Bibliotheca Polyglotta

[81] tena khalu samayena bandhumatyāṃ rājadhānyāṃ karṇo nā(2)ma sārthavāhaḥ prativasaty āḍhyo mahādhano mahābhogo vistīrṇaviśālapari(3)graho vaiśravaṇadhanasamudito vaiśravaṇapratisparddhī bandhumatyāṃ rājadhānyāṃ (4) agrakulikas tena sadṛśāt kulāt kalatram ānītaṃ | sa tayā sārddhaṃ krīḍati ra(5)mate paricārayati | tasya krīḍato ramamāṇasya paricārayataḥ patnī āpannasattvā samvṛtā (1) yāvat karṇaḥ sārthavāhaḥ pañcavaṇikaśataparivāro mahāsamudram avatīrṇaḥ ||

yaṅ de’i tshe de’i dus na rgyal po’i pho braṅ mñen ldan na rna can źes bya ba’i ded dpon phyug pa | nor maṅ ba | loṅs spyod che ba | yoṅs su ba zuṅ ba yaṅs śiṅ rgya che ba | rnam thos kyi bu’i nor daṅ ldan pa | (5) rnam thos kyi bu la nor gyis ’gran pa rgyal po’i pho braṅ mñen ldan na skyes bu’i mchog tu gyur pa źig gnas pa daṅ | der rigs mñam pa las chuṅ ma blaṅs te | de de daṅ lhan cig rtse par byed dga’ bar byed dga’ mgur spyod par byed do || de ltar rtse źiṅ dag la dga’ mgur (6) spyod pas chuṅ ma sems can daṅ ldan par gyur pa nas | ji srid ded dpon rna can tshoṅ ba lṅa brgyas bskor te | rgya mtsho chen por źugs kyi bar du sbyar ro ||

[81] At that very time, there lived, in the royal city of Bandhumatī, a caravan leader by the name of Karṇa. He was rich, had great wealth and great comforts; his acquisitions were extensive and large, and possessing the wealth of Vaiśravana, he rivaled him in wealth. As he came from a prominent family in the royal city of Bandhumatī, he fetched a wife from a similar family and played, sported and cohabited with her. As he did so, his wife became pregnant. Now, the caravan leader Karṇa, accompanied by five hundred merchants, set out upon the mighty ocean.

[82] sa ca garbho (2) yathā vṛddhisu gacchati | tathā karṇasya sārthavāhasya yad āvārīgataṃ kṣetragataṃ deśānta(3)ragataṃ vārthajātaṃ tatra kiñcid agninā dagdhaṃ kiñcic caurair apahṛtaṃ kiñcit pau(4)ruṣeyā gṛhītvā niḥpalānāḥ | yāvat sārthavāhapatnī paripūrṇe kāle pra(5)sūtā dārako jātaḥ kṛṣṇacchavir atyantavirūpo ’ṣṭādaśabhir avalakṣaṇair dūṣitagātras tasya kāyān mukhā(1)c ca tādṛśo ’tyantaviraso gandhaḥ pravātum ārabdho yaṃ ghrātvā tadgṛhasthāḥ parijanāḥ paraṃ vai(2)mukhyam upagatāḥ | tasya dārakasya jātamātrasya tasmin gṛhe ’gniḥ prādurbhūto yena ta(3)d gṛhaṃ niravaśeṣañ ca svāpateyaṃ dagdhaṃ | sārthavāhapatnī kathañcid dārakam ādā(4)ya tasmād gṛhān nirgatā | yadā ca so ’gnis tad gṛhaṃ niravaśeṣañ ca svāpateyaṃ dagdhvā (5) svayam eva nirvāṇaḥ | tadā sārthavāhapatnī tatrārddhabhagne khaṇḍāvavarake praviśya pa(1)ṭārddhaṃ pṛthivyāṃ prasārya dārakaṃ śāyitvā dīrgham uṣṇañ ca niḥśvasya karṇaṃ sārthavāham anusmṛ(2)tya rodituṃ pravṛttā | hā kaṣṭam īdṛśo me viparyayaḥ samupasthita iti |

de yaṅ mṅal du ji ltar skye bar gyur pa de ltar ded dpon rna can gyi tshoṅ sar gtogs pa daṅ | źiṅ du gtogs pa daṅ | (7) yul gźan du gtogs pa’i nor gyi rigs las der la la ni mes tshig |la la ni rkun mas khyer | la la ni mi rnams kyis khyer te bros par gyur to || ji tsam na ded dpon rna can gyi chuṅ ma zla ba tshaṅ pa daṅ bu skyes par gyur te | pags pa nag po | śin tu gzugs (207b1) mi sdug pa | mi sdug pa’i mtshan ma bco brgyad gyis lus smad par byas pa | de’i kha daṅ de’i lus las gaṅ źig bsnams na khyim na gnas pa’i ’khor śin tu yaṅ gdoṅ rgyab kyis phyogs par gyur pa de lta bu’i śin tu dri mi źim par gyur to || khye’u de skyes pa tsam gyis (2) gaṅ gi khyim der rdzas ma lus par tshig par gyur pa de lta bu’i me byuṅ ba daṅ | ded dpon gyi chuṅ ma ñam thag pas khye’u de thogs te khyim de las byuṅ ṅo || gaṅ gi tshe yaṅ me des khyim de daṅ rdzas ma lus par bsregs nas raṅ ñid źi bar gyur pa de’i tshe ded dpon gyi chuṅ ma (3) gnas ṅan pa phyed tshig pa’i źig ral can źig tu źugs nas gos phyed sa la btiṅ ste byis pa bsñal nas tsha ba’i dbugs riṅ po phyuṅ ste | ded dpon rjes su dran źiṅ du ba la źugs so || kyi hud ’di lta bu’i phyin ci log kun du gnas pa ni sdug bsṅal lo ||

[82] Even as that embryo developed, just so, whatever collection of goods the caravan leader Karṇa had there, whether in the shops, or in the fields or in foreign regions, some was burnt by fire, some was taken away by thieves, and servants ran away with some. When the time was ripe, the wife of the caravan leader gave birth and a boy was born who was dark of skin and extremely disfigured. His body was marred by the eighteen blemishes. The smell that emanated from his body and mouth was so very unpleasant that, upon smelling it, the attendants in that house turned their faces away. Just as soon as that boy was born, a fire arose in that house, consuming it as well as all their wealth. The caravan leader’s wife somehow got out of that house with her child. When the fire consumed that house and all their wealth, and became extinguished of its own accord, the caravan leader’s wife entered the partly ruined and destroyed lying-in chamber, spread a piece of cloth upon the ground and put the boy to sleep upon it. Heaving a long and hot sigh she called to mind the caravan leader Karṇa and began to cry: "Ah, alas, such reversal is at hand."

