Bibliotheca Polyglotta

[51] tataḥ suvarṇavarṇaḥ kumāra(4)s teṣāṃ sañjarupaṃ śrutvā śūlañ ca pṛthivyāṃ nikhātam udvīkṣya hā sāmpratam ahaṃ na bha(5)viṣyāmīti | saṃsāra doṣodvigno mokṣamārgābhilāṣī nirānandam_ātmānam_avagamya para(1)m abhayaviṣāda vihvalekṣaṇo vikroṣṭum ārabdhaḥ | hā kaṣṭam idānīṃ mayā sudurllabhaṃ saddharmama(2)hotsavaṃ manuṣyatvam āsādyākṛtārthe naiva marttavyam bhaviṣyatīti | hā punar api saṃsā(3)re saṃsariṣyāmi | punar api mayā saṃsāracārake vastavyaṃ bhaviṣyati | punaḥ saṃsā(4)rāṭavyāṃ paribhramitavyaṃ bhaviṣyati | punaḥ saṃsāramahāgahanaṃ praveṣṭavyam bha(5)viṣyati | punaḥ saṃsāramahāprapāte patitavyam bhaviṣyati | punaḥ saṃsāramahājambālama(1)dhye sthātavyam bhaviṣyati | punar mayā sañjīvanakālasūtrasaṃghātarauravamahārauravapratāpa(2)nāvīcyādiṣu narakeṣūpapattavyaṃ bhaviṣyati | punar api mayā gajagavayamahiṣa(3)śaśaśarabhamṛgarurucamarabiḍālacitrāsu yoniṣūpapattavyam bhaviṣyati | puna(4)r api mayā satataṃ kṣuttṛṣṇādimahadduḥkhadaurmanasyaparīteṣu nirnaṣṭapāna(5)bhojanaśabdeṣu mūtrapurīṣakheṭasiṃhāṇakādyāhāreṣu galagaṇḍakādiṣu preteṣū(1)papattavyam bhaviṣyati ||

de nas gźon nu gser mdog gis de rnams phan tshun smra ba thos nas gsal śiṅ sa la btsugs pa la bltas te | kyi hud da ni ṅes par (7) ṅa med par ’gyur ro źes ’khor ba’i ñes pa la skyo źiṅ thar pa’i lam mṅon par ’dod pas bdag ñid dga’ ba daṅ bral bar śes nas mchog tu ’jigs pa’i mya ṅan gyis g-yo ba’i mig gis lta źiṅ cho ṅes ’debs pa la źugs te | kyi hud sdug bsṅal lo || da ni ṅa’i śin tu (192a1) rñed par dka’ ba’i dam pa’i chos kyi dga’ ston rñed nas don gyi bya ba ma byas pa ñid na ’chi bar ’gyur ro || kyi hud yaṅ ’khor bar ’khor bar ’gyur ro || slar ’khor ba’i btson ra chen por gnas par ’gyur ro || yaṅ ’khor ba’i ’brog stoṅ par yoṅs (2) su ’khyams par ’gyur ro || yaṅ ’khor ba’i tshaṅ tshiṅ chen por źugs par ’gyur ro || yaṅ ’khor pa’i g-yaṅ sa chen po rab tu ltuṅ bar ’gyur ro || yaṅ ’khor ba’i ’dam rdzab kyi naṅ du gnas par ’gyur ro || yaṅ bdag ni yaṅ sos daṅ | thig nag daṅ | bsdus (3) ’joms daṅ | du ’bod daṅ | du ’bod chen po daṅ | tsha ba daṅ | rab tu tsha ba daṅ | mnar med pa la sogs pa’i dmyal ba rnams su skye bar ’gyur ro || slar yaṅ bdag glaṅ po che daṅ | ba laṅ daṅ | ma he daṅ | ri boṅ daṅ | śa ra b’a daṅ | ri dags ru ru daṅ| (4) byi la ste sna tshogs pa’i skye gnas su skye bar ’gyur ro || slar yaṅ rtag tu bkres pa daṅ | skom pa la sogs pa’i sdug bsṅal chen po daṅ | sdug bsṅal ba daṅ | yid mi bde bas ñen pa rnams daṅ| bza’ ba daṅ | btuṅ ba’i sgra rnams yaṅ mi thos śiṅ bśaṅ ba (5) daṅ | gcin daṅ | mchil ma daṅ | ṅar snabs la sogs pa za źiṅ yi dags lkog ma’i lpa ba can du skye bar ’gyur ro ||

[51] Then, having heard their conversation, and having looked at the stake fixed in the ground, the lad Suvarṇavarṇa thought: "Soon, I will certainly cease to be", and distressed by the deficiencies of transmigration, yearning for the path to deliverance, perceiving himself to be devoid of joy, and eyes rolling with the despair of great fear, began to cry out: "Ah, alas! now, after having obtained human birth [providing access to] the great festival of the true law which is very difficult to he attained, I am to die without accomplishing my object. Ah! again I will wander in the circuit of mundane existence. Again will I have to dwell in the prison of transmigration. Again will I have to wander about in the wilderness of transmigration. Again will I have to enter the great thicket of transmigration. Again will I have to fall down upon the great precipice of transmigration. Again will I have to remain in the middle of the mire of transmigration. Again will I have to be reborn in hells such as Samjīva, Kalasutra, Samghata, Raurava, Maharaurava, Tapana, Pratapana and Avīci. Again will I be reborn in different forms as elephant, ox, buffalo, hare, sarabha, deer, antelope and cat. Again will I have to be reborn amongst departed spirits such as those having a goitre in their necks, having such as urine, excrement, spittle and mucus for food, deprived of hearing the words for food and drink, and filled with the melancholy of the great pains such as of constant hunger and thirst.

[52] śrūyate ca kadācit karhicit tathāgatā arhantaḥ samyaksambuddhā loka (2) utpadyante | tad yathodumbare puṣpaṃ kadācit karhicit tathāgatapraveditasya dha(3)rmavinayasya lokeṣu darśanārthaṃ prajñāyate | durllabhā kṣaṇasampad durllabham manuṣyatva(4)m āryāyatane pratyājātir indrayair vikalatā ’jaḍatā ’neḍamūkatā ’hasta(5)samvārtikatā pratibalatā subhāṣitadurbhāṣitānāṃ dharmāṇām artham ājñātuṃ | ahañ cātra vira(1)tito ’dya na bhaviṣyāmi | tad idam aṣṭākṣaṇavinirmuktam me manuṣyatvaṃ viphalī bhaviṣyati | tata (2) kim idānīṅ karomi | kiṃ bhagavān mahākāruṇiko buddhas tiṣṭhati yaṃ samanusmārāmi yo (3) mām āsyām avasthāyām anātham atrāṇam aśaraṇaṃ aparāyaṇaṃ nirālokaṃ kṛcchrasaṅkaṭasambādhaprā(4)ptaṃ mahākāruṇikatvād āgatya paritrāsyate | sa ca bhagavān mama bhāgyāparādhena la(5)ghu laghu eva parinirvṛtaḥ | tat kim idānīm asyām avasthāyāṃ samanusmarāmi | ko me tathāgata i(1)va kāruṇyād āgatya paritrāṇaṅ kariṣyatīti | nirāśībhūtaḥ kampitum ārabdhaḥ ||

