You are here: BP HOME > TLB > Aśvaghoṣa: Buddhacarita > fulltext
Aśvaghoṣa: Buddhacarita

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
ā ī ū
ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
Choose specific texts..
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Bhagavatprasūti
Click to Expand/Collapse OptionChapter 2: Antaḥpuravihāra
Click to Expand/Collapse OptionChapter 3: Saṃvegotpatti
Click to Expand/Collapse OptionChapter 4: Strīvighātana
Click to Expand/Collapse OptionChapter 5: Abhiniṣkramaṇa
Click to Expand/Collapse OptionChapter 6: Chandakanivartana
Click to Expand/Collapse OptionChapter 7: Tapovanapraveśa
Click to Expand/Collapse OptionChapter 8: Antaḥpuravilāpa
Click to Expand/Collapse OptionChapter 9: Kumārānveṣaṇa
Click to Expand/Collapse OptionChapter 10: Śreṇyābhigamana
Click to Expand/Collapse OptionChapter 11: Kāmavigarhaṇa
Click to Expand/Collapse OptionChapter 12: Arāḍadarśana
Click to Expand/Collapse OptionChapter 13: Māravijaya
Click to Expand/Collapse OptionChapter 14: Englightenment
Click to Expand/Collapse OptionChapter 15: Turning the Wheel of the Law
Click to Expand/Collapse OptionChapter 16: Many Conversions
Click to Expand/Collapse OptionChapter 17: Conversion (pravrajyā) of the Great Disciples
Click to Expand/Collapse OptionChapter 18: The Instruction of Anāthapiṇḍada
Click to Expand/Collapse OptionChapter 19: The Meeting of Father and Son
Click to Expand/Collapse OptionChapter 20: Acceptance of Jetavana
Click to Expand/Collapse OptionChapter 21: Progress (srotas) of the Mission
Click to Expand/Collapse OptionChapter 22: The Visit to Amrapāli's Grove
Click to Expand/Collapse OptionChapter 23: Fixing the Factors of Bodily Life
Click to Expand/Collapse OptionChapter 24: Compassion for the Licchavis
Click to Expand/Collapse OptionChapter 25: The Journey to Nirvāṇa
Click to Expand/Collapse OptionChapter 26: The Mahāparinirvāṇa
Click to Expand/Collapse OptionChapter 27: Eulogy of Nirvāṇa
Click to Expand/Collapse OptionChapter 28: The Division of the Relics
Click to Expand/Collapse OptionColophon
(1a4)1 佛所行讃卷第一 
(1b1)rgya gar skad du | buddha tsa ri ta ma h’a k’a bya n’a ma | bod skad du | saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po | 
The Buddha-Karita of Asvaghosha 
2 亦云佛 本行經 (5)3 馬鳴菩薩4 造 (6)北涼天竺三藏曇無讖譯 
saṅs rgyas daṅ byaṅ chub sems dpa’ (2)thams cad la phyag ’tshal lo | | 
(7)5 生品第一 
Book I. [The Birth of the Holy One] 
dpal ldan yon tan tshogs kyis gaṅ | | bdag ñid chen po sems can gyi | |
don mdzad yaṅ dag saṅs rgyas daṅ | | chos daṅ dge ’dun la phyag (3)’tshal | | 
(8)甘蔗之苗裔 釋迦無勝王
(9)淨財徳純備 6 故名曰7 淨飯 
bu ram śiṅ par mthu mñam bu ram śiṅ ba’i rgyud | | thub dka’ ś’akya rnams la spyod pa rnam dag pa | |
’phrog byed zla ba lta bur skye dgu rnams la sdug | | rgyal po zas gtsaṅ (4)źes bya’i miṅ can byuṅ bar gyur | | 
1. (There was) a descendant of the Ikshvâku (family), an invincible Sâkya monarch, pure in mind (mental gifts) and of unspotted virtue, called therefore ’Pure-rice’ (Suddhodana). 
1. There was a king of the unconquerable Śākyas, Śuddhodana by name, of the race of Ikṣvāku and the peer of Ikṣvāku in might. Pure he was in conduct and beloved of his people as the moon in autumn.1  
(10)群生樂瞻仰 猶如初生月
(11)王如天帝釋 夫人猶8 舍脂 
dbaṅ po daṅ mtshuṅs de yi bdag po ldan ma yin | | nus mthu rjes mtshuṅs gzi brjid lha mo bde sogs daṅ | |
padmo can ’dra phun sum tshogs pas (5)bźin brtan | | sgyu ma chen mo źes bya dpe med sgyu ’dra byuṅ | | 
2. Joyously reverenced by all men (or, ’beings’), as the new moon (is welcomed by the world), the king indeed (was) like the heaven-ruler Sakra, his queen like (the divine) Sakî. 
2. That counterpart of Indra had a queen, a very Śacī, whose splendour corresponded to his might. In beauty like Padmā, in steadfastness like the earth, she was called Mahāmāyā, from her resemblance to the incomparable Māyā. 
(12)執志安如地 心淨若蓮花
(13)假譬名9 摩耶 其實無倫比 
mi skyoṅ rgyal po ’di ni de daṅ thabs cig tu | | dga’ ba ñer ldan rnam thos sras kyi dpal bźin rol | |
de nas yaṅ dag tiṅ (2a1)’dzin ldan pa’i rig ma bźin | | sdig bral ma de mṅal ni rnam par gzuṅ bar gyur | | 
3. Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, Mâyâ, she was in truth incapable of class-comparison. 
3. This ruler of men, dallying with his queen enjoyed, as it were, the sovereign glory of Vaiśravaṇa. Then without defilement she received the fruit of the womb, just as knowledge united with mental concentration bears fruit. 
(14)於彼10 象天后 降神而處胎
(15)母悉離憂患 不生幻僞心 
mṅal daṅ ñe bar ldan pa ñid kyi sṅon rol du | | de ni gñid soṅ glaṅ po’i dbaṅ po dkar po źig | |
raṅ ñid la (2)ni rab tu źugs sogs mthoṅ gyur la | | de yi mtshan ma ñam thag pa nas thob ma yin | | 
4. On her in likeness as the heavenly queen descended the spirit and entered her womb. A mother, but free from grief or pain, (she was) without any false or illusory mind. 
4.Before she conceived, she saw in her sleep a white lord of elephants entering her body, yet she felt thereby no pain. 
lha daṅ rab tu mtshuṅs pa de yi lha mo de | | mṅal gyis rigs kyi dpal ni rab tu ’dren byed ciṅ | |
sgyu ma ṅal ba daṅ ni mya ṅan (3)sgyu med par | | gtsaṅ la ñon moṅs med pa’i dgon par blo gros mdzad | | 
5. Māyā, the queen of that god-like king, bore in her womb the glory of her race and, being in her purity free from weariness, sorrow and illusion, she set her mind on the sin-free forest. 
(16)厭惡11 彼諠俗 樂處空閑林
(17)12 藍毘尼勝園 流泉花果茂 
de ni lum bi źes bya’i nags mthar gyur pa’i sa | | sna tshogs ljon śiṅ sna tshogs śiṅ rta mṅon dga’ bar | |
bsam gtan la bzod dben (4)pa’i nags kyi mtha’ bźed ma | | ’gro ba’i chad daṅ gnas phyir mi skyoṅ la źus so | | 
5. Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbinî, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 
6. In her longing for the lonely forest as suited to trance. she asked the king to go and stay in the grove called Lumbinī, which was gay like the garde of Caitraratha with trees of every kind. 
(18)寂靜13 順禪思 啓王請遊彼
(19)王知其志願 而生奇特想 
de yi chos daṅ ldan la ’phags pa’i źes ’dod dag | | rnam par śes nas ya mtshan dga’ ba yis gaṅ ste | |
źi ba’i groṅ nas sa (5)yi bdag po gśegs gyur te | | de yi dga’ ba’i rgyu yin rnam par rgyu phyir min | | 
6. Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). 
7. The lord of the earth, full of wonder and joy, recognised that her disposition was noble from her possession of piety, and left the fortunate city, in order to gratify her, not for a pleasure excursion. 
tasmin vane śrīmati rājapatnī prasūtikālaṃ samavekṣamāṇā |
śayyāṃ vitānopahitāṃ prapede nārīsahasrair abhinandyamānā || 1.8 || 
(20)勅内外眷屬 倶詣彼園林
(21)爾時摩耶后 自知産時至
(22)偃寢安勝床 百千婇女侍 
dpal daṅ ldan pa’i nags der rgyal po’i bdag ldan ma | | rab tu bltam pa’i dus ni yaṅ dag mṅon gzigs śiṅ | |
bla re ñe bar (2b1)phul ba’i gzims mal rab thob ste | | mi mo stoṅ phrag dag gis mṅon par dga’ bar byed | | 
7. He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Mâyâ knew that her time for child-bearing was come.
8. She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants; 
8. In that glorious grove the queen perceived that the time of her delivery was at hand and, amidst the welcome of thousands of waiting-women, proceeded to a couch overspread with an awning. 
tataḥ prasannaś ca babhūva puṣyas tasyāś ca devyā vratasaṃskṛtāyāḥ |
pārśvāt suto lokahitāya jajñe nirvedanaṃ caiva nirāmayaṃ ca || 1.9 ||2  
(23)14 時四月八日 15 清和氣調適
(24)齋戒修淨徳 菩薩右脇生
(25)大悲救世間 不令母苦惱 
de nas skar ma rgyal rab ldan par gyur pa’i tshe | | brtul źugs legs par ’dus byas lha mo de yi ni | |
rtsib logs dag nas ’jig rten phan phyir sras bltams te | | tshor (2)ba daṅ ni bral źiṅ nad daṅ bral ba ñid | | 
(it was) the eighth day of the fourth moon, a season of serene and agreeable character.
9. Whilst she (thus) religiously observed the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. 
25. At that time the constellation Pushya was auspicious, and from the side of the queen, who was purified by her vow, her son was born for the welfare of the world, without pain and without illness.2  
[prātaḥ payodād iva tigmabhānuḥ samudbhavan so ’pi ca matṛkukṣeḥ |
sphuran mayūkhair vihatāndhakāraiś cakāra lokaṃ kanakāvadātam || 1.26 ||]3  
26. Like the sun bursting from a cloud in the morning,--so he too, when he was born from his mother’s womb, made the world bright like gold, bursting forth with his rays which dispelled the darkness. 
[taṃ jātamātram atha kāñcanayūpagauraṃ prītaḥ sahasranayaṇaḥ śanakair gṛhṇāt |
mandārapuṣpanikaraiḥ saha tasya mūrdhni khān nirmale ca vinipetatur ambudhāre || 1.27 ||]4  
27. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently, bright like a golden pillar; and two pure streams of water fell down from heaven upon his head with piles of Mandâra flowers. 
[surapradhānaiḥ paridhāryamāṇo dehāṃśujālair anurañjayaṃs tān |
saṃdhyābhrajāloparisaṃniviṣṭaṃ navoḍurājaṃ vijigāya lakṣmyā || 1.28 ||]5  
28. Carried about by the chief suras, and delighting them with the rays that streamed from his body, he surpassed in beauty the new moon as it rests on a mass of evening clouds. 
ūror yathaurvasya pṛthoś ca hastān māndhātur indrapratimasya mūrdhnaḥ |
kakṣīvataś caiva bhujāṃsadeśāt tathāvidhaṃ tasya babhūva janma || 1.10 || 
(26)16 優留王股生 17 畀偸王手生
(27)18 曼陀王頂生 19 伽叉王腋生
(28)菩薩亦如是 誕從右脇生
(29)漸漸從胎出 光明普照耀 
ji ltar brla skyes brla nas rgya chen lag pa nas | | dbaṅ po daṅ mtshuṅs ṅa la nu ni spyi bo nas | |
mtshan ldan ñid kyaṅ lag pa’i cha śas gsaṅ ba nas | | rnam pa de ltar de yi skye ba byuṅ bar gyur | | 
10. As king Yu-liu was born from the thigh, as king Pi-t’au was born from the hand, as king Man-to was born from the top of the head, as king Kia-k’ha was born from the arm-pit,
11. So also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays of his glory. 
29. As was Aurva’s birth from the thigh, and Prithu’s from the hand, and Mândhâtri’s, who was like Indra himself, from the forehead, and Kakshîvat’s from the upper end of the arm,--thus too was his birth (miraculous). 
krameṇa garbhād abhiniḥsṛtaḥ san babhau cyutaḥ6 khād iva yonyajātaḥ |
kalpeṣv anekeṣu ca7 bhāvitātmā yaḥ saṃprajānan suṣuve na mūḍhaḥ || 1.11 || 
(1b1)如從虚空墮 不由於生門
(2)修徳無量劫 自知生不20 死 
mṅal nas mṅon par ṅes par byuṅ ba gzugs mdzes te | | nam (3)mkha’ dag las ’phros ’dre skye gnas las ma skyes | |
bskal ba gcig min rnams su bsgoms pa’i bdag ñid ni | | gaṅ źig yaṅ dag rab tu śes na skyes gyur blun po min | | 
12. As one (born) from recumbent space, and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. 
30. Having thus in due time issued from the womb, he shone as if he had come down from heaven, he who had not been born in the natural way,--he who was born full of wisdom, not foolish, as if his mind had been purified by countless aeons of contemplation. 
dīptyā ca dhairyeṇa ca yo8 rarāja bālo ravir bhūmim ivāvatīrṇaḥ |
tathātidīpto ’pi nirīkṣyamāṇo jahāra cakṣūṃṣi yathā śaśāṅkaḥ || 1.12 || 
(3)安諦不傾動 明顯妙端嚴
(4)晃然21 後胎現 猶如日初昇
(5)觀察極明耀 而不害眼根
(6)縱視而不耀 如觀空中月 
ñi ma gźon nu sa lam mṅon par babs pa bźin | | gsal ba daṅ ni brtan pas gaṅ źig mdzes pa ste | |
de ltar (4)śin tu gsal yaṅ ṅes par rtog pa na | | ri boṅ gis mtshan ji ltar mig dag ’phrogs par gyur | | 
13. Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, sparkling with light he came from the womb, as when the sun first rises (from the East).
14. (Men) indeed regarded his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. 
31. With glory, fortitude, and beauty he shone like the young sun descended upon the earth; when he was gazed at, though of such surpassing brightness, he attracted all eyes like the moon. 
sa hi svagātraprabhayojjvalantyā dīpaprabhāṃ bhāskaravan mumoṣa |
mahārhajāmbūnadacāruvarṇo vidyotayām āsa diśaś ca sarvāḥ || 1.13 || 
(7)自身光照耀 如日奪燈明
(8)菩薩眞金身 普照亦如是 
de ni raṅ gi lus kyi ’od rab ’bar ba yis | | sgron ma’i ’od kyaṅ gsal bar byed pa ltar bcom ste | |
rin thaṅ chen po ’dzam bu chu gser mdzes pa’i mdog | | phyogs rnams thams cad rnam (5)par snaṅ źiṅ gsal bar mdzad | | 
15. His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. 
32. With the radiant splendour of his limbs he extinguished like the sun the splendour of the lamps; with his beautiful hue as of precious gold he illuminated all the quarters of space. 
anākulāny ubja9 samudgatāni niṣpeṣavadvyāyata10 vikramāṇi |
tathaiva dhīrāṇi padāni sapta saptarṣitārāsadṛśo jagāma || 1.14 || 
(9)正22 眞心不亂 23 安庠行七歩
(10)足下安平趾 炳徹猶七星 
’khrugs pa ma yin yon po’i skyon dag rab bsal źiṅ | | śin tu brtan pa daṅ ldan rnam par yaṅs pa’i ’gros | |
de ltar mi g-yo rab tu brtan pa’i gom pa bdun | | draṅ sroṅ skar ma bdun daṅ rab mñam gśegs par gyur | | 
16. Upright and firm and unconfused in mind, he deliberately took seven steps, the soles of his feet resting evenly upon the ground as he went, his footmarks remained bright as seven stars. 
33. Unflurried, with the lotus-sign in high relief, far-striding, set down with a stamp,--seven such firm footsteps did he then take,--he who was like the constellation of the seven ṛshis. 
bodhāya jāto ’smi jagaddhitārtham antyā bhavotpattir11 iyaṃ mameti |
caturdiśaṃ siṃhagatir vilokya vāṇīṃ ca bhavyārthakarīm uvāca || 1.15 || 
(11)獸王師子歩 觀察於四方
(12)通達眞實義 堪能如是説
(13)此生爲佛生 則爲後邊生
(14)我唯此一生 當度於一切 
byaṅ chub phyir daṅ ’gro la phan (6)pa’i phyir skyes śiṅ | | ’di ni bdag gi srid pa’i skye ba tha ma źes | |
seṅ ge’i ’gros ’dra phyogs bźi dag tu rnam gzigs nas | | snod ldan rnams kyi don byed dag kyaṅ smras par gyur | | 
17. Moving like the lion, king of beasts, and looking earnestly towards; the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance:
18. ’This birth is in the condition of a Buddha; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.’ 
34. ‘I am born for supreme knowledge, for the welfare of the world,--thus this is my last birth,’ thus did he of lion gait, gazing at the four quarters, utter a voice full of auspicious meaning. 
khāt prasrute candramarīciśubhre dve vāridhāre śiśiroṣṇavīrye |
śarīrasaṃsparśasukhāntarāya12 nipetatur mūrdhani tasya saumye || 1.16 || 
(15)應時虚空中 淨水雙流下
(16)一温一清涼 灌頂令身樂 
nam mkha’ dag las rab babs zla ba’i ’od zer dkar | | graṅ daṅ dro ba’i chu rgyun rnam pa gñis kyi (7)śugs | |
lus la yaṅ dag reg pas bde ba bskyed pa’i phyir | | mdzes śiṅ yid ’oṅ de yi spyi bor babs par gyur | | 
19. And now from the midst of heaven there descended two streams of pure water, one warm, the other cold, and baptized his head, causing refreshment to his body. 
35. Two streams of water bursting from heaven, bright as the moon’s rays, having the power of heat and cold, fell down upon that peerless one’s benign head to give refreshment to his body. 
śrīmadvitāne kanakojjvalāṅge vaiḍūryapāde śayane śayānam |
yadgauravāt kāñcanapadmahastā yakṣādhipāḥ saṃparivārya tasthuḥ || 1.17 || 
(17)安處寶宮殿 臥於琉璃床
(18)天王金華手 24 奉持床四足 
dpal ldan bla re bres par gser gyis ’bar źiṅ mtshan | | bee d’urya yi rkaṅ pa’i gzims mal la gzims pa | |
de la gus phyir gser gyi padma’i phyag mṅa’ ba’i | | (3a1)gnod sbyin bdag rnams kun nas yoṅs su bskor nas gnas | | 
20. And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. 
36. His body lay on a bed with a royal canopy and a frame shining with gold, and supported by feet of lapis lazuli, and in his honour the yaksha-lords stood round guarding him with golden lotuses in their hands. 
ca13 divaukasaḥ khe yasya prabhāvāt praṇataiḥ śirobhiḥ |
ādhārayan pāṇdaram ātapatraṃ bodhāya jepuḥ paramāśiṣaś ca || 1.18 || 
(19)諸天於空中 執持寶蓋侍
(20)承威神讃歎 勸發成佛道 
mi mṅon gyur pa’i lha rnams kyis kyaṅ nam mkha’ la | | gaṅ gi mthu las mgo bo yis ni rab ba tud ciṅ | |
kun nas gduṅ ba skyob ba’i gdugs dkar rnams bzuṅ ste | | byaṅ chub ched du mchog (2)gi bsṅags pa dag kyaṅ smras | | 
21. Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to accomplish his perfect purpose. 
37. The gods in homage to the son of Mâyâ, with their heads bowed at his majesty, held up a white umbrella in the sky and muttered the highest blessings on his supreme wisdom. 
mahoragā dharmaviśeṣatarṣād buddheṣv atīteṣu kṛtādhikārāḥ |
yam avyajan bhaktiviśiṣṭanetrā mandārapuṣpaiḥ samavākiraṃś ca || 1.19 || 
(21)諸龍王歡喜 渇仰殊勝法
(22)曾奉過去佛 今得値菩薩
(23)散25 曼陀羅花 專心樂供養
(24)如來出興世 26 淨居天歡喜 
’das pa’i saṅs rgyas rnams la lhag par mchod byas pa’i | | lto ’phye che rnams khyad ’phags chos la sred pa’i phyir | |
gaṅ la rluṅ g-yab kyis g-yab gus pa’i mig gzir ciṅ | | man d’a ra ba’i me tog rnams kyis yaṅ dag ’thor | | 
22. Then the Nâga-râgas filled with joy, earnestly desiring to show their reverence for the most excellent law, as they had paid honour to the former Buddhas, now went to meet Bodhisattva;
23. They scattered before him Mandâra flowers, rejoicing with heartfelt joy to pay such religious homage; (and so, again,) Tathâgata having appeared in the world, the Suddha angels rejoiced with gladness; 
38. The great dragons in their great thirst for the Law,--they who had had the privilege of waiting on the past Buddhas,--gazing with eyes of intent devotion, fanned him and strewed Mandâra flowers over him. 
tathāgatotpādaguṇena tuṣṭāḥ śuddhādhivāsāś ca viśuddhasattvāḥ |
devā nanandur vigate ’pi rāge magnasya duḥkhe jagato hitāya || 1.20 || 
(25)已除愛欲歡 爲法而欣悦
(26)衆生沒苦海 令得解脱故 
de bźin gśegs (3)pa bltams pa’i yon tan gyis tshim pa’i | | gtsaṅ mar lhag par gnas pa’i rnam dag sems can rnams | |
sdug bsṅal ñid du byiṅ ba’i ’gro la phan pa’i phyir | | lha rnams ’dod chags bral ba na yaṅ dga’ bar gyur | | 
24. With no selfish or partial joy, but for the sake of religion they rejoiced, because creation, engulfed in the ocean of pain, was now to obtain perfect release. 
39. Gladdened through the influence of the birth of the Tathâgata, the gods of pure natures and inhabiting pure abodes were filled with joy, though all passion was extinguished, for the sake of the world drowned in sorrow. 
yasya prasūtau14 girirājakīlā vātāhatā naur iva bhūś cacāla |
sacandanā cotpalapadmagarbhā papāta vṛṣṭir gaganād15 anabhrāt || 1.21 || 
(27)須彌寶山王 堅持此大地
(28)菩薩出興世 功徳風所飄
(29)普皆大震動 如風鼓浪舟 
gaṅ gis rab tu bltams tshe ri rgyal phur pu ñid | | rluṅ gis (4)bsnun pa’i gru ltar sa gźi g-yos gyur źiṅ | |
tsandan daṅ bcas autpal padma’i sñiṅ po yi | | char pa dag ni nam mkha’i sprin daṅ bral las babs | | 
25. Then the precious Mountain-râga, Sume(ru), firmly holding this great earth when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. 
40. When he was born, the earth, though fastened down by (Himâlaya) the monarch of mountains, shook like a ship tossed by the wind; and from a cloudless sky there fell a shower full of lotuses and water-lilies, and perfumed with sandalwood. 
vātā vavuḥ sparśasukhā manojñā divyāni vāsāṃsy avapātayantaḥ |
sūryaḥ sa evābhyadhikaṃ cakāśe jajvāla saumyārcir anīrito ’gniḥ || 1.22 || 
(1c1)27 栴檀細末香 衆寶蓮花藏
(2)風吹隨空流 繽紛而亂墜」 
yid ’oṅ reg na bde ba’i rluṅ dag byuṅ gyur te | | lha yin na bza’ dag ni mṅon par ’bebs byed ciṅ | |
ñi ma de ñid lhag par mṅon par (5)gsal ba ste | | źi ba’i ’od zer ’dus ma byas pa’i me ’bar ro | | 
26. On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, 
41. Pleasant breezes blew soft to the touch, dropping down heavenly garments; the very sun, though still the same, shone with augmented light, and fire gleamed, unstirred, with a gentle lustre. 
prāguttare cāvasathapradeśe kūpaḥ svayaṃ prādur abhūt sitāmbuḥ |
antaḥpurāṇy āgatavismayāni yasmin kriyās tīrthae iva pracakruḥ || 1.23 || 
(3)天衣從空下 觸身生妙樂
(4)日月如常度 光耀倍増明 
śar daṅ byaṅ gi mtshams kyi khaṅ pa’i phyogs gcig na | | bsil ba’i chu yi khron ba raṅ byuṅ gyur pa ste | |
pho braṅ btsun mo’i ’khor rnams ya mtshan gyur rnams kyis | | gaṅ la bya ba rnams ni stegs bźin rab tu byas | | 
27. Floated on the air and rose through space and then commingling came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; 
42. In the north-eastern part of the dwelling a well of pure water appeared of its own accord, wherein the inhabitants of the gynaeceum, filled with wonder, performed their rites as in a sacred bathing-place. 
dharmārthibhir bhūtagaṇaiś ca divyais taddarśanārthaṃ vanam āpupūre16 |
kautūhalenaiva ca pādapebhyaḥ17 puṣpāṇy akāle ’pi ...18 || 1.24 || 
(5)世界諸火光 無薪自炎熾
(6)淨水清涼井 前後自然生 
(6)chos daṅ ldan pa’i lha daṅ ’byuṅ po’i tshogs rnams kyis | | de ni lta ba’i don du nags tshal rab gaṅ ste | |
rmad byuṅ ṅo mtshar gyur pa ñid kyi śiṅ las kyaṅ | | me tog rnams ni dus ma yin par ṅes par brul | | 
28. The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the fire’s gleam of itself prevailed without the use of fuel. 
43. Through the troops of heavenly visitants, who came seeking religious merit, the pool itself received strength to behold Buddha, and by means of its trees bearing flowers and perfumes it eagerly offered him worship. 
[puṣpadrumāḥsvaṃ kusumaṃ puphulluḥ samīraṇodbhrāmitadiksugaṃdhi |
susaṃbhramadbhṛṃgavadhūpagītaṃ bhujaṃgavṛṃdāpihitāttavātaṃ || 1.44 ||]19  
(7)中宮婇女衆 怪歎未曾有
(8)競赴而飮浴 皆起安樂想 
29. Pure water, cool and refreshing from the springs, flowed here-and there, self-caused; in the palace all the waiting women were filled with joy at such an unprecedented event. 
44. The flowering trees at once produced their blossoms, while their fragrance was borne aloft in all directions by the wind, accompanied by the songs of bewildered female bees, while the air was inhaled and absorbed by the many snakes (gathering near). 
[kvacit kvaṇattūryamṛdaṃgagītair vīṇāmukuṃdāmurajādibhiś ca |
strīṇāṃ calatkuṃḍalabhūṣitānāṃ virājitaṃ cobhayapārśvitastat || 1.45 ||]20  
(9)28 無量部多天 樂法悉雲集
(10)於藍毘尼園 遍滿林樹間
(11)奇特衆妙花 非時而敷榮 
30. Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas (bhûtas), delighting in religion, like clouds assembled.
31. In the garden of Lumbinî, filling the spaces between the trees, 
45. Sometimes there resounded on both sides songs mingled with musical instruments and tabours, and lutes also, drums, tambourines, and the rest, from women adorned with dancing bracelets. 
(12)29 凶暴衆生類 一時生慈心
(13)世間諸疾病 不療自然除
(14)亂鳴諸禽獸 30 恬默寂無聲 
’tshe bar byed pa’i sems can rnams kyaṅ de yi tshe | | phan tshun dag tu phyin te gnod pa mi (7)byed la | |
’tsho ba’i ’jig rten dag na nad gaṅ ji sñed pa | | de dag rnams kyaṅ ’bad pa med par de tshe bcom | | 
rare and special flowers, in great abundance, bloomed out of season.
32. All cruel and malevolent kinds of beings, together conceived a loving heart;
all diseases and afflictions among men without a cure applied, of themselves were healed. 
25. At that time the noxious creatures consorted together and did each other no hurt. Whatever diseases there were among mankind were cured too without effort.3  
3. EHJ. 
(15)萬川皆停流 濁水悉澄清
(16)空中無雲翳 天鼓自然鳴
(17)一切諸世間 悉得安隱樂
(18)猶如荒難國 忽得賢明主 
mkha’ ’gro’i bya ni mtho min sgra sgrogs ri dag kyaṅ | | chu kluṅ dag ni chu yaṅ źi bar bab gyur la | |
phyogs rnams rab snaṅ dge ba’i nam mkha’ rab mdzes śiṅ | | lha yi rṅa rnams mkha’ (3b1)la rab tu grags par gyur | | 
33. The various cries and confused sounds of beasts were hushed and silence reigned; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure.
34. No clouds gathered throughout the heavens, whilst angelic music, self-caused, was heard around; the whole world of sentient creatures enjoyed peace and universal tranquillity. 
26. The birds and deer did not call aloud and the rivers flowed with calm waters. The quarters became clear and the sky shone cloudless; the drums of the gods resounded in the air.4  
4. EHJ. 
(19)菩薩所以生 爲濟世衆苦
(20)唯彼31 魔天王 32 震動大憂惱 
rgud par gyur la mgon ni ñe bar thob nas bźin | | ’jig rten dag kyaṅ mchog tu rab źi thob gyur la | |
’jig rten rnams kyi thar pa’i bla ma rab bltams tshe | | ’dod pa’i lha ñid kho na dga’ ba med par gyur | | 
35. Just as when a country visited by desolation, suddenly obtains .an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of all living things. 