[83] karṇasya sā(3)rthavāhasya ye dāsīdāsakarmakarapauruṣeyās te tāṃ vipattiṃ dṛṣṭvā yāmo (4) mā vayam api vinaṃkṣyāma iti bhītāḥ karṇasya sārthavāhasya patnīm apahāya niḥ(5)palānāḥ | tatraikā preṣyadārikā saṃlakṣayati | mayā karṇasya sārthavāhasya gṛhe nai(1)kaprakārā sampad anubhūtā | na mama pratirūpaṃ syād yad aham asyām avasthāyāṃ sārthavāhapatnī(2)m anātham ekākinīṃ cchorayitvā niḥpalāyeyam iti | saivaikā sārthavāha(3)patnyāḥ pārśve ’vasthitā | tasyāś ca sārthavāhapatnyāḥ sarvan tat svāpateyam a(4)gninā dagdham ekadaivasikam api bhoktavyan nāsti |

ded dpon rna can (4) gyi bran pho daṅ | bran mo daṅ | las byed pa’i skyes bu rnams kyis rgud pa gaṅ yin pa de mthoṅ ba daṅ | yu bu cag kun kyaṅ brlag par ’gyur gyi | ’deṅ źes smras te | skrag pas ded dpon gyi chuṅ ma spaṅs nas thams cad bros par gyur to || der mṅag gźug pa’i bu mo (5) gcig gis bsams pa | ṅas ni ded dpon rna can gyi khyim phun sum tshogs pa du ma la kun du loṅs spyad nas | da ded dpon gyi chuṅ ma gnas skabs ’di lta bur gyur pa na gcig pu spaṅs nas ’bros pa gaṅ yin pa ni bdag gi tshul daṅ mthun pa ma yin no sñam nas | de gcig (6) pu ded dpon rna can gyi chuṅ ma’i gan na ’dug go || ded dpon gyi chuṅ ma de’i nor thams cad mes bsregs pas ñi ma gcig gi bza’ ba yaṅ med par gyur to ||

[82] The male and female slaves, workmen and servants of the caravan leader Karṇa, seeing that disaster and thinking ‘let us go, lest we too should perish’, became frightened and fled, abandoning the wife of the caravan leader Karṇa. Then, a certain handmaid reflected: "I have enjoyed manifold blessings in the house of the caravan leader Karṇa. It is not becoming that in this situation I should flee abandoning his wife who is helpless and alone." Only she remained by the side of the caravan leader’s wife. All that wealth of that caravan leader’s wife was consumed by the fire and she did not have even a day’s meal left.

[84] tataḥ sā preṣyadārikā ka(5)karṇasya sārthavāhasya ye suhṛtsambandhibāndhavās teṣāṃ sakāśaṅ gatvā kathayati bhavantaḥ | (1) karṇasya sārthavāhasya patnyā idṛśy avasthā varttate | yogodvahanaṃ kuruteti | yata eva te (2) tasyā yogodvahanaṃ kartum ārabdhās tata evaiteṣām api kuleṣv anarthaśatāni prādu(3)rbhūtāni | tair upalakṣitam ayaṅ karṇasya sārthavāhasya putro ’tyantaṃ na maṅgalo ’syā(4)puṇyasāmarthyāt karṇasya sārthavāhasya sarvo gṛhavibhavādivistaro vināśaṅ gata(5)s tad yadi vayam apy asya yogodvahanaṃ kariṣyāmo ’smākam api gṛheṣu na cirād eveyam īdṛ(1)śy avasthā bhaviṣyati | tadyathā karṇasya sārthavāhasya | sarvathā na tasya yuktaṃ nāmāpi grahītu(2)m api tu taiḥ sā preṣyadārikābhihitā na bhūyas tvayāsmanniveśanāny upasaṃkramitavyā(3)nīti ||

de nas bu mo mṅag gźug de ded dpon rna can gyi mdza’ bo daṅ ’brel pa daṅ | gñen rnams gaṅ yin pa de rnams kyi (7) gan du soṅ ste smras pa | bźin bzaṅs dag ded dpon rna can gyi chuṅ ma gnas skabs ’di lta bu la gnas na de gso źiṅ bskyar bar mdzod cig daṅ źes smras pa daṅ | de nas de rnams de gso źiṅ bskyaṅ ba la źugs pa de ñid kyi tshe de rnams kyi rigs la yaṅ sdug bsṅal (208a1) brgya phrag byuṅ bar gyur ba daṅ | de rnams kyis bsams pa ded dpon rna can gyi bu ’di śin tu bkra mi śis pa źig ste | ’di’i bsod nams ma yin pa’i stobs kyis ded dpon rna can gyi khyim gyi ’byor ba śin tu rgya che ba rnam par ’jig par ’gyur la | de gal (2) te yu bu cag rnams kyis gsos śiṅ bskyab na yu bu cag rnams kyi khyim du yaṅ ’di lta bu’i gnas skabs ’byuṅ bar ’gyur gyi | ’di ltar yaṅ rnam pa thams cad du miṅ tsam yaṅ gzuṅ bar rigs pa ma yin no sñam nas | bu mo mdag gźug pa de la smras pa | khyed phyin nas kyaṅ (3) ṅed kyi khyim du ’jug par yaṅ ma byed cig |

[84] Thereupon, that handmaid went to the friends, associates and relations of the caravan leader Karṇa and said: "Sirs, such are the circumstances of the wife of the caravan leader Karṇa. Give her sustenance." From the very time they began to give her sustenance, hundreds of misfortunes arose in their families too. They reflected: "This son of the caravan leader Karṇa is extremely inauspicious. Through the effect of his demerit the entire wealth such as house and possessions of the caravan leader Karṇa was destroyed. Therefore, should we give him sustenance, in our houses too, before long, this very same situation would arise as (in the house of) the caravan leader Karṇa. In every way, it is not proper even to utter his name." They told the handmaid: "You should not come to our houses again."

[85] sā tair nirbhatsitā cintayām āsa | idānīṃ sārthavāhapatnī sarveṇa sarvani(4)śakrandā jātā | katham atra pratipattavyam | athavā gṛhīto ’yaṃ mayā bhāraḥ sutarām(5) evādhunā sārthavāhasya patnī paripālayitavyeti | tataḥ paragṛhāṇi gatvā bhṛtakayā karma (1) kartum ārabdhā | tatra ca yan mūlyaṃ labhate tena sārthavāhapatnīm ātmānañ ca dārakañ ca poṣayi(2)tum ārabdhā | tasya ca dārakasya paramavirūpatvād virūpa iti nāma vyavasthāpitaṃ | (3) daivāt sā preṣyadārikā pratidivasam apacīyamānaṃ mūlyaṃ pratilabhate | tatas te trayaḥ (4) prāṇino ’ti kṛcchreṇa yāpayitum ārabdhāḥ ||

bu mo de ltar bar bcad pa daṅ bsams pa | da ni ded dpon gyi chuṅ ma rnam pa thams cad nas thams cad du smra ba med par gyur na de ji ltar bsgrub par bya | gźan du na ṅan ni khur ’di blaṅs pa yin gyi | śin tu ’bad pa ñid kyis da bdag (4) gis ded dpon gyi chuṅ ma bskyaṅ par bya’o sñam mo || de nas gźan gyi khyim du soṅ nas gla ba’i las byed pa la źugs nas der gla gaṅ dag rñed pa des ded dpon gyi chuṅ ma bdag ñid daṅ | khye’u gso ba la źugs so || khye’u de ni śin tu yaṅ mi sdug pas mi sdug pa źes miṅ btags (5) so || bu mo mṅag gźug mo de yaṅ las kyi dpaṅ gis ñi ma re re źiṅ gla’i rñed pa thob par gyur to || de nas de srog chags gsum po śin tu ñam ṅa bas gso bar rtsom pa daṅ |

