Bibliotheca Polyglotta

[1] evam anuśrūyate sthavira mahākāśyape parinirvṛte sthavirānando mahātmā (2) śāradvatīputrasamanuprajñayā samanvāgatas tathāgata iva kāruṇyāt teṣu teṣu grāmanagarani(3)gamapallīpattanādiṣu tāṃs tān vaineyāṃs tais tair upāyaviśeṣair vinayati sma | yāvad apareṇa samayena (4)vineyavaśād anekāni sattvakoṭiniyutaśatasahastrāṇi saddharmmadeśanā(5)mṛtavarṣābhiṣekeṇa santarpayan vaiśālyām viharaty āmrapālīvane |

’di ltar rjes su thos te | gnas (173a1) brtan ’od sruṅs chen po yoṅs su mya ṅan las ’das nas gnas brtan kun dga’ bo bdag ñid che ba | gnas brtan śa ra dva ti’i bu daṅ | śes rab mñam pa | de bźin gśegs pa bźin du sñiṅ rje chen pos sems śiṅ | yul daṅ | groṅ khyer daṅ | groṅ (2) rdal daṅ | tshoṅ ’dus la sogs pa de daṅ der gdul bya de daṅ de thabs kyi bye brag de daṅ de dag gis ’dul bar gyur ro || ci tsam na dus gźan źig gi tshe gdul bya’i dbaṅ gis sems can bye ba brgya stoṅ dpag tu med pa la dam pa’i chos ston pa’i bdud rtsi’i char ’bebs pas yaṅ dag par tshim par (3) byed ciṅ | yaṅs pa can gyi gnas aa mra sruṅ ba’i tshal gaṅ na ba na gnas so ||

[1] Thus it is heard: After the Elder, the Great Kāśyapa had entered into Nirvāṇa, the Elder Ānanda, magnanimous and endowed with wisdom equal to that of the Elder Śāradvatīputra, like the Tathāgata, out of compassion, instructed by various excellent means various people fit for instruction in various villages, cities, market-places, hamlets and towns. In the course of time, he resided at Āmrapālī’s Grove in Vaiśālī refreshing, for the sake of conversion, many hundred thousand crores of beings by sprinkling showers of nectar of the preaching of the True Law.

[2] tena khalu punaḥ samayena rājagṛ(1)he nagare divākaro nāma sārthavāhaḥ prativasaty āḍhyo mahādhano mahābhogo vistīrṇa(2)2*viśālaparigraho vaiśravaṇadhanasamudito vaiśravaṇadhanapratisparddhī | tena sadṛśāt kulāt kalatram ā(3)nītam | sa tayā sārddha krīḍati ramate paricārayati sma | tasya krīḍato ramamāṇa(4)sya paricārayato na putro na duhitā | so ’putraḥ putrahetor utkaṇṭhitaḥ pari(5)tapyate | deveṣu trayastriṃśeṣv anyatamasya puṇyamaheśākhyasya devaputrasya pañcapūrvanimi(1)ttāni prādurbhūtāni | sa buddhotpādavibhūṣitaṃ lokam avalokya nirvāṇābhilāṣīcchati manuṣye(2)ṣu pratisaṃdhiṃ grahītum |

yaṅ de’i tshe rgyal po’i khab kyi groṅ khyer na| ded dpon ñi ma źes bya ba | phyug pa | nor maṅ ba | loṅs spyod che ba | yoṅs su bzuṅ ba yaṅs śiṅ rgya che ba rnam thos kyi bu’i nor daṅ ldan pa | rnam thos kyi bu la nor (4) gyis ’gran pa źig gnas te | der rigs mñam pa las chuṅ ma blaṅs nas | de de daṅ lhan cig rtse bar byed dga’ bar byed dga’ mgur spyod par byed do || de rtse źiṅ dga’ la dga’ mgur spyod kyaṅ bu yaṅ med bu mo yaṅ med | de bu med pas bu śin tu ’dod pas yoṅs su gduṅs śiṅ ’dug pa (5) na sum cu rtsa gsum gyi lha’i naṅ na lha’i bu bsod nams kyi mthu chen po daṅ ldan pa źig la ’chi ba’i ltas rnam pa lṅa byuṅ bar gyur pa daṅ | saṅs rgyas ’byuṅ bas brgyan pa’i ’jig rten la bltas nas | mya ṅan las ’das pa la mṅon par dga’ bas mi’i naṅ du mtshams sbyar bar ’dod ba daṅ |

[2] Now, however, at that time there dwelt in the city of Rājagṛha a caravan leader, Divākara by name. He was rich, had great wealth, and great comforts. His acquisitions were extensive and large. Possessed of the wealth of Vaiśravaṇa, he rivaled him in wealth. He fetched a wife from a similar family and played, sported and cohabited with her. Although he played, sported and cohabited with her, he had neither son nor daughter. Sonless and longing for a son, he suffered grief when, among the gods of the Thirty-three, the five omens became manifest for a certain deity exalted by reason of his merit. He surveyed the world adorned by the arising of the Buddha, and desirous of Nirvāṇa, wished to obtain rebirth among men.

[3] adrākṣīc chakro devendras taṃ devaputraṃ cyavanadharmmāṇaṃ buddhotpā(3)davibhūṣitaṃ lokam avalokya nirvāṇābhilāṣī icchati manuṣyeṣu pratisaṃdhiṃ grahītu(4)m iti dṛṣṭvā ca punas taṃ devaputram upasaṃkramyovāca | sa cet tvaṃ mārṣa icchasi manuṣyeṣu (5) pratisaṃdhiṃ grahītum | rājagṛhe nagare (1) divākarasya sārthavāhasya patnyāḥ kukṣau pratisaṃdhiṃ gṛhāṇeti | sa kathayati kauśikaṃ (2) aśrāddho ’sau sārthavāhas tasya buddhe prasādo nāstīti | śakraḥ kathayati | mārṣa (3) gṛhāṇa tvaṃ ahan tathā kariṣyāmi yathāsau sārthavāho buddhaśāsane ’bhiprasīdatī(4)ti | devaputraḥ kathayati | kauśika sa ced asau sārthavāhaḥ sapatnīko yāvajjīvaṃ (5) ratnatrayaṃ śaraṇaṅ gacched evam ahaṃ tasya sārthavāhasya patnyāḥ kukṣau pratisandhiṃ grahīṣyā(1)mīti |

lha’i dbaṅ po (6) brgya byin gyis lha’i bu de ’chi ’pho ba mthoṅ źiṅ | saṅs rgyas ’byuṅ bas brgyan pa’i ’jig rten gyi khams la bltas nas mya ṅan las ’da’ bar mṅon par ’dod pas mi rnams kyi naṅ du ñiṅ mtshams sbyor bar ’dod pa yaṅ mthoṅ ṅo || mthoṅ nas kyaṅ lha’i bu de’i thad du soṅ ste de skad ces smras so || grogs (7) po khyed mi rnams kyi naṅ du ñiṅ mtshams sbyor bar ’dod na rgyal po’i khab kyi groṅ khyer de na ded dpon ñi ma’i chuṅ ma yod pa’i mṅal du ñiṅ mtshams sbyor cig | des smras pa | koo śi ka ded dpon de ni dad pa med pa ste | de la ni saṅs rgyas kyi bstan pa la rab tu dad pa med do || brgya byin gyis smras pa| (173b1) grogs bo ñiṅ mtshams spyor cig daṅ | ji ltar ded dpon de saṅs rgyas kyi bstan pa la mṅon bar dad ba de ltar ṅas bya’o || lha’i bus smras pa | koo śi ka gal te ded dpon chuṅ ma daṅ bcas par ji srid ’tsho’i bar du dkon mchog gsum la skyabs su ’gro na de lta na ni ded dpon de’i chuṅ ma’i mṅal du ñiṅ mtshams sbyor (2) bar bya’o ||

[3] Śakra, the lord of the gods, saw that deity who was destined to die and who, having surveyed the world adorned by the arising of the Buddha, being desirous of Nirvāṇa, wished to obtain rebirth among men. Having seen him, he approached that deity and said: "If you, dear friend, wish to obtain rebirth among men, do so in the womb of the wife of the caravan leader Divākara in the city of Rājagṛha." He replied: "Kauśika, that caravan leader is an unbeliever; he has no faith in the teaching of the Buddha." Śakra said: "Dear friend, you obtain rebirth (as directed), and I will act in such a way that that caravan leader will have faith in the teaching of the Buddha." The deity replied: "Kauśika, if that caravan leader, together with his wife, should take refuge in the Three Jewels for the length of his life, then I will obtain rebirth in the womb of his wife."

[4] tataḥ śakro devendro devebhyas trayastriṃśebhya antarīkṣe rājagṛhe nagare divākarasya sārtha(2)vāhasya gṛhe uparime talake pratyasthāt | śakrasya devendrasya varṇānubhāvena sarvatra (3) gṛhaṃ divyenāvabhāsenāvabhāsitam adrākṣīd divākaraḥ sārthavāhas tu divyam a(4)vabhāsaṃ dṛṣṭvā ca punar vismayotphullalocanaś caturdiśam avalokayitum ārabdhaḥ (5) yāvat paśyati śakraṃ devendraṃ dṛṣṭvā 4* ca punaḥ sahasaiva tasya padayor praṇipatyovāca devendra lābhā me sulabdhā me tvaṃ (1) gṛham āyātaḥ pavitrīkṛtañ cedaṃ gṛhaṃ yuṣmad āgamanena | tadājñāpyatāṃ kim āgamanaprayo(2)janam iti | śakro devendraḥ kathayati | sārthavāha tvam aputraḥ putrābhinandī tad adyāgre(3)ṇa sapatnīko yāvajjīvaṃ ratnatrayaṃ śaraṇaṃ gaccha | putras te bhaviṣyatīti || divākaraḥ (4) sārthavāho hṛṣṭatuṣṭa udagramanāḥ kathayati | devendra yathā tvam ājñāpayasi tathā (5) karomy eṣo ’ham adyāgreṇa sapatnīko jāvajjīvaṃ ratnatrayaṃ śaraṇaṅ gacchāmīty atha śakro deve(1)ndro divākaraṃ sārthavāhaṃ sapatnīkaṃ śaraṇagamane pratiṣṭhāpya rājagṛhād antarhito deveṣu traya(2)striṃśeṣv pratyaṣṭāt | tasya devaputrasya bhavane tataḥ śakro devendras tasya devaputra(3)syaitat prakaraṇaṃ vistareṇākhyātavān |

de nas lha’i dbaṅ po brgya byin sum cu rtsa gsum nas mi snaṅ bar gyur te | rgyal po’i khab kyi groṅ khyer du ded dpon ñi ma’i khyim gyi steṅ gi khaṅ gi gźi la gnas par gyur pa daṅ | lha’i dbaṅ po brgya byin gyi kha dog gi mthus khyim de thams cad lha’i snaṅ bas snaṅ bar byas so || ded dpon ñi mas (3) lha’i snaṅ ba de mthoṅ źiṅ bltas nas yaṅ ṅo mtshar gyis mig gdaṅs te phyogs bźir lta bar bsams pa daṅ | ci tsam na lha’i dbaṅ po brgya byin mthoṅ nas yaṅ myur ba ñid du de’i rkaṅ pa gñis la phyag byas te smras pa | gaṅ khyed bdag gi khaṅ par byon pas khaṅ pa ’di ltar byas pa ni rñed pa śin tu legs (4) par rñed do || khyed ’dir byon pa’i dgoṅs pa gaṅ yin pa gsuṅs śig | lha’i dbaṅ po brgya byin gyis smras pa | ded dpon khyed ni bu med de bu yod par mṅon par dga’ na chuṅ ma daṅ bcas par deṅ nas bzuṅ ste | ji srid ’tsho’i bar du dkon mchog gsum la skyabs su soṅ śig |khyod la bu yod (5) par ’gyur ro || ded dpon ñi ma dga’ ba daṅ mgu ba daṅ rab tu dga’ ba’i yid kyis smras pa | lha’i dbaṅ po khyod kyis ji ltar bka’ stsal pa de ltar ’tshal te | bdag chuṅ ma daṅ bcas par deṅ nas bzuṅ ste | ji srid ’tsho’i bar du dkon mchog gsum la skyabs su mchi’o || de nas lha’i dbaṅ po brgya (6) byin gyis ded dpon ñi ma chuṅ ma daṅ bcas pa skyabs su ’gro ba la bkod nas rgyal po’i khab nas mi snaṅ bar gyur te | sum cu rtsa gsum gyi gnas su lha’i bu de’i gźal yas khaṅ du ’khod par gyur ro || de nas lha’i dbaṅ po brgya byin gyis lha’i bu de la gtam gyi rnam pa rgyas par smras pa daṅ |

[4] Then Śakra, the lord of the gods, disappeared from among the gods of the world of the Thirty-three Gods and stood upon the uppermost floor of the house of the merchant Divākara in the city of Rājagṛha. On account of the splendour of the complexion of Śakra, the lord of the gods, that entire house became radiant with a divine radiance. The caravan leader, Divākara, saw that divine radiance. Having seen it, his eyes wide open with wonder, he began to look all around, till he beheld Śakra, the lord of the gods. On seeing him, he quickly fell at his feet and said: "O lord of the gods, profit is mine whose house you have visited, and it, too, has been sanctified by your coming; therefore, please declare the purpose of your visit." Śakra, the lord of the gods, replied: "O caravan leader, you are childless, and desirous of children. Therefore, together with your wife, take refuge from today onwards in the Three Jewels for the length of your life, and you will have a son." The caravan leader, Divākara, thrilled, pleased and elated at heart, said: "O lord of the gods, I will do as you command. Here I, together with my wife, take refuge from today onwards in the Three Jewels for the length of my life". Now, Śakra, the lord of the gods, established the caravan leader, Divākara, together with his wife, in the seeking of refuge in the Three Jewels and, disappearing from Rājagṛha, stood in the abode of that deity in the World of the Thirty-three Gods. Then, Śakra, the lord of the gods, narrated that episode in detail to that deity.

[5] yāvad asau devaputro devebhyas trayastriṃ(4)śebhyaś cyuto rājagṛhe nagare divākarasya sārthavāhasya patnyāḥ kukṣim ava(5)krāntaḥ | sa yata eva tasyāḥ kukṣim avakrāntas tata eva tasyāḥ sārthavāhapatnyāḥ śarīre parā varṇa(1)puṣkalatā prādurbhūtā | manojñaś ca gandhaḥ pravātum ārabdhaḥ | pañcāveṇikā dharmā ekatye paṇḍitajātī(2)ye mātṛgrāme | katame pañca | raktaṃ puruṣaṃ jānāti | viraktaṃ jānāti |6* kālaṃ jānāti | (3) ṛtuṃ jānāti | garbham avakrāntaṃ jānāti | yasya sakāśād garbho ’vakrāmati taṃ jānāti | (4) dārakaṃ jānāti | dārikāṃ jānāti | sa ced dārako bhavati dakṣiṇaṃ kukṣiṃ niśṛtya tiṣṭhati | (5)sa ced dārikā bhavati | vāmaṃ kukṣin niḥsṛtya tiṣṭhati | sā āttamanāttamanā svāmine ārocayati | (1) diṣṭyāryaputra varddhase | āpannasattvāsmi saṃvṛttā | yathā ca me dakṣiṇaṃ kukṣiṃ niśritya tiṣṭhati (2) niyataṃ dārako bhaviṣyatīti | śrutvā ca punaḥ so ’py āttamanātamanāḥ pūrvakāyam a(3)bhyunnamayya dakṣiṇam bāhum abhiprasāryodānam udānayati | apy evāhaṃ cirakālābhi(4)laṣitaṃ 7* putramukhaṃ paśyeyaṃ jāto me syān nāvajātaḥ kṛtyāni me kurvvīta bhṛtaḥ pratibi(5)bhṛyād dāyādyaṃ pratipadyet | kulavaṃśo me cirasthitikaḥ syād asmākañ cātyatīta(1)kālagatānām alpaṃ vā prabhūtam vā dānāni datvā puṇyāni kṛtvā asmākañ ca nāmnā dakṣiṇām āde(2)kṣyate | idaṃ tayor yatra tatropapannayor gacchator anugacchatv iti

ji tsam (7) na lha’i bu de sum cu rtsa gsum gyi lha’i gnas nas ’phos te| rgyal po’i khab kyi groṅ du ded dpon ñi ma’i chuṅ ma’i mṅal du źugs bar gyur to || de gaṅ gi tshe de’i mṅal du ’phos pa de ñid kyi tshe ded dpon gyi chuṅ ma’i lus la kha dog śin tu rgyas pa daṅ | dri yid du ’oṅ ba byuṅ bar gyur to || bud med mkhas pa (174a1) rnams la ni thun moṅ ma yin pa chos rnam pa lṅa yod de | lṅa gaṅ źe na | skyes pa chags par yaṅ śes śiṅ | ma chags par yaṅ śes pa daṅ | dus śes śiṅ sa bon śes pa daṅ| mṅal du ’jug pa śes pa daṅ | gaṅ las mṅal du ’jug pa de śes (2) pa daṅ | khye’ur gyur par śes śiṅ bu mor gyur pa śes te | gal te khye’ur gyur na ni dku g-yas par rten ciṅ gnas la | gal te bu mor gyur na ni dku g-yon par rten ciṅ gnas so || de nas dga’ ba daṅ mchog tu dga’ ba’i yid kyis khyo la smras pa | rje’i sras dgyes pa bskyed du gsol| (3) bdag sems can daṅ ldan par gyur te | ji nas kyaṅ bdag gi dku g-yas par rten ciṅ gnas pa las na ṅes par khye’ur ’gyur ro || des de thos pa daṅ de yaṅ śin tu dga’ ba daṅ mchog tu dga’ ba’i yid kyis ro stod bteg nas lag pa g-yas pa brkyaṅ ste | ched du brjod pa ched du brjod pa | kye (4) ma ’oṅs kyaṅ yun riṅ du mṅon par ’dod pa’i bu’i gdoṅ la blta bar ’gyuṅ la | skyes śiṅ byuṅ nas kyaṅ ṅa’i bya ba byas te | de rigs rgyud phun sum tshogs śiṅ ṅa’i rigs yun riṅ du gnas par byed pa daṅ | bdag cag śi źiṅ dus byas nas kyaṅ nor ñuṅ du’am maṅ po sbyin par ni gtoṅ | bsod nams (5) ni byas nas ’di de gñis gaṅ daṅ gaṅ du skyes pa’i rjes bźin du ’gro bar gyur cig ces bdag gi miṅ gis yon bsṅo bar ’gyur ro ||

[5] Later, that deity, fallen from the World of the Thirty-three gods, descended into the womb of the wife of that caravan leader, Divākara, in the city of Rājagṛha. From the very time he descended into her womb, there appeared on the body of that wife of the caravan leader a great excellence of complexion and a pleasant fragrance began to issue. There are five peculiar qualities in every intelligent woman. What are the five: she knows the man who is impassioned and the man who is dispassionate; she knows the proper time and the menstrual periods; she knows when the embryo has descended; she knows from whom the embryo has descended; she knows whether it is a boy or a girl, if it is a boy it remains keeping to the right of the womb, if it is a girl it remains keeping to the left of the womb. Greatly delighted, she informed her husband: "Congratulations to you, honoured sir, I have become pregnant. As the embryo remains keeping to the right of my womb, it will surely be a boy". On hearing this, he too, greatly delighted, stretching high out the upper part of his body and extending his right hand, uttered a joyous utterance: "Would that I, indeed, see the long wished for face of a son; may he be worthy of me and not misbegotten; may he perform his duties towards me; having been sustained may he sustain me in return; and may he receive my inheritance. Would that my family line be long lasting. After we have passed away, he will make gifts, be it little or be it much, perform meritorious acts, and assign the profit in our name, saying: "Let it follow those two as they go, wherever they are reborn."

[6] āpannasattvā(3)ñ caināṃ viditvā upariprāsādatalagatām ayantritāṃ dhārayati | śīte śīto(4)pakaraṇai uṣṇe uṣṇopaka8*raṇair vaidyaprajñptair āhārair nātitiktair nātyamlair nā(5)tilavaṇair nātimadhurair nātikaṭukair nātikaṣāyais tiktāmlalavaṇamadhurakaṭukakaṣā(1)yavivarjitair āhārair hārārdhahāravibhūṣitagātrtrīm apsarasam iva nandanavanavicāriṇīṃ(2) mañcān mañcaṃ pīṭhāt pīṭham anavatarantīm adharimāṃ bhūmiṃ | na cāsyāḥ kiñcid amanojña(3)śabdaśravaṇaṃ yāvad eva garbhasya paripākāya | sā aṣṭānām vā navānām vā māsā(4)nām atyayāt prasūtā | dārako jāto ’bhirūpo darśanīyaḥ prāsādikaḥ sarvāṅgapratya(5)ṅgopetaḥ | uttaptasuvarṇavarṇayā varṇapuṣkalatayā samanvāgataḥ 9* sarvajanamanonayanaharaḥ su(1)varṇapītair vastrair avaguṇṭhitavigrahaḥ sarvaśarīrāc cāsya candanagandho vāti | mukhāc cāsya nīlotpala(2)gandhaḥ | tasya jātamātrasya tasmin gṛhe vastravarṣaṃ karṇikārakusumavarṣañ ca patitam | (3) tāni ca vastrāṇi suvarṇavarṇāni |

’di ni sems can daṅ ldan par gyur to sñam du śes nas steṅ gi khaṅ bzaṅs kyi gźi la ñam ṅa ba med par ’jog ste | de’i mṅal yoṅs su smin par bya ba’i phyir (6) yid du mi ’oṅ ba’i sgra cuṅ zad kyaṅ mi thos śiṅ graṅ ba daṅ graṅ ba’i yo byad daṅ dro ba daṅ dro ba’i yo byad daṅ| sman pas bstan pa’i kha zas ha caṅ kha ba ma yin pa daṅ | ha caṅ skyur ba ma yin pa daṅ | ha caṅ lan tshva che ba ma yin pa daṅ | ha caṅ mṅar ba ma yin pa daṅ | ha caṅ tsha ba ma yin (7) pa daṅ | ha caṅ bska ba ma yin pa ste | kha ba daṅ | skyur ba daṅ | lan tshva che ba daṅ | mṅar ba daṅ | tsha ba daṅ | bska ba spaṅs pa’i kha zas kyis bsñen bkur byed ciṅ do śal daṅ | se mo dos lus brgyan nas lha’i bu mo dga’ ba’i tshal na rgyu ba bźin du khri’u nas khri’u daṅ | khri nas (174b1) khrir rgyu ste | ’og gi sa gźi la mi ’bab po || de zla ba brgyad dam dgu lon pa daṅ | khye’u gzugs bzaṅ ba | blta na sdug pa mdzes pa | yan lag daṅ ñiṅ lag thams cad daṅ ldan pa | gser btso ma’i mdog gi kha dog śin tu rgyas pa daṅ ldan pa | ’gro ba (2) thams cad kyi yid daṅ mig ’phrog pa | gser gyi mdog can gyi gos kyis lus dkris pa | de’i yan lag thams cad nas tsan dan gyi dri ’byuṅ ba | de’i kha nas autpa la’i dri ’byuṅ ba | de skyes pa tsam gyis khyim der gos kyi char daṅ | me tog kar ni ka ri’i char bab ste | gos de dag kyaṅ gser kyi mdog (3) can yin no ||

[6] Knowing her to be pregnant he maintained her, unconstrained, in the upper terrace of the palace; with remedies against the cold in the cold season and remedies against the heat in the hot season, and with foods prescribed by physicians, not too bitter, not too sour, not too salt, not too sweet, not too pungent and not too astringent, with foods free from bitterness, sourness, salt, sweetness, pungency and astringency. Her limbs decked with full garlands of pearls and necklaces of many strings, like an Apsaras strolling in the Nandana-grove, she passed from bed to bed and seat to seat without descending upon the ground below. Nor did she hear an unpleasant noise till the maturing of the embryo. She gave birth after a lapse of eight or nine months. A boy was born, handsome, charming, pleasant and endowed with all the major and minor limbs. Possessed of an excellence of complexion, the colour of purified gold, he captivated the eyes and minds of all people. His body was covered with golden-yellow garments. The fragrance of sandal issued from his entire body and that of the blue lotus from his mouth. At the very moment of his birth there fell a shower of garments and of Karṇikāra flowers. Those garments were golden hued.

[7] tatas tām atyadbhutāṃ tasya ca rūpaudāryasampadāṃ dṛṣṭvā (4) divākarasya sārthavāhasya patnī parijanaś ca param vismayam āpannaḥ | divākaraś ca sārtha(5)vāho gṛhasya bahir dvārakoṣṭhake sthitaḥ | tasya niveditaṃ sārthavāho diṣṭyā varddhase putras tu jā(1)ta iti | sa hṛṣṭatuṣṭodagramanā gṛhaṃ praviṣṭo yāvat paśyati kumāram atyantam abhirūpaṃ darśanīyaṃ |(2) prāsādikaṃ sarvāṅgapratyaṅgopetaṃ | uttaptasuvarṇavarṇayā varṇapuṣkalatayā samanvā(3)gataṃ sarvajanamanonayanaharaṃ suvarṇapītair vastrair avaguṇṭhitavigrahaṃ kāyāc cāsya ca(4)ndanagandho vāti mukhāc ca nīlotpalagandhaḥ | vastravaryaṃ karṇikārakusumavarṣañ ca patitaṃ (5) | tāni ca vastrāṇi suvarṇavarṇāni dṛṣṭvā ca punaḥ paramaprītiprāmodya udānam udānayati aho lābhā me(1) sulabdhāḥ aho paripūṇo me manoratho yasya me īdṛśaḥ puṇyamaheśākhyaḥ putro jāta iti | (2) hṛṣṭatuṣṭapramuditamanās tāni ca vastrāṇi śramaṇabrāhmaṇakṛpaṇavanīpakasuhṛtsa(3)mbandhibāndhavebhyo dattāni |

de nas ṅo mtshar rmad du byuṅ ba de daṅ de’i gzugs phun sum tshogs pa rgya chen po mthoṅ ba daṅ | ded dpon ñi ma’i chuṅ ma daṅ ’khor rnams śin tu ṅo mtshar skyes par gyur to || ded dpon ñi ma sgo’i phyi rol na gnas pa la | ded dpon khyed kyi sras bltam pa tsam gyis dgyes yes pa skyed cig (4) ces go bar byas pa daṅ | de dga’ ba daṅ mgu ba daṅ | rab tu dga’ ba’i yid kyis khyim du źugs pa daṅ | ji tsam na gźon nu gzugs śin tu bzaṅ ba | blta na sdug pa | mdzes pa | yan lag daṅ | ñid lag thams cad daṅ ldan pa | gser btso ma’i kha dog lta bus mdog rgyas pa daṅ (5) ldan pa | ’gro ba thams cad kyi mig daṅ yid ’phrog pa | gser gyi mdog can gyi gos kyis lus dkris pa ’di’i yan lag thams cad nas tsan dan gyi dri ’byuṅ ba | de’i kha nas autpa la’i dri ’byuṅ ba | de skyes pa tsam gyis ni khyim der gos kyi char daṅ | me tog kar ni ka ri’i char bab ste | gos de (6) dag kyaṅ gser gyi kha dog can du mthoṅ ṅo || mthoṅ nas kyaṅ dga’ ba daṅ mgu ba daṅ rab tu dga’ ba skyes te | ched du brjod pa dag ched du brjod pa | e ma’o rñed pa rnams ni śin tu rñed de | ae ma’o gaṅ ’di lta bu’i bsod nams kyi mthu chen po daṅ ldan pa’i bu skyes pa ni bdag gi yid la bsam pa (7) yoṅs su rdzogs par gyur to źes dga’ ba daṅ mgu ba daṅ rab tu dga’ ba’i yid kyis gos de rnams dge sbyoṅ daṅ | bram ze daṅ| phoṅs pa daṅ | phoṅs śiṅ sdug bsṅal ba daṅ | mdza’ bśes daṅ | gñen daṅ | snag gi gñen mtshams la byin te |

[7] Thereupon, seeing that great wonder and the excellence of the nobility of his figure, the wife of the caravan leader, Divākara, became greatly astonished, as did the retinue. The caravan leader, Divākara, was at the gate-chamber outside the house. He was informed saying: "Congratulations, O caravan leader, a son is born to you". Thrilled, pleased and elated at heart, he entered the house and saw the boy who was exceedingly handsome, charming, pleasant and endowed with all the major and minor limbs; possessed of an excellence of complexion, the colour of purified gold, he captivated the eyes and mind of all people. His body was covered with golden-yellow garments. The fragrance of sandal issued from his body and that of the blue lotus from his mouth. There had fallen a shower of garments and of Karnikāra flowers. Those garments were golden hued. Having seen these and become full of exceeding joy and gladness, he uttered a joyous utterance: "Ah! profit have I easily obtained. Ah! fulfilled is the wish of me to whom is born a son such as this, distinguished by reason of his merit". Thrilled, pleased and delighted at heart, he gave those garments to ascetics, brahmins, the wretched, beggars, friends, relations and kinsmen.

[8] tasya ca kumārasya trīṇi saptakāny ekaviṃśati diva(4)sān vistareṇa jātamātrasya jātimahaṃ kṛtvā nāmadheyaṃ vyavasthāpyate | kiṃ bhava(5)tu dārakasya nāmeti | jñātaya ucur ayaṃ kumāra uttaptasuvarṇavarṇayā varṇapuṣkalatayā samanvāgataḥ | (1) tasmād bhavatu kumārasya suvarṇavarṇa iti nāma suvarṇavarṇa iti nāmadheyaṃ vyavasthāpitaṃ suvarṇavarṇaḥ ku(2)māro ’ṣṭābhyo dhātrībhyo ’nupradattaḥ | dvābhyām aṅkadhātrībhyāṃ dvābhyāṃ kṣīradhātrībhyāṃ dvā(3)bhyāṃ maladhātrībhyāṃ dvābhyāṃ krīḍanikābhyāṃ dhātrībhyāṃ yāvad āśu varddhate hradastham iva paṅka(4)jam sa yadā mahān saṃvṛttaḥ tadā lipyām upanyastaḥ saṃkhyāyāṃ gaṇanāyāṃ mudrāyāṃ (5) uddhāre nyāse nikṣepe vastuparīkṣāyāṃ vastraparīkṣāyāṃ vastraparīkṣāyāṃ ibhiparīkṣāyāṃ aśvaparīkṣāyāṃ (1) dāruparīkṣāyāṃ ratnaparīkṣāyāṃ kumāraparīkṣāyāṃ kumārikāparīkṣāyāṃ so ’ṣṭāsu parī(2)kṣāsūdghāṭako vācakaḥ paṇḍitaḥ paṭupracāraḥ samvṛttaḥ | sa ca śrāddho bhadraḥ kalyā(3)ṇāśayaḥ ātmahitaparahitaṃ pratipannaḥ | kāruṇiko mahātmā dharmmakāmaḥ sa(4)tvatsalas tena ca śāstrāṇy adhītāni | so ’tyantaṃ puṇyamaheśākhyo yac cintayati | yat prārthayati | vastrādikan dhanaṃ sarvan tat tathaiva sampadyate | kin tu na vijānāty aham eva pu(1)ṇyamaheśākhya iti | divākaraś ca sārthavāho ratnatrayaśaraṇagamanaprabhāvān me putro (2) jāta iti bhūyasyā mātrayā bhagavac chāsane ’bhiprasannaḥ sa kālena kālaṃ bhagava(3)cchāsane kārāṅ karoti sma |

gźon nu de’i btsas pa’i btsas ston (175a1) bdun gsum ñi śu rtsa gcig gi bar du rgya cher byas nas grogs po dag khye’u ’di’i miṅ cir gdags źes miṅ ’dogs bar byed pa daṅ | ñe du rnams kyis smras pa | gźan nu ’di gser btso ma’i mdog gis śin tu rgyas pa daṅ ldan te | de bas na gźon nu ’di’i (2) miṅ gser mdog ces gdags par bya’o źes te | de la gser mdog ces bya ba’i miṅ btags so || gźon nu gser mdog ma ma brgyad po baṅ na ’tsho ba’i ma ma gñis daṅ | nu ma snun pa’i ma ma gñis daṅ| dri ma ’phyi ba’i ma ma gñis daṅ | rtsed grogs kyi ma ma gñis te| (3) ma ma brgyad la rjes su gtad nas de ma ma brgyad po dag gis ’o ma daṅ | źo daṅ | mar daṅ | źun mar daṅ | mar gyi ñiṅ khu daṅ| gźan yaṅ yo byad kyi bye brag gtso bo gtso bo dag gis skyed par byed | sriṅ bar byed ciṅ rdziṅ na gnas pa’i padma bźin du myur du skyed par byed do || de (4) gaṅ gi tshe chen por gyur pa de’i tshe | yi ge daṅ | graṅs daṅ| rtsis daṅ | lag rtsis daṅ | dbyuṅ ba daṅ | gźug pa daṅ | gźag pa la ñe bar źugs śiṅ brtag pa brgyad po | gźi brtag pa daṅ| gos brtag pa daṅ | rin po che brtag pa daṅ | śiṅ rta brtag pa daṅ| (5) glaṅ po che brtag pa daṅ | rta brtag pa daṅ | gźon nu brtag pa daṅ | gźon nu ma brtag pa daṅ | ’byed pa daṅ | klog pa la mkhas pa daṅ | g-yer por gyur to || de yaṅ bsod nams kyi skal ba chen po daṅ ldan pa | bsam pa dge ba | bdag daṅ gźan la phan par źugs (6) pa | sñiṅ rje daṅ ldan pa | bdag ñid chen po chos ’dod pa | skye dgu rnams la mñes gśin pa ste | de bstan bcos thams cad klog pa daṅ | de śin tu bsod nams kyi mthu che ba yin pas gos la sogs pa daṅ nor rnams gaṅ bsams pa daṅ gaṅ gsol ba de thams cad de bźin (7) du ’byoṅ par ’gyur zod kyi | bdag ni ’di ltaṅ bsod nams kyi mthu chen po daṅ ldan no sñam du mi sems so || ded dpon ñi ma ’di sñam du bdag dkon mchog gsum la skyabs su ’gro ba’i drin gyis bu skyes so źes bcom ldan ’das kyi bstan pa la śin tu yaṅ mṅon par dad nas (175b1) de dus daṅ dus su bcom ldan ’das kyi bstan pa la bya ba byed par gyur to ||

[8] The birth festival was held extensively for three weeks comprising twenty-one days for the boy when he was born. Deciding upon a name saying "What may be the name of the boy?" the relatives said: "This boy is possessed of an excellence of complexion, the colour of purified gold. Therefore, let the name of the boy be Suvarṇavarṇa". He was given the name Suvarṇavarṇa. The boy, Suvarṇavarṇa, was entrusted to eight nurses: two to carry the baby upon their hips; two wet-nurses; two to cleanse him, and two to amuse him. He soon grew up like a lotus in a pool. When he became older he was educated in writing, arithmetic, accounting, calculation, debits, deposits and trusts. He became an expounder, explainer, scholar, one of skilful performance in the eight examinations, the examination of sites, garments, elephants, horses, wood 3, jewels, boys and girls. He was a believer, gracious, possessed of good intensions, active for the welfare of himself and of others, compassionate, magnanimous, loving righteousness and dear to beings. He studied all the treatises. Being exceedingly distinguished by reason of his merit, whatever wealth, such as clothes, etc., he thought of or wished for, all that accrued to him accordingly; but he was not aware that he was thus distinguished by reason of his merit. The caravan leader, Divākara, thinking that a son was born to him through the power of taking refuge in the Three Jewels, became still more favourably disposed towards the teaching of the Fortunate One. From time to time he did homage to the teaching of the Fortunate One.

[9] tena khalu samayena rājagṛhe nagare vimalo nā(4)ma sārthavāho mahāsamudrāt saṃsiddhayānapātro ’bhyāgatas tenārddhatrayodaśaparivā(5)raṃ buddham bhagavantaṃ bhojayitvā ekaiko bhikṣus tricīvareṇācchāditas tasya yaśasā sarvo loka (1) āpūrṇaḥ sārthasya saphalaṃ mahāsamudrāvataraṇaṃ sārthavāhaśabdaś ca yenaivaṃ bhagavacchāsa(2)ne kārāḥ kṛtā iti | divākarasya sārthavāhasya śrutvā sparddhā jātā | aham api ma(3)hāsamudram avatarāmi | yadi tataḥ saṃsiddhayānapātro ’bhyāgacchāmi | yāvantaḥ (4) ke cana bhagavacchrāvakā jambūdvīpe prativasanti bhagavantaṃ vijñapya tān aikadhya sannipā(5)tya praṇītenāhāreṇa santarpya ekaikaṃ bhikṣuṃ mahārheṇa tricīvareṇācchādayiṣyāmīti | tena (1) patnyā eṣa vṛttānto niveditaḥ | sā kathayati svāmin ṛdhyantu tava saṅkalpāḥ | paripūryantām ma(2)norathā iti | tato divākaraḥ sārthavāho rājagṛhe nagare yāvat trir api (3) ghaṇṭāvaghoṣaṇaṅ kārayitvā pañcavaṇikaśataparivāro mahāsamudram ava(4)tīrṇas tasya tasmin mahāsamudre ’vatīrṇasya bhagavān parinirvṛtas tatra sthitasyaiva cāsya (5) sthaviramahākāśyapo ’pi parinirvṛto

yaṅ de’i tshe de’i dus na rgyal po’i khab kyi groṅ khyer du ded dpon dri ma med pa źes bya ba rgya mtsho nas gru grub ste | slar ’oṅs nas des bcom ldan ’das dge sloṅ stoṅ ñis brgya lṅa bcus bskor ba la bśos draṅs te | dge (2) sloṅ re re źiṅ chos gos gsum gsum phul pa daṅ | skyes bu dam pa ’di’i rgya mtsho chen por źugs pa daṅ ded dpon gyi sgra ni ’bras bu daṅ bcas par gyur te | ’di ltar bcom ldan ’das kyi bstan pa la bya ba byas so źes bya ba’i grags pas ’jig rten thams cad du khyab par gyur pa daṅ | ded (3) dpon ñi mas thos pa na ’gran ’dod par gyur te | ṅa yaṅ rgya mtsho chen por źugs la gal te de nas gru legs par grub nas bcom ldan ’das la źus te | bcom ldan ’das kyi ñan thos ’dzam bu’i gliṅ na ji sñed cig gnas pa de rnams gcig tu bsdus nas zas bsod pa rnams kyis tshim (4) par byas la dge sloṅ re re źiṅ rin po che’i chos gos gsum gsum gyis dga’ bar bya’o sñam nas de chuṅ ma la gtam de smras pa daṅ | des smras pa | bdag po khyod kyis yaṅ dag par rtog par ’byor par gyur ciṅ yid la re ba rdzogs par gyur cig | de nas ded dpon ñi mas rgyal po’i (5) khab gyi groṅ khyer du lan gsum gyi bar du dril bsgrags te | tshor pa lṅa brgyas yoṅs su bskor nas rgya mtsho chen por źugs so || de rgya mtsho chen po der źugs pa daṅ | bcom ldan ’das yoṅs su mya ṅan las ’das so || de de ñid na gnas pa’i tshe gnas brtan ’od sruṅs chen po yaṅ (6) yoṅs su mya ṅan las ’das so ||

[9] Now, at that time, in the city of Rājagṛha, the caravan leader, Vimala, by name, returned from across the ocean with a successful ship. He fed the Awakened, the Fortunate One, together with a retinue of thousand two hundred and fifty monks. Each monk was presented with the three garments. The entire world was filled with his fame saying: "Rightly has his ocean voyage been fruitful, and rightly is he called ’caravan leader’ in that he has thus done homage to the teaching of the Fortunate One." Hearing this, rivalry arose in the caravan leader Divākara thinking: "I too will take to the ocean. If I return thence with a successful ship, howsoever many disciples of the Fortunate One dwell in Jambudvīpa, I will ask the Fortunate One, make them assemble in one place, regale them with excellent food and present each monk with three garments of great value." This incident was related by him to his wife and she said: "Master, may your intentions prosper, may your wishes be fulfilled." Thereupon, the caravan leader Divākara caused bells to be sounded three times in the city of Rājagṛha and, accompanied by five hundred merchants, set out to sea. While he was at sea, the Fortunate One entered into Nirvāṇa; and, while he was still there the Great Elder Kāśyapa, too, entered into Nirvāṇa.

[10] yāvad apareṇa samayena suvarṇavarṇaḥ kumāro veṇu(1)vanaṅ gatas tatra bhikṣur anityatāpratisaṃyuktā gāthā svādhyāyati sma |

ji tsam na dus gźan źig na gźon nu gser mdog ’od ma’i tshal du soṅ ba daṅ | de nas dge sloṅ źig mi rtag pa ñid daṅ rab tu ldan pa’i tshigs su bcad pa ’don par gyur te |

[10] Later, on another occasion, the lad Suvarṇavarṇa had gone to the Bamboo Grove and there was a monk reciting stanzas concerning impermanence: -

tshe ’di ñid daṅ mtshan mo daṅ || ’gro ba daṅ ni ldog pa daṅ ||
chu (7) kluṅ chen po’i rgyun bźin du || phyir mi ldog par ’gro bar ’gyur || chu chuṅ gi ni ña lta bur || gaṅ źig ñin mtshan ’da’ ba yi ||
tshe ni śin tu thuṅ gyur na || de la bya dgar ci źig yod || gson mtha’ ’chi ba yin pas na || lus ’di yoṅ sus rtas pa daṅ ||
nad kyi tshad ni (176a1) myur ’jig ciṅ || rnag gi tshogs kyaṅ ’jig par ’gyur || kye ma lus ’di mi brogs par || stoṅ źiṅ rnam śes daṅ bral nas ||
dur khrod bor ba’i mgal dum ltar || sa’i steṅ du ’gyel bar ’gyur || rgyun du nad kyis mṅon gduṅs śiṅ || (2) rtag tu mi gtsaṅ ’dzag pa daṅ ||
rga daṅ ’chi bas ’tsher ’grib pa’i || lus ’di dor na cir mi ruṅ || myur du ’jig ciṅ rna ba daṅ || rnag daṅ ldan ba’i lus ’di yis ||
grub daṅ bde ba bla med daṅ || źiṅ mchog don du gñer bar gyis ||

Day and night, the life of a man, whether he moves or is still, like the current of great rivers, goes on and halts not. (1) As for fish in scanty water, what pleasure, indeed, would there be for them whose life becomes shorter with the passing of each night. (2) This body, withered, a nest of disease, fragile and a mass of purulent matter, will crumble; indeed, life terminates with death. (3) Before long, indeed, this body will lie upon the earth, empty and devoid of consciousness, like a discarded faggot. (4) What is the use of this body, for ever discharging purulent matter, constantly overwhelmed by disease and dreadful with decay and death. (5) By means of this mass of purulent matter, fragile and diseased one should attain the supreme peace, the unsurpassed salvation. (6)

[11] athaitā gāthāḥ śrutvā su(4)varṇavarṇaḥ kumāraḥ samvignaḥ saṃsārān nirvāṇānuśaṃsadarśī | tasya bhi(5)kṣor vandanāṃ kṛtvā pṛcchati | ārya kim idam iti bhikṣuṇābhihitam āyuṣman buddhavacanam iti | (1) tasya śrutvā bhagavacchāsane mahān prasāda utpannaḥ pravrajyābhilāṣo mokṣābhilāś ca | (2) tatas tasya bhikṣoḥ satkṛtya pādayor nipatya kathayaty ārya pravrajitum icchāmi | (3) tadanukampām upādāya māṃ pravrājayitum arhasīti | bhikṣuṇābhihitam āyuṣman(4) kim anujñāto ’si mātāpitṛbhyām iti | sa kathayati neti | bhikṣuḥ kathayati (5) gacchāyuṣmān mātāpitarau tāvad avalokaya na hy ananujñātaṃ mātāpitṛbhyām vayaṃ pravrā(1)jayāma iti | sa kathayaty evaṅ karomīti |

tshigs su bcad pa ’di (3) thos pa daṅ || gźon nu gser mdog ’khor ba las yoṅs su skyo źiṅ | yoṅs su mya ṅan las ’das pa’i yon tan ma thoṅ bas dge sloṅ de la phyag byas te dris pa | ’phags pa ’di ci źig lags| dge sloṅ gis smras pa | rigs kyi bu ’di ni saṅs rgyas kyi bka’ (4) yin no || des de thos pa daṅ bcom ldan ’das kyi bstan pa la ṅaṅ pa chen po skyes nas rab tu ’byuṅ ba daṅ thar pa mṅon par ’dod par gyur ro || de nas dge sloṅ de la rim gro byas te rkaṅ pa gñis la gtugs nas smras pa | ’phags pa bdag rab tu ’byuṅ bar ’tshal gyis (5) thugs brtse bas ñe bar bzuṅ ste rab tu dbyuṅ du gsol | dge sloṅ des smras pa | rigs kyi bu pha daṅ ma gñis kyis gnaṅ ṅam ṅes smras pa | ma gnaṅ lags so || dge sloṅ gis smras pa | rigs kyi bu soṅ la pha daṅ ma la dris śig daṅ | pha daṅ ma gñis kyis ma (6) gnaṅ bar rab tu ’byin par mi byed do || des smras pa | de bźin du bgyi’o ||

[11] Now, the lad Suvarṇavarṇa, having heard these stanzas, terrified by the circuit of mundane existence and seeing the advantage of Nirvāṇa, worshipped that monk and asked: "Noble one, what is it?" The monk replied: "Sir, it is the word of the Awakened One." On hearing that, there arose in him great faith in the teaching of the Fortunate One, as well as a desire for ordination and for Liberation. Then, paying respect to that monk and falling at his feet, he said: "Noble one, I wish to be ordained and it therefore behooves you to show compassion and ordain me." The monk asked: "Sir, have you been given permission by your parents?", and he replied: "I have not." The monk said: "Go now, sir, seek your parents’ permission. We do not, indeed, ordain a person that has not been given his parents’ consent." He replied: "I shall do so."

[12] tataḥ suvarṇavarṇaḥ kumāraḥ saṃsārabhayodvi(2)gnamanāḥ svaniveśanaṃ gatvā mātuḥ pādayor nipatya kathayaty ambānujānīhi māṃ pravrajāmi svākhyāte dharmavinaye | iti śrutvāsya mātā paramaviṣādam āpa(4)nnā | urasi prahāraṃ dattvā kathayati | putra tvam me ekaputrakaḥ priyo manāpaḥ (5) kānto ’pratikūlo manorathaśataiḥ pratilabdhaḥ | kathan nāma tvaṃ mām apahāya pravraja(1)sīti | sa kathayaty ambāvaśyaṃ bhāvī priyaviprayogas tad anujānīhi māṃ pravrajāmi svākhyāte (2) dharmavinaya iti | tasya śrutvā mahān samvego jātaḥ sā bāṣpagadgadakaṇṭhī provā(3)ca | putra mā māṃ trir api vakṣyasi | mā me uṣṇaṃ śoṇitaṃ mukhād āgami(4)ṣyatīti | sā saṃlakṣayati | yādṛśo ’sya vyavasāyo na śakṣyam evaṃ mayā nivāra(5)yitum | upāyasamvidhānaṅ karomīti | tataḥ sā kathayati | putra tava pitā buddhaśāsane kā(1)rāñ kariṣyātīti mahāsamudram avatīrṇaḥ | sa yāvan nāgacchati | tāvat tvān nānujānāmi | (2) yady asāv āgata tvām anujñāsyati pravrajiṣyasīti | sa mātṛbhaktaḥ saṃlakṣaya(3)ti | yadi bhūyo ’py enāṃ vakṣyāmi kadācid eṣā mahāntaṃ samvegam āpasyate | tad yā(4)van me pitā nāgacchati tāvat tiṣṭhāmīti | sa tuṣṇīm avasthitaḥ | yadā ca suvarṇavarṇaḥ (5) kumāro vīthīm avatarati | tadā lokas tasya rūpodāryasampadaṃ dṛṣṭvā nirīkṣamāṇo na_(1)atra tṛptim upayāti | sa mahājanakāyasya vallabho jātas tasya rūpaudārya sampadā samākṛṣṭa(2)manaso ’tyantaṃ kāmavimukhatāṃ dṛṣṭvā mātā saṃlakṣayati | dhik kaṣṭaṃ yādṛśo ’sya vya(3)vasāyas tadāpy eṣa mām apahāya pravrajiṣyatīti | tato nityaṃ śaṅkitamanasā (4) tasyānukūlaṃ pravartitum ārabdhā ||

de nas gźon nu gser mdog ’khor bas ’jigs śiṅ skyo ba’i yid daṅ ldan pas raṅ gi khyim du doṅ ste ma’i rkaṅ ba la gtugs nas yum mkhyen par mdzod cig |bdag ni legs par gsuṅs (7) pa’i chos ’dul ba la rab tu ’byuṅ ṅo || de skad ces smras pa thos pa daṅ ma śin tu mya ṅan gyis gduṅs te | braṅ brduṅs nas smras pa | bu khyod ni ṅa’i bu gcig pa | sdug pa | yid du ’oṅ ba | mdzes pa | rjes su mthun pa | yid la re ba rgyas pa thob pa yin na khyod ji ltar (176b1) ṅa yaṅ spaṅs nas rab tu ’byuṅ || des smras pa | yum sdug pa rnams daṅ ni ṅes par ’bral bar ’gyur te | de mkhyen par mdzod la bdag legs par gsuṅs pa’i chos ’dul ba la rab tu dbyuṅ bar rjes su gnaṅ bar mdzad du gsol | des thos pa daṅ yid la (2) gduṅ ba chen po skyes nas de mchi mas brnaṅs bźin du smras pa | bu ṅa khrag dron mo kha nas skyug par ’gyur gyi la na gsum gyi bar du de skad ma zer cig | des yaṅ bsams pa | ’di’i ’bad pa ’di lta bu las na ṅas bzlog par mi nus kyis thabs śig sbyar bar (3) bya’o sñam mo || de nas des smras pa | bu khyod kyi pha ni saṅs rgyas kyi bstan pa la bya ba bya’o sñam nas rgya mtsho chen por źugs kyi de ji srid ma ’oṅs pa de srid khyod la rjes su mi gnaṅ ṅo || gal te ’oṅs na khyod rjes su gnaṅ nas rab tu dbyuṅ bar bya’o || de ma la gus pa (4) yin pas bsams pa | gal te yaṅ ’di la smras na ni brgya la ’di gduṅ pa śin tu chen po skye bar ’gyur gyi | ji srid ṅa’i pha ’oṅs pa de srid du ’dug par bya’o sñam nas de caṅ mi smra bar ’dug go || gaṅ gi tshe gźon nu gser mdog tshoṅ ’dus su rgyu ba na de’i tshe de’i (5) gzugs phun sum tshogs pa rgya chen po mthoṅ ba daṅ ’jig rten pa rnams bltas kyaṅ ṅoms par ma gyur te | de skye bo’i tshogs maṅ po’i yid du ’oṅ bar gyur to || de’i gzugs phun sum tshogs pas yid draṅs kyaṅ ’dod pa la śin tu rgyab kyis phyogs par mthoṅ (6) nas mas bsams pa | kyi hud ’di’i ’bad pa ’di lta bu ’dis ni ṅa spaṅs nas rab tu ’byuṅ bar ’gyur ro sñam mo || de nas rtag tu dogs pa daṅ bcas pas rjes su mthun par ’jug par brtsams so ||

[12] Thereupon, the lad Suvarṇavarṇa, his mind disturbed by the fear of transmigration, went home and, falling at his mother’s feet, said: "Mother, give me permission; I wish to be ordained in the well preached doctrine and discipline." Hearing this, his mother became greatly dejected and, beating her breast, said: "Son, you are my only child, beloved, charming, handsome, not obstinate and obtained with hundreds of wishes. How, indeed, will you leave me and become ordained?" He replied: "Mother, there must necessarily be separation from beloved ones; therefore, give me permission, I will become ordained in the well preached doctrine and discipline." Upon hearing this, great anxiety arose in her and, her voice choked with tears, she said: "Son, do not ask me thrice, lest hot blood comes forth from my mouth." She deliberated: "His determination is such that it will not be possible for me to stop him. I will contrive an expedient." She then said: "Son, your father set out to sea with the thought of doing homage to the teaching of the Awakened One. I will not give you permission until such time as he returns. If, upon his return, he gives you permission, you may become ordained." He, being devoted to his mother, deliberated: "Should I ask her again, she will perhaps enter into great anxiety. I will, therefore, wait as long as my father does not arrive." He remained silent. Whenever the lad Suvarṇavarṇa made his appearance in the street, seeing the excellence of the nobility of his figure, the people looking at him found no satisfaction. He became dear to the great mass of people. Seeing his extreme aversion to pleasures, though himself attractive on account of the excellence of the nobility of his figure, his mother reflected: "Ah! Alas! his determination is such that he will leave me and become ordained." Thereafter, constantly apprehensive, she began to behave agreeably towards him.

