanditvaikānte niṣaṇṇaḥ |

gnas brtan kun dga’ bos kyaṅ skye bo’i tshogs maṅ po la smras pa | śes ldan dag khyed rnams (204b1) kyis ’di ma bsad cig |ṅas rgyal po ma skyes dgra la śes par bya’o || de nas skye bo maṅ po’i tshogs de rnams kyis gnas brtan kun dga’ bo’i tshig thos nas de btaṅ ṅo || gnas brtan kun dga’ bos kyaṅ rgyal po la gzigs pa daṅ | rgyal pos gsol pa | ci źig (2) gsuṅ | gnas brtan kun dga’ bos smras pa | rgyal po chen po ’di thoṅ śig | rgyal bos gsol pa | ṅam źig bcas la gtaṅ bar bgyi ste | gal te legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas ji srid ’tsho’i bar du gnas brtan gyi bsñen bkur bgyid na (3) gtaṅ bar bgyi’o || gnas brtan kun dga’ bos smras pa | de bźin du bya’o || de yaṅ skye bo’i tshogs de rnams kyis brtse ba med par brdegs par sdug bsṅal drag po’i tshor bas bcom nas brgyal te ’dug pa daṅ | gnas brtan kun dga’ bos tshe daṅ ldan pa gser mdog (4) la gsuṅs pa | bden pa’i byin gyi rlabs kyis blon po rab gtum gyi lus la sdug bsṅal gyi tshor ba rab tu sol cig | de nas tshe daṅ ldan pa gser mdog sems can thams cad la phan pa’i lhag pa’i bsam pas rab tu źugs pa’i sems daṅ | bden pa’i byin gyi rlabs (5) byed pa la źugs te | bden pa daṅ bden pa’i tshig gaṅ gis blon po rab gtum ’di ltar śin tu gnod pa byed pa yin yaṅ bdag gis tha na khoṅ khro ba phran tshegs kyaṅ ma bskyed pa’i bden pa daṅ bden pa’i tshig des ’di’i lus la sdug bsṅal gyi tshor ba med de slar sos par (6) gyur cig | bden pa’i byin gyi brlabs byas pa’i mod khon la blon po rab gtum gyi lus sdug bsṅal gyi tshor ba daṅ bral te | lus bde bar gyur nas laṅs te | bcom ldan ’das kyi bstan pa la śin tu dad par gyur nas gnas brtan kun dga’ bo’i gan du soṅ ste | źabs (7) gñis la phyag byas nas smras pa | gnas brtan kun dga’ bo bdag ni legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ ste bsñen par rdzogs śiṅ dge sloṅ gi dṅos po thob par bgyis la | bdag gnas brtan kun dga’ bo’i thad du tshaṅs par spyod pa spyad par bgyi (205a1) bar ’tshal lo || de nas gnas brtan kun dga’ bos kyaṅ rab tu phyuṅ ste | ji ltar des skad cig ma de ñid la ñon moṅs pa thams cad spaṅs nas dgra bcom pa ñid thob pa de ltar rjes su bstan pa mdzad pa daṅ | des kyaṅ dgra bcom pa ñid thob pa daṅ | de nam (2) mkha’i dkyil du ’phags te | cho ’phrul rnam pa sna tshogs pas skye bo’i tshogs maṅ po yid tshim bar byas nas nam mkha’i dkyil nas babs te | gnas brtan kun dga’ bo la sogs pa dge sloṅ gi dge ’dun rnams la rim bźin du phyag byas nas phyogs gcig tu ’dug (3) go ||