[85] Reviled by them, she thought: "Now, the wife of the caravan leader is entirely devoid of help. How should I proceed in this matter? But, since I have taken on this responsibility, I must now look after the caravan leader’s wife even better." Thereupon, she went to the houses of others and began to work for wages and with whatever money she obtained thereby, began to maintain the caravan leader’s wife, herself, and the boy. Because of his extreme ugliness, that boy was named Virūpa. As Fate would have it, that handmaid obtained a sum of money that decreased every day. Thenceforth, the three of them began to maintain themselves with intense hardship.

[86] sārthavāhapatnī saṃlakṣayati | a(5)haṃ hi sarvair dāsīdāsakarmakarapauruṣeyaiḥ suhṛtsambandhibāndhavaiś ca parityaktā yata ki(1)ñcin mama jīvitaṃ sarvaṃ tadenāṃ preṣyadārikām āgamya | eṣā hi me mātṛkalpā sne(2)hena | tat kiyantaṃ kālam ekākinī karma kurvāṇā sā parikhedaṃ gamiṣyati | yāvac ca (3) mūlyaṃ labhate | tāvatā na śakyate yāpayituṃ | tad aham api svakarmāparādham a(4)nubhavāmy aham api bhṛtikayā karma karomīti vicintya tayā preṣyadāri(5)kayā saha paragṛhāṇi gatvā bhṛtikayā karma kartum ārabdhā sā paramasukumārā kṣudduḥkhā(1)diparipīḍitā ca karma kurvāṇā muhur muhur moham upagacchati | tataś ca parikhinnā dīrgham uṣṇa(2)ñ ca niḥśvasya karṇaṃ sārthavāham anusmṛtya rodituṃ pravṛttā | hā kaṣṭam īdṛśo me vi(3)paryayaḥ samupasthito yan nāma sakalanagarotkṛṣṭā śrīsampadam anubhūyedānī(4)m ihaiva janmani sakalanagara-uttamā bhūtvā paragṛheṣu bhṛtikayā karma kurvāṇā ma(5)had duḥkhadaurmanasyaṃ pratyanubhavāmīti |

ded dpon gyi chuṅ mas bsams pa | ṅa ni bran pho daṅ | bran mo daṅ | las byed pa’i mi daṅ | mdza’ (6) bśes daṅ | ñe du rnams kyis yoṅs su spaṅs nas gaṅ bdag cuṅ zad ’tsho ba ’di ni bu mo mṅag gźug ma ’di’i yon tan yin pas ’di ni ṅa’i ma daṅ ’dra bar brtse pa yin mod kyi | de dus ji srid gcig tu gcig pus las byed mi nus te yoṅs su skyo bar ’gyur la | gla ji tsam (7) rñed pa des kyaṅ ’tsho ba mi nus kyis | des na ṅas kyaṅ raṅ gi ñes pa ñams su myoṅ bar bya źiṅ gla mi’i las bya’o źes rnam par bsams nas | bu mo mṅag gźug ma de daṅ lhan cig gźan gyi khyim du źugs te gla mi’i las byed par brtsams pa daṅ | de śin tu yaṅ gźon śa (208b1) can yin pas bkres pa la sogs pa’i sdug bsṅal gyis yoṅs su gzir źiṅ las pa na yaṅ daṅ yaṅ du brgyal bar gyur to || de nas yoṅs su skyo bas dbugs tsha ba riṅ po byuṅ nas ded dpon rna can rjes su dran źiṅ du ba la źugs te | kyi tud ’di lta bu’i phyin ci log kun du gnas pa ni sdug (2) bsṅal lo || gaṅ groṅ khyer ma lus pa’i mchog du gyur ciṅ | dpal gyi phun sum tshogs pa ñams su myoṅ nas kyaṅ tshe ’di la groṅ khyer thams cad kyi mchog tu gyur nas | da ltar gźan gyi khyim du gla mi’i las byed pa’i sdug bsṅal daṅ yid mi bde ba rjes su myoṅ bar gyur to ||

[86] The caravan leader’s wife thought: "I am, indeed, abandoned by all the female and male slaves, workmen and servants, and by friends, associates and relations. My whole life is dependent upon this handmaid. She is like my mother in affection. Now, working alone for so long a time, she will become exhausted. Also, it is not possible to maintain ourselves with what money she obtains. Therefore, I, too, will suffer the sin of my own mis-deeds. I, too, will work for wages." Thinking thus, she began to go to the houses of others together with that handmaid and work for wages. She was very delicate, and being tormented by the pains such as of hunger, swooned again and again while working. Then, exhausted, heaving a long and hot sigh, and calling to mind the caravan leader Karṇa, she began to cry: "Ah, alas! Such is the reversal that has befallen me that, indeed, having once enjoyed an abundance of fortune as the best in the entire city, I, who was the foremost therein, now, in this very birth, experience great pain and dejection, working for wages in the houses of others."

[87] tāñ ca tathā duḥkhaparipīḍitāṃ rudantīm ālokya sā pre(1)ṣyadārikā rodituṃ pradattā | hā kaṣṭam ihaiva janmani sārthavāhapatnī kāśiśūkṣmātivicitrām vara(2)dhāraṇī vividhasurabhigandhakusumamālāvibhūṣitagātrī | naikasugandhadravyayojitamukha(3)vāsakāvāsitakapolā apsarasa iva nandanavanodyānagatā | annapānavastrālaṅkārā(4)dibhir dāsīdāsakarmakarapauruṣeyasuhṛtsambandhibāndhavādīn yathārhaṃ samvibha(5)jya_ idānīm ihaiva janmani uddhṛtaśiraskā malapaṭaladigdhagātrī kṣudduḥkhādiduḥkhena pari(1)śuṣkasarvagātrāvayavā saṭitasāṭakātyantamalinena khaṇḍacoṭakena yūkāśataniketa(2)bhūtena pracchāditakaṭipradeśā sakalanagarādhamā bhūtvā paragṛheṣu bhṛtikayā ka(3)rma kurvāṇā mahad duḥkhadaurmanasyaṃ pratyanubhavaty aho bhāgyaviparyayaḥ | aho cañca(4)lā bhogasampadaḥ | aho karmaṇāṃ vaicitryam ity āha ca |