[13] suvarṇavarṇaḥ kumāro ’bhīkṣṇam paṇḍitān śramaṇā(5)n brāhmaṇān sevate | sa tatra yat subhāṣitaṃ mokṣamātrānukūlaṃ śṛṇoti | tatpustake ’bhilikhati | (1) divākarasya ca sārthavāhasya rājagṛhān nagarād bahir udyānaṃ puṣpaphalasalilasampannaṃ | tataḥ suva(2)rṇavarṇaḥ kumāras tat paitṛkam udyānaṃ dine dine gatvā subhāṣitapustakaṃ vācayaṃs (3) tiṣṭhati | tena khalu samayena rājagṛhe nagare kāśisundarī nāma veśyā (4) prativasati | strīrūpayauvanasampannā mahājanavallabhā rājñaś cājātaśatroḥ (5) pracaṇḍanāmāmātyas tasya rājño ’tyartham bahumataḥ | sa kāśisundaryāṃ dārikāyām atya(1)rtaṃ saṃraktacittas tayā saha dine dine svam udyānaṅ gatvā ratikrīḍām anubhavati |

gźon nu gser mdog ni yaṅ daṅ yaṅ du mkhas pa daṅ (7) dge sbyoṅ daṅ bram ze rnams la rten par byed ciṅ | de der legs par bśad pa thar ba’i lam daṅ rjes su mthun par gaṅ daṅ gaṅ thos pa de daṅ de glegs bam la ’dri’o || rgyal po’i khab kyi groṅ khyer gyi phyi rol na ded dpon ñi ma’i skyed mos tshal me tog daṅ | ’bras (177a1) bu daṅ | chu phun sum tshogs pa źig kyaṅ yod pa daṅ | de nas gźon nu gser mdog pha’i skyed mos tshal der ñin re źiṅ soṅ nas legs par bśad pa’i glegs bam dag klog ciṅ ’dug go || yaṅ de’i tshe rgyal po’i khab kyi groṅ khyer na ka śi mdzes dga’ (2) mo źes bya ba’i bud med smad ’tshoṅ ma gzugs daṅ laṅ tsho daṅ sgyu rtsal phun sum tshogs pa | skye bo maṅ po’i sñiṅ du sdug pa źig gnas pa daṅ | rgyal po ma skyes dgra’i blon po rab gtum źes bya ba rgyal pos śin tu bkur ba de bu mo ka śi mdzes dga’ mo la śin tu yaṅ sems (3) chags pas ñin re źiṅ raṅ gi skyed mos tshal du soṅ nas de daṅ lhan cig rtse źiṅ dga’ la dga’ mgur spyod par gyur to ||

[13] The lad Suvarṇavarṇa constantly attended upon learned men, ascetics and Brāhmaṇas. Whatever excellent sayings con-formable to the path of liberation he heard, he wrote them down in a book. The caravan leader Divākara had a park full of flowers, fruits and water, outside the city of Rājagṛha. The lad Suvarṇavarṇa went daily to that park of his father and remained there reciting his book of excellent sayings. Now, at that time, there lived in the city of Rājagṛha a courtesan by the name of Kāśisundarī. Full of beauty and youth, she was dear to the populace. King Ajātaśatru, too, had a minister, Pracaṇḍa by name, whom he highly esteemed. His mind exceedingly enamoured of the maiden Kāśisundarī, he (the minister) went with her daily to his own park and enjoyed amorous sport.

[14] yā(2)vad apareṇa samayena kāśisundarīdārikā sarvālaṅkāravibhūṣitā rājagṛ(3)hān nirgatya pracaṇḍasyāmātyasyodyānaṃ saṃprasthitā | suvarṇavarṇaś ca kumāro rā(4)jagṛhān nagarān nirgatya svam udyānaṅ gacchati | adrākṣīt kāśisundarī dārikā (4) suvarṇavarṇaṃ kumāram atyantam abhirūpaṃ darśanīyaṃ prāsādikaṃ sarvāṅgapratyaṅgopetam uttapta(1)suvarṇavarṇayā varṇapuṣkalatayā samanvāgataṃ | sarvajanamanonayanaharaṃ suvarṇavarṇapītair vastrai(2)r avaguṇṭhitavigrahaṃ dṛṣṭvā ca punar asyā etad abhavat | aho rūpaudāryasa(3)mpadaḥ | aho varṇapuṣkalatā kṛtabhāgyā sā nārī yasyā eṣa bharttā bhaviṣyatī(4)ti | sā tasmin atyantam ākṣiptā saṃlakṣati | mandabhāgyā sā nārī sā īdṛśena (5) puruṣeṇa sārddhaṃ ratikrīḍān nānubhavati | vayaṃ rūpajīvinyaḥ | sādhāraṇapuruṣāṇā(1)m eṣa ca kumāraḥ pratyagrayauvanasamanvāgataḥ | yan nv aham enaṃ tathā pralobhayeyaṃ yathā (2)mamānena saha saṃyogo bhaved iti | sā tasya purataḥ sthitvā nimittam upadarśa(3)yitum ārabdhā | sa mahātmā prakṛtyaiva kāmavimukhatvān nirvāṇapravaṇatvād vā ca (4) na tāṃ samanvāharati |

ci tsam na dus gźan źig gi tshe bu mo ka śi mdzes dga’ mo rgyan thams cad kyis brgyan te rgyal po’i khab nas byuṅ nas blon po rab gtum gyi skyed mos tshal (4) du chas pa daṅ | gźon nu gser mdog rgyal po’i khab kyi groṅ khyer nas byuṅ ste | raṅ gi skyed mos tshal du ’gro ba bu mo ka śi mdzes dga’ mos bltas pa daṅ | gźon nu gser mdog śan tu yaṅ gzugs bzaṅ ba | blta na sdug pa | mdzes pa | yan lag daṅ ñid (5) lag thams cad daṅ ldan pa | skye bo thams cad kyi yid daṅ mig ’phrog la | gser mdog can gyi gos ser po lus la gyon pa mthoṅ ba daṅ | yaṅ de ’di sñam du sems te | e ma’o gzugs phun sum tshogs pa rgya che ba | e ma’o kha dog śin tu rgyas pa ’di lta bu bud med (6) gaṅ gi khyor gyur pa de ni skal pa bzaṅ po byas pa yin no sñam du sems śiṅ | de de la sems śin tu źen pas rtog ciṅ gaṅ ’di lta bu’i skyes bu daṅ lhan cig dga’ źiṅ rtse ba ma myoṅ ba’i bud med de ni skal pa chuṅ ba yin no || yaṅ bsams pa | bdag ni gzugs kyis ’tsho (7) ba | skyes bu rnams kyi thun moṅ du gyur pa yin la | gźon nu ’di ni laṅ tsho la bab pa daṅ ldan pa yin gyi ma la bdag ’di daṅ lhan cig kun du sbyor bar ’gyur ba de ltar brid par bya’o sñam nas de de’i mdun du ’dug ste | bud med kyi steg pa’i mtshan ma dag bstan par (177b1) brtsams pa daṅ | bdag ñid chen po de raṅ bźin gyis ’dod pa la rgyab kyis phyogs śiṅ mya ṅan las ’das pa la gźol bas de la sems gtod par ma gyur pa daṅ |

[14] Later, on another occasion, the maiden Kāśisundarī, adorned with all ornaments, departing from Rājagṛha proceeded to the park of the minister Pracaṇḍa. The lad Suvarṇavarṇa, too, departing from the city of Rājagṛha went to his own park. The maiden Kāśisundarī saw the lad Suvarṇavarṇa who was exceedingly handsome, charming and pleasant. Endowed with all the major and minor limbs, he was possessed of an excellence of complexion, the colour of purified gold. He captivated the eyes and minds of all people. His body was covered with golden-yellow garments. Having seen him, it occurred to her thus: "Ah! the nobility of his figure! Ah! the excellence of his complexion! Fortunate is that woman whose husband he will become." Become exceedingly attracted towards him, she reflected: "Unfortunate is that woman who does not enjoy amorous sport with such a man. We make a living by the beauty of our figure, and are common to all men. This lad is in the bloom of youth. What if I so entice him that there would ensue a union between him and myself." She stood before him and began to show intimations of her desire. But that magnanimous one, as he was by very nature averse to pleasures and as he was prone to Nirvāṇa, did not pay heed to her.

[15] sā saṃlakṣayati nūnam eṣa lajjīyate | teneha māṃ na sama(5)nvāharaty eṣa codyānaṃ samprasthito ’ham api tatraiva gacchāmi | tatra cainaṃ pracchanne pralobhayiṣyāmī(1)ti sā tasya pṛṣṭhato ’nubaddhā suvarṇavarṇena kumāreṇopalakṣitā (2) tenāgrataḥ praviśya tasyodyānasya dvāraṃ baddhaṃ | kāśisundarī dārikā kathayati | kumāra (3) katham evaṃ yujyate | ahaṃ tvām uddiśyāgatā | na yuktaṃ tava mayy evaṃ naiṣṭhuryam upadarśayitum iti |(4) sa naiva tasyāḥ prativacanaṃ dadāti | sā saṃlakṣayati | dvābhyām atra bhavitavyaṃ | atha (5) vātyantaṃ kāmair anarthī | athavā mahatā dainyenāvaṣṭabdhaḥ | sarvathā na śakyam eṣa mayā rūpeṇa vā vacasā vā ārādhayituṃ sparśenainam ārādhayiṣyāmi | eṣa ca māṃ dṛṣṭvā dvāraṃ badhnāti | ka upāyaḥ syād yenāham enaṃ pracchannam āsādayeyaṃ | atha vāpratisaṃviditam evāsya śvaḥ prathamataram āgatya etam udyānaṃ praviśya sthāsyāmi parata enam āgatam āliṅganādibhiḥ gātrasaṃsparśanais tathārādhayiṣyāmi yathā me vaśago bhaviṣyatīti | saivam anuvicintya pratinivṛtya nagaraṃ praviṣṭā | taṃ ca divasaṃ pracanṇḍasyāmātyasyodyānaṃ na gatā ||

des bsams pa ’di ni ṅes par ṅa la mi sems pa ni ṅo cha ba yin gyi | yaṅ ’di skyed mos tshal du ’gro bas (2) ṅa yaṅ de ñid du soṅ la der ’di lkog tu brim par bya’o sñam nas de de’i phyi bźin ’braṅ ba daṅ | gźon nu gser mdog gis śes nas de’i sṅon du skyed mos tshal du źugs te sgo bcad do || bu mo ka śi mdzes dga’ mos smras pa | gźon nu bdag ni khyod la bsams te ’oṅ na (3) khyod ’di lta bu’i raṅ bźin ṅan pa ston par byed pa ni rigs pa ma yin no źes smras kyaṅ | des de la tshig gi lan ma blan pa daṅ | des bsams pa | ’di la rgyu gñis yod de | śin tu ’dod pa don du mi gñer ba’am | yaṅ na ches bzaṅ ba gźan źig la źen pa yin te | (4) rnam pa thams cad du ’di la ṅa’i gzugs sam tshig gis mgu bar byed mi nus kyi ’di la reg pas mgu bar bya’o sñam nas | ’dis ṅa mthoṅ nas sgo bcad na gaṅ źig gis ’di klog tu chags par ’gyur ba’i thabs ci źig yod | yaṅ na ’di ṅas śes kyis naṅ par ’di’i (5) ches sṅon du soṅ la skyed mos tshal du ’dug gi | phyis ’di ’oṅs pa daṅ ’khrig pa la sogs pa’i lus kyi reg pa rnams kyis ji ltar ṅa’i dbaṅ du ’gyur ba de ltar mgu bar bya’o sñam mo || de de ltar rjes su sems śiṅ slar log nas groṅ khyer du źugs te | ñi ma de la (6) ra ba gtum gyi skyed mos tshal du ma soṅ ṅo ||

[15] She reflected: "Surely, he is shy; so he does not pay heed to me here. He is proceeding to the park. I, too, will go there. There I will secretly entice him." She followed behind him and was perceived by the lad Suvarṇavarṇa. He entered ahead and fastened the door of that park. The maiden Kāśisundarī said: "Lad, how is it proper thus? I have come for your sake. It is not proper for you to show such severity towards me." He did not give her a reply at all. She reflected: "There are two probable reasons: either he has absolutely no use of pleasures or he is seized by a great affliction. It is not at all possible for me to gratify him with my figure or with speech; I will gratify him through the sense of touch. He, however, fastens the door on seeing me. What means is there whereby I could meet with him secretly? Perhaps, unknown to him I will come beforehand tomorrow, enter the park and remain there. When he arrives later, I will so gratify him with the touching of his limbs in the form of embraces, etc., that he will become dependent on me." Thinking thus, she turned back and entered the city. That day she did not go to the park of the minister Pracaṇḍa.

[16] pracaṇḍo ’py amātyaḥ sve udyāne tām udīkṣamānaś ciraṃ parikhinnaḥ sūryasyāṣṭaṃgamanakālasamaye nagaraṃ praviṣṭas tena sve gṛhe kāśisundaryā dūto ’nupreṣitaḥ kim arthaṃ tvam adya mamodyānaṃ nāgateti | kāśisundarī dārikā vyākṣepaṃ kṛtavatī āryaputrādya me śirorujātīva bādhate yenodyānaṃ nāgateti | mitrāmitramadhyamo lokas tasyāpareṇākhyātaṃ | na tasyāḥ śirorujā bādhate ’pi tv eṣā suvarṇavarṇasya kumārasya sakāśam udyānaṃ gatā | tasmād udyānān mayā pratyāgacchantī dṛṣṭeti | śrutvā pracaṇḍasyāmātyasya krodhaparyavasthānam utpannaṃ | tataḥ saṃlakṣayati tādṛśam anarthaṃ kariṣyāmi | yathā śvaḥ kāśisundarī dārikā na bhaviṣyati | suvarṇavarṇaś ca kumāra iti | pratikruṣṭaṃ caitad vairāṇāṃ yad uta strīvairam iti | sa krodhāgninā dahyamānahṛdayas tān niśāṃ kṛcchreṇātināmitavān | tataḥ prabhātāyāṃ rajanyām anyatamam āptapuruṣam āmantrayate | khaḍgam gṛhāṇa rājagṛhād bahir udyānaṃ gamiṣyāmi tatrāsti me kiṃcid ātyayikaṃ prayojanam ity evaṃ svāminn iti sa puruṣaḥ khaḍgam ādāya tasya pṛṣṭhato ’nubaddhas tataḥ pracaṇḍo ’mātyas tena puruṣeṇa sārdhaṃ rājagrān nirgatya divākarasya sārthavāhasyodyānaṃ praviśyāvasthitaḥ ||

blon po rab gtum yaṅ raṅ gi skyed mos tshal du de yun riṅ du rtog pas yoṅs su dub pa daṅ ñi ma nub pa’i dus su groṅ khyer du źugs nas de raṅ gi khyim nas ka śi mdzes dga’ mo la ci’i phyir khyed deṅ ṅa’i skyed mos tshal du (7) ma ’oṅs źes pho ña btaṅ ba daṅ | bu mo mdzes dga’ mos rje’i sras deṅ ni bdag deṅ glad nad kyis śin tu gduṅs pa gaṅ yin pa des khyed kyi skyed mos tshal du ma ’oṅs źes bslus so || ’jig rten na ni mdza’ mo daṅ | dgra daṅ | tha mal pa yod pas | gźan źig (178a1) gis smras pa | de la ni glad pa’i nad kyis gzir ba med de | gźan du na ’di gźon nu gser mdog gi skyed mos tshal de nas slar ’oṅs ba mthoṅ ṅo źes smras pa thos pa daṅ | ’di ltar bud med kyi yul nas byuṅ ba’i śa khon ni śa khon gyi tha chad (2) yin pas blon po rab gtum khro bas kun tu ’khrugs par gyur nas bsams pa | ci nas kyaṅ bu mo ka śi mdzes dga’ mo daṅ gźon nu gser mdog gñi ga med par ’gyur bde lta bu’i gnod pa bya’o sñam ste | () de khro ba’i mes sñiṅ bsrags bźin du mtshan mo sdug (3) bsṅal bas ’da’ bar byas so || de nas mtshan mo ’das te nam laṅs pa daṅ skyes bu yid brtan du ruṅ ba źig bos te smras pa | rgyal po’i khab kyi phyi rol gyi skyed mos tshal du ’deṅ | de raṅ la śin tu ched che ba’i dgos pa źig yod kyi ral gri thogs śig | des kyaṅ blon po (4) de bźin du bgyi’o źes smras te | skyes bu de ral gri thogs nas de’i phyi bźin du ’braṅs so || de nas blon po rab gtum skyes bu de daṅ lhan cig tu rgyal po’i khab kyi groṅ khyer nas byuṅ ste ded dpon ñi ma’i skyad mos tshal du źugs nas gnas so ||

[16] The minister Pracaṇḍa, too, waited a Long time for her in his park and, being exhausted, entered the city at the time of sunset. He sent a messenger to her house asking Kāśisundarī: "Why did you not come to my park today?" The maiden Kāśisundarī made an excuse saying: "Sir, I did not come to the park, as a headache pains me much today." People being friendly, hostile or neutral, one of the latter said: "A headache pains her not; but rather she had gone to the park, to the presence of the lad Suvarṇavarṇa. I saw her returning from his park." On hearing this, the minister Pracaṇḍa became full of anger and reflected: "I will do such harm that, tomorrow, the maiden Kāśisundarī will cease to exist, so will the lad Suvarṇavarṇa, too." Thus, of enmities, that begotten of women is despicable. His heart consumed by the fire of wrath, he spent that night miserably. At daybreak he summoned a trusted man saying: "Take your sword. I am going to the park outside Rājagṛha. I have some important business there." Saying "So be it", that man took his sword and followed behind him. Thereupon, the minister Pracaṇḍa departed from the city of Rājagṛha with that man and, entering the park of the caravan leader Divākara, remained there.

[17] kāśisundary api dārikā vicitravastrālaṃkārālaṃkṛtaśarīrā rājagṛān nāgarān nirgatya divākarasya sārthavāhasyodyānaṅ gatā | sā tatra praviṣṭā yāvat paśyati praca(2)ṇḍam amātyaṃ dṛṣṭvā ca punaḥ saṃtrastā | saṃlakṣayaty eṣa prakṛtyaiva pracaṇḍo niyataṃ (3) me ’dya mahāntam anarthaṅ karotīti pratinivarttitukāmābhūt | tataḥ pracaṇḍo ’mātya(4)s tāṃ dṛṣṭvā krodhāgnijvalitamanās triśikhāṃ lalāṭe bhṛkurṭiṃ kṛtvā pradhāvitas tatas tāṃ (5) sarabhasaṃ keśeṣu gṛhītvā nirdayam avāṅmukhīṃ pṛthivyāṃ pātayitvā samākṛṣṭavān evañ cā(1)ha tvam ihāgatya suvarṇavarṇena kumāreṇa sārddhaṃ paricārayasi | mama caivaṅ kathayasi | śi(2)rorujātīva me bādhate | yena tvatsakāśaṇ nāgateti | tad adya te tādṛśam maryā(3)dābandhāṃ karomi yena punar na bhavatī jīvalokaṃ drakṣyati | suvarṇavarṇena kumā(4)reṇa sārddhaṃ paricārayiṣyāmīti | tac chrutvā kāśisundarī dārikā tadākarṣa(5)ṇaparākarṣaṇajaṃ duḥkham agaṇayitvā maraṇabhayabhītā bāṣpoparuddhyamānagadagadaka(1)ṇṭhī hā idānīn na bhaviṣyāmīti | kampamānagātrī pracaṇḍasyāmātyasya pādayor nipatya ka(2)ruṇadīnavilamvitair akṣarair uvāca prasīdatv āryaputro nārhasi māṃ praghātayitum iti (3) nityāparādho mātṛgrāmaḥ | itaḥ prabhṛti na bhūya evaṅ kariṣyāmi | yāvajjīvan te dāsī (4) bhaviṣyāmi | tad alam anena sāhasena prayaccha jīvitam iti | tasya durātmana evaṃ karu(5)ṇadīnavilamvitair akṣarair ucyamānasya krodhāgnir vardhata eva | tatas taṃ sahāyakam uvāca śīghra(1)m asyā anena khaḍgenotkṛttamūlaṃ śiraḥ kṛtvā pṛthivyān nipātayety ||

bu mo ka śi mdzes dga’ (5) mo yaṅ lus la gos daṅ rgyan sna tshogs kyis brgyan te rgyal po’i khab nas byuṅ nas ded dpon ñi ma’i skyed mos tshal du soṅ ste | de der źugs pa daṅ ji tsam na blon po rab gtum mthoṅ ba daṅ slar kun du skrag pas bsams pa | ’di ni raṅ bźin gyis gtum pas ṅes par deṅ ṅa (6) la gnod pa chen po byed par ’gyur ro sñam nas slar log par ’dod pa daṅ | de nas blon po rab gtum gyis mthoṅ nas khro ba’i mes yid bsregs nas dpral par khro gñer gsum bsdus te śin tu brgyugs so || de nas tsham tshom med par de’i skra nas bzuṅ nas sñiṅ rje med pas (7) mgo thur du sa la bsgyel te bśal bźin du ’di skad ces smras te | khyod ’dir ’oṅs nas gźon nu gser mdog daṅ lhan cig dga’ mgur spyad nas | ṅa la glad ba na bas śiṅ tu gzir te des khyed kyi gan du ma ’oṅs so źes smra ’am | ṅas deṅ gaṅ gis slar yaṅ ’tsho ba’i (178b1) ’jig rten mthoṅ źiṅ gźon nu gser mdog daṅ lhan cig dga’ mgur spyod par mi ’gyur ba de lta bu’i chad pa gcad par bya’o || bu mo ka śi mdzes dga’ mos de thos pa daṅ | phan tshun drud pa’i sdug bsṅal la ma bsams par mchi mas brnaṅs bźin skad ’dar bźin du kyi (2) hud da ni ’tsho bar mi ’gyur ro sñam nas lus ’dar bźin du blon po rab gtum gyi rkaṅ pa gñis la gtugs te | sñiṅ rje rje skad du gcom chuṅ ṅus tshig re re nas smras pa | rje’i sras bzod par mdzod cig |bdag ni gsad par ’os pa ma lags te | bud med kyi yul ni rtag (3) tu skyon daṅ bcas pa lags kyis deṅ nas brtsams nas slan chad ’dir ci yaṅ mi bgyid kyi | ji srid ’tsho’i bar du khyed kyi ’baṅs mo bgyid kyis ma brtags pa ’di ma mdzad par srog stsol cig | raṅ bźin ṅan pa de de lta bu’i sñiṅ rje rje skad du gcom chuṅ dus tshig re re nas (4) smras kyaṅ khro ba’i me ’phel ba ñid do || de nas de’i grogs po’i skyes bu la smras pa | ral gri ’dis ’di’i mgo druṅs nas myur du chod la sal ltuṅ bar gyis śig ces smras pa daṅ |

[17] The maiden Kāśisundarī, too, her body decked with various garments and ornaments, departing from the city of Rājagṛha went to the park of the caravan leader Divākara. When she entered there, she saw the minister Pracaṇḍa and, terrified on seeing him, reflected: "As he is fierce by very nature, he will surely do me great harm today." She desired to turn back. Thereupon, the minister Pracaṇḍa saw her and his mind ablaze with the fire of anger, contracted his brows in triple folds upon his forehead and ran towards her. Then, quickly seizing her by her hair, he unmercifully hurled her upon the ground face downwards, dragged her, and said thus: "You come here and amuse yourself with the lad Suvarṇavarṇa, but to me you say: ’I did not come to you as a headache pains me much today’. Therefore, I will employ such a restraint upon you today that your Ladyship will never again see the world of the Living or amuse yourself with the lad Suvarṇavarṇa." On hearing this, the maiden Kāśisundarī, discounting the pain arising from his dragging her to and fro, terrified by the fear of death, with her voice faltering on account of being choked with tears, thinking "Alas, now I will cease to exist", and trembling in her limbs fell down at the feet of the minister Pracaṇḍa and spoke to him in pathetic, sad and hesitant words: "Let my master be pleased. It does not behove you to kill me. Womankind is ever full of faults. Hence-forth, I will act thus no more, I will be your slave to the end of my life. Enough, therefore, of this rashness; grant me my life." Though being spoken to thus in pathetic, sad and hesitant words, the fire of anger of that wicked man did, indeed, increase. He said to the man that accompanied him: "Quickly cut off her head completely with this sword and cast it upon the ground."

[18] atha sa puruṣas tasya durā(2)tmano ’nyāyavaco duraktam upaśrutya kampitum ārabdhaḥ | cintayati ca | aho nairghṛṇya(3)m eṣā hi strī bahuprakāram asyopayuktā | tat kathan nāma svalpasyāparādhasyārthe (4) praghātayitum icchati | aho vayam api jīvikābhayabhītā yena nāmāsyāśīviṣaprakhyasya puruṣādhamasya pārṣve tiṣṭhāmaḥ | sarvathāhaṃ mahāsaṅkaṭam anupraviṣṭaḥ | kim atra prāpta(1)kālaṃ atha vā sphuṭam enaṃ vakṣyāmi kadācid eva sphuṭam ucyamānaḥ pratinivartetāsmāt pāpakād asaddha(2)rmād iti | viditvā samvignamanās tasyāś ca striyās tair atikaruṇair vilāpair dravīkṛtasantā(3)no bāṣpāmbupariplutaq_īkṣaṇaḥ kṛtakarapuṭaḥ pracaṇḍam amātyam uvāca | prasīda(4)tu svāmī nārhasi mām evaṃvidhe ’kārye niyojayitun nāhaṃ niṣādo nāpi vadhyaghā(5)takaḥ kathaṃ hi nāma yat karmma vadhyaghātakānām api notsahate manas tatkarmaṇi pratārayati (1) māṃ svāmī | eṣā ca strī prakāśātyartham abhirūpā darśanīyā prāsādikā sarvakalābhijñā rājagṛha(2)nivāsino nānādigdeśābhyāgatasya ca vidagdhajanasyātīva vallabhā | sāmānyam idaṃ (3) manuṣyāṇāṃ ratisthānaṃ | kathaṃ hi nāma svāmin prajñātamanuṣyasya vicakṣaṇasyāsmi(4)nn anunayasthāne dveṣa utpannas tad alam īdṛśena lokadvayavirudhāvāhakena vyava(5)sāyena | prasīda nārhasi mām ātmanañ cānena duścaritāgninā dagdhum | api ca svāmin |

de nas skyes bu des bdag ñid ṅan pa de’i rigs pa daṅ mi ldan pa’i tshig ṅan pa thos pa (5) daṅ ’dar bar gyur ciṅ bsams pa | kye ma’o sñiṅ rje med pa | bud med ’di ni ’dis rnam pa du maṅ rjes su loṅs spyod na de ji ltar ñes pa chuṅ ṅu’i phyir gsod par ’dod | kye ma’o ṅa yaṅ ’tsho ba’i ’jigs pa daṅ skrag pas skyes bu tha ma sbrul gyi dug daṅ mtshuṅs pa’i gan (6) du gnas par byed | ṅa ni rnam pa thams cad du ñam ṅa ba chen por źugs so || ’di ji ltar bsgrub par bya | yaṅ na gsal bar smra bar bya’i || gal te gsal bar smras na sdig pa daṅ chos ma yin pa las ldog kyaṅ srid do sñam nas kun du skyo ba daṅ | de la bud med de śin (7) tu sñeṅ rje bas rgyud źi bar byas pas mig mchi mas kheṅs pa daṅ thal mo sbyar te | blon po rab gtu ma la smras pa | jo bo bzod par mdzod cig |’di lta bu’i bya bam yin pa la bdag sbyar ba ni mi rigs so || bdag ni brtse ba med pa ma lags te | gsod ma pa yaṅ (179a1) ma lags na ji ltar na bdag gsod ma rnams kyaṅ byed par spro ba ma yin pa’i las gaṅ yin pa de la bdag pos bcud dam | bud med ’di yaṅ śin tu gzugs bzaṅ ba | blta na sdug pa | mdzes pa| sgyu rtsal śes par grags pa rgyal po’i khab na gnas (2) pa rnams daṅ | phyogs gźan nas lhags pa’i skye bo mkhas pa rnams kyi sñiṅ du sdug pa | ’di ni mi rnams kyi thun moṅ gi dga’ ba’i gnas su gyur pa lags na | bdag po śes rab daṅ ldan źiṅ mkhas pa’i mi rnams rjes su chags pa’i gnas ’di la sdaṅ bar ji ltar byed (3) ’di lta bu’i ’jig rten gñi ga daṅ ’gal bar gyur pa’i rtsol ba ’di la ldog par mdzod cig | bzod par mdzod la bdag daṅ khyed kyaṅ ñes par spyod pa’i me ’dis bsreg par ’os pa ma yin no || gtso bo gźan yaṅ |

[18] Then, that man having listened to those unjust and harsh words of him who was evil-natured, began to tremble. He thought: "Alas, the pitilessness! This woman was enjoyed by him in many ways, so how, indeed, does he wish to kill her for the sake of a very small offence. Alas! we, too, are terrified by fear for our livelihood whereby, indeed, we remain by the side of this vilest of men that resembles a venomous serpent. In every way, I am in great danger. What is it time for now? Or, I will speak to him openly; being openly spoken to, he might sometimes turn away from this sinful and unlawful act." Having observed thus, distracted in mind, and his thoughts melted by her exceedingly mournful lamentations, he said to the minister Pracaṇḍa with folded palms and his eyes bathed in the water of his tears: "Let my lord be pleased. It does not behove you to command me to perform such an unworthy act. I am neither a hunter nor an executioner; how, indeed, does my master impel me towards that act which the mind of even the executioners cannot endure. Moreover, this celebrated woman is exceedingly beautiful, charming, pleasant, and conversant with all the arts. She is dear to the clever people resident in Rājagṛha as well as those arrived from regions in the various quarters. This is a source of pleasure common to all men. How is it indeed, my lord, that in a wise and discerning man enmity has arisen towards an object of respect? Away, therefore, with this resolve that produces impediments in both worlds. Be pleased; it does not behove you to consume me as well as yourself with this fire of misconduct. Moreover, my lord:

śin tu gźon pa’i yan lag ’di || gzugs (4) daṅ laṅ tsho rnam brgyan pa ||
’di ni mi yi dga’ ba dag |gzugs daṅ ldan pa bźin du śes || dman źiṅ sñiṅ ni rje rje’i lta’i || sñan pa’i tshig ni ’di dag ges ||
gtso bo khyod la gsol ’debs na || bdag gi yid ni mgu bar mdzod || khyod tshig ’bar bar thos pas (5) na; ;der ni bdag ñid ’dar bar ’gyur ||
gaṅ źig ’di ’dra gsod gyur pa’i || sñiṅ rje med pa su źig mchis || śin tu sñiṅ rje med pa yi || kla klo ’aṅ ’di gsod mi spro na ||
gtso bos bdag yiṅ ji ltar na || mi gsod par ni spro ba skyed || gaṅ źig phyugs kyis (6) mthoṅ na yaṅ || rjes chags chen po skye ’gyur ba ||
de la gaṅ źig mir gyur nas || mtshon gyis ’debs pa bgyid ma mchis || gtso bo śin tu mi bzad pa’i || las ’di mñan pa ’aṅ rigs min na ||
spyod par bgyid pa smos ci ’tshal || de bas bzod pa bdzad (7) pa’i rigs ||

With delicate limbs and full of youth and beauty, she is indeed, methinks, the joy of men, incarnate as it were. (1) With very piteous, sad and sweet words she does request you, my lord; my heart she rends. (2) My heart trembles, now, hearing these raging words of yours. What man of pitiless heart would he be that presumes to kill her? (3) Quite pitiless barbarians even cannot bear to kill her. How, pray, my lord, could my mind bear to kill her? (4) Who, being a human, would strike her with a weapon on seeing whom there arises great regard even in animals? (5) Therefore, be pleased, my lord, it is improper for you even to hear such words, still more so to commit this very terrible deed."(6)

[19] atha sa durātmā vipannāśayatvā(3)d evam api hṛdayagrāhakair vacobhis tena puruṣeṇābhidhiyamāno naiva svaci(4)ttaṃ pratilabhate || saroṣabhrūlatābhaṅgaraudreṇa ca mukhena taṃ puruṣam uvāca || (5) bhoḥ puruṣa kas tavāsyāṃ upary anunayo yan nāma madīyām ājñāṃ vilaṅghya necchasy enāṃ praghātayi(1)tuṃ sarvathā yadi tvam enāṃ praghātayiṣyasīty evaṃ kuśalan no cen na praghātayiṣyasi tavādya (2) jīvitaṃ ca bhaviṣyatīti | tato ’sau puruṣas tasya tat karkaśaṃ vyavasāyaṃ buddhvā (3) bhītaś cintayituṃ pravṛttaḥ | aho paramaśaṅkaṭam anupraviṣṭo ’smi | sa ced asyā(4)jñāṃ na kariṣyāmi niyatam adya māṃ jīvitād vyaparopayiṣyati | yo hi nāmaivaṃvi(5)dhiṃ mātṛgrāmaṃ bahuprakāram upayuktaṃ praghātayitum udyataḥ sa māṃ na praghātayiṣyatīti | kuta (1) etat kathañ ca nāma manuṣyo ’ham ity ātmānam manye | īdṛśyā janapadakalyāṇinyāḥ stri(2)yāḥ śarīre śastraṃ nipātayiṣyāmi | sarvathā kāmaṃ svajīvitavināśo na tv e(3)vāsyāḥ prahāraṃ dāsyāmīti niścayaṃ kṛtavāṃs tasya buddhir utpannā yady ahaṃ khaḍga(4)m ādāya niṣpalāyeyaṃ evaṃ mayā tv ātmā parirakṣito bhaviṣyati | kāśisundarī (5) dāriketi | sa khaḍgam ādāya tasmād udyānād niṣkramya sarvajavena niḥpalānaḥ | pracaṇḍo py a(1)mātyas tasya pṛṣṭhato dvārakoṣṭhaṃ yāvad anubaddhaḥ |

de nas skyes bu raṅ bźin ṅan pas bsam pa ñams pa de la de lta bu’i sñiṅ la bab pa’i tshig sñan pa des smras su zin kyaṅ raṅ gi sems źi ba ma rñed par gyur te | de khros phas smin ma bsdus śiṅ bźin mi sdug pas de la smras pa | kva’i mi khyod ṅa’i tshig las (179b1) ’da’ bar byas te | ’di la khyod rjes su chags par byad nas gsod par mi ’dod dam | rnam pa thams cad du khyod kyis ’di bsad par gyur na legs kyi gal te ma bsad na daṅ khyod kyi srog med par bya’o || de nas skyes bu de de’i tshig rtsub mo’i rtsom pa śes nas ’jigs pas (2) sems pa la źugs par gyur te | kye ma’o bdag ni śin tu ñam ṅa bar gyur te | gal te ’di’i tshig bźin ma byas na ṅes par deṅ bdag ñid srog daṅ bral bar byed de | gaṅ źig ’di lta bu’i bud med rnam pa du mar ñe bar loṅs spyod pa yaṅ gsod par rtsom na deṅ ṅa mi gsod (3) par ga la ’gyur | ci ’di lta bu’e skye bo’i chogs kyi yid du ’oṅ ba’i bud med kyi lus la mtshon gyis ’debs par byed na | bdag ñid mir yaṅ mi ruṅ gi | rnam pa thams cad du raṅ gi srog daṅ bral ba ni bla’i ’di lta bu ’di la snun par mi bya’o źes ṅes par bsams nas yaṅ (4) de’i slar skyes pa gaṅ ’di ral gri khyer la ’bros par bya’i | des ni ṅa’i lus daṅ bu mo ka śi mdzes dga’ mo’i lus kyaṅ yoṅs su bsruṅs par ’gyur ro sñam nas ral gri thogs nas skyed mos tshal nas byuṅ nas baṅ thams cad gtugs pa daṅ bros par gyur ro || blon po (5) rab gtum gyis kyaṅ de’i rjes bźin sgo’i phyi rol gyi bar du bsñegs so ||

[19] Thereupon, that wicked one, on account of his adverse disposition, though being thus addressed by that man with words that captivated the heart, did not regain his senses. With his face fierce on account of the contraction of his eyebrows through anger, he said to that man: "Man! What regard do you have for her that, violating my order, you do not wish to kill her?" In every way, if you kill her it will be good; should you on the contrary not kill her, your life, too, will now cease to be." Then, that man having become aware of that harsh intention of his became frightened and began to reflect: "Alas, I am in extreme danger. If I do not carry out his order, he will certainly deprive me of my life today. Whence could it be that he who is, indeed, prepared to kill such a woman as this who was enjoyed in many ways, will not kill me. How, indeed, can I consider myself as a man and yet cast a weapon upon the body of such a woman, a beauty of the country." He decided : "In every way, I would rather lose my life than give her a blow", and the thought occurred to him: "Should I run away with my sword, I would thus protect myself, and the maiden Kāśidundarī, too." Then, taking his sword and coming out of that park he ran away at full speed. The minister, Pracaṇḍa, chased after him as far as the gate.

[20] tataḥ kāśisundarī dārikā gatapra(2)tyāgataprāṇam ivātmānam manyamano tvaritatvaritam utthāya niḥpalāyāmīti prā(3)kārasamīpam abhigatā | sā coccaḥ prākāraṃ na śaknoti vilaṃghayituṃ | pracaṇḍaś cāmā(4)tyaḥ pratinivṛtya yāvat tasmin pradeśe kāśisundarīṃ dārikān na paśyati | (5) itaś cāmutaś ca vyavalokayitum ārabdho yāvat paśyati prākārasamīpam abhigatāṃ sa tva(1)ritatvaritaṃ tasyāḥ samīpaṃ gantum ārabdhaḥ | tatra ca kṛṣṇasarppo ’vasthitaḥ | tena sā dakṣiṇe ca(2)raṇe daṣṭā sa tāṃ dṛṣṭvā niṣpalānaḥ | kāśisundarī dārikā saṃlakṣayati | eṣaḥ ca (3) pracaṇḍo mām āgatya praghātayiṣyatīti | tadgatamānasā maraṇabhayatrastā na vijā(4)nāti | yathāhaṃ kṛṣṇasarpeṇa daṣṭeti | pracaṇḍaś cāmātyas tam atimuktakalatāgahana(5)m anuprāptaḥ | tatas tena durātmanā nirghṛṇahṛdayena tīvradveṣaparyākulīkṛtamanasā kā(1)śisundarīṃ dārikāṃ tasmād atimuktakalatāgahanād ākṛṣya tasyāḥ śirasi pārṣṇiprahāro dattaḥ | (2) sukumārā sā strī tena prahāreṇa viṣavegena ca mūrcchitā pracaṇḍo ’py amātyas tā(3)n nirīkṣitum ārabdho yāvat paśyati niśceṣṭāṃ bhūmau nipatitāṃ tasyaitad abhavan mṛ(4)teyam idānīṃ gacchāmīti | tataś ca māṃ mā kaścid drakṣyatīti | prākāraṃ vilaṃghyā(5)nyena pathā rājagṛhaṃ praviṣṭaḥ | tena praviśya rājapuruṣāḥ samājñāptā | gacchata divākarasya (1) sārthavāhasyodyānaṃ pratyavekṣadhvam iti | te saṃprasthitāḥ |

de nas bu mo ka śi mdzes dga’ mo bdag ñid srog stor ba slar rñed pa tsam du sems śiṅ riṅs pa riṅs par bros te ra ba’i rtsar phyin pa daṅ | ra ba de yaṅ mtho bas brgal bar ma nus pa na blon po rab gtum (6) slar lag nas ji srid phyogs de na bu mo ka śi mdzes dga’ mo ma mthoṅ nas phan tshun kun du bltas par brtsams pa daṅ | ci tsam na ra ba’i rtsar phyin pa mthoṅ nas riṅs pa riṅs par de’i gan du ’gro bar brtsams so || de na yaṅ sbrul nag po źig gnas te | des bu mo’i rkaṅ pa g-yas (7) pa nas bzuṅ ba daṅ des de mthoṅ nas bros so || bu mo ka śi mdzes dga’ mos bsams pa | blon po rab gtum ’di ’oṅs nas gsod par ’gyur ro sñam pa der gtod pa’i yid daṅ ’chi ba’i ’jigs pas sbrul nag pos zin par ma śes nas aa ti mug ti’i tshaṅ tshiṅ du źugs pa daṅ | (180a1) blon po rab gtum yaṅ aa ti mug ti’i yal ga’i tshaṅ tshiṅ du phyin to || da nas raṅ bźin ṅan pa sñiṅ rje med pa’i sems kyis źe sdaṅ drag pos kun du ’khrugs pa’i yid kyis bu mo ka śi mdzes dga’ mo aa ti mug ti’i yal ga’i tshaṅ tshiṅ nas draṅs te| (2) de’i mgo la rkaṅ pa’i rtiṅ pa daṅ rdog pas bsnun te || bud med de ni śin tu gźan śa can yin pas rdog pas bsnun ba de daṅ dug gi źugs kyis brgyal bar gyur to || blon po rab gtum de lta bar bsams pa daṅ | ci tsam na sems med par sa la ’gyel bar mthoṅ (3) nas de ’di sñam du sems te ’di ni śi zin gyis da ni ’gro bar byas te | ’ga’ źig gis mthoṅ na mi ruṅ ṅo sñam nas ra ba rgal te lam gźan nas rgyal po’i khab tu źugs so || der phyin nas rgyal po’i skyes bu gźan dag cig la smras pa | śes ldan dag soṅ la ded (4) dpon ñi ma’i skyed mos tshal ltos śig |de yaṅ chas so ||

[20] Then, the maiden Kāśisundarī, considering herself as if revived from the dead, arose quickly and went up to the wall (of the park) with the intention of running away. But the wall was high and she was not able to jump over it. The minister, Pracaṇḍa, returned and, not seeing the maiden Kāśisundarī at that place, began to look here and there. When he saw her gone near the wall, he very quickly began to go near her. There was a black serpent there, and she was bitten on her right foot by it. Having seen him (i.e. the minister), it ran away. The maiden Kāśisundarī reflected: "This minister, Pracaṇḍa, upon arriving, will kill me." Her thoughts directed towards him, trembling out of fear of death, and not aware that she was bitten by a black serpent, (she entered a thicket of Atimuktaka creepers). The minister, Pracaṇḍa, arrived at that thicket of Atimuktaka creepers. Then, evil-natured, pitiless at heart, and his mind confused with fierce anger, he dragged the maiden Kāśisundarī from that thicket of Akimuktaka creepers and gave a kick on her head with his heel. Being very delicate, she fainted on account of that blow as well as the effect of the (serpent’s) poison. The minister, Pracaṇḍa, began to observe her. When he saw her fallen senseless upon the ground, it occurred to him : "She is dead, I will now go away." Then, lest someone should see him, he jumped over the wall and entered Rājagṛha by a different route. Having done so, he ordered the king’s officers saying: "Go, examine the park of the caravan leader Divākara." They departed.

[21] suvarṇavarṇaś ca kumāro rājagṛhā(2)n niṣkramya svam udyānam anuprāptaḥ | yāvat paśyati kāśisundarīṃ dārikām ita(3)ś cāmutaś ca samāhṛṣṭāṃ muktakeśīṃ niśceṣṭāṃ bhūmau nipatitāṃ dṛṣṭvā cāsya mahā(4)samvega utpannaḥ | tenopalakṣitaṃ kenāpy eṣā durātmanā nirghṛṇahṛda(5)yena tyaktaparalokena vairānubaddhenāhānīya praghātitā bhaviṣyati | dhik kaṣṭam īdṛśā a(1)pi nāma sattvā bhavanti | ya evaṃvidhe mātṛgrāme nirdayāḥ praharantīti | tena tad udyā(2)naṃ sarvaṃ pratyavekṣitaṃ yāvan na kiñcit paśyati tasyaiva tad abhavad eṣā strī pra(3)jñātā ’sminn udyāne praghātitā | atra na kiñcit paśyāmi | sarvathā (4) durātmanā kenāpi svadaurātmyam antargataṃ prakaṭīkurvatā mana mastake ’yaśo ’śanir nipātita (5) iti | sa caivaṃ samvignamanāḥ kare kapolaṃ dattvā cintāparo vyasthitaḥ |

gźon nu gser mdog kyaṅ rgyal po’i khab nas byuṅ ste skyed mos tshal der phyin pa daṅ | ji srid cig na bu mo ka śi mdzes dga’ mo phan tshun du bśal źiṅ drud pa daṅ | skra grol la sems med par sa la ’gyel (5) bar mthoṅ ba daṅ | de skyo ba chen po skyes par gyur nas des bsams pa ni raṅ bźin ṅan pa sñiṅ rje med pa’i sems ’jig rten pha rol spaṅs pa śa khon daṅ bcas pa su źig gis ’dir khyer te ’oṅs nas bsad par gyur | kyi hud ṅan ciṅ sdug bsṅal te | ’di lta bu’i bud (6) med brtse ba med pas gsod pa’i sems can su źig byuṅ sñam nas skyed mos tshal de thams cad du bltas nas su yaṅ ma mthoṅ ba daṅ | de ’di sñam du sems te | bud med ’di ni kun gyis śes pa yin la | ’di skyed mos tshal ’dir bsad nas ’dir su yaṅ mi snaṅ ba ni (7) rnam pa thams cad du ’ga’ źig gis raṅ gi raṅ bźin ṅan pa spas nas grags pa ma yin pa’i ser ba ṅa’i mgor dbab pa’i phyir des ’dir mṅon du phyuṅ ṅo sñam nas de de ltar mi dga’ bźin du lag pa ’gram pa la gtad de śin tu sems pa la źugs śiṅ ’dug pa daṅ | (180b1)

[21] The lad, Suvarṇavarṇa, too, set out from Rājagṛha and arrived at his own park. When he saw the maiden Kāśisundarī dragged hither and thither, her hair dishevelled, and fallen senseless upon the ground, he was greatly moved. He reflected : "Having been brought here, she has been slain by somebody who is evil-natured, pitiless at heart, has given up all expectation of the future world, and is persistent in his enmity. Oh! alas! There are indeed beings even such as these who would unmercifully strike a woman such as this". He searched that entire park and when he did not see anyone, it occurred to him: "This woman is well-known; she has been slain in this park, and I do not see anyone here. In every way, revealing the evil nature within himself some wicked person has let fall this thunderbolt of disgrace upon my head." Thus distracted in mind he remained lost in thought with his cheek resting upon his hand.

[22] te ca rājapuru(1)ṣāḥ saṃprāptaḥ | praviśya ca tad udyānaṃ pratyavekṣitum ārabdhāḥ | yāvat paśyanti kāśisundarīṃ (2) dārikām itaś cāmutaś ca samāhṛṣṭāṃ muktakeśīṃ niśceṣṭāṃ bhūmau nipatitāṃ | dṛṣṭvā suva(3)rṇavarṇasya kumārasya pūrvakarmavipākasāmarthyān na tāṃ kaścit paricchinatti | (4) yatheyaṃ mūrcchiteti | kintarhi kālagateti | tatas te rājapuruṣāḥ parasparam ūcuḥ | bhava(5)ntaḥ eṣā strī kenāpi praghātiteti | tais tad udyānaṃ sarvaṃ pratyavekṣitaṃ | suvarṇavarṇaṃ (1) kumāraṃ muktvā na kañcid anyaṃ paśyanti | taiḥ suvarṇavarṇaḥ kumāraḥ pṛṣṭaḥ | kumāra eṣā strī ke(2)na praghātiteti | sa kathayati bhavanto ’ham api na jāne mayāpy eṣā eva dṛṣṭe(3)ti |

rgyal po’i skyes bu de rnams kyaṅ phyin nas der źugs te| skyed mos tshal de blta bar brtsams pa daṅ | ji tsam du bu mo ka śi mdzes dga’ mo phan tshun bśal nas drud pa daṅ | skra grol źiṅ sa la drud pa daṅ ’gyel ba mthoṅ ba daṅ | gźon nu gser mdog gi sdon gyi las kyi rnam (2) par smin pa’i stobs kyis de sus kyaṅ ṅes pa ma rñed ciṅ brgyal ba yin nam | ’on te dus byas pa yin par śes par yaṅ ma gyur to || de nas rgyal po’i skyes bu de dag phan tshun du smras pa | śes ldan dag bud med ’di ni ’ga’ źig gis bsad do źes te | de rnams kyis skyed (3) mos tshal kun du bltas nas gźon nu gser mdog ma gtogs pa su yaṅ mthoṅ bar ma gyur pa daṅ | de rnams kyis gser mdog la dris pa | gźon nu bud med ’di sus bsad | des smras pa | śes ldan dag ṅas kyaṅ mi śes te | ’di kho bos kyaṅ ’di kho na ltar mthoṅ (4) ṅo ||

[22] The king’s officers, too, arrived there and having entered it began to search that park. Now they saw the maiden Kāśisundarī dragged hither and thither, her hair dishevelled, and fallen senseless upon the ground. On account of the power of the fruition of the former deeds of the lad Suvarṇavarṇa nobody ascertained whether she was just unconscious or whether she was dead at that time. Then the king’s officers said to one another: "Sirs, this woman has been slain by someone". They searched that whole park and did not see anyone other than the lad Suvarṇavarṇa. They questioned the lad Suvarṇavarṇa: "Lad, who killed this woman?" He replied: "Sirs, I, too, do not know, I, too, saw her just so."

[23] atha te rājapuruṣāḥ parasparaṃ saṃjalpaṃ kartum ārabdhāḥ | bhavanta eṣa kumāro (4) ’tyantavinīto nāsyedaṃ karma saṃbhāvyate | atra ca na kañcid anyaṃ paśyāmaḥ (5) sarvathā paramasaṅkaṭam anupraviṣṭāḥ smaḥ | kathamatra pratipatavyam iti | tatraikaḥ kathayati | (1) bhavanto na vayaṃ paricchettuṃ samarthā | etāṃ striyaṃ kumārañ ca karaṇamaṇḍapaṃ nayāmas tatrāmātyā (2) eva paricchetsyantīti | tatas te rājapuruṣās tāṃ striyaṃ śivikām āropya suvarṇava(3)rṇañ ca kumāram ādāya karaṇamaṇḍapaṅ gatās tatra ca karaṇamaṇḍape pracaṇḍo ’mā(4)tyaḥ pratipattyaivānukūlair vyavahāribhiḥ sārddhaṃ sanniṣaṇṇo ’bhūt | sannipa(5)tito yadbhūyasā tān eva rājapuruṣān āgamayamānas tena te dūrata eva dṛṣṭāḥ | pṛṣṭāś ca (1) bhavantaḥ kim idam iti | tair ākhyātam eṣāsmābhiḥ strī divārakasya sārthavāhasyodyāne kāla(2)gatā dṛṣṭā tañ codyānam asmābhiḥ pratyavekṣitatam | suvarṇavarṇaṃ kumāraṃ muktvā na ka(3)ñcid anyaṃ paśyāmaḥ eṣa cāsmābhiḥ pṛṣṭaḥ kumāraḥ | iyaṃ strī kena praghātiteti | (4) anenākhyātam aham api bhavanto na jāne mayāpy eṣā evam eva dṛṣṭeti | tad idānīṃ (5) svāmina evaṃ pravicārayantv iti |

de nas rgyal po’i skyes bu de dag phan tshun smra bar rtsom pa | śes ldan dag gźon nu ’di ni śin tu dul ba yin pas ’di ni las ’di byed par mi srid pa | ’dir gźan su yaṅ ma mthoṅ bas yu bu cag ni rnam pa thams cad du śin tu ñam ṅa bźugs la ’di la ji ltar bsgrub (5) par bya | de la gcig gis smras pa | śes ldan dag yu bu cag gis ’di yoṅs su gcod nus pa ma yin gyi | bud med ’di dag gźon nu źal mchu’i gnas su khyer na der blon po rnams kyi sa yoṅs su gcod par ’gyur ro || de nas rgyal po’i skyes bu rnams kyis bud (6) med de khyogs la bteg pa daṅ | gźon nu gser mdog kyaṅ khyer te| źal mchu’i gnas su soṅ ṅo || źal mchu’i gnas de na yaṅ blon po rab gtum rjes su mthun pa’i las byed pa rnams daṅ lhan cig ’dug par gyur ciṅ ’dug par gyur pa daṅ | rgyal po’i skyes bu de rnams (7) ’oṅ ba des riṅ po ñid nas mthoṅ nas dris pa | śes ldan dag ’di ci źig yin | bud med ’di bdag cag rnams kyis ded dpon ñi ma’i skyed mos tshal du dus byas pa mthoṅ lags te | skyed mos tshal der bdag cag rnams kyis bltas na gźon nu gser mdog ma gtogs pa su (181a1) yaṅ ma mthoṅ nas ’di ñid la bdag cag gis gźon nu bud med ’di su źig gis bsad ces dris pa | śes ldan dag ṅas kyaṅ mi śes te | kho bos kyaṅ ’di kho na ltar mthoṅ ṅo źes gleṅ na da ni gtso bo khyed rnams kyis rnam par dpyod cig |

[23] Then, the king’s officers began to speak to one another: "Sirs, this lad is extremely well-behaved. This action cannot be thought possible of him. But we do not see anyone else here. In every way, we are in extreme difficulty. How should we proceed in this matter?" Then, one of them said: "Sirs, as we are unable to decide, let us take this woman and the lad to the hall of justice so that the ministers themselves may decide." Then, the king’s officers raised that woman on to a litter and went with the lad Suvarṇavarṇa to the hall of justice. There, at the hall of justice, the minister, Pracaṇḍa, was seated together with magistrates who by their very conduct were well-disposed, assembled for the most part in expectation of the arrival of the king’s officers themselves. Having seen them while yet at a distance he asked: "Sirs, what is this?" They said: "We saw this woman dead in the park of the caravan leader Divākara. We examined the park but saw no one other than the lad Suvarṇavarṇa. We asked him: ’Who killed this woman" and he replied: ’Sirs, I, too, do not know. Even I found her thus.’ Now, therefore, may your lordships yourselves investigate."