dper na au dum b’a ra’i me tog ni brgya lam na lan ’ga’ ’byuṅ ba ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i (6) saṅs rgyas ni ’jig rten du brgya lam na lan ’ga’ ’byuṅ bar ’gyur ro źes thos te | de bźin gśegs pas gsuṅs pa’i chos ’dul ba ’jig rten du ston par mdzad pa yaṅ ’byuṅ bar dka’ bar śes so || dal ’byor ni rñed par dka’o || mir skyes ba ni rñed par dka’o || (7) ’phags pa’i yul du skyes pa daṅ | dbaṅ po tshaṅ ba daṅ | glen pa ma yin pa daṅ | ’on pa ma yin pa daṅ | lkugs pa ma yin pa daṅ| lag brdas mi smra ba daṅ | legs par bśad pa daṅ | ñes par bśad pa’i chos rnams kyi don bśad pa rñed par dka’o źes (192b1) thos la | bdag kyaṅ skyabs daṅ bral bas deṅ ni med par ’gyur te | mi khom pa brgyad las thar pa’i mir skyes ba ñid kyaṅ da ni ’bras bu med par ’gyur na de la da ci źig bya | ci bcom ldan ’das thugs rje chen po daṅ ldan pa’i saṅs rgyas bźugs pa ni gaṅ źig rjes su dran pas (2) ṅa gnas skabs ’di lta bu mgon med pa | skyabs med pa | skyob pa med pa | dpuṅ gñen med pa | snaṅ ba med pa | śin tu ñam thag pa’i sdug bsṅal gyis ñen par gyur pa la thugs rje chen po’i dbaṅ gis byon nas yoṅs su skyob par mdzad par gyur pa źig na | bcom (3) ldan ’das de yaṅ ṅa’i ska la ba ṅan pa’i ñes pas myur ba myur bar yoṅs su mya ṅan las ’das pas de la da su źig gnas skabs ’dir rjes su dran par bya | su źig ṅa la de bźin gśegs pa bźin du thugs rje chen pos byon nas yoṅs su skyob par byed par ’gyur (4) źes re thag chad de dpyod ’dar ba la źugs pa daṅ |

[52] It is heard that the Tathāgatas, the worthy Ones, the fully awakened Ones, are born in the world at some time or other (i.e. rarely), just like the flower of the Udumbara; rarely does there appear the expounding in the world of the law and the discipline made known by the Tathāgata. The good luck of favourable birth is difficult to obtain. Birth as a human being is difficult to obtain; (so are) rebirth in a noble region, possession of unimpaired sense faculties, not being stupid, not being deaf and dumb, not talking with the hands, and competence for the understanding of the meaning of the doctrines both well explained and badly explained. Here I am destitute and will today cease to exist. By this my birth as a human being, escaped from the eight inopportune births, will become fruitless. So, what shall I do now? Does the Fortunate One, possessed of great compassion, the Awakened One, remain, whom I could call to mind, and who would come and would, on account of his great compassion, rescue me who am in this plight, helpless, without protection, without refuge, without resort, devoid of light, and met with hardship, danger and distress? That Fortunate One, too, has entered Nirvāṇa quite too soon, due to my misfortune. So, in this plight, whom shall I now call to mind? Who will effect my rescue, having come here out of compassion, like the Tathāgata?" Thinking thus, he became devoid of hope and began to tremble.

[53] tasya buddhir utpa(2)nnā sthavirānando mahātmā tiṣṭhati | taṃ samanusmarāmi | so ’pi mahātmā śrūyate (3) sarvasattvahitāvahitacittasantānaḥ | tasya bhagavatā sthavirmahākāśyapena ca sakalaṃ śā(4)sanam anuparīnditaṃ | tenādhunāvalokyāvalokya sarvasattvahitaṃ karaṇīyaṃ (5) mahārddhikaś cāsau mahānubhāvaḥ samarthaś ca sthavirānando mām asmād vyasanāt paritrātuṃ tam e(1)va samanusmarāmīti viditvā vāṣpāmbupariplutekṣaṇaḥ | saṃsārabhayodvignaḥ | paramasamvegaprā(2)ptas tīvreṇāśayena sthavirānandam āyācituṃ pravṛttaḥ ||

de la yaṅ blo skyes pa | gnas brtan kun dga’ bo źes bya ba bdag ñid chen po bźugs kyis de rjes su dran par bya ste | bdag ñid chen po de la sems can thams cad la phan par sems pa la rtse gcig pa’i rgyud chen po daṅ ldan (5) pa bcom ldan ’das de daṅ gnas brtan ’od sruṅs chen pos bstan pa ma lus par rjes su gtad pa yin te | des da ltar sems can thams cad la phan pa mdzad pa | de ni rdzu ’phrul che ba | mthu che ba yin par thos te | gnas brtan kun dga’ bos ni phoṅs pa ’di las bdag (6) yoṅs su skyob par spyod cig |de ñid rjes su dran par bya’o sñam du bsams nas mchi mas mig khebs śiṅ ’khor ba’i ’jigs pas skyo la mchog tu yid byuṅ bar gyur pa’i bsam pa drag pos gnas brtan kun dga’ bo spyan draṅ ba la źugs so ||

[53] It occurred to him thus: "There is the Magnanimous One, the Elder Ānanda. I will call him to mind. It is known that that Magnanimous One has a mental disposition directed towards the welfare of all beings; and that the entire teaching was handed over to him by the Fortunate One and by the Elder, the Great Kāśyapa. He, now, should look carefully and do what is beneficial to all beings. He is possessed of great power and of great might. The Elder Ānanda is capable of rescuing me from this calamity. I will call just him to mind." Having conceived thus, his eyes flooded with the water of tears, vexed by the fear of transmigration, and greatly moved, he began to implore the Elder Ānanda, with intense earnestness:

’khor ba’i ’jigs (7) pas skrag gyur pa || dga’ daṅ bral par gnas pa dag ||
gnas brtan kun dga’ bo la źus || bdag la khyod gsan mdzad pa’i rigs || kun mkhyen thugs rje’i bdag ñid can || de ni mya ṅan ’das gyur la ||
bdag ñid chen po ’od sruṅs la || ’gro ba’i don gyi (193a1) khur gtad do || gnas brtan ’od sruṅs chen pos ni || don byas mya ṅan ’das nas ni ||
’gro ba’i don ni ’byor ba’i phyir || khyed ñid la ni khur yaṅ gtad || ’jig rten gñen ’gyur rdzogs saṅs rgyas || ’gro ba kun la phan brtson daṅ ||
grags ldan ’od (2) sruṅs chen po yaṅ | da ltar mya ṅan ’das par gyur || khyed ni mgon med rnams kyi mgon || ’jigs pa rnams la mi ’jigs stsol ||
ṅal ba rnams kyi bsti sa daṅ || skyabs don gñer ba rnams kyi skyabs || ston pa’i bya ba khyed mdzad pas || khyed ñid ’jig rten (3) gñen gcig pu ||
saṅs rgyas slob ma rnams kyi mchog |khyed ni bstan pa gces mdzad pa || gal te sdug bsṅal sa ’og las || deṅ bdag gdon par ma mdzad na ||
khyed las gźan pa’i mgon po ni || da ltar med pas bdag bcom lags || skyes nas ṅes (4) par ’chi bas na || ’chi bas bdag skrag ma lags kyis ||
ji ltar ’khor ba’i btson ra las || ’byin par mdzad pa khyed kyis mkhyen || de bźin mi khom brgyad spaṅs pa’i || dal ba thob pa rñed dka’ ba ||
don ma byas pas ’chi ’gyur bas || des bdag śas (5) cher sdug bsṅal gyur || saṅs rgyas thams cad gzigs pa ni || ’byuṅ ba ṅes par rñed dka’ bas ||
khyed gśegs nas ni ji ltar bdag |’bras med mi ’gyur de ltar mdzod || khyed ni thugs rje mi g-yo ba || srog chags kun la mṅal gyur pa ||
thar pa’i las ni (6) mṅon ’dod pa’i || bdag la btaṅ sñoms mi mdzad rigs || gal te khyed ni gtso can te || sems can kun gyi don brtson na ||
śin tu ñam ṅar źugs gyur pa || bdag la gzigs par mdzad du gsol || de ltar skyob pa med pa la || lha yi spyan gyis gzigs (7) nas ni ||
khyed deṅ myur du gśegs nas su || bdag la skyabs par mdzad pa’i rigs ||

"Elder Ānanda, it behooves you to Listen to this entreaty of me who am frightened by the fear of transmigration, and am devoid of joy. (1) The Omniscient One, full of compassion, has entered into Nirvāṇa, having entrusted the care of the welfare of beings to you and to the Magnanimous One, Kāśyapa. (2) The Elder Kāśyapa, too, his purpose accomplished, has entered into Nirvāṇa, having entrusted that care to you yourself for the glory of the world. (3) Now that the kinsman of the world, the fully Awakened One, active for the welfare of the world, as well as the famous Kaśyapa have entered into Nirvāṇa, (4) you are the protector of them that have no protector, the giver of fearlessness to the frightened, the resting-place for the wearied, and the refuge of those that seek refuge. (5) The duties of the Master have to be performed by you. You are the sole kinsman of the world. You are foremost of the disciples of the Awakened One, and you are responsible for the teaching. (6) If you do not, now, rescue me from the nether world of suffering, I am ruined, for, just now, I know no protector other than you. (7) I fear not death - death is certain to one that is born - in the same way as you, knowing an escape from the prison of transmigration. (8) Likewise, great is my anguish that having obtained a favourable birth that is difficult to get and escaped from the eight inopportune births, I should die without accomplishing my object. (9) Rare, indeed, is the birth of the All-seeing, the Awakened Ones. Act in such a way that owing to you, I shall not become fruitless. (10) Yours is unwavering compassion towards all beings; so, it is not proper to disregard me that am desirous of the path to liberation. (11) And if you, O highly Fortunate One, are one that strives for the welfare of all beings, look upon me who am met with hardship, danger and distress. (12) So, with your divine eye having seen me thus, destitute of protection, it behooves you, now, to come quickly and rescue me." (13)

[54] athāsminn antare sthavirānando ma(2)hātmā sakalajagadarthasampādanāvabaddhaparikaraḥ kāruṇyāc cānena tathānantasa(3)ttvaceṣṭāvalokanāhitacittasantānaparamaduḥkhādivyena cakṣuṣā suvarṇavarṇaṃ (4) kumāram asyām avasthāyāṃ varttamānam ālokya karuṇayā sañcodyamānacitta(5)vṛttirdivyenāvabhāsena bhuvanamaṇḍalam avabhāsya pañcārhacchataparivāraḥ sahasaiva ṛddhyā (1) nabhastalam sandhyābhrapaṭalair iva gaganatalam āpūrayan sakalabhuvanalakṣmīpuñja iva de(2)dīpyamānavigrahaḥ śmaśānābhimukhaḥ saṃprasthitaḥ | adrākṣīd rājā ’jātaśatrur upari(3)dhavalagṛhasyāvasthitaḥ | sthavirānandaṃ mahatābhikṣusaṃghena sārddham arddhacandrākāropagūḍha(4)m upari vihāyasā ṛddhyā sandhyābhrapaṭalair iva gaganatalam alaṃkṛtya mahāśmaśāṇā(5)bhimukham āgacchantaṃ dṛṣṭvā ca punar asyābhavan niyataṃ sthavirānandaḥ suvarṇavarṇaṃ kumāram uddiśyāgata(1)s tañ cāgamya mahad āścaryādbhutan dharmaṃ deśayitukāmo bhaviṣyatīti | gacchāmy aham mahāśmaśā(2)nam iti | tataś ca sahasaiva sthavirānandaṃ saparivāraṃ namaskṛtya śaraṇapṛṣṭhāt tvarita(3)tvaritam avatīrya padabhyām eva naika prāṇiśatasahasraparivāro mahāśma(4)śānaṃ saṃprasthitaḥ | asmiṃś cānantare vadhyaghātakās tai rājapuruṣair udyatā (5) śastrais tarjitāḥ kim artham eva vilambadhvaṃ śīghram enaṃ kumāraṃ śūle samāropayateti | tata(1)s te vaghyaghātakāḥ saṃtrastāḥ suvarṇavarṇaṃ kumāraṃ śūle samāropayāmaḥ | ity uktvā kṣeptum ā(2)rabdhā | suvarṇavarṇaḥ kumāraḥ saṃsāradoṣodvignacetā nirāśībhūto vikroṣṭum ā(3)rabdhaḥ | hā kaṣṭam āryānandenāhaṃ parityakto yan nāma samanvākṛtya na paritrāta ity ||