[74] The Elder Ānanda spoke to that great mass of people: "Sirs, do not kill this man. I will conciliate King Ajātaśatru". Thereupon, that great mass of people, having listened to the words of the Elder Ānanda, released him. The Elder Ānanda, too, began to look at the king. The king said: "What is it you command?" The Elder Ānanda replied: "Release this man, O Great King". The king said: "I will release him on the condition that he, having obtained ordainment in the well-enunciated doctrine and discipline, waits on the Elder Ānanda for as long as he lives." The Elder Ānanda said: "Let it be so." He (Pracaṇḍa), too, unmercifully beaten by that mass of people, and smitten by the pangs of severe pain remained unconscious. The Elder Ānanda spoke to the venerable Suvarṇavarṇa: "Allay the pangs of pain from the body of the minister, Pracaṇḍa, by a truthful resolve." Then, the venerable Suvarṇavarṇa, with his mind set upon his earnest wish for the welfare of all beings, began to make a truthful resolve: "By the truth, by the asseveration of truth that, though he was thus very harmful, there arose not in me even the slightest enmity towards the minister, Pracaṇḍa, by that truth, by that asseveration of truth, may the feeling of pain be allayed from his body." Immediately after this truthful resolve, the feeling of pain passed away from the body of the minister, Pracaṇḍa. His body restored to normal, he arose and, with respect begotten for the teaching of the Fortunate One, went to the Elder Ānanda, fell at his feet and said: "Would that I, O Elder Ānanda, obtain entry to the Order, ordination and the state of a monk in the well-enunciated doctrine and discipline; would that I practise the holy life under the guidance of the Elder Ānanda. He was entered into the Order by the Elder Ānanda, and was instructed in such a way that, at that very moment, he obtained Arhatship by getting rid of all the defilements. With Arhatship obtained, he rose into the vault of the sky and delighted the minds of the populace with various miracles. Descending from the vault of the sky, he made obeisance to the community of monks headed by the Elder Ānanda in due order and sat on a side.

[75] tatas tad atyadbhutaṃ sthavirānandasya mahā(2)tmyaṃ dṛṣṭvā sā parat sthavirānande ’tyartham abhiprasannā | tatas tāṃ parṣadaṃ tathābhi(3)prasannmanaskām ālokya sthavirānandena tathā vidhā dharmadeśanā kṛtā yāṃ śru(4)tvānekaiḥ prāṇiśatasahasrais mahān viśeṣo ’dhigataḥ | kaiścit srotaā(5)pattiphalaṃ prāptaṃ | yāvad arhattvaṃ sākṣātkṛtaṃ | kaiścic chrāvakabodhau cittāny utpādi(1)tāni | kaiścid yāvadbuddhanimnā dharmapravaṇā saṃghaprāgbharā vyavasthitā divākareṇa ca sārtha(2)vāhena sapatnīkena satyāni dṛṣṭāni | anekaiś ca devatāśatasahastrais ta(3)tas tābhir devatābhiḥ prasannamanasmabhiḥ divyaṃ vastravaryaṃ pātitaṃ | divyāni ca (4) vādyāni parāhatāni divyaiś cotpalapadmakumudapuṇḍarīkamāndārakā(5)dyair jānumātreṇocchrena sarvaṃ mahāśmaśānaṃ vicitraiḥ puṣpair avakīrṇaṃ |

de nas rmad du byuṅ ba de daṅ | gnas brtan kun dga’ bo’i bdag ñid che ba mthoṅ nas ’khor de rnams gnas brtan kun dga’ bo la rab tu dad par gyur to || de nas ’khor de rnams de ltar mṅon par dad pa la gzigs nas gnas brtan kun dga’ bos gaṅ źig thos pas (4) srog chags brgya stoṅ dpag tu med pa rnams kyis khyad bar chen po thob par gyur pa de ltar chos bstan par mdzad de | la la ni rgyun du źugs pa’i ’bras bu thob pa nas | dgra bcom pa ñid mṅon du byas pa’i bar daṅ | la la ni ñan thos kyi byaṅ chub tu sems bskyed pa nas la (5) la ni saṅs rgyas la gźol ba daṅ | chos la ’bab pa daṅ | dge ’dun la bab pa’i bar la rnam par bkod do || ded dpon ñi ma chuṅ ma daṅ bcas pas kyaṅ bden pa mthoṅ bar gyur to || de nas lha brgya stoṅ dpag tu med pa rab tu daṅ ba’i yid daṅ ldan pa rnams kyis lha’i gos (6) kyi char phab ciṅ lha’i rol mo rnams kyaṅ brduṅs par gyur pa daṅ | lha’i me tog autpal daṅ | padma daṅ | ku mu ta daṅ | punda r’i ka daṅ | man d’a rab la sogs pa me tog pus mo nub pa tsam rnam pa sna tshogs pas dur khrod chen po der chal par bkram mo ||