[24] pracaṇḍo ’mātyaḥ kathayati | bhavanto mūhūrtaṃ tāvad avī(1)kṣadhvaṃ yāvad ahaṃ rājño nivedayāmīti | tena rājño ’jātaśatror gṛhaṃ gatvā daurvārikaḥ (2) puruṣaḥ pṛṣṭo bhoḥ puruṣadevaḥ kiṃ karotīti | tenākhyātam upariprāsāda(3)talagato niḥpuruṣeṇa tūryeṇa krīḍati ramate paricārayati | labdhapraṇa(4)yo ’sau tena pratihārī preṣitā gaccha devasya nivedayāmātyā vijñapaya(5)nti | divākarasya sārthavāhasya putreṇodyāne kāśisundarī dārikā praghātitā | sa ca na_(1)ubhyupagacchati | katham atrāsmābhiḥ pratipattavyam iti | tayā gatvā rājño niveditaṃ rā(2)jā tatra ratikrīḍāyām atīva śaktaḥ kathayati | gacchāmātyān evam vada yūyam e(3)vaṃ nipuṇaṃ pravicārayadhvam iti | tayā nirgatya pracaṇḍasyāmātyasya niveditam e(4)vaṃ devaḥ samājñāpayatīti |

blon po rab gtum (2) gyis smras pa | khyed rnams ’dir yud tsam cig sdod cig | ṅas rgyal po la źu bar bya’o źes smras nas | des rgyal po ma skyes dgra’i pho braṅ du soṅ ste | sgo sruṅs kyi skyes bu la dris pa | kye skyes bu lha ci źig mdzad | der smras pa | steṅ gi khaṅ bzaṅs kyi gźin skyes pa (3) med par bud med kyi rol mos rtse bar mdzad dga’ bar mdzad dga’ mgur spyad par mdzad do || des skabs rñed pas sgo dpon mo chen po źig la smras pa | soṅ la lha la blon po rnams kyis źu ba ’di skad źus śig | ded dpon ñi ma’i bus bskyed mos tshal du bu mo ka (4) śi mdzes dga’ mo bkum la de yaṅ g-yar gyis ’ches par mi bgyid na | ’di la bdag cag rnams kyis ci ltar bsgrub par bgyi | de soṅ ste rgyal po la źus pa | rgyal po dga’ ba’i rol mo de la śin tu chags nas smras pa | soṅ la blon po la khyed rnams ñid kyis (5) legs par dpyod cig ces smras so || de phyir byuṅ ste | blon po rab gtum lhas ’di skad ces bka’ stsal to źes smras so ||

[24] The minister, Pracaṇḍa, said: "Sirs, wait a moment, till I inform the king." He went to the palace of the king Ajātaśatru and asked the door-keeper: "What is his majesty doing?" He said: "He is on the terrace at the top of the palace playing and amusing himself with musical entertainment provided by women alone." As he was one who had gained (the king’s) confidence, he despatched a female door-keeper saying: "Go, inform his majesty of this request of his ministers: ’The maiden Kāśisundarī has been slain in the park by the son of the caravan leader Divākara. He, however, does not admit (of the crime). How should we proceed in this matter?’" She went and informed the king. The king, being too occupied in amorous sport, said: "Go, say thus to the ministers: ’May you yourselves carefully investigate.’" She came out and informed the minister, Pracaṇḍa, saying: "His majesty authorizes thus."

[25] tataḥ pracaṇḍo ’mātyaḥ karaṇamaṇḍapam āgatya (5) tān rājapuruṣān uvāca | gacchata bhavanto vadhyaghātakān āhūyateti | tair āhūtāḥ pracaṇḍo(1) ’mātyo vadhyaghātakān uvāca | bhavanto ’nena kumāreṇeyaṅ kāśisundarī dārikā udyā(2)ne praghātitā | gacchatainaṃ durācāraṃ paścād bāhubandhanaṃ gāḍhaṃ kṛtvā kharasvareṇa paṭena vādyamānena rathyāvīthīcatvaraśṛṅgāṭakeṣu śravaṇamukheṣv anuśrā(4)vya dakṣiṇena nagaradvāreṇa nirṇamayya mahāśmaśān nītvā śūle samāropa(5)yata mṛtañ cainaṃ kāśisundaryā dārikayā sahaikāñ citām āropya dhyāpayateti | atha te vadhyaghātakāḥ (1) suvarṇavarṇaṃ kumāram atyartham abhirūpam uttaptasuvarṇaparvvataśṛṅgam iva paramayā śriyā jvalanta(2)m udvīkṣya samvignāḥ parasparam ūcuḥ | bhavantaḥ kiñcāpi vayam vadhyaghātakās tat katham ī(3)dṛśamatidurllabhadarśanaṃ puruṣaviśeṣaṃ praghātayiṣyāmaḥ | sarvathā kāmam asmākaṃ (4) svajīvitavināśo na tv evainaṃ praghātayiṣyāmaḥ iti |

de nas blon po rab gtum źal che’i gnas su ’oṅs nas rgyal po’i skyes bu rnams la smras pa | śes ldan dag khyed soṅ la gsod ma pa (6) rnams sbron cig | de rnams kyis kyaṅ sgran pa daṅ blon po rab gtum gyis gsod ma ba rnams la smras pa | gźon nu ’dis bu mo ka śi mdzes dga’ mo ’di bsad kyi khyed rnams soṅ la ṅan par spyod pa ’di rgya ba lag dam por chiṅs la sgra rtsub pa’i rṅa brduṅs śiṅ lam (7) po che daṅ | tshoṅ ’dus daṅ | bźi mdo[?] daṅ | sum mdo rnams su bsgrags pa’i sgor bsgrags la groṅ khyer gyi lho phyogs kyi sgor phyuṅ ste | dur khrod chen por khyer la gsal śiṅ la skyon cig |śi ba daṅ bu mo ka śi mdzes dga’ mo daṅ lhan cig ro bsregs pa’i (181b1) gnas cig na źog la sregs śig | de nas gsod ma pa rnams kyis gźon nu gser mdog śin tu gzugs bzaṅ ba gser btso ma’i ri’i rtse mo lta bur dpal gyis ’bar ba la bltas te kun du yi mug par gyur nas phan tshun smras pa | śas ldan dag ji ltar yu bu (2) cag gsod ma pa yin yaṅ skyes bu mthoṅ bar dka’ ba khyad par can ’di lta bu ji ltar gsad par bya | rnam pa thams cad yu bu cag ñid raṅ gi srog dor ba ni bla’i ’di lta bu gsad par ni mi bya’o ||

[25] Then, the minister, Pracaṇḍa, returned to the hall of justice and said to those royal officers: "Go, Sirs, summon the executioners." They were summoned by them and the minister, Pracaṇḍa, said to the executioners: "Sirs, this maiden Kāśisundarī was killed in the park by this lad. Go, make firm the bonds on the hands behind the back of this ill-behaved man and, with the sounding of a harsh-noised kettle-drum, having made proclamations at the points for proclamations on carriage-roads, streets, junctions, and cross-roads, wend your way through the southern city-gate. Taking him to the great cemetery, place him upon a stake. When dead, place him together with the maiden Kāśisundarī upon the same pyre and cremate." Then, those executioners looked at the lad Suvarṇavarṇa who was exceedingly handsome and, like the peak of the mountain of purified gold, was radiant with extreme lustre. Become despondent, they said to one another: "Sirs, though we are executioners, indeed, how could we kill an excellent person such as this, the sight of whom is extremely difficult to obtain. In every way, it is better that we should lose our lives than that we should, indeed, kill him."

[26] pracaṇḍo ’mātyas tān pa(5)rasparaṃ saṃjalpaṃ kurvāṇāṅ dṛṣṭvā pṛcchati | bhavantaḥ kiṃ sthīyate | śīghramenaṃ nayatheti | (1) te kṛtāñjalayo vijñapayitum ārabdhāḥ | prasīda svāmin | kiñcāpi vayam vadhyaghātakā (2) api notsahāmahe īdṛśaṃ puruṣaviśeṣaṃ mahājanavallabhaṃ praghātayitum iti | (3) pracaṇḍo ’mātyaḥ kupitaḥ kathayati | bhavanto yadi yūyam enaṃ na praghātayi(4)ṣyatha | yuṣmākam evādya saputrakalatrabāndhavānāṃ jīvitāni na bhaviṣyantīti | (5) te santrastāḥ parasparam ūcuḥ | bhavanto ’syāmātyasyānyāyānurūpo vyavahāraḥ | yo (1) hi nāma suvarṇavarṇaṃ kumāram evam atidurlabhadarśanaṃ puruṣaviśeṣaṃ parityaktum udyataḥ (2) yo ’smān saputrakalatrabandhavān praghātayiṣyatīti | kuta etat | tad atisaṅkaṭam a(3)nupraviṣṭāḥ smaḥ | katham atra pratipattavyam iti | teṣāṃ maraṇabhayabhītānāṃ buddhir u(4)tpannā | eṣā kumāro mahājanavallbhas tad enan tāvad vīthīm avatarāmaḥ | sthānam etad vi(5)dyate yan mahājanakāya evainaṃ pratimocayiṣyati | ko hy enaṃ praghātyamānam upekṣituṃ sama(1)rtha iti | te tasya samīpam upasṛṣṭāḥ | paścād bāhum enam badhnīma iti | tañ ca tathā rūpau(2)dāryasampadā vibhrājamānam ālokya na śaknuvanti spraṣṭuṃ tato vepamānāṅgapra(3)tyaṅgā bāṣpoparudhyamānagadgadakaṇṭhāḥ kranditum ārabdhāḥ | hā kaṣṭam īdṛśā (4) api vayaṃ pāpakarmakāriṇo yenaivamvidhe kārye niyojyāmahe iti |

blon po rab gtum gyis phan tshun gcig la gcig smra bar byed pa de (3) mthoṅ ba daṅ de rnams la smras pa | śes ldan dag ci ste ’dug ’di myur du khyer cig de rnams kyis thal mo sbyar te gsol ba btab pa | bdag po bzod par mdzod cig |ji ltar bdag cag gsod ma pa rnams lags kyaṅ ’di lta bu’i skyes bu khyad par can skye ba (4) maṅ po’i yid du ’oṅ ba gsod par rṅo mi thogs so || blon po rab gtum śin tu ’khrugs nas gal te khyed rnams kyis ’di ma bsad na deṅ khyed rnams ñid bu daṅ naṅ mi daṅ gñen ’dun daṅ bcas pa rnams kyi srog med par bya’o źes smras pa daṅ | de rnam skrag pas phan (5) tshun smras pa | śes ldan dag blon po ’di’i rtsom pa na rigs pa daṅ mi ldan pa ste | gaṅ ’di gźon nu gser mdog ’di ltar mthoṅ bar dka’ ba skyes bu khyad par can yoṅs su spoṅ bar brtson na de yu bu cag rnams kyi bu daṅ chuṅ ma daṅ gñen ’dun daṅ bcas pa (6) gsod par ci ste mi byed de || ’di lta bu śin tu ñam pa bar źugs na | ’di la ji lta bur bsgrub par bya | yaṅ de rnams ’chi bas ’jig skrag pas blo skyes pa | gźon nu ’di skye bo maṅ po’i yid du ’oṅ ba yin ’di re źig lam po cher dgyer gyi skye bo maṅ po’i tshogs gaṅ yin pa (7) ’di thar bar byed pa’i gnas ni yod do || ’di gsod pa la btaṅ sñoms su ’jog pa su źig gis nus sñam nas de rnams de’i gan du soṅ nas ’di rgyab lag bciṅ ṅo sñam pa daṅ | de’i gzugs phun sum tshogs pa rgya chen por mdzes pa mthoṅ ba daṅ reg par ma nus so || (182a1) de nas yan lag daṅ ñiṅ lag ’dar źiṅ mchi ma ’dzag la skad ’dzer bźin du smre sṅags ’don par rtsom pa | kyi hud ’di lta bu’i sdig pa byad du bcug pa bdag cag ni śin tu sdug bsṅal te | su źig gis ’di lta bu’i bya ba ma yin pa la sbyar bar ’gyur |

[26] The minister, Pracaṇḍa, seeing them talking to one another, asked: "Sirs, why do you just stand there? Take him away quickly." With clasped hands, they began to request him: "Lord, be pleased. Though we are executioners, indeed, we nevertheless cannot bear to kill an excellent person such as this one who is dear to the populace." The minister, Pracaṇḍa became very angry and said: "Sirs, should you not kill him, today your very lives and those of your children, wives and kinsmen will cease to be." They trembled and said to one another: "Sirs, the undertakings of this minister do not conform with justice. Whence could it be that he who would strive to forsake thus the lad Suvarṇavarṇa, an excellent person, the sight of whom is extremely difficult to obtain, would not kill us together with our children, wives and kinsmen? We are, therefore, in great danger. How should we proceed in this matter?" To them, frightened by the fear of death, the thought arose: "This lad is dear to the populace. Therefore, let us now take him to the street. There is the chance that the mass of the populace itself will set him free. Who, indeed, is able to be indifferent towards him when he is about to be killed." They approached near him to tie his hands behind, but having seen him resplendent on account of the excellence of the nobility of his figure, they were not able to touch him. Then, trembling in every limb, and their voices faltering on account of being choked with tears, they began to utter lamentations. "Ah, alas! such evil-doers, indeed, are we, that we are ordered to carry out a deed that should not be done such as this."

[27] tataḥ (5) pracaṇḍenāmātyena bhūyaḥ sakarkaśam ājñaptāḥ kim parivilambadhve | te santrastāḥ sakāśam abhyu(1)pagatāḥ | tair asau bāṣpāmbupariplutekṣaṇair vepamānair gṛhītas tenaiva suvarṇapīte(2)na vastreṇa paścād bāhuko baddhaḥ | tañ ca paścād bāhugāḍhabandhanabaddham ālokya (3) pracaṇḍam amātyaṃ muktvā sarva eva karaṇamaṇḍapastho janakāyas tadviyogamanyudra(4)vīkṛtasantāno ’śrūṇi prapātayitum ārabdho hā kaṣṭam idānīm eva durlabhadarśanaḥ (5) kumāro na bhaviṣyatīti | tatas tair vadhyaghātakair vīthyām avatārito yathāsminn antare (1) kolāhalo jātas tañ ca kolāhalam upaśrutya sastrīpuruṣadārakadārikā rājagṛhani(2)vāsīnānādigdeśābhyāgataś ca janakāyaḥ sannipatitaḥ | suvarṇavarṇaṃ kumāraṃ pa(3)ścād bāhugāḍhabandhanabaddham ālokya samvignamanāḥ sasambhramaṃ praṣṭum ārabdha | bhavantaḥ (4) kim idam iti | tatas te vadhyaghātakāḥ bāṣpoparudhyamānagadgadakaṇṭhāḥ kranda(5)nta ūcuḥ | bhavanto ’nena kumāreṇa kila kāśisundarī dārikā praghātiteti vadhāya pari(1)tyakto rathyāvīthīcatvaraśṛṅgāṭakeṣv anuśrāvyate | na cirād eva mahāśmaśānaṃ nītvā (2) praghātyata iti |

de (2) nas blon po rab gtum gyis śin tu rtsub pa daṅ bcas pa’i luṅ yaṅ bsgo ba | khyed rnams ci la ’gor de nas de rnams skrag ciṅ kun du bred par gyur pas de rnams mchi mas mig kheṅs śiṅ ’dar bźin du de bzuṅ ste | gser gyi mdog can gyi gos ser po de ñid kyis rgyab (3) lag tu bciṅs so || rgyab lag tu bciṅ bas bciṅs pa de mthoṅ ba daṅ | blon po rab gtum ma gtogs pa’i źal che’i gnas su tshogs pa’i skye bo’i tshogs de dag thams cad de daṅ bral ba’i gduṅ bas sems kyi rgyud źu bar gyur nas mchi ma klog par gyur te | kyi (4) hud da ni mthoṅ bar dka’ ba’i gźon nu ’di lta bu med par ’gyur ro źes smras so || de nas gsod ma pa rnams kyis de lam po cher bteg pa daṅ | de nas bar skabs der ca co’i sgra byuṅ ba daṅ | ca co’i sgra de thos pas rgyal po’i khab na gnas pa daṅ | phyogs sna (5) tshogs pa nas lhags pa’i skyes pa daṅ | bud med daṅ | khye’u daṅ| bu mo daṅ | skye bo’i tshogs rnams ’dus par gyur pa daṅ | gźon nu gser mdog rgyab lag tu bciṅ ba dam pos bciṅs pa bltas te | thams cad skyo ba’i yid kyis rtabs bag daṅ bcas (6) par ’dri bar rtsom pa | śes ldan dag ’di ci źig yin | de nas gsod ma pa de rnams mchi ma śin tu ’dzag ciṅ skad ’dzer bźin du smre źiṅ smras pa | gźon nu ’dis bu mo ka śi mdzes dga’ mo bsad do źes grag nas bsad pa’i phyir yoṅs su spaṅs te | lam po che (7) daṅ | tshoṅ ’dus daṅ | bźi mdo daṅ | sum mdo rnams su bsgrags pa’i sgor bsgrags nas ’di dur khrod chen por khyer te riṅ po mi thogs par gsod pa yin no ||

[27] The minister, Pracaṇḍa, again ordered them harshly saying: "Why do you delay?" Frightened, they went near him and, their eyes filled with tears and trembling, seized and tied him, hands behind, with that same golden-yellow garment (he wore). Seeing him firmly tied, hands behind, the entire mass of people at the hall of justice, except the minister, Pracaṇḍa, their thoughts moved by the distress of separation from him, began to shed tears: "Ah, alas!" this lad, the sight of whom is difficult to obtain, will soon cease to be." He was then taken to the street by the executioners. Just at that moment, an uproar arose and upon hearing it, a mass of people assembled there, the inhabitants of Rājagṛha and those that had come from the countries (of the) various quarters, women, men, boys and girls. Seeing the lad, Suvarṇavarṇa, hands tied firmly behind him, they became distracted in mind and began to ask excitedly: "Sirs, what is this?" Their voices faltering on account of being choked with tears, those executioners then said, lamenting: "Sirs, alleging he killed the maiden, Kāśisundarī, the lad, Suvarṇavarṇa, has been given up for execution and is being proclaimed [as to his crime and punishment] in the carriage-roads, streets, junctions and cross-roads. Before long, he will be taken to the great cemetery and executed."

[28] tac chrutvā sa mahājanakāyas tadviyogaduḥkhābhyāhata eka(3)raveṇoccair vikroṣṭum ārabdhaḥ | hā hā katham ayaṃ kumāra evamabhirūpo darśa(4)nīyaḥ prāsādikaḥ sarvāṅgapratyaṅgopeta uttaptasuvarṇavarṇayā varṇapuṣkalata(5)yā samanvāgataḥ sarvajanamanonayanaharaḥ | paṇḍito vinītaḥ peśalo dakṣaḥ kāru(1)ṇiko mahātmā dharmmakāmaḥ sattvavatsalaḥ praghātyate | kim astaṅgatāḥ sādhavaḥ ki(2)m antarhito dharmaḥ kim adharmasyaiva niḥsapatnaṃ rājyaiśvaryādhipatyaṃ pratyupasthitaṃ | (3) dhik kaṣṭam bhoḥ |

de thos pa daṅ | skye bo’i tshogs chen po de dag de daṅ bral ba’i sdug bsṅal gyis gduṅs pas sgra gcig (182b1) tu gsaṅ mthon pos cho ṅes ’debs pa la źugs te | kyi hud kyi hud ji ltar gźon nu ’di ’di ltar gzugs bzaṅ ba blta na sdug pa mdzes pa yan lag daṅ ñiṅ lag thams cad ’byes pa daṅ ldan pa | gser btso ma lta bu’i kha dog rgyas pa daṅ ldan pa | skye bo thams cad kyi (2) mig daṅ yid ’phrog pa | mkhas pa | dul ba | des pa | sgrin pa| sñiṅ rje can | bdag ñid che ba | chos ’dod pa | skye dgu rnams la mñes gśin pa gsod na ci ste dam pa rnams nub par gyur tam | ci’i phyir chos nub par gyur tam | ci’i phyir chos ma yin pa’i (3) sa ’byor par gyur ciṅ rgyal srid kyi dbaṅ phyug la gnas par gyur tam | kyi hud sdug bsṅal lo ||

[28] On hearing that, the mass of the populace, smitten by the sorrow of separation from him, began to cry out in unison: "This lad is so handsome, charming and pleasant, endowed with all the major and minor limbs, possessed of an excellence of a complexion, the colour of purified gold, and captivates the eyes and minds of all people. He is learned, well-behaved, amiable, clever, compassionate and magnanimous. He is law-abiding, and dear to living beings. Ah, alas! how can he be executed! Have the holy ones perished? Has the law disappeared and has there come into being unrivaled supremacy of the sovereignty of the kingdom of unrighteousness alone? Ah, alas! Sirs:

’di yi gzugs daṅ mdog mdaṅs daṅ || phun tshogs rgyan gyi mchog rnams ni ||
mthoṅ źiṅ mthoṅ źiṅ bdag cag rnams || sṅon chad mchog tu dga’ bar gyur || da ltar (4) de ñid gsod ma pa’i || skyes bus zin pa mthoṅ pas na ||
mya ṅan drag pos zil mnan pas || bdag cag sñiṅ ni gas sñam byed || yid daṅ mig ni ’phrog byed ciṅ || skye bo maṅ po’i yid ’oṅ gaṅ ||
de la ci phyir rgyal po yi || chad pa dag ni ’bebs par ’gyur || (5) rtag tu bltas par gyur kyaṅ ni || lus can ṅoms par mi ’gyur ba ||
sñiṅ rje spaṅs pa’i blon po yis || gsod pa’i phyir ni ci yi phyir || gaṅ źig thub pa lta bu yi || kun spyod dul bar ldan grags pa’i ||
de la ñes pa ’di ’dra ba || ’byuṅ bar ’gyur ba gal (6) srid || ’di ltar yon tan can ’di daṅ || ’bral ba ’dir ni ñer gnas pa ||
kye ma chos min mel rtse byed || chos ni śi’am gñid log gyur ||

With highest perfection of beauty and form is he adorned, whom whenever we beheld, great pleasure was ours. (1) Now, beholding that same one, guarded by the executioners, our minds, overcome by intense grief, become rent asunder, as it were. (2) How, indeed, is punishment inflicted by the king upon him who, by reason of captivating their minds and eyes, is dear to the populace. (3) Today, abandoning compassion, how have the ministers given up for execution him, ever beholding whom, living creatures find no satisfaction? (4) How, indeed, could a crime such as this be thought possible of him whose conduct is well mannered and famed as that of a sage? (5) Unrighteousness is indeed awake, while righteousness sleeps or else is dead, that this separation from one that is even so virtuous is at hand." (6)

[29] sa ca strīṇā(5)ṃ atīva priyas tatra kāścit striyas tadviyogaduḥkhābhyāhatāḥ pṛthivyām āvartanaparivarta(1)naṃ kurvanti | kāścid uras tāḍayanti | kāścit sammoham āpadyante | ekaikās tatra putraviyogasadṛśaṃ (2) viyogaduḥkham anubhavanti sma | mahājanavallabho ’sau mahātmā rājagṛhanagara(3)nivāsī janakāyo yadbhūyasā tadviyogaduḥkhābhyāhato vikroṣṭum ārabdhaḥ | rājagṛ(4)haṃ nagaram ākulākulaṃ jñāyate | tadviyogābhyāhataṅ kampata iti |

de la bud med rnams śin tu dga’ ba yin pas der bud med la la ni de daṅ bral ba’i sdug bsṅal gyis gduṅs (7) pas sa la ’gre ldog par byed do || la la ni braṅ rduṅ ṅo || la la ni dran ba stor bar gyur te | de re re źiṅ bu gcig pa daṅ bral ba lta bu’i sdug bsṅal ñams su myoṅ bar gyur to || bdag ñid chen po de ni skye bo maṅ po’i yid du ’oṅ ba yin pas rgyal po’i khab kyi groṅ (183a1) khyer na gnas pa’i skye bo’i tshogs chen po de daṅ bral ba’i sdug bsṅal gyis gduṅs pas cho ṅe ’debs pa la źugs pa’i phyir | rgyal po’i khab kyi groṅ khyer śin tu ’khrugs par śes śiṅ de daṅ bral ba’i sdug bsṅal gyis gduṅs bas g-yo bar gyur (2) to ||

[29] He was very dear to women. Smitten by the sorrow of separation from him, some women there turned over and over upon the ground; some beat their breasts; and others fell into a stupor. There, one by one, they experienced the grief similar to that at separation from an only child. As that magnanimous one was dear to the populace, the mass of people inhabiting the city of Rājagṛha, altogether smitten by the sorrow of separation from him, began to lament. The city of Rājagṛha appeared to be in utter confusion and trembled smitten by the sorrow of separation from him.

[30] divākara(5)sya sārthavāhasya gṛhād dārikā vīthīm avatīrṇā | tayā eṣa vṛttāntaḥ śrutas tataḥ krandamānā uras tā(1)ḍayantī tvaritatvaritaṃ gṛhaṃ gatvā yena suvarṇavarṇasya kumārasya mātā tenopasaṃkrāntā upa(2)saṃkramya tasyāḥ purata ātmānaṃ kṣiptavatī | tataḥ suvarṇavarṇasya kumārasya mātā (3) saṃtrastā pṛcchati | dārike kiṃ kathayasīti | sā uccair vikrośantī kathayitum ārabdhā | (4) ārye suvarṇavarṇaḥ kumāraḥ paścād bāhugāḍhabandhanabaddho vadhyaghātakair adhiṣṭhito (5) ’nena kilodyāne kāśisundarī dārikā praghātitety avicāryaiva vadhāya parityakto rathyā(1)vīthīcatvaraśṛṅgāṭakeṣv anuśrāvyate | na cirād eva mahāśmaśānaṃ nītvā praghātyata iti |

ded dpon ñi ma’i khyim nas bu mo gcig lam po che der soṅ ba daṅ | des ji ltar gyur ba de thos pa daṅ | de braṅ brduṅs smre sṅags ’don te | riṅs pa riṅs par khyim du soṅ nas gźon nu gser mdog gi ma gaṅ na ba ṅer soṅ ste phyin pa daṅ | de’i mdun du bdag ñid (3) ’gyel to || de nas gźon nu gser mdog gi mas rtabs bag gis dris pa | bu mo ci źig yin smros śig | de gsaṅ mthon pos cho ṅes ’debs śiṅ rje’i sras gźon nu gser mdog gis skyed mos tshal du bu mo ka śi mdzes dga’ mo bsad ces grag go źes zer nas (4) ma brtags par rgyab lag bciṅ ba dam pos bciṅ nas gsod pa’i phyir yoṅs su spaṅs te | gsod ma pa rnams kyis yoṅs su bskor nas lam po che daṅ | tshoṅ ’dus daṅ | bźi mdo daṅ | sum mdo rnams su bsgrags pa’i sgor bsgrags te | (See previous sentence) dur khrod chen por (5) khyer nas ’di yun riṅ po mi thogs par gsod par byed do ||

[30] A maid from the house of the caravan leader Divākara came to the street. She heard of these events and, crying and beating her breasts, went home in all haste. She approached the mother of the lad Suvarṇavarṇa, and threw herself before her. The mother of the lad Suvarṇavarṇa became alarmed and asked: "What do you say, maid?" Crying aloud, she began to relate: "Noble lady, the lad Suvarṇavarṇa, his hands tied firmly behind him, is being guarded by the executioners. Alleging that he killed the maiden, Kāśisundarī, in the park, he has been given up for execution even without investigation, and is being proclaimed (as to his crime and punishment) in the carriage-roads, streets, junctions and cross-roads. Before long, he will be taken to the great cemetery and executed.

[31] tac chru(2)tvā suvarṇavarṇasya kumārasya mātā tīvraduḥkhābhyāhatā mūrcchitā bhūmau ni(3)patitā | tato jalābhiṣekapratyāgataprāṇā utthāya hā putra hā putreti vikrośantī (4) keśā luñcamānā uras tāḍayantī kampamānā muhur muhur moham upagacchantī gṛhā(5)n nirgatya vīthīm avatīrṇā | sā putraviyogaśokābhyāhatā viklavahṛdayā tattad vilapantī ekaikaṃ (1) pṛcchati | katareṇa pathā suvarṇavarṇaḥ kumāro nīto bhaviṣyatīti | hā putrakaṃ na paśyāmi (2) paritrāyadhvaṃ paritrāyadhvaṃ putrakam me darśayateti | viruvantī vīthīmadhyena saṃsthi(3)tā |

de thos pa daṅ gźon nu gser mdog gi ma mya ṅan grags pos non te| brgyal nas sa la ’gyel te || de nas chu gtor bas slar dbugs phyuṅ ste bslaṅ ba daṅ | kyi hud kyi hud bu źes cho ṅes ’debs la | skra (6) ’bal źiṅ braṅ brduṅs te | ’dar bźin du yaṅ daṅ yaṅ dran pa stor bar gyur pa daṅ groṅ khyer nas byuṅ ste | lam po cher źugs pa daṅ | de bu daṅ bral ba’i sdug bsṅal gyis gduṅs pas yid rmoṅs pa daṅ | smre sṅags ’don ciṅ re re nas dris pa | lam gaṅ nas (7) gźon nu gser mdog khyer bar gyur | kyi hud bu sdug ma mthoṅ gis skyobs śig | skyobs śig | bu sdug ṅa la ston cig ces zer źiṅ du bźin du lam po che’i dbus su chas pa daṅ |

[31] On hearing that, the lad Suvarṇavarṇa’s mother, smitten with intense grief, fainted and fell on the ground. Then, her senses returned with the sprinkling of water, she arose, and, lamenting: "Alas, my son, alas my son", tearing her hair, beating her breasts, trembling and falling into a stupor again and again, came out of the house and on to the street. Smitten with the sorrow of separation from her son, bewildered at heart, and uttering various lamentations, she asked each person: "By which road will the lad Suvarṇavarṇa be taken?" Wailing: "Alas! I do not see my son. Help me, help me, show me my son", she set out along the middle of the street.

ji lta ji ltar ded dpon gyi chuṅ mas gźon nu gser mdog ma mthoṅ ba de lta de ltar (183b1) sdug bsṅal mi bzad pa’i sdug bsṅal gyis gduṅs te cho ṅes ’debs śiṅ re re’i rkaṅ pa la gtugs nas thal mo sbyar te| gsol ba ’debs pa bdag gi skyabs mdzod cig |bdag gi skyabs mdzod cig |ji srid gźon nu lam ’di nas ’da’ bar ma gyur gyi bar du (2) myur du skabs dbye bar mdzod cig | lam ’di nas bdag gi bu gser mdog khyer ba de ji ltar mthoṅ bar ’gyur ba de lta bu’i drin gyis bdag la bskyab tu gsol | de yaṅ de na go skabs ma phyed pas kyi hud bu rñed par ma gyur ces zer źiṅ lus thams cad bdag ñid (3) kyis sa la brdabs te | de na chu nas bton pa’i ña bźin dus la ’gre ldog pa daṅ | bya khruṅ khruṅ phru gu stor ba ltar sñiṅ rje rje skad du du ba daṅ | ba be’u stor ba ’bu sgra ’don pa bźin smre sṅags ’don te | kyi hud bu sdug ciṅ yid du ’oṅ ba| kyi hud bzod pa | kyi hud rjes (4) su mthun pa | kyi hud yid la re ba brgyas thob pa | kyi hud gzugs bzaṅ ba | blta na sdug pa mdzes pa | kyi hud yan lag thams cad ’byes pa daṅ ldan pa | kyi hud gser btso ma’i kha dog lta bu| mdog śin tu rgyas pa daṅ ldan pa | kyi hud skye be thams cad kyi mig (5) daṅ yid ’phrog ba | kyi hud skye bo thams cad kyi yid du ’oṅ ba| kyi hud mi kun dga’ bar byed pa | kyi hud mkhas pa | dul ba | rnam par byaṅ ba | yid du ’oṅ ba’i tshig smra pa | kyi hud sñiṅ rje can chos ’dod pa | sems can la mñes gśin pa | kyi hud ṅa’i (6) rigs kyi sgron ma | kyi hud ṅa’i sñiṅ du sdug pa | kyi hud ṅa’i sñiṅ thams cad pa | kyi hud ṅa’i gces pa rnams bsdus pa | kyi hud ṅa’i mig gi bdud rtsi | kyi hud ṅa’i sdug pa’i ’chiṅ ba| kyi hud ṅa’i rigs kyi thams cad pa | kyi hud ji ltar na ma brtags par (7) mgon med par gsad pa’i phyir khyer bar gyur ces smras so ||

[32] Smitten with grief, the pain of which became the more intense the more she did not behold the lad Suvarṇavarṇa, and lamenting aloud, the wife of the caravan leader, fell at the feet of each person and, with folded palms, requested: "Help me, help me. Quick, give me the opportunity that the lad is not taken past by this road. The lad, Suvarṇavarṇa, my son, is being taken along this road. Please do me the favour of allowing me to see him." Not getting an opportunity there, she threw herself prostrate upon the ground, saying: "Alas, why, sirs, do I not get my son?" Then like a female fish taken out of the water, she began to turn over and over upon the ground. Like a female osprey robbed of its young, she lamented quite pitifully. She cried out with manifold cries of Lamentation Like a cow [with its manifold bellowing] that had Lost its calf. "Alas! my son. Alas! dear and charming one! Alas! Loved one! Alas! agreeable one! Alas! one obtained with a hundred wishes! Alas handsome one! charming one! pleasant one! Alas! one endowed with all major and minor Limbs! Alas! one possessed of an excellence of complexion, the colour of purified gold! Alas! captivator of the eyes and minds of all people! Alas! one dear to all people! Alas! giver of delight to the eyes! Alas! learned one! well-behaved one! proficient one! one that speaks what is agreeable to the mind! Alas! compassionate one! lover of righteousness! dear to living beings! Alas! the illuminator of my family! Alas! the light of my family! Alas! the darling of my heart! Alas! the entirety of my heart! Alas! the aggregate of my essence! Alas! the ambrosia of my eyes! Alas! the bond of my joy! Alas! the entirety of my family! Alas! without investigation and helpless, how is he thus taken away for execution!"

[33] punar api ca kṛtakarapuṭā paurān vijñapayantī | viklavahṛdayā provā(4)ca |

slar yaṅ thal mo sbyar te groṅ khyer ba rnams la gsol ba ’debs śeṅ yid du ’oṅ bas smras pa |

[33] Then again, with folded palms, making a request of the citizens, she said, bewildered at heart:

kyi hud dga’ bral bcom ba bdag || ṅa ni da go ji ltar gnas ||
’di ni rmis pa ’am yaṅ na myos || (184a1) ’on te sems ni ’khrugs gyur tam || dge ba bu yi mya ṅan ni || drag po yis ni g-yeṅs bźin du ||
de ni yaṅ yaṅ smra sṅags ’don || groṅ khyer ba la gsol ba ’debs || ma dul pa’am gzugs ṅan pa || bdag gi yid ’oṅ ma yin (2) pa’i ||
bdag gi bu ni khyer gyur na || khyed rnams btaṅ sñoms byed la rag || yon tan can gyi phyogs byed pa || gal te brtse ba yod ce na ||
ji ltar ṅas ni bu mthoṅ ba || de ltar groṅ khyer ba rnams mdzod || deṅ bdag gis ni tsan dan sogs || byug pa rnams kyis ma byugs (3) śiṅ ||
gi waṅ thig les yan lag la || maṅ du brgyan pa ma byas so || gdu bu la sogs rgyan rnams kyis || bdag gis deṅ de ma brgyan ciṅ ||
phebs pas yoṅs su ma ’khyud la || ’o yaṅ maṅ du ma byas so || ṅa la bskor ba ma byas śiṅ || ’di yis phyag kyaṅ ma (4) byas na ||
tsham tshom med par ’di lta bur || ṅa yi bu ni khyer bar byed || deṅ bdag phyogs kun stoṅ pa ste || bdag gi lus ’di ’dar ba daṅ ||
sñiṅ yaṅ sreg par ’gyur ba daṅ || yid ni kun du rmoṅs par gyur || brtse ba med pa’i gsod ma pas || riṅs pa riṅs par (5) khyar gyur pas ||
sñiṅ du sdug pa’i bu ’di ni || kyi hud kyi hud slar mi mthoṅ || bu yi mya ṅan ’di ’dra bas || rtsva bźin sñiṅ ni sreg gyur pa ||
bdag gis sdig pa mi bzad pa || skye ba gźan du byas par ṅes || bden pa gaṅ gis bdag gi sems || sdig can dgra la’aṅ ma bskyed pa’i ||
(6) bden pa des ni bdag gi bu || phaṅs pa ’di las thar par śog | ces smras so ||

"Alas! I am smitten, devoid of joy! What is this that is happening to me! Is this a dream or delusion, or is it an aberration of the mind? (1) That virtuous lady, her mind distracted by intense sorrow for her son and lamenting incessantly, requested the citizens: (2) [Is it that] he is undisciplined or disfigured and not dear to my heart, that you would thus disregard my son as he is being taken away! (3) If you have compassion or a partiality for virtues, may the citizens act in such a way that I will see my son. (4) Today he was not anointed by me with unguents such as sandal nor was he adorned in manifold ways with the rocana orpiment, bracelets and coloured marks. (5) Today, he was not adorned by me with ornaments such as bracelets, nor was he embraced without reserve, nor given many kisses. (6) He did not circumambulate and show reverence to me, today. How indeed, Sirs, is my son being taken away in this very fashion? (7) Empty are all the quarters for me today. My body trembles, my heart burns, too; and my mind is stupefied. (8) He is taken away quite quickly by the cruel executioners. Alas! Alas! never again will I see my son, the darling of my heart. (9) Surely, I have committed a grave sin in a previous life that I am consumed thus with grief for my son, like dry grass by fire." (10) By the truth that I have no eveil thoughts even with regard to my enemies, thereby let my son be liberated from this calamity." (11)

[34] divākaraś ca sā(2)rthavāhaḥ samudrāt saṃsiddhayānpātro rājagṛham anuprāptaḥ | sa rājagṛhan naga(3)raṃ praviśan nimittāny apraśastāni paśyati | tasya hṛdayaṃ kampitum ārabdhaṃ a(4)ṅgāni sīditum ārabdhāni | netraṃ sphuritum ārabdhaṃ śakunayaś cāsya purataḥ kha(5)ram vāśitum ārabdhāḥ | sa nimittakuśalaḥ śakunirute ca kṛtavī cintayituṃ pravṛttaḥ | yathai(1)tāni nimittāny apraśastāni samanupaśyāmi dhruvam adya suvarṇavarṇasya kumārasya mahān upadravaḥ samupasthito bhaviṣyati | (2) tathā hy etāni nimittāni tadviyogaṃ sūcayantīty āha ca |

ded dpon ñi ma yaṅ rgya mtsho chen po las gru legs par grub nas rgyal po’i khab tu phyin te | de rgyal po’i khab kyi groṅ khyer du phyin pa na bkra mi śis pa’i ltas mthoṅ ste | de’i sñiṅ ’dar ba daṅ || yan (7) lag rdul ba daṅ || mig ’gul ba daṅ | bya rnams de’i mdun du sgra drag po sgrogs par rtsom par gyur pa daṅ | de ltas la mkhas śiṅ bya skad la mkhas pas sems pa la źugs par gyur te | ’di lta bu’i ltas ṅan pa kun du mthoṅ ba las na gźon nu gser mdog deṅ ṅas par (184b1) sdug bsṅal chan pos kyaṅ gnas par yaṅ ṅes la | de yaṅ mtshan ma ’di dag ni de daṅ bral bar ston pa yin no || yaṅ smras pa |

[34] The caravan leader, Divākara, too, after a successful sea voyage, arrived at Rājagṛha. Entering the city of Rājagṛha he observed impropitious omens. His heart began to tremble. His limbs began to go limp. His eye throbbed. Birds, too, began to shriek harshly in front of him. Being adept in omens and versed in the notes of birds, he started to think: "Inasmuch as I observe these impropitious omens, today, a great calamity must be at hand for the lad Suvarṇavarṇa. For indeed these omens indicate separation from him." He said:

ji ltar bdag mig ’gul pa daṅ || ji ltar bya rnams sgra sgrogs nas ||
da ni ṅes par bu daṅ deṅ || bral bar ñe bar gnas pa yin|| (2) ji ltar yan lag rdul ba daṅ || ṅa yi sñiṅ ni ’dar ba las ||
ṅes par bu daṅ bral ba ste || mi bzad pa ni ñes bar gnas ||

"Inasmuch as my eye throbs and the bird shrieks, separation from my son is certainly at hand today. (1) Inasmuch as my Limbs go Limp and my heart trembles, terrible separation from my son is certainly at hand, today." (2)

[35] sa evam anarthaśatasahasrāṇi cintayan sī(1)damānāṅgapratyaṅgaḥ | vepathur apragalbhapadasañcāraḥ kathañcid rājagṛham anupraviṣṭo(2) yāvac chṛṇoti mahājanakāyasya krandanaśabdaṃ | sa tam ākrandanaśabdam anusaran vīthīm avatīrṇo (3) yāvat paśyati mahājanakāyaṃ rākṣasopadrutam iva nagaraṃ viyogaduḥkhābhyāhataṃ (4) krandamānaṃ tena sammukhāgato ’nyatamaḥ puruṣaḥ pṛṣṭaḥ | (5) bhoḥ puruṣa kim idam iti | sa ca tan na jānāti yathāyam evāsau divākaraḥ sā(1)rthavāha iti | tenākhyātaṃ divākarasya sārthavāhasya putraḥ suvarṇavarṇo nāma kumā(2)ro ’tyantaṃ rūpādiguṇasampadā yuktas tena kilodyāne kāśisundarī dārikā pra(3)ghātitety avicāryaiva vadhāya parityakto rathyāvīthīcatvaraśṛṅgāṭakeṣv aṇu(4)śrāvyate | na cirād eva mahāśmaśānaṃ nītvā praghātyata iti | tac chrutvā di(5)vākaraḥ sārthavāhaḥ putraviyogaduḥkhābhyāhataḥ sahasaiva mūrcchito bhūmau nipatitaḥ | (1) tato jalābhiṣekapratyāgataprāṇa utthāya bāṣpormitaraṅgāpūryamāṇavadanakama(2)laḥ sambhrāntaḥ sa nirīkṣamāṇa hā katareṇa pathā suvarṇavarṇaḥ kumāro nīto bha(3)viṣyatīti | vīthīmadhyena tvaritatvaritaṃ saṃprasthitaḥ | yāvat paśyati tāvat pa(4)śyati bhāryāṃ muktakeśīm ubhābhyāṃ pāṇibhyām uras tāḍayantīṃ ārtasvaraṃ tat tadvilapantīṃ (5) sutaviyogajāṃ duḥkhāṃ tīvrāṃ kharāṃ kaṭukām amanaāpāṃ vedanāṃ vedayamānāṃ dṛṣṭvā ca (1) punas tīvramanyūparuddhagadgadāyamānakaṇṭho bāṣpāmbupariplutekṣaṇas tasyāḥ sakāśa(2)m upasaṃkrāntaḥ |

de ’di ltar sdug bsṅal brgya stoṅ sems śiṅ lus daṅ yan lag rdul la ’dar bas gom pa ’dor mi nus bźin du ñam thag pas rgyal po’i khab tu (3) źugs pa daṅ | ci srid cig na skye bo’i tshogs maṅ po ṅa ro ’don pa’i sgra thos te | de smri sṅags kyi sgra de’i rjes su ’braṅs nas lam po cher źugs pa daṅ | ji srid cig na skye po’i tshogs maṅ po’i srin pos gtses pa bźin du groṅ khyer na sdug bsṅal gyis gduṅs (4) śiṅ ṅa ro ’don pa mthoṅ nas de mdun nas ’oṅs pa’i skyes bu gźan źig la dris pa | kye naṅ rje ’di ci źig yin | des kyaṅ ’di ni ded dpon ñi ma yin no sñam du ma śes nas des smras pa| ded dpon ñi ma źes bya ba’i bu gźon nu gser mdog ces bya ba gzugs la sogs (5) pa yon tan phun sum tshogs pa daṅ ldan pa źig yod pa des skyed mos tshal du bu mo ka śi mdzes dga’ mo bsad ces grag go źes nas ma brtags par gsad pa’i phyir yoṅs su spaṅs te | lam po che daṅ | tshoṅ ’dus daṅ | bźi mdo daṅ | sum mdor bsgrags (6) nas riṅ po mi thogs pa dur khrod chen por khyer te gsod par ’gyur ro || de thos pa daṅ ded dpon ñi ma bu daṅ bral ba’i sdug bsṅal gyis gduṅs bas ’phral du brgyal te sa la ’gyel to || de nas chu gtor bas slar dbugs phyuṅ ba daṅ | mchi ma’i chu rlabs kyis gdoṅ (7) gi padma khebs bźin du kun du ’khor la da lta bźin du kyi hud lam gaṅ nas gźon nu gser mdog khyer bar gyur ces zer źiṅ lam po che’i dbus su riṅs pa riṅs par soṅ ba daṅ | ji srid cig na chuṅ ma skra grol ba || lag pa gñis kyis braṅ brduṅ ba || ñam thag pa’i ṅa (185a1) ro daṅ | de daṅ de’i smre sṅags ’don pa daṅ | bu daṅ bral ba las byuṅ ba’i sdug bsṅal mi bzad pa | rtsub pa | tsha ba| yid du mi ’oṅ ba’i tshor ba ñams su myoṅ bar mthoṅ nas de yaṅ drag ciṅ ñam thag pas skad mdzer źiṅ ba rnaṅs bźin du mchi mas mig (2) kheṅs pa daṅ | de’i gan du soṅ ṅo ||

[35] Thinking thus upon hundreds of thousands of misfortunes, faltering in his major and minor Limbs, trembling, and with hesitant steps he somehow entered Rājagṛha. Hearing the noise of the Lamentation of the mass of the populace, and following that noise of that Lamentation he came to the street and saw the mass of the populace smitten by the sorrow of separation and Lamenting as if the city had been attacked by demons. He asked a man that came his way: "Sir, what is this?" Not knowing that he was the caravan leader, Divākara, he replied: "The lad, Suvarṇavarṇa by name, is the son of the caravan leader Divākara. He is excessively endowed with a wealth of handsomeness and like qualities. It is said that, alleging that he killed the maiden Kāśisundarī in the park, he has been given up for execution without even an investigation, and is being proclaimed (as to his crime and punishment) in the carriage-roads, streets, junctions and cross-roads. Before long he will be taken to the great cemetery and executed." Having heard that, the caravan leader, Divākara, smitten by the grief of separation from his son, fainted forthwith and fell upon the ground. Then, his senses regained after the sprinkling of water, he arose. His lotus-like face being filled with wave upon wave of tears, excited, and looking at him (he asked): "Alas, by which path will the lad Suvarṇavarṇa be taken?" and speedily set out along the middle of the street. As he looked, he saw his wife, her hair hanging down, beating her breasts with both hands, with doleful cries, uttering various lamentations and experiencing the sorrowful, sharp, harsh, bitter and unpleasant pain arising from the separation from her son. He went up to her, his faltering voice choked with intense sorrow and his eyes flooded with tears.

[36] sā taṃ dṛṣṭvā dviguṇataraśokaśalyābhyāhata bāṣpormmitara(3)ṅgāpūryamāṇavadanakamalā sasambhramā tvaritaṃ tvaritam utthāya tasya purata ā(4)tmānaṃ kṣiptavatī | sā tato divākareṇa sārthavāhenārtasvaraṃ krandamānā pa(5)riṣvajyotthāpitā | sā tasya pādayor nipatyovāca | sārthavāhaṃ paritrāyasva paritrāya(1)sva putrabhikṣām me ’nuprayacchety āha ca |

chuṅ mas de mthoṅ ba daṅ ñis ’gyur bas lhag pa’i sdug bsṅal gyi zug rdus gzir te| mchi ma’i chu rlabs kyis bźin gyi padma khebs śiṅ rtabs bag tu riṅs pa riṅs par laṅs te | de’i mdun du bdag ñid ’gyel bar (3) gyur to || de nas ded dpon ñi mas ñam thag pa’i skad kyi ṅa ros smra źiṅ ’khyud nas bslaṅ ba daṅ | de de’i rkaṅ pa gñis lag tugs te smras pa | ded dpon skyabs mdzod cig skyabs mdzod cig | ṅa la bu’i sloṅ stsol cig | yaṅ smras pa |

[36] Having seen him and being smitten by the shaft of sorrow that had now become doubled, and her lotus-like face become filled with wave upon wave of tears, she arose very quickly and full of bewilderment threw herself before him. Then the caravan leader, Divākara, embraced her as she lamented with doleful cries and made her stand up. She fell at his feet and said: "Caravan leader, save me, save me. Grant me the boon of a son." She added:

skal ba ṅan ciṅ dga’ bral ba || (4) da ltar dbugs ni dbyuṅ du gsol ||
bu daṅ bral bar gyur ba yi || sdug bsṅal drag pos rnam par ṅu || gaṅ źig skyes tshe bdag po khyed || mchog tu dgyes par gyur pa yi ||
yid du ’oṅ ba’i bu de ñid || ded ni gsod phyir khyer bar gyur || dul źiṅ des la mkhas pa (5) daṅ || bstan bcos kun la mkhas gyur ciṅ ||
gaṅ źig gzugs ni mñam med pa || mkhas par gyur ba’i bu khyer ro || khyed kyi rigs rgyud chad gyur ciṅ || rigs kyi mtshams sbyor ’dzin pa daṅ ||
dpal ldan rigs ni gsal byed pa’i || khyed kyi sgron ma med par (6) gyur || ’di ni sñiṅ gi thams cad de || ’di ni dga’ ba’i ’chiṅ ba yin ||
mi rnams mig gi bdud rtsi ’di || gśed ma rnams kyis khyer bar gyur || ’di dag thams cad bciṅs pa daṅ || mig ni ’di dag ’gag pa ste ||
bu źes btags pa’i sñiṅ gaṅ yin || ’di ni bton (7) te khyer bar gyur || bu ’di rab tu thar pa’i phyir || ’bad pa de ni myur du mdzod ||
nor ni thams cad byin nas su || bdag daṅ bu ni thar bar mdzod || khyod kyis legs rtogs ’byor pa daṅ || khyed yid bsam pa ’grub nas ni ||
’di ltar yaṅ ni ’tshe ba yi || khyed kyi bu ni (185b1) blta bar bgyi ||

"Now console me that am unfortunate and devoid of joy, that am being separated from my son, that am weeping and greatly afflicted. (1) My Lord, he, at whose birth your joy was utmost, your dear son, is today being taken away for execution. (2) Well-behaved, amiable, clever, proficient in various sciences, and matchless in appearance, your Learned son is being Led away. (3) Your family-stock is being cut off. The family-pillar is being broken up. The glorious illuminator of the family, the Light, is being extinguished. (4) This the entirety of the heart, this the bond of joy, this the nectar to the eyes of men, is being Led away by the executioners. (5) All this is done (to the lad); this eye is removed; this, the heart, named ’son’, been plucked out, is taken away. (6) Therefore, quickly let an effort be made for the liberation of our son. Giving away even every possession, free both son and me. (7) May your wishes be fulfilled; may your mind accomplish its hope. Would that I see him, your son, alive." (8)

[37] atha divākaraḥ sārthavāhaḥ putraviyogaśokaduḥkhābhyāhato ’pi dhairyam avalaṃ(1)bya cittena kṛtakarapuṭaḥ paurān uvāca || bhoḥ bhoḥ paurāḥ śrūyatāṃ kathan nāma yuktaṃ bhava(2)tāmamedaṃ vyasanam upasthitam upekṣituṃ | katham aṭavyām ivāvicārya nagarama(3)dhyena yuṣmākaṃ paśyatām eva prakāśaguṇo ’pi me kumāro vadhāya nīyate | katham a(4)lpotsukās tiṣṭhatha | kathaṃ pratīkāravirdhir na cintyate | kathaṃ kumārasya muktaye na pra(5)yatnadhvam iti | te kathayanti sārthavāha īdṛśo ’yaṃ kumāro guṇavāṃs tavaivaikasyedaṃ vyasanam api (1) tu sarveṣām evāsmākaṃ kin tūpāyan na paśyāmaḥ kumārasya pratimuktaye | yenaiva viṣaṇṇā(2)manasas tiṣṭhāma iti | divākaraḥ sārthavāhaḥ kathayati | bhavantaḥ parijñāta (3) eva yuṣmābhir ayaṃ kumāro yathātyantaṃ kāruṇiko mahātmā dharmakāmaḥ sattva(4)vatsalaḥ | cittam apy ayam īdṛśe ’kārye na samartha utpādayituṃ prāg evācari(5)tuṃ | tataḥ kumārasya pravicāraṇārthaṃ yatna ārabhyatāṃ | yadi kumāraḥ pravicāryate niyatam a(1)smād vyasanāt parimucyate | yūyañ ca sādhavaḥ sarvajanasādhāraṇās tad yuṣmākaṃ vijñāpaya(2)tāṃ na kaścid doṣo dṛśyate | nānyatra mayy anukampā darśitā bhavati | sādhutvāt guṇā(3)nurāgitvañ ca prakāśitaṃ bhavati | yat kāruṇyacittaṃ paryupasthāpya gatvā rā(4)jā vijñapyatāṃ | tanmantriṇo vā kadācic ca te ’rtharucitvāt suyuktam api yuṣmadva(5)canam anyathā na manayanti | ahañ ca putraviyogenātyantaṃ vyathitaḥ | tataḥ sarvasvam api madīyaṃ (1) dattvā tathā prasādaḥ karaṇīyo yathā kumāraḥ pravicāryata iti |

de nas ded dpon ñi ma bu daṅ bral ba’i sdug bsṅal gyis yid gduṅs par gyur kyaṅ brtan pas sran tshugs pa’i sems daṅ ldan pas thal mo sbyar te groṅ khyer pa rnams la smras pa | kye kye groṅ khyer ba rnams ñon cig |ci ltar na ṅa la ’di lta bu’i sdug bsṅal ñe bar gnas pa (2) la khyed rnams btaṅ sñoms su byed pa ni rigs pa ma yin te | ci’i phyir ’brog stoṅ pa bźin du groṅ khyer gyi dbus su ma brtags par khyed rnams kyis mthoṅ bźin du ṅa’i gźon nu yon tan gsal bar ston pa lta bu gsod pa’i phyir khyer na | ci’i phyir sems las chuṅ bas gnas || ci’i (3) phyir ñe bar dbyad pa’i thabs mi sems | ci’i phyir gźon nu thar pa’i don du brtson par mi byed | de rnams kyis smras pa | ded dpon ’di lta bu’i gźon nu yon tan daṅ ldan pa ’di ni khyed gcig pu la ’di ltar sdug bsṅal bar ma zad kyi | gźan du na bdag cag thams cad (4) kyaṅ sdug bsṅal mod kyi | ’on kyaṅ gźon nu ’di thar bar bya ba’i thabs ma mthoṅ nas | gaṅ ’di lta bu’i yi mug pas gnas pa yin no || ded dpon ñi mas smras pa | śes ldan dag khyed rnams kyis yoṅs su śes pa ñid de | gźon nu ’di ji lta bu śin tu sñiṅ rje ba daṅ ldan ba| (5) bdag ñid che ba | chos ’dod pa | sems can thams cad la mñen gśin pa yin te | ’dis ’di lta bu bya ba ma yin pa la ’jug pa sems kyis kyaṅ mi nus na | kun du spyod par byed pa lta smos kyaṅ ci dgos | debs na gźon nu de slar dpyad pa’i don la ’bad pas rtsom par gyis (6) śig | gal te gźon nu legs par dpyad na ṅes par sdug bsṅal ’di las thar bar ’gyur ro || khyed rnams kyaṅ dam pa skye bo thams cad la thun moṅ du gyur pa yin pas khyed rnams kyis de gsol ba la ñes par ni gaṅ yaṅ ma mthoṅ ste | gźan du na bdag la rjes su brtse (7) ba kho nar snaṅ ba daṅ | dam pa ñid kyis na yon tan la rjes su dga’ ba ñid ston par ’gyur gyi | de bas na gaṅ sñiṅ rje’i sems ñe bar ’jog pas soṅ la rgyal po’am blon po la źus śig | gal te de don la sred pa śin tu rigs pa daṅ ldan pa khyed rnams kyi tshig kyaṅ gźan (186a1) du mi ’gyur ro || bdag kyaṅ bu daṅ bral bas śin tu gduṅs kyis bdag gi nor ’di thams cad kyaṅ phul la || ji ltar gźon nu legs par dpyad pa de ltar mdzod cig |

[37] Then, the caravan leader, Divākara, though smitten by the sorrow and pain of separation from his son, having summoned all his courage with his mind, addressed the citizens, with folded palms: "O! citizens! please listen. How, indeed, is it proper for you to disregard this impending calamity of mine? How is my boy, though of renowned excellence, taken away for execution through the middle of the city even while you look on, as if in a forest, without investigating? How do you remain without much anxiety? How is it that a way of preventing (this calamity) is not thought of? How do you not strive for the liberation of my boy?" They replied: "Caravan leader, such is this lad possessed of excellence, that this is not a calamity to you alone, but also to us all. However, we do not see a means of setting the boy free. Hence we remain dejected thus." The caravan leader, Divākara, said: "Sirs, you know very well that this boy is extremely compassionate, magnanimous, a Lover of righteousness, dear to Living beings. He is incapable of even giving rise to the thought of such a criminal act, still less of committing it. Therefore, please begin an effort for an investigation of the boy. If the lad is investigated he would indeed be freed from this calamity. You are honest and impartial to all men. Therefore, should you report (this matter), no fault whatsoever is seen. Not otherwise, will compassion he shown towards me. Your love, too, on account of virtue will be made manifest. Therefore, take compassion and go, let the king or his ministers be informed. Perhaps, being desirous of wealth they will not think otherwise of your words even as they are quite appropriate. I am extremely distressed by the separation from my son. Giving even all my wealth this favour should be done that the boy be properly investigated."