27. When the Guru was born for the salvation of all creatures, the world became exceeding peaceful, as though, being in a state of disorder, it had obtained a ruler. Kāmadeva alone did not rejoice.5  
5. EHJ. 
(21)父王見生子 奇特未曾有
(22)素性雖安重 驚駭改常容
(23)33 二息交胸起 一喜復一懼 
śin tu ṅo mtshar sras kyi skye pa mthoṅ gyur nas | | mi bdag brtan pa (2)yin yaṅ rnam par ’gyur nas soṅ | |
rab dga’ skyes pa ñid daṅ yid mi bde skyes te | | brtse ba las ni mchi ma rnam pa gñis byuṅ ṅo | | 
36. Mâra, the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (Suddhodana) beholding his son, strange and miraculous, as to his birth,
37. Though self-possessed and assured in his soul, was yet moved with astonishment and his countenance changed, 
28. On seeing the miraculous birth of his son, the king, steadfast though he was, was much disturbed, and from his affection a double stream of tears flowed, born of delight and apprehension.6  
6. EHJ. 
(24)夫人見其子 不由常道生
(25)女人性怯弱 㤹惕懷冰炭
(26)不別吉凶相 反更生憂怖 
mi ma yin pa’i sras po ñid kyi nus pa daṅ | | ma yi raṅ bźin kyaṅ ni stobs chuṅ ñid kyi phyir | |
graṅ daṅ dro ba’i chu dag ’dres pa’i chu kluṅ bźin | | lha mo ’jigs pa (3)daṅ ni dga’ bas gaṅ bar ’gyur | | 
whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed.
38. The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman’s heart was doubtful; her mind through fear, swayed between extremes: 
29. The queen was filled with fear and joy, like a stream of hot and cold water mixed, because the power of her son was other than human on the one hand, and because she had a mother’s natural weakness on the other.7  
7. EHJ. 
(27)長宿諸母人 互亂祈神明
(28)各請常所事 願令太子安 
lhag ma spaṅs te ’jigs pa ñid ni śes byas nas | | yid ’oṅ ’dod pa’i ched du rtogs pa ma yin pa’i | |
bud med rgan mo rnams kyis bde legs gyur byas śiṅ | | gtsaṅ mar byas te lha rnams dag la phyag ’tshal lo | | 
39. Not distinguishing the happy from the sad portents, again and again she gave way to grief; and now the aged women of the world, (of the ’long night’) in a confused way supplicating heavenly guidance, 
30. The pious old women failed in penetration, seeing only the reasons for alarm; so, purifying themselves and performing luck-bringing rites, they prayed to the gods for good fortune.8  
8. EHJ. 
(29)時彼林中有 知相婆羅門
(2a1)威儀具多聞 才辯高名稱
(2)見相心歡喜 踊躍未曾有
(3)知王心驚怖 白王以眞實
(4)人生於世間 唯求殊勝子
(5)王今如滿月 應生大歡喜 
de yi mtshan ñid dag kyaṅ śes śiṅ (4)thos gyur nas | | spyod daṅ thos daṅ tshig la grags thob bram ze rnams | |
rnam rgyas źal ni ya mtshan dga’ ba yis gaṅ ste | | dga’ daṅ ’jigs par gyur pa’i mi yi lha la smras | | 
40. Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer, a Brahman,
41. Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs, his heart rejoiced, and he exulted at the miraculous event.
42. Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, ’Men born in the world, chiefly desire to have a son the most renowned; 
31. When the Brahmans, famed for conduct, learning and eloquence, had heard about these omens and considered them, then with beaming faces full of wonder and exultation they said to the king, who was both fearful and joyfull:–9  
9. EHJ. 
(6)今生奇特子 必光顯宗族
(7)安心自欣慶 莫生餘疑慮 
mi dag sa la bu ma gtogs pa’i khyad ’phags pa | | gźan gaṅ cuṅ zad ’dod min źi ba de yi phyir | |
khyod (5)kyi sgron ma ’di ni rigs kyi sgron ma ste | | khyod ñid dga’ bar mdzod cig dga’ ston da ltar bgyi | | 
43. ’But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled son, (for by this the king) will become illustrious among his race; 
32. "On earth men desire for their peace no excellence at all other than a son. As this lamp of yours is the lamp of your race, rejoice and make a feast to-day.10  
10. EHJ. 
(8)靈祥集家國 從今轉34 休盛
(9)所生殊勝子 必爲世間救 
de phyir brtan par rnam dpyod med par dgar mdzod daṅ | | rigs ni ṅes pa ñid du mchog tu ’phel bar ’gyur | |
’di ni khyod kyi bu źes skyes par gyur ba ste | | ’jig rten sdug bsṅal dag (6)gis mṅon par bcom pa’i mgon | | 
44. ’Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere, manifested indicate for your house and dominion a course of continued prosperity. 
33. Therefore in all steadfastness renounce anxiety and be merry; for your race will certainly flourish. He who has been born here as your son is the leader for those who are overcome by the suffering of the world.11  
11. EHJ. 
(10)惟此上士身 金色妙光明
(11)如是殊勝相 必成等正覺
(12)35 若習樂世間 必作轉輪王 
mchog gyur ’di la mchog gyur gser gyi ’od mṅa’ źiṅ | | sgron ma’i ’od zer dag gis mtshan rnams gaṅ gyur pas | |
de ñid rtogs par gyur pa’i thub par ’gyur ba’am | | yaṅ na mi bdag sa steṅs ’khor los sgyur bar ’gyur | | 
45. ’The most excellently endowed child now born will bring deliverance to the entire world, none but a heavenly teacher has a body such as this, golden colour’d, gloriously resplendent.
46. ’One endowed with such transcendent marks, must reach the state of "Samyak-Sambodhi," 
34. According to the signs found on this excellent one, the brilliance of gold and the radiance of a lamp, he will certainly become either an enlightened seer of a Cakravartin monarch on earth among men.12  
12. EHJ. 
(13)普爲大地主 勇猛正法治
(14)王領四天下 統御一切王
(15)猶如世光明 日光爲最勝 
sa yi bdag po ñid la (7)gal te dga’ ’gyur na | | stobs daṅ chos dag gis ni de’i tshe sa steṅs su | |
rgyal po kun gyi thog tu ’di ni gnas ’gyur te | | skar ma’i ’od rnams la ni ñi ma’i ’od bźin no | | 
or if he be induced to engage in worldly delights, then he must become a universal monarch.
47. ’Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires, uniting under his sway all other rulers; 
35. Should he desire earthly sovereignty, then by his might and law he will stand on earth at the head of all kings, as the light of the sun at the head of all constellations.13  
13. EHJ. 
(16)若處於山林 專心求解脱
(17)成就實智慧 普照於世間 
de ni gal te thar bźed nags su gśegs gyur na | | mkhyen daṅ de ñid kyis ni de tshes steṅs su | |
lugs kun (4a1)zil gyis mnan nas ’di ni gnas ’gyur te | | mtho ba kun la ri rab ri yi rgyal po bźin | | 
48. ’As among all lesser lights, the sun’s brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance, 
36. Should he desire salvation and go to the forest, then by his knowledge and truth he will overcome all creeds and stand on the earth, like Meru king of mountains among all the heights.14  
14. EHJ. 
(18)譬36 如須彌山 37 普爲諸山王
(19)衆寶金爲最 衆流海爲最 
ji ltar lcags rnams la ni gser dag mchog yin la | | ri rnams la ni ri rab chu bo rnams la mtsho | |
gza’ rnams la ni zla ba gduṅ byed rnams la ñi | | de ltar khyod kyi (2)sras ni rkaṅ gñis rnams kyi mchog | | 
49. ’Having arrived at the perfection of true wisdom, he will become illustrious throughout the world; for as mount Sumeru is monarch among all mountains, 
37. As pure gold is the best of metals, Meru of mountains, the ocean of waters, the moon of planets and the sun of fires, so your son is the best of men.15  
15. EHJ. 
(20)諸38 宿月爲最 諸明日爲最
(21)如來處世間 兩足中爲39
(22)淨目脩且廣 上下瞬長睫
(23)瞪矚紺青色 40 明煥半月形
(24)此相云何非 平等殊勝41 目 
gaṅ gi spyan dag mi ’dzums mig gzir rnam par spaṅs pa ste | | brtan źiṅ śin tu riṅ la dkar min rdzi ma daṅ | |
gzi brjid ldan pa yin yaṅ ’on kyaṅ źi ba ñid | | ’di ni kun nas gzigs pa’i spyan mṅa’ ci la min | | 
50. ’Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries,
51. ’So Tathâgata, born in the world, is the most eminent of men; his eyes clear and expanding, the lashes both above and below moving with the lid,
52. ’The iris of the eye of a clear blue colour. in shape like the moon when half full, 
38. His eyes gaze unwinkingly and are limpid and wide, blazing and yet mild, steady and with very long black eyelashes. How can he not have eyes that see everything?"16  
16. EHJ. 
(25)時王告二生 若如汝所説
(26)如此奇特相 以42 何因縁故
(27)不應於先王 乃現於我世
(28)婆羅門白王 不應如是説 
de nas gñis skyes (3)rnams la mi bdag gis smras pa | | bdag ñid chen po mi skyoṅ sṅa mas ma mthoṅ ba | |
mthoṅ źes khyad ’di gaṅ yin ’di la rgyu mtshan ci | | de nas bram ze rnams kyis de ñid la smras pa | | 
such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).’
53. At this time the king addressed the twice-born, ’If it be as you say, with respect to these miraculous signs, that they indicate such consequences,
54. ’Then no such case has happened with former kings, nor down to our time has such a thing occurred.’ The Brahman addressed the king thus, 
39. Then the king said to the twice-born: "What is the cause that these excellent characteristics should be seen, as you say, in him, when they were not seen in previous great-souled kings?" Then the Brahmans said to him:–17  
17. EHJ. 
| ... nidarśanāny atra ca no nibodha || 1.40 || 
(29)多聞與智慧 名稱及事業
(2b1)如是四事者 不應顧先後
(2)物性之所生 各從因縁起
(3)今當説諸譬 王今且諦聽 
blo daṅ thos pa las daṅ grags pa rnams la ni | | mi skyoṅ sṅon daṅ phyi ma ñid ni tshad ma yin | |
dṅos po’i (4)lugs la ’dir ni bya ba rgyu yin la | | ’dir yaṅ bdag gi dper brjod dag ni mkhyen par mdzod | | 
’Say not so; for it is not right;
55. ’For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence;
56. ’But whatever is produced according to nature, such things are liable to the law of cause and effect: but now whilst I recount some parallels let the king attentively listen; 
40. "In respect of wisdom, renowned deeds and fame of kings there is no question of former and latter. And, since in nature of things there is a cause here for the effect, listen to your parallels thereto.18  
18. EHJ. 
yad rājaśāstraṃ bhṛgur aṅgirā vā na cakratur vaṃśakarāv ṛṣī tau |
tayoḥ sutau saumya sasarjatus tat kālena śukraś ca bṛhaspatiś ca || 1.41 || 
(4)43 毘求44 央耆羅 此二仙人族
(5)經歴久遠世 各生殊45 異子
(6)46 毘利訶鉢低 及與儵迦羅
(7)能造47 帝王論 不從先族來 
gaṅ źig rgyal po’i bstan bcos śes ldan ṅan spoṅ dag | | rig byed draṅ sroṅ de gñis kyis ni ma byas pa | |
de dag gi sras źi ba pa Wa saṅs daṅ ni | | phur bu yis ni dus kyis de ñid bskyed par (5)gyur | | 
57. ’Bhrigu, Aṅgira (Aṅgiras?), these two of Rishi family, having passed many years apart from men, each begat an excellently-endowed son,
58. ’Brihaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes); 
46. ‘That royal law which neither Bhrigu nor Aṅgiras ever made, those two great seers the founders of families, their two sons Sukra and Vrihaspati left revealed at the end. 
sārasvataś cāpi jagāda naṣṭaṃ vedaṃ punar yaṃ dadṛśur na pūrve |
vyāsas tathainaṃ bahudhā cakāra na yaṃ vasiṣṭhaḥ kṛtavān aśaktiḥ || 1.42 || 
(8)48 薩羅薩仙人 經論久斷絶
(9)而生婆羅49 婆 續復明經論
(10)現在知見生 不必由先50
(11)毘耶51 娑仙人 多造諸經論 
ñams gyur sṅa ma rnams kyis ma mthoṅ rig byed gaṅ | | dbyaṅs can ma yi bu yis kyaṅ ni slar smras pa | |
nus med gnas ’jog gis ni ma byas gyur pa gaṅ | | rgyas pa yis ni de ltar rnam pa maṅ po brjod | | 
59. ’Sârasvata, the Rishi, whose works have long disappeared, begat a son, Po-lo-sa, who compiled illustrious Sutras and Shâstras;
60. ’That which now we know and see, is not therefore dependent on previous connection;
Vyâsa, the Rishi, the author of numerous treatises, 
47. ‘Yea, the son of Sarasvatî I proclaimed that lost Veda which they had never seen in former ages,--Vyâsa rehearsed that in many forms, which Vasishtha helpless could not compile; 
vālmīkir ādau ca sasarja padyaṃ jagrantha yan na cyavano maharṣiḥ |
cikitsitaṃ yac ca cakāra nātriḥ paścāt tad ātreya ṛṣir jagāda || 1.43 || 
(12)末後胤跋彌 廣集偈章句
(13)52 阿低利仙人 不解醫方論 
52. Atri. 
’pho byed draṅ sroṅ chen pos ma bsdebs gyur pa gaṅ | | tshig gi rkaṅ pa (6)grog mkhar gyis ni daṅ por bskyed | |
gso ba gaṅ yaṅ rgyun śes kyis ni ma mthoṅ ba | | phyi nas de ni draṅ sroṅ rgyun śes bu yis byas | | 
61. ’After his death had among his descendants, Poh-mi (Vâlmîki), who extensively collected Gâthâ sections;
Atri, the Rishi, not understanding the sectional treatise on medicine, 
48. ‘The voice of Vâlmîki uttered its poetry which the great seer Kyavana could not compose; and that medicine which Atri never invented the wise son of Atri proclaimed after him; 
yac ca dvijatvaṃ kuśiko na lebhe tad gādhinaḥ sūnur avāpa rājan |
velāṃ samudre sagaraś ca dadhre nekṣvākavo yāṃ prathamaṃ babandhuḥ || 1.44 || 
(14)後生53 阿低離 善能治百病
(15)二生54 駒尸仙 不閑外道論 
53. Atreya.  54. \Kuśika. 
gaṅ yaṅ gñis skyes ñid ni kun śas ma rñed pa | | de ni gtiṅ dpogs bu yis rgyal po la thob bo | | bu ram śiṅ pas daṅ por ma bsdams gyur pa gaṅ | (7)rgya mtsho la ni dug bcas kyis kyaṅ mtshams bzuṅ ṅo | | 
62. ’Afterwards begat Âtreya, who was able to control diseases;
the twice-born Rishi Kusi (Kusika), not occupied with heretical treatises, 
49. ‘That Brahmanhood which Kusika never attained,--his son, O king, found out the means to gain it; (so) Sagara made a bound for the ocean, which even the Ikshvâkus had not fixed before him. 
ācāryakaṃ yogavidhau dvijānām aprāptam anyair janako jagāma |
khyātāni karmāṇi ca yāni śaureḥ śūrādayas teṣv abalā babhūvuḥ || 1.45 || 
(16)後伽提那王 悉解外道法
(17)甘蔗王始族 不能制海潮 
slob dpon ñid du bram ze’i rnal ’byor cho ga la | | gźan rnams kyis ma thob pa skyed byed gśegs par gyur | |
khyab ’jug gi ni grags pa’i las rnams gaṅ yin pa | | de rnams la ni dpa’ bo la sogs stebs med gyur | | 
63. ’Afterwards (begat) Kia-ti-na râga, who thoroughly understood heretical systems;
the sugar-cane monarch, who began his line, could not restrain the tide of the sea, 
50. ‘Ganaka attained a power of instructing the twice-born in the rules of Yoga which none other had ever reached; and the famed feats of the grandson of Sûra (Krishna) Sûra and his peers were powerless to accomplish. 
tasmāt pramāṇaṃ na vayo na vaṃśaḥ21 kaścit kvacic chraiṣṭhyam upaiti loke |
rājñām ṛṣīṇāṃ ca hi tāni22 tāni kṛtāni putrair akṛtāni pūrvaiḥ || 1.46 || 
(18)至55 娑伽羅王 生育千王子
(19)能制大海潮 使不越常限
(20)56 闍那駒仙人 無師得禪道
(21)凡得名稱者 皆生於自力
(22)或先勝後劣 或先劣後勝
(23)帝王諸神仙 不必承本族
(24)是故諸世間 不應顧先後
(25)大王今如是 應生歡喜心
(26)以心歡喜故 永離於疑惑 
55. Sagara.  56. Janaka. 
de phyir laṅ tsho daṅ ni (4b1)rigs dag tshad ma yin | | la la la lar mchog ñid ñer thob ’jig rten na | |
rgyal daṅ draṅ sroṅ rnams kyis sṅa mas ma byas pa | | de daṅ de dag rnams ni bu rnams dag gis byas | | 
64. ’But Sagara-râga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further.
65. ’Ganaka, the Rishi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves;
66. ’Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished; kings like these and godlike Rishis have no need of family inheritance,
67. ’And therefore the world need not regard those going before or following.
So, mighty king! is it with you, you should experience true joy of heart,
68. ’And because of this joy should banish for ever doubt or anxiety.’ 
51. ‘Therefore it is not age nor years which are the criterion; different persons win pre-eminence in the world at different places; those mighty exploits worthy of kings and sages, when left undone by the ancestors, have been done by the sons.’ 
evaṃ nṛpaḥ pratyayitair dvijais tair āśvāsitaś cāpy abhinanditaś ca |
śaṅkām aniṣṭāṃ vijahau manastaḥ praharṣam evādhikam āruroha || 1.47 || 
(27)王聞仙人説 歡喜増供養
(28)我今生勝子 當紹轉輪位 
de ltar gñis skyes de rnams kyis ni yid ches te | | mi skyoṅ dbugs ’byin daṅ yan gmṅon par dga’ gyur la | |
(2)mi ’dod the tshom dag ni yid las rnam bstsal te | | rab tu dga’ ba ñid la lhag par ’dzegs par gyur | | 
The king hearing the words of the seer was glad, and offered him increased gifts.
69. ’Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, 
52. The king, being thus consoled and congratulated by those well-trusted Brâhmans, dismissed from his mind all unwelcome suspicion and rose to a still higher degree of joy; 
prītaś ca tebhyo dvijasattamebhyaḥ satkārapūrvaṃ pradadau dhanāni |
bhūyād ayaṃ bhūmipatir yathokto yāyāj jarām etya vanāni ceti || 1.48 || 
(29)我年已朽邁 出家修梵行
(2c1)無令聖王子 捨世遊山林 
dga’ ba yis ni gñis skyes dam pa de rnams la | | bkur sti sṅon du ’gro ba’i nor rnams rab phul te | |
ji skad smras bźin ’di ni sa yi bdag por gyur | | rgas pa thos nas nags rnams (3)su ni ’gro bar śog | | 
whilst I, when old and grey-headed, will go forth to lead a hermit’s life,
70. ’So that my holy king-like son may not give up the world and wander through mountain forests.’ 
53. And well-pleased he gave to those most excellent of the twice-born rich treasures with all due honour,--‘May he become the ruler of the earth according to your words, and may he retire to the woods when he attains old age.’ 
atho nimittaiś ca tapobalāc ca taj janma janmāntakarasya buddhvā |
śākyeśvarasyālayam ājagāma saddharmatarṣād asito maharṣiḥ || 1.49 || 
(2)時近處園中 有苦行仙人
(3)名曰57 阿私陀 善解於相法 
57. Asita. 
de nas mtshan ma rnams daṅ dka’ thub stobs las ni | | skye ba mthar mdzad bltams pa de ni rtogs gyur nas | | dam pa’i chos la gus pa’i ś’akya’i dbaṅ phyug gi | gnas su dkar min draṅ sroṅ chen por gśegs par gyur | | 
And now near the spot within the garden, there was a Rishi, leading the life of an ascetic;
71. His name was Asita, wonderfully skilful in the interpretation of signs; 
54. Then having learned by signs and through the power of his penances this birth of him who was to destroy all birth, the great seer Asita in his thirst for the excellent Law came to the palace of the Sâkya king. 
taṃ brahmavidbrahmavidaṃ23 jvalantaṃ brāhmyā śriyā caiva tapaḥśriyā ca |
rājño gurur gauravasatkriyābhyāṃ praveśayām āsa narendrasadma || 1.50 || 
tshaṅs pa’i dpal ñid kyis kyaṅ dka’ thub dpal (4)gyis ni | | ’bar ba’i tshaṅ rig rnams kyi tshaṅ rig de la ni | |
rgyal po’i bla mas gus pa daṅ ni bkur sti’i phyir | | mi dbaṅ pho braṅ du ni rab tu spyan draṅs so | | 
No Chinese 
55. Him shining with the glory of sacred knowledge and ascetic observances, the king’s own priest,--himself a special student among the students of sacred knowledge,--introduced into the royal palace with all due reverence and respect. 
sa pārthivāntaḥpurasaṃnikarṣaṃ kumārajanmāgataharṣavegaḥ24 |
viveśa dhīro vanasaṃjñayeva25 tapaḥprakarṣāc ca jarāśrayāc ca || 1.51 || 
(4)來詣王宮門 王謂梵天應
(5)苦行樂正法 此二相倶現 
de ni sa bdag btsun mo’i ’khor gyi ñe logs su | | gźon nu bltams pa la ni dga’ ba’i śugs kyis ’oṅs | |
dka’ thub mchog las daṅ (5)ni rgas pa la brten nas | | brtan pa nags kyi ’du śes kyis ltar rnam par źugs | | 
he approached the gate of the palace; the king (beholding him) exclaimed, ’This is none other but Brahmadeva,
72. ’Himself enduring penance from love of true religion, these two characteristics so plainly visible as marks of his austerities.’ 
56. He entered into the precincts of the king’s gynaeceum, which was all astir with the joy arisen from the birth of the young prince,--grave from his consciousness of power, his pre-eminence in asceticism, and the weight of old age. 
tato nṛpas taṃ munim āsanasthaṃ pādyārghyapūrvaṃ pratipūjya samyak |
nimantrayām āsa yathopacāraṃ purā vasiṣṭhaṃ sa ivāntidevaḥ || 1.52 || 
(6)梵行相具足 時王大歡喜
(7)即請入宮内 恭敬設供養
(8)將入内宮中 唯樂見王子
(9)雖有婇女衆 如在空閑林
(10)安處正法座 加敬尊奉事
(11)如58 安低牒王 奉事59 波尸吒 
de nas thub pa gdan la gnas pa de la mi skyoṅ gis | | źabs bsil mchod yon sṅon ’gro yaṅ dag rab mchod nas | |
sṅon tshe gnas mchog la ni mtha’ can lhas bźin des | | ji ltar ñe bar spyod la sñan gsan (6)phab pa’o | | 
Then the king was much rejoiced;
73. And forthwith he invited him within the palace, and with reverence set before him entertainment,
whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child.
74. Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude;
and now they place a preaching throne and pay him increased honour and religious reverence,
75. As Antideva râga reverenced the priest Vasishtha. 
57. Then the king, having duly honoured the sage, who was seated in his seat, with water for the feet and an arghya offering, invited him (to speak) with all ceremonies of respect, as did Antideva in olden time to Vasishtha: 
dhanyo ’smy anugrāhyam idaṃ kulaṃ me yan māṃ didṛkṣur bhagavān upetaḥ |
ājñāpyatāṃ kiṃ karavāṇi saumya śiṣyo ’smi viśrambhitum arhasīti || 1.53 || 
(12)時王白仙人 我今得大利
(13)勞屈大仙人 辱來攝受我
(14)諸有所應爲 唯願60 時教勅 
bdag gi rigs ni rjes su bzuṅ phyir nor ldan des | | gaṅ źig bdag la gzigs phyir bcom ldan ñer gśegs la | |
bka’ drin gnaṅ bar mdzod cig źi ba ci bgyi bgyi | | kho bo slob ma lags so thugs rjes mdzad par rigs | | 
Then the king addressing the Rishi, said, ’Most fortunate am I,
76. ’Great Rishi! that you have condescended to come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’ 
58. ‘I am indeed fortunate, this my family is the object of high favour, that thou shouldst have come to visit me; be pleased to command what I should do, O benign one; I am thy disciple, be pleased to show thy confidence in me.’ 
evaṃ nṛpeṇopanimantritaḥ san sarveṇa bhāvena munir yathāvat |
sa vismayotphulla26 viśāladṛṣṭir gambhīradhīrāṇi vacāṃsy uvāca || 1.54 || 
(15)如是勸請已 仙人大歡喜
(16)善哉常勝王 衆徳悉皆備 
de ltar mi skyoṅ gis ni dṅos bo thams cad kyis | | (7)ñe bar gsol btab gyur pa’i thub pa ji lta bźin | |
rab rgyas yaṅs pa’i spyan ni ya mtshan daṅ bcas pas | | zab ba daṅ ni brtan pa’i chig rnams smras pa’o | | 
77. Thus requested and invited the Rishi felt unutterable joy, and said, ’All hail, ever victorious monarch! possessed of all noble (virtuous) qualities, 
59. The sage, being thus invited by the king, filled with intense feeling as was due, uttered his deep and solemn words, having his large eyes opened wide with wonder: 
mahātmani tvayy upapannam etat priyātithau tyāgini dharmakāme |
sattvānvayajñānavayo anurūpā snigdhā yad evaṃ mayi te matiḥ syāt || 1.55 || 
(17)愛樂來求者 惠施崇正法
(18)仁智殊勝族 謙恭善隨順」 
chos ’dod gtoṅ ba daṅ ldan ’gron la sdug ciṅ phaṅs | | bdag ñid chen po khyed la ’thad pa ’di yin la | |
sems (5a1)pa rjes ’gro ye śes laṅ tsho rjes mthun pa | | khyod kyi blo gros gñen gaṅ de ltar bdag la yin | | 
78. ’Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 
60. ‘This is indeed worthy of thee, great-souled as thou art, fond of guests, liberal and a lover of duty,--that thy mind should be thus kind towards me, in full accordance with thy nature, family, wisdom, and age. 
etac ca tad yena nṛparṣayas te dharmeṇa sūkṣmeṇa dhanāny avāpya27 |
nityaṃ tyajanto vidhivad babhūvus tapobhir āḍhyā vibhavair daridrāḥ || 1.56 || 
(19)宿61 殖衆妙因 勝果62 現於今
(20)汝當聽我説 今者63 來因縁 
de daṅ de ni gaṅ gis mi skyoṅ draṅ sroṅ des | | phra mo’i chos kyi nor rnams rab tu thob byas nas | |
rtag par cho ga bźin du mchod sbyin byas gyur pa | | dka’ thub rnams (2)kyis phyug ciṅ nor rnams dag gis dbul | | 
79. ’Because of your righteous deeds in former lives, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 
61. ‘This is the true way in which those seer kings of old, rejecting through duty all trivial riches, have ever flung them away as was right,--being poor in outward substance but rich in ascetic endurance. 
prayojanaṃ yat tu mamopayāne tan me śṛṇu prītim upehi ca tvam |
divyā mayāditya28 pathe śrutā vāg bodhāya jātas tanayas taveti || 1.57 || 
(21)我從日道來 聞空中天説
(22)言王生太子 當成正覺道 
bdag gi ñe bar ’oṅs la dgos pa gaṅ yin pa | | bdag gi de ni gson mdzod dga’ bar ñer soṅ khyed | |
byaṅ chub rtogs pa’i ched du khyod kyi sras bltams źes | | lha yi ṅag dag bdag gi ñi ma’i lam du thos | | 
80. ’As I was coming on the sun’s way, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence; 
62. ‘But hear now the motive for my coming and rejoice thereat; a heavenly voice has been heard by me in the heavenly path, that thy son has been born for the sake of supreme knowledge. 
śrutvā vacas tac ca manaś ca yuktvā jñātvā nimittaiś ca tato ’smy upetaḥ |
didṛkṣayā śākyakuladhvajasya śakradhvajasyeva samucchritasya || 1.58 || 
(23)并見先瑞相 今故來到此
(24)欲觀釋迦王 建立正法幢 
ṅag de thos nas daṅ ni (3)yid la bsgoms nas daṅ | | mtshan ma rnams kyis śes nas de nas ñe bar ’oṅs | |
brgya byin gyi ni rgyal mtshan yaṅ dag bsgreṅ ba bźin | | ś’akya’i rigs kyi rgyal mtshan blta bar ’dod pa yis | | 
81. ’Moreover I beheld such other portents, as have constrained me now to seek your presence; desiring to see the Sâkya monarch who will erect the standard of the true law.’ 