de nas bar skabs der gnas brtan kun dga’ bo bdag ñid che ba | ’gro ba ma lus pa’i don yoṅs su rdzogs par bya ba’i phyir ṅes par źugs pa | sñiṅ rje daṅ ldan pa des de bźin (193b1) du sems can mtha’ yas pa’i spyod pa la lta źiṅ phan par sems pa’i rgyud daṅ ldan pa’i mchog tu ñon moṅs pa daṅ ldan pa’i lha’i mig gis gźon nu gser mdog gnas skabs ’di lta bur ’dug pa mthoṅ nas | sems kyi ’jug pa sñiṅ rjes yaṅ dag par bskul bas lha’i (2) snaṅ bas sa’i dkyil ’khor rnams snaṅ bar byas nas dgra bcom pa lṅa brgyas yoṅs su bskor te | ’phral du rdzu ’phrul gyis nam mkha’i gźi la ’phags te ’tshams kyi sprin gyis g-yogs pa bźin du nam mkha’i ṅos kun du bkaṅ ste | sa’i dpal gyi tshogs (3) bźin du dpal gyis lus ’bar bar gyur ciṅ dur khrod du mṅon par bltas te yaṅ dag par chas pa daṅ | rgyal po ma skyes dgra khaṅ bzaṅs kyi steṅ na ’dug pas gnas brtan kun dga’ bo dge sloṅ gi dge ’dun chen po daṅ lhan cig zla ba kham pa lta bur ñe bar (4) bskor te | rdzu ’phrul gyis nam mkha’ la ’phags nas mtshams kyi sprin bźin du nam mkha’i ṅos brgyan te | dur khrod chen por mdon par phyogs nas ’gro bar mthoṅ ṅo || de mthoṅ ba daṅ yaṅ de ’di sñam du sems te | gnas brtan kun dga’ bo ni gźon nu (5) gser mdog gi phyir gśegs pa yin la || de ba źud nas kyaṅ ṅo mtshar śin tu che ba’i chos ston par mdzad pa yin gyi ṅa yaṅ dur khrod chen por ’gro bar bya sñam mo || de nas de’i mod la gnas brtan kun dga’ bo ’khor daṅ bcas pa la phyag byas te | khaṅ bzaṅs nas riṅs (6) pa riṅs par babs te | srog chags brgya stoṅ du mas yoṅs su bskor nas rkaṅ pa gñis kyis dur khrod chan por chas so || par skabs kyi gśed ma pa rnams rgyal po’i skyes bu de rnams kyis mtshon phyar te bsdigs pa | ci’i phyir ’di ltar phyi śol byed| myur du gźon nu (7) ’di gsal śiṅ la skyon cig | de nas gśed ma pa de skrag te | gźon nu gser mdog gsal śiṅ la bskyon par bya’o źes smras nas gsal śiṅ la bskyon par brtsams pa daṅ | gźon nu gser mdog ’khor pa’i ñes pas yid byuṅ ba’i sems daṅ | re thag chad (194a1) par gyur nas cho ṅes ’debs pa la źugs te | kyi hud ’phags pa kun dga’ bos bdag yoṅs su spaṅs te gaṅ la mkhyen par gsol yaṅ yoṅs su ma bskyabs pa ni sdug bsṅal lo ||

[54] Then, in the meantime, his loins girt in order to accomplish the welfare of the entire world, observing the activities of numerous beings, his thoughts upon their welfare, and deeply moved, likewise, the Elder Ānanda, the Magnanimous One, out of compassion saw with his divine eye, the lad Suvarṇavarṇa in that predicament. His thoughts impelled by compassion, illuminating the sphere of the world with divine radiance, and surrounded by five hundred Arhants, he immediately arose by his magic power into the sky and, filling the vault of the sky as if with masses of twilight clouds, his body shining intensely as if it were the amassed glory of the whole world, set out towards the cemetery. King Ajātaśatru, remaining in the upper storey of the palace, saw the Elder Ānanda together with a large company of monks, ensconced by them in the shape of a half-moon, and up in the sky by his magic power going towards the great cemetery, ornamenting the sky as if with a mass of twilight clouds. And having seen him, it occurred to him thus: "Surely, the Elder Ānanda has come for the sake of the lad Suvarṇavarṇa, and on his account will be desirous of preaching the very wonderful and marvellous law. I, too, shall go to the great cemetery." Then, having bowed immediately to the Elder Ānanda and his retinue and having sought refuge, he descended from the upper storey of his palace quite quickly and, with a retinue of many hundreds of thousands of beings, set out to the great cemetery simply on foot. Just at that time, the executioners were threatened by those royal servants with their weapons drawn: "Why do you thus delay? Place this lad quickly upon the stake." Then, those executioners, being terrified, began to cast (the lad upon the stake) after saying: "We shall place the lad Suvarṇavarṇa upon the stake." The lad, Suvarṇavarṇa, distressed in mind at the evil of transmigration, and devoid of hope, began to cry out: "Ah! Alas! I have been abandoned by the Noble Ānanda, since, indeed, he has not paid attention and rescued me."

[55] a(4)thāsminn antare sthavirānando mahātmā dūrata evāgacchan vyāpinā svareṇa diśaḥ sa(5)rvvāḥ samāpūrayan suvarṇavarṇaṃ kumāraṃ samāśvāsayann uvāca | mā bhair vatsa yuṣmadvidhāna(1)m eva vineyānām arthe imam āśīviṣaprakhyaṃ kāyam aham dhārayāmīti tad vatsa mā bhair ahaṃ (2) tvām adyāsmāt saṃṅkaṭāt parimocayiṣyāmi adya bhagavato buddhasya manorathaṃ (3) paripūrayāmi | adya yat tena bhagavatā jānatā paśyatā tathāgatenārhatā samyaksa(4)mbuddhena sthaviramahākāśyapena ca śāsanam api vinyas taṃ tat saphalī kariṣyā(5)mi | adya tathāgraśrāvakamahātmyam udbhāvayiṣyāmi | adya te manorathaṃ paripūrayāmi | (1) adya tavedam maraṇabhayaṃ saṃsārikañ ca bhayam apanayāmi | adya vicikitsākathaṃ kathāśalya(2)m utpāṭayāmi | adya te kudarśanapaṭalāvaṣṭabdhe netre jñānāñjanaśalākayā (3) śodhyāmi | adya te krodhāgniṃ nāśayāmi | adya tvāṃ vigatarāgatvenācchādā(4)yāmi | adya te kuśalabījaṃ prarohayāmi | adya tvāṃ saṃsārapaṅkād uddharāmi | (5) adya tvāṃ duḥkhasamudrāt uttārayāmi | adya tvāṃ saṃsārakāntāraparyantam upanayāmi || a(1)dya te kleśabandhanāni cchinadmi | adya te nivaraṇakapāṭapaṭalaṃ bhinadmi | adya te haṃ tathā kariṣyāmi (2) yathā tvam anantakoṭiniyutaśatasahasradurllabhataram aśeṣakleśopakleśapra(3)hāṇād arhatvaṃ prāpsyasi |