[38] prajñāto ’sau sārthavāhaḥ (2) kṛtamitraś ca | teṣu vacanāt kumāraguṇānurāgāc cābhyupagataṃ tataḥ taiḥ pravī(3)ṇā vyavahāriṇaḥ paurikā rājakulaṃ preṣitā uktāś ca | sa ced adya kumāraḥ (4) punar nipuṇataraṃ pravicāryate vayam api rājñaḥ suvarṇalakṣam anuprayacchāma i(5)ti | tatas te paurikā vyavahāriṇaḥ karaṇamaṇḍapaṅgatāḥ pracaṇḍena cāmātyena dūrata (1) eva dṛṣṭā uktāś ca bhavantaḥ kim āgamanaprayojanam iti | tair ākhyātaṃ rājagṛhanivāsinaś ca (2) paurā evaṃ vijñapayanty ayaṃ suvarṇavarṇaḥ kumāro ’tyarthaṃ rūpaudāryasampadā yukta(3)tvān mahājanavallabhaś ced asya viyogād rājagṛhanivāsino janakasya mahatī pīḍā (4) | dharmābhiratatvād vinayādiguṇopetatvāc cāsya na kaścid enam aparādham abhiśraddadhāti (5) | tad vayaṃ suvarṇalakṣam anuprayacchāmaḥ | divākaraś ca sārthavāhaḥ sa(1)rvasvam asmadvijñaptyā suvarṇavarṇaḥ kumāraḥ pratinivartya punar nipuṇataraṃ pravicāryatām evaṃ (2) kṛte cāsmākaṃ vijñāptisākalyaṃ kṛtaṃ bhavati | rājñaś ca koṣaḥ samvarddhito (3) bhavati |

ded dpon de ni kun gyis śes pa daṅ | mdza’ bor byas pa yod pa de rnams kyis (2) de’i tshig daṅ | gźon nu yon tan la dga’ bas khas blaṅs so || de nas groṅ khyer pa de rnams kyis tha sñad la śin tu byaṅ ba’i groṅ khyer ba źig rgyal po’i pho braṅ du btaṅ ste bsgo ba | gal te deṅ gźon nu śin tu legs par dpyad pa mdzad na bdag cag rnams kyis kyaṅ rgyal (3) po la gser sraṅ ’bum dbul lo || de nas tha sñad la byaṅ ba’i groṅ khyer ba źal che’i gnas su soṅ ba daṅ | blon po rab gtum gyis ’oṅ ba riṅ po nas mthoṅ ste smras pa | śes ldan dag khyed ’dir ’oṅs pa’i dgos pa ci yod | des smras pa | rgyal po’i khab na gnas (4) pa’i groṅ khyer pa rnams ’di skad du źu ba gsol to || gźon nu gser mdog ’di ni śin tu gzugs phun sum tshogs pa rgya chen po daṅ ldan pa | skye bo maṅ po’i yid du ’oṅ ba lags pa las de daṅ bral ba rgyal po’i khab na gnas pa’i skye bo tshogs śas cher sdug bsṅal bar gyur (5) pa daṅ | ’di ni rtag tu chos la mṅon par dga’ ba’i phyir daṅ | dul ba la sogs pa’i yon tan daṅ ldan pas sdig pa’i ñes pa gaṅ la yid mṅon par dga’ ba ma lags te | da bdag cag rnams gser sraṅ ’bum ’bul la | ded dpon ñi ma’i nor thams cad kyaṅ ’bul bar (6) bdag cag rtsol gyis gźon nu gser mdog slar bzlog pa la śin tu legs par dpyad nas sbyar du gsol | de ltar mdzad na ni bdag cag rnams kyis gsol ba yaṅ ’bras bu daṅ bcas par ’gyur la | rgyal po’i baṅ mdzod kyaṅ ’phel bar ’gyur ro ||

[38] That caravan leader was well-known and was one that had made friends. As it was his bidding, and on account of their love for virtues of the boy, they agreed. Then, they dispatched citizens, clever men of business, to the royal palace, telling them: "If this boy is again investigated more thoroughly, today, we too shall give the king a 100,000 of gold?" Then those citizens, men of business, departed for the hall of justice. They were observed even from a distance by the minister Pracaṇḍa and told: "Sirs, what is the reason for your arrival?" They replied: "The citizens residing in Rājagṛha request thus: "As this boy, Suvarṇavarṇa, is dear to the populace - on account of being excessively endowed with an excellence of nobility of figure, great is the suffering of the mass of people inhabiting Rājagṛha on account of their separation from him. Because of his constant delight in righteousness and his being endowed with virtues such as discipline, no one will credit this crime to him. Therefore, we will give a 100,000 of gold and the caravan leader Divākara will give all his wealth. At our request let the boy Suvarṇavarṇa be brought back and again investigated thoroughly. When this is done our request will have been fruitful and the king’s treasury augmented."

[39] pracaṇḍo ’mātyaḥ śrutvā ruṣitaḥ kathayati | bhavantaḥ kim atra na vicāri(4)taṃ yad bhūyo vicāryate yac ca kathayata rājakośa eṣa saṃvarddhito bhavatīti | (5) tata kiṃ vayam anyāyopāttair dravyai rājakośaṃ samvarddhayiṣyāmaḥ | na ca yuṣmābhī rājño (1) ’bhiprāyo ’vabuddhaḥ | sarvathā yūyam avaśyaṃ vaiśālakānāṃ prayogeṇāsya rājño ’nartha(2)ṅ karttukāmā yenaivam upāyenāsya rājño ’varṇaṃ niścārayitum icchatha | anyāya(3)kāry eva rājā yad evam avicāryaṃ janapadaṃ vināśayatīti | tena te nirbhartsitāḥ (4) | sa tān nirbhartsayitvā catvāro ’sya kṛtāntapuruṣasadṛśāḥ santi manuṣyā (5) atiraudrakarmāṇaḥ satatābhyāsavaśān nirghṛṇīkṛtasantānā niṣkaruṇās tān āhūya ka(1)thayati | gacchata śīghraṃ vadhyaghātakān adhitiṣṭhata | asmādvacanācca vaktavyā śīghram enaṃ naga(2)rān niṣkāsya yathā sandiṣṭena vidhinā praghātayata | na ca yuṣmābhir māṃ muktvā rājānam vā(3)nayasya kasyacid vacanenāyaṃ moktavyaḥ | evaṃ hi kurvatāṃ śreyo ’nyathāhaṃ bhavatā(4)m mahāmarāryādābandaṅ karomīti | evaṃ svāminn iti te rājapuruṣās tasya pratiśrutya (5) khaḍgapāṇayaḥ saṃprasthitās |

blon po rab gtum gyis thos (7) nas khros te smras pa | śes ldan ’di ci źig ma brtags pa yod nas gaṅ la slar dpyad par bya | rgyal po’i baṅ mdzod rgyas par ’gyur ro źes gaṅ źig smra na | de yaṅ ci ded kyi rigs pa daṅ mi ldan par bsags pa’i nor gyis rgyal po’i baṅ mdzod ’phel bar bya’am | khyed rnams (186b1) kyis rgyal po’i dgoṅs pa yaṅ mi śes te | gaṅ ’di ltar thabs ’di lta bus rnam pa thams cad du yaṅs pa can gyi groṅ khyer gyi mi rnams kyis thabs kyi sbyor bas ṅes par rgyal po la gnod pa chen po byed par ’dod pa yin te | ’di ltar ma brtags par skye bo rnams log par byed pas (2) rgyal po ni mi rigs par byed pa ñid yin no źes rgyal po’i grags pa ma yin pa sgrogs par ’dod pa yin no smras te | des de tshar bcad do || tshar gcad nas ga śin rje’i skyes bu daṅ ’dra ba’i mi śin tu yaṅ drag po’i las can rtag tu goms pa’i dbaṅ gis rgyud sñiṅ rje med par byas pa (3) brtse ba med pa bźi źig yod de | de rnams bos nas smras pa | myur bar soṅ la gsod ma pa rnams bskul źiṅ ṅa’i tshig kyaṅ ’di skad du ’di groṅ khyer nas myur du thon la ji ltar bsgo ba’i las kyis sod cig | khyed rnams kyis ṅa’am rgyal po’i luṅ ma gtogs pa gźan gaṅ gi (4) tshig kyaṅ ma btaṅ cig | de ltar byas na legs kyi gźan du byas naṅs khyed rnams chad pa chen pos gcad bar bya’o smros śig | des kyaṅ rgyal po de ltar bgyi’o źes smras te | rgyal po’i skyes bu de dag de’i tshig mñan nas lag tu ral gri thogs te chas so ||

[39] The minister, Pracaṇḍa, having heard it became angry and said: "What has not been investigated in this matter that it has to be investigated again, and that you should say the royal treasury will be augmented? How is it that we would augment the royal treasury with wealth illegitimately obtained? Nor have you understood the wish of the king. In every way, making use of the people of Vaiśālī, you are surely desirous of doing harm to this king in that by this plan you wish to utter blame of this king, saying "The king indeed acts unlawfully since by not investigating, he destroys the people". He rebuked them and having done so - he had four men like the servants of Yama, of very dreadful deeds, of pitiless disposition on account of constant habit, and devoid of compassion - he summoned them and said: "Go quickly, supervise the executioners, and address them in my name saying: "Quickly drive him out from the city and execute him in the stipulated manner. Nor is he to be released at the request of anyone other than myself or the king. It will be good for you to act accordingly, otherwise I shall inflict severe punishment upon you". Those royal servants having assured him saying "It shall be so", set out, sword in hand.

[40] te vadhyaghātakā vyākṣepaśatāni kurvāṇāḥ śainaḥ śainaḥ suvarṇa(1)varṇaṃ kumāraṃ rathyāvīthīcatvaraśṛṅgāṭakeṣv anuśrāvayantaḥ paribhrāmayanto ’ho vata kumārasya (2) kecit mocayitāro bhaviṣyanty apy evaṃ vayam īdṛśam akāryaṃ na kurma iti | te rā(3)japuruṣā nikṛṣṭakhaḍgapāṇayas samprāptā tais teṣām vadhyaghātakānāṃ yathā sa(4)ndiṣṭam ākhyātaṃ | uktāś ca yady enaṃ śīghraṃ nagarān niṣkrāmya yathā sandiṣṭena vidhinā na (5) praghātayata | vayaṃ yuṣmān sāmpratam eva praghātayāma iti | te tān atisekanikṛṣṭān (1) khaḍgavyagraṣṭān yamapuruṣān ivālokya saṃtrastās tato maraṇabhayabhītāś cintayituṃ pravṛttāḥ (2) hā kaṣṭaṃ na kenacit kumārasya paritrāṇaṃ kṛtaṃ | sāṃpratam asmābhir eva praghāta(3)yitavyo bhaviṣyatīti | bāṣpāmbupariplutekṣaṇais tai rājapuruṣair adhiṣṭhitāḥ (4) suvarṇavarṇaṃ nagarān niṣkrāmayitum ārabdhāḥ |

gsod ma pa de (5) rnams kyaṅ phyi śol gyi thabs brgya sñed byed ciṅ dal bus dal bus gźon nu gser mdog lam po che daṅ | tshoṅ ’dus daṅ | bźi mdo daṅ | sum mdo rnams su sgra sgrogs śiṅ yoṅs su bskor te | kye ma kyi hud gźon nu ni gtoṅ bar su źig byed par ’gyur | bdag cag (6) kyaṅ ’de lta bu’i bya ba ma yin pa mi byed pa su źig sgrub par ’gyur źes smras so || rgyal po’i skyes bu de dag kyaṅ ral gri phyuṅ ba lag na thogs te phyin nas des gsod ma pa de rnams la des ji ltar bsgo ba de ltar smras so || ’di skad ces kyaṅ smras te | gal te ’di myur bar groṅ (7) khyer las bton te | ji ltar bsgo ba bźin du ma bsad na ṅed kyis khyed cag ’phral dugs da par bya’o || de rnams kyis śin tu yaṅ sdug ciṅ ra la gri phyuṅ ba lag na thogs pa ga śin rje’i skyes bu daṅ mtshuṅs pa de la bltas nas kun du skrag par gyur to || de nas ’chi bas ’jigs (187a1) skrag pas sems pa la źugs te | kyi hud sus kyaṅ gźon nu’i skyabs ma byas pa ni sdug bsṅal lo || bdag cag rnams kyaṅ ’dis ’phral du gsod par ’gyur ro sñam nas mchims kheṅs pa’i mig daṅ | rgyal po’i skyes bu de rnams kyis sruṅ bźin du gźon nu gser mdog (2) groṅ khyer nas phyuṅ bar brtsams pa daṅ |

[40] The executioners [in the meantime], making hundreds of excuses, were quite slowly wandering along proclaiming the lad Suvarṇavarṇa as to his crime and punishment in the carriage-roads, streets, junctions and cross-roads, and thinking: "Ah, alas! would that there were some rescuers of the lad and thus would that we not commit a crime such as this." Then, those royal servants arrived, drawn sword in hand, and spoke to the executioners as directed. They added: "If you do not quickly drive him out from the city and execute him in the stipulated manner, we shall execute you immediately". Having Looked at them that were very fierce, with drawn swords ready in their hands, and that were like the servants of Yama, they became terrified; then, frightened by the fear of death, they began to reflect: "Ah! Alas! no one has rescued the lad, now he will have to be executed by us." Their eyes overflowing with the water of tears and supervised by those royal servants, they began to drive the lad, Suvarṇavarṇa, out from the city.

[41] tañ ca nagarān niṣkāsyamā(5)nam ālokyānekāni prāṇiśatasahasrāṇi ekaraveṇoccair vikroṣṭum ārabdhāni hā ka(1)ṣṭam eṣa | divākaraḥ sārthavāhaḥ sarvasvena viyujyate | eṣa divākarasya sārthavāhasya (2) mātṛkāvaṅśaś chidyate | eṣa divākarasya sārthavāhasya kulapradīpo antardhā(3)pyate | eṣa divākarasya sārthavāhasya kulanandano ’ntadrghāpyate | eṣa divā(4)karasya sārthavāhasya kulacūḍāmaṇir apahriyate | eṣa divākarasya sā(5)rthavāhasya cakṣur nirudhyate | etad divākarasya sārthavāhasya kulavibhūṣaṇam apahriyate | (1) etad divākarasya sārthavāhasya hṛdayam utapāṭyate | amī divākarasya sārthavāhasya mūrtimantaḥ (2) prāṇā apahriyante | hā kaṣṭaṃ kathaṃ nāma kumāro ’ṭavyām evaṃ paribhrāmya niṣkāsito (3) na kenacid asya paritrāṇaṃ kṛtaṃ | eṣa sāmprataṃ rājagṛhān nagarāc candramā mṛtyurāhu(4)ṇā grasyate | eṣa rājagṛhanagaranabhastaladivākaro ’staṅgacchati | etad rājagṛha(5)nagaranivāsināṃ paurāṇāṃ netrāmṛtam adarśanapathe vyavasthāpyate | etad rājagṛhanagara(1)nivāsināṃ paurāṇāṃ prītinibandhanaṃ vilupyate | etad rājanagṛhanagaranivāsināṃ paurā(2)ṇāṃ vibhūṣaṇam apahriyate | eṣa rājagṛhanagaranivāsināṃ paurāṇāṃ cūḍāmaṇi(3)r apahriyate | eṣa rājagṛhanagaranivāsināṃ paurāṇāṃ hṛdayavallabho vinā(4)śāya nīyate | kam idānīṃ rājagṛhanivāsinaḥ paurā animiṣam avaloka(5)yiṣyanti | kam idānīṃ dṛṣṭvā prītimanaso bhaviṣyantīti nirāśībhūtāḥ ||

de groṅ khyer las ’byin par ’gyur ba la bltas nas srog chags brgya stoṅ dpag tu med pa sgra gcig tu gsaṅ mthon pos cho ṅes ’debs pa la źugs te | kyi hud ded dpon ñi ma thams cad daṅ bral bar gyur pa ni sdug bsṅal la || ded dpon (3) ñi ma ’di’i pha ma’i rigs chad par gyur to || ded dpon ñi ma ’di’i rigs kyi sgron ma nub par gyur to || ded dpon ñi ma ’di’i rigs rnams kyi kun du dga’ ba nub par gyur to || ded dpon ñi ma ’di’i rigs kyi gtsug gi nor phrogs so || ded dpon ñi ma ’di’i mig phrogs par (4) gyur to || ded dpon ñi ma ’di’i rigs kyi rgyan phrogs par gyur to || ded dpon ñi ma ’di’i sñiṅ phyuṅ ṅo || ded dpon ñi ma ’di’i srog lus daṅ ldan bźin du phrogs so || kyi hud ’di ’brog stoṅ par ’khyams pa bźin du yoṅs su bskor nas phyuṅ ba las sus kyaṅ skyabs ma byas (5) par sdug bsṅal lo || da ni rgyal po’i khab kyi groṅ khyer gyi zla ba ’di ’chi bdag gi sgra gcan gyis gzuṅ ṅo || rgyal po’i khab kyi groṅ khyer kyi ñi ma ’di nam mkha’i dkyil du nub bo || rgyal po’i khab kyi groṅ khyer na gnas pa’i mig gi bdud rtsi ’di mthoṅ ba’i lam na mi gnas (6) par gyur to || rgyal bo’i khab kyi groṅ khyer ba rnams kyi dga’ ba’i rgyun ’di mi snaṅ bar gyur to || rgyal po’i khab kyi groṅ khyer gyi rgyan ’di phrogs par gyur to || rgyal po’i khab kyi groṅ khyer ba rnams kyi gtsug gi nor bu ’di phrogs par gyur to || rgyal po’i khab kyi groṅ khyer (7) na gnas pa’i groṅ khyer ba rnams kyi yid du ’oṅ ba phrogs te khyer na rgyal po’i khab kyi groṅ khyer na gnas pa’i mi rnams su źig la mig mi ’dzums par lta bar byed | da ni gaṅ źig mthoṅ na yid dga’ bar byed ces yi chad par gyur to ||

[41] Seeing him being removed from the city, many hundreds of thousands of beings began to cry out aloud in one voice: "Ah! Alas! this caravan leader, Divākara, is deprived of the whole of his possessions. The Lineage of the parents of the caravan leader Divākara is cut. This Light of the family of the caravan leader Divākara is extinguished. This joy of the family of the caravan leader Divākara is made to disappear. This crest-jewel of the family of the caravan leader Divākara is snatched away. This eye of the caravan leader Divākara is removed. This ornament of the family of the caravan leader Divākara is snatched away. This heart of the caravan leader Divākara is rent asunder. These, the Life-breaths personified, of the caravan leader Divākara are snatched away. Ah! Alas! how, indeed, is the lad, having been taken about as if in the forest, driven out; and no one has rescued him. Now this moon city of Rājagṛha is swallowed by Rāhu in the form of Death. This sun (Divākara) in the vault of the sky of the city of Rājagṛha is setting. This nectar to the eyes of the citizens dwelling in the city of Rājagṛha is set upon a path beyond the reach of vision. This bond of joy of the citizens dwelling in the city of Rājagṛha is broken off. This ornament of the citizens dwelling in the city of Rājagṛha is snatched away. This crest-jewel of the citizens dwelling in the city of Rājagṛha is snatched away. This beloved of the hearts of the citizens dwelling in the city of Rājagṛha is taken away for destruction. Whom, now, will the citizens dwelling in the city of Rājagṛha look upon with unwinking eyes. Now, beholding whom will they become happy at heart?" They became devoid of hope.

[42] pracaṇḍasyāmātya(1)syānyatayamena puruṣeṇāgatya niveditaṃ | niḥkāsitaḥ suvarṇavarṇaḥ kumāro rājagṛhā(2)n nagarād iti | sa śrutvā prītimanāḥ samvṛttaḥ | tatas te paurikā vyavahāriṇas tac chrutvā (3) nirāśībhūtās tair āgatya teṣāṃ paurāṇām etat prakaraṇaṃ vistareṇāveditaṃ | tac chrutvā (4) te ’pi paurā nirāśībhūtāḥ | samudvignāḥ parasparam ūcuḥ | bhavanto ’pi kali(5)rājena tādṛśaḥ pitā dhārmiko dharmarājā jīvitād vyavaropitaḥ | idānīm ārabdha evaṃ(1)vidhān api prakhyātaguṇān mahājanavallabhān puruṣaviśeṣān asaṃdṛśyān praghātayituṃ | (2) aho nairghṛṇyam aho guṇājñatā | aho ’viśeṣajñatā mantriṇāṃ yo nāmaiva(3)m atyantarūpaudāryasampannatvāc ca vinītatvāc ca pūjām arhati sa eva guṇavān pu(4)ruṣaviśeṣaḥ katham avicārya badhāya parityajyate | athavā kāla evāyam ī(5)dṛśaḥ samupasthito yad asanto vivarddhante | evaṃ guṇayuktasya janasyaivaṃvidho viyogo (1) bhaviṣyatīti | kālopakarṣya daurātmyam udbhāvayanto divākarasya sārthavāhasya eta(2)t prakaraṇaṃ vistareṇākhyātavantaḥ |

blon po rab gtum gyis skyes bu (187b1) gźan źig slar log nas gźon nu gser mdog groṅ khyer nas phyuṅ ṅo źes smras pa daṅ | de thos nas yid śin tu dga’ bar gyur to || de nas groṅ khyer pa rnams kyi pho ña des de thos nas re thag chad par gyur to || de soṅ nas groṅ khyer ba de rnams la rnam pa de dag rgya cher (2) smras so || de thos pa daṅ groṅ khyer pa rnams kyaṅ re thag bcad ciṅ śin tu yi mug pas phan tshun smra ba | śes ldan dag rtsod pa’i rgyal po ’dis pha chos daṅ ldan pa chos kyi rgyal po de lta bu bsad nas da ni ’di lta bu’i yon tan daṅ ldan par grags pa | skye bo maṅ po’i (3) yid du ’oṅ ba khyad par can gyi skyes bu ñes pa med pa gnod pa mi byed pa ’di lta bu gsod pa ni | e ma’o sñiṅ rje med pa | ae ma’o yon tan mi śes pa | e ma’o khyad par mi śes pa’o || blon po rnams kyaṅ gaṅ ’di lta bu’i gzugs phun sum tshogs pa rgya chen po daṅ ldan (4) pa ni mchod par ’os pa yin na | ’di lta bu’i yon tan daṅ ldan pa’i skyes bu khyad par can ci’i phyir ma brtags par gsod ciṅ yoṅs su spoṅ bar byed | yaṅ na dus ’di lta bu ñe bar gnas pa yin te | gaṅ dam pa ma yin pa rnams ni ’a phel bar ’gyur la | yon tan (5) ’di lta bu daṅ ldan pa’i skye po daṅ bral bar ’gyur ba dus ’gribs pa’i ñes pa’i bdag ñid byuṅ pa yin no || ded dpon ñi ma la rnam pa ’di dag rgya cher smras pa daṅ |

[42] One of the servants of the minister Pracaṇḍa came and informed that the lad Suvarṇavarṇa had been driven out from the city of Rājagṛha. Hearing it, he became glad at heart. Then those citizens, the men of business, having heard it, became devoid of hope. They returned and related that episode in detail to those citizens. On hearing it, those citizens, too, became devoid of hope. Distressed, they said to one another: "Sirs, this quarrelsome king deprived his father, who was such a pious and righteous king, of his life. Now, he has begun to execute even such distinguished men of renowned virtues, dear to the populace, and rarely to be seen. Ah! the mercilessness! Ah! the lack of appreciation of virtues! Ah! the lack of discrimination of the ministers! How is such a virtuous and distinguished man who is, indeed, thus worthy of respect on account of the exceeding nobility of his figure, and on account of being well-behaved, given up for execution without investigation? Perhaps such a time has come as that when the bad prosper, and there will be such a separation of one endowed with such virtues." Manifesting the decline of the times, they related this episode in detail to the caravan leader, Divākara.

[43] tac chrutvā vihatāśo divākaraḥ sārthavā(3)has tīvra śokaduḥkhābhyāhato mūrcchito bhūmau patitaḥ | tato jalapariṣe(4)kapratyāgataprāṇo viṣaṇṇamanā nirānandaḥ sāṃprataṃ putrako me praghātyata i(5)ti | uccair vikroṣṭum ārabdhaḥ |

de thos nas ded dpon ñi ma re thag chad par gyur te | mya ṅan drag po’i sdug bsṅal gyis gduṅs nas (6) brgyal te sal ’gyel bar gyur to || de nas chu gtor pas slar dbugs dbyuṅ ba daṅ | yi mug pa’i yid kyis kun du dga’ ba daṅ bral ba su źig da ltar ṅa’i bu gsod par byed ces gsaṅ mthon pos cho ṅes ’debs pa la źugs te | kyi hud |

[43] Having heard that, his hopes shattered, the caravan leader, Divākara, smitten by the pain of intense sorrow, fainted and fell upon the ground. Then, having regained his senses with the sprinkling of water, dejected in mind, devoid of joy, and saying: "Presently, my son will be executed", he began to cry out aloud:

mig ni dga’ bar byed pa yi || (7) ṅa yi rigs kyi rgyun gyur pa ||
skal ldan pha ni ṅa lta bu || smre sa med par gsod par byed || ṅa yi yid ni rmoṅs pa daṅ || phyogs rnams da ni ’khrul par byed ||
khyod bral mya ṅan mes gduṅs pas || kye ma bdag ñid tshig par gyur || kyi hud mkhas śiṅ śin tu dul || (188a1) sñiṅ rje la ni dga’ gyur ba ||
bu khyod la ni sdug bsṅal dag |mi bzad ji ltar ’oṅs par gyur || bu khyod ’oṅs par gyur pa’i tshe || dga’ ba mñam med ṅas thob pa ||
bu bzaṅ khyod daṅ bral ba’i sa || slar yaṅ mya ṅan med ltuṅ ’gyur || brtse med khyad par mi (2) śes pa’i || e ma rgyal po’i blon po dag ||
gaṅ źig ’di ’dra khrims ldan pas || bu khyod rnam par ma brtags so || e ma’o sa bdag de yis ni || gaṅ gis ’di ltar de ma brtags ||
bu khyod yoṅs su spaṅs gyur pa || raṅ gi brtse med gsal sgrogs yin || khyad par (3) du yaṅ dam pa ṅan || sems ni ṅes par nub pa ste ||
bu gaṅ yon tan ldan pa yaṅ || smre sa med par gsod par byed || yon tan ldan mi ’di ’dra ba || gsod kyaṅ btaṅ sñoms byed pa ni ||
groṅ khyer gyi ni lha thams cad || de dag bros par gyur tam ci || dbaṅ bcas ’jig rten (4) skyoṅ bcas daṅ || gaṅ yaṅ mthu chen ldan pa’i lha’i ||
thugs brtse pas ni ñer bzuṅ ste || de rnams bdag gi bu sruṅs śig || brtul źugs grub pa’i bdag ñid che || thub pa gaṅ źig da ltar bźugs ||
des ni thugs brtse sṅon bźag ste || bdag gi bu ni bsruṅ du gsol || (5)

"Delight of the eyes, alas! my son. Alas! the ornament of my family! Dear child, of me that am unfortunate, having no protector, you will be executed. (1) My heart grows faint and, now, the quarters reel, as it were. Inflamed by the fire of separation from you, my mind is. Indeed, consumed. (2) Alas! dear child, how has terrible disaster befallen you, that art learned, disciplined, and delighting in compassion. (3) Son, having obtained unequalled joy produced at your birth, I am, good son, fallen again into the fire of sorrow on account of separation from you. (4) Alas! the ministers of this king, by whom you- son, possessed of discipline, have not thus been investigated, are devoid of mercy and ignorant of excellences. (5) Alas! this lack of mercy has been manifested by that king by whom- you, dear son, have thus without investigation been abandoned today. (6) Shame, that, an excellent good man has vanished from (their) hearts, that you, son, are being executed, having no protector, though possessed of virtues. (7) Is it that all the deities of this city are gone away, that they overlook such a virtuous man that is being executed? (8) May Indra and the Guardians of the World, and whatever gods that are possessed of great power, show compassion and protect my dear son. (9) What sages now exist, that are magnanimous and have fulfilled their vows, may they show compassion and rescue my son." (10)

[44] tasya buddhir utpannā kim artham ahaṃ viṣīdāmi (2) yan nv ahaṃ buddhaṃ bhagavantaṃ sakalajagad ekabāndhavaṃ mahākāruṇikaṃ samunasmareyaṃ (3) sa hi bhagavān anāthānān nāthaḥ | atrāṇānāṃ trāṇaṃ | aśaraṇānāṃ śaraṇaṃ | a(4)parāyaṇānāṃ parāyaṇaṃ | tathā hi tena bhagavatā kṛcchrasaṅkaṭasambādhaprāptā (5) bahavaḥ sattvās tebhyas tebhyo mahābhayebhyaḥ parimocitā | tathā mahāsamudram adhyagatā vaṇi(1)jo makarasya bhayasantrastāḥ samanusmaraṇamātreṇaiva tasmān maraṇabhayāt paritrātāḥ | tathā (2) naika puruṣaghātakenaikarabhasenodyataśastreṇāṅgulīmālena ghātyamānā (3) tajjananī tasmāj jīvitopacchedabhayāt paritrātā | tathā ca pūrvajanmavairānuban(4)ndhasāmarthyād anekaprāṇiśatasahastropaghātatham abhiprajvālitakrūrahutā(5)śanasya mānuṣamāṃsarasāsvādalobhāt śravallālāvalelihāna_jihvā_vikaṭadīrghatīkṣṇa(1)daṃṣṭrākarālabhīṣaṇamukhasya yakṣasyāhārārtham upanāmitas tadvadvanasamīpastho hastaka āṭa(2)vakas tasmān maraṇabhayāt paritrātā || samarthaḥ sa bhagavān me putram asmāt sa(3)ṅkaṭāt parimocayituṃ | yan nv ahaṃ tam eva bhagavantaṃ mahākaruṇikaṃ parmavatsalasvabhāvaṃ (4) samanusmareyam iti | samīpastham anyatam upāsakaṃ pṛṣṭavān i(5)dānīṃ bhagavān kutra viharatīti | tato ’sav upāsako bhagavantam anusmṛtya bāṣpoparu(1)dhyamānagadgadakaṇṭham uvāca | sārthavāhaḥ

yaṅ de’i blo skyes pa ci’i phyir bdag blo źum par byed | gaṅ bcom ldan ’das ’gro ba thams cad kyi gñen gcig bu thugs rje daṅ ldan pa de rjes su dran par bya’o || bcom ldan ’das de yaṅ mgon med pa rnams kyi mgon | skyabs med pa rnams kyi skyabs || skyob pa (6) med pa rnams kyi skyob pa | dpuṅ gñen med pa rnams kyi dpuṅ gñen yin la | de bźin du bcom ldan ’das des ñam thag par źugs pa’i sems can maṅ po ’jigs pa chen po de daṅ de las thar par mdzad de | de yaṅ tshoṅ pa rgya mtsho’i dbus su chud pa chu srin daṅ (7) ña’i ’jigs pas skrag pa rnams la de rjes su dran pa tsam gyis ’jigs pa chen po de las yoṅs su skyob par mdzad pa daṅ | de bźin du sor phreṅ gis drag ciṅ gtum bas mtshon cha phyar te skyes bu du ma bsad la de’i ma srog daṅ dbral bar ’dod ba las ’jigs pa de las (188b1) skyob par mdzad pa daṅ | de bźin du sṅon gyi skye po’i śa khon daṅ rjes su ’brel ba’i stobs kyis srog chags brgya stoṅ du ma gsod ciṅ khro ba’i me śin tu ’bar ba | mi’i śa daṅ rkaṅ la chags pas lṅag pa na lce las kha chu’i thigs pa ’dzag ciṅ | mche ba riṅ źiṅ rnob gtsigs (2) pas ’jigs su ruṅ ba’i gnod sbyin la zas kyi phyir de’i kha’i gan du phyag bźag ste | ’brog gnas las sems can ’chi bas ’jigs pa las yoṅs su skyob par mdzad pa yin pas na bcom ldan ’das de ni bdag gi bu yaṅ ñam ṅa ba chen po ’di las yoṅs su thar par mdzad (3) par spyod cig | gaṅ ’di bcom ldan ’das thugs rje chen po daṅ ldan pa mchog tu ma ñes gśin pa’i raṅ bźin can de bdag gis rjes su dran par bya’o sñam nas gan na gnas pa’i dge bsñen źig la bcom ldan ’das de lta gaṅ na bźugs źes dris pa daṅ | dge bsñen de (4) bcom ldan ’das rjes su dran nas | mchi ma ’dzag ciṅ skad ’dzer bźin du smras pa | ded dpon |

[44] It occurred to him: "Why do I despair? Let me call to mind the Enlightened, the Fortunate One, the sole kinsman to the whole world, of great compassion. Indeed, that Fortunate One is the protector of the helpless, the defender of the defenceless, the refuge of the refugeless, and the last resort for those without one. Thus, indeed, were many beings that had come upon misery, danger and affliction delivered from those various great perils by that Fortunate One. Likewise, merchants in the middle of the ocean, terrified by fear of sea-monsters and fish, were saved from that mortal fear just by the mere recollection (of him). Similarly, his mother was saved from that fear of being deprived of her life when about to be smitten by the killer of many a man, Aṅgulīmāla, with his sword raised impetuously. Likewise, having, on account of the effectiveness of enmity continuing from a previous birth, been offered as food, on account of (his) killing numerous hundreds of thousands of beings, to the demon, with the fire of his ferocity flaring up and with his face that was frightening both on account of the terrible tusks that were hideous, long and sharp, as well as the tongue that licked about at the saliva that flowed out of greed for the enjoyment of the taste of human flesh, Hastaka Āṭavaka 2, who was just on the point of being consumed (lit. remaining in the vicinity of his mouth), was saved from that mortal fear. That Fortunate One is capable of delivering my son from this danger. Let me call to mind that same Fortunate One, who is of great compassion, and most affectionate by nature." He asked a lay-devotee that was near him: "Where does the Fortunate One now live?" Then, that lay devotee, having called to mind that Fortunate One, with his voice faltering on account of being choked with tears, said: "O caravan leader,

gaṅ źig ’jig rten ded dpon ’gyur || gaṅ źig ’jig rten bde stsol ba ||
’jig rten kun gyi gñen gcig pu || ston pa che de mya ṅan ’das || gaṅ źig sgron med rnams kyi (5) sgron || gaṅ źig skyabs daṅ dpuṅ gñen gyur ||
rgyal ba snum zad mar me bźin || ’jig rten sgron ma mya ṅan ’das ||

that great teacher, the sole kinsman of all the world, who was the caravan leader of the world, and the giver of comfort in the world, has entered into Nirvāṇa. (1) In the world, that victorious one, who was the light to those without a light, the refuge and the goal, the lamp, is extinguished as it were through the loss of oil." (2)

[45] tac chrutvā divākaraḥ sārthavāho bhagavadviyogād dviguṇī(5)kṛtaśokaśalyābhyāhato mūrcchito bhūmau nipapāta | tato jalapariṣekapratyāgataprāṇa (1) utthāya yasyāṃ diśi bhagavān parinirvṛtas tadabhimukho uccair vikroṣṭum ārabdhaḥ |

de skad thos pa daṅ | ded dpon ñi ma bcom ldan ’das daṅ bral bas ñis ’gyur gyi mya ṅan gyi zug rdus zug ste sa la ’gyel to || de nas chu gtor ba daṅ (6) dbugs slar rñed de sloṅ ba daṅ | phyogs gaṅ du bcom ldan ’das yoṅs su mya ṅan las ’das pa der phyogs te gsaṅ mthon pos cho ṅes ’debs pa la źugs te |

[45] On hearing that, the caravan leader, Divākara, smitten by the shaft of grief that was doubled on account of separation from the Fortunate One, fainted and fell upon the ground. Then, regaining his senses with the sprinkling of water, he arose and facing the direction whence the Fortunate One entered Nirvāṇa, began to cry out aloud:

hā dha(2)rmarāja sarvajña doṣārigaṇasūdana |
anāthaṃ janamutsṛjya lokanātha gato ’si(3) kiṃ |1| hā vibho khyātacāritra sarvasattvaikabāndhava |
sarvayogāvisaṃyukta nirvā(4)ṇapathadeśaka |2| hā kathaṃ vata loko ’yam avidyāvṛtalocanaḥ |
tvayā nāthe(5)na rahitaḥ saṃsāre vibhramiṣyati |3| parānukampaśauṭīrye tvayi nirvṛtim āgate |
anā(1)thaḥ khalv ayaṃ lokaḥ kaṃ nāthaṃ saṃśrayiṣyati |4| ye ca te dharmato jātā vineyajanaputrakāḥ |
(2) tvayā vihīnās te sarve kariṣyanti kam āśrayaṃ |5| bahūnāṃ saphalām āśāṃ kṛtvā duḥ(3)khaniṣūdana |
vihatāśaṃ janaṃ kṛtvā kām āśāṃ tvaṃ gato mune |6| yadi paurāḥ sameṣya(4)nti tvadvākyaśravaṇotsukā |
ko nu vakṣyati saddharmam adhunā nirvṛte tvayi |7| hā (5) hato ’yam anya loko lokaḥ sāmarakinnaraḥ |
sudullarbhena nāthena viyukto yattvayā mu(1)ne |8| kathan nāma kariṣyanti prāṇino dharmalālasāḥ |
śrutvā tavaikanāthasya nirvāṇaṃ śāsa(2)nāpriyāḥ |9| karuṇaikarasam dhīraṃ tvām āśrityānukampakaṃ |
ye guṇāḥ samavā(3)pyante kas tan bhūyo na ’bhidhāsyati |10| kathan nāma trilokārthe samutpādya mahākṛpāṃ |
(4)kṛpālokatatvajña tvaṃ hy upekṣāṃ samāśritaḥ |11| kaṣṭaṃ bho guṇaratnāḍhyā kalpako(5)ṭisamāhita |
mṛtyupātālam āsādya dharmanaur vinipātitā |12| kaṣṭaṃ bho yad avidyāndho (1) buddhadaiśikavarjitaḥ |
loko ’yaṃ janmakāntāre praṇaṣṭaṃ śrayam eṣyati |13|
mahatī vata(2)lokānāṃ parihāṇir upasthitā ||
buddharatnena mahatā viyuktānām ihādhunā |14| (3) tvayā bhikṣugaṇaṃ śūnyaṃ ṛṣabheneva gogaṇaṃ |
kathaṃ na viduṣāṃ dṛṣṭvā hṛdaya(4)n na vidīryate |15| bhaktyānatottamāṅgā hi kasya bhūyo divaukasaḥ |
śirasā (5) dhārayiṣyanti padāgravihitaṃ rajaḥ |16| sarvasattvasamā prāptā nṛśaṃsā khalv anityatā |
yayā(1) tvayy api nāmādya pakṣapāto na darśitaḥ |17| aṣṭāṅgamārggabhaiṣajyakleśavyādhicikitsataḥ |
(2) mahākāruṇikaḥ śāstā vaidyarājo nipātitaḥ |18| hā nṛśaṃsam atikṣipraṃ ni(3)rvṛto lokanāyakaḥ |
andhabhūtasya lokasya cakṣurdātā hy anuttaraḥ |19| nirvṛte (4) tvayi ko me ’dya putraratnam anāgasaṃ |
ghātyamānam ihāgatya sahasā mocayiṣya(5)ti |20| trātari tvayy anāthānāṃ gate tu paramāṅ gatim |
hā jātaḥ sāṃpratam ahaṃ nirāśaḥ sutajī(1)vite |21| adya me tat suvihitaṃ yat tvayoktaṃ mahātmane |
sarvaiḥ priyair vinābhāvo bhavatī(2)ty uttamaṃ vaca iti |22|

kyi hud chos rgyal thams cad mkhyen || ñes pa’i dgra tshogs ’dul mdzad pa ||
mgon med ’gro ba spaṅs (7) nas ni || ’jig rten mgon po ci phyir gśegs || kyi hud mdzad par grags gyur gtso || sems can kun gyi gñen gcig pu ||
sbyor ba kun las yaṅ dag ’das || mya ṅan ’das lam ston pa po || kyi hud kye ma ’jig rten ’di || ma rig pas ni mig khebs pa ||
mgon (189a1) po khyod daṅ bral bas na || ’khor bar rnam par ’khyams par gyur || dpa’ bo gźan la rjes brtseb || khyed ni mya ṅan ’das gśegs pas ||
’jig rten ’di ni mgon med des || mgon du su źig sten par gyur || gaṅ źig khyed chos las byuṅ ba’i || gdul bya (2) rgyal ba’i sras po rnams ||
de kun khyed daṅ bral gyur na || gnas ni gaṅ źig bgyid par gyur || maṅ po’i bsam pa ’bras bcas mdzad || sdug bsṅal ṅes par gdul mdzad nas ||
’gro ba re thag gcod mdzad pa || thub khyod phyogs ni gaṅ du bźud || gaṅ phyir khyod gsuṅ mñan (3) par ni || dga’ bas groṅ khyer ma mchis na ||
da ltar khyod ni mya ṅan ’das || dam chos su źig rjes su ston || kyi hud snaṅ byed ’jig rten ’di || mi ’am ci ltar bcas ’jig rten ||
mgon po śin tu rñed dka’ ba’i || thub pa khyod daṅ bral bas bcom || srog chags chos (4) la yid dga’ pa’i || bstan la dga’ rnams mgon po khyod ||
mya ṅan ’das pa thob gyur na || de dag ji ltar bgyid par ’gyur || thugs rje daṅ gcig dpa’ bo ni || brtser ldan khyed la brten nas su ||
gaṅ źig yon tan thob gyur pa || slar de su źig ston par bgyid || (5) ci phyir ’jig rten gsum don du || thugs rje chen po skyed mdzad pa’i ||
’jig rten ’di ñid mkhyen brtser ldan || ci phyir btaṅ sñoms khyed brten mdzad || kyi hud yon tan rin chen rgyas || bskal pa bye bar bsgrubs pa ni ||
’chi bdag sa ’og gis zin te || chos kyi gru (6) ni ’gyel bar ’gyur || kyi ñud ma rig mdoṅs pa gaṅ || blo daṅ ston pa po bral ba ||
’jig rten skyoṅ ba mgon po ru || rab tu ’jig ciṅ ṅal bar gyur || kye ma ’jig rten che ba ni || ñams pa ñid du ñe gnas te ||
saṅs rgyas rin chen chen po daṅ || ’di ni da ltar bral bar gyur || khyu mchog (7) med pa’i ba laṅ bźin || khyed kyi dge sloṅ tshogs rnams stoṅ ||
mkhas pa rnams ni mthoṅ na sñiṅ || ci yi phyir na gas ma gyur || lha rnams dad pas yan lag gi |mchog btud nas ni spyi bo la ||
źabs kyi rdul gyi mchog gyur pa || gaṅ źig yaṅ ni ’jig par ’gyur || (189b1) sems can kun la mñam mñes pas || rtag tu gnod pa byed pa dag ||
gaṅ yin pa la da ruṅ khyod || phyogs ltuṅ mdzad pas ma mthoṅ ṅo || yan lag brgyad ldan sman gyis ni || ñon moṅs nad gso mdzad pa po ||
ston pa thugs rje cher ldan pa || sman pa’i rgyal po (2) med par gyur || kyi hud brtse med ’jig rten mgon || mya ṅan ’das pa ha caṅ sṅas ||
’jig rten loṅ bar gyur pa la || bla med mig ni stsol pa yin || khyod kyi mya ṅan ’das kyaṅ deṅ || sdig pa med pa’i nor chen bu ||
gsod pa’i don du ’dis spaṅs na || su źig ’phral (3) du thar bar bgyid || mgon med rnams kyi skyob pa khyod || bgrod pa mchog tu gśegs gyur pa ||
kyi hud gu ni ’tsho ba yi || re ba da ni ma mchis so || bdag ñid chen po khyod kyis gaṅ || sdug pa kun daṅ bral ’gyur źes ||
gsuṅ gi dam pa bka’ stsal te || legs (4) gsuṅ yin par deṅ ’tshal to ||

"Alas, king of the Law, omniscient One, destroyer of the hostile host of faults, abandoning a helpless man, why have you departed, O lord of the world? (1) Alas, lord, reputed for good conduct, sole kinsman of all beings, detached from all bonds, indicator of the path leading to Nirvāṇa, (2) alas, how indeed this world, its eyes enveloped by ignorance, will stray about in the round of rebirth, forsaken by you, the protector! (3) You, heroic in your compassion towards others, having entered into Nirvāṇa, this world is, indeed, without a protector, what protector will it resort to? (4) And all those who are born from your law, sons of the Victorious One, fit for conversion, bereft of you, whom will they make their refuge? (5) You, O destroyer of pain, having fulfilled the hopes of many, which quarter have you gone to, O sage, dashing the hope of man? (6) Should the citizens gather, eager to listen to your pronouncements, who, now that you have entered Nirvāṇa, will preach the true law? (7) Alas, destitute of light, this world is smitten, together with the gods and the Kinnaras, since it is destitute of you, a rare protector, O sage. (8) Devoted to the law and fond of the teaching, how, indeed, will beings act, having heard of the entry into Nirvāṇa of you, their sole protector? (9) Who will again expound those excellences which are attained having resorted to you that relishes only in compassion, that takes pity, and is steadfast? (10) How, indeed, having given rise to great compassion in behalf of the three worlds, have you, O Compassionate One, knower of the truth of the world, resorted to indifference? (11) O, alas! the ship of the law, rich in the wealth of excellences, and put together during krores of Kālpas, having reached the submarine abode of Death, has been destroyed. (12) O, alas! that this world, blinded by ignorance, and deprived of the enlightened One as its instructor, will become wearied, lost in the wilderness of (re-)birth. (13) Great indeed is the loss that is at hand to the world which, here and now, is destitute of the great jewel of the enlightened One. (14) How, now, will not the heart of the wise be torn with grief on seeing the community of monks bereft of you, like a herd of cows bereft of a bull? (15) The dust raised by the tips of the feet of whom, moreover, will the gods, their heads bent down in devotion, bear upon their heads? (16) Cruel indeed is impermanence by which, coming equally to all beings, partiality has not been shown even to you. (17) The doctor to the sickness of the depravities, with the remedy of the eightfold path, the one of great compassion, the teacher, the king among physicians, has been destroyed. (18) Alas! cruelly and too quickly, the Leader of the world, the unsurpassed giver of eyes to the blinded world, has entered Nirvāṇa. (19) Since you have entered Nirvāṇa, who will now come here and immediately free my blameless and excellent son that is about to be executed? (20) But, as you, the protector of the helpless, have gone to the highest abode, alas! I am now become devoid of hope for the life of my son. (21) Those excellent words uttered by you, the magnanimous one, that there will be separation from all beloved ones, are now clearly proven to me." (22)

[46] sa evam bahuvidha paridevya tam upāsakam uvāca | bhoḥ ka(3)ścin mahāśrāvako ’pi tāvat tasya bhagavato ’vaśiṣyate | kasya bhagavān śāsa(4)nam anuparīkṣya parinirvṛta iti | tatas tenopāsakenoktaṃ sārthavāha śrū(5)yate bhagavān sthaviramahākāśyapasya śāsanam anuparīkṣya parinirvṛtaḥ | sthaviramahā(1)kāśyapo ’pi bhagavadājñayaiva sthavirānandasya śāsanam anuparīndya parinirvṛtaḥ | sa idā(2)nīṃ sthavirānanando mahātmā śāsanadhūrdharaḥ | sa idānīṃ tathāgata iva kāruṇyā(3)t tāṃs tān grāmanagaranigamapallīpattanādīn gatvā vineyaṃ janānugrahaṃ ka(4)roti | tathānavaropitakuśalamūlānāṃ sattvānāṃ kuśalamūlāvaropa(5)ṇaṅ karoti | samucitakuśalasantatīnāṃ paripācanaṅ karoti | paripakvakuśalamūla(1)santatīnāṃ parimocayati | tathā kleśavyādhigrastānāṃ sattvānāṃ dharmadeśanābhaiṣajyapradā(2)nena vicikitsaṃ karoti suvaidyavat | kleśāndhakārāvaṣṭabdhānāṃ sattvānāṃ saddharmde(3)śanāraśminikareṇa kleśāndhakāraṃ vidhamayati sūryavat | vacanakarasamūhena (4) vaineyakumudavanaprabodhanaṃ karoti candravat | vaineyakoṭṭarājasaha(5)strāṇi saddharmadeśanayā samanuśāsti cakravarttivat | svaprajñapratibhānanādena kutīrthyamṛga(1)gaṇavidrāvaṇaṅ karoti siṃhavat | samupadeśavaineyasārthanistāraṇaṃ karoti daiśika(2)vat | saddharmapāṇyāvatāraṇaṃ karoti sārthavāhavat | kuśalabījaprarohaṇaṃ ka(3)roti mahāmeghavat | hitāhitopadeśaṃ karoti mātāpitṛvat | adāntān sa(4)ttvān damayaty amuktān mocayaty anāśvastān āśvasayaty aparinirvṛtān parinirvā(5)payati | tathā kṛcchrasaṅkaṭasamvādhaprāptān sattvān mahābhayebhyo mocayati | saṃkṣepāt sa ma(1)hātmā buddhakāryaṅ karoti | tam eva samanusmara | samarthaḥ sa te ’dya sutam asmāt saṅkaṭā(2)t parimocayatum iti |

de de ltar rnam pa maṅ por smre sṅags ’don ciṅ dge bsñen de la smras pa | kye bcom ldan ’das de’i ñan thos chen po ’ga’ źig lus pa yod dam | bcom ldan ’das kyis bstan ba su la rjes su gtad nas mya ṅan las ’das par mdzad | de (5) nas dge bsñen des smras pa || ded dpon bcom ldan ’das kyis gnas brtan ’oṅ sruṅs chen po la yoṅs su gtad nas mya ṅan las ’das so || gnas brtan ’od sruṅs chen pos kyaṅ bcom ldan ’das kyi bka’ ñid kyis gnas brtan kun dga’ bo la bstan pa rjes su gtad nas (6) mya ṅan las ’das so źes thos te | da ltar ni gnas brtan kun dga’ bo bdag ñid che ba | bstan pa gces par ’dzin pa yin te | de da ltar de bźin gśegs pa bźin du sñiṅ rjes groṅ daṅ groṅ khyer daṅ | groṅ rdal daṅ | tshoṅ ’dus la sogs pa de daṅ der soṅ nas sdug pa’i (7) sams can rnams rjes su ’dzin par byed do || de bźin du sems can dge ba’i rtsa ba ma bskyed pa rnams ni dge ba’i rtsa ba skyed par byed do || dge ba’i rtsa ba’i rgyun yaṅ dag par bsags pa rnams ni yoṅs su smin par byed do || dge ba’i rtsa ba’i rgyud yoṅs su smin pa rnams ni rnam par grol (190a1) bar byed do || de bźin du sman pa bzaṅ po bźin du ñon moṅs ba’i nad kyis zi na pa’i sems can rnams ni chos ston pa’i sman gyi sbyin pas gso bar byed do || ñi ma bźin ñon moṅs pa’i mun par źugs pa’i sems can rnams la ni dam pa’i chos ston pa’i ’od zer gyi tshogs (2) kyis ñon moṅs pa’i mun pa sel bar byed do || zla ba bźin du tshig gi ’od zer gyi tshogs kyis gdul bya’i ku mu ta’i tshal gyi kha dbye bar byed do || ’khor los sgyur pa’i rgyal po bźin du gdul bya khams kyi rgyal po stoṅ phrag dam pa’i chos ston pas ’dul bar byed do || (3) seṅ ge ltar raṅ gi śes rab kyi spobs pa’i sgras mu stegs ṅan pa’i ri dags kyi tshogs dag ’byer bar byed do || lam stor ba dag yaṅ dag par ston pas gdul bya’i tshoṅ pa rnams sgrol bar byed do || ded dpon ltar dam pa’i chos kyi zoṅ la ’jug par byed do || sprin chen po ltar (4) dge ba’i rtsa ba’i sa bon skyed par byed do || pha daṅ ma ltar phan pa daṅ gnod pa ñe bar ston par byed ciṅ ma dul ba’i sems can rnams ni ’dul bar byed do || ma grol ba rnams ni grol bar byed do || dbugs ma phyin pa rnams ni dbugs ’byin par byed do || yoṅs su mya ṅan (5) las ma das pa rnams ni yoṅs su mya ṅan las ’da’ bar byed do || de bźin du ñam thag pa chen pos ñen pa’i sems can rnams ni ’jig pa chen po las thar bar byed do || mdor na bdag ñid che na po des ni saṅs rgya kyi bya ba byed do || de ñid rjes su sbron cig daṅ | des ni khyed kyi bu ñams (6) ṅa ba ’di las thar bar byed par nus so ||

[46] Thus, having lamented in many ways, he asked that lay-devotee: "Sir, does there still remain some great disciple of that Fortunate One, having handed the teaching to whom, the Fortunate One has entered Nirvāṇa?" Thereupon, that lay-devotee said: "Caravan leader, it is heard that the Fortunate One entered Nirvāṇa after handing over the teaching to the Elder Mahākāśyapa, and that the Elder Mahākāśyapa entered Nirvāṇa after handing over the teaching to the Elder Ānanda in accordance with the instructions of the Fortunate One. At present, the magnanimous Elder Ānanda takes care of the teaching. Now, like the Tathāgata, out of compassion, he goes to various villages, cities, market-places, hamlets and towns and gives assistance to people fit for conversion. Thus, he performs the planting of roots of merit for beings that have not planted roots of merit. He performs the bringing to maturity thereof for beings that have accumulated roots of merit. He rescues beings whose roots of merit have matured. Likewise, with the giving of the medicine of the preaching of the law, he treats beings seized by the sickness of the depravities, like a good physician. With the mass of rays of the light of the preaching of the true law, he dispels the darkness of the depravities of the beings enveloped by the darkness of the depravities, like the sun. With the multitude of the rays of his speech, he awakens the forest of the white lotuses of people fit for conversion, like the moon. With the preaching of the true law he instructs the thousands of vassal princes that are people fit for conversion, like a universal emperor. With the roar of confidence in his own wisdom he puts to flight the herds of the deer of the adherents of false creeds, like a lion. He leads across the merchants that are the people fit for conversion by instruction, like a guide. He brings about the acquisition of the wares of the true law, like a caravan leader. He causes the germinating of the seeds of merit, like a great cloud. He gives advice as to what is beneficial and what is disadvantageous, like mother and father. He tames untamed beings, liberates the unliberated, consoles the unconsoled, and makes those that have not entered Nirvāṇa enter it. Similarly, he frees from great perils beings that have met with hardship, danger, and distress. In brief, that magnanimous one performs the work of the Awakened One. Call him, indeed, to mind. He is capable of rescuing your son now from this danger."