[75] Then, having seen that very wonderful greatness of the Elder Ānanda, that assembly became quite full of faith in the Elder Ānanda. Then, seeing that assembly thus full of faith in their minds, the Elder Ānanda performed an exposition of the doctrine in such a way that having heard it, many hundreds of thousands of beings obtained great distinction. Some obtained the fruit of "entry into the stream", and some realized Arhatship. Some set their minds on the awakening of the disciples, etc., and [that whole assembly] was made inclined towards the Buddha, intent upon the doctrine and devoted to the community of monks. The caravan leader Divākara, together with his wife, realized the truths, and so did many hundreds of thousands of deities. Thereupon, those deities full of faith in their minds, let fall a rain of divine garments and played divine instruments, and the entire great cemetery was bestrewn with a stream that was knee-deep with various divine flowers such as blue-lotuses, red-lotuses, white water-lilies, white lotuses and māndāraka.

[76] atha rājā (1) ’jātaśatrus tad atyadbhutaṃ devamanuṣyāvarjanakaraṃ prātihāryaṃ dṛṣṭvā paramaprasādāvarji(2)tacittasantāna udānam udānayām āsa | (3)aho āścaryam aho ’tyadbhutaṃ aho āryānandena svaguṇamāhātmyaṃ prakāśitaṃ aho tathāgata(4)śāsanamāhātmyam udbhāvitaṃ aho yat tena bhagavatā jānatā paśyatā ta(5)thāgatenārhatā samyaksambuddhena sthaviramahākāśyapena cāsya śāsanaṃ vinayas taṃ tat sa(1)phalīkṛtaṃ || aho tathāgatāditya ’staṅgate āryānandabhāskareṇa svaguṇakiraṇajā(2)lair udyotitā diśaḥ | aho tathāgataśaśiny anityatāsurendrarāhuṇā graste (3) āryānandacandreṇa svam atimayūkhavisarair vaineyakumudavanāni prabodhitāni | (4) aho tathāgataviyogatīkṣṇaduḥkhārkakiraṇasantapitaḥ sthavirānanda mahāme(5)ghena svavacanāmṛtavaryeṇa prahlādito lokaḥ | aho tathāgatasya manorathāḥ samya(1)kparipūritāḥ | aho tathāgataśāsanakarṇadhāratvaṃ prakāśitaṃ | aho tathāgataśasanadhūrddhara(2)tvaṃ prakāṭīkṛtaṃ | aho agraḥ śrāvakaḥ śabdaḥ saphalīkṛtaḥ | anenaivātyadbhu(3)tena svaguṇamāhātmyaṃ sāmarthyād antasattvahitasampādanena sarvajñaguṇamāhātmyaṃ (4) prativivṛtaṃ | aho darśitānena mahātmanā tasya bhagavato mahākāruṇikasya (5) pratyupakārabuddhir ity ||