de de (3) ltar sdug bsṅal gyis yoṅs su gzir źiṅ du ba la bltas nas bu mo mṅag gźug ma de cho ṅes ’debs pa la źugs te | kyi hud tshe ’di ñid la ded dpon rna can gyi chuṅ ma ras ka śi pa la sogs pa gos sna tshogs gyon pa daṅ | lus la dri źim pa’i me tog gi phreṅ ba du mas (4) brgyan pa daṅ | khur ba la rdzas dri źim po du ma sbyar ba’i dri źim pos bsgos pa daṅ | lha’i bu mo bźin du dga’ ba’i tshal gyi skyed mos tshal du soṅ nas bran po daṅ | bran mo daṅ | las byed pa’i mi daṅ | mdza’ bśes daṅ | ñe du rnams daṅ | zas daṅ skom daṅ | gos daṅ | (5) rgyan la sogs pa ci rigs par ’ged pa yin na | da ni tshe ’di ñid du skra spags śiṅ lus la dri ma’i tshogs kyis gos pa daṅ | bkres pa la sogs pa’i sdug bsṅal gyis lus daṅ | yan lag la sogs pa thams cad yoṅs su skams pa | ras rñiṅs śiṅ deṅs la śin tu dri ma can (6) gyi dum bu ras rñiṅ źig brgya stoṅ gi gnas su gyur pas rked pa’i phyogs bkab pa | groṅ khyer ba thams cad kyi tha chad du gyur nas gźan gyi khyim du gla mi’i las byed pas sdug bsṅal daṅ | yid mi bde ba chen po ñams su myoṅ bar ’gyur ro || kye ma’o skal ba’i phyir ci log |kye ma’o (7) loṅs spyod rnams kyis śin tu g-yo ba | kye ma’o las rnams kyi rnam pa sna tshogs pa yaṅ smras pa |

[87] Seeing her crying and tormented by sorrow thus, the handmaid began to cry: "Ah, alas! In this very life the wife of the caravan leader wore variegated clothes such as of fine cloth from Kāśi, her body was adorned with various garlands of fragrant flowers, and her cheeks were perfumed with face-perfumes prepared out of fragrant substances. She was like a divine damsel in the Nandana park and she presented her male and female slaves, workmen, servants, friends, associates and relations with food, drink, clothes and ornaments, as was appropriate to each. But, now, in this very life, her hair is dishevelled, her body is smeared with layers of dirt, and all the limbs of her body are shriveled by pains such as of hunger. She wears a worn out strip of cloth and the region of her hips is covered with a very dirty and ragged garment that had become the home of hundreds of lice. Become the lowest in the entire city, she performs work for wages in the houses of others and suffers great pain and dejection. Ah! the reversal of fortune! Ah! fickle is the abundance of enjoyment! Ah! the variety of the effect of actions!" She also said :

dar gyi gos sogs rab gyon źiṅ || rgyan rnams kun gyis rab brgyan te ||
sṅon chad lha yi bu mo ’dra || da ltar lam po chen ’khyams || skal ba de ñid zad gyur pas || lus la dri mas gos gyur (209a1) ciṅ ||
ras rñiṅ dri ṅa’i dum bu gyon || da lta ’di ’dra gyur pa yin || sṅon ni lha yi bu mo ltar || skyes pa’i mig gi bdud rtsir gyur ||
da ltar yi dags mo ’dra bar || mthoṅ nas de ñid yid kyaṅ skyo || sṅon ni nor gyis phun sum tshogs || groṅ khyer pa yi mchog gyur gaṅ ||
de ni da ltar (2) phoṅs pa bas || śin tu phoṅs pa ñid du ’gyur || sṅon gyi phun tshogs chen po la || dga’ bas yoṅs su loṅs spyod pa ||
mya ṅan sdug bsṅal ldan pa yi || gnas skabs de ’dis thob par gyur || kye ma’o ’khor ba’i bdag ñid ṅan || kye ma’o phun tshogs mi rtag ñid ||
gaṅ źig de ltar bder (3) gyur ñid || sdug bsṅal snod can ñid du gyur ||

"She, who formerly went to this street-entrance like a divine damsel, wearing garments of fine cloth, etc., and adorned with all ornaments, (1) that very woman through the reversal of fortune now goes to it thus, wearing a worn out and ragged garment, her limbs smeared with dirt. (2) Formerly, like a divine maiden, she was nectar to the eyes of men. Now seeing her like a female ghost, the mind shudders. (3) Formerly, with an abundance of wealth, she was the foremost in the city. Today, that very woman has reached the extreme lowliness of even the wretched. (4) She who formerly did enjoy great abundance with delight, today, arrived at this condition, grieves in pain. (5) Ah! the wickedness of transmigration. Ah! the fickleness of abundance, that she having thus been in comfort is now the receptacle for sorrow ." (6)

[88] tataḥ sārthavāhapatnī tayā preṣyadārikāyā saha(2) anayānupūrvyā paragṛheṣu bhṛtikayā karma kartum ārabdhā | virūpasya ca kumārasyā(3)puṇyādhipatyena prātidivasam apacīyāmānaṃ mūlyaṃ labhate | yāvad apareṇa (4) samayenā sūryāstaṃ divasaṃ karma kārayitvā na kiñcil labhyate | yāvat karma ’pi (5) na kaścit kārayati | yāvat sārthavāhapatnī tatyā preṣyadārikayā saha sañjalpaṃ kartum ā(1)rabdhā | apīdānīṃ karmāpi na kaścit kārayati | sarvathā bhikṣām aṭāma iti | te mallakam ā(2)dāya bhikṣām aṭitum ārabdhā | yadā ca virūpaḥ kumāraḥ paryaṭituṃ samartho jātaḥ (3) tadā tasya mātrābhihitaṃ putra tvam idānīṃ svayam eva bhikṣām aṭitvā bhuṅkṣveti | tayā (4) tasya mallako dattaḥ | sa taṃ mallakam ādāya vīthīm avatīrṇaḥ | tañ cātikṛṣṇaṃ vi(5)rasacchavim atyantavirūpam aṣṭādaśabhir avalakṣaṇair vidūṣitagātram avalokya loko ’tyantavimu(1)kho jāto ’dhomukhaḥ prakrāmati | sa yeṣāṃ gṛhadvāraṃ gacchati te tasya tad ativirasaṃ kā(2)yād gandham āghrāya sahasaiva nāśāpuṭadvayaṃ pidhāya kāṣṭhapāṣāṇaśarkarādibhis tā(3)ḍayitvā niṣkāśayanti śīghram asmād gaccheti | sa jaṅgama iva nagaravistārajambāle (4) yatra yatra gacchati tatra tatra kāṣṭhapāṣāṇaśarkarādibhis tāḍayitvā niṣkāśyate | (5) saikabhiṣām apy alabdhvā kāṣṭhapāṣāṇaśarkarādibhis tāḍitas tena mallakena bhagnena kranda(1)māno mātur antikam āgatya bhṛśataramanyumān bhūtvā vikroṣṭum ārabdhaḥ | tataḥ sā taṃ dṛṣṭvo(2)dvignā urasi prahāraṃ dattvā kathayati |

