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)

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