de nas rgyal (7) po ma skyes dgras lha daṅ mi rnams śin tu ’dun par byed pa’i cho ’phrul rmad du byuṅ ba de mthoṅ ba daṅ | mchog tu dad pas sems kyi rgyud dga’ bar gyur nas ched du brjod pa ched du brjod de | e ma’o ṅo mtshar che ba | ae ma’o rmad du byuṅ ba | ae ma’o ’phags pa kun dga’ (205b1) po raṅ gi yon tan gyi bdag ñid chen po rab tu bstan te | e ma’o de bźin gśegs pa’i bstan pa’i bdag ñid che ba gsal bar mdzad pa | e ma’o gaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mkhyen źiṅ gzigs (2) pa de daṅ | gnas brtan ’od sruṅs chen pos ’di la bstan pa rnam par gtad pa de ni ’bras bu yod par mdzad do || e ma’o de bźin gśegs pa’i ñi ma nub par gyur nas ’phags pa kun dga’ bo’i ñi ma raṅ gi yon tan gyi ’od zer gyi dra bas phyogs thams cad du (3) khyab par mdzad do || e ma’o de bźin gśegs pa’i zla ba mi rtog pa’i lha ma yin gyi dbaṅ po sgra gcan gyis zin nas || ’phags pa kun dga’ bo’i zla bas raṅ gi bla gos kyi ’od zer rnam par bkye bas gdul bya’i ku mu ta’i nags rab tu rgyas par mdzad do || (4) e ma’o de bźin gśegs pa daṅ bral ba’i sdug bsṅal tsha ba rtsub pa’i ñi ma’i ’od zer gyis kun du gduṅs pa gnas brtan kun dga’ bo’i sprin chen pos raṅ gi bdud rtsi’i char gyis ’jig rten rnams tshim par mdzad do || e ma’o de bźin gśegs pa’i thugs la dgoṅs (5) pa yaṅ dag par rdzogs par mdzad do || e ma’o de bźin gśegs pa’i bstan pa’i grub pa ñid bstan pa mdzad do || e ma’o de bźin gśegs pa’i bstan pa gces par ’dzin pa ñid gsal bar mdzad do || e ma’o ñan thos kyi mchog ñid ’bras bu yod par mdzad (6) do || śin tu rmad du byuṅ ba ’di daṅ raṅ gi yon tan gyi che ba’i stobs daṅ | mtha’ yas pa’i sems can rnams rdzogs par mdzad pas thams cad mkhyen pa’i yon tan gyi bdag ñid che ba rab tu mdzad do || e ma’o bdag ñid chen po ’dis bcom ldan ’das thugs (7) rje chen po daṅ ldan pa de’i bka’ drin la lan glan pa’i blo gros ston par mdzad pa yin no ||

[76] Then, that king, Ajātaśatru, having seen that very wonderful miracle capable of winning over gods and men, his thoughts overcome by extreme faith, uttered a joyous utterance: "Ah, the miracle; Ah! the wonder; Ah! the noble Ānanda has manifested the greatness of his virtues. Ah! the greatness of the teaching of the Tathāgata has been made conspicuous. Ah! that the fully Enlightened One, the Fortunate One, the Knowing One, the Seeing One, the Tathāgata, the Arhat, as well as the Great Elder Mahakaśyapa entrusted that teaching to him, has been made fruitful. Ah! the sun that was the Tathāgata having set, the quarters have (now) been illumined by the sun that is the noble Ānanda with the mass of rays of his virtues. Ah! the moon that was the Tathāgata having been swallowed by Rāhu, the lord of the Asuras, in the form of Impermanence, the lotus-forests of those fit for conversion are (now) awakened by the moon that is the noble Ānanda by the diffusion of beams that are his intellect. Ah! the world tormented by the rays of the sun that is the severe pain of separation from the Tathāgata, is refreshed by the great cloud that is the Elder Ānanda with the rain of the nectar of his words. Ah! the wishes of the Tathāgata have been well fulfilled. Ah! the office of helmsman to the teaching of the Tathāgata has been made conspicuous. Ah! the office of responsibility for the teaching of the Tathāgata, has been revealed. Ah! the epithet "foremost among disciples" has been made meaningful. Ah! the greatness of the virtues of the omniscient one has been revealed by this very great wonder and through the efficacy of the greatness of his own virtues, by bringing about the welfare of endless numbers of beings. Ah! that magnanimous one has displayed his intention of returning a favour to that Fortunate One of great kindness."

[77] atha rājā sthavirānandena praśādavegāvarjitacittasantatiḥ | sthavirāna(1)ndasamīpam upagamya sarvaśarīreṇa sthavirānandasya pādayor nipatitaḥ | utthāya ubhe jā(2)numaṇḍale pṛthivyām upanikṣipya prasādaromāñcakarkaśīkṛtamūrtiḥ kṛta(3)karapuṭaḥ sthavirānandam abhiṣṭotum ārabdhāḥ |

de nas rgyal po de gnas brtan kun dga’ bo la rab tu dad pa’i śugs kyi bsdas pa’i sems kyi rgyud kyi | gnas brtan kun dga’ bo’i gan du soṅ ste | lus thams cad kyis gnas (206a1) brtan kun dga’ bo’i źabs gñis la phyag byas te | laṅs nas pus mo gñis la btsugs te | rab tu dad pas ba spu laṅs par rtsub par byas pa’i lus daṅ lag pa thal mo sbyar te gnas brtan kun dga’ bo la mṅon par bstod par rtsom pa | (2)