63. ‘Having heard that voice and applied my mind thereto, and having known its truth by signs, I am now come hither, with a longing to see the banner of the Sâkya race, as if it were Indra’s banner being set up.’ 
ity etad evaṃ vacanaṃ niśamya praharṣasaṃbhrāntagatir narendraḥ |
ādāya dhātryaṅkagataṃ kumāraṃ saṃdarśayām āsa tapodhanāya || 1.59 || 
(25)王聞仙人説 決定離疑網
(26)命持太子出 以示於仙人 
źes pa’i tshig ’di de ltar thos par gyur nas ni | | mi dbaṅ rab tu dga’ bas kun nas g-yos (4)gyur te | |
yum gyi paṅ du son las gźon nu blaṅs nas ni | | dka’ thub nor can la ni yaṅ dag bstan par gyur | | 
82. The king hearing the Rishi’s. words was fully assured; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Rishi. 
64. Having heard this address of his, the king, with his steps bewildered with joy, took the prince, who lay on his nurse’s side, and showed him to the holy ascetic. 
cakrāṅkapādaṃ sa tato29 maharṣir jālāvanaddhāṅgulipāṇipādam |
sorṇabhruvaṃ vāraṇavastikośaṃ savismayaṃ rājasutaṃ dadarśa || 1.60 || 
(27)仙人觀太子 足下千輻輪
(28)手足網縵指 眉間白毫64
(29)馬藏隱密相 容色炎光明
(3a1)見生未曾65 想 流涙長歎息 
de nas draṅ sroṅ che des źabs la ’khor los mtshan | | phyag daṅ źabs kyi sor mo dra bas ’brel pa daṅ | |
glaṅ po bźin du mdoms nub smin ma mdzod spur bcas | | (5)ya mtshan daṅ bcas rgyal po’i sras ni mthoṅ bar gyur | | 
83. The Rishi, beholding the prince, the thousand-rayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows the white wool-like prominence,
84. His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept and sighed deeply. 
65. Thus the great seer beheld the king’s son with wonder,--his foot marked with a wheel, his fingers and toes webbed, with a circle of hair between his eyebrows, and signs of vigour like an elephant. 
dhātryaṅkasaṃviṣṭam avekṣya cainaṃ devyaṅkasaṃviṣṭam ivāgnisūnum |
babhūva pakṣmāntavicañcitāśrur30 niśvasya caiva tridivonmukho ’bhūt || 1.61 || 
(2)王見仙人泣 念子心戰慄
(3)氣結盈心胸 驚悸不自安 
lha mo’i paṅ na źugs pa me yi bu bźin du | | ma ma’i paṅ du bźugs pa mṅon par mthoṅ nas ni | |
byuṅ gyur rdzi ma’i mtha’ ru mchi ma rnams byuṅ ste | | dbugs med gyur nas gyen du lta la źal phyogs gyur | | 
85. The king beholding the tears of the Rishi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 
66. Having beheld him seated on his nurse’s side, like the son of Agni (Skanda) seated on Devî’s side, he stood with the tears hanging on the ends of his eyelashes, and sighing he looked up towards heaven. 
dṛṣṭvāsitaṃ tv aśrupariplutākṣaṃ snehāt tanūjasya31 nṛpaś cakampe |
sagadgadaṃ bāṣpakaṣāyakaṇṭhaḥ papraccha sa32 prāñjalir ānatāṅgaḥ || 1.62 || 
(4)不覺從66 坐起 稽首仙人足
(5)而白仙人言 此子生奇特 
mig dag mchi (6)mas yoṅs gaṅ dkar min mthoṅ nas ni | | bu la brtse ba’i phyir ni mi skyoṅ ’dar gyur te | |
mchi ma daṅ ni gri ba kha źiṅ ldab ldib bcas | | thal mo sbyar źiṅ yan lag btud de dris par gyur | | 
86. Unconsciously he arose from his seat, and, bowing his head at the Rishi’s feet he addressed him in these words, ’This son of mine, born thus wonderfully, 
67. But seeing Asita with his eyes thus filled with tears, the king was agitated through his love for his son, and with his hands clasped and his body bowed he thus asked him in a broken voice choked with weeping, 
alpāntaraṃ yasya vapuḥ surebhyo33 bahvadbhutaṃ yasya ca janma dīptam |
yasyottamaṃ bhāvinam āttha cārthaṃ taṃ prekṣya kasmāt tava dhīra bāṣpaḥ || 1.63 || 
(6)容貎極端嚴 天人殆不異
(7)67 汝言人中上 何故生憂悲 
gaṅ gi lus ni lha las bar na cuṅ zad cig | | raṅ gi skye ba ṅo mtshar maṅ po’i sgron ma ste | |
gaṅ (7)gi don ni mchog tu ’gyur bar smra ba ste | | rab tu mthoṅ nas brtan pa gaṅ phyir mchim ’oṅ | | 
87. ’Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain? 
68. ‘One whose beauty has little to distinguish it from that of a divine sage, and whose brilliant birth has been so wonderful, and for whom thou hast prophesied a transcendent future,--wherefore, on seeing him, do tears come to thee, O reverend one? 
api sthirāyur bhagavan kumāraḥ kaccin na śokāya mama prasūtaḥ |
labdhā34 kathaṃcit salilāñjalir me na khalv imaṃ pātum upaiti kālaḥ || 1.64 || 
(8)將非短壽子 生我憂悲乎
(9)久渇得甘露 68 而反復失耶 
bcom ldan gźon nu brtan pa’i tshe can yin sñam mam | | bdag gi mya ṅan ched du skyes pa min nam ci | |
bdag la chu yi sñim ba ci źig ltar rñed de | | ’di ni dus kyis ’thuṅ phyir ñe bar ’oṅs ma yin | | 
88. ’Forbid it, that my son should die! (should be short-lived!)--(the thought) creates in me grief and anxiety; that one athirst, within reach of the eternal draught, should after all reject and lose it! sad indeed! 
69. ‘Is the prince, O holy man, destined to a long life? Surely he cannot be born for my sorrow. I have with difficulty obtained a handful of water, surely it is not death which comes to drink it. 
apy akṣayaṃ me yaśaso nidhānaṃ kaccid dhruvo me kulahastasāraḥ |
api prayāsyāmi sukhaṃ paratra supto ’pi35 putre ’nimiṣaikacakṣuḥ || 1.65 || 
(10)將非失財寶 喪家亡國69
(11)若有勝子存 國嗣有所寄
(12)我死時心悦 安樂生他世
(13)猶如人兩目 一眠而一覺 
(5b1)bdag gi sñan grags gter ni mi zad yin sñam mam | | ṅes par bdag gi rigs kyi lag nor yin sñam ci | |
bde bar pha rol du ni rab tu ’gro sñam mam | | gñid par gyur kyaṅ bu ni phye ba’i mig gcig yod | | 
89. ’Forbid it, he should lose his wealth and treasure! dead to his house! lost to his country! for he who has a prosperous son in life, gives pledge that his country’s weal is well secured;
90. ’And then, coming to die, my heart will rest content, rejoicing in the thought. of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps; 
70. ‘Tell me, is the hoard of my fame free from destruction? Is this chief prize of my family secure ? Shall I ever depart happily to another life,--I who keep one eye ever awake, even when my son is asleep? 
kaccin na me jātam aphullam eva kulapravālaṃ36 pariśoṣabhāgi |
kṣipraṃ vibho brūhi na me ’sti śāntiḥ snehaṃ sute vetsi hi bāndhavānām || 1.66 || 
(14)莫如秋霜花 雖敷而無實
(15)人於親族中 愛深無過子
(16)宜時爲記説 令我得蘇息 
bdag gi rigs kyi myu gru skyes pa ma rgyas par | | yoṅs su skams pa’i skal ba (2)can źig min sñam mam | |
khyab bdag myur bar gsuṅs śig bdag la źi ba med | | gñen ’dun rnams kyis bu la brtse ba khyed kyis rig | | 
91. ’Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son,
92. ’At every proper time in recollection of it has joy; O! that you would cause me to revive!’ 
71. ‘Surely this young shoot of my family is not born barren, destined only to wither! Speak quickly, my lord, I cannot wait; thou well knowest the love of near kindred for a son.’ 
ity āgatāvegam aniṣṭabuddhyā buddhvā narendraṃ sa munir babhāṣe |
mā bhūn matis te nṛpa kācid anyā niḥsaṃśayaṃ tad yad avocam asmi || 1.67 || 
(17)仙人知父王 心懷大憂懼
(18)即告言大王 王今勿恐怖
(19)前已語大王 愼勿自生疑
(20)今相猶如前 不應懷異想
(21)自惟我年暮 70 悲慨泣歎耳 
de ltar mi ’dod blo yis ’khrul pa byuṅ gyur pa | | rig nas mi dbaṅ rgyal la thub pa des smras pa | |
bdag gis smras pa gaṅ de the tshom (3)med pa de | | mi skyoṅ khyed kyi blo gros gźan gaṅ ma gyur cig | | 
The Rishi, knowing the king-sire to be thus greatly afflicted at heart,
93. Immediately addressed the Maharâga: ’Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt;
94. ’The portents now are as they were before, cherish then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 
72. Knowing the king to be thus agitated through his fear of some impending evil, the sage thus addressed him: ‘Let not thy mind, O monarch, be disturbed,--all that I have said is certainly true. 
nāsyānyathātvaṃ prati vikriyā me svāṃ vañcanāṃ tu prati viklavo ’smi |
kālo hi me yātum ayaṃ ca jāto jātikṣayasyāsulabhasya boddhā || 1.68 || 
(22)今我臨終時 此子應世71
(23)爲盡生故生 斯人難得遇 
’di yi gźan gyur mtshon min bdag gi rnam ’gyur te | | ’on kyaṅ raṅ la slu bar rab mtshon rnam par ’khrugs | |
skye ba zad pa’i rñed par bla min rtogs pa po | | ’di skyes bdag gi ’gro ba la ni dus yin no | | 
95. ’For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives! this is indeed one difficult to meet with; 
73. ‘I have no feeling of fear as to his being subject to change, but I am distressed for mine own disappointment. It is my time to depart, and this child is now born,--he who knows that mystery hard to attain, the means of destroying birth. 
vihāya rājyaṃ viṣayeṣv anāsthas tīvraiḥ prayatnair adhigamya tattvam |
jagaty ayaṃ mohatamo nihantuṃ jvaliṣyati jñānamayo hi sūryaḥ || 1.69 || 
(24)當捨聖王位 不著五欲境
(25)精勤修苦行 開覺得眞實 
rgyal srid rnam (4)bar spaṅs nas yul rnams la mi gnas | | ’bad pa drag po rnams kyis de ñid thob byas nas | |
’di ni ’gro la gti mug mun pa rnam ’joms phyir | | ye śes raṅ bźin ñi ma rab tu ’bar bar ’gyur | | 
96. ’He shall give up his royal estate, escape from the domain of the five desires , with resolution and with diligence practise austerities, and then awakening, grasp the truth. 
74. Having forsaken his kingdom, indifferent to all worldly objects, and having attained the highest truth by strenuous efforts, he will shine forth as a sun of knowledge to destroy the darkness of illusion in the world. 
duḥkhārṇavād vyādhivikīrṇaphenāj jarātaraṅgān maraṇogravegāt |
uttārayiṣyaty ayam uhyamānam ārtaṃ37 jagaj jñānamahāplavena || 1.70 || 
(26)常爲諸群生 滅除癡冥障
(27)於世永熾燃 智慧日光明 
sdug bsṅal rgya mtsho nad rnams bkram pa’i dbu ba can | | rga ba’i dpa’ (5)rlabs ’chi ba’i śugs ni drag po las | |
’gro ba ñam thag byiṅ bar gyur rnams ’di yis ni | | ye śes gru bo chen po yis ni sgrol bar byed | | 
97. ’Then constantly, for the world’s sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 
75. ‘He will deliver by the boat of knowledge the distressed world, borne helplessly along, from the ocean of misery which throws up sickness as its foam, tossing with the waves of old age, and rushing with the dreadful onflow of death. 
prajñāmbuvegāṃ sthiraśīlavaprāṃ samādhiśītāṃ vratacakravākām |
asyottamāṃ dharmanadīṃ pravṛttāṃ tṛṣṇārditaḥ pāsyati jīvalokaḥ || 1.71 || 
(28)衆生沒苦海 衆病爲聚沫
(29)衰老爲巨浪 死爲海洪濤
(3b1)乘輕智慧舟 72 渡此衆流難 
śes rab chu yi śugs la brten pa’i tshul khrims dogs | | tiṅ ṅe ’dzin ni bsil ba’i brtul źugs ṅaṅ pa ’phyo | |
’di yi mchog gi chos (6)kyi chu bos rab bskor la | | sred pas ñam thag gson pa’i ’jig rten ’thuṅ bar byed | | 
98. ’All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean;
99. ’Embarking lightly in the boat of wisdom he will save the world from all these perils, 
76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese. 
duḥkhārditebhyo viṣayāvṛtebhyaḥ saṃsārakāntārapathasthitebhyaḥ |
ākhyāsyati hy eṣa vimokṣamārgaṃ mārgapranaṣṭebhya ivādhvagebhyaḥ || 1.72 || 
(2)智慧泝流水 淨戒爲傍岸
(3)三昧清涼池 正受衆奇鳥 
sdug bsṅal gyis ñam thag daṅ yul gyis bsgribs rnams daṅ | | ’khor ba’i ’brog dgon ’jigs par gnas pa rnams la ni | |
lam rab chud zos rnams la lam ’gro rnams bźin du | | (7)’dis ni rnam par dag pa’i lam dag ’chad par ’gyur | | 
by wisdom stemming back the flood. His, pure teaching like to the neighbouring shore,
100. ’The power of meditation, like a cool lake, will be enough for all the unexpected birds; 
77. ‘He will proclaim the way of deliverance to those afflicted with sorrow, entangled in objects of sense, and lost in the forest-paths of worldly existence, as to travellers who have lost their way. 
vidahyamānāya janāya loke rāgāgnināyaṃ viṣayendhanena |
prahlādam ādhāsyati dharmavṛṣṭyā vṛṣṭyā mahāmegha ivātapānte || 1.73 || 
(4)如此甚深廣 正法之大河
(5)渇愛諸群生 飮之以蘇息 
yul gyi bud śiṅ can gyi ’dod chags me yis ni | | ’jig rten skye bo rnam par bsregs par gyur pa la | |
sos ka’i tha mar sprin chen gyis ni char bźin du | | ’di yi chos kyi char gyis rab tu sim byed ’gyur | | 
thus deep and full and wide is the great river of the true law;
101. ’All creatures parched by the drought of lust may freely drink thereof, without stint; 
78. ‘By the rain of the Law he will give gladness to the multitude who are consumed in this world with that fire of desire whose fuel is worldly objects, as a great cloud does with its showers at the end of the hot season. 
tṛṣṇārgalaṃ mohatamaḥkapāṭaṃ dvāraṃ prajānām apayānahetoḥ |
vipāṭayiṣyaty ayam uttamena saddharmatāḍena durāsadena || 1.74 || 
(6)73 染著五欲境 衆苦所驅迫
(7)迷生死曠野 莫知所歸趣
(8)菩薩出世間 爲通解脱道 
sred pa’i sgo (6a1)gtan ma rig mun pa’i sgo glegs can | | sgo la skye dgu rnams kyi ’thon pa’i rgyu las ni | |
’di yis mchog rab kun nas rñed par dka’ ba yi | | dam pa’i chos kyi sgras ni rnam par ’byed bar ’gyur | | 
those enchained in the domain of the five desires, those driven along by many sorrows,
102. ’And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation. 
79. ‘He will break open for the escape of living beings that door whose bolt is desire and whose two leaves are ignorance and delusion,--with that excellent blow of the good Law which is so hard to find. 
svair mohapāśaiḥ pariveṣṭitasya duḥkhābhibhūtasya nirāśrayasya |
lokasya saṃbudhya ca dharmarājaḥ kariṣyate bandhanamokṣam eṣaḥ || 1.75 || 
(9)世間貪欲火 境界薪熾然
(10)興發大悲雲 法雨雨令滅
(11)癡闇門重74 扇 貪欲爲關鑰
(12)閉塞諸群生 出要解脱門
(13)金剛智慧鑷 拔恩愛逆75 鑚」
(14)愚癡網自纒 窮苦無所依
(15)法王出世間 能解衆生縛 
raṅ gi las kyi źags pa rnams kyis yoṅs dkris śiṅ | | (2)sdug bsṅal dag gis mṅon par zil non rten med pa’i | |
’jig rten rnams kyi rdzogs pa’i byaṅ chub brñes nas kyaṅ | | chos kyi rgyal po ’dis ni ’chiṅ ba mthar mdzad ’gyur | | 
103. ’The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them.
104. ’The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance.
105. ’With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire.
In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying),
106. ’The king of the law has come forth, to rescue these from bondage. 
80. ‘He, the king of the Law, when he has attained to supreme knowledge, will achieve the deliverance from its bonds of the world now overcome by misery, destitute of every refuge, and enveloped in its own chains of delusion. 
tan mā kṛthāḥ śokam imaṃ prati tvam asmin sa śocyo ’sti38 manuṣyaloke |
mohena vā kāmasukhair madād vā yo naiṣṭhikaṃ śroṣyati nāsya dharmam || 1.76 || 
(16)王莫以此子 自生憂悲患
(17)當憂彼衆生 著欲違正法 
rmoṅs sam ’dod pa’i bde ba yis sam rgyags las ruṅ | | ’di yi mthar thug chos gaṅ thos par mi (3)byed pa | |
mi yi ’jig rten ’dir de mya ṅan bya ba’i gnas | | de phyir khyed ñid ’di la mya ṅan ma byed cig | | 
Let not the king in respect of this his son encourage in himself one thought of doubt or pain;
107. ’But rather let him grieve on account of the world, led captive by desire, opposed to truth; 
81. ‘Therefore make no sorrow for him,--that belongs rather, kind sire, to the pitiable world of human beings, who through illusion or the pleasures of desire or intoxication refuse to hear his perfect Law. 
bhraṣṭasya tasmāc ca guṇād ato me dhyānāni labdhvāpy akṛtārthataiva |
dharmasya tasyā śravaṇād ahaṃ hi manye vipattiṃ tridive ’pi vāsam || 1.77 || 
(18)我今老死壞 遠離聖功徳
(19)雖得諸禪定 而不獲其利
(20)於此菩薩所 竟不聞正法
(21)身壞命終後 必生三難天 
yon tan rgya mtsho ’di las ’khrul gyur bdag gi ni | | bsam gtan rnams ni thob kyaṅ don byas med ñid de | |
de yi dam chos ma thos pa la kho bo ni | | mtho ris dag na (4)gnas kyaṅ phun tshogs med pa sñam | | 
but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one,
108. ’Possessed indeed of powers of abstraction, yet not within reach of the gain he will give,
to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law,
109. ’My body worn out, after death, alas! (destined) to be born as a Deva still liable to the three calamities (old age, decay, and death), (therefore I weep).’ 
82. ‘Therefore since I have fallen short of that excellence, though I have accomplished all the stages of contemplation, my life is only a failure; since I have not heard his Law, I count even dwelling in the highest heaven a misfortune.’ 
iti śrutārthaḥ sasuhṛt sadāras tyaktvā viṣādaṃ mumude narendraḥ |
evaṃvidho ’yaṃ tanayo mameti mene sa hi svām api sāravattām39 || 1.78 || 
(22)王及諸眷屬 聞彼仙人説
(23)知其自憂歎 恐怖悉76 以除 
de ltar don thos bśes daṅ bcas śiṅ btsun mor bcas | | yid mi bde ba dor nas mi dbaṅ dgar gyur la | |
rnam pa de ltar bdag gi bu ni ’di’o źes | | des ni bdag ñid la ni sñiṅ po ldan par bsams | | 
The king and all his household attendants, hearing the words of the Rishi,
110. Knowing the cause of his regretful sorrow, banished from their minds all further anxiety: 
83. Having heard these words, the king with his queen and his friends abandoned sorrow and rejoiced; thinking, ‘such is this son of mine,’ he considered that his excellence was his own. 
ārṣeṇa40 mārgeṇa tu yāsyatīti cintāvidheyaṃ hṛdayaṃ cakāra |
na khalv asau na priyadharmapakṣaḥ saṃtānanāśāt tu bhayaṃ dadarśa || 1.79 || 
(24)生此奇特子 我心得大安」
(25)出家捨世榮 修習仙人道
(26)77 遂不紹國位 復令我不悦 
’phags pa’i chos rnams kyis (5)kyaṅ ’gro bar ’gyur ro źes | | bsam pa’i rnam par gzuṅ bya sñiṅ la byas gyur te | |
ṅes par ’di ni mi sdug chos kyi phyogs min la | | rigs rgyud ñams pa las ni ’on kyaṅ ’jigs pa mthoṅ | | 
’And now (the king. said) to have begotten this excellent son, gives me rest at heart;
111. ’But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.’ 
84. But he let his heart be influenced by the thought, ‘he will travel by the noble path,’--he was not in truth averse to religion, yet still he saw alarm at the prospect of losing his child. 
atha munir asito nivedya tattvaṃ sutaniyataṃ sutaviklavāya rājñe |
sabahumatam udīkṣyamāṇarūpaḥ pavanapathena yathāgataṃ jagāma || 1.80 || 
(27)爾時彼仙人 向王眞實説
(28)必如王所慮 當成正覺道 
de nas bu la rnam par ’khrugs pa’i rgyal po la | | bu yi ṅes pa’i de ñid rig par byas (6)nas su | |
gus bcas gyen du gzugs mthoṅ dkar min thub pa ni | | rluṅ gi lam gyis ji ltar ’oṅs par gśegs par gyur | | 
112. At this time the Rishi, turning to the king with true words, said, ’It must be even as the king anticipates, he will surely arrive at perfect enlightenment.’ 
85. Then the sage Asita, having made known the real fate which awaited the prince to the king who was thus disturbed about his son, departed by the way of the wind as he had come, his figure watched reverentially in his flight. 
kṛtamitir41 anujāsutaṃ ca dṛṣṭvā munivacanaśravaṇe ca tanmatau ca |
bahuvidham anukampayā sa sādhuḥ priyasutavad viniyojayāṃ cakāra || 1.81 || 
(29)於王眷屬中 安慰衆心已
(3c1)自以己神力 騰78 虚而遠逝 
blo gros byas pa’i sriṅ mo’i bu yaṅ mthoṅ nas ni | | thub pa’i gsuṅ mñan pa daṅ de yi lugs la ni | | rnam maṅ rjes su brtse ba yis ni legs pa des | (7)sdug pa’i bu bźin du ni sbyor ba byed du bcug | | 
113. Thus having appeased every anxious heart among the king’s household, (the Rishi) by his own inherent spiritual power ascended into space and disappeared. 
86. Having taken his resolution and having seen the son of his younger sister, the saint, filled with compassion, enjoined him earnestly in all kinds of ways, as if he were his son, to listen to the sage’s words and ponder over them. 
narapatir api putrajanmatuṣṭo viṣayagatāni42 vimucya bandhanāni |
kulasadṛśam acīkarad yathāvat priyatanayas43 tanayasya jātakarma || 1.82 || 
(2)爾時白淨王 見子奇特相
(3)又聞阿私陀 決定眞實説
(4)於子心敬重 79 珍護兼常念
(5)大赦於天下 牢獄悉解脱
(6)世人生子法 隨宜取捨事
(7)依諸經方論 一切悉皆爲 
sras po skyes pas tshim pa’i mi yi bdag po yaṅ | | yul la soṅ ba’i ’chiṅ ba rnams ni rnam spaṅs te | |
sras kyi yid ’oṅ sras po bltams pa’i las dag ni | | rigs daṅ ’dra bar ji lta ba bźin byed du bcug | | 
114. At this time Suddhodana râga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen,
115. Was greatly affected with reverence to the child, he redoubled measures for its protection,
and (was filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives in prison.
116. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 
87. The monarch also, being well-pleased at the birth of a son, having thrown off all those bonds called worldly objects, caused his son to go through the usual birth-ceremonies in a manner worthy of the family. 
daśasu pariṇateṣv ahaḥsu caiva44 prayatamanāḥ parayā mudā parītaḥ |
akuruta japahomamaṅgalādyāḥ paramabhavāya45 sutasya devatejyāḥ || 1.83 || 
(8)生子滿十日 安隱心已泰
(9)普祠諸天神 廣施於有道 
źag bcu yoṅs su ’das par (6b1)gyur ba ñid kyi tshe | | mchog gi dga’ ba rab ldan sñoms par gyur pa’i yid | |
sras las mchog tu ’gyur phyir lha yi mchod pa ni | | bzlas brjod daṅ ni sbyin sreg bkra śis la sogs byas | | 
117. The child when ten days old, (his father’s) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 
88. When ten days were fulfilled after his son’s birth, with his thoughts kept under restraint, and filled with excessive joy, he offered for his son most elaborate sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious ceremonies. 
api ca śatasahasrapūṛnasaṃkhyāḥ sthirabalavattanayāḥ sahemaśṛṅgīḥ |
anupagatajarāḥ payasvinīr gāḥ svayam adadāt sutavṛddhaye dvijebhyaḥ || 1.84 || 
(10)沙門婆羅門 呪願祈80 吉福
(11)81 嚫施諸群臣 及國中貧乏
(12)村城婇女衆 牛馬象82 財錢
(13)各隨彼所須 一切皆給與 
gźan yaṅ brgya daṅ stoṅ phrag yoṅs su gaṅ ba’i graṅs | | brtan daṅ stobs ldan bu rnams (2)gser gyi rwar bcas śiṅ | |
rgas pa ñe bar ’oṅs min swa ma ldan pa’i ba | | raṅ gi sras ’phel phyir na gñis skyes rnams la byin | | 
118. Srâmanas and Brâhmanas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country;
119. The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 
89. And he himself gave to the Brâhmans for his son’s welfare cows full of milk, with no traces of infirmity, golden-horned and with strong healthy calves, to the full number of a hundred thousand. 
bahuvidhaviṣayās tato yatātmā svahṛdayatoṣakarīḥ kriyā vidhāya |
guṇavati niyate46 śive muhūrte matim akaron muditaḥ purapraveśe || 1.85 || 
(14)卜擇選良時 遷子還本宮
(15)二飯白淨牙 七寶莊嚴輿
(16)雜色83 珠絞絡 明84 焔極光澤 
de nas sñoms pa’i bdag ñid kyis ni rnam maṅ yul | | raṅ sems tshim bar byed pa’i bya ba rnams byas nas | |
yon tan ldan źiṅ dge ba’i yud tsam ṅes pa na | | (3)groṅ khyer rab tu ’jug la dga’ bas blo gros mdzad | | 
120. Then selecting by divination a lucky time, they took the child back to his own palace; with a double-feeding white-pure-tooth, carried in a richly-adorned chariot (cradle),
121. With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. 
90. Then he, with his soul under strict restraint, having performed all kinds of ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment, gladly determined to enter his city. 
dviradaradamayīm atho mahārhāṃ sitasitapuṣpabhṛtāṃ maṇipradīpām |
abhajata śivikāṃ śivāya devī tanayavatī praṇipatya devatābhyaḥ || 1.86 || 
(17)夫人抱太子 周匝禮天神
(18)然後昇寶輿 婇女衆隨侍 
de nas mche gñis mche ba las byuṅ rin thaṅ che | | dkar po’i me tog gis spras nor bu’i sgron | |
khri la dge ba’i phyir ni lha mo sras ldan ma | | lha rnams la ni rab tu btud nas bsñen par gyur | | 
The queen embracing him in her arms, going around, worshipped the heavenly spirits.