[47] tac chrutvā divākaraḥ sārthavāho gatapratyāgataprāṇa i(3)va sasaṃbhramas tam upāsakam uvāca | kutredānīṃ sa ānando viharatīti | te(4)noktaṃ sārthavāha śrutaṃ mayā sthavirānanda etarhi vaiśālyām viharaty āmrapālīva(5)na iti | atha divākaraḥ sārthavāhaḥ sahasaivotthāya jānumaṇḍale pṛthivyāṃ prati(1)ṣṭhāpya yena vaiśālī tenāñjaliṃ praṇamya sutaviyogaśokaduḥkhābhyāhato bāṣpormita(2)raṅgāpūryamāṇavadanakamalaḥ sāśruparyākulekṣaṇas tīvreṇāśayena sthavirānanda(3)m āyācituṃ pravṛttaḥ ||

de thos pa daṅ ded dpon ñi ma srog stor ba las slar rñed pa bźin du śin tu dga’ ste rtabs bag gis dris pa | ’phags pa kun dga’ bo ded lta gaṅ na bźugs | des smras pa | ded dpon gnas brtan kun dga’ bo ni da ltar (7) yaṅs pa can gyi aa mra skyoṅ ba’i nags na bźugs so źes thos so || de nas ded dpon ñi ma de ma thag laṅs te pus mo’i lha ṅa gñis sa la btsugs nas yaṅs pa can gaṅ na pa der btud nas bu daṅ bral ba’i sdug bsṅal gyis ñen ciṅ mchi ma’i chu rlabs kyis gdoṅ (190b1) gi padmo khebs bźin du mchi mas kun du khyab pa daṅ ldan źiṅ bsam pa drag pos gnas brtan kun dga’ bo la gsol ba ’debs pa la źugs par gyur to ||

[47] Having heard that, the caravan leader, Divākara, like one that had lost and regained his life, was very pleased and asked that lay-devotee excitedly: "Where does that Noble Ānanda reside now?" He replied: "Caravan leader, it has been heard by me that the Elder Ānanda resides at the moment at Vaiśālī, in the grove of Āmrapālī." Then, the caravan leader, Divākara, arose immediately, placed his knees upon the ground, raised his hands in salutation in the direction of Vaiśālī and, smitten by the pain of the sorrow of separation from his son, his lotus-like face being filled with wave upon wave of tears, and his eyes filled with tears, began to implore the Elder Ānanda, with great earnestness:

gal te khyed ni slob dpon mchog || sems can bsam mkhyen mchog yin na || bsam daṅ pag la ñal (2) mkhyen to || gsol ba ’debs pa ’di gson cig || saṅs rgyas bcom ldan slob ma ni || rdzu ’phrul rtse daṅ mya ṅan ’das || de yi bstan pa ’phel byed pa’i || khyed gcig pu ni lus par gyur || khyod ni ’gro ba’i dpuṅ gñen daṅ || khyod ni dbugs phyin gyur pa yin || (3) rtag tu sems can don mdzad pa || da ltar dgoṅs pa gzir bar mdzod || mgon khyod ma lus bsruṅ ba ni || ’di ’dra de riṅ bźugs bźin du || smre sa med par bdag gi bu || ci phyir ’di ltar gsod par byed || gal te ’gro don mi mṅa’ na || khyed ’dra ba ni bźugs mi (4) ’gyur || ’gro ba daṅ ldan gsod bźin du || ’di la ji ltar btaṅ sñoms mdzad || ’gro ba’i don du sku lus ni || brtul źugs bzaṅ po ’dzin mdzad pa’i || thugs rje de mṅon mdzad nas ni || bdag gi bu la dgoṅs su gsol || las kyi sgo kun bcom gyur ciṅ || skyabs (5) med dpud gñen med par ni || mya ṅan ’dam la nub pa bdag |chuṅ mar bcas pa gdon du gsol || śākya’i seṅ ges khyed ñid ni || da ltar gtso bor bstan mdzad na || ’gro la phan pa gźan gaṅ la || gźan gaṅ la ni gsol ba btab || gtso bo khyod ni ma gtogs (6) pa || bu yi skyabs gźan ma mchis pas || de bas riṅs par byon nas ni || bdag gi bu ni bskyab tu gsol || bu yi mya ṅan bzod dka’ la || raṅ bźin ṅan pa’i sgras zin pa’i || chuṅ mar bcas pa dga’ bral ba || kun dga’ deṅ ni dga’ skyed gsol ||

"If you, great teacher, are the best knower of the intentions of beings, knowing the inclination of my intentions, listen to this request. (1) Entered into Nirvāṇa is the Fortunate One, the Awakened One, so, too, are his disciples of great power. Of them indeed, only you remain to promote the teaching. (2) You are the consolation of this world, you are the final resort. Now, having examined carefully, you should do what is beneficial to all beings. (3) So, while a protector, a defender, such as you remain, how is our child thus being executed devoid of a protector? (4) If there was not to be advantage to beings, the likes of you would not have remained. How do you thus remain indifferent towards a person full of faith and about to be executed? (5) And, if you bear this body for the sake of advantage to beings, then, O religious One, manifest your compassion, and turn your attention to my son. (6) Lift up, together with my wife, me that am bereft of all remedies, without a protector, destitute of a final resort and sunk in the mire of sorrow. (7) Whom else can I request, and who else but you, O Master, has now been assigned for the welfare of the world by the Śākyan sage? (8) Since there is no protector other than you, O Lord, for my son, it behooves you to come quickly and protect my son. (9) O Ānanda, give delight to me along with my wife, today to me who am without delight and seized by the evil-natured and unbearable enemy of sorrow for a son." (10)

[48] athaitasminn a(5)ntare sthavirānandaḥ karuṇayāpūryyamāṇaś cintayaṃs trirātrestridivasasya śrāvakacakṣuṣā (1) lokaṃ vyavalokayati | ko hīyate ko varddhate kaḥ kṛcchraprāptaḥ kaḥ saṅkaṭaprāptaḥ kaḥ (2) sambādhaprāptaḥ kaḥ kṛcchrasaṅkaṭasambādhaprāptaḥ | ko ’pāyanimnaḥ ko ’(3)pāyapravaṇaḥ ko ’pāyaprāptāraḥ | kam aham apāyamārgād uddhṛtya svarge mo(4)kṣe ca pratiṣṭhāpayeyaṃ | kasya kāmapaṅkanimagnasya hastoddhāram anupradadyāṃ | (5) kam āryadhanavirahitaṃ āryadhanaiśvaryādhipatye pratiṣṭhāpayeyam ity adrākṣīt sthavirāna(1)ndaḥ sthaviraśāradvatīsutasamena cakṣuṣā suvarṇavarṇaṃ kumāramupacitakuśalamūlasambhāraṃ (2) kṛcchrasaṅkaṭasambādhaprāptaṃ ca dṛṣṭvā punas tatrastha eva ṛddhyā gajabhujasadṛśam bā(3)hum abhiprasārya sahasaiva rājānam ajātaśatrum upariprāsādatalagatam atipra(4)mattavihāriṇam acchaṭāśabdena prabodhya vyāpinā svareṇovāca | mahārāja (5) na śobhanaṃ te kṛtaṃ yata suvarṇavarṇaḥ kumāraḥ svayam eva na vicāritas tathādyaiṣa na sāṃpra(1)tam atrāpy anapakārī rājagṛhān niṣkāśya mahāśmaśānaṃ nīyate praghātayituṃ | nivāraye(2)ty athaitat sthavirānandavacanam upaśrutya rājā sasambhramaṃ tvaritam abhinamya sthavira(3)nandam uparidhavalagṛhastha utthāya mahatā svareṇa caturdiśam uktaṃ bhoḥ śrūyatāṃ (4) yo mahāśmāśānaṃ tvaritam abhigamyāsmadvacanāt suvarṇavarṇaṃ kumāraṃ ghātyamā(5)naṃ pratimocayati tasyāhaṃ suvarṇapeṭakamanu prayacchāmi pañca ca grāmavarāṇi| mahājanavalla(1)bho ’sau kumāraḥ| tad rājño vacanam upaśrutya prāṇisahasrāṇi pradhāvitāni ||

de nas bar (7) skabs der gnas brtan kun dga’ bo sñiṅ rjes gduṅs bźin du ñin lan gsum mtshan lan gsum du ñan thos kyi mig gis ’jig rten la bltas te | su ni ’grib | su ni ’phel | su ni gsod par gyur | su ni ñam ṅa bar gyur | su ni sdug bsṅal bar gyur || su ni (191a1) ṅan soṅ la gźol | su ni ṅan soṅ la bab | su ni ṅan soṅ lam las blan te mtho ris daṅ thar pa la gźag par bya | su ni ’dod ba’i ’dam du byiṅ ba lag nas draṅ bar bya | su ni ’phags pa’i nor daṅ bral ba la ’phags pa’i nor gyi dbaṅ phyug gi bdag po (2) la rab tu gźag par bya źes gnas brtan kun dga’ bos gnas brta na ś’a ri’i bu daṅ mñam pa’i mig gis bltas na | gźon nu gser mdog dge ba’i rtsa ba’i tshogs ñe bar bsags pa ñam thag pa chen pos ñen par gyur par mthoṅ ṅo || mthoṅ nas kyaṅ yaṅ de ñid nas gnas (3) gźan du rdzu ’phrul gyis glaṅ po che’i sna lta bu’i lag pa brkyaṅ nas de’i mod kho na las rgyal po ma skyes dgra khaṅ bzaṅs kyi steṅ gi gźi na śin tu bag med par gnas pa na | se gol gi sgras go bar byas nas sgra gsal bar smras pa | rgyal po chen po gaṅ gźon nu gser mdog raṅ (4) ñid kyis rnam par ma dpyad pa ni legs par byas pa ma yin no || de yaṅ da lta gnod pa med ciṅ ñes pa ma byas bźin du rgyal po’i khab nas phyuṅ ste dur khrod chen por khyer nas gsod kyis de las zlog śig | de nas gnas brtan kun dga’ bo’i tshig de thos pa daṅ | rgyal po (5) rtabs pag tu riṅs par gnas brtan kun dga’ bo khaṅ bzaṅs kyi steṅ na ’dug pa la phyag byas te laṅs nas sgra chen por phyogs pa źir bos pa | kye ñon cig gaṅ dur khrod chen por riṅs pa riṅs par soṅ nas || gźon nu gser mdog gsod par byed pa la pa’i tshig (6) gis thar par byed pa de laṅs gser gyi zam tog chen po daṅ | yul gyi mchog lṅa sbyin no || rgyal po’i tshig de thos pa daṅ | gźon nu de ni skye bo maṅ po’i yid du ’oṅ ba yin pas srog chags brgya stoṅ du mas riṅs par brgyugs par gyur to ||

[48] Then, in the meantime, the Elder Ānanda, becoming filled with compassion and reflecting for three nights and three days, examined the world with the eye of a disciple: "Who is declining? Who is improving? Who has met with hardship? Who has met with danger? Who has met with distress? Who has met with hardship, danger and distress? Who is headed for hell? Who is prone to hell? Who is inclined towards hell? Whom shall I rescue from the path to hell and establish in heaven and in deliverance? To whom that is sunk in the mire of desire shall I lend a rescuing hand? Whom that is destitute of the noble treasures shall I establish in the sovereignty and dominion over the noble treasures?" With eyes similar to those of the Elder Śariputra, the Elder Ānanda saw the lad Suvarṇavarṇa who had accumulated a store of roots of merit, but had met with hardship, danger, and distress. Having seen him, he then, by his miraculous power, remaining just there, stretched out his hand that was like the trunk of an elephant, and, immediately, with a snap of his fingers, having awoken king Ajātaśatru who was on the terrace at the top of the palace and dwelling in excessive indulgence, said with a penetrating voice: "Great king, you did not act rightly in that you did not yourself investigate the lad Suvarṇavarṇa. Thus, indeed, this (lad) who is irreproachable and harmless, having been driven out of the city, is now being taken to the great cemetery for execution. Stop it." Then, having listened to that speech of the Elder Ānanda, the king, becoming excited, quickly bowed to the Elder Ānanda, and remaining on the upper storey of the palace, arose and called out in a loud voice towards the four quarters: "Sirs, please listen. To whomsoever that would go quickly to the great cemetery and would, in my name, rescue the lad Suvarṇavarṇa who is about to be executed, I offer a basket of gold and give excellent villages." As that lad was dear to the populace, thousands of beings ran forth on hearing the words of the king.

[49] athaitasmi(2)nn antare vadhyaghātakās tai rājapuruṣair adhiṣṭhitāḥ suvarṇavarṇaṃ kumāram ādāya mahā(3)śmaśānam anuprāptāḥ | kāśisundarī dārikā svakair jñātibhir nīlapītalokahitā(4)vadātair vastraiḥ samalaṃkṛtāyāṃ śivikāyām āropya mahāśmaśānam abhinirhṛtā (5) tasyā jñātayas tām ekasmin pradeśe sthāpayitvā kāṣṭhāni samudānīya citām uparacayitum ā(1)rabdhāḥ | taiś ca vadhyaghātakair uktāḥ | etāvad eṣā yuṣmābhiś citāyām āropayitavyā muhūrtaṃ (2) tāvad udīkṣadhvaṃ | yāvad vayaṃ suvarṇavarṇaṃ kumāraṃ śūle protaṃ kṛtvā praghātayāmo (3) yat kāraṇam eṣa suvarṇavarṇaḥ kumāro ’nayā kāśisundaryā dārikayā saha (4) ekāṃ citām āropya dhyāpayitavya ity uktvā śūlaṃ pṛthivyāṃ pratiṣṭhāpayitum ārabdhāḥ ||

de nas bar skabs der (7) gśed ma pa rnams rgyal po’i skyes bu de rnams kyis bsruṅs nas gźon nu gser mdog khyer te dur khrod chen por phyin to || bu mo ka śi mdzes dga’ mo yaṅ raṅ gi ñe du rnams kyis gos sṅon po daṅ | ser po daṅ | dmar po daṅ | dkar pos brgyan pa byas pa’i khyogs (191b1) la bteg ste dur khrod chen por khyer nas de’i gñen rnams kyis de phyogs gcig tu bźag ste | śiṅ bsdus nas ro bsregs pa’i śiṅ brtsig pa la źugs te | gśed ma pa de rnams kyis smras pa | khyed rnams kyis re źig ’di’i ro bsreg pa’i śiṅ ma brtsig par ci tsam na (2) khyed kyis ṅed kyi gźon nu gser mdog gsal śiṅ la skyon te| bsad kyi bar du yud tsam źig sṅod cig |de ci’i phyir źe na| gźon nu gser mdog de daṅ bu mo ka śi mdzes dga’ mo ro bsreg śiṅ gcig la bźag ste bsreg par bya’o źes smras nas | gsal śiṅ la (3) btsugs par gyur to ||

[49] In the meantime, the executioners, supervised by those royal servants, arrived at the great cemetery with the lad Suvarṇavarṇa. The maiden Kāśisundarī, too, placed upon a bier decorated with blue, yellow, red, and white cloth, was taken out by her own relatives to the great cemetery. Her relatives put her down at a certain place, and having gathered wood began to build a funeral pile. They were told by those executioners: "You should not place her upon the funeral pile as yet. Wait till we execute the lad Survarṇavarṇa by impaling him upon the stake, because the lad Suvarṇavarṇa should be cremated upon the same pyre together with the maiden Kāśisundarī." Having said so, they began to erect the stake upon the ground.

(5) [50] atha suvarṇavarṇaḥ kumāraḥ śūlaṃ pṛthivyāṃ pratiṣṭhāpya mānam ālokya mātaram anusmṛtya tī(1)vramanyudravīkṛtasantāno ’śrūṇi prapātayitum ārabdhaḥ | sāṃprataṃ mātur madviyogaṃ śru(2)tvā kā ’vasthā bhaviṣyati | yā hi nāma pūrvaṃ yāmārddhamātram api mām apaśyantī parā(3)pīḍāpraveditavatī sā mayādyaikaputreṇa viyuktā kathaṃ prāṇān dhārayiṣyati | hā (4) kaṣṭam īdṛśo ’py aham evam adhanyo yan mām āgamya mātā madviyogaduḥkhaṃ pratyanu(5)bhaviṣyatīti | tatas tair vadhyaghātakaiḥ tat śūlaṃ pṛthivyāṃ nikhātaṃ paraparāṅ ca saṅjalpaṅ kartu(1)m ārabdhaḥ | ko ’smākaṃ kumāraṃ śūle samāropayati | tatra caikaiko ’pi vyājaṃ kartum ārabdho (2) yūyam āropayata | mama śirorujātyartham bādhate | mama pṛṣṭhaśūlam mama pārśvaśūla(3)m iti na teṣāṃ kaścid utsahate sma tad akāryaṅ kartuṃ ||

gźon nu gser mdog gsal śiṅ sa la btsugs pa bltas nas ma rjes su dran te | sdug bsṅal drag pos rgyud źu bar byas pas mchi ma glog pa la źugs par gyur te | de ltar ma ṅa daṅ bral bar thos pa daṅ gnas skabs cir gyur źig gu | gaṅ (4) gi tshe thun daṅ po’i mtshan phyed la ma mthoṅ na yaṅ śin tu gnod pa drag po myoṅ na des deṅ bu gcig pa daṅ bral na srog ji ltar ’dzin par ’gyur | kyi hud ṅa ni ’di lta bu’i skal ba ṅan pa ste | ṅa skyes pas ma ṅa daṅ bral ba’i sdug bsṅal ñams su myoṅ bar gyur to || de nas gśed (5) ma pa rnams kyis gsal śiṅ de sa la btsugs te phan tshun smra bar rtsom pa | bdag cag las su źig gis gźon nu ’di gsal śiṅ la bskyon par bya | der yaṅ re re nas sgyu byed pa la źugs te| khyed rnams kyis skyon cig | ṅa ni deṅ mgo bo’i nad kyis śin tu gzir to || (6) de bźin duṅ ni rgyab nas gzer ro || ṅa ni mchan khuṅ nas gzer ro źes zer źiṅ de rnams gaṅ yaṅ bya ba ma yin pa de byed par spro bar ma gyur to ||

[50] Then, the lad Suvarṇavarṇa observing the stake being erected upon the ground, became mindful of his mother and, his heart melting with intense grief, began to shed tears: "Soon, on hearing of her separation from me, what would be the condition of my mother? How will she who, indeed, formerly on not seeing me even for half a watch, experienced great suffering, sustain her life now, separated from me, her only son? Ah, Alas! Such an unfortunate one am I, indeed, that, on account of me, my mother will suffer the pain of separation from me." Then, those executioners fixed that stake in the ground and began to talk to one another: "Which of us will place the lad upon the stake?" Thereupon, each one began to hold out a pretext saying: "You do it (i.e. place the lad upon the stake), today, a headache worries me excessively; me, an acute pain in my back; and me, an acute pain in my side." Not one of them was willing to commit that crime.

[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)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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.

[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.

[91] (3) karṇaś ca sārthavāho mahāsamudrād bhagnayānapātraḥ kathañcit phalakam āsā(4)dya dārakasahāyo jalāt sthalam uttīryāyātaḥ | mahatā kṛcchreṇa bhikṣām aṭan ba(5)ndhumatīṃ rājadhānīm āgataḥ | sa tatra bahiḥ kṣetrake rātrim vāsam upagataḥ | tatra cānyata(1)mo bhṛtakapuruṣaḥ kṣetrapālakas tenāsau pratyabhijñātaḥ | tasyaitad abhavad eṣa sārtha(2)vāho ’tikṣāmaśarīro vipannasarvasvan draviṇasañcayo dārakasahāyo ’bhyāga(3)taḥ | tat katham asya gṛhapravṛttim ārocayiṣyāmy api tu svayam eva jñāsyatī(4)ti viditvā tena tasya hastaprakṣālanodakaṃ datvā māṣapūpavadvayam anupra(5)dattaṃ | tataḥ karṇena sārthavāhena ekaṃ māṣapūpakaṃ sthāpitaṃ | mā riktahastako gṛhaṃ (1) pravekṣyāmīti viditvā dārakasya haste sthāpitaṃ | evaṃ tv arddhārddhikaṃ kṛtvānāhāraśarīreṇa (2) tena dārakena sārddhaṃ bhakṣitam | athāparasmin divase karṇaḥ sārthavāhas taṃ māṣapūpa(3)kam ādāyātiparamarukṣakṣāmaśarīro ’timalinaikaśāṭakamātrasāro ba(4)ndhumatīṃ rājadhānīṃ praviśya gṛhaṃ saṃprasthitaḥ ||

ded dpon rna can yaṅ rgya mtsho chen por gru źig pa (2) daṅ | stes dbaṅ gis byis pa gcig daṅ lhan cig spaṅ leb la ’jus te chu’i gnas nas rgal nas śin tu ñam thag pa chen pos sloṅ mo rgyu źiṅ rgyal po’i pho braṅ mñan ldan du phyin pa daṅ | de der phyi rol gyi źid gcig tu mtshan mo gnas par gyur pa na | der yaṅ źo śas ’tsho ba’i skyes bu gźan (3) źig gnas pa des de śes pa daṅ | de ’di sñam du sems te | ded dpon ’di śin tu riṅ pa daṅ | bdog ba’i rdzas thams cad ñams pa daṅ | khye’u gcig daṅ lhan cig ’oṅs na de la khyim gyi lo rgyus ji ltar brjod par bya | yaṅ na raṅ ñid kyis śes par ’gyur gyi sñam nas des de la lag pa (4) bkru ba’i chu byin te | ma śa’i snum khur gñis byin no || de nas ded dpon rna can lag pa stoṅ pas khyim du ’jug par mi bya’o sñam nas | ma śa’i snum khur gcig bźag nas khye’u’i lag tu gtad ciṅ | gcig phyed phyed du bgos te bza’ ba’i don du khye’u de daṅ lhan cig zos so || de nas (5) ñi ma gñis pa la ma śa’i snum khur de thogs nas śin tu rtsub ciṅ lus ñam chuṅ ba daṅ | śin tu dri ma daṅ bcas pa’i ras gcig tsam źig gyon nas rgyal po’i pho braṅ mñan ldan du źugs te | raṅ gi khyim du chas so ||

[91] The caravan leader Karṇa, his ship destroyed in the great ocean, somehow found a plank and, accompanied by a lad, returned coming out of the water onto the land. Wandering about for alms with great hardship, he came to the capital city of Bandhumatī. There, he took shelter for the night in a field outside the city. In that place was a certain hired labourer as caretaker of the field, and he recognized him. It occurred to him: "Here is the caravan leader, his body quite emaciated and his entire store of wealth destroyed, arrived in the company of a lad. So, how will I inform him of the news regarding his house? However, he will come to know of it himself." Having observed thus, he gave him water for washing his hands and presented him with a couple of bean-cakes. Thereupon, the caravan leader Karṇa, put one bean-cake aside. Thinking: "Let me not enter the house empty-handed", he entrusted one to the hands of the boy and dividing the other into quarters, ate it together with that boy as they had had no food. On another day the caravan leader Karṇa, taking that bean-cake, entered the capital city of Bandhumatī and proceeded towards his house. His body was extremely rugged and emaciated. He was possessed merely of a single garment that was very dirty.

[92] virūpo ’pi prabhātakāla eva kṣuttṛ(5)ṣṇāparikṣāmavadanaḥ kim mayā mandabhāgyenātra tiṣṭhatā jīvatā vā prayojanaṃ | gacchāmy ā(1)tmānaṃ praghātayāmīti tām mātaram uvāca | amba gacchāmi paitṛkam udyānam ity uktvā tad udyānaṃ (2) saṃprasthitaḥ |

gźon nu mi sdug pa’am nam laṅs pa’i dus ñid na bkres pa daṅ | skom (6) pas yoṅs su ñam chuṅ ba bźin du daṅ | skal pa ṅan pa bdag ñid ’di na gnas pas ci źig bya | srog kyaṅ dgos pa med kyis soṅ la bdag ñid gsod par bya’o sñam nas | des ma la smras pa | ma bdag ni pha’i skyed mos tshal du mchi źes smras te | skyed mos tshal der chas so ||

[92] Virūpa, too, at the very time of day-break, his face emaciated through hunger and thirst, thought: "Unfortunate as I am, what is the use of remaining here or of continuing to live? I shall go away and commit suicide." He told his mother: "Mother, I am going to my father’s park", and set out towards that park.

[93] karṇo ’pi sārthavāhaḥ svagṛhasamīpaṅ gato yāvat paśyati cirād dhavastaṃ (3) śāntālayavarṇaṃ mṛttikāpuñjaśeṣaṃ dṛṣṭvā ca punaḥ kim idam iti vicintya taṃ kha(4)ṇḍāvavarakaṃ pravṛṣṭo yāvat paśyati tāṃ bhāryāṃ tasmin khaṇḍāvavarake dā(5)syā sārddham avasthitām atikṣāma dīnavadanāṃ malinakhaṇḍacoṭakāvacchāditaka(1)ṭipradeśāṃ malapaṭaladagdhāṅgīṃ dṛṣṭvā ca punaḥ hā kim idam ity uktvā mūrcchitaḥ pṛthivyāṃ nipa(2)titaḥ śītena vāyunā saṃspṛṣṭaś cirāc ca cetanāṃ labdhvā tatyā bhāryayā sārddhaṃ (3) kim idam ity uccair vikroṣṭum ārabdhaḥ | tato bhāryāsakāśād upalabdhavṛttānto dī(4)rgham uṣṇañ cābhiniśvasya kathayati | nūnam mayā dakṣiṇīyakṣetre na kārāḥ kṛtā yena me (5) īdṛśī vipattis | tat kim idānīm ahām adhunā kariṣyāmi kaṃ śaraṇam anuvrajāmi | kasya mukhā(1)valokako bhaviṣyāmi | ko loke hīnadīnānukampakaḥ | kam āgamyāham i(2)daṃ dāridramahāsamudram uttariṣyāmi kam āgamya vipattipaṃkaṃ prakṣālayiṣyāmi kam āgamyemām anantāṃ śokanadīm u(3)ttariṣyāmi | kam āgamyemam dāridraśatru parājeṣye kam āgamyemāṃ sarvaduḥ(4)khamātṛkāṃ dāridralatām utpāṭayiṣyāmi kam āgamyemam dāridravṛkṣam unmūlayi(5)ṣyāmi | kam āgamyemam kṣuduḥkhadaṃṣṭrākarālavadanaṃ hāhākārabhairavamahārāvaṃ dāri(1)dramahārākṣasaṃ nirvāsayiṣyāmi | kam aham āgamyemaṃ dāridramahāmallaṃ parājiṣye | (2) kam āgamyemaṃ kṣuttṛṣṇādipradīptajvālaṃ dāridravarddhanaṃ nirvāpayiṣyāmi | kam aham āga(3)myemaṃ viṣadāvaliptadāridramahāhastinaṃ damayiṣyāmi | kam aham āgamyemaṃ (4)anekaduḥkhaviṣamaviṣasvāsaṃ dāridramahāprannagaṃ nirviṣīṃ kariṣyāmi | kam ā(5)gamyāham imaṃ sarvasyāpahāriṇaṃ dāridramahāvīraṃ nivārayiṣyāmi | kam āgamyāham imaṃ (1) sarvaduḥkhaduḥsvabhāvaṃ dāridranigaḍaṃ bhetsyāmi | kam aham āgamyemaṃ dāridracārakam ati(2)kramiṣyāmi | kam aham āgamyemaṃ dāridrakapāṭaṃ pāṭayiṣyāmi | kam aham ā(3)gamyemaṃ dāridrāntakaṃ nirāsīkariṣyāmi | kam aham āgamyemaṃ viṣādaughaṃ (4) pratariṣyāmi | kam aham āgamyemaṃ dāridramahākāntaraṃ niṣtariṣyāmī(5)ty evam anekaprakārakaruṇadīnavilambitair akṣarair vikrośati sma |

ded (7) dpon rna can yaṅ raṅ gi khyim daṅ ñe bar phyin pa daṅ | ci tsam źig nas riṅ po ma lon par dur khror gyi mdog can gyi sa’i tshogs tsam lhag mar lus pa mthoṅ nas bltas te | ’di ci źig yin źes bsams nas | gnas źig pa’i phyed du ma der phyin pa daṅ | gnas źig pa’i phyed dum de na (212a1) chuṅ ma bran mo źig daṅ lhan cig gnas la | śin tu dman pas ñam chuṅ ba’i bźin daṅ | ras kyi dum bu dri ma can gyis sked pa’i phyogs bkab pa dri ma’i tshogs lus la gos pa mthoṅ ṅo || mthoṅ nas kyaṅ kyi hud ’di ci źig yin źes smras te | brgyal nas sa la ’gyel ba daṅ | (2) rluṅ graṅ mos phog pas yun riṅ mo źig nas dran pa rñed de| de chuṅ ma’i thad du phyin pa daṅ ’di ci źig yin źes smras te | gsaṅ mthon pos cho ṅes ’debs pa la źugs so || de nas chur ma las ji ltar gyur pa thos pa daṅ | dbugs tsha ba riṅ po phyuṅ ste smras pa | ṅas ni ṅes par sbyin pa’i (3) źiṅ la bya ba ma byas pa gaṅ gis ’di ltar rgyud par gyur na | da ’di la ji ltar bsgrub par bya | gaṅ la skyabs su ’gro bar bya | su’i bźin la blta bar bya | ’jig rten dman źiṅ gźan pa la thugs brtse ba ni su źig yin | su źig ’oṅs nas ṅa dbul ba’i rgya mtsho ’di las brgal bar (4) bya | su źig ’oṅs nas rguṅ ba’i ’dam ’di lta bu bkru bar bya | su źig ’oṅs nas sdug bsṅal gyi chu bo ’di las brgal bar bya | su źig ’oṅs nas dbul ba’i dgra ’di las rgyal bar bya | su źig ’oṅs nas sdug bsṅal thams cad kyi rtsa ba’i śiṅ dbyuṅ bar bya | su źig ’oṅs nas (5) sdug bsṅal gyi śiṅ ’di rtsa ba nas gdon par bya | su źig ’oṅs nas bkres pa daṅ skom pa’i mche ba gtsigs pa’i kha nas ha ha źes ’jigs pa’i sgra can gyi dbul ba’i srin po chen po med par bya | su źig ’oṅs nas dbul ba’i gyad ’di las rgyal bar bya | su źig ’oṅs nas bkres pa daṅ skom (6) pa la sogs pas rab tu ’bar ba’i me ’di gsad par bya | su źig ’oṅs nas rgud pa gso ba’i glaṅ po che ’di gdul bar bya | su źig ’oṅs nas ṅa’i sdug bsṅal dpag tu med pa’i dug gi mche ba daṅ ldan pa’i sprul chen ’di’i dug ’di dug med par bya | su źig ’oṅs nas ṅa’i thams (7) cad ’phrog pa’i dbul ba’i dpa’ bo bzlog par bya | su źig ’oṅs nas ṅa’i sdug bsṅal thams cad kyis bsdams pa’i bdag ñid can gyi dbul ba’i lcags sgrog ’di gcad par bya | su źig ’oṅs nas ṅa’i dbul ba’i btson ra ’di las brgal bar bya | su źig ’oṅs nas ṅa’i (212b1) dbul ba’i sgo glegs ’di dbye bar bya | su źig ’oṅs nas ṅa’i dbul ba’i gśin rje ’di mi snaṅ bar bya | su źig ’oṅs nas ṅa’i sred pa’i rgya mtsho ’di las brgal bar bya | su źig ’oṅs nas ṅa’i dbul ba’i ’brog dgon pa ’di las thar par bya źes bya ba la sogs la sñiṅ (2) rje źiṅ dman pa la dmigs pa’i tshig rnam pa du ma brjod ciṅ cho ṅes ’debs par gyur to ||

[93] The caravan leader Karṇa, too, went to the vicinity of his house and looked at what was destroyed a while since, the remaining heap of bricks bearing the colour of the cemetery. Seeing it, and again thinking: "What is this?" he entered that ruined lying-in chamber. There he saw his wife staying with the female slave. Her face was quite emaciated and wretched, the region of her hips was clothed in a dirty piece of garment, and her limbs were besmeared with masses of filth. Again, having seen her, he said: "Alas! what is this?" and, fainted, fell upon the ground. Being touched by the cold wind he regained consciousness after a while, and having gone up to his wife, began to cry out aloud saying: "What is this?" Then, having received the tidings from his wife, he heaved a long and hot sigh and said: "Surely, I have not performed acts of homage towards those worthy of gifts, whence this misfortune for me. So, what shall I now do here? To whom do I go for refuge? Whose face am I to look upon? Who in the world is compassionate towards the destitute and the wretched? Owing to whom will I cross over this mighty ocean of poverty? Owing to whom shall I wash off such a mire of misfortune? Owing to whom shall I cross over this endless stream of sorrow? Owing to whom, shall I vanquish this enemy of poverty? Owing to whom shall I uproot this creeper of poverty, the source of all sorrows? Owing to whom, shall I root out this tree of poverty? Owing to whom shall I banish this great demon of poverty with its face with the terrible tusks of the pangs of hunger and its frightful roar of "Alas, Alas"? Owing to whom shall I overcome this great wrestler of poverty? Owing to whom shall I extinguish this fire of poverty with its flames kindled by hunger and thirst? Owing to whom shall I tame this great elephant of poverty, haughty with misfortunes? Owing to whom shall I render free from poison this great serpent of poverty with its poison-hiss of the manifold vexations of suffering? Owing to whom shall I ward off this great warrior of poverty that plunders all one’s possessions? Owing to whom shall I sunder this shackle of poverty, tight with every pain? Owing to whom shall I step beyond this prison of poverty? Owing to whom shall I cleave this door-panel of poverty? Owing to whom shall I make this Death of poverty full of despair? Owing to whom shall I pass over this flood of dejection? Owing to whom shall I come out from this great desert of poverty?" He cried out thus in manifold ways in piteous, wretched and faltering words.

[94] atra cāntare nā(1)sti kiñcid buddhānām bhagavatām ajñātam adṛṣṭam aviditam avijñātaṃ | dharmatāṃ khalu buddhānā(2)m bhagavatāṃ śaradaruṇakaranikaravisaraparikhacitaparikapilamaṇiguṇa(3)taruṇadivasakarasakalāmalakiśalayakalāpakuvalayamarakatenduko(4)malāyudhavimalasaudāminīvalayaghṛtadhārābhiṣekasusamṛddhadhārānala(5)jvālākalāpamaṅgalayūkhakiraṇabahalāmitatimiranikaravijarjarīkṛtajarā(1)maraṇabhavapañjarāṇām anekakuśalaśatasamādhānabalabhūtakumudaśaṅkhakudāmala(2)tārahāratuṣāramṛṇālāmalakaridaśanasaṃkalitajāmbūnadācavikaṭakoṭa(3)koṭisthitadaśaśatanayanaruciracāpavakrīkṛtavisṛtavimalakarabhāsurā(4)nantagaganaikaśatanayanaśaśāṅkadhavalamṛdusnigdhapradakṣiṇavyāmaprabhā(5)maṇinibiḍabhruvadvayodgīrṇorṇānāṃ virājitaprabuddhanavajalajasadṛśavadanānāṃ | (1) tribhiḥ kalpāsaṃkhyeyaiḥ karacaraṇanayanavadanauttamāṅgasvamāṃsarudhirabālābja(2)sadṛśavadanaikaputradāragajaturagarathālaṅkāravastrānnāsanaśayanama(3)ṇikanakarajatasarvasvarājyādiparityāgasaṃvardhitānuttarabodhisaṃbhā(4)rāṇāṃ nisaṅgānām anaṅgabalapramathanād amalaśaratkālendumaṇḍalāva(5)dātasphuṭyaśonikarasahasramālinām udayācalendrodgīrnacandramarīcilatājaṭila(1)maṇḍalataruṇadivasakaragabhastisaṃghātajaladaviniḥsṛtataḍidguṇasahasrasurapatidvira(2)dadantakuntāghātabhinnakanakagiri- rucakakṣubhitapātālakṣīrodataralā(3)viralapallavendukārmukaśikhiśikhākharamakaratamaṇidalendusakalakama(4)ladalaphaṇīndrodaravaidūryaśilotkṛṣṭacampakotkarāmalatalaprabhāma(5)ṇḍalāvaguṇṭhitavigrahāṇāṃ svayam adhigatajñānānalabhasmīkṛtāśayagahanānāṃ praṇi(1)patitasurasahasracaraṇonmaulivilagnamaṇikanakamuñjarīprasekāntarañjitacara(2)ṇāravindānāṃ taruṇagajatālusāndrālaktakapadmasarasandhyābhrapuñja(3)śokakusumabhastastabakatāmracaraṇānāṃ | tanutāmranakhacandrikāhāsavi(4)malapādapadmānāṃ | utpāṭitatṛṣṇālatānāṃ vidhvastāśeṣamohāndhakārā(5)ṇāṃ | sakalajagadbandhubhūtānāṃ | niṣkāraṇaparamavatsalasvabhāvānāṃ | acintyajñāna(1)gocarāṇāṃ | udgṛhītamahārāgoragaviṣāṇaṃ duṣkaraśatasahasropāttottamagu(2)ṇasamūhasambharāṇāṃ | puṇyasambhāropārjitaprajñābaloddhṛtāśeṣakle(3)śatarumūlānāṃ | brahmendropendrānalanilayamavaruṇakuberaśānād(4)bhir devair abhiṣṭutaśāsanānāṃ | mahākāruṇikānāṃ | lokānugrahapra(5)vṛttānāṃ | ekārakṣāṇām advitīyānāṃ | advayavādināṃ | śamathavipaśyanāvihāri(1)ṇāṃ tridamathavastukuśalānāṃ | caturoghottīrṇānāṃ | catuṛddhipādacaraṇatalasuprati(2)ṣṭhitānāṃ | caturṣu saṅgrahavastuṣu dīrgharātrakṛtaparicayānāṃ pañcāṅgaviprahī(3)ṇānāṃ pañcagatisamatikrāntānāṃ | ṣaḍaṅgasamanvāgatānāṃ | ṣaṭpāramitā(4)paripūrṇānāṃ | saptabodhyaṅgakusumāḍhyānāṃ | aṣṭāṅgamārgadeśikānāṃ | na(5)vānupūrvavihārasamāpattikuśalānāṃ | daśabalabalināṃ | daśadiksamāpūrṇayaśasāṃ | daśa(1)śatavaśavartiprativiśiṣṭānāṃ | trī rātres trir divasasya buddhacakṣuṣā lokaṃ vyavalokaya(2)nti |

[94] Now, there is nothing that is not known, not seen, not understood, or not comprehended by the Awakened, the Fortunate Ones. It is natural for them to survey the world with the eye of the Awakened One, for three nights and three days, and see: [The Skt. text of this passage is very corrupt. It is clear, however, that what follows here is a eulogy of the Buddhas.]

[95] ko hīyate | ko varddhate | kaḥ kṛcchraprāptaḥ kaḥ śaṅkaṭaprāptaḥ | kaḥ sambādha(3)prāptaḥ | kaḥ kṛcchraśaṅkaṭasambādhaprāptaḥ | ko ’pāyanimnaḥ | ko ’pāyapra(4)vaṇaḥ | ko ’pāyaprāptaḥ | ko ’pāyaprāgbhāraḥ | ke ’dya mayā saṃsāramahāsamudrād uddharttavyaḥ | ko(5) ’dya mayā kleśamahārakṣasāvalupyamāno mocitavyaḥ | ko ’dya mayā dāridrapannagair u(1)padrūyamāṇaḥ paritrātavyaḥ | ko ’dya mayā dveṣānalasantapyamānamūrtiḥ saddharmavat(2)ṣeṇābhiṣiktavyaḥ | ko ’dya mayā mahāmohāndhakārāntarapraviṣṭasantā(3)no timiratarālokam anuttaraṃ samādhivaraśikharam āropayitavyaḥ | kasyādya (4) mayā sarvaduḥkhakṣayakaraṃ sanmārgāṣṭāṅgabhaiṣajyam upadeṣṭavyaṃ | kasyādya ma(5)yā dāridrakapāṭapuṭānantapāṭanaṃ vaktavyaṃ | kasyādya mayā jñānatimirāvaṣṭabdhanayanasya (1)jñānāñjanam anupradeyaṃ | ko ’dya mahānigaḍababandhanān mocayitavya ity āha ca ||

su ni ’phel | su ni ’bri ba | su ni gnod par gyur | su ni ñam ṅa bar ’gyur | su ni sdug bsṅal bar gyur | su ni ṅan soṅ la gźol | su ni ṅan soṅ la (6) ’bab | su ni ’khor ba’i rgya mtsho chen po las ñe bar ’don par bya | su ni deṅ ṅas ’khor ba’i srin pos rnam par gtses pa las thar bar bya | su ni deṅ ṅas dbul ba’i sprul gyis bdas pa las yoṅs su bskyab par bya | su ni deṅ gnas źe sdaṅ gi mes lus kun nas bsregs pa las (7) dam pa’i chos kyi char gyis dbaṅ bskur bar bya | su ni deṅ ṅas gti mug gi mun nag gi naṅ du źugs pa la rab rib med pa’i snaṅ ba bla na med pa’i tiṅ ṅe ’dzin mchog gi rtse mo la bskyon par bya | su ni deṅ ṅas sdug bsṅal thams cad zad par byed pa’i lam gyi mchog yan lag (214a1) brgyad pa bstan par bya | su ni deṅ ṅas dbul ba’i sgo glegs mtha’ med par gźig par bya | su ni deṅ ṅas mi śes pa’i rab rib kyis mig mdoṅs pa la ye śes kyi mig sman rjes su sbyin par bya | su ni deṅ ṅas lcags sgrog chen pos bciṅs pa las thar par bya (2) źes mkhyen pa’i gzigs pa ’jug go || yaṅ smras pa |

[95] "Who is declining? Who is improving? Who has met with hardship? Who has met with danger? Who has met with distress? Who has met with hardship, danger and distress? Who is headed for hell? Who is prone to hell? Who is inclined towards hell? Today, who is to be raised up by me from the great ocean of transmigration? Who, that is being injured by the great demon of the impurities, is to be liberated by me today? Who that is being attacked by the serpents of poverty is to be protected by me today? Who, with his body inflamed by the fire of hatred, is to be sprinkled by me today with a shower of the Good Law? Who, with his mental dispositions entered into the great darkness of delusion, is to he placed by me, today, upon the excellent peak of concentration which is unsurpassed and possessed of an illumination which is not at all gloomy? To whom should I, today, teach the eight-fold medicine of the good path, which brings about the destruction of all sorrow? To whom should I today declare the complete breaking open of the door-panel of poverty? Who that has eyes obstructed by the darkness of ignorance should today be given the ointment of knowledge by me? Who is to be liberated, today, from the bond of the mighty shackles?" He also said:

apy e(2)vātikramed velāṃ sāgaro makarālayaḥ |
na tu vaineyavatsānāṃ buddho velām atikra(3)met ity |1|

rgya mtsho chu srin rnams kyi gnas || dus rlabs yol bar ’gyur yaṅ srid ||
gdul bar bya ba’i sras rnams la || saṅs rgyas dus las yol ba med ||

"The ocean, the abode of sea-monsters, may indeed overshoot the coast-line; but the Awakened One will not disregard an opportunity on hehalf of the children susceptible to instruction." (1)

[96] atha bhagavān vipaśyī samyaksambuddhaḥ sakalam imaṃ lokam avalokayati sma | (4) adrākṣīd bhagavāṃ karṇaṃ sārthavāham atidaridravyasanapaṅke nimagnam atīvātmāna(5)m anuśocantaṃ dṛṣṭvā ca punar mahākaruṇāsañcodyamānahṛdayaḥ pātracīvaram ādāya bandhuma(1)tīyakād dāvān niṣkramaya bandhumatīṃ saṃprasthitaḥ | bandhumatyāṃ rājadhānyām vipaśyinaṃ samyaksambu(2)ddhaṃ piṇḍāya praviśantam avalokya rājāmātyaśreṣṭhibrāhmaṇagṛhapatipaurajanapa(3)dasārthavāhāḥ | ayaṃ bhagavān vipaśyī samyaksambuddhaḥ piṇḍāya praviśatīty aham e(4)vedaṃ bhagavataḥ pātraṃ pūrayiṣyāmīty anekāni prāṇiśatasahasrāṇi khāda(5)nīyabhojanīyaṃ gṛhītvāvasthitāni |

de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam (3) par gzigs | ’jig rten ma lus pa ’di dag la gzigs par gyur pa daṅ | bcom ldan ’das kyi ded dpon rna can dbul ba’i sdug bsṅal gyi ’dam rdzab tu śin tu nu ba ciṅ bdag ñid śin tu mya ṅan gyis smre źiṅ gnas par gzigs so || gzigs nas kyaṅ thugs rje chen pos yaṅ (4) dag par sku la ba’i thugs kyis lhuṅ zed bsnams śiṅ chos gos mdabs te | mñan ldan gyi skyed mos tshal nas mṅon par byuṅ nas mñan ldan du gśegs so || yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs rgyal po’i pho braṅ mñan ldan du bsod sñoms la gśegs (5) pa daṅ | de mthoṅ nas | rgyal po daṅ | blon po daṅ | tshoṅ dpon daṅ | bram ze daṅ | khyim bdag daṅ | groṅ khyer gyi skye bo rnams daṅ | ded dpon rnams yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs ’dir bsod sñoms la byon gyi | bcom ldan ’das ’di’i bsod (6) sñoms pas dgaṅ bar bya’o sñam nas srog chags brgya stoṅ dpag tu med pa bza’ ba daṅ bca’ ba rnams thogs te gnas so ||

[96] Now, the Fortunate, the Fully Awakened One, Vipaśyin, looked upon this whole world and saw the caravan leader sunk in the mire of the misfortunes of excessive poverty and lamenting exceedingly over himself. Seeing him and moved at heart by great compassion, taking his bowl and donning his robes, he came out of the forest of Bandhumatī and proceeded to the city of Bandhumatī. Seeing the Fully Awakened One, Vipaśyin, entering the capital city of Bandhumatī for alms, the king, ministers, merchants, brahmins, householders, citizens and caravan leaders, many hundreds of thousands of beings, each one with the thought: "Here is the Fortunate, the Fully Awakened One, Vipaśyin, entering the city for alms, I alone will fill this bowl of the Fortunate One", stood by with hard and soft foods.

[97] atha bhagavān vipaśyī samyaksambuddhaḥ karṇasya sārthavāhaha(1)syānukampayā vīthīmadhyena praśāntamatir abhinavoditadivasakarādhikatararuciradīpta(2)tanuḥ sandhyābhrarekhāvaguṇṭhita iva śakalaśaracandramāḥ kalpadruma iva sura(3)puropavanād amṛtavidrumalatālaṅkṛta iva suvarṇayūpaḥ kāñcanasthālopani(4)hita iva tailapradyotaḥ | samudgatānekavividharatnāṅkurakhacita iva ratnapa(5)rvataḥ kanakamalareṇudhūsārita iva rājahaṃsaḥ | airāvata iva mandākinīkama(6)lareṇuvibhūṣitaḥ siṃha iva manaḥśilādhātudigdhaḥ sakalabhuvanalakṣmīpuñja iva dedīpya(1)mānamūrtir iva pādābhyām atiparamasuhṛtarathacaraṇasuruciraracitatalābhyāṃ pratinavavi(2)kacakamalasukumārakomalatalābhyāṃ śrīvatsasvastikanandyāvarttavardhamānamīna(3)vibhūṣitatalābhyāṃ taruṇaśaśāṅkabimbatāmrasuparigatārcisuruciranakhā(4)bhyāṃ | sunirmalaikaprakāśasuniviṣṭadarśanīyutuṅganakhābhyāṃ nakhatilakapa(5)ṅktikhacittāpratimasujātadīrghavṛttāyatāṃ gulibhyāṃ mṛdusukumāratūlasaṃsparśapārṣṇibhyāṃ (1) śriyā dedīpyamāno gaganatala iva bhāskaraḥ sakalam idaṃ digmaṇḍalam avabhāsayan karṇasya (2)sārthavāhasya taṃ khaṇḍāvavarakam anuprāptaḥ |

de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs ded dpon rna can la rjes su thugs brtse bas tshoṅ ’dus kyi dbus na (7) thugs rab tu źi źiṅ sku la ñi ma ’char ka’i ’od pas lhag pa’i ’od kyis ’bar ba lta bu ston ka’i zla ba rgyas pa’i mtshams kyi sprin gyis bskor ba lta bu daṅ | lha’i skyed mos tshal gyi dpag bsam gyi śiṅ lta bu daṅ | gser gyi mchod sdoṅ bdud rtsi’i byi ru’i śiṅ gi yal gas brgyan (214b1) ba lta bu daṅ | gser gyi gźoṅ pa’i steṅ du til mar gyi mar me bltams pa lta bu daṅ | rin po che’i ri bo rin po che phra mo sna tshogs kyis spras pa lta bu daṅ | ṅaṅ pa’i rgyal po gser gyi padma’i rdul gyis gos pa lta bu daṅ | sa sruṅ dal gyis ’bab pa’i padma’i rdul gyis brgyan pa lta bu daṅ | (2) seṅ ge ldoṅ ros kyis byugs pa lta bu daṅ | sa thams cad kyi dpal gyi tshogs lta bu daṅ | sku śin tu ’bar ba lta bu daṅ | źabs kyi mthil gñis śin tu legs par byas pa’i śiṅ rta’i ’khor lo nor bus spras pa’i ’od daṅ ldan pa lta bu daṅ | źabs kyi mthil rab tu gsar pa’i padma’i (3) kha rgyas pa ltar śin tu mñen śiṅ gźon śa chags pa daṅ | źabs kyi mthil dpal be’u daṅ | g-yuṅ druṅ daṅ | dga’ ba ’khyil pa daṅ | ña daṅ ldoṅ ros kyis brgyan pa daṅ | źabs gñis la zla ba rgyas pa’i dbyibs lta bu la zaṅs śin tu sbyaṅs pa lta bu’i mdaṅs daṅ | (4) ’od daṅ ldan pa’i sen mo śin tu dri ma med pa gcig tu gsal ba | legs par skyes pa | blta na sdug ciṅ mtho ba’i sen mo dag daṅ źabs kyi sen mo’i thig le’i phreṅ bas spras śiṅ ñams pa med pa daṅ | legs par skyes pa daṅ | riṅ źiṅ zlum pa yaṅs pa’i sen mo daṅ | ’jam (5) źiṅ śin tu mñen la śiṅ bal ltar reg na bde ba’i rtiṅ pa gñis daṅ | dpal gyis ’bar ba’i ñi ma nam mkha’i dkyil na ’dug pa lta bur phyogs kyi dkyil ’khor thams cad ma lus par kun du snaṅ bar mdzad ciṅ | ded dpon rna can gyi gnas źig pa’i phyed dum der byon to || (6)

[97] Now, the Fortunate, the Fully Awakened One, Vipaśyin, with his mind composed and out of compassion for the caravan leader Karṇa, came on foot through the middle of the street to that ruined lying-in chamber of the caravan leader Karṇa. His body was radiant with a lustre that was greater than that of the newly risen sun. He was like the full autumnal moon enveloped in a streak of twilight cloud. He was, as it were, the Tree of Plenty from the pleasure-garden of the city of the Gods. He was like a golden sacrificial post adorned with a creeper of the coral tree of ambrosia. He was like an oil lamp placed upon a golden bowl. He was like the mountain of jewels inlaid with many varied sprouts of jewels that had come forth. He was like a royal goose powdered with the golden pollen of lotuses. He was like Airāvata adorned with the pollen of the lotuses of the Mandākinī. He was like a lion plastered with red orpiment. His figure was resplendent as if it were the heap of glory of the entire world. The soles of his feet were brightly decorated with extremely well-formed chariot wheels. They were very delicate and soft as freshly blossomed lotuses. They were adorned with the śrīvatsa, svastika, nandyāvarta, vardhamāna, and fish symbols. The toe-nails of his feet were very bright, being encompassed by rays red like the orb of the newly risen moon, and were prominent, beautiful, well-set, of singular lustre and very clear. The toes were spread out, rounded, long, well-formed, peerless and adorned with rows of tilaka marks upon their nails, and the heels were soft, delicate, and agreeable to the touch like cotton. Shining intensely in his glory like the sun in the vault of the sky, he illuminated this entire world.