de nas bar skabs der gnas brtan kun dga’ bo bdag ñid che bas riṅ po (2) ñid nas ’oṅs bźin du skad śin tu gsal bas phyogs kun du khyab par byas te | gźon nu gser mdog dbugs dbyuṅ ba’i phyir smras pa | bu ma ’jigs śig | khyad lta bu’i gdul bya rnams kyi don du ṅas sbrul dug can lta bu’i lus ’di bzuṅ ba yin gyi bu ma ’jigs (3) śig | ṅas deṅ khyod ñam ṅa pa ’di las yoṅs su thar par bya’o || deṅ ṅas saṅs rgyas bcom ldan ’das kyi thugs la dgoṅs pa rdzogs par bya’o || deṅ ñid ṅas gaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas mkhyen (4) ciṅ gzigs pa daṅ | gnas brtan ’od sruṅs chen pos bstan pa ṅa la gtad pa de yaṅ ’bras bu yod par bya’o || deṅ ṅas de bźin gśegs pa’i ñan thos rnams kyi mchog gi bdag ñid che ba ñe bar brtan par bya’o || deṅ khyed kyi yid la re ba yoṅs su rdzogs (5) par bya’o || deṅ khyed kyi ’chi ba’i ’jigs pa ’di daṅ ’khor ba’i ’jigs pa bsal bar bya’o || deṅ khyed kyi the tshom gyi rnam pa yin nam ma yin sñam pa’i zug rdu dbyuṅ bar bya’o || lta ba ṅan pa’i rab rib kyis khebs pa’i ye śes kyi mig sman gyi thur mas rnam par (6) snaṅ bar bya’o || deṅ khyed kyi khro ba’i me gźig par bya’o || deṅ khyed ’dod chags daṅ bral bas bskyab par bya’o || deṅ khyed kyi dge ba’i sa bon bskyed par bya’o || deṅ khyed ’khor ba’i ’dam las gdon par bya’o || deṅ khyed sdug bsṅal gyi rgya mtsho las bsgral (7) bar bya’o || deṅ khyed ’khor ba’i ’brog dgon pa’i mthar dbyuṅ bar bya’o || deṅ khyed ñon moṅs pa’i ’chiṅ ba gcad par bya’o || deṅ khyed ñon moṅs pa’i sgo glegs gcad par bya’o || deṅ ṅas ji ltar khyed kyi mtha’ bye ba brgya stoṅ dpag tu med par śin tu rñed par (194b1) dka’ ba ñon moṅs pa daṅ ñe ba’i ñon moṅs pa spaṅs nas dgra bcom pa ñid thob pa de ltar ṅas bya’o ||

[55] Now, in the meantime, the Elder Ānanda, the Magnanimous One, as he came, said from quite a distance, filling all the quarters with a penetrating voice, and consoling the lad, Suvarṇavarṇa: "Do not fear, child, I bear this body which resembles a venomous snake only for the sake of people amenable to instruction, such as you. So, child, do not fear. I will deliver you today from this danger. Today, I fulfill the wish of the Fortunate One, the Awakened One. This very day, I will render fruitful that teaching which was entrusted to me by the Fortunate One, the Knowing One, the Perceptive One, the Tathāgata, the Worthy One, the Fully Awakened One, and by the Great Elder Kāśyapa. Today, I will make manifest the magnanimity of the chief disciples of the Tathāgata. Today, I fulfill your wish. Today, I remove this fear of yours, of death and of transmigration. Today, I pluck out the shaft of your doubt and uncertainty. Today, I cleanse your eyes which are obstructed by the veil of heterodox doctrines with a dab of the ointment of knowledge. Today, I destroy the fire of your anger. Today, I clothe you with passionlessness. Today, I cause your seeds of merit to sprout. Today, I extricate you from the mire of transmigration. Today, I ferry you across the ocean of suffering. Today, I lead you towards the other side of the wilderness of transmigration. Today, I cut asunder the bonds of your defilements. Today, I break down the door-panels of your hindrances. Today, I will act in such a way that you, by abandoning all major and minor defilements, will attain Arhatship which is difficult to attain in endless crores, millions, hundreds and thousands (of kalpas).

deṅ ni ñon moṅs bud śiṅ kun || ye śes me yis bsreg par bya ||
de ni the tshom med pa’i blos || rigs daṅ bral ba ñid du gyur || deṅ ni bu khyod mi (2) thogs par || yun riṅ skyed pa’i skye ba’i śiṅ ||
ye śes chen po’i rdo rje yis || bcad dka’ śin tu gcod par ’gyur || chags chu dregs pa’i dba’ kloṅ can || ṅa rgyal chu rlabs srid mtsho las ||
brtson pa’i gziṅs la legs źon te || khyod ni rab tu (3) rgal bar gyur || skye ba’i lhan cig dga’ ba’i rtse || ’chi ba’i ri khrod dog pa ni ||
ye śes rdo rje chen po yis || sdug bsṅal ri bo gźig par ’gyur || bskal pa bye ba brgya stoṅ du || gaṅ źig khyod kyis ma thob gnas ||
de ’dra śin tu rñed dka’ yi || gnas (4) med deṅ ni thob par ’gyur ||

Today, you will consume the entire fuel of the defilements with the fire of knowledge. Today, you will become freed from sickness, cleared of the doubts in your mind. (1) Today you, O child, will cut down altogether and at once the tree of (re)birth that has long endured and is difficult to be hewn, with the great thunderbolt of knowledge. (2) Boarding the ship of vigour, you will today cross over the ocean of existence with its water of passion, whirlpools of pride and waves of conceit. (3) With the great thunderbolt of wisdom, you will rend asunder the mountain of suffering with re-births for its mass, old age for its basis and abounding in crags of death. (4) Today, dear child, you will obtain that state which being free from the influxes and very difficult to obtain, you did not obtain in thousands of crores of kalpas." (5)

[56] athaitat sthavirānandā(4)d upaśruta suvarṇavarṇaḥ kumāro gatapratyāgataprāṇa ivāśvasitaḥ saṃhṛṣitata(5)nuruho gaganatalāsaktadṛṣṭiḥ sthavirānandāvarjitaikamanaso ’bhavat | tatas tai rāja(1)puruṣais te vadhyaghātakā uktāḥ | bhavanta ete bhikṣavo gaganatalam avagāhyāgacchanti | kā(2)ruṇikā ete kadācid āgatya vighnaṃ kurvanti | tacchīghram enaṃ kumāraṃ śūle samāropa(3)yata | mā vo rājaśāsanātikramān mahān anartho bhaviṣyatīti | tatas te vadhya(4)ghātakāḥ putradārasvajanabandhujīvitavināśabhayabhītāḥ suvarṇavarṇaṃ kumā(5)ram utkṣipya śūle pratiṣṭhāpayitum ārabdhāḥ | tataḥ sthavirānandena sahasaiva tathādhiṣṭhitaṃ (1) yathā tasya śūlasyopari candramaṇḍalapratisparddhi vistīrṇakarṇiakam mahāpramāṇaṃ padmaṃ prādurbhūtaṃ | (2) tasya ca padmasyopari karṇikāyāṃ suvarṇavarṇaḥ kumāraḥ praryaṅkeṇa niṣannaḥ tañ ca pa(3)dmakarṇikāyām upari paryaṅkena niṣannam udvīkṣya gaganatalagatair anekair devatā(4)niyutaśatasahasrair hāhākāro muktaḥ |