122. Afterwards she remounted her precious chariot, surrounded by her waiting women; 
91. Then the queen with her babe having worshipped the gods for good fortune, occupied a costly palanquin made of elephants’ tusks, filled with all kinds of white flowers, and blazing with gems. 
puram atha purataḥ praveśya patnīṃ sthavirajanānugatām apatyanāthām |
nṛpatir api jagāma paurasaṃghair divam amarair maghavān ivārcyamānaḥ || 1.87 || 
(19)王與諸臣民 85 一切倶導從
(20)猶如天帝釋 諸天衆圍遶 
de nas gnas brtan skye mo (4)rjes ’braṅ sras mgon ma | | bdag po ldan ma groṅ la mdun du rab źugs nas | |
mchod ldan lha na lha rnams kyis ni brgya byin bźin | | mi bdag ñid kyaṅ groṅ ba’i tshogs kyis gśegs par gyur | | 
the king, with his ministers and people, and all the crowd of attendants, leading the way and following,
123. Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; 
92. Having made his wife with her child enter first into the city, accompanied by the aged attendants, the king himself also advanced, saluted by the hosts of the citizens, as Indra entering heaven, saluted by the immortals. 
bhavanam atha vigāhya śākyarājo bhava iva ṣaṇmukhajanmanā pratītaḥ |
idam idam iti harṣapūrṇavaktro bahuvidhapuṣṭiyaśaskaraṃ vyadhatta || 1.88 || 
(21)如摩醯首羅 忽生86 六面子
(22)設種種衆具 供給及請福
(23)今王生太子 設衆具亦然 
de nas gdoṅ drug skyes pas yid ches dbaṅ phyug bźin | | ś’akya’i rgyal pos groṅ (5)khyer rnam par khyab mdzad de | |
źal ni dga’ bas rab gaṅ ’di daṅ ’di źes pa’i | | srid ’phel rgyas pa daṅ ni grags daṅ sñan pa mdzad | | 
as Mahesvara, when suddenly his six-faced child was born,
124. Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 
93. The Sâkya king, having entered his palace, like Bhava well-pleased at the birth of Kârttikeya, with his face full of joy, gave orders for lavish expenditure, showing all kinds of honour and liberality. 
iti narapatiputrajanmavṛddhyā sajanapadaṃ kapilāhvayaṃ puraṃ tat |
dhanadapuram ivāpsaro ’vakīrṇaṃ muditam abhūn nalakūbara47 prasūtau || 1.89 || 
(24)毘沙門天王 生87 那羅鳩婆
(25)一切諸天衆 皆悉大歡喜
(26)王今生太子 88 迦毘羅衞國
(27)一切諸人民 歡喜亦如是 
de nas mi yi bdag po’i sras bltams cher skyes pas | | ser skya źes pa’i groṅ khyer ljoṅs daṅ bcas pa de | |
gnod sbyin groṅ na phun tshogs ’dod (6)ba skyes pa na | | lha yi bu mo rnams kyis bkram bźin dga’ bar gyur | | 
125. So Vaisravana, the heavenly king, when Nalakûvara was born, surrounded by a concourse of Devas, was filled with joy and much gladness;
126. So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 
94. Thus at the good fortune of the birth of the king’s son, that city surnamed after Kapila, with all the surrounding inhabitants, was full of gladness like the city of the lord of wealth, crowded with heavenly nymphs, at the birth of his son Nalakûvara. 
iti 48 buddhacarite mahākāvye bhagavatprasūtir nāma prathamaḥ sargaḥ ||1|| 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | | gźon nu sku bltams pa’i le’u ste daṅ po’o || 
(28) 89 佛所行讃處宮品第二 
Book II [Life in the Palace] 
ā janmano janmajarāntagasya49 tasyātmajasyātmajitaḥ sa rājā |
ahany ahany arthagajāśvamitrair vṛddhiṃ yayau sindhur ivāmbuvegaiḥ || 2.1 || 
(29)時白淨王家 以生聖子故
(4a1)親族名子弟 群臣悉忠良 
skye daṅ rga ba mthoṅ soṅ bdag skyes bdag pham de’i | | skyes pa nas (7)brtsams mi ñed ñi mas rgyal po de | | chu yi śugs rnams kyis ni chu bo sin dhu bźin | | nor daṅ glaṅ po rta daṅ bśes rnams ’phel bar gyur | | 
127. And now in the household of Suddhodana râga, because of the birth of the royal prince, his clansmen and younger brethren (namesakes), with his ministers, were all generously disposed, 
1. From the time of the birth of that son of his, who, the true master of himself, was to end all birth and old age, the king increased day by day in wealth, elephants, horses, and friends as a river increases with its influx of waters. 
dhanasya ratnasya ca tasya tasya kṛtākṛtasyaiva ca kāñcanasya |
tadā hi naikān sa nidhīn avāpa50 manorathasyāpy atibhārabhūtān || 2.2 || 
(2)象馬寶車輿 國財七寶器
(3)日日轉増勝 隨應而集生 
nor rnams daṅ ni rin po che daṅ bzaṅ po’i gser | | de daṅ de ni byas daṅ ma byas pa ñid kyaṅ | |
yid la re ba yi raṅ bźin du khur gyur pa | | (7a1)de la gcig tu phan pa’i cha śas gter rñed gyur | | 
128. Whilst elephants, horses and chariots and the wealth of the country and precious vessels, daily increased and abounded, being produced wherever requisite; 
2. Of different kinds of wealth and jewels, and of gold, wrought or unwrought, he found treasures of manifold variety, surpassing even the capacity of his desires. 
ye padmakalpair api ca dvipendrair na maṇḍalaṃ śakyam ihābhinetum |
madotkaṭā haimavatā gajās te vināpi yatnād upatasthur enam || 2.3 || 
(4)無量諸伏藏 自然從地出
(5)清淨雪山中 兇狂群白象
(6)不呼自然至 不御自調伏 
gaṅ źig padma daṅ mtshuṅs gñis ’thuṅ rnams kyis kyaṅ | | dkyil ’khor ’di la ñe bar ’oṅ bar mi nus pa’i | |
gaṅs daṅ ldan pa’i glaṅ chen chaṅ gis dregs de rnams | | ’bad pa las kyaṅ gźan du de la ñe (2)bar gnas | | 
129. So too countless hidden treasures came of themselves from the earth. From the midst of the pure snowy mountains, a wild herd of white elephants,
130. Without noise, of themselves, came; not curbed by any, self-subdued, 
3. Elephants from Himavat, raging with rut, whom not even princes of elephants like Padma could teach to go round in circles, came without any effort and waited on him. 
nānāṅkacihnair navahemabhāṇḍair vibhūṣitair51 lambasaṭais tathānyaiḥ |
saṃcukṣubhe cāsya puraṃ turaṃgair balena maitryā ca dhanena cāptaiḥ || 2.4 || 
(7)種種雜色馬 形體極端嚴
(8)朱髦纖長尾 超騰駿若飛
(9)90 又野之所生 應時自然至 
sna tshogs mtshan mas mtshan źiṅ gsar ba’i gser sga daṅ | | de bźin gźan rnams dag gis brgyan byas rṅog ma ’phyaṅ | |
stobs daṅ byams pa daṅ ni nor gyis thob pa yi | | ’di yi ma gyogs ’gro rnams kyis groṅ khyer phye mar byas | | 
every kind of colour’d horse, in shape and quality surpassingly excellent,
131. With sparkling jewelled manes and flowing tails, came prancing round, as if with wings; these too, born in the desert, came at the right time, of themselves. 
4. His city was all astir with the crowds of horses, some adorned with various marks and decked with new golden trappings, others unadorned and with long flowing manes,--suitable alike in strength, gentleness, and costly ornaments. 
puṣṭāś ca tuṣṭāś ca tathāsya52 rājye sādhvyo ’rajaskā guṇavatpayaskāḥ |
udagravatsaiḥ sahitā babhūvur bahvyo bahukṣīraduhaś ca gāvaḥ || 2.5 || 
(10)純色調善牛 肥壯形端正
(11)平歩淳香乳 應時悉雲集 
de bźin ’di yi yul ’khor (3)du ni tshim daṅ rgyas | | legs la rdul ldan yon tan ldan pa ’o mar ldan | |
rab mchog be’u rnams daṅ bcas pa’i ba rnams ni | | ’o ma maṅ po ’jo ba maṅ po byuṅ bar gyur | | 
132. A (herd of) pure-colour’d, well-proportioned cows, fat and fleshy, and remarkable for beauty, giving fragrant and pure milk with equal flow, came together in great number at this propitious time: 
5. And many fertile cows, with tall calves, gathered in his kingdom, well nourished and happy, gentle and without fierceness, and producing excellent milk. 
madhyasthatāṃ tasya ripur jagāma madhyastha53 bhāvaḥ prayayau suhṛttvam |
viśeṣato dārḍhyam iyāya mitraṃ dvāv asya pakṣāv aparas tu nāsa54 || 2.6 || 
(12)怨憎者心平 中平益淳厚
(13)素篤91 増親密 亂逆悉消除 
’di yi dgra bo dbus gnas ñid du soṅ gyur pa | | dbus gnas gyur pa mdza’ bśes ñid du rab tu soṅ | |
(4)khyad par du ni bśes gñen brtan por soṅ ba ste | | ’di yi phyogs dag gñis te dgra yaṅ yod ma yin | | 
133. Enmity and envy gave way to peace; content and rest prevailed on every side, whilst there was closer union amongst the true of heart, discord and variance were entirely appeased; 
6. His enemies became indifferent; indifference grew into friendship; his friends became specially united; were there two sides,--one passed into oblivion. 
tathāsya mandānilameghaśabdaḥ saudāminīkuṇḍalamaṇḍitābhraḥ55 |
vināśmavarṣāśanipātadoṣaiḥ kāle ca deśe pravavarṣa devaḥ || 2.7 || 
(14)微風隨時雨 雷霆不震裂
(15)種殖不待時 收實倍豐92 積 
de bźin du ni ’di yi ’jam rluṅ ’brug gi sgra | | glog gi phreṅ ba ’khyil ba yis ni brgyan pa’i sprin | |
rdo char daṅ ni thog lhuṅ ñes pa rnams kyis gźan | | yul du dus la (5)lha yis char pa phab par gyur | | 
134. The gentle air distilled a seasonable rain, no crash of storm or tempest was heard, the springing seeds, not waiting for their time, grew up apace and yielded abundant increase; 
7. Heaven rained in his kingdom in due time and place, with the sound of gentle winds and clouds, and adorned with wreaths of lightning, and without any drawback of showers of stones or thunderbolts. 
ruroha sasyaṃ56 phalavad yathartu tadākṛtenāpi kṛṣiśrameṇa |
tā eva cāsyauṣadhayo57 rasena sāreṇa caivābhyadhikā babhūvuḥ || 2.8 || 
(16)五穀鮮香美 輕軟易消化
(17)諸有懷孕者 身安體和適 
źiṅ gi las kyis ṅal dub byed pa ñuṅ dus kyaṅ | | ’bru ni ’bras bu ldan pa dus sbyor bźin skyes te | |
de rnams ñid kyaṅ ’di yi sman du byuṅ gyur la | | bcud daṅ sñiṅ po yis kyaṅ mṅon par lhags pa ñid | | 
135. The five cereals grew ripe with scented grain, soft and glutinous, easy of digestion; all creatures big with young, possessed their bodies in ease and their frames well-gathered; 
8. A fruitful crop sprang up according to season, even without the labour of ploughing; and the old plants grew more vigorous in juice and substance. 
śarīrasaṃdehakare ’pi kāle saṃgrāmasaṃmardae iva pravṛtte |
svasthāḥ sukhaṃ caiva nirāmayaṃ ca prajajñire kālavaśena58 nāryaḥ || 2.9 || 
g-yul du rab tu źugs la kun du ’joms (6)pa bźin | | lus la the tshom za bar byed pa’i dus na yaṅ | |
raṅ bźin gnas śiṅ bde ba ñid du nad med par | | dus kyi dbaṅ gis mi mo rnams ni rab tu btsas | | 
9. Even at that crisis which threatens danger to the body like the collision of battle, pregnant women brought forth in good health, in safety, and without sickness. 
pṛthag vratibhyo59 vibhave ’pi garhye60 na prārthayanti sma narāḥ parebhyaḥ |
abhyarthitaḥ sūkṣmadhano ’pi cāryas61 tadā na kaścid vimukho babhūva || 2.10 || 
(18)除受四聖種 諸餘世間人
(19)資生各自如 無有他求想 
brtul źugs ldan rnams ma gtogs nor rdzas dman na yaṅ | | mi rnams pha rol rnams las don du gñer mi byed | |
(7)mṅon par don du gñer la ’phags pa nor ’phra yaṅ | | de che ’ga’ źig dag ni rgyab kyis phyogs ma gyur | | 
136. All men, even those who had not received the seeds of instruction derived from the four holy ones; all these, throughout the world, born under the control of selfish appetite, without any thought for others’ goods, 
10. And whereas men do not willingly ask from others, even where a surety’s property is available,--at that time even one possessed of slender means turned not his face away when solicited. 
nāgauravo62 bandhuṣu nāpy adātā naivāvrato nānṛtiko na hiṃsraḥ |
āsīt tadā kaścana tasya rājye rājño yayāter iva nāhuṣasya || 2.11 || 
(20)無慢無慳嫉 亦無恚害心
(21)一切諸士女 玄同劫諸人 
de tshe rgyal bo de yi rgyal srid la ni dga’ | | gñen la źe sa med min mi ster ba yaṅ med | |
brtul źugs med pa ñid min brdzun med ’tshe med pa | | sgra mi bsgrags kyi sras po (7b1)lta bu byuṅ bar gyur | | 
137. Had no proud, envious longings; no angry, hateful thoughts. All men and women were grave (profound) as the first man of the age (kalpa). 
11. There was no ruin nor murder,--nay, there was not even one ungenerous to his kinsmen, no breaker of obligations, none untruthful nor injurious,--as in the days of Yayâti the son of Nahusha. 
udyānadevāyatanāśramāṇāṃ kūpaprapāpuṣkariṇīvanānām |
cakruḥ kriyās tatra ca dharmakāmāḥ pratyakṣataḥ svargam ivopalabhya || 2.12 || 
(22)天廟諸寺舍 園林井泉池
(23)93 一切如天物 應時自然生 
der yaṅ skyed mos tshal daṅ lha gnas dka’ thub gnas | | khron pa rdziṅ daṅ dge bcu ’du ba’i gnas rnams kyi | |
bya ba rnams ni mtho ris bźin du ñer thob nas | | chos ’dod rnams kyis mṅon sum du ni rab tu mdzad | | 
138. All the temples of the gods and sacred shrines, the gardens, wells, and fountains, all these like things in heaven, produced of themselves, at the proper time, (their several adornments). 
12. Those who sought religious merit performed sacred works and made gardens, temples, and hermitages, wells, cisterns, lakes, and groves, having beheld heaven as it were visible before their eyes. 
muktaś ca durbhikṣabhayāmayebhyo hṛṣṭo janaḥ svargae63 ivābhireme |
patnīṃ patir vā mahiṣī patiṃ vā parasparaṃ na vyabhiceratuś ca || 2.13 || 
(24)94 合境無飢餓 刀兵疾疫息
(25)國中諸人民 親族相愛敬 
mu ge daṅ ni ’jigs daṅ nad rnams las (2)grol źiṅ | | dgar gyur skye bo mtho ris gźan du mṅon par dga’ | |
bdag mos bdag po la ’am mo yis bdag por ruṅ | | phan tshun log par mṅon par spyod pa dag kyaṅ med | | 
139. There was no famishing hunger, the soldiers’ weapons were at rest, all diseases disappeared; throughout the kingdom all the people were bound close in family love and friendship; 
13. The people, delivered from famine, fear, and sickness, dwelt happily as in heaven; and in mutual contentment husband transgressed not against wife, nor wife against husband. 
kaścit siṣeve rataye na kāmaṃ kāmārtham arthaṃ na jugopa kaścit |
kaścid dhanārthaṃ na cacāra dharmaṃ dharmāya kaścin na cakāra hiṃsām || 2.14 || 
(26)法愛相娯樂 不生染汚欲
(27)以義求財物 無有貪利心 
dga’ ba’i ched du ’dod la ’ga’ źig gis ma bsñen | | ’dod pa’i don du nor ni ’ga’ źig (3)gis ma bsruṅs | |
nor gyi don du chos la ’ga’ źig gis ma spyad | | chos kyi don du ’tshe ba ’ga’ źig gis ma byas | | 
140. Piously affectioned they indulged in mutual pleasures, there were no impure or polluting desires, they sought their daily gain righteously, no covetous money-loving spirit prevailed, 
14. None pursued love for mere sensual pleasure; none hoarded wealth for the sake of desires; none practised religious duties for the sake of gaining wealth; none injured living beings for the sake of religious duty. 
steyādibhiś cāpy aribhiś64 ca naṣṭaṃ svasthaṃ svacakraṃ paracakramuktam |
kṣemaṃ subhikṣaṃ ca babhūva tasya purānaraṇyasya65 yathaiva rāṣṭre || 2.15 || 
(28)爲法行惠施 無求反報想
(29)脩習四梵行 滅除恚害心 
rkun po sogs daṅ dgra yaṅ ñams par raṅ gnas med | | pha rol mya ṅan med pa ji lta ba ñid bźin | |
raṅ gi ’khor lo pha rol ’khor lo las grol te | | rgyal po (4)de la bde daṅ lo legs byuṅ bar gyur | | 
141. But with religious purpose they gave liberally; there was no thought of any reward (return), but all practised the four rules of purity; and every hateful thought was suppressed and destroyed. 
15. On every side theft and its kindred vices disappeared; his own dominion was in peace and at rest from foreign interference; prosperity and plenty belonged to him, and the cities in his realm were (healthy) like the forests. 
tadā hi tajjanmani tasya rājño manor ivādityasutasya rājye |
cacāra harṣaḥ praṇanāśa pāpmā jajvāla dharmaḥ kaluṣaḥ śaśāma || 2.16 || 
(4b1)過去95 摩王 生96 日光太子
(2)擧國蒙吉祥 衆惡一時息 
95. Manu.  96. Adityasuta. 
de yi tshe na rgyal po de yi rgyal srid la | | de skyes pa na ñi ma’i sras po’i yid śes bźin | |
dga’ bar spyad par gyur la sdig pa rab ñams śiṅ | | chos rnams ’bar źiṅ ñon moṅs rnams ni źi bar gyur | | 
142. Even as in days gone by, Manu râga begat a child (called) ’Brilliancy of the Sun,’ on which there prevailed through the country great prosperity, and all Wickedness came to an end; 
16. When that son was born it was in that monarch’s kingdom as in the reign of Manu the son of the Sun,--gladness went everywhere and evil perished; right blazed abroad and sin was still. 
evaṃvidhā rājakulasya saṃpat66 sarvārthasiddhiś ca yato babhūva |
tato nṛpas tasya sutasya nāma sarvārthasiddho ’yam iti pracakre || 2.17 || 
(3)今王生太子 其徳亦復爾
(4)97 以備衆徳義 名98 悉達羅他 
gaṅ phyir rnam pa de ltar don kun (5)grub pa daṅ | | rgyal po’i rigs kyi phun sum tshogs pa byuṅ gyur te | |
de phyir mi skyoṅ gis ni sras po de yi mtshan | | don kun grub ba źes bya ’di ni rab tu mdzad | | 
143. So now the king having begotten a royal prince, these marks of prosperity were seen; and because of such a concourse of propitious signs, the child was named Siddhârtha. 
17. Since at the birth of this son of the king such a universal accomplishment of all objects took place, the king in consequence caused the prince’s name to be Sarvârthasiddha. 
devī tu māyā vibudharṣikalpaṃ dṛṣṭvā viśālaṃ tanayaprabhāvam |
jātaṃ praharṣaṃ na śaśāka soḍhuṃ tato nivāsāya67 divaṃ jagāma || 2.18 || 
(5)時摩耶夫人 見其所生子
(6)端正如天童 衆美悉備足
(7)過喜不自勝 命終生天上」 
lha mo sgyu ma yaṅ ni lha yi draṅ sroṅ mtshuṅs | | bu yi nus mthu rnam par spaṅs pa mthoṅ nas ni | |
bltams la rab tu (6)dga’ mas bzod par ma nus te | | de nas gnas pa’i ched du ltar ni gśegs par gyur | | 
144. And now his royal mother, the queen Mâyâ, beholding her son born under such circumstances, beautiful as a child of heaven, adorned with every excellent distinction,
145. From excessive joy which could not be controlled died, and was born in heaven. 
18. But the queen Mâyâ, having seen the great glory of her new-born son, like some ṛshi of the gods, could not sustain the joy which it brought; and that she might not die she went to heaven. 
tataḥ kumāraṃ suragarbhakalpaṃ snehena bhāvena ca nirviśeṣam |
mātṛṣvasā mātṛsamaprabhāvā saṃvardhayām ātmajavad babhūva || 2.19 || 
(8)大愛瞿曇彌 見太子天童
(9)徳貎世奇99 挺 既生母命終
(10)愛育如其子 子敬亦如母 
de nas lha yi mṅal daṅ mtshuṅs pa’i gźon nu la | | byams pa’i raṅ bźin gyis kyaṅ khyad par med pa yi | |
ma yi nu mo mdaṅs mñam pa yi raṅ bźin la | | yaṅ dag skyed btsud (7)bdag las skyes pa lta bur gyur | | 
Then Pragâpatî Gautamî, beholding the prince, like an angel,
146. With beauty seldom seen on earth, seeing him thus born and now his mother dead, loved and nourished him as her own child; and the child regarded her as his mother. 
19. Then the queen’s sister, with an influence like a mother’s, undistinguished from the real mother in her affection or tenderness, brought up as her own son the young prince who was like the offspring of the gods. 
tataḥ sa bālārka ivodayasthaḥ samīrito vahnir ivānilena |
krameṇa samyag vavṛdhe kumāras tārādhipaḥ pakṣa ivātamaske || 2.20 || 
(11)猶日月火光 從微照漸廣
(12)太子長日新 徳貎亦復爾 
de nas ñi ma gźon nu ’char rir gnas ’dra daṅ | | rluṅ gis rab tu bus par gyur pa’i me bźin daṅ | |
skar ma’i bdag po mun min phyogs la gnas pa ltar | | gźon nu de ni rim gyis yaṅ dag ’phel bar gyur | | 
147. So as the light of the sun or the moon, little by little increases, the royal child also increased each day in every mental excellency and beauty of person; 
20. Then like the young sun on the eastern mountain or the fire when fanned by the wind, the prince gradually grew in all due perfection, like the moon in the fortnight of brightness. 
tato mahārhāṇi ca candanāni ratnāvalīś cauṣadhibhiḥ sagarbhāḥ |
mṛgaprayuktān rathakāṃś ca haimān ācakrire ’smai suhṛdālayebhyaḥ || 2.21 || 
(13)無價栴檀香 閻浮檀名寶
(14)護身神仙藥 瓔珞莊嚴身 
de nas rin thaṅ chen po’i tsandan (8a1)rnams daṅ ni | | rin chen phreṅ ba sman gyi sñiṅ por bcas rnams daṅ | |
ri drags rab tu sbyar ba’i gser gyi śiṅ rta rnams | | ’di yi ched du gśegs kyi khyim rnams dag nas blaṅs | | 
148. (His body exhaled) the perfume of priceless sandal wood, (decorated with) the famed Gambunada gold (gems); divine medicines (there were) to preserve him in health, glittering necklaces upon his person; 
21. Then they brought him as presents from the houses of his friends costly unguents of sandalwood, and strings of gems exactly like wreaths of plants, and little golden carriages yoked with deer; 
vayo anurūpāṇi ca bhūṣaṇāni hiraṇmayān68 hastimṛgāśvakāṃś69 ca |
rathāṃś70 ca goputrakasaṃprayuktān71 putrīś72 ca cāmīkararūpyacitrāḥ || 2.22 || 
(15)附庸諸隣國 聞王生太子
(16)奉獻諸珍異 牛羊鹿馬車 
laṅ tsho ñid daṅ rjes su mthun pa’i rgyan rnams daṅ | | gser gyi raṅ bźin (2)ri dags glaṅ chen rta rnams daṅ | |
gser daṅ dṅul gyis bris pa’i mi chuṅ gzugs rnams daṅ | | śiṅ rta ba glaṅ byuṅ dus yaṅ dag sbyar rnams blaṅs | | 
149. The members of tributary states, hearing that the king had an heir born to him, sent their presents and gifts of various kinds, oxen, sheep, deer, horses, and chariots, 
22. Ornaments also suitable to his age, and elephants, deer, and horses made of gold, carriages and oxen decked with rich garments, and carts gay with silver and gold. 
evaṃ sa tais tair viṣayopacārair vayoanurūpair upacaryamāṇaḥ |
bālo ’py abālapratimo babhūva dhṛtyā ca śaucena dhiyā śriyā ca || 2.23 || 
(17)寶器莊嚴具 助悦太子心
(18)雖有諸嚴飾 嬰童玩好物」 
de ni laṅ tsho rjes mthun yul la ñe spyod pa | | de rnams kyis ni yul la ñer spyad la | |
dpa’ daṅ brtan pa yis daṅ blo daṅ (3)dpal gyis kyaṅ | | byis pa yin yaṅ byis min rab mtshuṅs byuṅ bar gyur | | 
150. Precious vessels and elegant ornaments, fit to delight the heart of the prince; but though presented with such pleasing trifles, the necklaces and other pretty ornaments, 
23. Thus indulged with all sorts of such objects to please the senses as were suitable to his years, child as he was, he behaved not like a child in gravity, purity, wisdom, and dignity. 
vayaś ca kaumāram atītya samyak73 saṃprāpya kāle pratipattikarma74 |
alpair ahobhir bahuvarṣagamyā jagrāha vidyāḥ svakulānurūpāḥ || 2.24 || 
(19)太子性安重 形少而心宿
(20)心栖高勝境 不染於榮華 
laṅ tsho gźon nu śin tu ’das nas yaṅ dag par | | ’du byed las ni rab tu thob nas dus su ni | |
lo maṅ dag gis rtogs bya ñin źag ñuṅ ṅu yis | | raṅ daṅ rjes su mthun pa’i rigs pa (4)rnams ni blaṅs | | 
151. The mind (nature) of the prince was unmoved, his bodily frame small indeed, but his heart established; his mind at rest within its own high purposes, was not to be disturbed by glittering baubles. 
24. When he had passed the period of childhood and reached that of middle youth, the young prince learned in a few days the various sciences suitable to his race, which generally took many years to master. 
naiḥśreyasaṃ tasya tu bhavyam arthaṃ śrutvā purastād asitān maharṣeḥ |
kāmeṣu saṅgaṃ janayāṃ babhūva vanāni yāyād iti śākyarājaḥ75 || 2.25 || 
(21)修學諸術藝 一聞超師匠
(22)父王見聰達 深慮100 踰世表 
draṅ sroṅ chen po dkar min las ni sṅon rol du | | de yi ñes legs don gyi skal ba thob nas ni | |
nags su gśegs par ’gyur źes ś’akya’i rgyal po yis | | ’dod pa rnams la chags pa skyed du bcug par gyur | | 
152. And now he was brought to learn the useful arts, when lo! once instructed (at one hearing) he surpassed his teachers. His father, the king, seeing his exceeding talent, and his deep purpose to have done with the world and its allurements, 
25. But having heard before from the great seer Asita his destined future which was to embrace transcendental happiness, the anxious care of the king of the present Sâkya race turned the prince to sensual pleasures. 
kulāt tato ’smai sthiraśīlayuktāt76 sādhvīṃ vapurhrīvinayopapannām |
yaśodharāṃ nāma yaśoviśālāṃ vāmābhidhānaṃ77 śriyam ājuhāva || 2.26 || 
(23)廣訪名豪族 風教禮義門
(24)容姿端正女 名耶輪陀羅 
brtan pa’i tshul khrims spyod pa can gyi (5)rigs de la | | ṅo tsha daṅ ni dul ba ñer ldan legs ldan ma | |
grags ’dzin ma źes grags pa rnam par yaṅs pa ma | | btsun mor mṅon par brjod pa’i dpal mo ’di la blaṅs | | 
153. Began to enquire as to the names of those in his tribe who were renowned for elegance and refinement. Elegant and graceful, and a lovely maiden, was she whom they called Yasodharâ; 
26. Then he sought for him from a family of unblemished moral excellence a bride possessed of beauty, modesty, and gentle bearing, of wide-spread glory, Yasodharâ by name, having a name well worthy of her, a very goddess of good fortune. 
vidyotamāno vapuṣā pareṇa78 sanatkumārapratimaḥ kumāraḥ |
sārdhaṃ tayā śākyanarendravadhvā śacyā sahasrākṣa ivābhireme || 2.27 || 
(25)應嫂太子妃 誘導留其心
(26)太子志高遠 徳盛貎清明
(27)猶梵天長子 101 舍那鳩摩羅 
kun ’gyed gźon nu daṅ ni rab tu mtshuṅs pa yis | | mchog gi lus kyis snaṅ źiṅ (6)gsal ba de ñid ni | |
ś’akya’i rgyal po’i mna’ ma de daṅ thabs cig tu | | bde sogs ma daṅ mig stoṅ ldan bźin mṅon par dga’ | | 
154. In every way fitting to become a consort for the prince; and to allure by pleasant wiles his heart. The prince with a mind so far removed (from the world), with qualities so distinguished, and with so charming an appearance,
155. Like the elder son of Brahmadeva, Sanatkumâra (She-na Kiu-ma-lo); 
27. Then after that the prince, beloved of the king his father, he who was like Sanatkumâra, rejoiced in the society of that Sâkya princess as the thousand-eyed (Indra) rejoiced with his bride Sacî. 
kiṃcin manaḥkṣobhakaraṃ pratīpaṃ kathaṃ na79 paśyed iti so ’nucintya |
vāsaṃ nṛpo vyādiśati80 sma tasmai harmyodareṣv eva na bhūpracāram || 2.28 || 
(28)賢妃美容貎 窈窕淑妙姿
(29)瑰艷若天后 同處日夜歡 
yid kyaṅ dpyod par byed la cuṅ źig rab log pa | | gaṅ gis mthoṅ mi ’gyur źes rjes su bsams byas nas | |
sa la rab tu spyod (7)min ldiṅ khaṅ lto ñid du | | gnas dag mi skyoṅ gis ni de la rnam par bstan | | 
the virtuous damsel, lovely and refined, gentle and subdued in manner;
156. Majestic like the queen of heaven, constant ever, cheerful night and day, 
28. ‘He might perchance see some inauspicious sight which could disturb his mind,’--thus reflecting the king had a dwelling prepared for him apart from the busy press in the recesses of the palace. 
tataḥ śarattoyadapāṇḍareṣu bhūmau vimāneṣv iva rāñjiteṣu |
harmyeṣu sarvartusukhāśrayeṣu strīṇām udārair vijahāra tūryaiḥ || 2.29 || 
(4c1)爲立清淨宮 宏麗極莊嚴
(2)高峙在虚空 102 迢遰若秋雲 
de nas gźal med nam mkhar sa la spyod pa bźin | | ston kha’i dus kyi chu gter sprin ni dkar po yi | |
dus sbyor kun du bde ba’i gźi yi ldiṅ khaṅ la | | bud med rnams kyi sil sñan rgya chen rnams kyis rnam (8b1)par gśegs | | 
establishing the palace in purity and quiet, full of dignity and exceeding grace,
157. Like a lofty hill rising up in space; or as a white autumn cloud; 
29. Then he spent his time in those royal apartments, furnished with the delights proper for every season, gaily decorated like heavenly chariots upon the earth, and bright like the clouds of autumn, amidst the splendid musical concerts of singing-women. 
kalair hi cāmīkarabaddhakakṣair nārīkarāgrābhihatair mṛdaṅgaiḥ |
varāpsaronṛtyasamaiś ca nṛtyaiḥ kailāsavat tad bhavanaṃ rarāja || 2.30 || 
(3)温涼四時適 隨時擇善居
(4)妓女衆圍遶 奏合天樂音
(5)勿103 隣穢聲色 (6)令生厭世想  
gser gyis gdams ba’i rṅa śiṅ can gyi rdza rṅa’i skad | | mi mo’i lag pa’i rtse mos mṅon par brduṅs pa yi | |
lha mchog ma yi gar daṅ mñam pa’i gar rnams kyis | | ti se’i gaṅs ltar de yi pho braṅ mdzes par gyur | | 
warm or cool according to the season; choosing a proper dwelling according to the year,
158. Surrounded by a return of singing women, who join (their voices) in harmonious heavenly concord, without any jarring or unpleasant sound, exciting (in the hearers) forgetfulness of worldly cares. 
30. With the softly-sounding tambourines beaten by the tips of the women’s hands, and ornamented with golden rims, and with the dances which were like the dances of the heavenly nymphs, that palace shone like Mount Kailâsa. 
vāgbhiḥ kalābhir lalitaiś ca hāvair81 madaiḥ sakhelair madhuraiś ca hāsaiḥ |
taṃ tatra nāryo ramayāṃ babhūvur bhrūvañcitair ardhanirīkṣitaiś ca || 2.31 || 
如天104 犍撻婆 (7)自然寶宮殿
樂女奏天音 (8)聲色耀心目 菩薩處高宮
ṅag daṅ gzo daṅ rol daṅ rnam (2)’gyur rnams kyis kyaṅ | | rgyags daṅ rtse daṅ dgod pa dṅar mo rnams kyis daṅ | |
smin ma bskyod pa yis daṅ phyed mig lta rnams kyis | | de la der ni mi mo rnams ni dga’ bar gyur | | 
159. As the heavenly Gandharvas of themselves in their beauteous palaces (cause) the singing women to raise heavenly strains, the sounds of which and their beauty ravish both eyes and heart;
160. (So) Bodhisattva dwelt in his lofty palace, with music such as this. 