[98] tato vipaśyinā samyaksambuddhe(3)na prataptatarakanakarasarāgapracurā | ghṛtāhutivarṣāsekādīpitānanapraphullakiṃ(4)śukāśokaraktotpalakuraṇṭakaravīrasandhyābhracampakakusumbhamaṇḍagajatālupadma(5)rāgāruṇataḍit_sahasrātirekā prabhā samutsṛṣṭā | yayā sahasaiva khaṇḍāvavarakaṃ sāntarba(1) hir vilīnakanakāvabhāsaṃ saṃvṛttaṃ | tad ālocya karṇaḥ sārthavāhaḥ kim idam iti samu(2)tthitaḥ | paśyati bhagavantaṃ vipaśyinaṃ samyaksambuddhaṃ dvātriṅśammahāpuruṣalakṣaṇā(3)laṃkṛtamūrtiṃ mūrtimantam iva dharmaṃ havyāvasiktam iva hutavahaṃ | taptakanakarasarā(4)gakarṇikārakuṅkumakusumbhaharitālamanaḥśilāraktotpalaśaratsandhyānurañjita(5)jaladaśikhivalāhamecakakāñcanarājapaṭṭhiṅgulakātimuktakuraṇṭakaprabhāmaṇḍalā(1)vaguṇṭhitavigrahaṃ dṛṣṭvā ca punaḥ karṇasya sārthavāhasyātimahāprasādo jātaḥ || kim aham bha(2)gavate ’nupradāsyāmīty evam ātmāno vibhavam avalokayan paśyati māṣapūpa(3)kam ekaṃ sa taṃ gṛhītvā patnyāḥ kathayati bhadre mayā māṣapūpako ’yaṃ mā khalv a(4)haṃ riktahasto gṛhaṃ pravekṣyāmīty ānītaḥ | ayañ ca bhagavān vipaśyī samyaksambuddhaḥ (5)paramadakṣiṇīyo hīnadīnānukampako ’tra ca svalpam api dānabījam uptaṃ dāridravyasanonmū(1)lakaṃ bhavati | tad aham imaṃ māṣapūpakaṃ bhagavate ’nuprayacchāmīti | sā kathayaty āryaputra śo(2)bhanam evaṃ kriyatāṃ | etad api tāvat kuśalamūlaṃ saṃsārasukhahetubhūtaṃ bhavatīty

de nas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyis | gser btsom bźin du sbyaṅs pa’i ’od ’phro ba lta bu daṅ | mar gyi rgyun gyis blugs pa’i me’i tshogs lta bu daṅ | śin tu kha rgyas pa’i kiṅ śu ka daṅ aa śo ka daṅ | autpa la dmar po daṅ | aun ran da ka dmar (7) po daṅ | ka ra b’i ra daṅ | tsam pa ka daṅ | le brgan rtsi’i khu ba daṅ | mtshams kyi sprin daṅ | glaṅ po che’i dkan daṅ | padma dmar po daṅ | glog brgya stoṅ bas lhag pa’i ’od zer yaṅ dag par ’gyed par mdzad ciṅ | gaṅ gis de’i mod kho na la gnas źig pa’i phyed dum phyi (215a1) daṅ naṅ du bcas pa gser źun ma ltar snaṅ bar gyur pa de ltar mdzad do || de mthoṅ nas ded dpon rna can gyis ’di ci źig yin sñam te laṅs pa daṅ | bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs mtshan sum bcu rtsa gñis kyis (2) brgyan pa | chos źes bya ba lus daṅ ldan pa lta bu daṅ | mar gyi spyin blugs blugs pa’i rjes thogs kyi me lta bu daṅ | gser bźu ba’i khu ba’i mdaṅs daṅ | kar ni ka ra daṅ | gur gum daṅ | le brgan rtsi daṅ | ldoṅ ros daṅ | ba bla daṅ | autpa la dmar po daṅ | ston gyi (3) mtshams kyi sprin daṅ | rma bya’i lkog ma’i mdaṅs daṅ | gser daṅ | mthiṅ śiṅ daṅ | mtshal daṅ | aa ti mug ta daṅ | ku ran da ka lta bu’i ’od kyi dkyil ’khor gyis sku la bskor ba mthon ṅo || mthoṅ nas kyaṅ ded dpon rna can de śin tu dad pa chen po skyes nas ṅas bcom (4) ldan ’das la ci źig dbul bar bya sñam du sems te | bdag ñid kyi ’byor pa la bltas pa daṅ | ma śa’i snum khur gcig po yod par mthoṅ nas des de blaṅs te chuṅ ma la smras pa | bzaṅ mos ṅas ni lag pa stoṅ pas ṅa’i khyim du ’jug par mi bya’o sñam nas | ma śa’i snum khur (5) cig khyer te ’oṅs te | bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs ’di yaṅ yon gnas kyi dam pa | dman pa daṅ źan pa rnams la rjes su thugs brtse ba yin la | ’di la sbyin pa’i sa bon ñuṅ zad tsam źig btab pas kyaṅ dbul ba’i sdug bsṅal rtsa nas ’byin (6) par mdzad pa yin na | bcom ldan ’das de la ṅas ma śa’i snum khur ’di dbul bar bya’am | des smras pa | rje’i sras legs kyis de ltar mdzod cig | ’di tsam gyi dge ba’i rtsa bas kyaṅ ’khor ba na bde ba’i rgyur ’gyur ro ||

[98] Thereupon, the Fully Awakened One, Vipaśyin, discharged a radiance by which that ruined lying-in chamber suddenly became possessed of a radiance of molten gold both within and without. The radiance abounded in the colour of extremely purified liquid gold. It surpassed a thousand flashes of lightning; in its redness it was like the fire kindled with the pouring of showers of butter oblations; like full-blown Kiṃśuka, Aśoka, red-lotus, Kuraṇṭa, and Karavīra; like the twilight clouds; like Campaka, the sap of the Kusumbha; like the palate of an elephant, and like rubies. [See two records above] Seeing it, the caravan leader Karṇa arose wondering "What is this?", and saw the Fortunate, the Fully Awakened One, Vipaśyin, his figure adorned with the thirty-two marks of a great man. He was, as it were, the embodiment of the Law. He was like the sacrificial-fire sprinkled with oblations. His body was covered with a halo of lustre the colour of refined liquid gold, karṇikāra, kuṅkuma, kusumbha, haritāla, manaḥśilā, red-lotus, tinted clouds of autumn twilights, necks of peacocks, clouds, onyx, royal fillets, Hiṅguluka, Atimuktaka, and Kuraṇṭaka. On looking at him, there arose great faith in the caravan leader Karṇa. Thinking "What shall I give the Fortunate One?", he surveyed his possessions and saw that single bean-cake. Taking it, he said to his wife: "Good lady, I brought this bean-cake thinking that I should not indeed enter the house empty-handed. Now, this Fortunate One, the Fully Awakened One, Vipaśyin, is most worthy of gifts and compassionate towards the wretched and the miserable. The seed of a gift, though small, bestowed hereupon, eradicates the misfortune of poverty. I will therefore give this bean-cake to the Fortunate One." She replied: "Noble sir, it is excellent. Please do so. Even this much root of merit will be a cause for happiness in our transmigrations."

[99] e(3)vam ukte karṇaḥ sārthavāhaḥ saṃlakṣayati | parīttam imaṃ māṣapūpakaṃ katham ahaṃ tādṛśo(4) ’sminn eva pure bhūtvā adhunā īdṛśaṃ yadi parīttaṃ paśyātām eva rājāmātyabrāhmaṇagṛha(5)patipaurajanapadasārthavāhānāṃ bhagavate ’nupradāsyāmy api tu patre badhvā dāsyām evam ana(1)bhilakṣyo bhaviṣyāmīti viditvā taṃ khaṇḍāvavarakaṃ praviśya pattraṃ gaveṣṭum ārabdho na kiñcit pattra(2)m ārāgitavān | atha saḥ sārthavāhaḥ sutarāṃ samvignamānasaḥ hā kaṣṭam īdṛśo(3) ’ham mandabhāgya iti dīrghamuṣṇañ cābhiniśvasya sahasaiva tasmāt khaṇḍāvavarakān niṣkra(4)mya mahatā pramādavegena taṃ māṣapūpakaṃ vipaśyinaḥ samyaksambuddhasya pātre pratipā(5)ditavān | pratipādya ca pādayoḥ praṇipatya praṇidhānaṃ kartum ārabdho ’nena ahaṃ bhagava(1)n kuśalamūlena deyadharmaparityāgena ita eva janma prabhṛti mā kadācid ekadivasam api (2) daridraḥ syāṃ | āḍhyataraḥ syāṃ | paripūrṇajīvitopakaraṇaḥ | samanantaram eva karṇasya (3) sārthavāhasya sahasaiva vipaśyinaḥ samyaksambuddhasya pādayo nipatata mātra(4)syaiva yā ’tiparamavirūpā kṣāmatā sāntarhitā saiva pūrvakā varṇanibhābhini(5)vṛttā |

de skad ces smras pa daṅ | ded dpon gyis bsams pa | (7) ma śa’i snum khur ’di ni śin tu źan pa yin la | da ni groṅ khyer ’di ñid du de lta bu źig tu gyur nas ṅa ’di lta bu’i ṅan pa rgyal po daṅ | blon po daṅ | bram ze daṅ | khyim bdag daṅ | groṅ khyer gyi skye bo daṅ | ded dpon rnams kyis mi mthoṅ ba ji ltar ni bcom ldan ’das la dbul bar (215b1) bya | gźan du na lo mas dkris la dbul bar bya ste | de ltar ma byas na ni ’di rnams kyis śes par ’gyur ro sñam nas | raṅ gi gnas źig pa’i phyed kyi naṅ du źugs te | lo ma btsal bar sems pa daṅ ci yaṅ ma rñed par gyur to || de nas ded dpon de śin tu yaṅ yi mug par gyur te | (2) kyi hud ’di lta bu’i skal ba źan pa ni sdug bsṅal lo źes dbugs tshab riṅ po phyuṅ nas | de’i mod la gnas źig pa’i phyed dum de nas byuṅ ste | dad pa chen po’i śugs kyis ma śa’i snum khur de yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi lhuṅ bzed du phul lo || (3) phul nas kyaṅ źabs gñis la phyag byas te | smon lam byed par brtsams pa | bcom ldan ’das sbyin par bya ba’i chos yoṅs su phul ba’i dge ba’i rtsa ba ’dis skye ba ’di ñid nas gzuṅ ste | ñin źag gcig tsam yaṅ dbul por nam yaṅ ma gyur ciṅ | śin tu phyug pa (4) daṅ | nor daṅ loṅs spyod yoṅs su rdzogs pa daṅ ldan par gyur cig | bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi źabs la | ded dpon rna can gyis btud pa tsam de ñid kyi rjes thogs kho na la śin tu źan ciṅ rid pa de mi snaṅ bar gyur nas | sṅon (5) gyi mdog mdaṅs lta bu daṅ ldan par gyur to ||

[99] After she said thus, the caravan leader reflected: "This bean-cake is small. How can I, having been such in this very city, now make such a limited gift to the Fortunate One, while the king, ministers, brahmins, householders and citizens look on. However, I will give it wrapped in a leaf, thus I will not be found out." Thinking thus, he entered that ruined lying-in chamber and began to look for a leaf, but could find none. Then that caravan leader, even more dejected at heart, heaved a long and hot sigh, saying: "Ah, alas! So unfortunate am I." Suddenly, having emerged from that ruined lying-in chamber, with a great surge of faith, he put that bean-cake in the bowl of the Fully Awakened One, Vipaśyin. Having put it, he fell at his feet and began to make an earnest wish: "O, Fortunate One, by this root of merit, the giving of a meritorious gift, from this very birth onwards, may I never even for a single day, be poor. May I be very rich, replete with ingredients of wealth and means." Immediately, at the very moment the caravan leader Karṇa fell at the feet of the Fully Awakened One, Vipaśyin, that most ugly emaciatedness of his disappeared and the Lustre of his former complexion returned.

[100] atha karṇaḥ sārthavāhaḥ prāṇidhānaṃ kṛtvotthito vipaśyī samyaksambuddhas tata e(1)va pratinivṛtya bandhumatīyaṃ dāvaṃ gato ’tha karṇaḥ sārthavāhas tair bandhumatīyakaiḥ śreṣṭhibhiḥ (2) sārthavāhaiś ca pratyabhijñātas tatraikaḥ sārthavāhas tān paurikān idam avocat | (3) na vayaṃ bhavantaḥ karṇaṃ sārthavāham avasīdantam apy upekṣāmahe paṭañ ca prasāryāha || (4) bhavantaḥ śakyaṃ bahubhir ekaḥ samuddhatuṃ na tv ekena bahavas tad yena vātra yat pari(5)tyaktavyaṃ tad asmin paṭe ’nupradīyatām ity ukte harṣakaṭakakeyūrāṅgadakuṇḍalahārārddha(1)hārāṅgulīyakāny anekālaṅkāraśatasahasrāṇy anupradattāni | anekāni ca kāśidukū(2)lakoṭāmbakauśeyāparāntakaśūkṣmātimahārhavicitravastrayugalaśatāny anekā(3)ni tasya tasminn eva kṣaṇe vastrāṇām alaṅkārāṇāñ cātimahān rāśiḥ samvṛttaḥ | ta(4)taḥ karṇaḥ sārthavāhas tāṃ vibhūtim avalokya patnyāḥ kathayati | bhadre paśya sukṣetre(5)dānavījasyāṅkuraḥ prādurbhūta iti | sāpi prītiprāmodyajātā vipaśyinaṃ samyaksambuddhaṃ (1) namasyantī tāni vastrāṇi alaṃkārāṇi cāvavarakaṃ praveśayitum ārabdhā |

de nas ded dpon rna can gyis smon lam btab nas laṅs pa daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs slar bźud de | mñan ldan gyi skyed mos tshal du gśegs so || de nas ded dpon rna can mñan ldan gyi tshoṅ dpon (6) daṅ | ded dpon rnams kyis ṅo śes par gyur to || de nas ded dpon źig gis groṅ khyer pa de rnams la ’di skad ces smras so || ṅa daṅ khyed rnams kyi ded dpon rna can rgud par gyur pa la | btaṅ sñoms su ’jog pa ni rigs pa ma yin no || de nas ras gcig btiṅ ste yaṅ smras pa | (7) grogs po dag maṅ pos ni gcig legs par gdon nus kyi | gcig gis ni maṅ po ma yin pas | de la gaṅ gis ’dir yoṅs su btaṅ ba de ras ’di’i steṅ du źog śig ces smras pa daṅ | du ma źig gis mgul gdub daṅ | gdu bu daṅ | dpuṅ rgyan daṅ | do śal daṅ | se mo (216a1) do daṅ | lag gdub la sogs pa rgyan brgya stoṅ dpag tu med pa źig byin pa daṅ | ka śi’i ras daṅ | du ku la’i ras daṅ | ko tam pa’i ras daṅ | dar daṅ mon dar la sogs pa śin tu phra źiṅ rin che ba sna tshogs pa’i gos zuṅ brgya stoṅ dpag tu med pa byin te | de la (2) skad cig ma de ñid du gos daṅ rgyan gyi phuṅ po źig tu gyur to || de nas ded dpon rna can gyis ’byor pa de la bltas nas chuṅ ma la smras pa | bzaṅ mo źiṅ gśin pa la sbyin pa’i sa bon btab pa’i myu gu ’thon pa la ltos | de yaṅ dga’ ba daṅ mgu ba skyes te | yaṅ dag par rdzogs pa’i (3) saṅs rgyas rnam par gzigs de la phyag byas nas rgyan daṅ gos de rnams gnas źig pa’i phyed du ma der gźug par brtsams so ||

[100] Then, after making his earnest wish, the caravan leader Karṇa arose, and the Fully Awakened One, Vipaśyin, returning thence, went to the forest of Bandhumatī. Now, the caravan leader Karṇa was recognized by the merchants and caravan leaders of Bandhumatī. Thereupon, a certain caravan leader said this to the citizens: "Sirs, we are not indifferent to the caravan leader Karṇa who is impoverished"; and spreading a cloth he added: "Sirs, it is possible for one to be rescued by many, but not many by one. So, please place whatever any of you wish to give away upon this cloth." When he said so, many hundreds of thousands of ornaments such as necklaces, chains, bangles, bracelets, ear-rings, full and half necklaces and rings were made over to him by many a person; as were also many hundreds of thousands of pairs of garments of Kāśi, Dukūla, Koṭambaka, Kauśeya and Aparāntaka cloth, fine, of very great expense and splendid. There arose for him at that very moment a very large heap of clothes and ornaments. Then, the caravan leader Karṇa looked at that wealth, and said to his wife: "Good lady, look, the shoot of the seed of a gift upon a good field has made its appearance." She, too, becoming happy and joyous, bowed to the Fully Awakened One, Vipaśyin, and began to take those clothes and ornaments into that ruined lying-in chamber.

[101] virūpo ’pi (2) dārakas tat paitṛkam udyānaṃ praviśya kṣusdduḥkhopataptamānasas tām ātmīyāṃ para(3)mavirūpatām eva punaḥ punaḥ saṃśocayan saṃlakṣayati | kim mayā pāpakarmakā(4)riṇā paramaduḥkhabhāginā ’tivirūpeṇādhanyadarśanena jīvitā prayoja(5)naṃ sarvathā praghātayāmy ātmānam ity udvignamanaḥ sahasaiva pāṭalāvṛkṣasyāgraśākhā(1)m āruḍho vṛkṣaśākhā ca bhagnā sahasaiva sārddhaṃ vṛkṣaśākhayā patito vedanārttaś cāvatiṣṭha(2)te |

khye’u mi sdug pa de yaṅ pha’i skyed mos tshal der źugs nas bkres pas gduṅs pa’i yid daṅ | raṅ ñid mchog tu gzugs ṅan pas ’di ltar yaṅ daṅ yaṅ (4) du mya ṅan byed ciṅ bsams pa | śin tu sdig pa’i las byed pa | mchog tu sdug bsṅal ba’i skal ba can śin tu gzugs ṅan pa | mthoṅ na bkra mi śis pa ṅa gson pas kyaṅ dgos pa ci źig yod de | bdag ñid kyi srog daṅ ’bral bar bya’o sñam nas sgyid lug pa’i yid kyis mod kho (5) na la pa la’i śiṅ gi yal ga’i rtser mor ’dzegs pa daṅ | śiṅ gi yal ga chag nas | śiṅ gi yal ga daṅ lhan cig tu lhuṅ ste | tshor ba ñams śiṅ ’dug go ||

[101] The lad, Virūpa, too, entered that park belonging to his father and, his mind tormented by the pain of hunger, and grieving again and again over that great deformity of his, reflected: "I am a doer of evil. Great hardship is my lot. I am greatly deformed and inauspicious to look at. What is the use of my living? By all means I will kill myself." Thus depressed in mind, he immediately climbed upon the topmost branch of a Pātāla tree. The branch of the tree broke, and immediately falling down with it he remained afflicted by pain.

[102] atra cāntare nāsti kiñcidbuddhānāṃ bhagavatām ajñātam adṛṣṭam | aviditam avajñātam a(3)drākṣīd vipaśyī samyaksambuddho divyena buddhacakṣuṣā viśuddhenātikrāntā mānuṣya(4)kena virūpadārakaṃ tathā duḥkhitaṃ dṛṣṭvā ca punar mahākaranīyo sañcodyamā(5)no ṛddhayā tat sthānaṃ gatvā svaśarīraprabhām utsṛṣṭavān | kalpaśatasambhṛtāś ca bhagavato (1) maitryāṃśava utsṛṣṭāḥ || yaiḥ spṛṣṭamātrasyaiva virūpasya yā śarīre duḥkhavedanā sā (2) prativigatā tac ca kṣuttṛṣaduḥkhaṃ pratiprasrabdhaṃ | sahasaivotthitaḥ paśyati vipaśyi(3)naṃ samyaksambuddhaṃ kalpakoṭiniyutaśatasahasradurlabhadarśanam uttaptam dvātriṅśan(4)mahāpuruṣalakṣaṇadyotitavigrahaṃ saha darśanāc cāsya bhagavato vipaśyinaḥ (5) samyaksambuddhasyopari prasādo jātaḥ | tena ca haridrāraktakaṃ hastamātraṃ vastra(1)khaṇḍaṃ prāvṛtam āsīt tena tatprasādāviṣṭena śarīrād avatārya mahatā prasādavegena (2) sahasaiva vipaśyinaḥ śāstur upari nikṣiptam ekañ ca karṇikārakusuman tac ca bhagava(3)tā vipaśyinā tathāgatenārhatā samyaksambuddhena tathādhiṣṭhitaṃ yathā tad vastrakha(4)ṇḍakaṃ tathāgatasya kāyapramāṇikaṃ bhūtvā kāyaṃ praticchāditavān | karṇikā(5)rakusumañ copaviśakaṭacakramātraṃ bhūtvā cchattravad avasthitaṃ | tac ca dṛṣṭvā virūpasya dāra(1)kasyātimahān prasādo jātaḥ | sa mahatā praśādavegena vipaśyinaḥ samyaksa(2)mbuddhasya pādayor nipatya mahatā svareṇa praṇidhānaṃ kartum ārabdhaḥ |

bar skabs der saṅs rgyas bcom ldan ’das la ni mi mkhyen pa’am | mi gzigs pa’am | thugs su mi (6) chud pa’am | rnam par mi rig pa ci yaṅ mi mṅa’ bas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyis saṅs rgyas kyi lha’i sbyan rnam par dag pa | mi’i las ’das pas khye’u mi sdug pa de ltar sdug bsṅal ba gzigs so || gzigs nas kyaṅ thugs rje chen pos (7) yaṅ dag bar bskul te | skyed mos tshal der rdzu ’phrul gyis gśegs nas ñid kyi sku las ’od zer ’gyed par mdzad de | () bkres pa daṅ skom pa’i sdug bsṅal de yaṅ rgyun chad par gyur nas de’i mod la laṅs pa daṅ | yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs (216b1) bskal pa bye ba brgya stoṅ dpag tu med pa mthoṅ ba śin tu rñed par dka’ ba daṅ | mtshan sum cu rtsa gñis kyi snaṅ bas ’bar bar byas pa’i sku daṅ ldan pa mthoṅ ṅo || de mthoṅ ba’i mod la bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs la dad pa chen po (2) skyes te | des kyaṅ yuṅ bas btsos pa’i gos kyi dum bu khru gaṅ gyon te ’dug pa las | des dad pa’i śugs kyis lus las phud de | de daṅ kar ni ka’i me tog cig dad pa’i śugs chen pos ’phral du bcom ldan ’das rnam par gzigs kyi sku la gsol lo || de yaṅ (3) bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis ji ltar gos kyi dum bu de bźin gśegs pa’i sku tshad daṅ ldan pa tsam du gyur nas sku la gsol ba daṅ | me tog kar ni ka yaṅ dbu’i steṅ du śiṅ rta’i ’phaṅ lo tsam du (4) gyur nas gdugs ltar gnas pa de ltar byin gyis brlabs so || de mthoṅ ba daṅ khye’u mi sdug pa śin tu yaṅ dad pa chen po skyes nas | de dad pa chen po’i śugs kyis yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi źabs gñis la phyag byas te| sgra gsaṅ chen (5) pos smon lam byed par brtsams pa |

[102] Now, there is nothing that is not known, not seen, not understood or not comprehended by the Awakened, the Fortunate Ones. The Fully Awakened One, Vipaśyin, saw with the pure, superhuman and divine eye of an Awakened One, the lad Virūpa who was thus pained. Seeing him and being moved by great compassion, he went to that park by magic power, and discharged a radiance from his body. The rays of compassion of the Fortunate One accumulated over hundreds of thousands of kalpas were discharged. Indeed, at the mere touch of them, what feeling of bodily pain Virūpa had, vanished, and that pain of hunger and thirst was allayed. Getting up immediately, he saw the Fully Awakened One, Vipaśyin, a sight difficult to obtain within hundreds of thousands of crores of niyutas of kalpas, radiant with his body resplendent with the thirty-two marks of a great being. With the sight of him, there arose in him great faith towards the Fully Awakened, the Fortunate One, Vipaśyin. He was covered in a piece of cloth a cubit in length and the colour of tumeric. Overcome by faith, he took it off his body and with a great surge of faith immediately put it upon the Teacher, Vipaśyin, together with a Karṇikāra flower. The Tathāgata, the Arhat, the Fully Awakened, the Fortunate One, Vipaśyin, exercised his power in such a way that the piece of cloth being transformed to the size of his body, he caused it to cover his body. The Karṇikāra flower, too, having become the size of a cart-wheel, stood above him like an umbrella. Having seen that, very great faith arose in the lad Virūpa. With a great surge of faith, he fell at the feet of the Fully Awakened One, Vipaśyin, and in a loud voice, began to make an earnest wish:

rkaṅ gñis mchog gyur sbyin pa ’di || ’di yis ’di nas gzugs ṅan ñid ||
de las brtsams te legs spaṅs nas || bdag ñid gzugs bzaṅ ñid thob śog || gser gyi gdoṅ can gos rnams ni || gser sbyaṅs lta bu gyon pa daṅ ||
bdag (6) gis lus daṅ kha nas kyaṅ || tsan dan autpal dri ltar śog || gser gyi mdog ltar snaṅ gyur ciṅ || ’jig rten kun gyi yid du ’oṅ ||
nad kun las ni rnam thar ciṅ || bstan bcos kun du pha rol phyin || kun du’aṅ nor daṅ yaṅ dag ldan || sdug bsṅal thams cad rnam (7) spaṅs pa ||
kun mchog kun gyis lta bar ’os || rgyan rnams kun gyis rnam brgyan śog || rdzogs saṅs rgyas don kun grub ciṅ || sems can rnams la mñes gśin śog ||
dri med yon tan dpal ldan lha || bde źiṅ rdzas kun ldan par śog ||

"By this gift, here in this world, O best of Men, may I cast aside ugliness and obtain handsomeness from today onwards. (1) Of a golden complexion and dressed in clothes of a golden hue, may there he the fragrance of sandal and blue-lotus from my body and my mouth. (2) May I he a Fully Awakened One, possessed of a sheen of golden hue, captivating the mind of all the world, freed from all disease and a master of the purport of all the śastras; (3) meaningful in every word, free from all that is evil; all-supreme, and all-seeing, and adorned in all manner; (4) all aims accomplished, devoted to all beings, possessed of all pure virtues, glorious, endowed with all wealth and happy." (5)

[103] athaitat prāṇidhānakaraṇasa(4)makālam eva virūpasya dārakasya sahasaiva sā virūpatāntarhitā surūpaḥ (5) samvṛtto darśanīyaḥ prāsādikaḥ suvarṇavarṇagātracchaviḥ sahasaiva cāsyākasmād ā(1) kāśād āgatya suvarṇavarṇair vastraiḥ śarīrām ācchāditaṃ | mahārhaiś cāṅgadakuṇḍalādi(2)bhir alaṅkāraviśeṣair | devatābhiś ca karṇikārotpalacampakapadmakumudamā(3)ndārakādikam mahat kusumavarṣaṃ pātitaṃ | divyañ candanāgurukuṃkumatamāla(4)patracūrṇavarṣaṃ pramuktam evañ codghuṣṭam aho tathāgatāvaropitasya dānabījasy_i(5)ṣṭho viśiṣṭhaś cāṅkuraḥ samutpanna iti | tena ca divyena puṣpacūrṇavarṣeṇa sarvan tad udyānaṃ jā(1)numātreṇaughenāvasthitam atha bhagavān vipaśyī samyaksambuddhas tasmād udyānān niṣkramya (2) bandhumatīyakaṃ dāvaṅ gataḥ |

des smon lam ’di byas (217a1) pa daṅ dus mñam pa ñid la khye’u mi sdug pa ’phral du mi snaṅ bar gyur ciṅ | mdzes pa lta na sdug pa | lus kyi pags pa’i mdog gser gyi mdog can gyi gzugs bzaṅ bar gyur to || ’phral du de la nam mkha’ las gser gyi mdog can gyi gos byuṅ bas lus (2) la bkab ciṅ rin po che’i dbu rgyan daṅ | rna cha la sogs pa’i rgyan gyi khyad par rnams byuṅ bas brgyan to || lha rnams kyis kyaṅ me tog kar ni ka daṅ | autpa la daṅ | tsam pa ka daṅ| padma daṅ | ku mu ta daṅ | man da ra ba la sogs pa me tog gi char chen po phab pa daṅ | lha’i (3) tsan dan daṅ | aa ka ru daṅ | gur gum daṅ | ta ma la’i lo ma’i phye ma’i char phab ciṅ ’di skad ces kyaṅ smras so || e ma’o de bźin gśegs pa la bskrun pa’i sbyin pa’i sa bon khyad par can gyi myu gu yaṅ dag par ’byuṅ ba yin no || lha’i me tog daṅ| phye ma’i char yaṅ pus mo (4) nub pa tsam du skyed mos tshal de thams cad du bab nas gnas so || de nas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs skyed mos tshal de nas mṅon par phyuṅ ste mñan ldan gyi skyed mos tshal du gśegs so ||

[103] Now, even as he made this earnest wish, that ugliness of the lad Virūpa disappeared suddenly. He became handsome, charming and pleasant; the skin of his limbs was of a golden colour. His body was immediately covered with clothes of a golden hue that came unexpectedly through the sky, as well as with excellent ornaments of great value such as bracelets and ear-rings. The gods let fall a great shower of flowers such as the karnikāra, blue-lotus, campaka, red-lotus, white water-lily and māndāraka. Also discharged was a divine shower of powdered sandal, aloe, saffron and Tamala leaves. They proclaimed: "Ah! there has arisen a desirable and excellent sprout of the seed of a gift made to the Tathāgata". That entire park remained flooded knee-deep with that divine shower of flowers and powder. Then the Fortunate One, the Fully Awakened One, Vipaśyin departed from that park and went to the forest Bandhumatī.

[104] karṇo ’pi sārthavāho bhāryām uvāca | bhadre so ’(3)smākaṃ putraḥ kva gato yam āgamyāsmākam īdṛśī vipattir abhūd iti | sā kathaya(4)ty udyānaṃ gacchāmīti tena samākhyātaṃ | tad gaccha śīghraṃ mā sa tatrodvignamanā ā(5)tmānaṃ praghātayiṣyatīti | karṇaḥ sārthavāhaḥ kathayati | kin nāmāsāv asmākaṃ putraḥ kīdṛ(1)śo veti | sā kathayaty āryaputra paramavirūpadarśano virūpākhyaś ceti || tataḥ sā(2)rthavāhas tvaritagatipracāratayā tad udyānaṃ gataḥ paśyati ca virūpakumāraṃ suva(3)rṇavarṇakāyam atimahārhasūkṣmasuvarṇapītavastrācchāditaśarīraṃ sarvālaṅkāra(4)vibhūṣitam atimanoharaṃ darśanadevakumāram iva paramayāśriyā dedīpyamānaṃ (5) dṛṣṭvā ca punar aho dhanyaḥ saḥ puruṣo yasyāyaṃ putraḥ ity evam uktvā taṃ kumāram uvāca || dā(1)raka kasya tvaṃ putra iti | sa kathayati karṇo nāma sārthavāhastasyāhaṃ putra iti | karṇaḥ (2) sārthavāhaḥ saṃlakṣayati | viheṭhito ’ham anena kumāreṇeti vicintya samabhivṛ(3)ddhakutūhalo ’nimiṣam abhivīkṣyamāṇaḥ punas taṃ kumāram uvāca | bhoḥ kumāraḥ (4) satyaṃ kathaya kasya tvaṃ putra iti virūpaḥ kathayati kim atra vicāryate | satyam e(5)vāhaṃ karṇasya sārthavāhasya putra iti | sa kathayaty aho ’ham anena kumāreṇa suviḍa(1)mbitaḥ kṛta iti | matvā kathayati | kumāra śrutam mayātivirūpa sa iti tvaṃ cābhirūpaḥ | (2) tata kenopāyenābhirūpatā tavābhinivṛtteti ||

ded dpon rna can gyis chuṅ ma la smras pa | bzaṅ mo (5) gaṅ źig skyes nas de las ’di lta bu’i rgud pa byuṅ bar gyur pa’i bu de gar soṅ | des smras pa | des skyed mos tshal du ’gro’o źes zer ro || des smras pa | des de ñid du yi mug pas bdag ñid gsod par ’gyur gyi de myur du bźud cig | ded dpon rna can gyis smras pa | (6) yu bu’i bu’i miṅ ni ci || gzugs ni ci lta bu źig yod || des smras pa | rje’i sras śin tu blta na mi sdug pas mi sdug pa źes bgyi’o || de nas ded dpon rna can de śin tu myur ba’i gom stabs kyis skyed mos tshal der soṅ ba daṅ | gźon nu mi sdug pa lus gser gyi mdog can rin (7) po che’i gos ser po phra ba lus la gyon pa | rgyan thams cad kyis brgyan pa | mthoṅ na yid ’phrog pa | lha’i bu gźon nu bźin du dpal gyi mchog tu ’bar ba mthoṅ ṅo || mthoṅ nas kyaṅ ae ma’o gaṅ la ’di lta bu’i bu yod pa de ni skyes bu skal ba daṅ ldan pa’o źes zer źiṅ gźon (217b1) nu la smras pa | khye’u khyod su’i bu yin | des smras pa | rna can źes bya ba’i ded dpon źig yod de | ṅa ni de’i bu yin no || ded dpon rna can gyis bsams pa la | gźon nu ’dis ni ṅa la bstiṅs so sñam du sems śiṅ | śin tu ltad mo skyes te | mig mi ’dzums par lta źiṅ (2) gźon nu de la yaṅ smras pa | kye gźon nu su’i bu yin pa bden par smros śig | mi sdug pas smras pa | ’dir ci źig brtag par bya ste | ṅa ni bden pa ñid du ded dpon rna can gyi bu yin no || des smras pa | e ma’o gźon nu ’dis ni ṅa la śin tu yaṅ bstiṅs so sñam nas smras pa | (3) gźon nu ṅas ni śin tu mi sdug go źes thos na | khyed ni gzugs bzaṅ na | de thabs gaṅ gis gzugs bzaṅ bar gyur |

[104] The caravan leader Karṇa said to his wife: "Good lady, where has our son, on account of whom we had such misfortune, gone?" She replied: "He said ’I am going to the park’. Therefore, go quickly, lest being distressed in mind, he kills himself there." The caravan leader Karṇa said: "What is the name of our son and what is he like?" She replied: "Noble sir, he is very ugly to look at and is called Virūpa." Then the caravan leader, employing a quick gait, went to that park. There, he saw the boy, Virūpa, with his golden coloured body covered with very expensive, fine and golden-yellow clothes. He was adorned with all ornaments, quite enchanting to look at and radiant with extreme glory like a divine boy. Having seen him he remarked: "Ah, fortunate is he of whom this is the son", and asked that boy: "Child, whose son are you?" He replied: "There is the caravan leader Karṇa by name; I am his son." The caravan leader Karṇa observed: "I am being rebuked by this boy". Thinking thus, his curiosity greatly increased and looking at him without winking, he again asked that boy: "Ho, boy, tell mo truly, whose son are you?" Virūpa replied: "What is there to doubt here? Truly, I am the son of the caravan leader Karṇa". He remarked: "Alas! I am subjected to much ridicule", and thinking thus he said: "Boy, I have heard that he is very ugly, but you are handsome. So, by what means has this handsomeness of yours come about?"

[105] virūpaḥ kumāraḥ prītivika(3)sitākṣo mahatā svareṇovāca |

gźon nu mi sdug pas dga’ bas mig gdaṅs te sgra gsaṅ chen pos smras pa |

[105] The boy Virūpa, his eyes dilated with joy, said in a loud voice:-

deṅ ni dbul ba’i sdug bsṅal mes || sems ni yoṅs su gduṅs pas (4) na ||
śiṅ gi yal ga’i rtser ’dzegs te || bdag gis raṅ ñid ltuṅ bar byas || lhuṅ bas yan lag snad pas gzir || bdag ni ba rgyal ba ñid du gyur ||
sems ni dbugs med ma thon par || skad cig tsam źig rnam par gnas || de nas rnam gzigs rdzogs saṅs (5) rgyas || sems can rnams la rjes brtse ba ||
mgon po bdag la thugs brtse’i phyir || skyed mos tshal ni ’dir byon to || sum cu rtsa gñis mtshan ’chaṅ źiṅ || pags pa gser ni sbyaṅs pa ’dra ||
btso ma’i gser ’dra’i ’od rnams kyis || phyogs bcu dag ni ’geṅs (6) par mdzad || de sku’i ’od zer rab bsil bas || bdag la reg pa tsam gyis na ||
mñam med bdud rtsi’i rgyun gyis ni || ’di dag thams cad tshim par mdzad || bkres skom ltuṅ ba’i sdug bsṅal daṅ || ma lus bdag gi bkra mi śis ||
de yi mod la źi gyur ciṅ || (7) bdag ni sems can rñed par gyur || ’di ci yin źes spro bcas par || bdag laṅs de tshe thub pa yi ||
śin tu mdaṅs bzaṅs ’gro ba yi || phun sum tshogs pa’i gnas gyur mthoṅ || bdag gis blta bya’i rin chen de || mgon po dpal gyi mchog gis ni ||
phyogs (218a1) rnams rgyas par gsal mdzad pa || mthoṅ nas bdag sṅar dad par gyur || de nas rab dga’i sems kyis su || bdag gis gos kyi dum bu ni ||
yuṅ bas btsos pa de ñid la || mchog tu dga’ bas phul bar gyur || kar ni ka yi me tog gcig || (2) bdag gis brtul źugs bzaṅ de la ||
gtor ba de yaṅ thub pa yi || steṅ du gdugs bźin gnas par gyur || des na dga’ źiṅ mgu ba yis || źabs gñis la ni rab btud de ||
śin tu daṅ ba bskyed pa yis || bdag gis smon lam ’di byas so || mgon po (3) sbyin pa ’di yis ni || de ñid bdag ni gzugs ṅan pa ||
yoṅs su spaṅs śiṅ gzugs bzaṅ ba’aṅ || srid pa’i rgya mtsho thob par śog || gser gyi mdog can gos rnams kyaṅ || gser sbyaṅs lta bu gyon pa daṅ ||
bdag gi lus daṅ kha dog kyaṅ || tsan dan autpal (4) dri ldan śog || bdag gi smon lam de dag ni || ’dis ni byas par gyur pa na ||
gzugs daṅ kha dog ’di ’dra ba || yid du ’oṅ ba byuṅ bar gyur || gos ni rin thaṅ cher gyur pa || ser źiṅ śin tu ’jam pa daṅ ||
bdag gi lus la ’phral du ni || skad cig de ñid dag las byuṅ || (5) nam mkha’i ṅos nas lha rnams kyis || me tog daṅ ni tsan dan daṅ || aa ga ru daṅ tam la || aa ga ru sogs char ’di phab || ca co rnam pa chen po daṅ || yid ’phrog pa yi rṅa brduṅ źiṅ || saṅs rgyas bcom ldan phyag ’tshal źes || bya ba’i sgra ni smra bar gyur || deṅ ni dge (6) ba ’di byas pas || bdag gi gzugs ni ’di dag daṅ || gser ’dra’i mdog ni yid ’oṅ ba || ’di ni byuṅ bar gyur pa yin ||

"Today, my mind tormented by the fire of the pains of poverty, I climbed the topmost branch of a tree and hurled myself down. (1) Fallen down and pained by the fracture of limbs, I became unconscious, and for a mere moment I remained motionless and breathless. (2) Thereupon, the Awakened One, Vipaśyin, compassionate indeed towards beings, the protector, came to this park out of compassion for me; (3) hearing the thirty-two marks, with his skin resembling the colour of purified gold and filling the ten quarters with rays of liquid gold. (4) This whole body of mine was gladdened being merely touched by his cool radiance, an unequalled stream of nectar. (5) That very moment, my pain resulting from hunger, thirst and the fall as well as all my inauspiciousness was allayed. I also regained consciousness. (6) Thinking "What is this?" I stood up. Then, I saw the sage, extremely charming, the abode of the splendour of beings. (7) Having seen this jewel, worthy of being seen, the protector, illuminating all the quarters with extreme glory, then faith arose in me. (8) Then, delighted at heart and with extreme joy, I cast upon him a small piece of clothing that was the colour of tumeric. (9) I also cast upon him of true penance, one flower of the Karṇikāra; and it stood over the sage like an umbrella. (10) Then, too, delighted at heart, I fell at his feet and, full of faith, made this earnest wish: (11) ’By this gift, O protector, may I, this very day, cast off this ugliness and indeed become handsome, in the ocean of existence. (12) Dressed in clothes of a golden hue, and covered with golden-yellow, may there be the fragrance of sandal and blue-lotus from my body and my mouth.’ (13) Thus this earnest wish was made by me; and there arose for me this figure having such a colour and attractive. (14) That very moment, today, there suddenly manifested upon my body clothes of great value and very soft and yellow. (15) From the sky the gods discharged this shower of flowers, and the powder of sandal and aloe, tamāla, tagara, etc. (16) There was a great sound of "Ah, ah", as well as the pleasant drum; the sound arose saying "Homage to thee, the Fortunate, the Awakened One." (17) Today, having performed this meritorious deed, there appeared for me this figure of such a sort, agreeable and having the colour of gold." (18)

[106] athaitad upaśru(4)tya karṇaḥ sārthavāhaḥ sahasaiva sahasraiḥ prasādakaṇṭakita(5)sarvaromakūpaḥ kṛtāñjalir vipaśyinaṃ tathāgataṃ muhur muhur namasyamānaḥ paramaprītisaumanasya jātaḥ (1) surūpaṃ putram animiṣam abhivīkṣya prāha | putra āgaccha gacchāva ity atha surūpaḥ kumāraḥ pitāyaṃ ma(2)mety utpannabahumānaḥ pituḥ pādābhivandanaṃ kṛtvā svāgataṃ tātety uktvā pitrā (3) sārddhaṃ gantuṃ saṃprasthitaḥ |

de nas ded dpon rna can gyis de skad thos pa daṅ | ’phral du dad pa’i śugs kyis ba spu’i bu ga thams cad ldaṅ bar gyur ciṅ de bźin gśegs pa rnam par (7) gzigs la yaṅ daṅ yaṅ du phyag ’tshal źiṅ mchog tu yid dga’ ba skyes pa daṅ | bu gzugs bzaṅ ba la mig mi ’dzums pas bltas te smras pa | bu tshur śog yu bu ’deṅs | de nas gźon nu gzugs bzaṅ kyis bdag ni pha ’di las skyes pa yin no sñam nas śin tu gus pa daṅ bcas (218b1) pas pha’i rkaṅ pa la phyag byas nas yab legs par byon tam źes smras te | pha daṅ lhan cig khyim du chas so ||

[106] Having listened to this, the caravan leader Karṇa, with all the hairs on his body bristling with faith, immediately bowed repeatedly with folded palms to the Tathāgata Vipaśyin. Full of joy and gladness he looked at his handsome son with unwinking eyes and said: "Son, come, let us go." Then the handsome boy, full of regard with the thought "This is my father", made obeisance at his feet, welcomed him and set out towards home with his father.

[107] śakrasya devānām indrasyādhastāj jñānadarśanaṃ pravartate | ta(4)syaitad abhavat ayaṃ karṇaḥ sārthavāho bhagavati buddhe kṛtādhikāraḥ tan nāyam (5) arhati tṛṇāgāre vastum iti viditvā viśvakarmāṇaṃ devaputram āmantrayate | (1) gaccha viśvakarman karṇasya sārthavāhasya catūratnamayañ caturdvāram ardhāṣṭamatalakaṃ gṛham abhinirmimī(2)ṣveti | tato viśvakarmaṇā śakrasya devendrasya pratiśrutya tatkṣaṇād eva bandhumatī(3)rājadhānīm āgatya catūratnamayeṣṭakastambhasañcitam uttuṅgarucirāṭṭālakaṃ ga(4)vākṣaniryūhakapotamālāsuvinyastāṅgāphalakanāgadantakam atyuccārddhāṣṭamata(5)lakam atiramaṇīyatoraṇopaśobhitadvāraṃ śarajaladharābhrakūṭahimanikararāśi(1)śikaramṛṇālāvadātocchritacchatradhvajapatākam āmuktapaṭudāmakalāpaṃ sakalapuravaro(2)paśobhāniketabhūtam atirucirakanakamayābhinavaviniḥsṛtatāmracūta(3)pallavopaśobhitamukham aṣṭāṅgaśītalāmbuparipūrṇakumbhopaśobhita(4)dvāram aparimitarajatavaidūryasphaṭikamusāragalvendranīlamahānīlādi(5)ratnaparipūrṇānekanidhisahasrāpūryamāṇaṃ śeṣānardhadravyopakaraṇapari(1)pūrṇaṃ gṛhavaram abhinirmitaṃ ||

de’i tshe lha’i dbaṅ po brgya byin lha’i śes pas ’og tu ’jug par ’gyur ba yin pas de ’di sñam du sems te | ded dpon rna can ’di ni saṅs rgyas bcom ldan ’das la lhag par bya ba byas pa yin no || (2) de rtsva khyim na gnas pa ni regs pa ma yin no sñam nas lha’i bu las sna tshogs pa la smras pa | las sna tshogs pa soṅ la ded dpon rna can gyi khaṅ pa rin po che sna bźi las gru bźi pa’i rnam pa gyis śig | de nas las rnam pa sna tshogs pas brgya byin gyi tshig smras te | skad cig de ñid la (3) rgyal po’i pho braṅ mñan ldan du ’oṅs nas rin po che sna bźi’i pha gu las brtsigs śiṅ ka bas bteg pa | khyams mtho źiṅ mdzes pa daṅ | skar khuṅ daṅ | sgo khaṅ daṅ | ṅos na lcog gis legs par bkod pa’i yan lag can daṅ | gduṅ phran la spaṅ leb legs par bkod (4) pa | śin tu mtho ba’i khaṅ pa zur bźi pa | śin tu yid du ’oṅ ba’i rta babs kyis sgo ñe bar mdzes pa daṅ | ston ka’i sprin mdzes pa daṅ | gaṅs kyi phuṅ po daṅ | zla ba’i ’od zer daṅ| padma’i rtsa ba ltar dkar ba | gdugs daṅ rgyal mtshan daṅ | ba dan bsgreṅ ba daṅ | mu tig gi chun ’phyaṅ daṅ gos (5) kyi chun ’phyaṅ gi tshogs btags pa | groṅ khyer gyi mchog ma lus pa ñe bar mdzes par byed pa’i gnas su gyur pa | śin tu ’bar ba’i gser gyi raṅ bźin can gsar du mṅon par ’byuṅ ba’i aa nu’i rgyan byas śiṅ yan lag brgyad pa’i chus yoṅs su gaṅ ba’i bu ma pa brgyad kyis sgo ñe bar (6) gnas par byas pa | dpag tu med pa’i dṅul daṅ | bee d’urya daṅ| śel daṅ | spug daṅ | mthon ka daṅ | mthon ka chen po la sogs pa’i rin po che rnams kyis yoṅs su skor ba | gter du mas yoṅs su kheṅs pa | rin po che’i rdziṅ daṅ | yo byad kyis yoṅs su gaṅ ba’i khaṅ (7) pa’i mchog cig byas so ||

[107] The insight of Śakra prevails over the world below. It occurred to him thus: "This caravan leader, Karṇa, has performed his duties towards the Fortunate, the Awakened One. Therefore, he does not deserve to dwell in a grass-hut". Having observed thus, he addressed the divinity Viśvakarman: "Go, Viśvakarman, create for the caravan leader Karṇa a house made of the four precious materials and having four entrances and four stories." Then, Viśvakarman, agreed with Śakra, the lord of the gods, and at that very moment came to the capital city of Bandhumatī, and created an excellent house. It was provided with pillars of bricks made of the four precious materials. It had lofty and splendid watch-towers, windows, turrets and cornices, well laid out with subsidiary hoards and ivory pegs. It had four very tall stories. Its doors were adorned with very beautiful portals. Above it were raised parasols, flags and banners white as lotus-fibres, moon-beams, a heap of snow, or a mass of autumn clouds. Upon it were cast clusters of garlands of cloth. It had become the abode, as it were, of the entire ornamentation of that excellent city. Its entrance was adorned with coppery-red mango sprouts, freshly sprouted and gleaming like gold. Its gates were adorned with jars completely filled with cool water that had eight properties. It was being filled with many thousands of treasures, replete with unlimited precious substances such as silver, cats’ eyes, crystal, coral, sapphires and deep blue sapphires. It was also completely filled with all other priceless materials and implements.