de nas gnas brtan kun dga’ bo las de dag thos pa daṅ | gźon nu gser mdog gtor ba las slar rñed pa bźin du dbugs phyin ciṅ rñed nas śin tu dga’ bas ba spu ldaṅ ba daṅ | nam mkha’i ṅos su śas cher lta źiṅ gnas brtan kun (5) dga’ bo la dga’ bas bsdus pa’i yid rtse gcig tu gyur to || de nas rgyal po’i skyes bu de rnams kyis gsod ma pa rnams la smras pa | śes ldan dag dge sloṅ nam mkha’i ṅos la rten ciṅ ’oṅ ba ’di dag ni sñiṅ rje can yin pas ’di dag ’oṅs nas gal te bar chod byed kyi (6) myur du gźon nu ’di gsal śiṅ la skyon cig | khyed rnams rgyal po’i khrims las ’das pas sdug bsṅal chen po thob par gyur ta re | de nas gśed ma pa de rnams bu daṅ | bu mo daṅ | naṅ mi daṅ| ñe du daṅ | srog daṅ bral bas ’jigs skrag nas gźon nu gser (7) mdog bteg ste gsal śiṅ la gzugs par ba rtsams pa daṅ | gnas brtan kun dga’ bos de’i mod kho na la ji ltar gsal śiṅ de’i steṅ du zla ba’i dkyil ’khor daṅ ’gran du ruṅ ba | lte ba yaṅs pa daṅ ldan pa’i padma chen po byuṅ bar gyur la | zla ba’i steṅ du lte ba la (195a1) gźon nu gser mdog skyil mo kruṅ gis ’dug pa de ltar byin gyis brlabs so || padma de’i lte ba’i steṅ na gźon nu gser mdog skyil mo kruṅ gis ’dug pa mthoṅ ba daṅ | nam mkha’ las lha bye ba brgya stoṅ dpag tu med pas ca co’i sgra bton te |

[56] Then, having heard that from the Elder Ānanda, the lad Suvarṇavarṇa, as if having lost and regained his life, become consoled, the hair of his body bristling (with great joy), and with his gaze fixed upon the vault of the sky, remained with his mind concentrated upon the Elder Ānanda. Thereupon, those royal servants said to those executioners: "Sirs, here are monks coming through the sky. As they are compassionate, perhaps, having come, they will cause an obstruction; therefore, quickly place the lad upon the stake, lest great harm befall you on account of transgressing the king’s orders." Then, those executioners, frightened by the apprehension of the destruction of the lives of their children, wives, relations and kinsmen, lifted up the lad Suvarṇavarṇa and began to place him upon the stake. Thereupon, the Elder Ānanda willed, immediately, in such a way that there appeared above that stake a lotus of great dimensions, with an extensive pericarp, and, rivaling the orb of the moon. Above that lotus was the lad Suvarṇavarṇa, seated cross-legged upon its pericarp. Seeing him seated cross-legged upon the pericarp of the lotus, the many hundreds of thousands of millions of deities that were in the sky let out an exclamation:

kye ma’o bstan (2) pa’i bdag ñid che || kun mkhyen gyi ni rmad byuṅ daṅ ||
de bźin gśegs pa’i rnam ’phrul gaṅ || de bźin ñan thos rnams kyaṅ byed || de ni ’phags pa kun dga’ bos || bdag ñid che mtho rab ston ciṅ ||
bde gśegs bźin du byed pa ni || yaṅ dag śin tu rmad (3) byuṅ che || phoṅs pa’i mun pa kun sel ba’i || rgyal po’i ñi ma nub gyur kyaṅ ||
kye ma gnas brtan kun dga’ bos || dpal ldan ñi ma ’di śar ro || ’gro ba nam mkha’i dkyil ’khor du || gnas brtan kun dga’i zla ba yis ||
raṅ gi bdag ñid śes rab che’i || ’od (4) kyi dri ma med par byas || bder gśegs sgron ma daṅ bral bas || ’gro ba’i mun pas khyab gyur la ||
’phags pa kun dga’i sgron ma yis || deṅ ni yaṅ dag gsal bar byas || yon tan bsam mi khyab kun ldan || saṅs rgyas rin chen nub gyur kyaṅ ||
dpal ldan (5) ’gro ba’i gtsug nor bu || ’phags pa kun dga’ yaṅ dag ’phags ||

"Ah! the greatness of the teaching, that even a disciple thus performs what is the marvel of the omniscient one, the miracle of the Tathāgata! (1) Rightly performing a great big wonder, today, the Noble Ānanda has like the Sugata, loftily manifested his greatness. (2) Ah! the Sun that was the Victorious One having set, here has arisen the glorious sun that is the Elder Ānanda, the dispeller of the darkness of all distress! (3) The vault of the sky that is the world has been adorned by the moon that is the Elder Ānanda with rays that are his wisdom, virtue and greatness. (4) The world, enveloped in darkness on account of being bereft of the light that was the Sugata, is today well illumined by the light that is the Noble Ānanda. (5) The jewel of the Buddha, endowed with all imponderable virtues, having disappeared, the glorious crest-jewel of the world, the Noble Ānanda, has arisen". (6)

[57] atha sthavirānandaḥ śaradamalaśāṅkamaṇḍalātirekadyutiḥ sandhyābbhrapaṭa(2)lāvaruddha iva bhāskaraḥ sakalabhuvanalakṣmīpuñja iva dedīpyamānamūrttiḥ svate(3)jasā sūryaprabhān nirbhartsayaṃś pañcārhacchataparivāraḥ samanuprāpto gagatalastha eva su(4)varṇavarṇaṃ kumāram āmantrayām āsa |

de nas gnas brtan kun dga’ bos ston ka’i zal ba’i dkyil ’khor bltar med pa bas lhag pa’i ’od daṅ ldan pa mtshams kyi sprin gyis bskor ba’i ñi ma lta bu sa’i dpal ma lus pa bźin du dpal (6) gyis lus ’bar bar gyur pa | raṅ gi gzi brjid kyis ñi ma’i ’od zil gyis gnon pa | dgra bcom pa lṅa brgyas yoṅs su bskor te phyin pa daṅ | nam mkha’i ṅos ñid na gnas bźin du gźon nu gser mdog la gsuṅs pa ||

[57] Then, with an excess of lustre like the unblemished orb of the autumn moon, like the sun closely surrounded by a mass of twilight clouds, his figure shining intensely as if it were the amassed splendour of the entire world, surpassing the radiance of the sun with his own majesty, and surrounded by 500 Arhats, the Elder Ānanda arrived there, and remaining just in the sky, spoke to the lad, Suvarṇavarṇa:

vatsa
kadācit karhicit loke utpadyante tathāga(5)tāḥ |
śāstāro naradevānāñ cakṣuṣmanto raṇātigāḥ |1| prakāśayanti ye dharmaṃ sarvaduḥkhavi(1)nodanaṃ(nam) |
duḥkhaṃ duḥkhasamutpādaṃ duḥkhasya samatikramaṃ (mam) ||
āryāṣṭāṅgikaṃ mārggaṃ kṣemaṃ (2) nirvāṇagāminaṃ(nam) |2| asmindharme deśyamāne sarvaduḥkhavinodane |
jñānena (3)hatvā hy ajñānaṃ nāgacchanti punarbhavam ity |3|

’jig rten du ni lan ’ga’ źig || (7) mig ldan g-yul gyi mthar byon pa ||
lha daṅ mi yi ston pa yi || de bźin gśegs pa ’byuṅ bar ’gyur || sdug bsṅal thams cad rnam sel ba’i || chos gaṅ rab tu ston pa daṅ ||
sdug bsṅal sdug bsṅal kun ’byuṅ daṅ || sdug bsṅal yaṅ dag ’das pa (195b1) daṅ ||
’phags pa’i lam ni yan lag brgyad || źi ba mya ṅan ’das ’gro ba || chos ’di ston par mdzad pa na || sdug bsṅal thams cad sel byed pa’i ||
śes pas mi śes bcom nas ni || slar ni ’byuṅ bar mi ’gyur ro ||