31. There the women delighted him with their soft voices, their beautiful pearl-garlands, their playful intoxication, their sweet laughter, and their stolen glances concealed by their brows. 
tataḥ sa82 kāmāśrayapaṇḍitābhiḥ strībhir gṛhīto ratikarkaśābhiḥ |
vimānapṛṣṭhān na mahīṃ jagāma vimānapṛṣthād iva puṇyakarmā || 2.32 || 
父王爲太子 (10)靜居修純徳
仁慈正法化 (11)親賢遠惡友  
de nas de ni ’dod pa bsten par mkhas pa yi | | dga’ bas dregs pa’i bud med rnams (3)kyis bzuṅ gyur la | |
gźal med khaṅ ni rgyab nas bsod nams las can bźin | | gźal med khaṅ ni rgyab nas sa la ma gśegs so | | 
The king his father, for the prince’s sake, dwelt purely in his palace, practising every virtue;
161. Delighting in the teaching of the true law, he put away from him every evil companion, 
32. Borne in the arms of these women well-skilled in the ways of love, and reckless in the pursuit of pleasure, he fell from the roof of a pavilion and yet reached not the ground, like a holy sage stepping from a heavenly chariot. 
nṛpas tu tasyaiva vivṛddhihetos tadbhāvinārthena ca codyamānaḥ |
śame ’bhireme virarāma pāpād bheje damaṃ saṃvibabhāja sādhūn || 2.33 || 
心不染恩愛 (12)於欲起毒想
攝情撿諸根 (13)滅除輕躁意  
mi skyoṅ gis kyaṅ de ñid bskyed pa’i ched las ni | | de yi ’byuṅ bar ’gyur ba’i don gyis bskul gyur te | |
sdig pa las ni dga’ bral źi la (4)mṅon dga’ źiṅ | | legs la skal bar bgos śiṅ dul la bsñen par gyur | | 
(that) his heart might not be polluted by lust; regarding inordinate desire as poison,
162. Keeping his passion and his body in due control, destroying and repressing all trivial thoughts, 
33. Meanwhile the king for the sake of ensuring his son’s prosperity and stirred in heart by the destiny which had been predicted for him, delighted himself in perfect calm, ceased from all evil, practised all self-restraint, and rewarded the good. 
nādhīravat kāmasukhe sasañje na saṃrarañje viṣamaṃ jananyām |
dhṛtyendriyāśvāṃś capalān vijigye bandhūṃś ca paurāṃś ca guṇair jigāya || 2.34 || 
和顏善聽105 訟 (14)慈教厭衆心
宣化諸外道 (15)斷諸謀逆術 
brtan min bźin du ’dod pa’i bde la ma źen la | | ma ruṅs skyed ma la ni yaṅ dag chags ma gyur | |
brtan pas dbaṅ po’i rta ni stobs las rnam thul źiṅ | | gñen daṅ groṅ khyer pa rnams yon tan rnams kyis (5)rgyal | | 
desiring to enjoy virtuous conversation, loving instruction (fit) to subdue the hearts of men,
163. Aiming to accomplish the conversion of unbelievers; removing all schemes of opposition (from whatever source they came), 
34. He turned to no sensual pleasures like one wanting in self-control; he felt no violent delight in any state of birth; he subdued by firmness the restless horses of the senses; and he surpassed his kindred and citizens by his virtues. 
nādhyaiṣṭa duḥkhāya parasya vidyāṃ jñānaṃ śivaṃ yat tu tad adhyagīṣṭa |
svābhyaḥ prajābhyo hi yathā tathaiva sarvaprajābhyaḥ śivam āśaśaṃse || 2.35 || 
教學濟世方 (16)萬民得安樂
106 令我子安 (17)萬民亦如是  
gźan gyi sdug bsṅal phyir ni rig pa ma brjod la | | ye śes dge ba gaṅ yaṅ de la lhag par brjod | |
des ni raṅ gi skye dgu rnams la ji lta bar | | de ltar skye dgu rnams la dge ba’i bsṅags pa mdzad | | 
by the enlightening power of his doctrine, aiming to save the entire world; (thus he desired) that the body of people should obtain rest;
164. Even as we desire to give peace to our children, so did he long to give rest to the world. 
35. He sought not learning to vex another; such knowledge as was beneficent, that only he studied; he wished well to all mankind as much as to his own subjects. 
bhaṃ83 bhāsuraṃ cāṅgirasādhidevaṃ yathāvad ānarca tadāyuṣe saḥ |
juhāva havyāny akṛśe kṛśānau dadau dvijebhyaḥ kṛśanaṃ ca gāś ca || 2.36 || 
事火奉諸神 (18)叉手飮107 月光
祈福非存己 (20)唯子及萬民  
107. Soma. 
skar ma rgyal snaṅ śes ldan sras po lhag pa’i lha | | ji lta bar ni de yi tshe riṅ phyir mchod des | |
chud min me la (6)bsreg bya rnams ni bsregs gyur la | | gñis skyes rnams la gser daṅ ba laṅ rnams kyaṅ byin | | 
He also attended to his religious duties (sacrificing by fire to all the spirits), with clasped hands adoring the moon (drinking the moon’s brightness);
165. Bathing his body in the waters of the Ganges; cleansing his heart in the waters of religion, performing his duties with no private aim, but regarding his child and the people at large, 
36. He worshipped also duly the brilliant (Agni) that tutelary god of the Aṅgirasas, for his son’s long life; and he offered oblations in a large fire, and gave gold and cows to the Brâhmans. 
sasnau śarīraṃ pavituṃ manaś ca tīrthāmbubhiś caiva guṇāmbubhiś ca |
vedopadiṣṭaṃ samam ātmajaṃ ca somaṃ papau śāntisukhaṃ ca hārdam || 2.37 || 
108 言非無義 (21)義言非不愛
愛言非不實 (22)實言非不愛  
’gram stegs chab rnams kyis daṅ yon tan chab rnams kyis | | gtsaṅ sgra’i ched du lus daṅ yid la khrus byas te | |
rig byed du ni ñe bar bstan pa’i chad rnams daṅ | | źi ba bdag (7)skyes sñiṅ la źi ba’i bde la ’thuṅ | | 
166. Loving righteous conversation, righteous words with loving (aim), loving words with no mixture of falsehood, true words imbued by love, 
37. He bathed to purify his body and mind with the waters of holy places and of holy feelings; and at the same time he drank the soma-juice as enjoined by the Veda, and the heartfelt self-produced happiness of perfect calm. 
sāntvaṃ babhāṣe na ca nārthavad yaj jajalpa tattvaṃ na ca vipriyaṃ yat |
sāntvaṃ hy atattvaṃ paruṣaṃ ca tattvaṃ hriyāśakan nātmana eva vaktum || 2.38 || 
以有慚愧故 (23)不能如實説
於愛不愛事 (24)不依貪恚想  
gaṅ źig don daṅ mi ldan źi ba ma smras la | | gaṅ źig dga’ ba daṅ bral de ñid ma brjod de | |
źi ba de ñid med daṅ rtsub pa’i de ñid phyir | | ṅo tsha ba yis bdag ñid kho na brjod ma nus | | 
167. And yet withal so modest and self-distrustful, unable on that account to speak as confident of truth; loving to all, and yet not loving the world, with no thought of selfishness or covetous desire, 
38. He only spoke what was pleasant and not unprofitable; he discoursed about what was true and not ill-natured, he could not speak even to himself for very shame a false pleasant thing or a harsh truth. 
iṣṭeṣv aniṣṭeṣu ca kāryavatsu na rāgadoṣāśrayatāṃ prapede |
śivaṃ siṣeve vyavahāraśuddhaṃ84 yajñaṃ hi mene na tathā yathā tat85 || 2.39 || 
志存於寂默 (25)平109 正止諍訟
不以祠天會 (26)勝於斷事福  
don ldan ’dod pa rnams daṅ mi ’dod pa rnams la | | chags (9a1)pa’i skyon la brten nas rab tu ’thob min te | |
dge ba’i tha sñad gtsaṅ ma la ni bsñen gyur la | | mchod sbyin la yaṅ ma mos de ltar ji lta bźin | | 
168. Aiming to restrain the tongue and in quietness to find rest from wordy contentions, not seeking in the multitude of religious duties to condone for a worldly principle in action; 
39. In things which required to be done, whether they were pleasant or disagreeable, he found no reason either for desire or dislike; he pursued the advantageous which could be attained without litigation; he did not so highly value sacrifice. 
āśāvate cābhigatāya sadyo deyāmbubhis tarṣam acechidiṣṭa86 |
yuddhād ṛte vṛttaparaśvadhena dviḍdarpam udvṛttam abebhidiṣṭa || 2.40 || 
110 彼多求衆 (27)豐施過其望
心無戰爭想 (28)以徳降怨敵  
sred pa daṅ ldan mṅon par ’oṅs pa de ma thag | | sbyin bya chu ’dra rnams kyis skom pa bcad gyur (2)la | |
g-yul las ma gtogs ye śes kyi ni sta ri yis | | dgra bo rnams kyi ṅa rgyal chen po bcom par gyur | | 
169. But aiming to benefit the world, by a liberal and unostentatious charity; the heart without any contentious thought, but resolved by goodness to subdue the contentious, 
40. When a suppliant came to him with a petition, he at once hastened to quench his thirst with the water sprinkled on his gift; and without fighting, by the battle-axe of his demeanour he smote down the arrogant armed with double pride. 
ekaṃ vininye sa jugopa sapta saptaiva tatyāja rarakṣa pañca |
prāpa trivargaṃ bubudhe trivargaṃ jajñe dvivargaṃ prajahau dvivargam || 2.41 || 
調一而護七 (29)離七防制五
得三覺了三 (5a1)知二捨於二  
gcig ni rnam par dul la des ni mdun bsruṅs śiṅ | | bdun po ñid ni don la lṅa po dag ni bsruṅs | |
sde tshan gsum po thob la sde tshan gsum rtogs (3)śiṅ | | sde tshan gñis po śes la sde tshan gñis po spaṅs | | 
170. Composing the one, whilst protecting the seven, removing the seven, guarding and adjusting the five, reaching to the three, by having learned the three, knowing the two, and removing the two; 
41. Thus he took away the one, and protected the seven; he abandoned the seven and kept the five; he obtained the set of three and learned the set of three; he understood the two and abandoned the two. 
kṛtāgaso ’pi pratipādya vadhyān nājīghanan nāpi ruṣā dadarśa |
babandha sāntvena phalena caitāṃs tyāgo ’pi teṣāṃ hy anayāya dṛṣṭaḥ87 || 2.42 || 
求情得其罪 (2)應死垂仁恕
不加麁惡言 (3)軟111 語而教勅
112 務施以財物 (4)指授資生路 
ñes pa byas kyaṅ rab tu bskyaṅs nas gźom bya la | | ’tshe bar mi byed khro bas kyaṅ ni gzigs ma yin | |
de rnams dag la ’bras bu źi bas bciṅs gyur la | | de rnams dag ni ’dor ba tshul ma yin phyir mthoṅ | | 
171. Desiring to mortify the passions, and to destroy every enemy of virtue, not multiplying coarse or unseemly words, but exhorting to virtue in the use of courteous language,
172. Full of sympathy and ready charity, pointing out and practising the way of mutual dependence, 
42. Guilty persons, even though he had sentenced them to death, he did not cause to be killed nor even looked on them with anger; he bound them with gentle words and with the reform produced in their character,--even their release was accompanied by no inflicted injury. 
ārṣāṇy acārīt paramavratāni vairāṇy ahāsīc cirasaṃbhṛtāni |
yaśāṃsi cāpadguṇagandhavanti rajāṃsy ahārṣīn88 malinīkarāṇi || 2.43 || 
受學神仙道 (5)滅除怨恚心
名徳普流聞 (6)世113 間永消亡 
(4)draṅ sroṅ rnams kyis mchog gi brtul źugs spyad gyur la | | yun riṅs yaṅ dag bzuṅ ba’i śa khon źugs rnams dor | |
yon tan dri ldan sñan dṅags rnams ni thob gyur la | | dri ma can du byed pa’i rdul rnams rnam par dor | | 
receiving and understanding the wisdom of spirits and Rishis, crushing and destroying every cruel and hateful thought;
173. Thus his fame and virtue were widely renowned, 
43. He performed great religious vows prescribed by ancient seers; he threw aside hostile feelings long cherished; he acquired glory redolent with the fragrance of virtue; he relinquished all passions involving defilement. 
na cājihīrṣīd balim apravṛttaṃ na cācikīrṣīt paravastvabhidhyām |
na cāvivakṣīd dviṣatām adharmaṃ na cāvivakṣīd89 dhṛdayena manyum || 2.44 || 
主匠修明徳 (7)率土皆承習
如人心安靜 (8)四體諸根從 
rab tu mi gnas gtor ma’i dpya ni ma blaṅs (5)la | | pha rol dṅos po rnams la mṅon par rlom ma byas | |
dgra rnams la ni chos ma yin pa ma smras la | | khro ba rnams ni sñiṅ gis gzuṅ ba ma yin no | | 
(and yet himself) finally (or, for ever) separate from the ties of the world, showing the ability of a master builder, laying a good foundation of virtue, an example for all the earth;
174. So a man’s heart composed and at rest, his limbs and all his members will also be at ease. 
44. He desired not to take his tribute of one-sixth without acting as the guardian of his people; he had no wish to covet another’s property; he desired not to mention the wrong-doing of his enemies; nor did he wish to fan wrath in his heart. 
tasmiṃs tathā bhūmipatau pravṛtte bhṛtyāś ca paurāś ca tathaiva ceruḥ |
śamātmake cetasi viprasanne prayuktayogasya yathendriyāṇi || 2.45 || 
(9)時白淨太子 賢妃耶輸陀
(10)年並漸長大 孕生114 羅睺羅 
114. Rāhula. 
źi ba’i bdag ñid sems ni rnam par rab daṅ la | | rnal ’byor rab tu ldan pa’i dbaṅ po rnams ci ltar | |
der ni (6)de ltar sa bdag rab tu sgyur ba can | | ’baṅs daṅ groṅ khyer ba rnams de lta ñid du byas | | 
And now the son of Suddhodana, and his virtuous wife Yasodharâ,
175. As time went on, growing to full estate, their child Râhula was born; 
45. When the monarch himself was thus employed his servants and citizens followed his example, like the senses of one absorbed in contemplation whose mind is abstracted in profound repose. 
kāle tataś cārupayodharāyāṃ yaśodharāyāṃ sva90 yaśodharāyām |
śauddhodane rāhusapatnavaktro jajñe suto rāhula eva nāmnā || 2.46 || 
90. EBC: su. 
(11)白淨王自念 太子已生子
(12)115 歴世相繼嗣 正化無終極 
de nas mdzes pa’i ’o ma ’dzin pa daṅ ldan ma | | grags ’dzin ma ni raṅ gi grags pa ’dzin ma la | |
zas gtsaṅ sras po’i sras po sgra gcan sgra yi źal | | sgra gcan ’dzin źes bya ba (7)dus su skyes par gyur | | 
and then Suddhodana râga considered thus, ’My son, the prince, having a son born to him,
176. ’The affairs of the empire will be handed down in succession, and there will be no end to its righteous government; 
46. In course of time to the fair-bosomed Yasodharâ,--who was truly glorious in accordance with her name,--there was born from the son of Suddhodana a son named Râhula, with a face like the enemy of Râhu. 
atheṣṭaputraḥ paramapratītaḥ kulasya vṛddhiṃ prati bhūmipālaḥ |
yathaiva putraprasave nananda tathaiva pautraprasave nananda || 2.47 || 
(13)太子既生子 愛子與我同
(14)不復慮出家 但當力修善
(15)我今心116 大安 無異生天樂」 
de nas ’dod pa’i bu mṅa’ mchog gi yid ches te | | rigs rgyud ’phel ba rab mtshon sa skyoṅ rgyal po ni | |
ji lta ñid du sras po rab tu skyes la dga’ | | de lta ñid du sras po’i sras po skyes la dga’ | | 
the prince having begotten a son, will love his son as I love him,
177. ’And no longer think about leaving his home as an ascetic, but devote himself to the practice of virtue; I now have found complete rest of heart, like one just born to heavenly joys.’ 
47. Then the king who from regard to the welfare of his race had longed for a son and been exceedingly delighted [at his coming],--as he had rejoiced at the birth of his son, so did he now rejoice at the birth of his grandson. 
putrasya91 me putragato mameva92 snehaḥ kathaṃ syād iti jātaharṣaḥ |
kāle sa taṃ taṃ vidhim ālalambe putrapriyaḥ svargam ivārurukṣan || 2.48 || 
(16)猶若劫初時 仙王所住道
(17)117 愛行清淨業 祠祀不害生 
bdag gi bu yi bur gyur pa la brtse ba ni | | bdag (9b1)bźin gaṅ las yin źes dga’ ba skyes gyur te | |
dus su des ni cho ga de daṅ de dmigs śiṅ | | bu la dga’ ba mtho ris bźin du ’jogs par gyur | | 
178. Like as in the first days of the kalpa, Rishi-kings by the way in which (they walked), practising pure and spotless deeds, offered up religious offerings, without harm to living thing, 
48. ‘O how can I feel that love which my son feels for my grandson?’ Thus thinking in his joy he at the due time attended to every enjoined rite like one who fondly loves his son and is about to rise to heaven. 
sthitvā pathi prāthamakalpikānāṃ rājarṣabhāṇāṃ yaśasānvitānām |
śuklāny amuktvāpi tapāṃsy atapta yajñaiś93 ca hiṃsārahitair ayaṣṭa || 2.49 || 
(18)熾然修勝業 王勝梵行勝
(19)宗族財寶勝 勇健118 伎藝勝 
rgyal po’i khyu mchog grags daṅ sñan pas mtshan rnams kyis | | daṅ po’i skal ba rnams kyi lam la gnas nas ni | |
dkar (2)po ma dor dka’ thub rnams la dka’ thub daṅ | | ’tshe ba dor ba’i mchod sbyin rnams kyis mchod par gyur | | 
179. And illustriously prepared an excellent karma, so the king excelling in the excellence of purity, in family and excellency of wealth, excelling in strength and every exhibition of prowess, 
49. Standing in the paths of the pre-eminent kings who flourished in primaeval ages, he practised austerities without laying aside his white garments, and he offered in sacrifice only those things which involved no injury to living creatures. 
ajājvaliṣṭātha sa puṇyakarmā nṛpaśriyā caiva tapaḥśriyā ca |
kulena vṛttena dhiyā ca dīptas tejaḥ sahasrāṃśur ivotsisṛkṣuḥ || 2.50 || 
(20)明顯照世間 如日千光耀
(21)所以爲119 王者 120 將爲顯其子 
rgyal po’i dpal gyis daṅ ni dka’ thub dpal gyis kyaṅ | | bsod nams las can de ni de nas ’bar gyur la | |
rigs daṅ blo daṅ mdzad spyod kyis kyaṅ gsal ba ste | | (3)gzi brjid stoṅ gi ’od zer bźin du rab tu ’phro | | 
180. Reflected the glory of his name through the world, as the sun sheds abroad his thousand rays. But now, being the king of men (or, a king among men), he deemed it right to exhibit his son’s (prowess), 
50. He of holy deeds shone forth gloriously, in the splendour of royalty and the splendour of penances, conspicuous by his family and his own conduct and wisdom, and desirous to diffuse brightness like the sun. 
svāyaṃbhuvaṃ cārcikam arcayitvā jajāpa putrasthitaye sthitaśrīḥ |
cakāra karmāṇi ca duṣkarāṇi prajāḥ sisṛkṣuḥ ka ivādikāle || 2.51 || 
(22)顯子爲宗族 榮族以名聞
(23)名高得生天 生天121 爲樂已 
raṅ byuṅ las byuṅ mchod byed sṅags ni mchod byas nas | | sras gnas ched du brtan pa’i dpal gyis bzlas byas śiṅ | |
dka’ thub byed pa’i las rnams byas gyur skye dgu rnams | | skyed ’dod skye dgu’i bdag bźin daṅ po’i dus su’o | | 
181. For the sake of his family and kin, to exhibit him; to increase his family’s renown, his glory spread so high as even to obtain the name of ’God begotten;’ and having partaken of these heavenly joys, 
51. Having offered worship, he whose own glory was secure muttered repetitions of Vedic texts to Svayambhû for the safety of his son, and performed various ceremonies hard to be accomplished, like the god Ka in the first aeon wishing to create living beings. 
tatjyāja śastraṃ vimamarśa śāstraṃ śamaṃ siṣeve niyamaṃ viṣehe |
vaśīva kaṃcid viṣayaṃ na bheje piteva sarvān viṣayān dadarśa || 2.52 || 
(24)已樂智慧増 悟道弘正法
(25)先勝122 名聞所 受行衆妙道 
(4)mtshon cha spaṅs śiṅ bstan bcos rnam par śes gyur la | | ñe bar źi la bsñen źiṅ ṅes la rnam par bzod | |
dbaṅ ldan bźin du yul rnams gaṅ la ma bsñen la | | yab mes bźin du yul rnams kun la gzigs par gyur | | 
182. Enjoying the happiness of increased wisdom; understanding the truth, by his own righteousness derived from previous hearing of the truth; the reward of previous acts, widely known. 
52. He laid aside weapons and pondered the Sâstra, he practised perfect calm and underwent various observances, like a hermit he refused all objects of sense, he viewed all his kingdoms like a father. 
babhāra rājyaṃ sa hi putrahetoḥ putraṃ kulārthaṃ yaśase kulaṃ tu |
svargāya śabdaṃ divam ātmahetor dharmārtham ātmasthitim ācakāṅkṣa || 2.53 || 
(26)唯願令太子 愛子不捨家
(27)一切諸國王 生子年尚小 
des kyaṅ bu yi ched du rgyal srid bzuṅ gyur la | | bu ni (5)rigs kyi don du rigs ni grags pa’i phyir | |
grags ba mtho ris ched du mtho ris bdag ñid phyir | | chos kyi don du bdag ñid gnas la ’dod par ’gyur | | 
183. Would that this might lead my son (he prayed) to love his child and not forsake his home; the kings of all countries, whose sons have not yet grown up, 
53. He endured the kingdom for the sake of his son, his son for his family, his family for fame, fame for heaven, heaven for the soul,--he only desired the soul’s continuance for the sake of duty. 
evaṃ sa dharmaṃ vividhaṃ cakāra sadbhir nipātaṃ śrutitaś ca siddham |
dṛṣṭvā kathaṃ putramukhaṃ suto me vanaṃ na yāyād iti nāthamānaḥ || 2.54 || 
(28)不令王國土 慮其心放逸
(29)縱情著世樂 不能紹王種 
de ltar des ni dam pa rnams kyis ṅes thob pa’i | | thos pa las grub chos ni rnam pa sna tshogs byas | |
gaṅ las bdag (6)gi bus ni bu yi ṅo mthoṅ nas | | nags tshal ñid du ’gro mi ’gyur źes mgon bslaṅs so | | 
184. Have prevented them exercising authority in the empire, in order to give their minds relaxation, and for this purpose have provided them with worldly indulgences, so that they may perpetuate the royal seed; 
54. Thus did he practise the various observances as followed by the pious and established from revelation, he asking himself, ‘now that he has seen the face of his son, how may my son be stopped from going to the forest? ’ 
rirakṣiṣantaḥ śriyam ātmasaṃsthāṃ94 rakṣanti putrān bhuvi bhūmipālāḥ |
putraṃ narendraḥ sa tu dharmakāmo rarakṣa dharmād viṣayeṣu muñcan95 || 2.55 || 
(5b1)今王生太子 隨心恣五欲
(2)唯願樂世榮 不欲令學道 
bdag la yaṅ dag blaṅs pa’i dpal ni sruṅ ’dod pa’i | | sa skyoṅ rnams kyis sa la bu ni bsruṅ ba ste | |
chos ni ’dod pa’i ma yi dbaṅ po de yis kyaṅ | | yul rnams ’dor ba (7)med par bu ni chos las bsruṅs | | 
185. So now the king, having begotten a royal son, indulged him in every sort of pleasure; desiring that he might enjoy these worldly delights, and not wish to wander from his home in search of wisdom; 
55. The prudent kings of the earth, who wish to guard their prosperity, watch over their sons in the world; but this king, though loving religion, kept his son from religion and set him free towards all objects of pleasure. 
vanam anupamasattvā bodhisattvās tu sarve viṣayasukharasajñā jagmur utpannaputrāḥ |
ata upacitakarmā rūḍhamūle ’pi hetau sa ratim upasiṣeve bodhim āpan na yāvat96 || 2.56 || 
(3)過去菩薩王 其道雖深固
(4)要習世榮樂 生子繼宗嗣(5)然後入山林 修行寂默道 
byaṅ chub sems dpa’ yul la bde ba’i ro śes thams cad kyaṅ | | sras skyed pa na dpe med sems pa nags su gśegs gyur te | |
de phyir ñe bar bsags pa’i las ni rtsa nas skyed pa’i phyir | | de ni źi ba ma thob de srid dga’ ba bsñen par gyur | | 
186. In former times the Bodhisattva kings, although their way (life) has been restrained (severe), have yet enjoyed the pleasures of the world, and when they have begotten a son, then separating themselves from family ties,
Have afterwards entered the solitude of the mountains, to prepare themselves in the way of a silent recluse. 
56. But all Bodhisattvas, those beings of pre-eminent nature, after knowing the flavour of worldly enjoyments, have departed to the forest as soon as a son is born to them; therefore he too, though he had accomplished all his previous destiny, even when the (final) motive had begun to germinate, still went on pursuing worldly pleasure up to the time of attaining the supreme wisdom. 
iti 97 buddhacarite mahākāvye ’ntaḥpuravihāro nāma dvitīyaḥ sargaḥ ||2|| 
(10a1)saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | btsun mo’i ’khor na gnas pa’i le’u ste gñis pa’o || 
(6) 123 佛所行讃厭患品第三 
Book III [The Prince’s Pertubation] 
tataḥ kadācin mṛduśādvalāni puṃskokilonnāditapādapāni |
śuśrāva padmākaramaṇḍitāni gītair98 nibaddhāni sa kānanāni || 3.1 || 
(7)外有諸園林 流泉清涼池
(8)衆雜華果樹 行列垂玄蔭
(9)異類諸奇鳥 奮飛戲其中
(10)水陸四種花 炎色流妙香 
de nas re źig dus na ’jam po’i rtswa rnams daṅ | | khu byug pho ni gyen du skaṅ ’don rkaṅ ’thuṅ rnams | | glu (2)rnams raṅ ni ṅes ldan skyed mos tshal rnams ni | | padma’i ’byuṅ gnas kyis brgyan des ni thos par gyur | | 
188. Without are pleasant garden glades, flowing fountains, pure refreshing lakes, with every kind of flower, and trees with fruit, arranged in rows, deep shade beneath.
189. There, too, are various kinds of wondrous birds, flying and sporting in the midst, and on the surface of the water the four kinds of flowers, bright colour’d, giving out their floating scent; 
1. On a certain day he heard of the forests carpeted with tender grass, with their trees resounding with the kokilas, adorned with lotus-ponds, and which had been all bound up in the cold season. 
śrutvā tataḥ strījanavallabhānāṃ manojñabhāvaṃ purakānanānām |
bahiḥprayāṇāya cakāra buddhim antargṛhe nāga ivāvaruddhaḥ || 3.2 || 
(11)124 伎女因奏樂 弦歌告太子
(12)太子聞音樂 歎美彼園林
(13)内懷甚踊悦 思樂出遊觀
(14)猶如繋狂象 常慕閑曠野」 
de nas bud med skye bo rnams ni dga’ ba yi | | groṅ khyer skyed mos tsha la gyi yid ’oṅ dṅos thos te | |
khyim gyi naṅ du mṅon par bkag pa’i glu bźin du | | phyi rol rab (3)tu ’gro ba’i ched du blo mdzad do | | 
190. Minstrel maidens cause their songs, and chorded music, to invite the prince. He, hearing the sounds of singing, sighs for the pleasures of the garden shades,
191. And cherishing within these happy thoughts, he dwelt upon the joys of an outside excursion; even as the chained elephant ever longs for the free desert wilds. 