de nas ded dpon gyi chuṅ ma maṅ ga gźug pa’i bu mo daṅ lhan cig tu rim pa de ñid kyis gźan gyi khyim du gla mi’i las byed pa la źugs pa na gźon nu gzugs ṅan gyi bsod nams kyi dbaṅ gis ñin re źiṅ gla rñed pa ’gri bas par gyur to || ji tsam (4) na dus gźan źig gi tshe ñi ma ma nub bar du ñin mo las byed du bcug kyaṅ ci yaṅ rñed par ma gyur pa nas | ji srid las kyaṅ sus kyaṅ byed du ma bcug pa daṅ | ji tsam na ded dpon gyi chuṅ ma mṅag gźug ma’i bu mo de daṅ lhan cig kun du smra ba rtsom pa | yaṅ da ni las kyaṅ byed du ma bcug gis rnam pa (5) thams cad du sloṅ mo spyad par bya’o źes bgros te | de sloṅ phor thogs nas sloṅ mo spyad pa la źugs so || gaṅ gi tshe gźan nu mi sdug pa ’gro nus pa de’i tshe de la mas bu da ni khyod raṅ ñid sloṅ mo spyod du soṅ la loṅs spyod cig ces smras nas | des de la sloṅ phor byin pa daṅ | de sloṅ phor de (6) thogs nas tshoṅ ’dus su źugs pa daṅ | de yaṅ pags pa’i mdog śin tu gnag pa | gzugs śin tu mi sdug pa | mtshan ma ṅan pa bco brgyad daṅ ldan pas lus smad par ’os pa mthoṅ ba daṅ | ’jig rten pa rnams śin tu yaṅ rgyab kyis phyogs par gyur nas thur du lta źiṅ ’gro’o || (7) de gaṅ gi khyim gyi sgor soṅ ba der de’i lus las dri śin tu mi źim pa ’byuṅ ba daṅ | mod kho na la sna khuṅ gñis bkag nas śiṅ daṅ rdo ba daṅ gyo mo la sogs pas brdegs te ’di nas myur du soṅ śig ces groṅ khyer gyi mi gtsaṅ pa ’dam rdzab ’gro śes pa lta bur lta źiṅ skrod par byed do | (209b1) gaṅ daṅ gaṅ du soṅ ba de daṅ der śiṅ daṅ rdo daṅ gyo mo la sogs pa rnams kyis brdegs nas skrod par byed do || des sloṅ mo gcig kyaṅ rñed par ma gyur ciṅ śiṅ daṅ rdo daṅ gyo mo la sogs pa rnams kyis brdegs pas sloṅ phor yaṅ chag par gyur nas | smre sṅags ’don bźin du ma’i druṅ du phyin te| (2) śin tu yaṅ źum par gyur pas cho ṅes ’debs pa la źugs so || de nas de mthoṅ pa daṅ braṅ brduṅs te | smras pa |

[88] Thereupon, the caravan leader’s wife together with that handmaid, and following behind her, began to work for wages at the houses of others. But on account of the supremacy of the demerit of the boy Virūpa, she obtained a lesser sum of money each day, till at last she did not obtain anything though having set herself to work throughout the day till sunset, and finally no one gave any work. Now, the caravan leader’s wife began to converse with her handmaid: "Perhaps now no one will even give us work? Let us by all means go begging for alms." They took a bowl and began to go begging for alms. When the boy Virūpa became able to go about, his mother said: "Son, now, you eat after begging for alms yourself", and gave him a bowl. He took that bowl and went to the street. Seeing him, whose skin was quite black and unpleasant, who was extremely disfigured and had a body that was marred by the eighteen blemishes, people turned their faces completely away from him and passed on with their faces turned downwards. Those, to the door of whose houses he went, having smelled that very disagreeable odour from his body closed their nostrils immediately, beat him with sticks, gravel, etc., and drove him out, saying: "Quickly go away from here". He was like a restless insect from the cesspool of the city, and wherever he went was beaten with sticks, stones, gravel., etc., and with his broken bowl, he came crying to his mother and becoming even more grieved began to lament. Thereupon, seeing him and being distressed, she beat upon her breasts and said:

hā kaṣṭaṃ kasya te putra aparāddhan tu kim bhavet |
(3) kṛpām apāsya yenaivaṃ prahṛtaṃ tvayi duḥkhite |1|

kyi hud bu khyod sdug bsṅal te || su la’aṅ gnod pa ma byas par ||
sñiṅ rje spaṅs pa gaṅ źig gis || ’di ltar brdegs pas khyod sdug bsṅal ||

"Ah, alas! Whom could you have offended, O son, that he should set aside compassion and strike you, grieved as you are? (1)

tato virūpaḥ kumāraḥ sasvaraḥ (4) prarudann uvāca |

de nas gźon nu mi sdug (3) pas sgra daṅ bcas par rab tu dus te smras pa |

Then, the boy Virūpa, sobbing aloud, said:

yeṣāṃ yeṣāṃ gṛhadvāram ahaṃ gacchāmi yācituṃ |
te te kaṭhallapāṣā(5)ṇaiḥ kāṣṭhādyais tāḍayanti mām iti |2|

gaṅ daṅ gaṅ gi khyim sgor ni || sloṅ mo spyad phyir bdag ’gro ba ||
de daṅ der ni gyo mo rdo || śiṅ la sogs pa bdag la rdeg ||

"They, to the door of whose houses I go a-begging, beat me with gravel, stones and sticks, etc." (2)

[89] tac chrutvā sārthavāhapatnī virūpaṃ kumāraṃ kaṇṭhe pariṣva(1)jya sasvaraṃ prarudantī provāca |

de thos pa daṅ ded dpon gyi chuṅ mas gźon nu mi sdug pa’i mgul nas ’khyud de | sgra daṅ bcas pas dus te smras (4) pa |

[89] Having heard that, the caravan leader’s wife embraced the boy Virūpa upon his neck, and weeping aloud, said:

nūnaṃ kṛtaṃ tvayā ghoraṃ pāpaṃ putrānyajanmaṣu |
bhṛśan nirādho ’pi yenaivaṃ tāḍyase paraiḥ |1|

ñes pa med kyaṅ śin tu ni || gaṅ dag gźan gyis brdegs gyur pas ||
skye ba gźan du bu khyod kyis || sdig pa mi bzaṅ byas par ṅes ||

"Surely, you have committed a terrible sin, O son, in other births, whereby, though without a fault, you are thus severely beaten by others. (1)

dhik kaṣṭaṃ bhoḥ |

kyi hud khyod ni sdug bsṅal lo ||

O shame! Alas! O!