[77] His thoughts overcome by the surge of faith in the Elder Ānanda, the king then went up to the Elder Ānanda and fell prostrate at his feet. Having arisen, he placed both knees upon the ground and his body roughened by horripilation on account of faith, with folded palms, began to praise the Elder Ānanda: -

skyes bu’i mchog la phyag ’tshal lo || thos pa’i rgya mtsho phyag ’tshal lo || rgyal ba’i bstan pa gces ’dzin pa || rmad byuṅ bsam yas phyag ’tshal lo || e ma’o saṅs rgyas bstan pa yi || bdag ñid che ba yaṅ dag bstan || rmad byuṅ bsam gyis mi khyab pa’i || ’gro la (3) phan de khyod kyis mdzad || gaṅ de bcom ldan ’das daṅ ni || ’phags pa ’od sruṅs blo ldan pas || khyod la bstan pa rnams gtad pa || deṅ de ’bras bu bcas par mdzad || rmad byuṅ bsam gyis mi khyab pa’i || ’gro ba’i don chen mdzad pa ’di || kun mkhyen yon tan bdag (4) ñid che || de riṅ khyed la gzugs brñan gyur || gal te rdzogs pa’i saṅs rgyas ni || de ltar ’gro don mdzad gyur kyaṅ || ’di ni kun mkhyen thams cad gzigs || thugs rje ldan bas mtshar mi che || khyed ni ñan thos ñid ’gyur źiṅ || thugs rje che ldan de bźin du || sems (5) can don chen gaṅ mdzad pa || ’di ni śin tu ṅo mtshar che || e ma’o ’di ltar bag med pa || ma ga dh’a yi skye bo ’dis || khyed ’dra phan la brtson mdzad pa || rñed pa legs par rñed pa yin || de bźin gśegs pa’i gnas ’di ni || bstan pa khyed la gtad gyur pa || gaṅ gis (6) der ni bde gśegs bźin || rmad byuṅ śin tu chen po mdzad || de nas gnas brtan kun dga’ bo’i yon tan gyi bdag ñid chen po’i ṅo mchar gyis yaṅ dag par rdzogs pa’i saṅs rgyas rjes su dran nas rtag tu phyag ’tshal ba | rdzogs pa’i saṅs rgyas rkaṅ gñis (7) mchog |gaṅ khyed ñan thos ’di lta bur || rtag tu ’gro la phan brtson pa || dpa’ bo chen po phyag ’tshal bstod || de bźin gśegs pa’i bdag ñid che || mthoṅ ba ñid du yaṅ dag bstan || ji ltar ’gro tshogs ’di khyed kyis || stoṅ pa min pa sñam du sems ||

"Homage to you, best of men; homage to you, Ocean of learning; homage to you, O very wonderful and imponderable one, caretaker of the teaching of the Victorious One. (1) Ah, the greatness of the teaching of the Buddha has been well manifested by you, today, performing this imponderable and wonderful service to the world. (2) That teaching which was entrusted to you by the Fortunate One and by the wise and noble Kaśyapa, has now been made fruitful. (3) Performing this great, very wonderful and imponderable service to beings, the greatness of the virtues of the Omniscient One is, today, mirrored by you. (4) What is wonderful if the Awakened One, likewise, performed service to beings; for, indeed, he is omniscient, all-seeing and full of great compassion. (5) This I consider more wonderful that you, being a disciple, did great service to beings, as did the greatly Compassionate One. (6) Ah! with ease have I obtained profit; so, too, these people of Magadha, upon the welfare of whom that are so careless, you are ever intent. (7) This teaching was fittingly entrusted by the Tathāgata to you, by whom, as by the Sugata, a very great wonder has been performed today." (8) Thereupon, amazed at the greatness of the virtues of the Elder Ānanda, he called to mind the Fully-Awakened One and immediately did homage to him. (9) "Homage be to you, Great Hero, Fully Awakened One, best of men; you, of whom even a disciple is thus ever intent upon the welfare of beings. (10) His greatness has been highly and well proclaimed by the Tathāgata; as, with you, we think this assemblage of people not deserted." (11)