2. Having heard of the delightful appearance of the city groves beloved by the women, he resolved to go out of doors, like an elephant long shut up in a house. 
tato nṛpas tasya niśamya bhāvaṃ putrābhidhānasya manorathasya |
snehasya lakṣmyā vayasaś ca yogyām ājñāpayām āsa vihārayātrām || 3.3 || 
(15)父王聞太子 樂出彼園遊
(16)即勅諸群臣 嚴飾備羽儀 
de nas sras su mṅon brjod yid ’oṅ de yi ni | | dgoṅs pa mi skyoṅ gis ni ṅes par thos gyur nas | |
brtse ba’i phun sum tshogs pas laṅ tshor ’ods pa ru | | ltad mo dag la rnam par gśegs par bka’ stsal to | | 
192. The royal father, hearing that the prince would enjoy to wander through the gardens, first ordered all his attendant officers to adorn and arrange them, after their several offices: 
3. The king, having learned the character of the wish thus expressed by his son, ordered a pleasure-party to be prepared, worthy of his own affection and his son’s beauty and youth. 
nivartayām āsa ca rājamārge saṃpātam ārtasya pṛthagjanasya |
mā bhūt kumāraḥ sukumāracittaḥ saṃvignacetā iti99 manyamānaḥ || 3.4 || 
(17)平治125 正王路 并除諸醜穢
(18)老病形殘類 羸劣貧窮苦
(19)無令少樂子 見起厭惡心」 
gźon nu śin tu gźon nu’i (4)sems daṅ ldan pa ni | | yaṅ dag skyo ba’i sems su ma gyur źes sems źiṅ | |
ñam thag tha dad skye bo kun nas ’dus pa ni | | rgyal po’i lam du phyir la rnam par zlog pa ste | | 
193. To make level and smooth the king’s highway, to remove from the path all offensive matter, all old persons, diseased or deformed, all those suffering through poverty or great grief,
194. So that his son in his present humour might see nothing likely to afflict his heart. 
4. He prohibited the encounter of any afflicted common person in the highroad; ‘heaven forbid that the prince with his tender nature should even imagine himself to be distressed.’ 
pratyaṅgahīnān vikalendriyāṃś ca jīrṇāturādīn kṛpaṇāṃś ca dikṣu100 |
tataḥ samutsārya pareṇa sāmnā śobhāṃ parāṃ101 rājapathasya cakruḥ || 3.5 || 
ñiṅ lag dman pa rnams daṅ dbaṅ po ma chiṅ rnams | | ’khogs pa nad pa la sogs brken rnams phyogs rnams (5)su | |
de nas mchog tu źi bas yaṅ dag rab ston nas | | rgyal po’i lam rnams dag ni mchog tu mdzes par byas | | 
5. Then having removed out of the way with the greatest gentleness all those who had mutilated limbs or maimed senses, the decrepit and the sick and all squalid beggars, they made the highway assume its perfect beauty. 
tataḥ kṛte śrīmati rājamārge śrīmān vinītānucaraḥ kumāraḥ |
prāsādapṛṣṭhād avatīrya kāle kṛtābhyanujño nṛpam abhyagacchat || 3.6 || 
de nas dpal ldan rgyal po’i lam ni byas pa na | | dpal ldan rnam par dul ba rjes ’braṅs gźon nu ni | |
gźal yas khaṅ pa’i logs nas dus su mṅon babs nas | | (6)mṅon par rjes gnaṅ byas pa mi skyoṅ la mṅon gśegs | | 
6. Along this road thus made beautiful, the fortunate prince with his well-trained attendants came down one day at a proper time from the roof of the palace and went to visit the king by his leave. 
atho narendraḥ sutam āgatāśruḥ śirasy upāghrāya ciraṃ nirīkṣya |
gaccheti cājñāpayati sma vācā snehān na cainaṃ manasā mumoca || 3.7 || 
(20)莊嚴悉備已 啓請求拜辭
(21)王見太子至 摩頭瞻顏色
(22)悲喜情交結 口許而心留 
de nas mi dbaṅ bu la mchi ma byuṅ gyur te | | mgo la ñe bar bsnams te yun riṅs rnam gzigs nas | |
soṅ cig ces ni tshig gi bka’ dag stsal gyur la | | brtse ba dag las de ni yid kyis ma btaṅ ṅo | | 
The adornments being duly made, the prince was invited to an audience;
195. The king seeing his son approach, patted his head and looking at the colour of his face, feelings of sorrow and joy intermingled, bound him. His mouth willing to speak, his heart restrained. 
7. Then the king, with tears rising to his eyes, having smelt his son’s head and long gazed upon him, gave him his permission, saying, ‘Go;’ but in his heart through affection he could not let him depart. 
tataḥ sa jāmbūnadabhāṇḍabhṛdbhir yuktaṃ caturbhir nibhṛtais turaṃgaiḥ |
aklībavidvac102 chuciraśmidhāraṃ hiraṇmayaṃ syandanam āruroha || 3.8 || 
(23)衆寶軒飾車 結駟駿平流
(24)賢良善術藝 年少美姿容
(25)妙淨鮮花服 同車爲執御 
de nas de (7)ni ’dzam bu chu gser sga ’dzin pa’i | | legs par bslabs pa’i mgyogs ’gro bźi yis sbyar ba yi | |
dbaṅ po ma ñams mkhas śiṅ gtsaṅ la ’od zer ’chaṅ | | gser gyi raṅ bźin śiṅ rta la ni yaṅ dag ’dzegs | | 
196. (Now see) the jewel-fronted gaudy chariot; the four equally-pacing, stately horses; good-tempered and well-trained; young and of graceful appearance;
197. Perfectly pure and white, and draped with flowery coverings. In the same chariot stands the (stately) driver; 
8. He then mounted a golden chariot, adorned with reins bright like flashing lightning, and yoked with four gentle horses, all wearing golden trappings. 
tataḥ prakīrṇojjvalapuṣpajālaṃ viṣaktamālyaṃ pracalatpatākam |
mārgaṃ prapede sadṛśānuyātraś candraḥ sanakṣatra ivāntarīkṣam || 3.9 || 
(26)街巷散衆華 寶縵蔽路傍
(27)垣樹列道側 寶器以莊嚴
(28)繒蓋諸幢幡 繽紛隨風126 揚 
de nas ’bras spos me tog ’bar ba rab bkram źiṅ | | phreṅ ba (10b1)rnam dbyaṅs rab tu g-yo ba’i ba dan can | |
zla ba skar ma daṅ bcas bar snaṅ la bźin du | | ’dra ba rjes ’braṅ lam ni rab tu thob par gyur | | 
the streets were scattered over with flowers; precious drapery fixed on either side of the way,
198. With dwarfed trees lining the road, costly vessels employed for decoration, hanging canopies and variegated banners, silken curtains, moved by the rustling breeze, 
9. With a worthy retinue he entered the road which was strewn with heaps of gleaming flowers, with garlands suspended and banners waving, like the moon with its asterism entering the sky. 
kautūhalāt sphītataraiś ca netrair nīlotpalārdhair103 iva kīryamāṇam104 |
śanaiḥ śanai rājapathaṃ jagāhe pauraiḥ samantād abhivīkṣyamāṇaḥ || 3.10 || 
(29)觀者127 挾長路 側身目128 連光
(5c1)瞪矚而不瞬 如並青蓮花 
ya mtshan gyur las rab tu rgyas pa’i mig rnams ni | | autpal sṅon po’i phyed ’dra rnams kyis bkram pa ni | |
rgyal po’i lam la dal bu (2)dal bus gśegs gyur te | | groṅ khyer skye bo rnams kyis kun nas mṅon par dga’ | | 
199. Spectators arranged on either side of the path. With bodies bent and glistening eyes, eagerly gazing, but not rudely staring, as the blue lotus flower (they bent) drooping in the air, 
10. Slowly, slowly he passed along the highway, watched on every side by the citizens, and beshowered by their eyes opened wide with curiosity like blue lotuses. 
taṃ tuṣṭuvuḥ saumyaguṇena kecid vavandire dīptatayā tathānye |
saumukhyatas tu śriyam asya kecid vaipulyam āśaṃsiṣur āyuṣaś ca || 3.11 || 
(2)臣民悉扈從 如星隨宿王
(3)異口同聲歎 稱慶世希有 
kha cig de la źi ba’i yon tan gyis bstod la | | de bźin źan rnams gsal ba ñid kyis phyag ’tshal źiṅ | |
kha cig dag ni ’di la mṅon du phyogs nas kyaṅ | | dpal daṅ tshe yi rnam par rgyas la (3)śis pa brjod | | 
200. Ministers and attendants flocking round him, as stars following the chief of the constellation; all uttering the same suppressed whisper of admiration, at a sight so seldom seen in the world; 
11. Some praised him for his gentle disposition, others hailed him for his glorious appearance, others eulogised his beauty from his fine countenance and desired for him length of days. 
niḥsṛtya kubjāś ca mahākulebhyo vyūhāś ca kairātakavāmanānām |
nāryaḥ kṛśebhyaś ca niveśanebhyo devānuyānadhvajavat praṇemuḥ || 3.12 || 
(4)貴賤及貧富 長幼及中年
(5)悉皆恭敬禮 唯願令吉祥 
źar ba sgur po nad pa mi’u thuṅ rnams kyis | | tshogs pa rnams ni rigs chen rnams la ṅes dral nas | |
mi mo rnams ni ṅes par źugs gnas phra rnams las | | lha yi rjes ’gro rgyal mtshan bźin du rab tu btud | | 
201. Rich and poor, humble and exalted, old and young and middle-aged, all paid the greatest respect, and invoked blessings on the occasion: 
12. Hump-backed men coming out from the great families, and troops of foresters and dwarfs, and women coming out from the meaner houses bowed down like the banners of some procession of the gods. 
tataḥ kumāraḥ khalu gacchatīti śrutvā striyaḥ preṣyajanāt pravṛttim |
didṛkṣayā harmyatalāni jagmur janena mānyena kṛtābhyanujñāḥ || 3.13 || 
(6)郭邑及田里 聞太子當出
(7)尊卑不待辭 寤寐不相告 
de nas gźon nu ṅes par gśegs źes (4)gtam dag ni | | bsgo bya skyes las bud med rnams kyis thob gyur na | |
bkur ’os skye bos mṅon par rjes gnaṅ byas pa rnams | | blta bar ’dod pas ldiṅ khaṅ śod du soṅ bar gyur | | 
202. So the country-folk and the town-folk, hearing that the prince was coming forth, the well-to-do not waiting for their servants, those asleep and awake not mutually calling to one another, 
13. Hearing the news, ‘the prince is going out,’ from the attendants of the female apartments, the women hastened to the roofs of the different mansions, having obtained the leave of their lords. 
tāḥ srastakāñcīguṇavighnitāś ca suptaprabuddhākulalocanāś ca |
vṛttāntavinyastavibhūṣaṇāś ca kautūhalenānibhṛtāḥ105 parīyuḥ || 3.14 || 
(8)六畜不遑收 錢財不及斂
(9)門戸不容閉 奔馳走路傍 
yon tan ska rags brul źiṅ gegs byas de rnams ni | | gñid log rab tu sad pas lta (5)byed ’khrugs pa rnams | |
gnas lugs gtam gyis rnam par brgyan rnams rnam gźag ste | | ya mtshan gyur pas dogs med par ni yoṅs su soṅ | | 
203. The six kinds of creatures not gathered together and penned, the money not collected and locked up, the doors and gates not fastened, all went pouring along the way on foot; 
14. Hindered by the strings of their girdles which had slipped down, with their eyes bewildered as just awakened from sleep, and with their ornaments hastily put on in the stir of the news, and filled with curiosity, they crowded round; 
prāsādasopānatalapraṇādaiḥ kāñcīravair nūpuranisvanaiś ca |
vitrāsayantyo106 gṛhapakṣisaṃghān anyo’nyavegāṃś ca samākṣipantyaḥ || 3.15 || 
(10)樓閣堤塘樹 窓牖衢巷間
(11)側身競容目 瞪矚觀無厭 
gźal yas khaṅ gi skas kyi ’og gi sgra rab daṅ | | dril chuṅ sgra rnams daṅ ni gdu bu’i sgra rnams kyis | |
rnam par skrag gyur khyim gyi (6)bya yi tshogs rnams ni | | phan tshun śugs rnams las kyaṅ yaṅ dag kun nas gtor | | 
204. The towers were filled and the mounds by the trees, the windows and the terraces along the streets; with bent body fearing to lift their eyes, carefully seeing that there was nothing about them to offend, 
15. Frightening the flocks of birds which lived in the houses, with the noise of their girdles and the jingling of their anklets which resounded on the staircases and roofs of the mansions, and mutually reproaching one another for their hurry. 
kāsāṃcid āsāṃ tu varāṅganānāṃ jātatvarāṇām api sotsukānām |
gatiṃ gurutvāj jagṛhur viśālāḥ śroṇīrathāḥ pīnapayodharāś ca || 3.16 || 
gaṅ źig ’dir ni yan lag rab mchog ma rnams ni | | myur ba rab tu skyes gyur tsam tsam skyes rnams kyis | |
lo ma ’dzin rnams rgyas śiṅ skyed smad śiṅ rta ni | | yaṅs pa rnams kyis lci ba ñid phyir (7)’gro ba bzuṅ | | 
16. Some of these women, even in their haste as they rushed longing to see, were delayed in their going by the weight of their hips and full bosoms. 
śīghraṃ samarthāpi tu gantum anyā gatiṃ nijagrāha yayau na tūrṇam |
hriyāpragalbhā vinigūhamānā107 rahaḥprayuktāni108 vibhūṣaṇāni || 3.17 || 
mtha’ gcig legs par rab tu sbyar ba’i rgyan rnams ni | | rnam par sbas ba rnam par gsal bas ṅo tsha bas | l | skyen por ’gro bar nus pa yin yaṅ gźan ma yin | | ’gro ba ṅes par bzuṅ ste myur min soṅ bar gyur | | 
17. Another, though well able to go herself, checked her pace and forbore to run, hiding with shame her ornaments hitherto worn only in seclusion, and now too boldly displayed. 
parasparotpīḍanapiṇḍitānāṃ saṃmardasaṃkṣobhita109 kuṇḍalānām |
tāsāṃ tadā sasvanabhūṣaṇānāṃ vātāyaneṣv apraśamo babhūva || 3.18 || 
phan tshun rab tu bcer bas ril por gyur pa (11a1)rnams | | yaṅ dag drud las bskyod gyur rna luṅ ’khyil ba can | |
de dag rnams kyi de tshe sgra bcas rgyan rnams ni | | rluṅ bgrod skar khuṅ rnams su rab tu źi bar gyur | | 
18. There they were restlessly swaying about in the windows, crowded together in the mutual press, with their earrings polished by the continual collision and their ornaments all jingling. 
vātāyanebhyas tu viniḥsṛtāni parasparāyāsita110 kuṇḍalāni |
strīṇāṃ virejur mukhapaṅkajāni saktāni harmyeṣv iva paṅkajāni || 3.19 || 
(12)高觀謂投地 歩者謂乘虚
(13)意專不自覺 形神若雙飛
(14)虔虔恭形觀 不生放逸心
rluṅ bgrod skar khuṅ rnams las rnam par mthon pa rnams | | phan tshun thaṅ chen gyur pa’i rna (2)luṅ ’khyil pa rnams | |
bud med rnams kyi ’dam skyes ’dra ba’i ’dam skyes źal | | ldiṅ khaṅ rnams su bkod pa rnams ni rnam par mdzes | | 
205. Those seated on high addressing those seated on the ground, those going on the road addressing those passing on high, the mind intent on one object alone; so that if a heavenly form had flown past,
206. Or a form entitled to highest respect, there would have been no distraction visible, 
19. The lotus-like faces of the women gleamed while they looked out from the windows with their earrings coming into mutual proximity, as if they were real lotuses fastened upon the houses. 
tato vimānair yuvatīkarālaiḥ111 kautūhalodghāṭitavātayānaiḥ112 |
śrīmat samantān nagaraṃ babhāse viyadvimānair iva sāpsarobhiḥ || 3.20 || 
(15)圓體傭支節 色若蓮花敷
(16)今出處園林 願成聖法仙 
de nas khaṅ bzaṅs laṅ tsho ma rnams kyis khyab ciṅ | | ya mtshan la ni rab phye skar khuṅ rnams kyis ni | |
lha mo daṅ bcas gźal med (3)rnams kyi nam mkha’ bźin | | dpal daṅ ldan pa’i groṅ khyer kun nas mdzes par gyur | | 
so intent was the body and so immovable the limbs. And now beautiful as the opening lily,
207. He advances towards the garden glades, wishing to accomplish the words of the holy prophet (Rishi). 
20. With the palaces all alive with crowds of damsels, every aperture thrown open in eager curiosity, the magnificent city appeared on every side like heaven with its divine chariots thronged with celestial nymphs. 
vātāyanānām aviśālabhāvād anyo’nyagaṇḍārpitakuṇḍalānām |
mukhāni rejuḥ pramadottamānāṃ baddhāḥ kalāpā iva paṅkajānām || 3.21 || 
(17)太子見修塗 莊嚴從人衆
(18)服乘鮮光澤 欣然心歡悦 
skar khuṅ rnams kyis rnam par yaṅs pa ma yin las | | phan tshun ’gram par bkod pa’i rna luṅ can rnams kyis | |
’dam skyes padma rnams kyi tshogs rnams bciṅs pa bźin | | rab (4)myos mchog ma rnams kyi źal ni mdzes par gyur | | 
The prince seeing the ways prepared and watered, and the joyous holiday appearance of the people,
208. (Seeing too) the drapery and the chariot pure, bright, shining, his heart exulted greatly and rejoiced. 
21. The faces of the beautiful women shone like lotuses wreathed in garlands, while through the narrowness of the windows their earrings were transferred to each other’s cheeks. 
taṃ tāḥ113 kumāraṃ pathi vīkṣamāṇāḥ striyo babhur gām iva gantukāmāḥ |
ūrdhvonmukhāś114 cainam udīkṣamāṇā narā babhur dyām iva gantukāmāḥ || 3.22 || 
(19)國人瞻太子 嚴儀勝羽從
(20)亦如諸129 天衆 見天太子生 
gźon nu de la lam du rnam par blta ba yi | | bud med de rnams sa la ’gro ’dod ltar mdzes śiṅ | |
gyen du gdoṅ phyogs de la rab tu lta ba yi | | mi rnams gnam la ’gro bar ’dod bźin mdzes par gyur | | 
The people (on their part) gazed at the prince, so beautifully adorned, with all his retinue,
209. Like an assembled company of kings (gathered) to see a heaven-born prince. 
22. Gazing down upon the prince in the road. the women appeared as if longing to fall to the earth; gazing up to him with upturned faces, the men seemed as if longing to rise to heaven. 
dṛṣṭvā ca taṃ rājasutaṃ striyas tā jājvalyamānaṃ vapuṣā śriyā ca |
dhanyāsya bhāryeti śanair avocañ115 śuddhair manobhiḥ khalu nānyabhāvāt || 3.23 || 
lus daṅ dpal (5)gyis mchog tu ’bar bar gyur pa yi | | rgyal po’i sras de mthoṅ nas bud med de rnams ni | |
ṅes par dgoṅs pa gźan min bsam pa dag pa yis | | ’di yi chuṅ ma skal pa bzaṅ źes dal bus smra | | 
23. Beholding the king’s son thus radiant in his beauty and glory, those women softly whispered, ‘happy is his wife,’ with pure minds and from no baser feeling. 
ayaṃ kila vyāyatapīnabāhū rūpeṇa sākṣād iva puṣpaketuḥ |
tyaktvā śriyaṃ dharmam upaiṣyatīti tasmin hi tā116 gauravam eva cakruḥ || 3.24 || 
gzugs kyi dṅos su me tog can daṅ mtshuṅs śiṅ | | rnam par riṅ źiṅ (6)rgyas pa’i dpuṅ pa can ’di ni | |
dpal ñid dor nas chos la ñe bar gśegs źes te | | de la de dag rnams kyis źes kho na byas | | 
24. ‘He with the long sturdy arms, who stands in his beauty like the flower-armed god visibly present, will leave his royal pomp and devote himself to religion,’ thus thinking, full of kindly feelings towards him, they all offered reverence. 
kīrṇaṃ tathā rājapathaṃ kumāraḥ paurair vinītaiḥ śucidhīraveṣaiḥ |
tat pūrvam ālokya jaharṣa kiṃcin mene punarbhāvam ivātmanaś ca || 3.25 || 
rnam par dul la gtsaṅ źiṅ brtan pa’i cha lugs can | | groṅ pa rnams kyis de ltar rgyal po’i lam khyab pa | |
de ni sṅon du gźon nus mthoṅ nas (7)dga’ bas te | | bdag gi srid pa gźan ma cuṅ źig brtags pa ’dra | | 
25. Beholding for the first time that high-road thus crowded with respectful citizens, all dressed in white sedate garments, the prince for a while did feel a little pleasure and thought that it seemed to promise a revival of his youth. 
puraṃ tu tat svargam iva prahṛṣṭaṃ śuddhādhivāsāḥ samavekṣya devāḥ |
jīrṇaṃ naraṃ nirmamire prayātuṃ117 saṃcodanārthaṃ kṣitipātmajasya || 3.26 || 
(21)時130 淨居天王 忽然在道側
(22)變形衰老相 勸生厭離心 
groṅ khyer de yaṅ mtho ris bźin du rab dga’ ba | | mṅon par gzigs nas gtsaṅ mar gnas pa’i lha rnams kyis | |
sa gźi skyoṅ ba’i sras po yaṅ dag bskul don du | | ’khogs pa’i mi rgan rab tu ’gro bar (11b1)sprul gyur to | | 
And now a Deva-râga of the Pure abode, suddenly appears by the side of the road;
210. His form changed into that of an old man, struggling for life, his heart weak and oppressed. 
26. But then the gods, dwelling in pure abodes, having beheld that city thus rejoicing like heaven itself, created an old man to walk along on purpose to stir the heart of the king’s son. 
tataḥ kumāro jarayābhibhūtaṃ dṛṣṭvā narebhyaḥ pṛthagākṛtiṃ tam |
uvāca saṃgrāhakam āgatāsthas tatraiva niṣkampaniviṣṭadṛṣṭiḥ || 3.27 || 
(23)太子見老人 驚怪問御者 
de nas gźon nu yis ni rga bas zil non źiṅ | | mi rnams las ni tha dad dbyibs can de gzigs nas | |
g-yo ba med ciṅ de ñid du ni źugs pa’i spyan | | chags par gyur ciṅ kha lo ’dzin pa la smras so | | 
The prince seeing the old man, filled with apprehension, asked his charioteer, 
27. The prince having beheld him thus overcome with decrepitude and different in form from other men, with his gaze intently fixed on him, thus addressed his driver with simple confidence: 
ka eṣa bhoḥ sūta naro ’bhyupetaḥ keśaiḥ sitair yaṣṭiviṣaktahastaḥ |
bhrūsaṃvṛtākṣaḥ śithilānatāṅgaḥ kiṃ vikriyaiṣā prakṛtir yadṛcchā || 3.28 || 
(24)此是何等人 頭白而背僂
(25)目冥身戰搖 任杖而羸歩
(26)爲是身卒131 變 爲受性自爾 
mṅon par ñer ’oṅs mi de su yin ’dren pa kye | | skra rnams (2)dkar źiṅ dbyug pa la ni lag pas brten | |
smin mas kun nas mig g-yogs ’khogs śiṅ yan lag druṅ | | rnam ’gyur ’di ni tha mal gaṅ ’dod yin nam ci | | 
211. ’What kind of man is this? his head white and his shoulders bent, his eyes bleared and his body withered, holding a stick to support him along the way.
212. ’Is his body suddenly dried up by the heat, or has he been born in this way?’ 
28. ‘Who is this man that has come here, O charioteer, with white hair and his hand resting on a staff, his eyes hidden beneath his brows, his limbs bent down and hanging loose,--is this a change produced in him or his natural state or an accident?’ 
ity evam uktaḥ sa rathapraṇetā nivedayām āsa nṛpātmajāya |
saṃrakṣyam apy artham adoṣadarśī tair eva devaiḥ kṛtabuddhimohaḥ || 3.29 || 
(27)御者心躊躇 不敢以實答
(28)淨居加神力 令其表眞言 
de skad ces smra śiṅ rta rab tu ’dren pa po | | lha mchog de rnams ñid kyi blo ni rmoṅs byas śiṅ | |
don ni bsruṅ bya (3)yin yaṅ skyon med mthoṅ gyur te | | de yis sa skyoṅ bdag ñid skyes la ṅes par gsol | | 
The charioteer, his heart much embarrassed, scarcely dared to answer truly,
213. Till the pure-born (Deva) added his spiritual power, and caused him to frame a reply in true words: 
29. Thus addressed, the charioteer revealed to the king’s son the secret that should have been kept so carefully, thinking no harm in his simplicity, for those same gods had bewildered his mind: 
rūpasya hantrī118 vyasanaṃ balasya śokasya yonir nidhanaṃ ratīnām |
nāśaḥ smṛtīnāṃ ripur indriyāṇām eṣā jarā nāma yayaiṣa bhagnaḥ || 3.30 || 
(29)色變氣虚微 多憂少歡樂
(6a1)喜忘諸根羸 是名衰老相 
gzugs kyi gnod byed stobs kyi rnam par za ba po | | rgan pa rnams kyi ’joms byed mya ṅan rnams kyi sa | | dran pa rnams kyi ñams byed dbaṅ po rnams kyi dgra | | ’di ni rgas pa źes bya gaṅ gis (4)’di bcom mo | | 
’His appearance changed, his vital powers decayed, filled with sorrow, with little pleasure,
214. ’His spirits gone, his members nerveless, these are the indications of what is called "old age." 
30. ‘That is old age by which he is broken down,--the ravisher of beauty, the ruin of vigour, the cause of sorrow, the destruction of delights, the bane of memories, the enemy of the senses. 
pītaṃ hy anenāpi payaḥ śiśutve kālena bhūyaḥ parisṛptam119 urvyām |
krameṇa bhūtvā ca yuvā vapuṣmān krameṇa tenaiva jarām upetaḥ || 3.31 || 
(2)此本爲嬰兒 長養於母乳
(3)及童子嬉遊 端正恣五欲
(4)年逝形枯朽 今爲老所壞 
’dis kyaṅ byis pa ñid daṅ ’o ma ’thuṅ gyur ciṅ | | dus kyis la yoṅs su gñid log gyur pa ste | |
rim gyis lus rab ldan pa’i laṅ tshor gyur nas kyaṅ | | rim gyis de ñid kho nas rga bar ñe bar soṅ | | 
This man was once a sucking child, brought up and nourished at his mother’s breast,
215. ’And as a youth full of sportive life, handsome, and in enjoyment of the five pleasures; as years passed on, his frame decaying, he is brought now to the waste of age.’ 
31. ‘He too once drank milk in his childhood, and in course of time he learned to grope on the ground; having step by step become a vigorous youth, he has step by step in the same way reached old age.’ 
ity evam ukte calitaḥ sa kiṃcid rājātmajaḥ sūtam idaṃ babhāṣe |
kim eṣa doṣo bhavitā mamāpīty asmai tataḥ sārathir abhyuvāca || 3.32 || 
(5)太子長歎息 而問御者言
(6)但彼獨衰老 吾等亦當然 
de skad ces smras rgyal po’i bdag ñid skyes pa ste | | cuṅ źig ’dar (5)la kha lo sgyur la ’di skad smras | |
skyon ’di kho po la yaṅ ’byuṅ ba min nam ci | | de bźin ’di la kha lo sgyur ba yis gsol to | | 
216. The prince greatly agitated and moved, asked his charioteer another question and said, ’Is yonder man the only one afflicted with age, or shall I, and others also, be such as he?’ 
32. Being thus addressed, the prince, starting a little, spoke these words to the charioteer, ‘What! will this evil come to me also?’ and to him again spoke the charioteer: 
āyuṣmato ’py eṣa vayaḥprakarṣo120 niḥsaṃśayaṃ kālavaśena bhāvī |
evaṃ jarāṃ rūpavināśayitrīṃ jānāti caivecchati caiva121 lokaḥ || 3.33 || 
(7)御者又答言 尊亦有此分
(8)時移形自變 必至無所疑
(9)少壯無不老 擧世知而求 
’di ni na tshod rab mchog tshe daṅ ldan pa’i yaṅ | | gdon mi za bar dus kyi dbaṅ gis ’byuṅ bar ’gyur | |
de bźin rgas pa gzugs kyi rnam par ñams pa (6)bor | | ’jig rten ba yi śes pa ñid ṅaṅ mthoṅ ba ñid | | 
217. The charioteer again replied and said, ’Your highness also inherits this lot, as time goes on, the form itself is changed, and this must doubtless come, beyond all hindrance:
218. ’The youthful form must wear the garb of age, throughout the world, this is the common lot.’ 
33. ‘It will come without doubt by the force of time through multitude of years even to my long-lived lord; all the world knows thus that old age will destroy their comeliness and they are content to have it so.’ 
tataḥ sa pūrvāśayaśuddhabuddhir vistīrṇakalpācitapuṇyakarmā |
śrutvā jarāṃ saṃvivije mahātmā mahāśaner ghoṣam ivāntike gauḥ || 3.34 || 
(10)菩薩久132 修習 清淨智慧業
(11)廣殖諸徳本 願果133 華於今
(12)聞説衰老苦 戰慄身毛竪 
de nas sṅon gyi bsam pa dag pa’i blo mṅa’ ba | | rnam rgyas bskal bar bsags pa’i bsod nams las can daṅ | |
rdo rje chen po’i sgra la ñe bar ba laṅ bźin | | rgas pa thos nas gźon nu kun nas yi mug gyur | | 
Bodhisattva, who had long prepared the foundation of pure and spotless wisdom,
219. Broadly setting the root of every high quality, with a view to gather large fruit in his present life, hearing these words respecting the sorrow of age, was afflicted in mind, and his hair stood up-right. 