imam atyantavirasaṃ saukhyavivarjitaṃ |
(3) dīnaṃ yācantam ālokya kṛpotpannā na cetasi |2| hā hatāsmi vinaṣṭāhaṃ kena(4) te putra mallakaḥ |
bhagno bhagnaśarīreṇa bhikṣāmātropajīvinaḥ |3| pitrā mā(5)trā vimuktasya muktasya ca gṛhāśramāt |
kena putra dayāṃ hitvā tava bhagno ’dya mallakaḥ || utsa(1)nnasarvatantrasya varjitasya suhṛjjanaiḥ |
mitran nātho guruś caiva bhagnas te kena mallakaḥ |5| (2) hā putra kena vā vīryaṃ tvayi darśitam āture |
dīne ca hā hato ’si putraka hataḥ pū(3)rvakarmaṇā svena |6| hā putra mṛdu śūraḥ kaḥ kasya kṛpā nāvagāhate hṛdayaṃ |
pāṣāṇo(4)palakṭhinaṃ hṛdayaṃ kasya kathaya me ’dya |7| hā kathaṃ tvāṃ parāhantuṃ dīnaṃ mukhaśatair ha(5)taṃ |
bhikṣām aṭantaṃ duḥkhārtaṃ lokasyotsahate manaḥ |8| kṣutpipāsāpariklāntaṃ sarva(1)sampadviṃvarjitaṃ |
rogaduḥkhābhitaptaṃ hā hataṃ ko hantum udyataḥ |9| kṛpaṇaṃ dīnavadanaṃ rudantaṃ (2) kṣutaprapīḍitaṃ |
saṃśuṣkakaṇṭhaṃ dṛṣṭvādya kṛpā kena kṛtā na te |10| tāḍito ’si (3) kathaṃ putra jātigarvamadākulaiḥ |
rujābhibhūte kenādya kṛpā tyaktātidu(4)ḥkhite |11| hā tvayā yat kṣudhārtena bhikṣayā samupārjitaṃ |
stokam annaṃ ta(5)d apy adya śvabhiḥ kākaiś ca bhakṣitaṃ |12| hā putra mandabhāgyāham adhunā kiṃ karomi te | (1) kṛtapūrveṇa pāpena vidhātrāniṣṭakarmaṇeti |13|

bde ba kun daṅ rnam bral ba || śin tu mi sdug gyur pa ’di ||
dman pa ci tsam mthoṅ na go || sems ldan sñiṅ rje (5) cis mi skye || kyi hud bcom źiṅ ñams pa bdag |bu khyod kyi ni sloṅ mo snod ||
bcom pas lus kyaṅ bcom yin te || sloṅ mo tsam gyis ’tsho ba yin || pha daṅ ma daṅ bral ba daṅ || khyim gyi rten ni med gyur la ||
gaṅ gis sñiṅ rje spaṅs nas ni || khyod kyi sloṅ snod de bcag gyur || rigs (6) rgyud thams cad ñams gyur ciṅ || bśes daṅ gñen gyis rnam spaṅs pas ||
bla ma mdza’ bo mgon gyur ñid || sloṅ snod su yis bcag par gyur || kyi hud bu sdug dman pa mthoṅ nas ni || khyod la su yis dpal tshul bstan par gyur ||
kyi hud sṅon gyi raṅ gi las kyis ni || bu sdug khyod ni (7) gnod pas bcom par gyur || kyi hud dman pa’i bu la dpa’ ba ni || gaṅ gi sñiṅ la brtse ba mi sems pas ||
rdo daṅ so phag rtsub pa lta bu yi || sems can gaṅ yin de riṅ khyod kyis smros || kyi hud sgo brgyas bcom pa yi || sdug bsṅal gyis gduṅs sloṅ mo rgyu ||
ji ltar khyod la gźan (210a1) rdeg par || ’jig rten yid ni spro bar gyur || bkres daṅ skom pas yoṅs dub ciṅ || phun tshogs kun gyis rnam spaṅs pa ||
nad daṅ sdug bsṅal rnams kyes gduṅs || khyed la su źig brdeg par brtson || ñam thag dman pa’i bźin gyis ni || du źiṅ bkres pas rab gzir ba|| (2)
lkog ma skam pa mthoṅ na deṅ || khyod la su yis brtse ma byas || der ni naṅ kyis zil mnan ciṅ || sdug bsṅal ldan pa brtse spaṅs te ||
rigs sñems dregs pas dkrugs pa ni || gaṅ gis bu khyod ji ltar rdegs || kyi hud gaṅ gis khyed bkres gzir || sloṅ mos ñes bsags gyur pa yis || (3)
bza’ ba chuṅ du de yaṅ deṅ || khyi daṅ wa yaṅ spyod par byed || kyi hud bu sdug bsṅal ṅan pa || dva go da ni ji ltar byed ||
sṅon byas sdig pa byed pa po || mi sdug las kyis bcom par gyur ||

Seeing this one that is extremely unpleasant, deprived of all happiness, wretched and begging, no compassion arose in the mind. (2) Ah! smitten am I; I am ruined. Who, O son, broke the bowl of you that, shattered in body, subsists by alms alone? (3) Setting aside compassion, who, O son, broke the bowl today of you that, separated from father and mother art fallen from the status of a householder? (4) Who broke the bowl of you, deprived of well-wishers - friend, protector and parent -, and whose entire family is destroyed? (5) Alas, son, who displayed his valour against you, sickly and wretched? Alas, you are smitten, dear son, by the effect of your own previous actions. (6) Alas, son, gentle and good! Whose heart does compassion not enter? Tell me, now, whose heart is hard as iron and stone? 2 (7) Alas, how does the mind of man contrive to strike you down, wretched, smitten in a hundred ways, going about for alms, and distressed by pain? (8) Exhausted by hunger and thirst, destitute of all abundance, distressed by disease and pain, and smitten that you are, who strives to smite you? (9) Seeing you miserable, sad-faced, weeping, tormented by hunger and with a parched throat, who has not shown compassion to you? (10) How is it that you are beaten, O son, by people bewildered by the intoxication of the pride of birth? Who, today, abandoned compassion towards you that are extremely pained and overcome by disease? (11) Alas! even that little food which you, tormented by hunger, collected by begging for alms, is now eaten by dogs and crows. (12) Alas! Son, unfortunate one, what do I now do for you? Formerly having committed sins, you are smitten by the consequences of evil deeds. (13)