[78] tato rājā sthavi(1)rānandaṃ papraccha sthavira kiṃ divākareṇa sārthavāhena sapatnīkena karma kṛtaṃ | yasya karmaṇo vi(2)pākenāḍhyo mahādhano mahābhogaḥ sasaṃvṛttaḥ | bhagavacchāsane ca satyadarśanaḥ (3) kṛtaḥ | kāśisundareṇa pracaṇḍena ca bhikṣuṇā kiṃ karma kṛtaṃ yenāḍhyo mahā(4)dhane mahābhoge kule jāto bhagavacchāsane ca pravrajyā sarvakleśaprahāṇā(5)d arhatvaṃ sākṣātkṛtaṃ | suvarṇavarṇena ca bhikṣuṇā kiṃ karma kṛtaṃ | yasya karmaṇo vipāke(1) nādya mahādhane mahābhoge kule jātaḥ | evamabhirupo darśanīyaḥ | prāsādikaḥ sarvā(2)ṅgapratyaṅgopeta uttaptasuvarṇavarṇayā varṇapuṣkalatayā samanvāgataḥ | sarvajanama(3)nonayanaharaḥ suvarṇavarṇair vastrair avaguṇṭhitavigrahaḥ | kāyāc cāsya candanaga(4)ndho vāti | mukhāc ca nīlotpalagandho janmani cāsya vastravaryaṃ karṇikārakusuma(5)varyaṃ ca patitaṃ | tāni ca vastrāṇi suvarṇavarṇāni evam atyārtha maharddhiko mahānubhāvo bhaga(1)vacchāsane pravrajyā sarvakleśaprahāṇād arhatvaṃ sākṣātkṛtam iti |

de (206b1) nas rgyal pos gnas brtan kun dga’ bo la źus pa | gnas brtan ded dpon ñi ma chuṅ ma daṅ bcas pas sug las ci źig bgyis na las de’i rnam par smin pas phyug ba daṅ | nor che ba daṅ | loṅs spyod che bar gyur pa daṅ | bcom ldan ’das kyi bstan pa la bden pa (2) mthoṅ bar gyur | dge sloṅ ka śi mdzes dga’ bo daṅ | dge sloṅ rab gtum gyis las ci źig bgyis na | las de’i rnam par smin pas phyug pa daṅ | nor che ba daṅ | loṅs spyod che bar skyes śiṅ bcom ldan ’das kyi bstan pa la rab tu byuṅ nas ñon moṅs pa thams (3) cad spaṅs te dgra bcom pa ñid mṅon sum du bgyis | dge sloṅ gser mdog gis las ci źig bgyis na las de’i rnam par smin pas phyug ciṅ nor che ba daṅ loṅs spyod che ba’i rigs su skyes śiṅ ’di ltar gzugs bzaṅ ba daṅ | blta na sdug pa daṅ | mdzes pa daṅ | yan (4) lag daṅ | ñid lag thams cad daṅ ldan pa daṅ | gser btso ma’i mdog gi kha dog śin tu rgyas pa daṅ | ldan ba daṅ | ’gro ba thams cad kyi yid daṅ mig ’phrog pa daṅ | gser gyi mdog can gyi gos kyis lus dkris pa daṅ | ’di’i yan lag thams cad (5) nas tsan dan gyi dri ’byuṅ ba daṅ ’di’i kha nas utpa la’i dri ’byuṅ ba daṅ | de skyes pa tsam gyis khyim der gos kyi char daṅ | me tog kar ni ka ra’i char ’bab par gyur ciṅ gos de dag kyaṅ gser gyi mdog can ñid du gyur pa daṅ | ’di ltar śin tu rdzu ’phrul che źiṅ mthu (6) che ba daṅ | bcom ldan ’das kyi bstan pa la rab tu byuṅ nas| ñon moṅs pa thams cad spaṅs te dgra bcom pa ñid mṅon sum du bgyis lags |