"Dear Child, very rarely do Tathāgatas arise in the world; teachers of gods and men, endowed with vision, and with their passions overcome; (1) who make known the law which removes all suffering, and which pertains to suffering, the arising of suffering, the overcoming of suffering, and the Noble Eightfold Path, peaceful and leading to Nirvāṇa. (2) While this law that dispels all suffering is being preached (people) are not reborn, having destroyed ignorance with knowledge." (3)

[58] athāsya vacanasya samanantaram eva suvarṇavarṇe(4)na kumāreṇa viṃśatiśikharasamudgataṃ satkāmadṛṣṭiśailaṃ jñānavajreṇa bhitvā (5) srotaāpattiphala sākṣāt kṛtaṃ | atha suvarṇavarṇaḥ kumāro vaṇig iva labdhalābhaḥ sasya(1)sampanna iva karṣakaḥ | śūra iva vijitasaṃgrāmaś cakravartirājyapratilambhād iva paramaprītiprāmo(2)dyajātaḥ | tatrastha eva kṛtakarapuṭaḥ sthavirānandaṃ pratiṣṭotum ārabdhaḥ |

de nas tshig ’di thos pa’i rjes thogs (2) ñid la gźon nu gser mdog ’jig tshogs la lta ba’i ri bo mthon po ñi śu ye śes kyi rdo rjes bcom nas rgyun du źugs pa’i ’bras bu mṅon sum du byas so || de nas gźon nu gser mdog tshoṅ pa rñed pa rñed pa lta bu’am | źiṅ pa lo legs pa lta bu’am | dpa’ bo (3) g-yul las rgyal ba lta bu’am | ’khor los sgyur ba’i rgyal po thob pa ltar mchog tu dga’ ba daṅ | mgu ba skyes par gyur nas de ñid du gnas bźin du lag pa thal mo sbyar te gnas brtan kun dga’ bo la mṅon par bstod par brtsams pa |

[58] Just immediately after his words, the lad, Suvarṇavarṇa, rent asunder the mountain of the false view of the existence of a personality, risen above with its 20 peaks, with the thunder-bolt of knowledge and realized the fruit of "entry into the stream". Then, like a merchant that had obtained a profit, like a husbandman endowed with a good crop, like a hero victorious in battle, like having regained the kingdom of a universal monarch, the lad, Suvarṇavarṇa, became full of great joy and delight. Remaining just there, with folded palms, he began to extol the Elder Ānanda:

gnas brtan kun (4) dga’ phyag ’tshal lo || gnas brtan mchog la phyag ’tshal lo ||
rgyal sras rnams kyi tog gyur pa’i || thub pa che la phyag ’tshal lo || e ma’o khyod kyi thugs rje rgyas || ae ma’o thugs rje mchog ldan pa ||
gaṅ gis bdag ni ñam ṅa ba || chen po las ni deṅ (5) mdzad thar || ’jigs pas ñen ciṅ mgon med bdag |mgon po khyod kyis thar mdzad pa ||
’jig rten mgon źes mi yul gyi || gnas su khyed kyi sgra bsgrags gyur || sdug bsṅal tsha bas gduṅs pa yi || ’jig rten khyed kyis ’dzin mdzad ciṅ ||
byams daṅ (6) sñiṅ rje bsil ba’i ’od || thub pa zla ba śar ba yin || dge ba’i bśes daṅ mjal nas ni || khyed kyis bdag la gaṅ thob mdzad ||
bya ba de ni mas min źiṅ || pha daṅ gñen rnams kyis ma yin || ṅan soṅ thams cad sgo gcad ciṅ || thar pa’i sgo ni kun du phye ||
rgya mtsho (7) thams cad skams pa daṅ || rus pa’i ri las thar par mdzad || ’khor ba thog mtha’ dbus med ciṅ || ñon moṅs ’jigs pas dkrugs pa las ||
blo daṅ bcas pa’i yon tan gyis || khyad kyi mthar ni bźag par gyur || thog med dus nas źen pa yi || (196a1) lta ba’i zug rdu legs ’byin pa’i ||
sman pa’i mchog ’dir rñed pas na || bdag ni nad med bde ba skyes ||

"Homage to you, Elder Ānanda; homage to you, best of Elders; homage to you, great sage, the banner of the sons of the Victorious One. (1) Ah! your compassion is abundant; Ah! your compassion is best; whence I have been rescued from this great hardship. (2) Appropriate is your epithet "Protector of the World", which is wide-spread in the world, since I, distressed with fear and destitute of a protector, was liberated by you, the protector. (3) You, the moon of a sage, with the cool rays of kindness and compassion, have risen to refresh the world distressed by the heat of suffering. (4) What I have obtained, thanks to you, a "good friend"; that was done for me neither by mother nor by father nor even by friends. (5) Closed are all evil ways. Laid open is the door to liberation. Dried up are all oceans, and passed over are the mountains of bones. (6) Transmigration has neither beginning, middle nor end; it abounds with the fear of suffering. I have been placed at its end by your virtues, accompanied by wisdom (7) The shaft of false view, embedded since beginningless time, has been drawn out; having obtained the best of physicians, feverless, I am comforted." (8)

[59] tato devatābhiḥ sthavirānandasya māna(2)sam avalokya tatkṣaṇād eva mahāśmaśānam apagatapāṣāṇaśarkarakaṭhallaṃ vya(3)vasthāpitaṃ candanavāripariṣiktaṃ surabhidhūpadhūpitaṃ samucchritadhvajapatākāto(4)raṇam āmuktapaṭṭadāmakalāpam ativicitrasurabhikusumāvakīrṇaṃ atiramaṇī(5)yaṃ devānām iva nandanodyānaṃ tatra ca sthavirānandasyārthe nānāratnavinyāsavicitritabhaktipra(1)kāraracitaṃ divyaṃ sarvasauvarṇaṃ sapādapīṭhaṃ mahat siṃhāsanaṃ prajñaptaṃ teṣām api pañcānā(2)m arhacchatānām arthe divyāny āsanāni prajñaptāni | tataḥ sthavirānando gagatalād ava(3)tīrya siṃhāsane niṣaṇṇaḥ | tāny api pañcārhacchatāny avatīrya prajñapteṣv āsaneṣu ni(4)ṣaṇṇāni ||

de nas lha rnams kyis gnas brtan kun dga’ bo’i sems la bltas nas skad cig ma de ñid la dur khrod chen po’i rdo daṅ gseg ma daṅ | gyo mo (2) rnams bsal ba daṅ | tsandan gyi chus chag chag btab ciṅ spos kyi dri źim pos gtul te | gdugs daṅ rgyal mtshan daṅ | ba dan daṅ| rta babs bsgreṅs pa daṅ | mu tig gi do śal gyi tshogs daṅ | gos kyi chun ’phyaṅ maṅ po dpyaṅs pa daṅ | me tog dri źim po (3) sna tshogs kyi sil ma bkram ste | lha rnams dga’ ba’i tshal bźin du śin tu ñams dga’ bar byas so || der yaṅ gnas brtan kun dga’ bo’i don du rin po che sna tshogs pas rnam par spel ciṅ spras pas khyad par can du phye źiṅ thams cad lha’i gser las byas pa| rkaṅ (4) rten daṅ bcas pas lha’i seṅ ge’i khri chen po bcas pa daṅ | dgra bcom pa lṅa brgya po de rnams kyi don du yaṅ lha’i gdan rnams btiṅ ṅo || de nas gnas brtan kun dga’ bo nam mkha’ las babs te | seṅ ge’i khri de’i steṅ du bźugs so || dgra bcom pa lṅa (5) brgya po de rnams kyaṅ babs te gdan bśams pa la ’dug par gyur to ||