[90] evaṃ sā ’nekaprakāram ātmananam anuśo(2)cantī tasyaiva khaṇḍāvavarakasyāgratas taṃ putraṃ virūpaṃ rudhiradhārāvaśiktā(3)ṅgaṃ pariṣvajyātibahusaṅkāraśarkarāmedhyasthāṇukaṇṭakānvitāyāṃ bhūmau (4) niṣādya śanaiḥ śanaiḥ pāṇinā madayitum ārabdhāḥ | yāvat sā vīthīmadhye(5)na gacchataḥ paśyaty anekān śreṣṭhiputrān sārthavāhaputrāṃś cānyāṃś cotsadān brāhmaṇagṛhapatīn kāśi(1)kadukūlakoṭambakakauśeyasūkṣmātimahārhavicitravastraharṣakaṭakakeyūrāṅgadaku(2)ṇḍalahārārddhahāravicitrālaṅkārasamalaṃkṛtaśarīrān vividhavikacasu(3)rabhikusumakalāpavibhūṣitavigrahāṃs tāṃś cātmīyam anatikaṣṭām avasthām ālo(4)kya tañ ca virūpaṃ putraṃ tathātidīnavadanaṃ dīrgham uṣṇañ cābhiniśvasya sāśrekṣaṇā(5)tidīnair vacobhir uccaiṃ provāca |

de ltar de rnam pa du mas mya ṅan byed bźin du ’chag ciṅ grugs pa’i gnas kyi bum bu’i mdun du khrag (4) gi rgyun gyis yan lag gos pa’i bu la ’khyud nas | phyag daṅ daṅ | gyo mo mi gtsaṅ ba daṅ | tsher ma la sogs pas khyab pa’i sar bsñal te | dal bu dal bus lag pas mñe bar brtsams pa daṅ | ji tsam na sraṅ bar de na tshoṅ dpon gyi bu daṅ | ded dpon gyi bu daṅ | gźan yaṅ (5) mtho źiṅ mtho ba’i bram ze daṅ khyim bdag rnams ka śi ka’i ras daṅ | ba ku la’i ras daṅ | ko tam pa’i ras daṅ | dar daṅ mon dar daṅ | ras phra źiṅ rin che ba sna tshogs gyon pa daṅ | mgul gdub daṅ | gdu bu daṅ | dpuṅ rgyan daṅ | rna cha daṅ | do śal daṅ | se mo do sna (6) tshogs pa’i rgyan gyis brgyan pa daṅ | dri źim pa’i me tog gi tshogs kha bye ba rnam pa sna tshogs kyis lus la spud pa ’gro ba mthoṅ ba daṅ | de bdag ñid śin tu sdug bsṅal ba’i gnas skabs la bltas śiṅ | bu mi sdug pa de yaṅ de bźin du bźin dman pa la bltas nas dbugs (7) tsha ba riṅ po phyuṅ ste | mchi ma daṅ bdas pas śin tu dman pa’i tshig gsaṅ mthoṅ pos smras pa |

[90] Lamenting over herself thus in many ways, she embraced her son Virūpa, whose limbs were smeared with streams of blood, and laid him in front of that destroyed lying-in chamber on a piece of ground that was covered with a profusion of rubbish, pebbles, excrement, stumps and prickles, and began to stroke him very gently with her hand. There, she saw going along the middle of the street various sons of merchants and of caravan leaders as well as other eminent brahmins and householders whose bodies were adorned in garments of fine cotton from Kāśi, of koṭambaka cloth and of fine silk, all very expensive and variegated clothes, with variegated ornaments of beautiful necklaces, chains, bangles, bracelets, ear-rings, and full and half necklaces. Their figures were decorated with clusters of manifold full-blown and fragrant flowers. Seeing them, her own very wretched state, and her son Virūpa who was thus very sad-faced, she heaved a long and hot sigh and, with her eyes filled with tears, said aloud in very pitiful words:

phun tshogs du ma brgyas khyab pa || rin chen gyis ni rgya mtsho bźin ||
rgyas pa’i ris su gyur nas kyaṅ || bde ba’i mchog la rjes su spyad || rgud pa’i cha las byuṅ bas na || phyag dar (210b1) khrod kyi seb gnas śiṅ ||
zas ma rñed pas bkres pa daṅ || śin tu ñam ṅas ’tsho bar gyur || mya ṅan rgya mtsho sdug bsṅal chu rlabs ’jigs || gduṅ ba’i chu srin mi zad brgya yis khyab ||
dbul ba’i chu kluṅ rgya mtshor źugs gyur nas || kye hud bcom źes sgra ni rnam par sgrogs || (2) rgud pa’i chu srin brgya yis kun du dkrugs || phoṅs pa’i rba rlabs ’jigs pa rab tu g-yo ||
nad ces ’jigs pa mi bzad nub pa yis || dbu ba’i raṅ bźin chu bor źugs par gyur || sdug bsṅal rdo khrod nad ni rtsub pas khyab || gduṅ ba’i seṅ ge’i sgra yis gaṅ ba’i yul ||
mya ṅan bya (3) ni brgya phrag lhags gyur pa || dbul ba’i sdug bsṅal gnas ni thob par gyur | bag med ’khrul pa dag gis bsams pas sṅon || dam pa rnams la sbyin pa ma byin pas ||
da lta ’di nas skal ṅan dman pa yis || degs ldan gdoṅ la rtag tu lta bar byed || dman daṅ skal pa daṅ bral (4) rmoṅs daṅ ni || sloṅ mo la spyod sloṅ mo’aṅ maṅ du ma byin pas ||
gaṅ des gnas khaṅ tsam yaṅ ’byor par ma gyur pa’i || dman źiṅ phoṅs pa’i mi bzad dag tu źugs par gyur || ṅes par sa steṅ kun gyis bkur ba’i bla ma daṅ || yaṅ dag phrad kyaṅ brñas śiṅ bsñen bkur ma byas pa || (5)
gaṅ des de ltar yu bu brñas par gyur pa daṅ || de ltar ’gro ba’i rmoṅs pa’i snod du gyur pa yin || gaṅ gis rdo daṅ boṅ pa yis || ’gro ’di bdag cag brdegs gyur pa ||
sṅon gyi skye bar legs bsṅams pa || maṅ po ṅes par brdegs pa yin || gaṅ gis ’jig rten pa rnams ni || kun (6) nas yoṅs su snad gyur pa ||
sṅon ni bla ma’i skye bo la || yoṅs su spyos par gyur par ṅes || gaṅ ’dis brñas pa’i sdug bsṅal ni || śin tu mi bzad rdes thob pa ||
sṅon chad bla ma’i skye bo la || yoṅs su brñas par gyur par ṅes || yu bus sṅon gyi skye bo la || blo bur lhags la gos dag (7) ni ||
ma byin pa ni gaṅ yin pas || da ltar yu bu gos med gyur || gaṅ gis gñen bśes daṅ bral te || yu bu sdug bsṅal yun riṅ du ||
se po maṅ po du ba yi || ṅa ro ’don du bcug pa yin || gaṅ gis gseg ma rdos khyab pa’i || sa gźir yu bu ñal gyur pa ||
sna tshogs gos ni bkab pa (211a1) yis || mal stan sṅon ma byin pa yin || stan ni rnam pa sna tshogs pa || dam pa rnams ni ma byin pas ||
gaṅ gi tsher ma maṅ po yis || khyab pa’i sa yi gźi la gnas || gaṅ gi tsher mas khyab pa yi || sa gźir yu bu rnam rgyu ba ||
sṅon chad lham daṅ bźon pa ni || bde bskyed (2) pa ma byin yin || ñi ma’i ’od tshogs rnams kyis dbus kyi cha snaṅ byas || phyag dar phuṅ po gaṅ gis ’di ni yu bu gnas ||
sloṅ ba’i ’gro la khaṅ pa’i gnas tsam phal cher ni || gnas kyi ser snas ṅes par ma byin gyur pa yin || gaṅ gis da ltar yu bu śin tu kha skams la || mgrin (3) par skams śiṅ kha daṅ ’gram pa yoṅs skams pa ||
yid la chu ’dod kun du bltas nas sṅon chad ni || de la bsil gyur chu ni sbyin pa ma byin źiṅ || sloṅ daṅ sdug phoṅs pa la zas ma byin pa daṅ || gñen daṅ mdza’ bśes la min rtsa lag tshogs la’aṅ min ||
legs par spyad nas (4) thams cad las kyis loṅs spyod pa || des na ’dir ni zas bral yu bu yoṅs su ’khyams || srid pa gźan du rnam pa maṅ por ṅes par ni || gźan gyi don sgrub mkhas pa rnams la mtshaṅ ’dru bas ||
gaṅ gis ’di na da ltar ’jig rten dman pa’i yaṅ || śin tu mtshaṅ ’dru’i gnas su yu bu (5) ñe bar gyur || yu bus ñes pa rnam maṅ du || rigs kyis kheṅs śiṅ dregs brten la ||
yon tan ldan pa’aṅ brdegs pas na || gaṅ gis de ltar mi bzad skyed || ’khor ba’i rgya mtsho ’di ñid du || nad rnams thams cad sel byed pa’i ||
sman ni sṅon chad ma byin pas || gaṅ gis nad (6) kyis mṅon gduṅs yin || pha la khrus ma byas śiṅ ma daṅ bśes la’aṅ min || bla ma tshim par ma byas ’jig rten mgon la’aṅ min ||
gaṅ gis khrus daṅ gduṅ bral byas pas skyes gyur ciṅ || ’di ni sdug bsṅal brgya gyis skal bcom mgon med gyur || bkres daṅ skom pas yoṅs (7) dub ciṅ || gza’ daṅ bgo ba rnam bral ba ||
nad daṅ sdug bsṅal gyis gduṅs pa || yu bu su źig skyoṅ bar gyur || ’jig rten du ni rñed dka’ ba’i || gaṅ gis de ni srog stor źiṅ ||
yu bus gaṅ gi zan daṅ ni || de riṅ su yi las byed bya || kye ma’o dbul ba sdug bsṅal te || (211b1) kya ma’o bsod nams ma byas ñid ||
’di ltar rgyas pa’i groṅ khyer du’aṅ || mgon med yu bu ji bźin no ||