[108] atha karṇaḥ sārthavāho gṛham āgato bhāryayā cāsya (2) hṛṣṭatuṣṭapramuditayā sauvarṇena bhṛṅgāreṇārgham anupradattaṃ | uktaś cārya(3)putra tvatpuṇyānubhāvād īdṛśaḥ kenāpi bhavanavaram abhinirmitam ity atha ka(4)rṇaḥ sārthavāhas taṃ bhavanavaram abhivīkṣya paramaprītisaumanasya jātaḥ (5)sutarāṃ buddhe bhagavati utpannaprasādopajanitaromāñcaḥ śirasi kṛtakarapuṭāñja(1)lir namas tasmai bhagavate tathāgatāyārhate samyaksambuddhāyācintyācintāmaṇaye ’nuttarā(2)ya puṇyakṣetrāyety uktvā praharṣapūrṇavadanakamalaḥ prāha ||

de nas ded dpon rna can gyis khyim du ’oṅs pa daṅ | de’i chuṅ ma dga’ źiṅ mgu la raṅs pas | gser gyi ril ba las chu byin te smras pa | rje’i sras khyed kyi bsod nams kyi mthus ’ga’ źig gis ’di lta bu’i khaṅ pa’i mchog byas so || de nas (219a1) ded dpon rna can gźal yas khaṅ de la mṅon par lta źiṅ | mchog tu dga’ ba daṅ yid bde ba skyes nas | saṅs rgyas bcom ldan ’das la śin tu yaṅ dad pa skyes te | ba spu ldaṅ ba daṅ thal mo spyi bor sbyar te | de bcom ldan ’das de bźin gśegs pa dgra (2) bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bsam gyis mi khyab pa’i yid bźin gyi nor bu rin po che bsod nams kyi źiṅ bla na med pa la phyag ’tshal lo źes smras te phyag byas nas rab tu dga’ bas rgyas pa’i bźin daṅ bas smras pa |

[108] Now, the caravan leader, Karṇa, came home. Thrilled, pleased and delighted, his wife received him with water from a golden pitcher, and said to him: "Noble sir! by the power of your merit someone has created for us such an excellent mansion". Then, the caravan leader Karṇa looked at that excellent mansion and became greatly joyous and cheerful. With horripilation produced an account of the faith that greatly arose within him towards the Fortunate, the Awakened One, he made salutation with palms folded upon his head and said: "Homage be to him, the Fortunate One, the Tathāgata, the Worthy One, the Fully Awakened One, the imponderable wish-fulfilling gem, the supreme field of merit." His lotus-face filled with delight, he declared:

aho guṇamayaṃ kṣetraṃ (3) sarvadoṣavivarjitaṃ |
yatra nyastaṃ mayā bījamadyaiva phaladāyakaṃ |1| kva tat parīttaṃ dā(4)naṃ me sarvasaṃskāvavarjitaṃ |
kva cedaṃ ramyam uttuṅgaṃ hemaratnamayaṃ gṛhaṃ |2| kva tat (5) kuḍyāvaśeṣan me gṛhaṃ śokavivardhanaṃ |
kva cedam abhranirmuktaśaśāṅkarapāṇḍuraṃ |3| kva ca (1) tan mūṣikākīṭacchidravātāyanaṃ gṛhaṃ ||
kva cedaṃ pravarānekaratnavātāyanaṃ gṛhaṃ |4| kva tat kruddhaiḥ (2) śvabhir vyāptaṃ kaṇṭakāmedhyasaṃkulaṃ |
gṛham etat purā citraṃ kva cedaṃ ratnasañcitaṃ |5| kva (3) tad bhujaṅganirmokapralambāmbarasaṃkulaṃ |
kva cedaṃ sūkṣavastraśrīcitracāmaralambitaṃ |6| kva tac (4) chvabhir upanītaṃ sitāsthiprakaraṃ gṛhaṃ ||
kvedaṃ surabhisatpuṣpāmuktaprakaraśobhitaṃ |7| (5) kva tac chokāśrudhārābhiḥ sadāsiktatalaṃ gṛhaṃ |
kvedaṃ mṛgamadāmodavārisaṃsiktacandanaṃ |8| kva ta(1)d vahniaśikhāpluṣṭavāyasāśucitoraṇaṃ |
kva cedaṃ hemasadratnāmuktāhāropaśobhitaṃ |9| (2) kva tad bhagnaikakaṭakadvārāvaraṇakaṃ gṛhaṃ |
kva cedaṃ sphaṭikotkīrṇaṃ kapāṭapuṭa(3)saṃyutaṃ |10| kva tan mama cirādhvastaṃ khaṇḍāvavarakaṃ gṛhaṃ |
kvedaṃ maṇimayastambhani(4)ryūhapratimaṇḍitaṃ |11| kva tad ākrandaśabdena samāpūritacatvaraṃ |
kva cedaṃ tūrya(5)nighoṣavīṇāsvarasamanvitaṃ |12| kva tat kapālasaṃkārarāśipūrṇaṃ gṛhaṃ purā |
kva cedaṃ ru(1)cirānekaratnarāśicitāntaraṃ |13| kva tat pātitaniḥśeṣanāgadantakabandhanaṃ |
kva cedam indra(2)nīlāntapraviṣṭasphaṭikam mahat |14| kva tad āsananirmuktam iṣṭakaikaparāyaṇaṃ |
(3) kva cedaṃ citrapaṭṭāntamasūrakaśānvitaṃ |15| kva tac charkarākīrṇe bhūtale śayanaṃ pu(4)rā |
kva cedaṃ paṭṭavipulaṃ śrīpayaṅkaṃ manoramaṃ |16| kva tat tṛṇāśṛtaṃ bhūmau śayanaṃ me ’(5)tikarkaśaṃ |
kva cedaṃ tūlikāstīrṇam adyātīva manoramaṃ |17| kva tac chvāsuvisaṃkīrṇan durgandhānta(1)rgṛhaṃ gṛhaṃ |
kvedaṃ surabhisaṅgandhavāsita_ntaḥpuraṃ puraṃ |18| kva tac cīrāvacīrañ ca gṛham anta(2)rbahiḥ purā |
kvedaṃ vividhasadratnabhakticitramanoharaṃ |19| kva tat kāka_śu(3)ciśvetarekhāśatavilambitaṃ |
kva cedaṃ vipulānekamuktāhāropaśo(4)bhitaṃ |20| kva ca duḥkhavilāpoktasamucchritabhujaṃ gṛhaṃ |
kva cedam amalacattra(5)patākocchāyabhūṣitaṃ |21| namo ’stu tasmai nāthāya puṇyakṣetrāya tāyine |
yam āgamyā(1)ham adyaiva tīrṇo dāridrasāgaraṃ |22| namo ’stu lokanāthāya sarvajñāya vipaśyine |
(2) yam āgamya mayā ’dyaiva prāptā sampattir īdṛśī |23| vaijayantam ivācintyam anekaguṇa(3)bhūṣitaṃ |
yam āgamya mayā ’dyaiva prāptaṃ bhavanam uttamaṃ |24| taṃ samāsādya śā(4)stāraṃ kailāśaśikharocchritaṃ |
bhavanaṃ prāpyam uttuṅgaṃ śaratkālendupāṇḍuraṃ |25| (5) adyaivāsmin pure ’ṇātho bhūtvā dāridraduḥkhvān |
adyaiva sarvaśreṣṭhatvaṃ mahādhanavatā(1)ṅ gataḥ |26| uptamātraṃ yad adyaiva bījaṃ me phaladāyakaṃ |
lokaśreṣṭhaṃ vibhuṃ kas taṃ prajayitu(2)m arhati ity |27|

e ma’o yon tan raṅ bźin źi || ñes pa thams (3) cad rab spaṅs pas ||
gaṅ du bdag gis sa bon btab || ’bras bu de ñid stsol bar mdzad || sbyin pa ṅan ṅon de tsam ni || legs par sbyar ba kun bral gaṅ ||
ñams dga’ mthoṅ ba’i gser daṅ ni || rin chen raṅ bźin khyim ’di gaṅ || rtsig pa’i lhag ma lus pa tsam || bdag (4) khyim mya ṅan ’phel byed pa’i ||
sbrin daṅ ṅes par bral ba yi || zla ba’i ’od ltar dkar ’di gaṅ || byi ba ’bus rtol bu ga yi || skar khuṅ ldan pa’i khyim yaṅ gaṅ ||
rin chen rab mchog du ma yi || skar khuṅ ldan pa’i khyim ’di gaṅ || khros pa’i khyim khyab tsher ma daṅ || mi gtsaṅ tshogs (5) kyis gziṅs de gaṅ ||
khyim ’di sṅon chad de ’dra las || rin chen bsags ’di gaṅ yin mtshar || sgrul gyis bor ba’i lpags rñiṅ ’di || ’phyaṅ ba’i gos kyis khyab de gaṅ ||
phra ba’i gos ni phun tshogs bkra || rṅa yab ’phyaṅ ba ’di ni gaṅ || khyi mos bsdus pa’i rus goṅ ni || dkar pos (6) gcal bkram khyim de gaṅ |
dri źim me tog bzaṅ po ’di || si la mas ñe bar mdzes ’di gaṅ || mya ṅan ’chi ma’i rgyun gyis ni || rtag tu brlan pa’i khyim de gaṅ ||
dri źim gla rtsi tsan dan gyi || chu yis chag chag btab ’di gaṅ || me lces tshig ciṅ khra rnams kyis || mi rnams rta babs can de gaṅ|| (7)
gser daṅ rin chen mu tig mchog |phreṅ bas ñe bar mdzes ’di gaṅ || spaṅ leb chag pa’i sgo yis ni || bsgribs pa yi ni khyim ’di gaṅ ||
śel las bsgrubs pa’i sgo glegs ni || sgo ’phar ldan pa ’di ni gaṅ || ṅa ni yun riṅ ñams pa yi || ’jig du ma byed pa’i khyim ’di gaṅ ||
nor (219b1) bu’i raṅ bźin ka ba daṅ || sgo gaṅ gis ni brgyan ’di gaṅ || smre sṅags sgra yis kun du ni || khyab pa’i bźi mdo de ni gaṅ ||
rol mo’i sgra daṅ gliṅ bu yi || skad daṅ yaṅ dag ldan ni gaṅ || sṅon ni thod pa’i tshogs daṅ ni || phyag dar phuṅ pos khems te gaṅ ||
rin chen phuṅ pos mdzes pa gaṅ| (2) gaṅ du bsags pa ’di ni gaṅ || lcog daṅ gduṅ phran bkod pa rnams || ma lus lhag par gyur te gaṅ ||
naṅ na mthon ka chen po daṅ || śel ni chen po bźag ’di gaṅ || stan daṅ bral ba’i so phag ni || gcig la brten par gyur de gaṅ ||
sna tshogs gos g-yogs naṅ tshaṅs can || (3) brgya phrag daṅ ni ldan de gaṅ || sṅon ni gsegs mas khyab gyur pa’i || sa yi cha yi mal de gaṅ ||
rgya chen daṅ ldan dpal gyi khri || ñams su dga’ ba ’di ni gaṅ || rtsvas g-yogs pa yi mal stan ni || bdag la rab tu rtsub ste gaṅ ||
śiṅ bal yaṅ źiṅ ’jam pa’i stan || deṅ rab (4) yid du ’oṅ ba gaṅ || khyim nas khyi yis gaṅ gyur pas || śin tu dri mi źim de gaṅ ||
gźal yas khaṅ na yid ’oṅ ba || dri źim dam pas bsgos ’di gaṅ || sṅon chad khaṅ pa’i phyi naṅ na || gos deṅs snal mas khyab de gaṅ ||
sna tshogs rin chen mchog gyur pas || rnam spras (5) ñams dga’ ’di ni gaṅ || khra yis mi gtsaṅ ri mo yis || dkar po brgya rab ’chaṅ de gaṅ ||
rgyan rnams sna tshogs mu tig gis || dra bas ñe bar mdzes ’di gaṅ || sdug bsṅal tshig smre lag pa daṅ |bsgreṅ ba’i khaṅ pa de ni gaṅ ||
dri med gdugs daṅ ba dan dag || bsgreṅs (6) pas brgyan par gyur ’di gaṅ || skyob pa bsod nams źiṅ gyur pa || gaṅ źig byon pas bdag deṅ ñid ||
dbul ba’i rgya mtsho las sgrol ba || mgon po de la phyag ’tshal lo || gaṅ źig byon pas bdag de ñid || phun tshogs ’di ’dra thob ’gyur ba ||
thams cad mkhyen pa rnam (7) par gzigs || ’jig rten mgon la phyag ’tshal lo || rnam par rgyal bźin bsam yas pa’i || yon tan dpag med rnams kyis brgyan ||
yaṅ dag byon nas de bdag ni || gźal yas khaṅ mchog thob par mdzad || ston pa de ni legs rñed pas || ti se’i rtse mo bsgreṅs pa (220a1) lta’i ||
ston ka’i zla ba ltar dkar ba’i || gźal yas khaṅ mtho thob par gyur || de ñid groṅ khyer ’di mgon med || dbul ba’i sdug bsṅal can gyur nas ||
de ñid kun gyi mchog gyur ciṅ || nor che ba daṅ ldan par gyur || sa bon de ñid btab tsam gyis || ’bras (2) bu ’phral du stsol ba po ||
’jig rten mchog gyur khyab bdag de || su źig gis ni mchog ’os min ||

"Ah, the field consisting of merit, devoid of all evil; the seed placed therein by me is immediately productive of fruit. (1) How incongruous are that limited gift of mine devoid of all perfection and this house beautiful, lofty and made of gold and precious materials? (2) How incongruous are that house of mine with only its walls remaining, the augmentor of grief, and this, white as the moon-beams free of clouds? (3) How incongruous are that house which has openings made by rats and insects as its windows, and this, with windows of many excellent jewels? (4) How incongruous are that house of old, pervaded by angry dogs and abounding in prickles and impurities, and this splendid one heaped up with jewels? (5) How incongruous are that with the slough of snakes for draping cloths, and this draped with a wealth of fine cloth and variegated chowries? (6) How incongruous are that house with heaps of white bones brought by dogs, and this decorated with discharged heaps of fragrant and excellent flowers? (7) How incongruous are that house with its floor ever bestrewn with streams of tears of grief, and this with sandal sprinkled with water fragrant with musk? (8) How incongruous are that house with portals burnt by flames of fire and bearing the dirt of crows, and this decorated with gold, pure jewels and garlands of pearls? (9) How incongruous are that house protected by a broken gate with a single panel, and this covered with crystal and equipped with folded panels? (10) How incongruous are that house of mine, a ruined lying-in chamber, long destroyed, and this adorned with turrets and pillars made of jewels? (11) How incongruous are that quadrangle filled with the sound of lamentation, and this filled with the sound of musical instruments and notes of the lute? (12) How incongruous are that house of old filled with heaps of dust and skulls, and this with its interior piled up with heaps of many brilliant jewels? (13) How incongruous are that with all its pegs and connections fallen apart, and this mighty one of crystal inlaid with sapphire? (14) How incongruous is that devoid of seats and with bricks as the only resort, and this possessed of hundreds of variegated, cloth-filled pillows? (14) How incongruous are that bed upon the surface of the ground bestrewn with gravel, and this magnificent bed with large curtains?(16) How incongruous are that bed of mine spread with grass upon the ground and very rough, and this now spread with cotton and very charming? (17) How incongruous are that house with its interior filled with dogs and stinking, and this residence with its inner apartments perfumed with sweet smells? (18) How incongruous are that house of old covered with ragged strips of cloth inside and out, and this, splendid and charming with decorations of various fine jewels? (19) How incongruous are that trailed with hundreds of white lines of the dung of crows, and this decorated with many large garlands of pearls? (20) How incongruous are that house with hands uplifted with cries of lamentations full of grief, and this ornamented with the raising of spotless parasols and banners? (21) Homage be unto him the protector, the field of merit, the saviour, on account of whom, this very day, I have crossed over the ocean of poverty. (22) Homage be unto the protector of the world, the omniscient Vipaśyin, on account of whom, this very day, I have obtained such abundance; (23) on account of whom, this very day, I have obtained a unique mansion, like Vaijayanta, beyond imagination, and ornamented with many excellences. (24) Having encountered that teacher, a mansion was obtained tall as the peak of Kailāsa, lofty and white as the autumn moon. (25) This very day, having been destitute of a protector in this city and subject to the sufferings of poverty, this very day I have become pre-eminent among all those possessed of great wealth. (26) Since the seed, as soon as planted, produced results for me this very day, who ought not to pay homage to that lord, the best in the world?" (27)

[109] atha karṇaḥ sārthavāhas tīvraprasādavegāvarjitacittasantatiḥ saṃla(3)kṣayati | bhagavantam āgamya mayaivaṃ vibhūtir āsāditā yan nv ahaṃ prathamato bhagava(4)ntaṃ vipaśyinaṃ tathāgatam asmin gṛhe praveśya saśrāvakagaṇaṃ bhojayeyam iti (5) viditvā mahatā satkāreṇa vipaśyinaṃ tathāgataṃ saśrāvakasaṃgham antargṛhe upanima(1)ntrya śatarasenāhāreṇa saptāhaṃ bhojayitvā pādayoḥ praṇipatya yāvajjīvaṃ sarvopa(2)karaṇaiḥ pravāritavān |

de nas ded dpon rna can dad pa’i śugs drag pos sems kyi rgyud brlan pa daṅ bsams pa | bcom ldan ’das byon nas || ṅal ’byon pa ’di lta bu thob par mdzad pa yin pas| (3) da yaṅ ṅas daṅ po ñid du bcom ldan ’das de bźin gśegs pa rnam par gzigs khaṅ pa ’dir spyan draṅs la | ñan thos kyi tshogs daṅ bcas pa la bśos gtsaṅ dbul bar bya’o sñam nas | gus pa chen pos de bźin gśegs pa rnam par gzigs | ñan thos kyi dge ’dun (4) daṅ bcas pa | khaṅ pa’i naṅ du spyan draṅs te | źal zas ro brgya pa ñin źag bdun gyi bar draṅs nas źabs gñis la phyag byas te | ji srid ’tsho’i bar du yo byad thams cad kyis bsñen bkur byas par gyur to ||

[109] Then, the caravan leader Karṇa, his thoughts overcome by an intense surge of faith, observed: "I obtained this wealth on account of the Fortunate One. What if I firstly conduct the Fortunate One, the Tathāgata, Vipaśyin, into this house and make him partake of food together with the host of disciples. "Thinking thus, he invited the Tathāgata, Vipaśyin, together with the company of disciples, into his house with great honour and having fed them for seven days with food of excellent taste, fell at his feet and presented him with all requisites for as long as he lived.

[110] athāparasmin divase sa kṣetrapālako bhṛtakapuruṣaḥ pra(3)tyuṣasi svāminānurūpadattāṃ bhaktapuṭikām ādaya kṣetraṃ saṃprasthito ’śrauṣīd anta(4)rmārge sa bhṛtakapuruṣo ’nyatarasyopāsakasyāntikād yathā karṇena sārthavā(5)hena māṣapūpakam ekaṃ buddhe bhagavaty anupradāyaivamvidhā śrī prāpteti śrutvā ca punaḥ sa (1) puruṣas tam upāsakam uvāca | bhoḥ sādho ke tasya bhagavato guṇā iti | sa upāsa(2)kaḥ kathayati | bhadramukha kā me śaktis tasya bhagavato viśeṣavihitān guṇān vaktuṃ |(3) eka hī saṃkṣepataḥ śrūyatāṃ | sa hi bhagavān samyaksambuddha pravarapuruṣalakṣaṇālaṃ(4)kṛtaḥ kāñcanādriprakāśaḥ śaśāṅkārkatulyātirekaprabhaḥ sūrataḥ suvrataḥ (5) śāntacittaḥ suvākyaḥ suveṣṭaḥ sugātraḥ suvaktraḥ sunetraḥ sukarmā sudharmā kṣamāvā(1)n pratibhāvān | vinetā sunetā nayajño damajñaḥ kṛtajñaḥ sucakṣaḥ praśāntendri(2)yaḥ sunītendriyāśvo mahādharmarājo mahāsattvasāro mahālokanā(3)tho mahājñānaketus mahāvādiśūro mahāpuṇyakośo mahādharmahetu(4)s mahāsārthavāho dharmadātā mahākarṇadhāro mahādakṣiṇīyaḥ tṛṣāccheda(5)ko mahāmohavināsakaḥ krodhanirvāpako mokṣasaṃsthāpakaḥ kāpathāc cyāvakaḥ (1) satpathoddeśakaḥ śaṃsayacchedakaḥ satyasaṃdarśakaḥ kleśanirvāpako māravidhvaṃsa(2)ko lokanistārako brahmaṇābhyarccitaḥ śakrasaṃpūjitaḥ sarvalokā(3)dhikaḥ sarvalokārthakṛt sattvottamaḥ sarvaduḥkhāntakṛta sarvavit | a(4)nayavinayaviśārado ’tītasarvāsravo vādimukhyair nādhiṣṭhitaḥ sarva(5)doṣair asaṃbhrāmitaḥ sarvārtham abhyudyataḥ rūpavān śīlavān dhyāyavān vīryavān jñānayukta(1)s tathā niḥspṛho nirjvaro niṣprapañco nirāyāsavṛttiḥ pravṛttikṣayopāyasaṃdarśakaḥ sarva(2)satveṣu maitrāsayo pāpamukto ’dhimokṣānvito ’nuttaro nāyako daiśi(3)kaḥ kleśarogārditānāṃ mahāvaidyabhūtaḥ svayambhūḥ vibhuḥ saṃyatātmāprame(4)yaprabhāvo ’lpakṛtaḥ susantoṣavān kālavān arthavān jñānavān nirjita(5)kleśaśatruḥ praśāntāgnir akṣobhyadharmo mahādakṣiṇīyaḥ paraṃ duḥkhitaṃ lokam ajñāna(1)paṅke nimagnaṃ samavalokya tasmāt svayañ cāpi śaktaḥ samuddhartum ātmāprabhāvānurū(2)pātmanaḥ sarvasattvānukampārtham evaṃ prakārottamā buddhi tasmāc caivam uttāreyaṃ (3) jagad duḥkhitaṃ mocayeyaṃ kathaṃ bhītānām āśvāsayeyaṃ kathaṃ saṃsāramagnam a(4)bhyuddhareyaṃ kathaṃ dahyamānam āhlādayeyaṃ dṛḍhaṃ cittam evaṃ samutpādya vīryañ ca kṛ(5)tvā paraṃ janmakoṭīsahasreṣu pūrvavac cānnapānāśrayopānahobhojanachatrayānāsa(1)nādīn ramyāṇi hastyaśvadārātmajān dāsadāsī śirolocanāny ātmamāṃsāni cot(2)kṛtya seṣmāṇisadvajreṇe syenarūpāya vuddhātmanā sarvasatveṣu sarvair upā(3)yair hitaṃ cintayan sarvakālañ ca jīrṇāturasannasaṃmūḍhasaṃbhrāntasaṃkṣubhyamānān ava(4)sthitān avekṣya sarvātmān āśvāsya santo ’py asanto yathācārya saṃśevinā (5) dānaśīlakṣamāsattvasaprajñādhyānādyair guṇair janmakoṭīsahasrair anekair śivāṃ (1) bodhim agryām anuprāptavān api ca | kas tasya sarvāgrasattvasya samyaksambuddhasya vikhyātakī(2)rteḥ kṛpākhyātaviśvāsadharmasya vijñānapūrṇasya vistīrṇavīryasya nistīrṇasarva(3)pratijñasya nirmuktadoṣasya nirvāntamohasya śāntasya dāntasya sarvendriyārtheṣv (4) aśaktasya viśveśvarasyāntikaṃ deham āsādita tasyāprameyaprabhāvaprabhālaṅkṛta(5)jñānakośasya sampūrṇacandraprakāśātirekānanasya surendrāsurendroragaiś ca bhaktyā (1) prasādena nityavandyasya pradīptaujasā puṇyakīrter maharṣiprasūtasya niṣkrāntahemaprakā(2)śasya dharmeśvasyāgradharmeṣu pāraṅgatasyāgrasattvasya nāthasya nāgasya mu(3)ktasya dhīrasya vīrasya devātidevasya samyaksambuddhasya kas tasya śaknoty aśeṣā(4)n guṇān vaktum ||

de nas ñi ma gźan źig la źiṅ bsruṅ ba’i skyes bu źo śal ’tsho ba źig la| (5) rje bos ’bras chan gyi thum bu źig byin pa daṅ | de thogs te źiṅ las la chas pa daṅ | lam gyi bar źig tu źo śas ’tsho ba’i skyes bu des dge bsñen gźan źig la | ded dpon rna can gyis ma śa’i snum khur gcig saṅs rgyas bcom ldan ’das la phul bas | ’byor ba ’di lta bu thob ces (6) thos so || thos nas kyaṅ | skyes bu des dge bsñen de la smras pa | kye bźin bzaṅs bcom ldan ’das de che ba’i yon tan de ji lta bu źig yod | des smras pa | bźin bzaṅs bcom ldan ’das de’i yon tan de’i khyad par smra bar ga la nus | ’on kyaṅ mdor bsdus pa’i don ’di ñon (7) cig | bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas de ni skyes bu | rab mchog mtshan gyis brgyan pas | gser gyi ri ltar snaṅ bas | ñi ma daṅ zla ba bas lhag pa’i ’od gcig bu la | dul ba | brtul źugs bzaṅ ba | thugs dul ba | gsuṅ sñan ba | cha lugs bzaṅ ba| (220b1) sku mdzes pa | źal mdzes pa | spyan mdzes pa | phrin las bzaṅ ba | chos bzaṅ ba | bzod pa daṅ ldan pa | spobs pa daṅ ldan pa | des pa śin tu ’dren pa dul ba mkhyen pa | źi ba mkhyen pa | spyan yaṅs pa | byas pa mkhyen pa | dbaṅ po rab tu źi ba | dbaṅ po’i rta śin tu dul ba | (2) dbaṅ po śin tu źi ba | chos kyi rgyal po chen po | sems can gyi sñiṅ po chen po | ’jig rten gyi mgon po chen po | ye śes kyi tog chen po | smra ba’i dpa’ bo chen po | bsod nams kyi mdzod chen po | chos kyi gru chen po | ded dpon chen po | sbyin gnas chen po | grub chen po (3) chos kyi sbyin bdag chen po | sred pa rnams gcod par mdzad pa | rmoṅs pa ṅes par ’jig par mdzad pa | khro ba źi bar mdzad pa| thar pa ston par mdzad pa | chos yaṅ dag par mdzad pa | ṅan pa las ’pho bar mdzad pa | lam bzaṅ po ston par mdzad pa | the tshom gcod par (4) mdzad pa | bden pa yaṅ dag par ston par mdzad pa | ñon moṅs pa źi bar mdzad pa | bdud ’joms par mdzad pa | ’jig rten rnams sgrol bar mdzad pa | tshaṅs pas mchod pa | brgya byin gyis yaṅ dag par bkur ba | ’jig rten thams cad pas lhag pa | ’jig rten thams cad (5) kyi mdzes pa | sems can thams cad kyi mchog | sdug bsṅal thams cad gcod par mdzad pa | thams cad rig pa | tshul daṅ dul ba la mkhas pa | zag pa thams cad las ’das pa | smra ba’i gtso bo zil gyis ma mnan pa | ñes pa thams cad zil gyis ma g-yeṅs pa | don thams (6) cad la mṅon par brtson pa | gzugs dan ldan pa | tshul khrims daṅ ldan pa | bsam gtan daṅ ldan pa | brtson ’grus daṅ ldan pa | ye śes daṅ ldan pa | re ba mi mṅa’ ba | sgyu mi mṅa’ ba | nan mi mṅa’ ba | spros pa mi mṅa’ ba | skyon med par źugs pa | ’jug pa daṅ zad pa’i (7) stobs ñe bar ston par mdzad pa | sems can thams cad la byams pa’i dgoṅs pa can | sdig pa rnams las grol ba | lhag par mos pa daṅ ldan pa | bla na med pa | gtso bo | ston pa po | ñon moṅs pa’i nad kyis gduṅs pa rnams kyi sman pa chen po | raṅ byuṅ khyab bdag yaṅ (221a1) dag par sdom pa’i bdag ñid can | mthu tshad med pa | mdzad pa ñuṅ ba | cho ga mkhyen pa daṅ ldan pa | dus daṅ ldan pa | ye śes daṅ ldan pa | ñon moṅs pa’i dgra las ṅes par rgyal ba | me rab tu źi ba | mi bskyod pa’i chos daṅ ldan pa | () mchog tu sdug bsṅal ba’i ’jig (2) rten ma rig pa’i ’dam la nub pa la gzigs śiṅ de la ñid kyis yaṅ dag par ’don pa spyod la | ñid kyi mthu’i bdag ñid sems can thams cad la ma tshuṅs par yod par bźed pa’i thugs rje chen pos don mdzad pa’i blo gros kyi mchog gis ’di las ’gro ba ’don par mdzad pa | (3) ji ltar sdug bsṅal rnams gnon par bya | ji ltar skrag pa rnams dbugs dbyuṅ bar bya | ji ltar na ’khor bar nub pa rnams gdon par bya | ji ltar na bkres pa rnams tshim par bya źes de lta bu’i brtan po yaṅ dag par bskyed de | brtson ’grus mchog rtsom par mdzad ciṅ | sku tshe bye ba brgya stoṅ (4) du sṅa ma bźin du zas daṅ | skom daṅ gnas daṅ | lham daṅ | bza’ ba daṅ | gdugs daṅ | bźon pa daṅ | stan la sogs pa yid du ’oṅ ba daṅ | glaṅ po che daṅ | rta daṅ chuṅ ma daṅ bu daṅ | bran pho daṅ | bran mo daṅ | mgo daṅ | mig daṅ | bdag gi śa dron po bcad nas brgya byin khra’i (5) gzugs can la sogs pa daṅ | sems can thams cad la thabs thams cad kyis phan par dgoṅs pa dus thams cad du yaṅ rgas pa daṅ | na ba daṅ | phoṅs pa daṅ | kun du rmoṅs pa daṅ | kun du ’khrul pa daṅ | ’khrugs pa daṅ | mi bde bar gnas pa rnams la gzigs nas thams (6) cad dbugs phyuṅ ste | yod dam med pa la yaṅ spyod pa ji lta bas brtan par mdzad pa | sbyin pa daṅ | tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab la sogs pa’i yon tan sku tshe brgya stoṅ du mar bsags pas źi ba’i byaṅ chub kyi mchog bla na med pa brñes (7) pa’o || gźan yaṅ yaṅ dag par rdzogs pa’i saṅs rgyas grags pas khyab pa | dbugs ’byin pa’i chos thugs rje ston par mdzad pa ye śes yoṅs su rdzogs pa | brtson ’grus che ba | dam bcas pa thams cad mthar phyin par mdzad pa’o || ñes pa thams cad las ñe bar grol ba rmoṅs (221b1) ba rnams ñe bar bsal ba | dul ba daṅ | źi ba daṅ | dbaṅ po’i yul thams cad la ma chags pa | thams cad kyi dbaṅ phyug | lus kyi tha ma brñes pa | tshad med pa’i mthu’i ’od kyis brgyan pa’i ye śes kyi mdzod | zla ba rgyas pa bas lhag pa’i ’od daṅ ldan pa’i źal mṅa’ ba | lha’i dbaṅ (2) po daṅ | lha ma yin gyi dbaṅ po daṅ | klu’i dbaṅ po rnams kyis mos pas rab tu daṅ ba daṅ | rtag tu phyag byas pa | gzi brjid rab tu ’bar ba | bsod nams daṅ grags pa daṅ ldan pa | draṅ sroṅ chen po byuṅ ba | gser śin tu sbyaṅs pa | chos kyi dbaṅ phyug mchog gi chos kyi pha rol (3) tu phyin pa | sems can gyi mchog | caṅ śes pa grol ba | dpa’ ba | lha’i yaṅ lha | yaṅ dag par rdzogs pa’i saṅs rgyas | de’i yon tan ma lus par ston pa su źig gis nus |

[110] Now, on another day, that hired servant, caretaker of a field, took a bowl of food duly given him by his master and set out to the field early in the morning. On his way he heard from a certain lay devotee that the caravan leader Karṇa, having presented the Fortunate, the Awakened One with a single bean-cake, had obtained much glory. On hearing this he asked that lay devotee: "O good man, what are the merits of that Fortunate One?" He replied: "Gentle sir, what power do I have to describe the specially endowed virtues of the Fortunate One! Please listen to this much in brief. That Fortunate One, the Fully Awakened One, is indeed adorned with the characteristic marks of a superior person. He has the lustre of the golden mountain (i.e. Meru). He has an excessive radiance equal to that of the sun and the moon. He is heroic, religious, tranquil in mind, eloquent, well dressed, fair-limbed, fair-faced, fair-eyed, diligent, just, patient and confident. He is a trainer and a good guide. He is a knower of good conduct and restraint, grateful, and sharp-eyed. He is composed in his sense-faculties. The horses that are his sense-faculties are well tamed. He is the great king of the law, the very best of creatures, the great protector of the world, the great banner of knowledge, the great hero of disputants, the great treasury of merit, the great source of the law, the great caravan leader, the great law-giver, the great helmsman, greatly worthy of gifts, the remover of desire, the great destroyer of delusion. He extinguishes anger, establishes people in liberation, makes them depart from evil ways, points out the true path, removes doubt, teaches the truths, stills the depravities, annihilates Evil, and rescues the world. He is honoured by Brahman and revered by Śakra. He is superior to all the world, brings profit to all the world, is supreme of all beings, brings to an end all suffering and is all-knowing. He is expert in conduct and discipline and has transcended all evil influences. He is not overcome by the best of debators and not led astray by all faults. He is engaged in the welfare of all. He is handsome, virtuous, intent on meditation, courageous and possessed of wisdom. He is likewise free from desire, free from sickness and free of artifice, and has a disposition free of trouble. He teaches the means of the destruction of activity. He is kindly disposed towards all beings, free from evil, full of zealous application, unsurpassed, a guide and an instructor. He is the great physician of those that are tormented by the disease of the depravities. He is self-existent, all-pervading, self-restrained, and of immeasurable power. He is modest in deeds, quite contented, aware of time and purpose and wise. He has overcome the enemy of the depravities. The fires (of lust, hatred and delusion) are extinguished within him. He has an imperturbable nature. He is greatly worthy of gifts. Seeing the world greatly suffering and sunk in the mire of ignorance, he is himself able to rescue it. With his supreme thoughts directed towards compassion for all beings in accordance with his own power, he gave rise firmly to thoughts such as "How shall I rescue them? How shall I free the sorrowing world? How shall I comfort the frightened? How shall I rescue the world sunk in the stream of transmigration? and How shall I refresh the world that is being consumed?" With courage, throughout hundreds of thousands of crores of former births, he gave away food, drink, shelter, footwear, victuals, parasols, chariots and seats, etc., as well as his delightful elephants, horses, wife and children and male and female servants. He also cut off his own head, eyes and flesh and gave as for instance to Indra in the guise of a falcon intending the welfare of all beings by all means. And at all times, beholding the aged, the sick, and the dying, the deluded, the perplexed and the perturbed he comforted them all himself, whether they were present before him or not. He has attained the peaceful and highest wisdom after many hundreds of thousands of crores of births by practising charity, virtue, patience, courage, wisdom and meditation. Who is able to describe the complete virtues of that Perfectly Awakened One. He is the foremost of all beings, perfectly awakened, and renowned for his fame. His teaching is trustworthy and known for its compassion. He is full of discernment and has extensive energy. He has successfully accomplished all promises. He is free from faults. He has cast out delusion. He is tranquil, subdued, and not attached to all objects of the senses. He is the lord of the universe, that has achieved his final embodiment, and is a treasury of knowledge, adorned with the lustre of immeasurable power. The radiance of his face surpasses that of the full moon. He is ever worshipped with devotion and faith by the lord of the gods, the lord of demons, and serpents. He is of shining splendour, possesses the glory of merit and is sprung from great sages. He has the lustre of purified gold, and is the lord of the law. He has mastered the supreme laws. He is the best of beings, the protector, the most excellent, the liberated, the hero, the steadfast, and the god surpassing all other gods.

gźan yaṅ |
gzugs daṅ mdaṅs bzaṅ thams cad kyi || phun sum tshogs pas legs brgyan pa || (4)
skur ldan saṅs rgyas ma gtogs pa || ’di ’dra’i mchog gźan yod ma yin || saṅs rgyas ’dra ba’i ston pa med || saṅs rgyas ’dra ba’i blo bzaṅ med ||
saṅs rgyas ’dra ba’i rtogs pa med || saṅs rgyas ’dra ba’i thub pa med || saṅs rgyas ’dra ba’i snod med de || saṅs rgyas ’dra ba’i (5) bde ldan med ||
saṅs rgyas ’dra ba’i dul ba med || saṅs rgyas ’dra ba’i gtso bo med || saṅs rgyas ’dra ba’i smra ba med || saṅs rgyas ’dra ba’i pha med de ||
saṅs rgyas ’dra ba’i gñen ’dun med || saṅs rgyas ’dra ba’i bśes med do || bdag gi med ciṅ dregs pa med || ’jigs (6) pa med ciṅ ñes pa med ||
srid pa’i dgon pa ṅes rgal źiṅ || ’gran zla med ciṅ skyon mi mṅa’ || mdzes dul źi źiṅ gtsaṅ ba daṅ || dran ldan stobs ldan dbaṅ daṅ ldan ||
sems can kun la phan mdzad pa || saṅs rgyas ’dra ba gźan med do || mdor na yon tan dam pa ni || khyad par (7) sna tshogs ldan pas na ||
khams gsum na ni saṅs rgyas daṅ || mñam pa med par gzuṅ bar gyis ||

[111 ] Moreover: No one but the Buddha has such an excellent body adorned with every excellence of perfect figure and charm. (1) There is no expounder equal to the Buddha; there is no wise man equal to the Buddha; there is no knower equal to the Buddha; there is no sage equal to the Buddha. (2) There is no worthy receptacle equal to the Buddha; there is no one possessed of happiness equal to the Buddha; there is no one that is subdued who is equal to the Buddha; there is no lord equal to the Buddha. (3) There is no teacher equal to the Buddha; there is no father equal to the Buddha; there is no kinsman equal to the Buddha; there is no friend equal to the Buddha. (4) He is free from selfishness, free from intoxication, free from fear, free from fatigue, and free from evil. He has crossed the wilderness of existence, has no rival, and is free from illness. (5) Charming, tranquil, pure, subdued, mindful, possessed of powers, self-controlled, and benefactor to all beings, there is no other equal to the Buddha. (6) In short, let it therefore be duly understood that in perfect and distinct virtues there is not the like of the Buddha, even in the three worlds." (7)

[112] tac chrutvā bhṛtakapuruṣaḥ prasādakaṇṭakitaḥ sahasaivotpannātidurllabha(3)pratibhānas tam uvāca || karṇena sārthavāhena tṛṣṇayānupradattaṃ māṣapūpakam e(4)vaṃvidhe paramadakṣiṇīye bhagavati vipaśyini tathāgate tatkṣaṇād evaiṣa sārtha(5)vāho ’daridraḥ syām ity evaṃvidhaṃ cintāmaṇiratnabhūtaṃ tathāgatam āsādyātiparīttavibhavamā(1)trakahetabhūtaṃ praṇidhānaṃ kṛtavān | ahan tu punar yad bhagavantaṃ tathāgatam arhantaṃ samyakasambu(2)ddham anekakalpakoṭīniyutaśatasahasrair apy anāsādya darśanam atidarśanī(3)yam anuttaram anantarakalpaśatasahasrasambhṛtāśeṣasattvapravṛtottamapuṇyasa(4)mbhārānupravṛttakāruṇyam anekavidhasāṃsārikakleśaviṣamahoragopadaṣṭa_(5)atidīnānukampakaṃ patitajanaviśeṣavatsalam anupakṛtabā(1)ndhavam anekakālānāsāditavibhavo ’ham anayābhiparīttayā kṣetrapālitārjitayā (2) bhaktabhikṣayā pratipādayitum āsādayāmi | tadā tādṛśaṃ praṇidhānaṃ kariṣyā(3)mi yena sarvasattvottamo bhaviṣyāmīty āśayodgīrṇavacanāvasānasama(4)nantaraṃ bhagavān vipaśyī samyaksambuddhas tasya cetaso cittam ājñāya ṛddhayā gatvā(5)grataḥ sthito ’drākṣīt sa bhṛtakapuruṣo vipaśyinaṃ tathāgatam asecanakadarśanam abhi(1)ruciracārucāmīkarāmaragiriśikharatararuṇavikiraṇavisaracitāntarodbhāsi(2)tabhāsurataraśarīradyutiṃ dṛṣṭvā ca punaḥ paramaprītisaumanasya jāto ’(3)timahatā prasādavegena tāṃ bhaktapuṭikām ādāya bhagavato vipaśyinaḥ (4) samyaksambuddhasya pātre pratipādya tīvreṇa prasādavegena pādayor nipatya (5) praṇidhānaṃ kartum ārabdhaḥ ||

de thos pa daṅ źo śas ’tsho ba’i skyes bu de dad pas ba spu ldaṅ źiṅ śin tu rñed par dka’ ba’i spobs pa ’phral du skyes te | des smras pa | ded dpon rna can gyi sred pas de lta bu’i sbyin (222a1) gnas dam pa bcom ldan ’das de bźin gśegs pa rnam par gzigs la ma śa’i snum khur cig phul nas | skad cig de ñid la ded dpon ded bul ba med par gyur cig ces de ltar sems kyi nor bu rin po cher gyur pa de bźin gśegs pa las rñed de | śin (2) tu źan pa la loṅs spyod kyi rgyur gyur pa’i smon la ma btab pa yin la | ṅa yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bskal pa bye ba brgya stoṅ dpag tu med par yaṅ mi mthoṅ ba | śin tu blta bar ’os pa | bla na med pa (3) bskal pa brgya stoṅ dpag tu med par sems can thams cad kyi don la źugs par bsags pa’i bsod nams kyi tshogs mṅa’ ba thugs rje chen po las mi ldog pa | ’khor ba du ma’i ñon moṅs pa’i dug can gyi sbrul chen pos zin pa’i dman pa rnams la rjes su thugs brtse ba | rnam par (4) ltuṅ pa’i ’gro ba rnams la khyad par du mñen gśin pa rjes su mi spoṅ ba’i ñe du yin la | ṅas ni dus dpag tu med par loṅs spyod ma bsgrubs pa yin te | ṅas źiṅ las kyis bsgrubs pa’i ’bras chan gyi sloṅ mo śin tu źan pa rñed pa ’di phul la mñes par bya ste | de’i tshe gaṅ gis sems can (5) thams cad kyi mchog tu ’gyur ba de lta bu’i smon lam gdab par bya’o sñam pa’i yid la brjod pa’i rjes thogs ñid la bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas rnam pa gzigs kyis sems daṅ sems kyi rtogs pa mkhyen nas rdzu ’phrul gyis gśegs te de’i mdun du bźugs (6) so || las byed pa’i skyes bu des de bźin gśegs pa rnam par gzigs sku blta bas chog mi śes pa | gser śin tu sbyaṅs pa ltar mṅon par mdzes pa’i mdaṅs daṅ ldan pa’i lha’i ri’i rtse mo la ñi ma ’char ka’i ’od zer rnam par ’byuṅ bas mtshams snaṅ bar byas pas śin tu gsal bar (7) byas pa lta bu’i sku la ’od daṅ ldan pa mthoṅ ṅo || mthoṅ nas kyaṅ mchog tu dga’ ba daṅ yid bde ba skyes nas dad pa’i śugs chen pos ’bras chan thum bu blaṅs te | bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyi lhuṅ (222b1) bzed du phul te | dad pa’i śugs chen pos źabs gñis la phyag byas te smon lam byed par brtsams pa |

[112] Having heard this, that hired servant, the hairs on his body made to stand erect through faith, suddenly begetting a rare inspiration, said to him: "The caravan leader Karṇa, with a craving, gave a bean-cake to the Fortunate One, the Tathāgata Vipaśyin who is so worthy of gifts. At that very moment, that caravan leader, thinking "May I not be poor", and having encountered the Tathāgata who was such a truly wish-fulfilling jewel, made an earnest wish which was occasioned by very limited wealth. The Fortunate One, the Tathāgata, the Worthy One, the Perfectly Awakened One, whose sight cannot be obtained even in many hundreds of thousands of millions of crores of kalpas is very good-looking, and unsurpassed. His compassion conforms to his supreme store of merit and is turned towards all beings and has been accumulated through endless hundreds of thousands of kalpas. He is compassionate towards the very miserable stung by the great serpent whose poison is the multiform evils of transmigration. He is especially dear to fallen folk, and a kinsman to those without help. I have myself not obtained wealth a long time. Should I get to present him with this limited alms-food gained by guarding the field, I will then make such an earnest wish, whereby I will become the most excellent of all beings." Immediately, at the end of his speech declaring his intent, the Fortunate One, Vipaśyin, the Perfectly Awakened One perceiving the thoughts in his mind, went by magic power and stood before him. That hired servant saw the Tathāgata, Vipaśyin, of lovely aspect, the lustre of whose body was more radiant than the radiance of the peak of the very bright and beautiful golden mountain of the gods illuminated in places by the accumulation of multitudes of rays of the newly risen sun. On seeing him, he became full of joy and gladness. With a very great surge of faith, he took that handful of rice and offered it in the bowl of the Fortunate, the Perfectly Awakened One, Vipaśyin. With an intense surge of faith he fell at his feet an began to make an earnest wish:

mgon po’i bsod nams ’di yis ni || skye ba ’di nas bzuṅ nas su ||
sems can kun la phan sems śiṅ || sñiṅ rje’i bdag ñid can gyur cig || ji ltar khyod ni mtshan ldan źiṅ || bla (2) med byaṅ chub brñes gyur pa ||
de bźin bdag kyaṅ rdzogs byaṅ chub || dri med yaṅ dag thob gyur cig || ji ltar khyed ni kun mkhyen źiṅ || chos rnams ji ltar ston mdzad pa ||
brñes pa de bźin bdag kyaṅ ni || kun mkhyen ñid ni thob par śog || ji ltar khyed bdud las rgyal źiṅ || chos kyi (3) ’khor lo bskor mdzad pa ||
de bźin bdag kyaṅ ṅes rgyal nas || chos kyis ’khor lo bskor gyur cig || ji ltar mgon pos ’khor ba yi || rgya mtsho’i ṅogs su sgrol mdzad bźin ||
thub pa’i dam pa de ltar ni || bdag gis sems can maṅ dgrol bgyi ||

[113] "By this meritorious act, O protector, may I, from this birth onwards, be full of compassion, intent upon the benefit of all beings. (1) Just as you endowed with the marks (of perfection) obtained supreme awakening, even so, may I, too, attain the unequalled awakening. (2) Just as you preach the Law, just as you have obtained omniscience, even so, may I, too, thus obtain omniscience. (3) Even as you subdued Māra and set in motion the wheel of the Law, may I, too, similarly subdue him and set in motion the wheel of the Law. (4) Just as you, O protector, having yourself crossed over, help many beings across the ocean of transmigration, even so may I, too, help them across, O best of sages." (5)

atha sa (1) bhagavān vipaśyī samyaksasambuddhaḥ sakalajaladagambhīrodāttena svareṇoccair uvāca | bhadramukha |

de nas bcom ldan ’das yaṅ dag (4) par rdzogs pa’i saṅs rgyas rnam par gzigs char daṅ bcas pa’i sprin bźin zab ciṅ gsal ba’i gsuṅ gis bka’ stsal pa |

Then, the Fortunate One, the Perfectly Awakened One, Vipaśyin, in a voice that was lofty and deep as that of a water-bearing rain-cloud, said aloud: "Good sir,

bha(2)viṣyasi tvaṃ hi mahānubhāvaḥ sarvārthasiddho bhuvi nāma śāstā |
jitveha māraṃ sabalaṃ pra(3)sahya bhīmaṃ samantād abhiniṣpatantaṃ |6| ity

bźin bzaṅs don grub ces bya’i ston par ni || mthu ldan khyod ni ston par rab ’gyur te ||
bdud sde bcas las ’di na mṅon rgyal źiṅ || kun nas ’jigs pa (5) mṅon par ltuṅ byed ’gyur ||

in this world, having overcome Māra absolutely, together with his army, formidable and springing forth from all sides, you will indeed be a teacher upon earth, Sarvārthasiddha [the One whose every purpose has been accomplished] by name, and of great might." (6)

[114] atha vipaśyī samyaksambuddhas taṃ puruṣam anu(4)ttarāyāṃ samyaksambodhau vyākṛtya prakrānto ’yañ ca vṛttānto bandhumatyāṃ rāja(5)dhānyāṃ samantato niḥsṛtaḥ | yāvad rājñāṃ bandhumatā śrutaṃ | śrutvā ca punas tena svayam evā(1)gatya tatakuśalamūlasaṃbhārotsāhitamatinā sa puruṣo ’ti mahatā satkāreṇa hastiska(2)ndhe samāropya bhavanaṃ nītvārdhāsanaṃ niṣādyārddharājyānupradānena pūjitaḥ | (3) sa kathayati | mahārāja nāhaṃ kāmair arthī tadanujānīsva māṃ pravrajyā brahmacarya(4)ñ carāmīti | sa rājñānujñātaḥ svākhyāte dharmavinaye pravrajitaḥ sa tatra yāva(5)d āptabrahmacaryaṃ caritvā kālagato nirmāṇaratiṣu deveṣūprapannaḥ | bandhumān api rājā (1) kālagataḥ | tasya putro rājye pratiṣṭhitaḥ | so ’pi kiñcit kālaṃ rājyaṃ kārayitvā kālagato(2) ’mātyair mahatā satkāreṇa surūpo rājye pratiṣṭhāpitas tena ṣaṣṭhivarṣahasrā(3)ṇi dharmeṇa rājyaṃ kāritaṃ | tataḥ kālaṃ kṛtvā tuṣitadevanikāye upapannaḥ |

de nas yaṅ dag par rdzogs pa’i saṅs rgyas rnam par gzigs kyis skyes bu de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu luṅ bstan te | luṅ bstan zin pa daṅ | ji ltar gyur pa de rgyal po’i pho braṅ mñan ldan kun du grags par gyur to || ji tsam na (6) rgyal po mñan ldan gyis thos pa daṅ | der raṅ ñid soṅ ste| dge ba’i rtsa ba’i tshogs des spro ba’i sems kyis skyes bu de la bsñen bkur chen pos glaṅ po che’i rgyab la bskyon te pho braṅ du khyer nas stan phyed la bźag ste | rgyal srid kyi phyed byin pas mchod pa daṅ | des smras pa | rgyal po (7) chen po bdag ni ’dod pa don du gñer ba ma lags te | bdag rab tu byuṅ nas tshaṅs par spyod pa spyad par gnaṅ bar mdzad du gsol || de yaṅ rgyal pos gnaṅ nas legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas | de der ji srid ’tsho’i bar du tshaṅs par spyod pa spyad de | dus byas (223a1) nas ’phrul dga’i lha rnams su skyes so || rgyal po mñan ldan yaṅ dus byas nas de’i rgyal srid la bźag go || des kyaṅ dus chuṅ zad cig rgyal srid byas nas dus byas pa daṅ | blon po rnams kyis bsñen bkur chen pos gzugs bzaṅ rgyal por bskos te | de lo drug (2) khri’i bar du chos kyi rgyal po byas te | de nas śi ’phos nas dga’ ldan gyi lha’i naṅ du skyes so ||

[114] Then the Perfectly Awakened One, Vipaśyin, departed, after thus predicting unsurpassed, perfect awakening for that man. This incident spread everywhere in the capital city of Bandhumatī. Finally it was heard of by the King, Bandhumant. Having heard of it, he came himself, encouraged in mind by that accumulation of roots of merit, mounted that man upon the shoulder of an elephant and with very great honour conducted him to his palace. He sat him upon half of his throne and honoured him with a gift of half his kingdom. He said: "O great king, I do not seek worldly pleasures, therefore please permit me to go forth and practise the holy life." Given permission by the king, he went forth in the well-preached Law and discipline. There, he practised the holy life for as long as he lived and at death was reborn among the Nirmanarati gods. King Bandhumant, too, having died, his son was set upon the throne. He, too, died after ruling for some time and the ministers with great respect set Surūpa upon the throne. He ruled righteously for sixty thousand years and at his death was reborn among the host of Tusita gods.

[115] (4) kiṃ manyase mahārājānyaḥ sa tena kālena tena samayena surūpro nāma (5) rājā ’bhūd iti | na khalv evaṃ dṛṣṭavyaṃ | api tv eṣa suvarṇavarṇaḥ sa tena kālena tena samaye(1)na surūpo ’nāma rājābhūd yad anena vipaśyini tathāgate haridrāraktaṃ vastrakhaṇḍa(2)m anupradataṃ praṇidhānañ ca kṛtaṃ tasya karmaṇo vipākenānena devamanuṣye(3)ṣv anantaṃ devyamānuṣyakaṃ sukham anubhūtaṃ yatra yatropapadyate tatra tatra suva(4)rṇakāyaḥ suvarṇavarṇavastrācchāditaśarīraḥ karṇikārakusumavarṣaṃ cāsya jā(5)tisamaye prapatati sma || yāvad etarhy apy evaṃ puṇyamaheśākhyo yat kāyād asakṛd a(1)panīte vastre ’nyad vastraṃ tatkṣaṇād eva śarīre samutpadyata iti | yo ’sau karṇaḥ sā(2)rthavāho ’yam evāsau divākaraḥ sārthavāhas tena kālena tena samaye(3)na yā sā karṇasya sārthavāhasya bhāryā | eṣaiva divākarasya sārthavāhasya bhā(4)ryā | dāsī kāśisundarī dāsaḥ pracaṇḍo ’grāmātyas tena kālena tena sa(5)mayena |

rgyal po chen po ’di ji sñam du sems | de’i tshe de’i dus na gzugs bzaṅ źes bya ba’i rgyal po de gźan źig yin pa sñam du sems na de de ltar mi blta ste | gser mdog ’di de’i tshe de’i dus na (3) gzugs bzaṅ źes bya ba’i rgyal por gyur te | gaṅ ’dis de bźin gśegs pa rnam par gzigs la yuṅ bas btsos pa’i gos kyi dum bu phul nas smon lam btab ste | las kyi rnam par smin pa ’dis lha daṅ mi rnams kyi bde ba dpag tu med pa ñams su myoṅ ste | gaṅ daṅ gaṅ du skyes pa (4) de daṅ der lus gser gyi mdog can daṅ gser gyi mdog can gyi gos lus la gyon pa daṅ | btsas pa’i dus su yaṅ kar ni ka ra’i me tog gi char bab par gyur pa daṅ | ji srid da ltar yaṅ raṅ gi lus la gos lan cig phud na de’i skad cig ñid la lus las skyes par ’gyur ba’i bsod (5) nams kyi mthu chen po daṅ ldan pa yin no || de’i tshe de’i dus na ded dpon rna can źes bya ba de ni ded dpon ñi ma ’di ñid yin no || ded dpon rna tsan gyi chuṅ ma gaṅ yin pa de ni da ltar ded dpon ñi ma’i chuṅ ma yin no || ran mo ni ka śi mdzes dga’ mo yin no || de’i tshe de’i dus kyi bran po ni blon (6) po rab gtum yin no ||

[115] "What do you think, O great king, was he another who during that period of time was the king, Surūpa by name? Indeed, it should not be considered as such. It is this Suvarṇavarṇa, who during that period of time was the king, Surūpa by name. Because he presented a piece of garment, the colour of tumeric, to the Tathāgata, Vipaśyin, and made an earnest wish, by this ripening of that deed he enjoyed endless divine and human happiness among gods and men. Wherever he was born, his body was clothed in golden coloured garments, he had a golden body and at the time of his birth there fell showers of karnikāra flowers. Thus, even now, so great is he by reason of his merit that though he repeatedly removed the garments from his body, that very moment another garment appeared upon his body. He who was Karṇa the caravan leader, is this same caravan leader, Divākara. She who at that period of time was the wife of the caravan leader Karṇa, is this same wife of the caravan leader, Divākara. Kāśisundarī was then the female slave, and the chief minister, Pracaṇḍa, was the male slave."

[116] punar api rājā ’jātaśatruḥ sthavirānandam idam avocat | kiṃ bhadantānanda (1) suvarṇavarṇena bhikṣuṇā karma kṛtaṃ | yasya karmaṇo vipākenādūśy anapakārī śūle (2) samāropitaḥ | pravrajyañ cārhatvaṃ prāptam iti | sthavirānandaḥ kathayati | bhūta(3)pūrvaṃ mahārājātīte dhvani candro nāma samyaksambuddho loka udapādi tathā(4)gato ’rhan samyaksambuddho vidyācaraṇasampannaḥ sugato lokavid anuttaraḥ pu(5)ruṣadamyasārathiḥ śāstā devānāñ ca manuṣyānāñ ca buddho bhagavān asau ’nyatamāṃ rā(1)jadhānīm upaniḥsṛtya viharati sma | tena khalu samayenānyatamasmiṃś ca vihāre ’nyatamo (2) bhikṣuḥ dhārmakathikaḥ sa kālena kālam āgatāgatānāṃ brāhmaṇagṛhapatīnāṃ (3) dharmaṃ deśayati | tasya mahān lābhasatkāra utpadyate |

aṅ rgyal po ma skyes dgras gnas brtan kun dga’ bo la ’di skad ces gsol to || btsun pa kun dga’ bo dge sloṅ gser mdog gis las ci źig bgyis na las gaṅ gi rnam par smrin pas ñes pa med ciṅ gnod pa mi byed pa gsal śiṅ la bskyon pa daṅ | rab (7) tu byuṅ nas kyaṅ dgra bcom pa ñid thob pa lags | gnas brtan kun dga’ bos bka’ stsal pa | rgyal po chen po sṅon byuṅ ba ’das ba’i dus na yaṅ dag par rdzogs pa’i saṅs rgyas zla ba źes bya ba de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs (223b1) 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 rgyal po’i pho braṅ gźan źig na ñe bar bsten źiṅ bźugs so || yaṅ de’i tshe de’i dus na gtsug (2) lag khaṅ gźan źig na dge sloṅ ga ge mo źes bya ba’i chos ston pa źig gnas pa daṅ | de dus daṅ dus su ’oṅ źiṅ ’gro ba’i bram ze daṅ | khyim bdag rnams la chos ston par byed pa na des rñed pa daṅ bkur sti chen po thob par gyur to ||

[116] Again, king Ajātaśatru said this to the Elder Ānanda: "What deed, venerable Ānanda, did the monk Suvarṇavarṇa perform, due to the ripening of which he was placed upon a stake though faultless and harmless, and having gone forth became an Arhat? The Elder Ānanda said: "Formerly, O great king, in the past, the Perfectly Awakened One, Candra by name, was born in the world. The Tathāgata, the Worthy One, the Perfectly Awakened One, endowed with wisdom and good conduct, the Sugata, world-knowing, having no superior, tamer of men worthy of being tamed, the teacher of gods and of men, the Awakened, the Fortunate One, dwelt near a certain capital city. Now, at that time, in a certain monastery was a certain monk, a preacher of the law. He preached the law to the Brahmans and householders that came to him from time to time. There arose great profit and honour for him.