34. Then he, the great-souled one, who had his mind purified by the impressions of former good actions, who possessed a store of merits accumulated through many preceding aeons, was deeply agitated when he heard of old age, like a bull who has heard the crash of a thunderbolt close by. 
niḥśvasya dīrghaṃ svaśiraḥ122 prakampya tamiṃś ca jīrṇe viniveśya cakṣuḥ |
tāṃ caiva dṛṣṭvā janatāṃ saharṣāṃ vākyaṃ sa saṃvigna123 idaṃ jagāda || 3.35 || 
(13)雷134 霆霹靂聲 群獸怖奔走
(14)菩薩亦如是 震怖長嘘息 
dbugs ni riṅ du (7)brgyus nas raṅ gi mgo bsgul źiṅ | | ’khogs pa de la spyan ni rnam par źugs nas su | |
rga ba daṅ bcas skye ba de rnams gzigs gyur nas | | sems ni khoṅ du chud pa de yis tshig ’di smras | | 
220. Just as the roll of the thunder and the storm alarm and put to flight the cattle; so was Bodhisattva affected by the words; shaking with apprehension, he deeply sighed; 
35. Drawing a long sigh and shaking his head, and fixing his eyes on that decrepit old man, and looking round on that exultant multitude he then uttered these distressed words: 
evaṃ jarā hanti ca nirviśeṣaṃ smṛtiṃ ca rūpaṃ ca parākramaṃ ca |
na caiva saṃvegam upaiti lokaḥ pratyakṣato ’pīdṛśam īkṣamāṇaḥ || 3.36 || 
(15)繋心於老苦 頷頭而瞪矚
(16)念此衰老苦 世人何愛樂 
dran pa daṅ ni gzugs daṅ pha rol gnon pa yaṅ | | de ltar rgas pas rnam dpyod med par (12a1)’joms pas te | |
’di lta bu ra ni mṅon sum ñid du soṅ na yaṅ | | ’jig rten pa dag skyo med ñer ’gro kho na’o | | 
221. Constrained at heart because of the pain of ’age;’ with shaking head and constant gaze, he thought upon this misery of decay; what joy or pleasure can men take (he thought), 
36. ‘Old age thus strikes down all alike, our memory, comeliness, and valour; and yet the world is not disturbed, even when it sees such a fate visibly impending. 
evaṃ gate sūta nivartayāśvān śīghraṃ gṛhāṇy eva bhavān prayātu |
udyānabhūmau hi kuto ratir me jarābhaye124 cetasi vartamāne || 3.37 || 
(17)老相之所壞 觸類無所擇
(18)雖有壯色力 無一不遷變
(19)目前見證相 如何不厭離 
de ltar soṅ la ’dren pa rta rnams phyir zlog la | | khyod ni khyim ñid du ni skyes par rab tu soṅ | |
rgas pa’i ’jigs pa’i sems su gnas pa kho bo (2)la | | skyed mos tshal gyi sa la bde ba ga la yod | | 
222. In that which soon must wither, stricken by the marks of age; affecting all without exception; though gifted now with youth and strength, yet not one but soon must change and pine away.
223. The eye beholding such signs as these before it, how can it not be oppressed by a desire to escape? 
37. ‘Since such is our condition, O charioteer, turn back the horses,--go quickly home; how can I rejoice in the pleasure-garden, when the thoughts arising from old age overpower me?’ 
athājñayā bhartṛsutasya tasya nivartayām āsa rathaṃ niyantā |
tataḥ kumāro bhavanaṃ tad eva cintāvaśaḥ śūnyam iva prapede || 3.38 || 
(20)菩薩謂御者 宜速迴車還
(21)念念衰老至 園林何足歡 
de nas rgyal po’i sras po de yi bka’ luṅ gis | | kha lo sgyur bas śiṅ rta phyir la bzlog par gyur | |
de nas gźon nus pho braṅ de ñid kho nar ni | | bsam pa’i dbaṅ gis stoṅ pa bźin du rab tu thob | | 
Bodhisattva then addressed his charioteer, `Quickly turn your chariot and go back,
224. ’Ever thinking on this subject of old age approaching, what pleasures now can these gardens afford, 
38. Then the charioteer at the command of the king’s son turned the chariot back, and the prince lost in thought entered even that royal palace as if it were empty. 
yadā tu tatraiva na śarma lebhe jarā jareti praparīkṣamāṇaḥ |
tato narendrānumataḥ sa bhūyaḥ krameṇa tenaiva bahir jagāma || 3.39 || 
(22)135 受命即風馳 飛輪旋本宮
(23)心存朽暮境 如歸空塜間
(24)觸事不留情 所居無暫安
(25)王聞子不悦 勸令重出遊
(26)即勅諸群臣 莊嚴復勝前 
gaṅ gi tshe na de yaṅ bde pa ma yin te | | (3)rgas pa rgas pa źes ni rab tu yoṅs su rtog | |
de nas mi dbaṅ gis ni rjes gnaṅ de ni slar | | rim gyis de ñid kho nas phyi rol gśegs par gyur | | 
the years of my life like the fast-flying wind; turn your chariot, and with speedy wheels take me to my palace.’
225. And so his heart keeping in the same sad tone, (he was) as one who returns to a place of entombment;
unaffected by any engagement or employment, so he found no rest in anything within his home.
226. The king hearing of his son’s sadness urged (his companions) to induce him again to go abroad, and forthwith incited his ministers and attendants to decorate the gardens even more than before. 
39. But when he found no happiness even there, as he continually kept reflecting, ‘old age, old age,’ then once more, with the permission of the king, he went out with the same arrangement as before. 
athāparaṃ vyādhiparītadehaṃ tae eva devāḥ sasṛjur manuṣyam |
dṛṣṭvā ca taṃ sārathim ābabhāṣe śauddhodanis tadgatadṛṣṭir eva || 3.40 || 
(27)天復化病人 守命在路傍
(28)身痩而腹大 呼吸長喘息
(29)手脚攣枯燥 悲泣而呻吟 
de nas gźan yaṅ lus la nad daṅ yoṅs ldan pa | | lha mchog de rnams ñid kyis bskyed ciṅ sprul pa’i mi | |
zas gtsaṅ rgyal po’i sras (4)po can der soṅ ñid kyis | | gzigs nas kha lo sgyur ba de ñid la smras pa | | 
227. The Deva then caused himself to appear as a sick man; struggling for life, he stood by the wayside, his body swollen and disfigured, sighing with deep-drawn groans,
228. His hands and knees contracted and sore with disease, his tears flowing as he piteously muttered (his petition). 
40. Then the same deities created another man with his body all afflicted by disease; and on seeing him the son of Suddhodana addressed the charioteer, having his gaze fixed on the man: 
sthūlodaraḥ śvāsacalaccharīraḥ srastāṃsabāhuḥ kṛśapāṇdugātraḥ |
ambeti vācaṃ karuṇaṃ bruvāṇaḥ paraṃ samāśritya125 naraḥ ka eṣaḥ || 3.41 || 
(6b1)太子問御者 此復何等人 
gsus pa sbom źiṅ dbugs dag skyod pa’i lus pho can | | lag pa cha śas źa źiṅ rid la skya bseṅ lus | |
aa ma źes ni sñiṅ rje’i ṅag dag smras pa po | | gźan la brten nas gnas pa’i mi de su źig yin | | 
The prince asked his charioteer, ’What sort of man, again, is this?’ 
41. ‘Yonder man with a swollen belly, his whole frame shaking as he pants, his arms and shoulders hanging loose, his body all pale and thin, uttering plaintively the word "mother," when he embraces a stranger,--who, pray, is this?’ 
tato ’bravīt sārathir asya saumya dhātuprakopaprabhavaḥ pravṛddhaḥ |
rogābhidhānaḥ sumahān anarthaḥ śakto126 api yenaiṣa kṛto ’svatantraḥ || 3.42 || 
(2)對曰是病者 四大倶錯亂
(3)羸劣無所堪 轉側恃仰人 
(5)de nas kha lo sgyur bas smras pa źi ba kye | | ’di yi khams ni rab ’khrugs rab stobs rab tu ’phel | |
nad ces bya ba mṅon brjod śin tu don med chen po ste | | nus kyaṅ gaṅ gis de ni rab dbaṅ med par byas | | 
229. Replying he said, ’This is a sick man. The four elements all confused and disordered, worn and feeble, with no remaining strength, bent down with weakness, looking to his fellow-men for help.’ 
42. Then his charioteer answered, ‘Gentle Sir, it is a very great affliction called sickness, that has grown up, caused by the inflammation of the (three) humours, which has made even this strong man no longer master of himself.’ 
ity ūcivān rājasutaḥ sa bhūyas taṃ sānukampo naram īkṣamāṇaḥ |
asyaiva jāto127 pṛthag eṣa doṣaḥ sāmānyato rogabhayaṃ prajānām || 3.43 || 
(4)太子聞所説 即生哀愍心
(5)問唯此人病 餘亦當復爾 
rjes su brtse bcas mi de la ni gzigs bźin du | | rgyal po’i (6)sras des slar yaṅ ’di skad ces smras pa | |
skyes gyur skyon de so sor ’di ñid kho na’i ’am | | nad kyi ’jigs la skye dgu rnams kyi spyi la yin | | 
230. The prince hearing the words thus spoken, immediately became sad and depressed in heart, and asked, ’Is this the only man afflicted thus, or are others liable to the same (calamity)?’ 
43. Then the prince again addressed him, looking upon the man compassionately, ‘Is this evil peculiar to him or are all beings alike threatened by sickness?’ 
tato babhāṣe sa rathapraṇetā kumāra sādhāraṇa eṣa doṣaḥ |
evaṃ hi rogaih paripīḍyamāno rujāturo harṣam upaiti lokaḥ || 3.44 || 
(6)對曰此世間 一切倶亦然
(7)有身必有患 愚癡樂朝歡 
de nas śiṅ rta rab tu ’dren pa des smras pa | | gźon nu ñes pa de ni thun moṅ gyur pa ste | |
de ltar nad rnams dag ni yoṅs su (7)gtsor ba ni | | naṅ mthar phyin na ’jig rten dga’ bar ñe bar gśegs | | 
231. In reply he said, ’Through all the world, men are subject to the same condition; those who have bodies must endure affliction, the poor and ignorant, as well as the rich and great.’ 
44. Then the charioteer answered, ‘O prince, this evil is common to all; thus pressed round by diseases men run to pleasure, though racked with pain.’ 
iti śrutārthaḥ sa viṣaṇṇacetāḥ prāvepatāmbūrmigataḥ śaśīva |
idaṃ ca vākyaṃ karuṇāyamānaḥ provāca kiṃcinmṛdunā svareṇa || 3.45 || 
(8)太子聞其説 即生大恐怖
(9)身心悉戰動 譬如揚波月 
de ltar don thos sems ni khoṅ du chud pa de | | chu rlabs naṅ soṅ ri boṅ can bźin rab ’dar źiṅ | |
brtse ba thugs rje mṅa’ bas gsuṅ ṅag tshig ’di ni | | cuṅ źig dṅar ba’i dbyaṅs kyis rab tu smras (12b1)pa’o | | 
232. The prince, when these words met his ears, was oppressed with anxious thought and grief; his body and his mind were moved throughout, just as the moon upon the ruffled tide. 
45. Having heard this account, his mind deeply distressed, he trembled like the moon reflected in the waves of water; and full of sorrow he uttered these words in a low voice: 
idaṃ ca rogavyasanaṃ prajānāṃ paśyaṃś ca viśrambham upaiti lokaḥ |
vistīrṇam ajñānam128 aho narāṇāṃ hasanti ye rogabhayair amuktāḥ || 3.46 || 
(10)處斯大苦器 云何能自安
(11)嗚呼世間人 愚惑癡闇障
(12)病賊至無期 而生喜樂心 
skye dgu rnams la rnam par źen pa’i nad ’di ni | | ’jig rten pa dag raṅ bźin gnas śiṅ blo gtad byed | |
mi śes rnam par rgya chen ae ma mi rnams kyis | | gaṅ źig nad las rnam par grol rnams bźad gad byed | | 
233. ’Placed thus in the great furnace of affliction, say! what rest or quiet can there be! Alas! that worldly men, (blinded by) ignorance and oppressed with dark delusion,
234. ’Though the robber sickness may appear at any time, yet live with blithe and joyous hearts!’ 
46. ‘Even while they see all this calamity of diseases mankind can yet feel tranquillity; alas for the scattered intelligence of men who can smile when still not free from the terrors of disease! 
nivartyatāṃ sūta bahiḥ129 prayāṇān narendrasadmaiva rathaḥ prayātu |
śrutvā ca me rogabhayaṃ ratibhyaḥ pratyāhataṃ saṃkucatīva cetaḥ || 3.47 || 
’dren pa phyi rol rab tu ’gro las phyir log la | | (2)mi dbaṅ pho braṅ ñid du śiṅ rta rab tu soṅ | |
bdag gi nad kyi ’jigs pa thos nas dga’ ba las | | sems ni ’khums pa bźin du rab tu bcom par gyur | | 
47. ‘Let the chariot, O charioteer, be turned back from going outside, let it return straight to the king’s palace; having heard this alarm of disease, my mind shrinks into itself, repelled from pleasures.’ 
tato nivṛttaḥ sa nivṛttaharṣaḥ pradhyānayuktaḥ praviveśa veśma130 |
taṃ dvis tathā prekṣya ca saṃnivṛttaṃ paryeṣaṇaṃ131 bhūmipatiś cakāra || 3.48 || 
(13)於是迴車還 愁憂念病苦
(14)如人被打害 136 捲身待杖至
(15)靜息於閑宮 專求反世樂 
de ltar lan gñis phyir log de ni rab gzigs nas | | sa yi bdag po yis kyaṅ yoṅs su gros byas so | | 
On this, turning his chariot back again, he grieved to think upon the pain of sickness.
235. As a man beaten and wounded sore, with body weakened, leans upon his staff, so dwelt he in the seclusion of his palace, lone-seeking, hating worldly pleasures. 
48. Then having turned back, with all joy departed, he entered his home, absorbed in thought; and having seen him thus return a second time, the king himself entered the city. 
śrutvā nimittaṃ tu nivartanasya saṃtyaktam ātmānam anena mene |
mārgasya śaucādhikṛtāya caiva cukrośa ruṣṭo ’pi ca nogradaṇḍaḥ || 3.49 || 
(16)王復聞子還 勅問何因縁
(17)對曰見病137 人 王怖猶失身
(18)深責治路者 心結口不言 
de yi phyir log ṅes (3)pa’i mtshan ma thos gyur nas | | bdag cag rnams ni ’di yis yaṅ dag ’dor sñam ste | |
lam rnams gtsaṅ mar lhag par byed pa po rnams la | | khros śiṅ ’khrugs kyaṅ chad pa drag pos gcod pa med | | 
236. The king hearing once more of his son’s return, asked anxiously the reason why, and in reply was told--’he saw the pain of sickness.’ The king in fear like one beside himself,
237. Roundly blamed the keepers of the way; his heart constrained, his lips spoke not; 
49. Having heard the occasion of the prince’s return he felt himself as deserted by him, and, although unused to severe punishment, even when displeased, he rebuked him whose duty it was to see that the road was clear. 
bhūyaś ca tasmai vidadhe sutāya viśeṣayuktaṃ viṣayapracāram132 |
calendriyatvād api nāma sakto133 nāsmān vijahyād iti nāthamānaḥ || 3.50 || 
(19)復増138 伎女衆 音樂倍勝前
(20)以此悦視聽 樂俗不厭家
(21)晝夜進聲色 其心未始歡 
slar yaṅ sras po de la khyad par ’phags pa daṅ | | ldan pa’i yul (4)la rab tu dpyod pa rnams mdzad ciṅ | |
dbaṅ po g-yo ba ñid kyi phyir yaṅ chags sñam ste | | bdag cag rnam par mi ’dor źes ni mgon blaṅs so | | 
again he increased the crowd of music women, the sounds of merriment twice louder than aforetime,
238. If by these sounds and sights (the prince) might be gratified; and indulging worldly feelings, might not hate his home. Night and day the charm of melody increased, but his heart was still unmoved by it. 
50. And once more he arranged for his son all kinds of worldly enjoyments to their highest point; imploring in his heart, ‘Would that he might not be able to forsake us, even though rendered unable only through the restlessness of his senses.’ 
yadā ca śabdādibhir indriyārthair antaḥpure naiva suto ’sya reme |
tato bahir134 vyādiśati sma yātrāṃ rasāntaraṃ syād iti manyamānaḥ || 3.51 || 
gaṅ gi tshe na sgra sgrogs dbaṅ po’i don rnams kyis | | sras po ’di la pho braṅ ’khor na dga’ ba med | |
de nas ro gźan rol gyur cig (5)źes sems śiṅ | | phyi rol ltad mo la ni rnam par bka’ stsal to | | 
51. But when in the women’s apartments his son found no pleasure in the several objects of the senses, sweet sounds and the rest, he gave orders for another progress outside, thinking to himself, ‘It may create a diversion of sentiment.’ 
snehāc ca bhāvaṃ tanayasya buddhvā sa rāga135 doṣān avicintya kāṃścit |
yogyāḥ samājñāpayati sma tatra kalāsv abhijñā iti vāramukhyāḥ || 3.52 || 
(22)王自出遊歴 更求勝妙園
(23)139 簡擇諸婇女 美艷極恣顏
(24)140 諂黠能奉事 容媚能惑人 
brtse ba las ni sras po’i dgoṅs ba rtogs nas su | | de la chags pa’i skyon rnams ’ga’ źig ma bsams nas | |
sgyu rtsal rnams la mṅon par śes źes res ma’i gtso | | mdzaṅs ma rnams la des ni yaṅ dag bka’ (6)stsal to | | 
239. The king himself then went forth to observe everything successively, and to make the gardens even yet more attractive, selecting with care the attendant women, that they might excel in every point of personal beauty;
240. Quick in wit and able to arrange matters well, fit to ensnare men by their winning looks; 
52. And in his affection pondering on the condition of his son, never thinking of any ills that might come from his haste, he ordered the best singing-women to be in attendance, as well-skilled in all the soft arts that can please. 
tato viśeṣeṇa narendramārge svalaṃkṛte caiva parīkṣite ca |
vyatyasya136 sūtaṃ ca rathaṃ ca rājā prasthāpayām āsa bahiḥ kumāram || 3.53 || 
(25)増修王御道 防制諸不淨
(26)并勅善御者 瞻察擇路行 
de nas khyad par du yaṅ mi yi dbaṅ po’i lam | | legs par brgyan byas ñid daṅ yoṅs su brtags pa la | |
’dren pa daṅ ni śiṅ rta brjes nas rgyal po yis | | gźon nu phyi rol du ni rab tu gśegs su gźug | | 
he placed additional keepers along the king’s way, he strictly ordered every offensive sight to be removed,
241. And earnestly exhorted the illustrious coachman, to look well and pick out the road as he went. 
53. Then the royal road being specially adorned and guarded, the king once more made the prince go out, having ordered the charioteer and chariot to proceed in a contrary direction (to the previous one). 
tatas tathā gacchati rājaputre tair eva devair vihito gatāsuḥ |
taṃ caiva mārge mṛtam uhyamānaṃ sūtaḥ kumāraś ca dadarśa nānyaḥ || 3.54 || 
(27)時彼淨居天 復化爲死人
(28)四人共持輿 現於菩薩前
(29)餘人悉不覺 菩薩御者見 
de nas de ltar rgyal po’i bu ni gśegs pa na | | lha (7)mchog de rnams ñid kyis rnam par sprul pa yi | |
srog soṅ śi ba’i ro de lam du bteg pa ni | | ’dren pa daṅ ni gźon nus mthoṅ ste gźan gyis min | | 
And now that Deva of the pure abode, again caused the appearance of a dead man;
242. Four persons carrying the corpse lifted it on high, and appeared (to be going on) in front of Bodhisattva; the surrounding people saw it not, but only Bodhisattva and the charioteer; 
54. But as the king’s son was thus going on his way, the very same deities created a dead man, and only the charioteer and the prince, and none else, beheld him as he was carried dead along the road. 
athābravīd rājasutaḥ sa sūtaṃ naraiś caturbhir hriyate ka eṣaḥ |
dīnair manuṣyair anugamyamāno bhūṣitaś cāpy137 avarudyate ca || 3.55 || 
(6c1)問此何等輿 幡花雜莊嚴
(2)從者悉憂慼 散髮號哭隨 
de nas ’dren pa rgyal po’i sras po des smras pa | | źan źiṅ stug pa’i mi rnams dag ni rjes ’braṅ źiṅ | |
rgyan gyis brgyan pa yin yaṅ kun nas du ba (13a1)ste | | mi bźi rnams kyis bteg pa pha gi su źig yin | | 
243. (Once more) he asked, ’What is this they carry? with streamers and flowers of every choice description, whilst the followers are overwhelmed with grief, tearing their hair and wailing piteously.’ 
55. Then spoke the prince to the charioteer, ‘Who is this borne by four men, followed by mournful companions, who is bewailed, adorned but no longer breathing?’ 
tataḥ sa śuddhātmabhir eva devaiḥ śuddhādhivāsair abhibhūtacetāḥ |
avācyam apy artham imaṃ niyantā pravyājahārārthavadīśvarāya138 || 3.56 || 
(3)天神教御者 對曰爲死人 
de nas gtsaṅ ba’i bdag ñid gtsaṅ mar gnas pa yi | | lha rnams dag gis sems ni zil non ’dren pa po || ṅes ni brjod par bya ba min kyaṅ don ’di ni | | don ldan dbaṅ phyug la ni rab tu rnam par gsol | | 
244. And now the gods instructing the coachman, he replied and said, 
56. Then the driver,--having his mind overpowered by the gods who possess pure minds and pure dwellings,--himself knowing the truth, uttered to his lord this truth also which was not to be told: 
buddhīndriyaprāṇaguṇair viyuktaḥ supto visaṃjñas tṛṇakāṣṭhabhūtaḥ |
saṃvardhya139 saṃrakṣya ca yatnavadbhiḥ priyapriyais140 tyajyatae eṣa ko ’pi || 3.57 || 
(4)諸根壞命斷 心散念識離
(5)神逝形乾燥 挺直如枯木
(6)親戚諸朋友 恩愛素纒綿
(7)今悉不喜見 遠棄空塜間 
(2)blo daṅ dbaṅ po srog gi yon tan daṅ bral źiṅ | | gñid log miṅ bral rtswa daṅ śiṅ du gyur pa ste | |
brtson ’grus ldan pa rnams kyis bskyed nas bsruṅs nas kyaṅ | | sdug ba sdug pa rnams kyis spaṅs pa de ni su yin nam | | 
’This is a "dead man," all his powers of body destroyed, life departed; his heart without thought, his intellect dispersed;
245. ’His spirit gone, his form withered and decayed; stretched out as a dead log;
family ties broken --all his friends who once loved him, clad in white cerements,
246. ’Now no longer delighting to behold him, remove him to lie in some hollow ditch (tomb).’ 
57. ‘This is some poor man who, bereft of his intellect, senses, vital airs and qualities, lying asleep and unconscious, like mere wood or straw, is abandoned alike by friends and enemies after they have carefully swathed and guarded him.’ 
iti praṇetuḥ sa niśamya vākyaṃ saṃcukṣubhe kiṃcid uvāca cainam |
kiṃ kevalo ’syaiva141 janasya dharmaḥ sarvaprajānām ayam īdṛśo ’ntaḥ || 3.58 || 
(8)太子聞死聲 悲痛心交結
(9)問唯此人死 天下亦倶然 
de ltar tshig ni rab tu ’dren pa las thos nas | | cuṅ źig (3)kun nas bskyod ciṅ de ñid la smras pa | |
chos ’di ñid ni skye ba ’di ñid kyaṅ gi’am | | mthar gyur ’di ’dra skye dgu kun gyi yin nam ci | | 
The prince hearing the name of DEATH, his heart constrained by painful thoughts,
247. He asked, ’Is this the only dead man, or does the world contain like instances?’ 
58. Having heard these words of the charioteer he was somewhat startled and said to him, ‘Is this an accident peculiar to him alone, or is such the end of all living creatures?’ 
tataḥ praṇetā vadati sma tasmai sarvaprajānām idam142 antakarma143 |
hīnasya madhyasya mahātmano vā sarvasya loke niyato vināśaḥ || 3.59 || 
(10)對曰普皆爾 夫始必有終
(11)長幼及中年 有身莫不壞 
de nas rab tu ’dren pas ’di ñid la gsol pa | | mthar gyur las ’di skye dgu rnams ni kun gyi ste | |
dman daṅ ’briṅ daṅ bdag ñid chen po (4)thams cad kyi | | ’jig rten dag ni rnam par ṅes par rnam par ñams par ’gyur | | 
Replying thus he said, ’All, everywhere, the same; he who begins his life must end it likewise;
248. ’The strong and lusty and the middle-aged, having a body, cannot but decay (and die).’ 
59. Then the charioteer replied to him, ‘This is the final end of all living creatures; be it a mean man, a man of middle state, or a noble, destruction is fixed to all in this world.’ 
tataḥ sa dhīro ’pi narendrasūnuḥ śrutvaiva mṛtyuṃ viṣasāda sadyaḥ |
aṃsena saṃśliṣya ca kūbarāgraṃ provāca nihrādavatā svareṇa || 3.60 || 
(12)太子心驚怛 身垂車軾前
(13)息殆絶而嘆 世人一何誤 
de nas mi dbaṅ sras pa de ni bstan na yaṅ | | ’chi ba thos nas de ma thag tu yi mug ciṅ | |
dpuṅ pas śiṅ rta’i śiṅ gi rtse la rab ’khyud nas | | gdaṅs sñan daṅ ldan dbyaṅs kyis rab tu smras (5)pa’o | | 
The prince now harassed and perplexed in mind; his body bent upon the chariot leaning-board,
249. With bated breath and struggling accents, stammered thus, ’Oh worldly men! how fatally deluded! 
60. Then the king’s son, sedate though he was, as soon as he heard of death, immediately sank down overwhelmed, and pressing the end of the chariotpole with his shoulder spoke with a loud voice, 
iyaṃ ca niṣṭhā niyatā144 prajānāṃ pramādyati tyaktabhayaś ca lokaḥ |
manāṃsi śaṅke kaṭhināni nṝṇāṃ svasthās tathā hy adhvani vartamānāḥ || 3.61 || 
(14)公見身磨滅 猶尚放逸生
(15)心非枯木石 曾不慮無常 
’di ni ṅes par skye dgu rnams kyi mthar thug ste | | ’jig rten pa dag ’jigs pa spaṅs śiṅ bag med la | |
mi rnams dag gi sems rnams sra ba sñam pa ste | | lam la gnas rnams de ltar raṅ bźin ñid du gnas | | 
beholding everywhere the body brought to dust, yet everywhere the more carelessly living;
250. ’The heart is neither lifeless wood nor stone, and yet it thinks not "all is vanishing!"’ 
61. ‘Is this end appointed to all creatures, and yet the world throws off all fear and is infatuated! Hard indeed, I think, must the hearts of men be, who can be self-composed in such a road. 
tasmād rathaḥ145 sūta nivartyatāṃ no vihārabhūmer146 na hi deśakālaḥ |
jānan vināśaṃ katham ārti147 kāle sacetanaḥ syād iha hi pramattaḥ || 3.62 || 
(16)即勅迴車還 非復遊戲時
(17)命141 絶死無期 如何縱心遊 
de phyir ’dren pa śiṅ rta’i kha ni phyir bzlog daṅ | | (6)bdag cag sa la rnam par rgyu pa’i yul dus min | |
ñam thag dus su rnam par ñams pa śes nas ni | | sems daṅ bcas pa gaṅ ’dra ’di na bag med yin | | 
Then turning, he directed his chariot to go back, and no longer waste his time in wandering.
251. How could he, whilst in fear of instant death, go wandering here and there with lightened heart! 
62. ‘Therefore, O charioteer, turn back our chariot, this is no time or place for a pleasure-excursion; how can a rational being, who knows what destruction is, stay heedless here, in the hour of calamity?’ 
iti bruvāṇe ’pi narādhipātmaje nivartayām āsa sa naiva taṃ ratham |
viśeṣayuktaṃ tu narendraśāsanāt sa padmaṣaṇḍaṃ vanam eva niryayau || 3.63 || 
(18)御者奉王勅 畏怖不敢旋
(19)正御疾驅馳 徑往142 至彼園 
mi bdag bdag skyes kyis ni de skad smras na yaṅ | | de yis śiṅ rta de ni phyir la ma bzlog ste | |
khyab par ldan pa yin (7)yaṅ mi dbaṅ brten pa la | | padma’i tshogs bcas nags ñid du ni gśegs par gyur | | 
The charioteer remembering the king’s exhortation feared much nor dared go back;
252. Straightforward then he pressed his panting steeds, passed onward to the gardens, 
63. Even when the prince thus spoke to him, the charioteer did not turn the chariot back; but at his peremptorily reiterated command he retired to the forest Padmakhanḍa. 
tataḥ śivaṃ kusumitabālapādapaṃ paribhramatpramuditamattakokilam |
vimānavat sa kamala148 cārudīrghikaṃ dadarśa tad vanam iva nandanaṃ vanam || 3.64 || 
(20)林流143 滿清淨 嘉木悉敷榮 
de nas me tog rgyas ldan gźon nu’i rkaṅ ’thuṅ źiṅ | | yoṅs su bskor źiṅ rab dga’ myos pa’i khu byug can | |
gźal med khaṅ ldan padma daṅ bcas mdzes pa’i rdziṅ | | dga’ ba’i tshil (13b1)’dra dge ba’i nags de gzigs par gyur | | 
(came to) the groves and babbling streams of crystal water, the pleasant trees, spread out with gaudy verdure, 
64. There he beheld that lovely forest like Nandana itself, full of young trees in flower with intoxicated kokilas wandering joyously about, and with its bright lakes gay with lotuses and well-furnished with watering-places. 
varāṅganāgaṇakalilaṃ nṛpātmajas tato balād vanam atinīyate149 sma tat |
varāpsarovṛtam150 alakādhipālayaṃ navavrato munir iva vighnakātaraḥ || 3.65 || 
(21)靈禽雜奇獸 飛走欣和鳴
(22)光耀悦耳目 猶144 天難陀園 
lha mchog mas bskor groṅ khyer brgyan byed bdag po’i gźir | | brtul źugs gsal ldan thub pa bgegs kyis ’jigs pa bźin | |
yan lag mchog ma’i tshogs khyab mi skyoṅ bdag skyes sras | | de nas stobs las nags (2)der spyan draṅs so | | 
253. The noble living things and varied beasts so wonderful, the flying creatures and their notes melodious, all charming and delightful td the eye and ear, even as the heavenly Nandavana. 