"Having come into being in a very great family full of many hundreds of abundances and resembling the ocean with its treasures, and having enjoyed great comfort (1) we have now become partakers of misfortune, dwelling in the midst of rubbish. Even with great hardship, we do not obtain food and are hungry. (2) Emitting sounds such as "Ah!" or "Alas! we are smitten!" we have entered the reservoir of streams of the water of poverty, the ocean of sorrow, frightful with its waves of the water of pain and filled with hundreds of savage sharks of repentance. (3) We have arrived upon the river of poverty, filled with thousands of crocodiles of misfortune, restless with frightful billows of waves of calamities, and violent with its dangers of being attacked by major diseases. (4) We have come upon the abode of the sorrows of poverty, filled with hundreds of dwellings of birds of sorrow, with bowers filled with the echo of lions of repentance, and bestrewn with rocks of pain and prickles of disease. (5) Surely we did not formerly give alms to the good, our thoughts astray on account of negligence, that now, in this world, wretched and unfortunate we should ever look upon arrogant faces. (6) Deluded, we did not, for the most part, give alms to the wretched deserted by fortune, whereby we have become destitute of even a mere shelter, whence, wretched, we have come upon a more severe disaster. (7) Surely having met esteemed teachers upon earth, they were not honoured and respected, whereby partaking of adversity we have now indeed become subject to the disrespect of the people. (8) Surely many self-controlled ones were beaten up by us in previous births, whereby these people beat us with stones and clods of earth. (9) Surely venerable people have formerly been subjected to our abuse, that we have, indeed, become wholly subject to the abuse of the world. (10) Surely an elder was formerly reduced to contempt, that we have thus come upon contempt that is wretched and quite dreadful. (11) We have not given garments to guests in a former birth, whereby we have no garments now. (12) Many people have we made full of cries of lamentation, whereby indeed we cry for long, pained and devoid of kinsmen. (13) A bed covered with a variegated covering was not formerly given away, whereby we sleep upon the surface of the earth bestrewn with gravel and stones. (14) Nor were splendid seats offered to the perfected ones, whereby the earth is our seat full of many a prickle. (15) Formerly we did not give away a pair of sandals nor a comfortable carriage whereby we roam upon the surface of the earth overspread with prickles. (16) Nor indeed, on account of avarice for abodes, did we generally give even a mere dwelling in a residence to people who requested it, whereby we are come upon a heap of rubbish whose central region is radiant with the streaming rays of the sun. (17) Formerly, having looked at them whose minds were desirous of drink, their mouths and cheeks dried up and throats parched, we did not in this world, surely, give them water that was quite cool-whereby we are now with mouths excessively dry. (18) Nor indeed was food given to mendicants and to the wretched; nor were relatives, well-wishers or kinsmen honoured and regaled with all sorts of food. Thereby, we wander about here deprived of food. (19) Those skilled in the accomplishment of the welfare of others were surely irritated in quite a number of ways by us in our different lives; whereby here even now, in an inferior world, we are become very much a receptacle for abuse. (20) Surely, many virtuous ones too were beaten up by us out of intoxication by the pride of superior birth, whereby we are now become subject to coarse hardship. (21) We did not formerly give the medicament which dispels all fear of sickness in this very ocean of transmigration; whereby we are oppressed by disease. (22) Father and friends were not bathed, nor mother; elders were not gratified, nor the miserable; whereby we are accordingly born in this world deprived of water for washing and drink, smitten by misfortune, subject to hundreds of sufferings and devoid of a protector. (23) Exhausted by hunger and thirst, deprived of food and clothing, and tormented by disease and pain, who, indeed, would protect the two of us? (24) Whose slaves do we become today, or whose attendants; who would today give us our life that is very difficult to obtain in this world? (25) Alas! painful indeed is poverty, and alas! the state of not having performed meritorious deeds! that even in such a flourishing city there is not a protector of us two." (26)

evam anya(2)thā ca sā sārthavāhapatnī kṣudhāparigatahṛdayātmānam anuśocantī tiṣṭhati ||

’di daṅ gźan dag yaṅ ded dpon gyi chuṅ ma bkres pas yoṅs su gduṅs pa’i yid daṅ bdag ñid smre sṅags ’don źiṅ gnas so ||

Her mind afflicted with hunger, the caravan leader’s wife remained there lamenting over herself in this and other ways.

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