[117] yāvad apareṇa sama(4)yenājito nāma bhikṣuḥ dhārmakathiko yuktamuktapratibhānaś citrakatho ma(5)dhurakatho | janapadacārikāñ caran taṃ vihāram āgataḥ sa catasṛṇāṃ parṣadāṃ dharma deśaya(1)ty ādau kalyāṇaṃ madhye kalyāṇaṃ paryavaśāne kalyāṇaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ (2) pariśuddhaṃ paryavadātaṃ brahmacaryaṃ samprakāśayati | tena sarva evāsau karva(3)ṭanivāsījanakāyo ’bhiprasāditaḥ | sa lābhī cīvarapiṇḍapātaśayanā(4)sanaglānapratyayabhaiṣajyapariṣkārāṇāṃ | tasya naivāsikasya dhārmakathika(5)sya bhikṣor lābhasatkārasamucchinnas tasyaitad abhavad ajitena me bhikṣuṇā lābhasat(1)kāra samucchedaḥ kṛtaḥ | tad yāvad eṣa ihāvatiṣṭhate tāvat kuto me lābhasatkāro (2) bhaviṣyati | upāyam asya gamanāya cintayitavyam iti | punaś cintayati | asat(3)kārabhīravaś caiva bahuśrutāḥ | asatkāro ’sya prayoktavya iti viditvānyatamāṃ (4) brāhmaṇakumārikām āha | bhaginy ahan te vāsoyugam anupradāsyāmy etam aji(5)taṃ bhikṣuṃ dūṣaya mayā sārddham abrahmacārīti | sā kathayaty ārya yady aham evaṃ vakṣyāmi tat ko māṃ (1) pariṇeṣyati | nanu yāvajjīvam mātāpitṛpoṣyā bhaviṣyāmīti | sa kathayaty ahaṃ (2) tathā kariṣyāmi yathā na mahājanaviditaṃ bhaviṣyati | yadā tvaṃ svair ālāpena kathayi(4)ṣyasīti | api tu yadāyaṃ tṛbhiś caturbhiḥ (3) parair bhikṣubhiḥ sārddhaṃ niṣaṇṇa ihāvatiṣṭhate | tayā pratijñātam evaṃ kariṣyāmīti |

ji tsam na dus gźan źig na ma pham pa źes bya ba’i (3) dge sloṅ chos smra ba | rig pa daṅ grol ba’i spobs pa can | sna tshogs pa’i gtam daṅ | sñan pa’i gtam daṅ | yul gyi ljoṅs rgyu źiṅ gtsug lag khaṅ der ’oṅs pa daṅ | de ’khor bźi po la tshaṅs par spyod pa | thog mar dge ba daṅ | bar du dge ba daṅ | tha mar dge ba daṅ | (4) don bzaṅ po | tshig ’bru bzaṅ po | ma ’dres pa | yoṅs su dag pa | yoṅs su byaṅ ba yoṅs su rdzogs pa yaṅ dag par ston te | des yul gyi phyogs de na gnas pa’i skye bo thams cad mṅon par dad par byas śiṅ | de chos gos daṅ bsod sñoms daṅ | mal stan daṅ | nad kyi (5) gsos sman daṅ | yo byad rnams rñed par gyur ciṅ | gźi na gnas pa’i chos smra ba de’i rñed pa daṅ bkur sti chad par gyur pa daṅ | de ’di sñam du sems te | dge sloṅ ma pham pas ṅa’i rñed pa daṅ | bkur sti rgyun bcad par byas te | ji srid ’di na gnas pa de srid kyi bar bu ṅas rñed (6) pa daṅ bkur sti ga la rñed kyi ’gro ba’i phyir thabs bsam par bya’o sñam mo || yaṅ bsams pa | ’di ni thos pa maṅ ba yin pas bsñen bkur med pas ’jigs pa yin te de bas na bsñen bkur med pa la sbyar bar bya’o sñam nas bram ze mo gźon nu ma gźan źig la smras pa | srid (7) mo ṅas khyod la ras zuṅ cig sbyin par bya yis khyed kyis ’di daṅ lhan cig mi tshaṅs par spyad par bya ba yin no źes dge sloṅ ma pham pa la skur ba thob śig | des smras pa | ’phags pa ṅas de ltar smras na ṅa su źig lan par ’gyur te | ji srid ’tsho’i bar du pha daṅ ma gso bar byed pa źig tu mi (224a1) ’gyur ram | des smras pa | ṅas ji ltar na skye bo maṅ pos śes par mi ’gyur ba de ltar bya yis gźan du naṅ ’di na dge sloṅ gźan gsum mam bźi daṅ lhan cig ’dug gis | de’i tshe khyod gsaṅ ba’i tshig gis smros śig | des de ltar bgyi’o źes khas blaṅs so || (2)

[117] At a later time, a monk named Ajita, a preacher of the law possessing a ready presence of mind, and versed in diverse and charming stories, while journeying over the countryside, came to that monastery. He, too, preached the law to the fourfold assemblies. He expounded the holy life that was excellent in the beginning, excellent in the middle, excellent at the end, of good purport, well expressed, complete, perfect, clean and pure. He won the faith of the entire multitude of people dwelling in that village. He became the recipient of equipment consisting of robes, bowl, couch and medicines to cure the sick. The profit and respect of that resident monk, the preacher of the law, was lost. It occurred to him thus: "The loss of my profit and respect has been brought about by the monk Ajita. So, how could there be profit and respect for me as long as he remains here? I must think of a plan that would cause his departure." Again, he reflected: "The learned are indeed fearful of the loss of respect. I should employ (a strategy that would bring about) a want of respect towards him." Having conceived thus, he told a certain Brahmin girl: "Sister, I will give you a pair of garments, slander this monk Ajita, saying "He practised unchastity together with me". She replied: "Noble one, if I were to say so, who would then marry me? I will surely have to be looked after by my mother and father for as long as I live." He said: "I will act in such a way that it will not become known to many people. On the other hand, you may talk freely when I am seated here together with three or four other monks." She agreed to do accordingly.

[118] yāvad aparasmin divase sa dhā(5)rmakathiko bhikṣur bhikṣubhiḥ sārddhaṃ layanadvāre niṣaṇṇaḥ kathāsāṃkathyenāvatiṣṭhate tayā (1) ca brāhmaṇadārikayā gatvābhihitaḥ | ārya pravrajitā yūyam iti kṛtvā vayam iha visrabdhā u(2)pasaṃkramitavyaṃ manyāmahe | tat katham etad yuktaṃ yad aham anenāpy ajitena bhikṣuṇā (3) haṭhād gṛhītvā vikumārī kṛteti | tatas tair bhikṣubhiḥ karṇau pidhāyābhihitaṃ | bhagi(4)ni maivam vada naitac chrotavyam iti | tatas tena dhārmakathikena bhikṣuṇā na sādhu (5)kṛtaṃ na sādhu kṛtam ity uktvā ajitasya bhikṣor avarṇo niścāritaḥ | yāvac chravaṇaparaṃparayā (1) ’jitena bhikṣuṇā śrutaṃ śrutvā kathayati | ka evam āheti | eṣa dhārmakathiko bhikṣur i(2)ti | sa yena dhārmakathiko bhikṣus tenopasaṃkrāntaḥ | upasaṃkrāmya kathayati | (3) bhadanta kim mayā tavāparādhaṃ kṛtaṃ yad evam avarṇaniścāraṇaṃ me kṛtavān asīti | (4) tena tasyāntike cittaṃ pradūṣya kharaṃ vākkarma niścāritaṃ tādṛśaṃ tvayā pā(5)pakarma kṛtaṃ yena tvaṃ śulam arhasīti | tac chrutvā ajitasya bhikṣor etad abhavat | duḥ(1)khito ’yaṃ tapasvy upahataś ceti viditvā pātracīvaram ādāya yathāparibhuktaṃ śayanāsa(2)naṃ pratiśamāyya tasmād vihārān niṣkramya saṃprasthitaḥ | tañ ca saṃprasthitam ava(3)lokya bhikṣavo bhikṣuṇyaḥ sa ca karvaṭakanīvāsījanakāyas taṃ nivarttayi(4)tukāmāḥ pṛṣṭhato ’nubaddhā ||

ji tsam na ñi ma gźan źig na chos ston pa’i dge sloṅ de dge sloṅ de rnams daṅ lhan cig khaṅ pa’i sgo na ’dug ste gtam gyis sbyor bar gnas pa daṅ | bram ze mo de ’oṅs na smras pa | ’phags pa khyed rnams ni rab tu byuṅ ba lags so sñam nas bdag cag bag phebs pas ’gro źiṅ rgyu bar bya’o (3) sñam du bdag sems na | gaṅ dge sloṅ ma pham pa ’dis bdag stobs kyis gzuṅ nas gźon nu ma’i tshul ñams par byas na | ci rigs pa lags sam de nas dge sloṅ de rnams kyis rna ba bkag ste | sriṅ mo de skad ma zer cig |’di ni mñan par bya ba ma yin no || de nas chos ston pa’i dge sloṅ (4) des legs par byas pa ma yin no || legs par byas pa ma byas pa yin no źes zer źiṅ dge sloṅ ma pham pa’i grags pa ma yin pa sgrogs so || ci cam na thos pa gcig nas gcig tu brgyud pas dge sloṅ ma pham pas thos so || thos nas kyaṅ smras pa | su źig de skad zer | yaṅ smras pa | dge (5) sloṅ chos ston pa ’di de skad zer ro || de nas de chos smra ba’i dge sloṅ gaṅ na ba der soṅ ste phyin nas kyaṅ smras pa | btsun pa bdag gis khyed la gnod pa ci źig byas na gaṅ ’di lta bu’i bsṅags pa ma yin pa sgrogs par byed | des de la sems śin tu ’khrugs pas ṅag gi las śin tu mi (6) bzad pa smras pa | khyod kyis ni gaṅ gis gsal śiṅ la gzugs par ’os pa de byas so || de thos pa daṅ dge sloṅ ma pham pa ’di sñam du sems te | dka’ thub can ’di ni ñe bar bcom źiṅ ñams par gyur to sñam nas | chos gos daṅ lhuṅ bzed blaṅs te | ji ltar yoṅs su loṅs (7) spyod pa’i mal stan bsdus nas gtsug lag khaṅ de nas byuṅ ste chas so || de chas pa mthoṅ nas dge sloṅ daṅ | dge sloṅ ma daṅ | yul de na gnas pa’i skye bo’i tshogs rnams de bzlog pa’i phyir phyi bźin ’braṅs so ||

[118] On another day, when that monk, the preacher of the Law, was seated together with the monks at the entrance to the cell and engaged in conversation, that Brahmin girl came and said: "Noble ones, taking you to be monks we think this place is to be approached without apprehension. So, how is it proper that I was forcibly held by this monk Ajita and deprived of my maidenhood?" Thereupon, those monks shut their ears and said: "Sister, do not speak so. It is not fit to be heard." Then, that monk, the preacher of the Law, said: "What impropriety, what impropriety" and uttered censure of the monk Ajita. Finally, being repeated from ear to ear, it was heard by the monk Ajita. On hearing it, he said: "Who said so?" Being told: "This monk, the preacher of the Law", he went to where that monk, the preacher of the Law, was and said: "Venerable sir, what wrong have I done to you, that you thus utter my censure? Angry at him, he uttered a harsh speech: "So evil a deed have you done that you deserve the stake." On hearing that, it occurred thus to the monk Ajita: "This ascetic is grieved and weakened". Thinking thus, he took his bowl and robes, put away the bedding he had used and coming out of that monastery, set out. Seeing him set out, the monks, nuns and the mass of people resident in that village, desirous of making him return, followed after him.

[119] tasya dhārmakathikasya bhikṣoḥ kaukṛtyam u(5)tpannaṃ na śobhanaṃ mayā kṛtaṃ yal lābhasatkārakāraṇād īdṛśam apāyagatisamva(1)rtanīyaṃ karma kṛtam ity utpannavaimanasyo gacchāmy enaṃ kṣamāpayāmīti tvaritatvari(2)taṃ tasmād vihārān niṣkramyātisamvignamanā aśrudhārāvasicyamānadīnavada(3)no bāladāraka ivoccaiḥ prarudaran paśyatā teṣām anekeṣāṃ brāhmaṇa(4)gṛhapatiśatasahasrāṇām ajitasya bhikṣoḥ pādayor nipatyātyayam atya(5)yato deśayitum ārabdhaḥ | kṣamasva bhadanta yathā bālena yathā mūḍhena yathāvya(1)ktenākuśalena lābhasatkārābhibhūtena mayā tavābhūtenāvarṇo niścāritas ta(2)d atyayam atyato deśayata kṣamasvānukampām upādayeti | ajito bhikṣuḥ (3) kathayati | āyuṣmān kṣāntam ity uktvātīvasaṃvignacitto ’nyatamaṃ vṛkṣamūlaṃ (4) niśritya niṣaṇṇaḥ paryaṅkam ābhujya ṛjuṃ kāyaṃ praṇidhāya pratimukhaṃ smṛti(5)m upasthāpya tena tasminn eva paramasamvegadravīkṛtacetasā udyacchatā ghaṭamāne(1)na vyāyacchamānena idam eva pañcagaṇḍakaṃ saṃsāracakraṃ calācalaṃ viditvā yāvat sendro(2)pendrāṇāṃ devānāṃ pūjyo mānyo ’bhivādyaś ca samvṛttaḥ | sa vitatapakṣa iva (3) haṃsarājo gaganatalam utpatya tasya mahato janakāyasya manāṃsy abhipra(4)sādyan vividhāni prātihāryāṇi pradarśayitum ārabdhaḥ | sa ca dhārmakathiko (5) bhikṣus taṃ gaganatalas tam avalokya hā kasṭam īdṛśasya mayā maharṣer antike cittaṃ (1) pradūṣitam ity uktvā mūrchitaḥ pṛthivyāṃ nipatitaḥ ||

chos smra ba’i dge sloṅ de yaṅ ’di sñam du ṅas ni bzaṅ po byas pa (224b1) ma yin te | gaṅ rñed pa daṅ bkur sti tsam gyi phyir ’di lta bu’i ṅan soṅ tsam du ’gro bar ’jug pa’i las byed pa la źugs pa ni bdag gis legs par byas pa ma yin no sñam nas ’gyod pa skyes te | yid mi bde bar gyur nas bsams pa | soṅ la bzod par gsol bar bya’o sñam nas riṅs ba (2) riṅs par gtsug lag khaṅ de nas byuṅ ste | śin tu skyo ba’i yid daṅ | mchi ma’i rgyun gyis brlan par gyur pa’i dman pa’i bźin daṅ | byis pa gźon nu bźin du gsaṅ mthon bos du źiṅ bram ze daṅ | khyim bdag brgya stoṅ dpag tu med pas mthoṅ źiṅ dge sloṅ ma pham pa’i rkaṅ pa la phyag phyas (3) nas | mi rigs par bgyis kyi mthol lo mthol lo źes ’chags par rtsom ste | btsun pa byis pa ji lta ba daṅ | rmoṅs pa ji lta ba daṅ | bye brag mi phyed pa ji lta ba’i dge bas rñed pa daṅ | bkur sti zil gyis mnan te | bdag gis khyed la med bźin du bsṅags pa ma yin pa bsgrags pa de bzod par (4) mdzod cig |mi rigs par bgyis pa de ’chags kyi thugs brtse bas zuṅ la bzod pa mdzod cig | dge sloṅ ma pham pas tshe daṅ ldan pa bzod pa gyis źes smras te | śin tu skye ba’i sems daṅ śiṅ druṅ gźan źig la rten ciṅ ’dug nas skyil mo kruṅ bcas te lus draṅ bor bsraṅ nas dran pa (5) ñe bar bźag ste | des de ñid du śin tu skyo bas brlan par byas pa’i sems daṅ | ’bad ciṅ rtsol la | brtson ’grus brtsams pas ’khor ba’i ’khor lo phol mig lṅa daṅ bcas pa g-yo ba daṅ mi g-yo ba śes nas | ji srid dbaṅ po daṅ | ñe dbaṅ daṅ bcas pa’i lha rnams kyis mchod ciṅ rjed la | (6) mṅon par bstod pa’i dgra bcom pa źig tu gyur nas | de ṅaṅ pa’i rgyal po ’dab ma brkyaṅ ba bźin du nam mkha’i dkyil du mṅon par ’phags te skye bo’i tshogs chen po yid mṅon par dad par byed pa’i cho ’phrul sna tshogs pa bya bar brtsams so || dge sloṅ chos smra ba de yaṅ nam mkha’i dkyil (7) na gnas ba de la bltas te | kyi hud ’di lta bu’i draṅ sroṅ chen po la ṅan sems kyis smad ciṅ skur ba btab bo źes smras nas brgyal te sa la ’gyel bar gyur to |

[119] There arose remorse in that monk, the preacher of the Law, thinking: "I have not acted correctly in that, for the sake of profit and honour, I have performed a deed conducive to rebirth in evil states." Extremely dejected, he came out very quickly from that monastery, thinking: "I will go and ask forgiveness". Greatly distressed in mind, his miserable face wet with streams of tears, and crying out aloud like a young child, he fell at the feet of the monk Ajita while those many hundreds of thousands of Brahmins and householders looked on and began to confess his sin: "Pardon me, venerable Sir, for I untruthfully uttered your censure, being foolish, deluded, ignorant, evil and overcome by profit and honour. Therefore, show compassion and pardon me as I confess my sin." The monk Ajita, said: "Venerable one, you are pardoned." After saying thus, extremely distressed in mind, seated near the foot of a tree, cross-legged, and holding his body erect, he concentrated upon mindfulness. Remaining just there, his thoughts melting with extreme emotion, striving, exerting, and endeavouring, he comprehended this very five-partite wheel of rebirth as evermoving - and so on up to - he became an Arhat worthy of the worship, esteem and homage of the gods including Indra and Upendra. Like a royal goose with outstretched wings, he arose into the vault of the sky, and winning the hearts of that great mass of people, began to display various miracles. That monk, the preacher of the Law, seeing him in the vault of the sky, said: "Ah, alas! I became angry at such a great sage" and fell upon the ground in a swoon.

[120] atrāntare bhagavāṃś candraḥ samya(2)ksambuddho mahākaruṇayā parigatahṛdayaḥ mā khalv ayaṃ dhārmakathiko (3) bhikṣur uṣṇaṃ śoṇitaṃ chardayitvā kālaṃ kariṣyatīti viditvā ṛddhayā taṃ ka(4)rvaṭakam āgataḥ | tato bhagavatā candreṇa samyaksambuddhena cakrasvastika(5)nandyāvartajālāvavaddhenānekapuṇyaśatanirjātena bhītānām āśvāsanaka(1)reṇa kareṇa sa dhārmakathiko bhikṣuḥ śirasi parāmṛṣṭaḥ | spṛṣṭamātraś ca bhagavatā sa bhi(2)kṣuś cetanāṃ pratilabhyotthito ’tyayam atyayato deśayitum ārabdhāḥ || atha bha(3)gavāṃś candraḥ samyaksambuddhas tasyāṃ velāyāṃ gāthā bhāṣate |

bar skabs der yaṅ dag par rdzogs pa’i saṅs rgyas zla ba thugs rje chen pos yoṅs su gduṅs pa’i thugs daṅ ldan pas dge sloṅ chos smra ba khrag (225a1) dron mo skyugs nas ’chi bar gyur na mi ruṅ ṅo sñam du dgoṅs nas rdzu ’phrul gyis sa phyogs der gśegs so || de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas ’khor lo daṅ | g-yuṅ druṅ daṅ | dga’ ba ’khyil pa daṅ | dra bas ’brel ba daṅ | bsod nams dpag (2) tu med pa las byuṅ ba daṅ | skrag pa rnams dbugs ’byin par mdzad pa’i phyag gis dge sloṅ chos smra ba’i mgo la byugs so || des reg pa tsam gyis dran pa slar rñed de laṅs nas bcom ldan ’das daṅ | dge sloṅ gi dge ’dun la bdag ni mi rigs pa’o źes ’chags par brtsams so || de nas (3) bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas de’i tshe tshigs su bcad de gsuṅs pa |

[120] In the meanwhile, the Fortunate, the Perfectly Awakened One, Candra, his mind filled with great compassion, thinking: "Would that, indeed, this monk, the preacher of the Law, not vomit hot blood and pass away", came by magic power to that village. Then, with his hand that was marked by the wheel, Svastika and Nandyāvarta, and was webbed, which was produced by many hundreds of meritorious acts, and which brought comfort to the frightened, the Fortunate, the Perfectly Awakened One, Candra, stroked that monk, the preacher of the Law, upon his head. As soon as he was touched by the Fortunate One, that monk regained consciousness, stood up and began to confess his sin. Now, at that time, the Fortunate, the Perfectly Awakened One, Candra, spoke these verses:

puruṣasya hi (4) jātasya kuṭhārī jāyate mukhe |
cchinnatti hi yayātmānaṃ vācā durbhāṣitaṃ vada(5)n |1| yo nindyajanaṃ praśaṃsati praśaṃsyañ ca janaṃ vinindati |
sa cinoti mukhena taṃ kaliṃ ka(1)līnāṃ yena sukhaṃ na vandati |2| alpamātro hy ayaṃ kalir ya ihākṣaiḥ svadhanaṃ parājayet |
aya(2)m atra mahattaraḥ kalir yaḥ sugateṣu manaḥ pradūṣayet |3| śataṃ sahasrāṇi (3) nirarbudānāṃ ṣaṭtriṅśataṃ pañca caivārbudāni |
yān āryagarhī narakān upai(4)ti vācaṃ manaś ca praṇidhāya pāpakaṃ |4| ( for a verse in Tibetan corresponding to Udānavarga VIII.6) cittapradūṣaṇāhetoḥ satvā ga(5)cchanti durggatiṃ |
cittaprasādanāhetoḥ satvā ga(5)cchanti sadgatiṃ |5|

skyes bu skyes pa’i kha nas ni || tshig ṅan smra bar byed pa yi || tshig gi sta re skyes gyur nas || bdag ñid gcod par byed par ’gyur || gaṅ źig smad ’os skye bo stod byed daṅ || bstod ’os skye bo rnam (4) par smod byed pa || de ni kha’i ’thab krol kun stsogs śiṅ || ’thab krol can gaṅ des ni bde mi ’thob || gaṅ ’dir cho los raṅ nor pham byed pa || ’thab krol de ni cuṅ zad tsam du zad || gaṅ yid bde bar gśegs la yid ’khrugs pa || de ’dir ’thab krol śin tu chen po yin || ṅag yid (5) ’phags pas smad ba’i sdig ba sten na || bye ba chu bur can daṅ stoṅ phrag ni || bźi bcu gcig tu chu bur rdol ba yi || sems can dmyal ba rnams su skye bar ’gyur || sdig pa’i sems kyis ma ñes skyon brjod pa || bdag ñid bsad phyir dmyal ba spel bar zad || stobs ldan ñes med pa dag (6) bzod byed ciṅ || de la sems kyaṅ ’khrugs par mi byed do || sems ni ’khrugs par gyur pa’i rgyus || sems can ṅan ’gror ’gro ’gyur la || sems ni rab tu daṅ ba’i rgyus || sems can bde ’gro rnams su ’gro ||

"To every man that is born, an axe is born in his mouth, by which he cuts himself when speaking bad language. (1) He who praises him who is to be blamed, and blames him who is to be praised, accumulates evil with his mouth, by which evil he finds no joy. (2) Trifling is this evil that one should lose his wealth by dice; here, this is a greater evil that one should corrupt his mind against the Sugatas. (3) For they are a hundred thousand Nirarbudas, and thirty-six and five Arbudas, to which hells he who blames an Ārya goes, having employed his speech and mind sinfully. (4) Through corruption of the mind beings go to evil states of existence; by serenity of mind beings go to good ones." (5)

ity eṣa bhagavāṃś ca(1) ndra samyaksambuddhastāṃ parṣadaṃ dhārmayā kathayā yāvat saṃpraharṣyotthāyāsanāt prakrā(2)ntaḥ ||

de nas bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla bas ji srid (7) chos daṅ ldan pa’i gtam gyis yaṅ dag par mgu bar gyur gyi bar du mdzad de | gdan las bźeṅs nas gśegs so ||

Then, the Fortunate, the Perfectly Awakened One, Candra, having gladdened etc. that assembly with a religious discourse, arose from his seat and departed.

[121] kim manyase mahārājānyaḥ sa tena kālena tena samayena dhārmakathi(3)ko bhikṣur abhūd iti | na khalv evaṃ draṣṭavyam api tv eṣa eva suvarṇavarṇaḥ tena kālena (4) tena samayena tasya bhikṣor antike citta pradūṣya kharaṃ vākkarma niścāritaṃ tasya (5) karmaṇo vipākena pañcajanmaśatāni narakeṣu pattvā manuṣyeṣu cotpannaḥ pañca(1)jātiśatāni adūṣy anapakārī śūlam āropito yāvad etarhy api tenaiva karma(2)vaśeṇādūṣy anapakārī śūlam ārāpito yady anena tat karma kṛtvā (3) nātyayam atyayato deśitaṃ syāt tad eṣa pañcajanmaśatāny ekaikasmiṃ ma(4)hāniraye pakvaḥ syāt | pañcajanmaśatāni preteṣu pañcajanmaśatāni (5) tiryakṣūpapannaḥ syāt | yad anena bhagavataś candrasya samyaksambuddhasya śāsane bra(1)hmacaryañ caritaṃ tasya karmaṇo vipākenaitarhy anena bhagavacchāsane pravrajyā sarvakleśa(2)prahāṇād arhatvaṃ sākṣātkṛtam iti || tasmāt tarhi mahārāja ātmano duḥ(3)kham anvicchatā na pareṣām antike cittapradūṣaṇaṃ kartavyaṃ || ayaśobhītena ca na(4) pareṣām ayaśo ’nupradeśyaṃ | ātmanaḥ sukham anvicchatā pareṣām api sukhopa(5)saṃhāraḥ kartavya ity athāsmin dharmaparyāye bhāṣyamāṇe ’nekaiḥ prāṇiśatasaha(1)srair mahāṃ viśeṣo ’dhigataḥ | kaiścit śrotāpattiphalaṃ kaiścit sakṛdāgāmiphalaṃ (2) kaiścid anāgāmiphalaṃ kaiścit pravrajyā sarvakleśaprahāṇād arhattvaṃ sākṣāt(3)kṛtaṃ | kaiścid anuttarāyāṃ samyaksambodhau cittāny utpāditāni | kaiścit śrā(4)vakabodhau | kaiścic caraṇagamanaśikṣāpadāni gṛhītāni | yadbhūyasā sā (5) parṣad buddhanimnā dharmapravaṇā saṃghaprāgbhārā vyasthāpitā ||

rgyal po chen po ji sñam du sems || de’i tshe de’i dus na dge sloṅ chos ston pa de gźan źig yin pa sñam du sems na de ltar mi blta ste | gźan du na dge sloṅ gser mdog (225b1) ’di ñid yin te | de’i tshe de’i dus na dge sloṅ de la sems ’khrugs śiṅ ṅag gi las rtsub pa smras pas las de’i rnam par smin pas skye ba lṅa brgya’i bar du sems can dmyal ba ñams su myoṅ nas | mir skyes nas kyaṅ skye ba lṅa brgya’i bar du ñes pa med ciṅ gnod pa mi byed bźin du gsal śiṅ la (2) bskyon te | da ltar yaṅ las de ñid kyi dbaṅ gis yaṅ gnod pa mi byed par gsal śiṅ la bskyon pa yin no || gal te ’di las de mi rigs pa yin par phan tshun bśags pa ma byas na ni sems can dmyal ba re rer yaṅ skye ba lṅa brgya lṅa brgya myoṅ bar ’gyur źiṅ | skye ba lṅa brgyar ni yi dags rnams (3) su | skye ba lṅa brgyar ni dud ’gro rnams su skye bar ’gyur ro || gaṅ yaṅ ’dis bcom ldan ’das yaṅ dag par rdzogs pa’i saṅs rgyas zla ba’i bstan pa la rab tu byuṅ ste | tshaṅs par spyod pa spyad pas las de’i rnam par smin pas da ltar yaṅ ’di bcom ldan ’das kyi bstan pa la rab tu byuṅ ste | ñon moṅs (4) pa thams cad spaṅs nas dgra bcom pa’i ’bras bu ñid mṅon sum du byas pa yin no || rgyal po chen po de bsan bdag sdug bsṅal bar mi ’dod pas gźan dag la tha na sems kyis smad pa tsam yaṅ mi bya’o || grags pa med pas ’jigs pas gźan dag la grags pa ma yin pa bsgrags par mi (5) bya’o || bdag ñid bde bar ’dod pas gźan rnams kyi bde ba dbrog par mi bya’o || de nas chos kyi rnam graṅs ’di bstan pa na srog chags brgya stoṅ du ma dpag tu med pas khyad par rtogs par gyur te | la la ni rgyun du źugs pa’i ’bras bu daṅ | la la ni lan cig phyir ’od pa’i ’bras (6) bu’o || la la ni rab tu byuṅ bas ñon moṅs pa thams cad spaṅs te dgra bcom pa ñid mṅon sum du byas so || la la ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || la la ni ñan thos kyi byaṅ chub po | la la ni skyabs su soṅ źiṅ bslab pa’i gźi rab tu bzuṅ bar gyur (7) to || yaṅ ’khor phal mo che saṅs rgyas la gźol pa daṅ | chos la bab pa daṅ | dge ’dun la bab pa la bźag par gyur to ||

[121] "What do you think, O great king, was he another who at that period of time was the monk, the preacher of the Law? You should not think so; but, indeed, he was this monk Suvarṇavarṇa who at that time having become angered committed this act of harsh speech. As the fruit of that action he was reborn in hells during five hundred former births and being reborn among men during five hundred births was placed upon a stake though guiltless and innocent. Even in this life, on account of that same act, he was placed upon the stake though guiltless and innocent. Having committed that act, had he not acknowledged his transgression, he would be reborn in each one of the great hells during five hundred rebirths. He would also be reborn among departed spirits and among animals during five hundred rebirths. Because he practised the holy life in the teaching of the Fortunate One, Candra, he has now obtained ordainment in the teaching of the Fortunate One and has attained Arhatship by getting rid of all the depravities. Therefore, O great king, if you do not desire suffering for yourself, you should not foul your mind against others. Frightened of disrepute you should not yourself malign others. Desiring your own happiness, you should provide for the happiness of others too." With the utterance of this religious discourse many hundreds of thousands of beings attained great distinction. Some attained the fruit of entrance into the stream, some the fruit of once-returning, some the fruit of non-returning, some obtained ordainment and attained Arhatship by getting rid of all the depravities. Some begot thoughts of supreme enlightenment, others the enlightenment of the disciples. Some took the refuges and the commandments. For the most part, that assembly was made inclined towards the Awakened One, bent upon the law and partial towards the community of monks.

[122] atha divākaraḥ sārthavāha (1) ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya kṛtakarapuṭaḥ sthavi(2)rānandam etad avocat | āryānanda mayā buddhapramukho bhikṣusaṃgho ’ntarggṛhe u(3)panimantrya ṣaḍrasenāhāreṇa bhojayitvā ekaiko bhikṣuḥ śatasahasrakeṇa (4) cīvareṇācchādayitavya iti vicintitaṃ sa ca bhagavān parinirvṛtas tad icchāmy āyī(5)nandapramukhaṃ bhikṣusaṃgham adhunā bhojayitum iti || sthavirānandaḥ kathayati | sārthavāhai(1)vaṃ kuruṣvāhaṃ tathā kariṣyāmi sarva eva jāmbūdvīpāvasthitā bhagavataḥ śrāvakā ihā(2)gamiṣyantīti | atha divākaraḥ sārthavāhaḥ praharṣapūrṇamanā rājagṛhasya na(3)garasya bahir maṇḍalavāṭakam apagatapāṣāṇaśarkarakaṭhalaṃ samucchritadhvaja(4)patākaṃ candanavārisiktam āmuktapaṭṭadāmakalāpāṃ nānāpuṣpāvakīrṇaṃ (5) surabhidhūpaghaṭikopadhūpaghaṭikopanibaddham atiruciravitānatoraṇam atirama(1)ṇīyaṃ kārayitvā tām eva rātriṃ śucipraṇītaṃ khādanīyaṃ samudānīya kālyam evotthā(2)yāsanaprajñaptiṃ kṛtvodakamaṇī pratiṣṭhāpya sthavirānandasya dūtena kālam ā(3)rocayati | samayo bhadanta sajjaṃ bhaktaṃ yasyedānīṃ kālaṃ manyase | ity

de nas ded dpon ñi ma bla gos phrag pa gcig tu gzar nas pus mo g-yas pa’i lha ṅas la btsugs te | thal mo sbyar te gnas brtan kun dga’ bo la ’di skad (226a1) ces gsol to || ’phags pa kun dga’ bo bdag gis saṅs rgyas la sogs pa’i dge sloṅ gi dge ’dun rnams ldum bu’i naṅ du spyan draṅs la źal zas ro drug cu pa’i bśos draṅs te | dge sloṅ re re źiṅ sraṅ ’bum ri ba’i chos gos dbul bar bya’o sñam du dgoṅs na (2) bcom ldan ’das de yoṅs su mya ṅan las ’das pas | da ni ’phags pa kun dga’ bo la sogs pa dge sloṅ gi dge sloṅ gi dge ’dun rnams la bśos gtsaṅ sbyar bar ’tshal lo || gnas brtan kun dga’ bos bka’ stsal pa | dad dpon de bźin du gyis śig | ṅas ji ltar bcom ldan ’das kyi (3) ñan thos kyi dge ’dun ’dzam bu’i gliṅ na ji sñed cig gnas pa thams cad ’dir ’du bar ’gyur ba de ltar bya’o || de nas ded dpon ñi ma rab tu dga’ bas rgyas pa’i yid daṅ | rgyal po’i khab kyi groṅ khyer gyi phyi rol ’du ba’i gnas rdo daṅ gyo mo daṅ gseg ma bsal te | tsan dan gyi chus chag (4) chag btab nas gdugs daṅ | rgyal mtshan daṅ | ba dan bsgreṅs te | mu tig daṅ | gos kyi chun ’phyaṅ gdags śiṅ | me tog sna tshogs kyi gcal bkram pa daṅ | sbos dri źim po’i spos snod ñe bar bkram pa daṅ | śin tu mdzes pa’i bla re daṅ | rta babs bres pas śin tu ñams (5) dga’ ba byed du bcug ste | de ñid kyi mtshan mo gtsaṅ źiṅ bsod pa’i bza’ pa daṅ bca’ ba rnams g-yos te | naṅ par sṅa ba ñid du laṅs nas gdan bśams te | chu bźag nas | gnas brtan kun dga’ bo la pho ñas dus la bab par gsol pa | btsun pa bza’ ba daṅ | bca’ ba (6) rnams sta gon bgyis lags te |

[122] Now, the caravan leader Divākara, putting the upper robe over one shoulder and placing his right knee upon the ground, said this with folded palms to the Elder Ānanda: "O noble Ānanda, I had thought of inviting the community of monks headed by the Awakened One to my house, feeding them with excellent food and clothing them with robes costing hundreds of thousands. But as that Fortunate One has entered Nirvāṇa, I now wish to feed the community of monks headed by the noble Ānanda." The Elder Ānanda said: "O caravan leader, you do so. I will act in such a way that all the disciples of the Fortunate One resident in Jambudvīpa will come here." Then the caravan leader Divākara, his mind filled with joy, made a very delightful place of assembly outside the city of Rājagṛha. It was free from stones, pebbles and gravel. It had flags and banners raised aloft. It was sprinkled with sandal-water. Fastened on were bundles of streamers and garlands. It was bestrewn with various flowers. It had pots of fragrant incense laid out and very beautiful canopies and gateways. That very night he prepared pure and excellent food and drink. He arose quite early, arranged the seats, set up water-pots and informed the Elder Ānanda by messenger that it was time saying: "It is time, Sir, the food is ready if you please."

[123] atha stha(4)virānando nabhastalam utplutya ṛddhyā sakalam idaṃ jambudvīpam vilīnakanaka_va(5)bhāsayā prabhayāvabhāsya svayam eva gaṇḍīm ākoṭya sajalajaladharagambhīraodā(1)ttena svareṇodghoṣitavān ye bhagavataḥ śrāvakā ṛddher lābhinas te svakīyayā ṛddhyā (2) āgacchantu ye pṛthagjanās te madīyayā ṛddhyā āgacchantv iti | tatas tāṃ ga(3)ṇḍīm upaśrutya himavadvindhyamalayapāriyātrakagandhamādanasumeruyuga(4)nghareṣādhārakhadirakasudarśanāśvakarṇanimindharādiṣu sakāna(5)nasaritasusītā samudrapattanavaradrumavihārāvaśaṣu meṭhīśūnyāgāraśmāśā(1)nādiṣu ca ye bhikṣavaḥ samādhisamāpattisukhalābhinnaḥ prativasanti tatkṣaṇaāt sarvam idaṃ (2) nabhas_talamaśokakiṃśusadṛśaiḥ sandhyālohitair iva jīmūtavṛndair ācchādaya(3)nto rājagṛhanagaram āgatya tasmiṃ maṇḍalavāṭe ’vatīrṇāḥ | tatkṣaṇād eva tisraḥ (4) koṭyo bhikṣuṇyāḥ ’sannipatitaḥ | ekā kṣīṇāsravaṇāṃ | dvitīya śaikṣaṇāṃ | tṛtī(5)yā pṛthakagjanakalyāṇakānāṃ tato yathā vṛddhikayā prajñapteṣu sveṣu sveṣv āśaneṣūpaviṣṭāḥ ||

da de dus la bab pa lags par mkhyen par mdzad du gsol | de nas gnas brtan kun dga’ bo rdzu ’phrul gyis nam mkha’i dkyil du mṅon par ’phags te | ’dzam bu’i gliṅ ’di ma lus par gser bcom lta bu’i mdog gis kun du snaṅ bar mdzad nas (7) raṅ ñid kyis gand’i brduṅs te | chu daṅ bcas pa’i sprin gyis ’brug sgra bźin du zab ciṅ gsal ba’i skad kyis sgra bsgrags pa | bcom ldan ’das kyi ñan thos las gaṅ rdzu ’phrul thob pa rnams ni raṅ ñid kyi rdzu ’phrul gyis śog śig | gaṅ dag so so’i skye bo rnams ni ṅa’i rdzu ’phrul (226b1) gyis śog śig | de nas ghand’i de thos pas kha ba can daṅ| ’bigs byed daṅ ma la ya daṅ | ba ri ya tra daṅ spos gyi ṅad ldaṅ daṅ | ri’i rgyal po ri rab daṅ | gña’ śiṅ ’dzin daṅ | gśol mda’ ’dzin daṅ | seṅ ldeṅ can daṅ | blta na sdug daṅ | rta rna rin daṅ | rnam par ’dud daṅ | mu (2) khyud ’dzin la sogs pa nags tshal daṅ | ’bab chu daṅ g-ya’ chu daṅ | rgya mtsho daṅ | groṅ rdal daṅ | śiṅ gi mchog daṅ | gtsug lag khaṅ rnams na gaṅ dag gnas pa daṅ | chu mdo daṅ | khaṅ stoṅ daṅ | dur khrod la sogs pa na dge sloṅ gaṅ źig tiṅ ṅe ’dzin la sñoms par źugs (3) śiṅ bde ba thob nas rab tu gnas pa rnams skad cig ma de la de dag thams cad nam mkha’i ṅos nas aa śo ka daṅ | kiṅ śu ka daṅ | zaṅs daṅ | dus mtshams kyi sprin dri ma med pas nam mkha’ khebs pa de lta bur byas te | rgyal po’i khab kyi groṅ khyer du lhags nas ’du ba’i gnas der ’tshogs (4) te | skad cig ma de ñid la dge sloṅ bye ba phrag gsum yaṅ dag par ’dus par gyur te | bye ba gcig ni zag pa zad pa rnams so || gñis pa ni bslab pa la źugs pa rnams so || gsum pa ni so so’i skye bo dge ba can rnams te | de nas rgan pa’i rim pa ji lta ba bźin du gdan bśams pa la (5) bźugs so ||

[123] Now, the Elder Ānanda rose into the sky and by magic power illumined this entire Jambudvīpa with a radiance that had the lustre of molten gold. He himself beat the gong and proclaimed with a lofty voice that was as deep as the rumblings of clouds laden with water: "May those disciples of the Fortunate One that have obtained magic power come hither by their own magic power, and may the ordinary men come by my magic power." Then, on hearing that gong, those monks that had obtained the happiness of the attainments of meditation and that dwelt in river-valleys, solitary abodes, cemeteries, etc. in dwellings, in forests, streams, rocky-springs, oceans, towns and lofty trees, in mountains such as Himavat, Vindhya, Malaya, Pāriyātraka, Gandhamādana, Sumeru, Yugandhara, Īṣādhāra, Khadiraka, Sudarśana, Aśvakarṇa and Nimindhara, came at that very moment covering the sky as it were with masses of clouds reddened by the twilight and resembling Aśoka and Kiṃśuka flowers in colour, to the city of Rājagṛha and descended upon that place of assembly. At that very moment there were assembled three crores of monks: one of Arhats free from the depravities the second of disciples undergoing training and the third of good ordinary men. Thereupon, they sat upon the seats that bad been prepared each according to the order of his seniority.

[124] atha divākara sārthavāhaḥ sukhopaniṣa(1)ṇṇam āryasthavirānandapramukhaṃ bhikṣusaṃghaṃ viditvā śucinā praṇītena khādanīyabhojanī(2)yena svahastaṃ santarpayati | yāvad bhikṣusaṃghaṃ bhuktavadantaṃ viditvā dhautahasta(3)m apanītapātraṃ śatasahasreṇa tricīvareṇācchādayitukāmas taṃ bhikṣusaṃgha(4)m avalokya prītimanā abhavat | suvarṇavarṇaś ca tasyāśayam avagamyāha (5) alpotsuka tvaṃ bhava hi | aham eva bhikṣusaṃghaṃ suvarṇavarṇapītena tricīvareṇācchādayā(1)mīti || tataḥ suvarṇavarṇena bhikṣuṇā tasminn eva kṣaṇe svaśarīrāt suvarṇapītāni vasrāṇi (2) avatāryāvatārya śatasahasramūlyānāṃ yathā vṛddhikayā tisṛṇāṃ bhikṣukoṭī(3)nāṃ tricīvaram anupradattaṃ || atrāntare ’nekair devatāsahasrair hā hākāro (4) muktaḥ | vividhāni ca vādyāni saṃpravāditāni | divyañ ca puṣpapūrṇavarṣa(5)m utsṛṣṭaṃ yathāsau nānādigdeśābhyāgato janakāyo rājā cājātaśatruḥ sāntaḥ(1)purakumārāmatyapaurajānapadasahāyas taṃ tathāvidham āścaryam avalokya vismayotphullalo(2)canas trir udānam udānayaty aho puṇyaphalavipākaḥ aho puṇyānāṃ sāmarthya a(3)ho dakṣiṇīyakṣetrāvaropitasya dānabījasyānatikrānto vipāka(4)s tat kena nāma viduṣā evaṃvidhaṃ puṇyaphalavipākam abhisamīkṣya taddakṣiṇīya(5)kṣetre dānaṃ na deyam ity evam anekāni prāṇiśatasahasrāṇi śirasy āñjalim upanidhāya na(1)mo buddhāyety uccair ghoṣitavanto ’tha sthavirānandena dakṣiṇādeśanā kṛtā |

de nas ded dpon ñi mas gnas brtan kun dga’ bo la sogs pa | dge sloṅ gi dge ’dun rnams bde bar gśegs par rig nas gtsaṅ źiṅ bsod pa’i bza’ ba daṅ | btuṅ ba rnams raṅ gi lag nas kun du tshim par bstabs te | ji srid dge sloṅ gi dge ’dun gyis loṅs spyad par rig (6) nas | byag bcabs śiṅ lhuṅ bzed bsdus nas chos gos gsum po brgya stoṅ du ma gsol bar ’dod nas dge sloṅ daṅ dge ’dun de rnams la bltas pa daṅ | yid śin tu dga’ ba skyes par gyur to || dge sloṅ gser mdog gis bsam pa śes nas smras pa | yab khyed thugs las chuṅ bar mdzod (7) cig | bdag ñid kyis dge sloṅ gi dge ’dun la gser gyi mdog can gyi chos gos gsum gsum dbul bar bgyi’o || de nas dge sloṅ gser mdog gi raṅ gi lus las gser gyi mdog can gyi gos phud cig phud ciṅ sraṅ ’bum ri ba’i chos gos gsum gsum dge sloṅ bye ba phrag gsum la rgan pa’i rim pa (227a1) bźin du bstabs so || bar skabs der lha brgya stoṅ du mas ca co’i sgra sgrogs śiṅ rol mo sna tshogs yaṅ dag par rduṅ ba daṅ | lha’i me tog daṅ | phye ma daṅ | gos kyi char phab par gyur to || ji ltar phyogs der phyogs sna tshogs nas lhags pa’i skye bo’i tshogs rnams daṅ | (2) rgyal po ma skyes dgra btsun mo daṅ | gźon nu daṅ | blon po daṅ | groṅ khyer pa rnams daṅ | skye bo’i tshogs daṅ bcas pa de rnams kyis rnam pa de lta bu’i ṅo mtshar la bltas nas rmad du byuṅ nas mig gdaṅs te | lan gsum gyi bar du ched du brjod pa ched du brjod de | e ma’o bsod nams kyi (3) ’bras bu’i rnam par smin pa | e ma’o bsod nams kyi stobs | e ma’o sbyin gnas kyi źiṅ la sbyin pa’i sa bon btab pa’i rnam par smin par gda’ bar mi byed pa yin na | mkhas pa su źig gis rnam pa ’di lta bu’i bsod nams kyi ’bras bu’i rnam par smin pa yaṅ dag par mthoṅ na | sbyin (4) pa’i źiṅ la su źig sbyin par mi byed ces zer źiṅ | de ltar srog chags brgya stoṅ du ma rnams thal mo sbyar te | sgra gsaṅ mthon pos saṅs rgyas la phyag ’tshal źes zer bar gyur to || de nas gnas brtan kun dga’ bos sbyin pa’i rab bton pa mdzad do ||

[124] Then, the caravan leader Divākara, seeing that the company of monks headed by the Elder Ānanda was comfortably seated, with his own hands refreshed them with pure and excellent foods both hard and soft. When he saw that the company of monks had finished eating and that their hands were washed and bowls taken away, he was desirous of clothing them with the three robes at a cost of hundreds of thousands and looking upon the company of monks became joyous at heart. Suvarṇavarṇa, now, realized his intention and said: "Father, do not worry much. I will myself clothe the company of monks with the three robes of golden-yellow colour." Then, at that very moment, the monk Suvarṇavarṇa removing again and again the golden-yellow garments worth hundreds of thousands from his own body, presented sets of the three robes to the three crores of monks according to their order of seniority. In the meanwhile, many thousands of deities uttered exclamations and played various instruments of music. A divine shower of flowers and aromatic powders and clothes was let fall. That mass of people arrived there from the regions of the different quarters, as well as king Ajātaśatru, together with the company of his harem, children, ministers, citizens and country-folk, seeing such a miracle, their eyes dilated with amazement, thrice uttered a joyous utterance: "Ah, the maturing of the fruit of merit. Ah, the efficacy of meritorious actions. Ah, the ripening of the seed of a gift planted in a field worthy of gifts is unsurpassed. Therefore, what wise man, indeed, observing such a ripening of the fruit of merit, would not bestow gifts upon that field worthy of gifts?" Thus many hundreds of thousands of beings, with their palms folded over their heads, shouted aloud: "Homage to the Awakened One". The Elder Ānanda, then, performed the assignment of the profit from that work of merit.

[125] tato (2) divākaraḥ sārthavāha uthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā (3) dakṣiṇaṃ jānumaṇḍalaṃ pṛthibyāṃ pratiṣṭhāpya yena sthavirānandas tenāñjalīṃ (4) praṇamya trir udānam udānayatīdaṃ bhadantāsmākaṃ na mātrā kṛtaṃ na (5) pitrā na rājñā na devatābhir neṣṭena svajanabandhuvargeṇa pūrvapretena śravaṇabrāhma(1)ṇair yad ānandenāsmākaṃ kṛtaṃ pracchoṣitā rudhirāśrusamudrā iti ||

de nas ded dpon ñi ma stan (5) las laṅs ñe bla gos phrag pa gcig tu gzar nas | bus mo gñis sa la btsugs te | gnas brtan kun dga’ bo gaṅ na ba der thal mo sbyar te | phyag byas nas lan gsum gyi bar du ched du brjod pa ched du brjod de | btsun pa gaṅ bdag cag la ’phags pa kun dga’ bos (6) mdzad pa ’di ni mas kyaṅ ma bgyis | phas kyaṅ ma bgyis | rgyal pos kyaṅ ma bgyis | lha rnams kyis kyaṅ ma bgyis | naṅ mi daṅ ñe du’i tshogs yid du ’oṅ bas kyaṅ ma bgyis | sṅon gums pa rnams kyis kyaṅ ma bgyis te | khrag daṅ mchi ma’i rgya mtsho skams pa nas ||

[125] Thereupon, the caravan leader, Divākara, arose from his seat and put the upper robe over one shoulder, placed his right knee upon the ground, and bowing with clasped hands in the direction of the Elder Ānanda, thrice uttered a joyous utterance: "This, venerable Sir, was done for me not by mother, not by father, not by king, not by deities, not by the beloved of my own folk and kinsmen, not by the departed ones nor by ascetics and brahmins; but only by the Noble Ānanda. The oceans of blood and tears have dried up."

jagati daityanarāmara(2)pūjita vigatajanmajarāmaraṇāmaya |
bhavasahasrasudurlabhaṃ darśana saphala(3)m adya munes tava darśanaṃ |1| ity

lha daṅ (7) lha min rnams kyis mchod gyur ciṅ || skye ba rga śi’i skyon daṅ rnam bral bas ||
srid pa brgya stoṅ dgan mthoṅ dga’ ba || thub pa khyod ma thoṅ deṅ bdag ’bras ldan gyur ||

"Worshipped in the world by the Daityas, men and gods; free from the inflictions of birth, decay and death, O sage, whose sight is difficult to obtain even in thousands of existences, today, the sight of you has been fruitful." (1)

[126] atha sthavirānandas tāṃ sarājikāṃ parṣadaṃ dharmya(4)yā kathayā sandarśya samādāpya samuttejya saṃgraharṣya tair devatāśatasahasrair anekaiś ca rājagṛhavāsibhiḥ prāṇiśatasahasrair namasyamāna utthāyāsanāt prakrāntaḥ | evam alpa(5)m api bhagavati buddhe kṛtam analpaphalam bhavatīti |

de nas gnas brtan kun dga’ bos rgyal po daṅ bcas pa’i ’khor de rnams chos daṅ ldan pa’i gtam yaṅ dag par (227b1) bstan pa daṅ | yaṅ dag par ’dzin du ’jug par mdzad pa daṅ | yaṅ dag par gzeṅs bstod pa daṅ | yaṅ dag par rab tu dga’ bar mdzad nas lha brgya stoṅ de dag daṅ | rgyal po’i khab na gnas pa’i srog chags brgya stoṅ gis phyag byas nas gdan las bźeṅs te gśegs so || de ltar na (2) saṅs rgyas bcom ldan ’das la ni bya ba cuṅ zad cig byas na yaṅ ’bras bu chen por ’gyur ba yin no ||

[126] Then, the Elder Ānanda, with a religious discourse, instructed, incited, inflamed and delighted that assembly including the king bowed to by those hundreds of thousands of deities and by hundreds of thousands of beings resident in Rājagṛha, he rose from his seat and departed. Thus, an act towards the Fortunate, the Awakened One, however small, bears great fruit.

ye dharmā hetuprabhavā hetuṃ (6) teṣān tathāgato hy avadat |
teṣāñ ca yo nirodha evamvādī mahāśramaṇaḥ |1|

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Whatever states of being arise from a cause, of them the Tathāgata has declared the cause, as also the suppression thereof. Thus does the Great Ascetic propound. (1)

[127] (1) deyadharmo ’yaṃ pravaramahāyānayāyinaḥ śākyabhikṣubuddhākaraguptasya yad atra puṇyan ta(2)d bhavatv ācāryopādhyāyamātāpitṛpūrvaṅgamaṃ kṛtvā sakalasattvarāśer anu(3)ttarajñānaphalavāptaya iti ||

gser mdog gi rtogs pa brjod pa rdzogs so || || rgya gar gyi mkhan po dharma śr’i bha dra daṅ | źu chen gyi lo ts’a ba dge sloṅ rin chen bzaṅ pos bsgyur ciṅ źus te gtan la phab pa | ||

[127] This is the meritorious gift of Buddhākaragupta, the Śākya-monk who follows the excellent path of the Great Vehicle. May whatever merit lies herein accrue towards the attainment of supreme wisdom by the entire multitude of beings headed by teachers, instructors and parents!

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