[59] Thereupon, the deities observed the Elder Ānanda’s intention and at that very moment made that great cemetery free of stones, pebbles and gravel. It was sprinkled about with sandal-water and perfumed with fragrant incense. It had portals with hoisted flags and banners. On it were fastened clusters of festoons of cloth. It was bestrewn with very variegated and fragrant flowers. It was very pleasant like the Nandana park of the gods. In it was prepared for the Elder Ānanda a great lion-throne which was ornamented with special decorations, embellished with inlays of various jewels, divine, entirely in gold, and equipped with a foot-stool. Divine seats were also prepared for those five hundred Arhats. Thereupon, the Elder Ānanda descended from the sky and sat upon that throne. Those 500 Arhats, too, descended and sat upon the seats that had been prepared (for them).

[60] rājā cājātaśatrur anekaprāṇiśatasahasraparivāraḥ samanuprā(5)pto yāvat paśyati tām vibhūtiṃ suvarṇavarṇañ ca kumāraṃ candramaṇḍalapratisparddhinaṃ padmasyo(1)pari karṇikāyāṃ niṣaṇṇaṃ ghanapaṭalanirmuktam iva śaratakālapūrṇacandraṃ suvarṇayūpam iva śriyā (2) jvalantam udvīkṣya paramavismayāvarttitacittasantatiḥ | samuddaṇḍaromakūpaḥ paramapra(3)harṣormmitaraṅgāpūryamāṇavadanakamalaḥ paramaprasādavegāvarjitacittasanta(4)tiḥ | sarvaśarīreṇa sthavirānandasya pādayoḥ patitaḥ tataś ca mukhatuṇḍakena cara(5)ṇāv anuparimārjyotthāyobhe jānumaṇḍale pṛthivyāṃ pratiṣṭhāpya kṛtakarapuṭaḥ sthavirānandam udvī(1)kṣamāṇa uvāca |

rgyal po ma skyes dgra yaṅ srog chags brgya stoṅ dpag tu med pas yoṅs su bskor nas phyin pa daṅ | ci tsam na ’byor pa de dag kyaṅ mthoṅ źiṅ | gźon nu gser mdog zla ba’i dkyil ’khor (6) daṅ ’gran du ruṅ ba’i padma’i lte ba’i steṅ na ’dug pa sprin dum stug po las byuṅ ba’i ston ka’i zla ba rgyas pa lta bu’am| gser gyi mchod sdoṅ ltar dpal gyis ’bar ba mthoṅ ba daṅ | de bltas te sems kyi rgyud ṅo mtshar śin tu bsdus par gyur nas ba spu ldaṅ bar gyur pa (7) daṅ | mchog tu dga’ ba’i rlabs ’khyil pa’i gdoṅ gi padma rgyas pa daṅ | mchog tu dad pa’i śugs kyis sems śin tu bsdus pa daṅ | lus thams cad kyis gnas brtan kun dga’ bo’i źabs gñis la phyag ’tshal lo || de nas źabs la byugs te (196b1) laṅs nas pus mo gñis sa la btsugs te | lag pa thal mo sbyar nas gnas brtan kun dga’ bo la lta źiṅ smras pa |

[60] King Ajātaśatru, too, arrived there surrounded by many hundreds of thousands of beings. He saw that manifestation of might and the lad, Suvarṇavarṇa, seated upon the pericarp, above the lotus that rivaled the orb of the moon, like the full-moon in the autumn season set free from masses of clouds, and shining with glory like a sacrificial post of gold. Having observed (these), his mind overcome by extreme amazement, the hairs on his body bristling, his lotus face being filled with wave upon wave of extreme joy, and his mind overcome by the onset of extreme faith, he fell prostrate at the feet of the Elder Ānanda. Then, having lightly touched his feet with the pout of his mouth, he arose and placing his knees upon the ground, looking up with folded palms at the Elder Ānanda, said:

gaṅ gis de ñid ’gro ba ’di || yoṅs su skyob par mdzad pa daṅ ||
bdag ñid kyaṅ ni don mdzad pa’i || slob dpon mchog la phyag ’tshal lo || (2) da ni skye bo ’di dag la || khyed kyis dgoṅs pa ma mdzad na ||
smod pa’i ser ba ’bebs pa yis || thub pa bdag ni brlag par ’gyur || thub pa sems la btaṅ sñoms mdzad || gal te skyob khyod mi bźugs na ||
rjes su ’gyod pa’i nags mes ni || bdag (3) ñid deṅ ñid sreg par ’gyur || e ma’o ye śes che ba ñid || thugs rje’i thugs ni dam pa yis ||
rmad du byuṅ ba’i spyod pa ’di || ae ma’o yaṅ dag bstan par mdzad || sdig med khyod kyi cho ’phrul daṅ || rmad byuṅ chen po ’di thos na ||
de bźin gśegs pa (4) mchog tu ni || źi bar gśegs pa mi sñam sems || ñam thag gyur pa’i ’jig rten gyi || khyed ni mgon yin khyed dpuṅ gñen ||
sems can kun la phan mdzad pas || bcom ldan bźin mñes gśin pa po || bcom ldan ’das de khums pa daṅ || dga’ (5) ba gaṅ źig sṅon skye ba ||
rgyal ba’i bstan pa gces ’dzin pa || khyod de de daṅ ’dra bar khums ||

"Homage to you, Supreme teacher, by whom thus performing the rescue of this person, I myself have been helped out. (1) Had both I and this man not been heeded by you, O Sage, I would have been destroyed by the thunderbolt of words of censure. (2) Had you not been my protector, the sage beneficial to all beings, I would, this very day, have been consumed by the forest-fire of repentance. (3) Ah! the greatness of your wisdom and this excellent compassion. Ah! this wonderful act, too, that has properly been manifested. (4) Having observed this most wonderful miracle of yours, O sinless one, methinks that the Tathāgata, indeed, has not gone to his final rest. (5) You are the protector of people that are fallen into distress; you are their last resort. Beneficial to all beings, you are beloved, just like the Tathāgata. (6) What joy I had, formerly, looking at the Fortunate One, that same (is mine) today, looking at you who looks after the teaching of the Victorious One." (7)

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=2b63d978-5160-11df-870c-00215aecadea

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