[78] Thereupon, the king asked the Elder Ānanda: - "Elder, what deed was performed by the caravan leader Divākara, together with his wife, as the fruit whereof he became rich and possessed of great wealth and great comforts; and also achieved realization of the truth in the teaching of the Fortunate One? What deeds were performed by the monks Kāśisundara and Pracaṇḍa, whereby, having gained birth in families that were rich, possessed of great wealth and great comforts, they obtained ordainment in the teaching of the Fortunate One and realized Arhatship by getting rid of all defilements? What deed was performed by the monk, Suvarṇavarṇa, too, as the fruit whereof he was born in a family that was rich, possessed of great wealth and great comforts, and is so handsome, charming and pleasant, endowed with all major and minor limbs, and provided with an excellent complexion the colour of purified gold, captivates the eyes and minds of everyone, and has a body clothed in golden-yellow garments? From his body wafts the fragrance of sandal and from his mouth that of blue lotuses. At his birth there fell showers of garments and Karṇikāra flowers; these garments were golden in colour. Thus possessed of great power and of great might to an excessive degree, he has obtained ordainment in the teaching of the Fortunate One and has realized Arhatship by getting rid of all defilements."

[79] sthavirānandaḥ kathaya(2)ti | mahārājā ebhir eva pūrvam anyāsu jātiṣu |
karmāṇi kṛtāni yāvat phalanti khalu (3) dehināṃ ||

gnas brtan kun dga’ bos gsuṅs pa | rgyal po chen po ’di rnams ñid kyis sṅon gyi skye ba gźan du las gaṅ źig (7) byas śiṅ bsags pas | ’di rnams ñid kyis las byas śiṅ bsags pa dag gźan su źig gis so sor myoṅ bar ’gyur | rgyal po chen po las byas śiṅ bsags pa dag ni sa’i khams la rnam par smin par mi ’gyur | chu’i khams la mi ’gyur | me’i (207a1) khams la mi ’gyur | rluṅ gi khams la mi ’gyur gyi | ’di ltar las dge ba daṅ mi dge ba byas śiṅ bsags ba dag ni zin pa’i phuṅ po daṅ | khams daṅ skye mched rnams la rnam par smin par ’gyur te | las rnams bskal pa brgyar yaṅ ni ||
chud mi (2) za źiṅ tshogs daṅ dus || rñed nas lus can rnams la ni ||
’bras bu dag tu ’gyur ba ñid ||

[79] The Elder Ānanda explained: "Great king, these very people formerly, in other births, performed and accumulated deeds. Who else will experience (in return, the effects of) deeds performed and piled up by these people themselves. O great king, (the effects of) deeds, good and bad, performed and accumulated do not mature either in the earth element or in the water, fire, or wind elements, but in the skandha (agglomerations), dhātu (disposition), and āyatana (sense-organs and objects) that are acquired. (The effects of) deeds do not vanish even in a hundred kalpas; having attained fullness and the proper time, they produce fruit for embodied beings."

[80] bhūtapūrvaṃ mahārāja ita ekanavate kalpe bhagavāṃ vipaśyī nāma ta(4)thāgato loka udapādi vidyācaraṇasamampannaḥ sugato lokavid anuttaraḥ pu(5)ruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān | sa bandhumatīṃ rājadhānīm upa(1)niḥsṛtya viharati bandhumatīyake dāve |

rgyal po chen po sṅon byuṅ ba ’das pa’i dus bskal pa dgu bcu rtsa gcig na | bcom ldan ’das rnam par gzigs źes bya ba de bźin gśegs pa dgra bcom pa yaṅ dag par (3) rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das ’jig rten du byuṅ ste | de mñan ldan źes bya ba’i rgyal po’i pho (4) braṅ nas byuṅ ste | mñan ldan gyi tshal źes bya ba na bźugs so ||

[80] Formerly, O great king, ninety-one kalpas ago, there arose in this world the Fortunate One, the Tathāgata, Vipaśyin by name, endowed with wisdom and good conduct, the Sugata, knower of the world, supreme, tamer of men who need to be tamed, teacher of gods and men, the Awakened, the Fortunate One. He lived in the forest of Bandhumatī near the royal city of Bandhumatī.

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