65. The king’s son was perforce carried away to that wood filled with troops of beautiful women, just as if some devotee who had newly taken his vow were carried off, feeling weak to withstand temptation, to the palace of the monarch of Alakâ, gay with the dancing of the loveliest heavenly nymphs. 
iti 151 buddhacarite mahākāvye saṃvegotpattir nāma tṛtīyaḥ sargaḥ ||3|| 
No English 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | thugs skyo ba skyes pa’i le’u ste gsum pa’o || || 
(23) 145 佛所行讃離欲品第四 
Book IV [The Women Rejected] 
tatas tasmāt purodyānāt kautūhalacalekṣaṇāḥ |
pratyujjagmur nṛpasutaṃ prāptaṃ varam iva striyaḥ || 4.1 || 
(24)太子入園林 衆女來奉迎
(25)並生希遇想 競媚進幽誠 
de nas skyed mos tshal de nas | | ya mtshan gyis ni mig g-yos rnams | | bud med rnams ni khyo thob bźin | | mi skyoṅ (3)sras la mdun du ’oṅs | | 
254. The prince on entering the garden, the women came around to pay him court; and to arouse in him thoughts frivolous; with ogling ways and deep design, 
1. Then from that city-garden, with their eyes restless in excitement, the women went out to meet the prince as a newly-arrived bridegroom; 
abhigamya ca tās tasmai vismayotphullalocanāḥ |
cakrire samudācāraṃ padmakośanibhaiḥ karaiḥ || 4.2 || 
(26)各盡146 伎姿態 供侍隨所宜
(27)或有執手足 或遍摩其身 
’oṅs nas de la de rnams kyis | | ya mtshan rab rgyas spyan ma draṅs | |
padma’i mdzod ’dra’i phyag rnams kyis | | phrin las yaṅ dag spyod pa byas | | 
255. Each one setting herself off to best advantage; or joining together in harmonious concert, clapping their hands, or moving their feet in unison, or joining close, body to body, limb to limb; 
2. And when they came up to him, their eyes wide open in wonder, they performed their due homage with hands folded like a lotus-calyx. 
tasthuś ca parivāryainaṃ manmathākṣiptacetasaḥ |
niścalaiḥ pritivikacaiḥ pibantya iva locanaiḥ || 4.3 || 
(28)或復對言笑 或現憂慼容
(29)規以悦太子 令生愛樂心 
g-yo med dga’ ba rnams gsal ba’i | | spyan mig rnams kyis ’thuṅ ba bźin | |
yid dkrugs ’dod (4)pas sems g-yeṅs rnams | | de la yoṅs su bskor nas gnas | | 
256. Or indulging in smart repartees, and mutual smiles; or assuming a thoughtful saddened countenance, and so by sympathy to please the prince, and provoke in him a heart affected by love. 
3. Then they stood surrounding him, their minds overpowered by passion, as if they were drinking him in with their eyes motionless and blossoming wide with love. 
taṃ hi tā menire nāryaḥ kāmo vigrahavān iti |
śobhitaṃ lakṣaṇair dīptaiḥ sahajair bhūṣaṇair iva || 4.4 || 
(7a1)衆女見太子 光顏状天身
(2)不假諸飾好 素體踰莊嚴 
lhan skyes rgyan rnams kyis bźin du | | mtshan ni mdzes rnams kyis brgyan pa | |
’dod lha lus daṅ ldan no źes | | de la mi mo de rnams sñam | | 
251. But all the women beheld the prince, clouded in brow, and his godlike body not exhibiting its wonted signs of beauty; fair in bodily appearance, surpassingly lovely, 
4. Some of the women verily thought that he was Kâma incarnate,--decorated as he was with his brilliant signs as with connate ornaments. 
saumyatvāc caiva dhairyāc ca kāścid enaṃ prajajñire |
avatīrṇo mahīṃ sākṣād gūḍhāṃśuś152 candramā iti153 || 4.5 || 
(3)一切皆瞻仰 謂月天子來
(4)種種設方便 不動菩薩心 
źi ba ñid phyir brtan ñid phyir | | gsaṅ ba’i ’od zer zla ba ñi | |
sa la (5)dṅos su babs pa bźin | | de la kha cig rnams kyis śes | | 
258. All looked upwards as they gazed, as when we call upon the moon Deva to come; but all their subtle devices were ineffectual to move Bodhisattva’s heart. 
5. Others thought from his gentleness and majesty that it was the moon with its ambrosial beams as it were visibly come down to the earth. 
tasya tā vapuṣākṣiptā nigṛhītaṃ154 jajṛmbhire |
anyo’nyaṃ dṛṣṭibhir hatvā155 śanaiś ca viniśaśvasuḥ || 4.6 || 
(5)更互相顧視 抱愧寂無言」
(6)有婆羅門子 名曰147 優陀夷 
147. Udāyī. 
de yi lus kyis g-yeṅs de rnams | | ṅes bzuṅ lus ni rnam ’gyur źiṅ | |
phan tshun mig rnams kyis bsnun nas | | dal bus dbugs ni rnam par brgyus | | 
6. Others, smitten by his beauty, yawned as if to swallow him, and fixing their eyes on each other, softly sighed. 
evaṃ tā dṛṣṭimātreṇa nāryo dadṛśur eva tam |
na vyājahrur na jahasuḥ prabhāveṇāsya yantritāḥ || 4.7 || 
de ltar mi mo de rnams kyis | | de ni mig tsam gyis mthoṅ ñid | |
(6)smrab med ciṅ dga’ med par | | ’di yi mthu yis non par gyur | | 
259. At last commingling together they join and look astonished and in fear, silent without a word.
Then there was a Brahmaputra, whose name was called Udâyi (Yau-to-i). 
7. Thus the women only looked upon him, simply gazing with their eyes,--they spoke not, nor did they smile, controlled by his power. 
tās tathā tu nirārambhā dṛṣṭvā praṇayaviklavāḥ |
purohitasuto dhīmān udāyī vākyam abravīt || 4.8 || 
(7)謂諸婇女言 汝等悉端正
(8)聰明多148 技術 色力亦不常 
de ltar de rnams rtsom bral źiṅ | | sñiṅ rjes rnam par ’khrugs mthoṅ nas | |
bram ze mdun na ’don gyi sras | | blo ldan ’char kas tshig smras so | | 
260. (He) addressing the women, said, ’Now all of you, so graceful and fair,
(see if you cannot) by your combined power hit on some device; for beauty’s power is not for ever. 
8. But having seen them thus listless, bewildered in their love, the wise son of the family priest, Udâyin, thus addressed them: 
sarvāḥ sarvakalājñāḥ stha bhāvagrahaṇapaṇḍitāḥ |
rūpacāturyasaṃpannāḥ svaguṇair mukhyatāṃ gatāḥ || 4.9 || 
(9)兼解諸世間 隱149 祕隨欲方
(10)容色世希有 状如150 王女形 
kun gyi sgyu rtsal kun śes śiṅ | | dgoṅs pa len la mkhas ma (7)rnams | |
gzugs daṅ mdzaṅs daṅ ldan pa ste | | raṅ gi yon tan gtsor phyin no | | 
261. ’Still it holds the world in bondage, by secret ways and lustful arts;
but no such loveliness in all the world (as yours), equal to that of heavenly nymphs; 
9. ‘Ye are all skilled in all the graceful arts, proficients in understanding the language of amorous sentiments, possessed of beauty and gracefulness, thorough masters in your own styles. 
śobhayeta156 guṇair ebhir api tān uttarān kurūn |
kuberasyāpi cākrīḍaṃ157 prāg eva vasudhām imām || 4.10 || 
(11)天見捨妃后 神仙爲之傾
(12)如何人王子 不能感其情 
lus ṅan gyi yaṅ skyed tshal daṅ | | byaṅ gi sgra mi sñan na yaṅ | |
yon tan ’di rnams kyis mdzes te | | nor ’dzin ’di na sṅon ñid do | | 
10. ‘With these graces of yours ye may embellish even the Northern Kurus, yea, even the dances of Kuvera, much more this little earth. 
śaktāś cālayituṃ yūyaṃ vītarāgān ṛṣīn api |
apsarobhiś ca kalitān grahītuṃ vibudhān api || 4.11 || 
chags bral rnams daṅ draṅ sroṅ yaṅ | | khyed cag rnams kyis g-yo (14a1)nus śiṅ | |
lha mo rnams kyis śes pa yis | | lha rnams la yaṅ len par ro | | 
262. ’The gods beholding it would leave their queens, spirits and Rishis would be misled by it; why not then the prince, the son of an earthly king? why should not his feelings be aroused? 
11. ‘Ye are able to move even sages who have lost all their desires, and to ensnare even the gods who are charmed by heavenly nymphs. 
bhāvajñānena hāvena rūpacāturya158 saṃpadā |
strīṇām eva ca śaktāḥ stha saṃrāge kiṃ punar nṛṇām || 4.12 || 
(13)今此王太子 持心雖堅固
(14)清淨徳純備 不勝女人力 
dgoṅs pa śes daṅ rtsed ’jo daṅ | | mdzaṅs daṅ gzugs ni phun tshogs pas | |
bud med rnams kyis chags nus na | | skyes pa rnams kyis smos ci dgos | | 
263. ’This prince indeed, though he restrains his heart and holds it fixed, pure-minded, with virtue uncontaminated, not to be overcome by power of women; 
12. ‘By your skill in expressing the heart’s feelings, by your coquetry, your grace, and your perfect beauty, ye are able to enrapture even women, how much more easily men. 
tāsām evaṃvidhānāṃ vo viyuktānāṃ159 svagocare |
iyam evaṃvidhā ceṣṭā na tuṣṭo ’smy ārjavena vaḥ || 4.13 || 
rnam pa de ltar rab sbyar ba | | de yi raṅ gi spyod yul las | |
rnam pa de (2)ltar spyod pa ’di | | khyod kyi draṅ po’i tshig ma gyur | | 
13. ‘You thus skilled as ye are, each set in her own proper sphere,--such as this is your power, I am not satisfied with your simplicity [when you profess to find him beyond your reach]. 
idaṃ navavadhūnāṃ vo hrīnikuñcitacakṣuṣām |
sadṛśaṃ ceṣṭitaṃ hi syād api vā gopayoṣitām || 4.14 || 
khyod kyi ’di ni ṅo tsha bas | | mig ’khums bag ma gsar pa yi | |
spyod pa daṅ mtshuṅs yaṅ na ni | | ba glaṅ skyoṅ gi chuṅ ma’i ’os | | 
14. ‘This timid action of yours would be fit for new brides, their eyes closed through shame,--or it might be a blandishment worthy even of the wives of the cowherds. 
yad160 api syād ayaṃ dhīraḥ161 śrīprabhāvān mahān iti |
strīṇām api mahat teja itaḥ kāryo ’tra niścayaḥ || 4.15 || 
gaṅ yaṅ ’di ni dpa’ ba ste | | dpal gyi mthu las chen po yin | |
bud med kyi yaṅ gzi che ste | | de phyir (3)’di yaṅ ṅes par bya | | 
15. ‘What though this hero be great by his exalted glory, yet "great is the might of women," let this be your firm resolve. 
purā hi kāśisundaryā veśavadhvā mahān ṛṣiḥ |
tāḍito ’bhūt padā vyāso162 durdharṣo devatair163 api || 4.16 || 
(15)古昔151 孫陀利 能壞大仙人
(16)令習於愛欲 以足蹈其頂
(17)長苦行152 瞿曇 亦爲天后壞 
151. Sundarī.  152. Gautama. 
sṅon yaṅ ka śi’i mdzes ma ni | | smad ’tshoṅ ma yi draṅ sroṅ che | |
lha yis thub par dka’ byaṅ | | draṅ sroṅ rgyas pas rkaṅ pas brduṅs | | 
264. ’(Yet) of old there was Sundarî (Su-to-li) able to destroy the great Rishi, and to lead him to indulge in love, and so degrade his boasted eminence;
265. ’Undergoing long penance, Gautama fell likewise (by the arts of) a heavenly queen; 
16. ‘In olden time a great seer, hard to be conquered even by the gods, was spurned by a harlot, the beauty of Kâsi, planting her feet upon him. 
manthālagautamo bhikṣur jaṅghayā vāra164 mukhyayā |
piprīṣuś ca tadarthārthaṃ vyasūn niraharat purā || 4.17 || 
m’a na thal goo tam dge sloṅ ni | | smad ’tshoṅ gtso mo byin ma yin | |
dga’ ’dod de yi don ched du | | sṅon gyi tshe na ro rnams (4)bton | | 
17. ‘The Bhikshu Manthâlagautama was also formerly spurned by Bâlamukhyâ with her leg, and wishing to please her he carried out dead bodies for her sake to be buried. 
gautamaṃ dīrghatapasaṃ maharṣiṃ dīrghajīvinam |
yoṣit saṃtoṣayām āsa varṇasthānāvarā satī || 4.18 || 
goo ta ma mun riṅs miṅ | | draṅ sroṅ chen po tshe riṅs po | |
kha dog dbyibs mchog ma yin pa’i | | bud med kyis ni tshim par byas | | 
18. ‘And a woman low in standing and caste fascinated the great seer Gautama, though a master of long penances and old in years. 
ṛṣyaśṛṅgaṃ munisutaṃ tathaiva strīṣv apaṇḍitam |
upāyair vividhaiḥ śāntā jagrāha ca jahāra ca || 4.19 || 
(18)153 勝渠仙人子 習欲隨沿流
(19)154 毘尸婆梵仙 修道十千歳
(20)深著於天后 一日頓破壞 
draṅ sroṅ rwa skyes thub ba mchog | | bud med yul la mi mkhas pa | |
rnam pa sna tshogs thabs rnams kyis | | źi mas de ltar blaṅs śiṅ pham | | 
Shing-kü, a Rishi putra, practising lustful indulgences according to fancy, (was lost).
266. ’The Brahman Rishi Visvâmitra (Pi-she-po), living religiously for ten thousand years, deeply ensnared by a heavenly queen, in one day was completely shipwreck’d in faith; 
19. ‘So Sântâ by her various wiles captivated and subdued the sage’s son ṛshyasriṅga, unskilled in women’s ways. 
viśvāmitro maharṣiś ca vigāḍho ’pi mahat tapaḥ165 |
daśa varṣāṇy ahar mene166 ghṛtācyāpsarasā hṛtaḥ || 4.20 || 
(5)sna tshogs bśes gñen draṅ sroṅ che | | brtul źugs chen po brtan pa yaṅ | |
lha mo mar sruṅ mas phrogs te | | lo bcu rnams la ñi mar śes | | 
20. ‘And the great seer Visvâmitra, though plunged in a profound penance, was carried captive for ten years in the forests by the nymph Ghritâcî. 
evamādīn ṛṣīṃs tāṃs tān anayan vikriyāṃ striyaḥ |
lalitaṃ pūrvavayasaṃ kiṃ punar nṛpateḥ sutam || 4.21 || 
(21)如彼諸美女 力勝諸梵行
(22)況汝等155 技術 不能感王子
(23)當更勤方便 勿令絶王嗣 
draṅ sroṅ de rnams de rnams sogs | | bud med kyis sgyur blaṅs gyur na | |
rol źiṅ laṅ tsho sṅa ma yis | | mi bdag sras po smos ci dgos | | 
267. ’Thus those enticing women, by their power, overcame the Brahman ascetics how much more may ye, by your arts, overpower (the resolves) of the king’s son;
268. ’Strive therefore after new devices, let not the king fail in a successor to the throne; 
21. ‘Many such seers as these have women brought to shame--how much more then a delicate prince in the first flower of his age? 
tad evaṃ sati viśrabdhaṃ prayatadhvaṃ tathā yathā |
iyaṃ nṛpasya vaṃśaśrīr ito na syāt parāṅmukhī || 4.22 || 
(6)de ltar gyur na yid ches śiṅ | | ’di ni mi skyoṅ rigs kyi dpal | |
’di las phyir phyogs ma yin pa | | ji ltar de ltar nan tan mdzod | | 
22. ‘This being so, boldly put forth your efforts that the prosperity of the king’s family may not be turned away from him. 
yā hi kāścid yuvatayo haranti sadṛśaṃ janam |
nikṛṣṭotkṛṣṭayor bhāvaṃ yā gṛhṇanti tu tāḥ striyaḥ || 4.23 || 
(24)女人性雖賤 尊榮隨勝156
(25)何不盡其術 令彼生染心」 
laṅ tsho ldan ma ’ga’ źig rnams | | mtshuṅs pa’i skye bo ’phrog pa ste | |
mchog daṅ mchog min dag gi sems | | len pa gaṅ de bud med rnams | | 
women, altho’ naturally weak, are high and potent in the way of ruling men.
269. ’What may not their arts accomplish in promoting in men a lustful (impure) desire?’ 
23. ‘Ordinary women captivate similar lovers; but they are truly women who subdue the natures of high and low.’ 
ity udāyivacaḥ śrutvā tā viddhā iva yoṣitaḥ |
samāruruhur ātmānaṃ kumāragrahaṇaṃ prati || 4.24 || 
(26)爾時婇女衆 慶聞優陀説
(27)増其踊悦心 如鞭策良馬
(28)往到太子前 各進種種術 
(7)de ltar ’char ka’i tshig thos nas | | bud med de rnams phug pa bźin | |
gźon nu len par rab mtshon te | | bdag ñid yaṅ dag kun nas ’dzegs | | 
At this time all the attendant women, hearing throughout the words of Udâyi,
270. Increasing their powers of pleasing, as the quiet horse when touched by the whip, went into the presence of the royal prince, and each one strove in the practice of every kind of art, 
24. Having heard these words of Udâyin these women as stung to the heart rose even above themselves for the conquest of the prince. 
tā bhrūbhiḥ prekṣitair hāvair167 hasitair laḍitair168 gataiḥ |
cakrur ākṣepikāś ceṣṭā bhītabhītā ivāṅganāḥ || 4.25 || 
(29)歌舞或言笑 揚眉露白齒
(7b1)美目相眄睞 輕衣157 現素身
(2)妖搖而徐歩 詐親漸習近 
’jigs las ’jigs bźin yan lag ma | | de rnams rmin daṅ lta daṅ sgeg | |
dgod daṅ rol daṅ ’gro ba yis | | kun nas (14b1)bskyod pa’i spyod pa byas | | 
271. (They) joined in music and in smiling conversation, raising their eyebrows, showing their white teeth, with ogling looks, glancing one at the other, their light drapery exhibiting their white bodies,
272. Daintily moving with mincing gait, acting the part of a bride as if coming gradually nearer, 
25. With their brows, their glances, their coquetries, their smiles, their delicate movements, they made all sorts of significant gestures like women utterly terrified. 
rājñas tu viniyogena kumārasya ca mārdavāt |
jahuḥ169 kṣipram aviśrambhaṃ madena madanena ca || 4.26 || 
(3)情欲實其心 兼奉大王158
(4)159 慢形160 媟隱陋 忘其慚愧情 
rgyal po’i bka’ luṅ sbyar phyir daṅ | | gźon nu ñid kyaṅ ’jam phyir daṅ | |
rgyags pa yis ni myos pa’i phyir | | yid mi ches ba myur bar dor | | 
desiring to promote in him a feeling of love, remembering the words of the great king,
273. ’With dissolute form and slightly clad, forgetful of modesty and womanly reserve.’ 
26. But they soon regained their confidence through the command of the king and the gentle temperament of the prince, and through the power of intoxication and of love. 
atha nārījanavṛtaḥ kumāro vyacarad vanam |
vāsitāyūthasahitah karīva himavad vanam || 4.27 || 
(5)太子心堅固 傲然不改容
(6)猶如大龍象 群象衆園遶 
glaṅ mo’i tshogs daṅ thabs cig tu | | glaṅ po gaṅs can nags na ltar | |
de nas mi mo’i skye bo (2)yis | | gźon nu bskor źiṅ nags na spyad | | 
The prince with resolute heart was silent and still, with unmoved face (he sat);
274. Even as the great elephant-dragon, whilst the entire herd moves round him; 
27. Then surrounded by troops of women the prince wandered in the wood like an elephant in the forests of Himavat accompanied by a herd of females. 
sa tasmin kānane ramye jajvāla strīpuraḥsaraḥ |
ākrīḍae iva vibhrāje170 vivasvān apsarovṛtaḥ || 4.28 || 
(7)不能亂其心 處衆若閑居
(8)猶如天帝釋 諸天女圍繞
(9)太子在園林 圍繞亦如是 
rnam par mdzes pa’i skyed tshal na | | lha mos bskor ba’i ñi ma bźin | |
yid ’oṅ nags der gźon nu de | | bud med rnams ni mdun ’gro bar | | 
so nothing could disturb or move his heart, dwelling in their midst as in a confined room.
275. Like the divine Sakra, around whom all the Devîs assemble, so was the prince as he dwelt in the gar-dens; (the maidens) encircling him thus; 
28. Attended by the women he shone in that pleasant grove, as the sun surrounded by Apsarasas in his royal garden. 
madenāvarjitā nāma taṃ kāścit tatra yoṣitaḥ |
kaṭhinaiḥ paspṛśuḥ pīnaiḥ saṃhatair171 valgubhiḥ stanaiḥ || 4.29 || 
rnam par sgeg bcas gźon nu ma | | rgyags pas ma spaṅs de rnams dga’ | |
sra źiṅ (3)zlum rgyas lhan cig pa’i | | nu ma rnams kyis de la reg | | 
29. There some of them, urged by passion, pressed him with their full firm bosoms in gentle collisions. 
srastāṃsakomalālamba mṛdubāhulatābalā |
anṛtaṃ skhalitaṃ kācit kṛtvainaṃ sasvaje balāt || 4.30 || 
dpuṅ pa las brul ’jam riṅ mñen | | lag pa’i ljon śiṅ stobs med ma | |
kha cig bden min ’phrul pa ru | | byas nas de la stobs las ’khyud | | 
30. Another violently embraced him after making a pretended stumble,--leaning on him with her shoulders drooping down, and with her gentle creeper-like arms dependent. 
kācit tāmrādharauṣṭhena mukhenāsavagandhinā |
viniśaśvāsa karṇe ’sya rahasyaṃ śrūyatām iti || 4.31 || 
kha cig zaṅs mchum mchu can | | kha cig chaṅ gi dri ṅag gis | |
gcig pu (4)dben par sdod cig ces | | ’di yi rna bar śab śib byed | | 
31. Another with her mouth smelling of spirituous liquor, her lower lip red like copper, whispered in his ear, ‘Let my secret be heard.’ 
kācid ājñāpayantīva provācārdrānulepanā |
iha bhaktiṃ kuruṣveti hastasaṃśleṣalipsayā172 || 4.32 || 
(10)或爲整衣服 或爲洗手足
(11)或以香塗身 或以華嚴飾 
kha cig bka’ luṅ stsol ba bźin | | byug pa gśer mas rab smras te | |
’dir ni gus par gyis śig ces | | dgod daṅ ’khyud daṅ ’dod pas so | | 
276. Some arranging their dress, others washing their hands or feet, others perfuming their bodies with scent, others twining flowers for decoration, 
32. Another, all wet with unguents, as if giving him her command, clasped his hand eagerly and said, ‘Perform thy rites of adoration here.’ 
muhur muhur madavyāja srastanīlāṃśukāparā |
ālakṣyaraśanā reje sphuradvidyud iva kṣapā || 4.33 || 
kha cig gser gyi ska rags kyi | | cal col rnams kyis tsam tsom daṅ | |
(5)phra mo ’dir gyi gos gyon źiṅ | | ’di la ro smad ston ciṅ bskor | | 
33. Another, with her blue garments continually slipping down in pretended intoxication, stood conspicuous with her tongue visible like the night with its lightning flashing. 
kāścit kanakakāñcībhir mukharābhir itas tataḥ |
babhramur darśayantyo ’sya śroṇīs tanvaṃśukāvṛtāḥ || 4.34 || 
yaṅ daṅ yaṅ du myos ma’i rgyus | | gźan ma dar sṅon ñil ba ste | |
ska rags phan tshun sdud pa ni | | mtshan mo glog phreṅ bźin du mdzes | | 
34. Others, with their golden zones tinkling, wandered about here and there, showing to him their hips veiled with thin cloth. 
cūtaśākhāṃ kusumitāṃ pragṛhyānyā lalambire |
suvarṇakalaśaprakhyān darśayantyaḥ payodharān || 4.35 || 
ts’a ta’i me tog yal ga rgyas | | bzuṅ nas gźan ni ’phyaṅ gyur la | |
gser (6)gyi bum par mtshuṅs pa yis | | lo ma ’dzin pa ston par byed | | 
35. Others leaned, holding a mango-bough in full flower, displaying their bosoms like golden jars. 
kācit padmavanād etya sapadmā padmalocanā |
padmavaktrasya pārśve ’sya padmaśrīr iva tasthuṣī || 4.36 || 
kha cig padma’i nags tshal nas | | ’oṅs nas pad bcas padma’i spyan | |
padma’i źal gyi logs gnas śiṅ | | padma’i dpal bźin bsdad par gyur | | 
36. Another, coming from a lotus-bed, carrying lotuses and with eyes like lotuses, stood like the lotus-goddess Padmâ, by the side of that lotus-faced prince. 
madhuraṃ gītam anvarthaṃ kācit sābhinayaṃ jagau |
taṃ svasthaṃ codayantīva vañcito ’sīty avekṣitaiḥ || 4.37 || 
raṅ gnas de la bskul ba bźin | | bslus par gyur źes mig rnams (7)kyis | |
kha cig mṅon bar ’dren bcas lag | | don ldan dṅar ba’i glu len no | | 
37. Another sang a sweet song easily understood and with the proper gesticulations, rousing him, self-subdued though he was, by her glances, as saying, ‘O how thou art deluded!’ 
śubhena vadanenānyā bhrūkārmukavikarṣiṇā |
prāvṛtyānucakārāsya ceṣṭitaṃ dhīra173 līlayā || 4.38 || 
dge ba’i gdoṅ gis gźan mas ni | | smin pa’i gźu ni rnam bkaṅ ste | |
bskor gnas brtan daṅ rol pa yis | | ’di yi spyod la rjes zlos byas | | 
38. Another, having armed herself with her bright face, with its brow-bow drawn to its full, imitated his action, as playing the hero. 
pīnavalgustanī kācid dhāsāghūrṇita174 kuṇḍalā |
uccair avajahāsainaṃ samāpnotu bhavān iti || 4.39 || 
rgyas zlum nu ldan kha cig ni | | dgod pas rna luṅ (15a1)g-yos gyur ciṅ | |
khyod ni thob par gyur cig ces | | mthon po rnams kyis bźad ciṅ smras | | 
39. Another, with beautiful full bosoms, and having her earrings waving in the wind, laughed loudly at him, as if saying, ‘Catch me, sir, if you can!’ 
apayāntaṃ tathaivānyā babandhur mālyadāmabhiḥ |
kāścit sākṣepamadhurair jagṛhur vacanāṅkuśaiḥ || 4.40 || 
(12)或爲貫瓔珞 或有扶抱身
(13)或爲安枕席 或傾身密語 
gźan ni de bźin ’gro ’dod pa | | me tog phreṅ ba’i tshal gyis bciṅs | |
kha cig cod bcas dṅar mo yis | | ṅag gi źags pa rnams kyis bzuṅ | | 
277. Others making strings for jewelled necklets, others rubbing or striking their bodies, others resting, or lying, one beside the other, others, with head inclined, whispering secret words, 
40. Some, as he was going away, bound him with strings of garlands,--others punished him with words like an elephant-driver’s hook, gentle yet reproachful. 
pratiyogārthinī kācid gṛhītvā cūtavallarīm |
idaṃ puṣpaṃ tu kasyeti papraccha madaviklavā || 4.41 || 
so sor (2)’bral ba don gñer ’ga’ | | ts’u ta’i sñem bzuṅ nas ni | |
me tog ’di ni gaṅ gi źes | | rgyags pas rnam par ’khrugs śiṅ dris | | 
41. Another, wishing to argue with him, seizing a mango-spray, asked, all bewildered with passion, ‘This flower, whose is it?’ 
kācit puruṣavat kṛtvā gatiṃ saṃsthānam eva ca |
uvācainaṃ jitaḥ strībhir jaya bho pṛthivīm imām || 4.42 || 
kha cig ’gros daṅ cha lugs ni | | skyes pa bźin du byas nas ni | |
sa ’dir rgyal bar gyur cig kye | | bud med kyis ’pham de la smras | | 
42. Another, assuming a gait and attitude like those of a man, said to him, ‘Thou who art conquered by women, go and conquer this earth!’ 
atha loleksaṇā kācij jighrantī nīlam utpalam |
kiṃcinmadakalair vākyair nṛpātmajam abhāṣata || 4.43 || 
de nas (3)g-yo ba’i mig can ’gas | | autpal sṅon po snom byed ciṅ | |
cuṅ źig rgyags skad tshig rnams kyis | | mi skyoṅ bdag skyes la smras so | | 
43. Then another with rolling eyes, smelling a blue lotus, thus addressed the prince with words slightly indistinct in her excitement, 
paśya bhartaś citaṃ cūtaṃ kusumair madhugandhibhiḥ |
hemapañjararuddho vā kokilo yatra kūjati || 4.44 || 
gzigs śiṅ jo bo ts’a ta’i śiṅ | | me tog sbraṅ rtsi’i dris khyab la | |
khu byug ’dir ni skad ’don pa | | gser gyi bu na bkag pa ’dra | | 
44. ‘See, my lord, this mango covered with its honey-scented flowers, where the kokila sings, as if imprisoned in a golden cage. 
aśoko dṛśyatām eṣa kāmiśokavivardhanaḥ |
ruvanti bhramarā yatra dahyamānā ivāgninā || 4.45 || 
mya ṅan (4)med pa’i śiṅ ’di gzigs | | ’dod pa can gyi mya ṅan ’phel | |
buṅ ba ’dir ni sgra bsgrags pa | | me yis tshig pa yin pa ’dra | | 
45. ‘Come and see this asoka tree, which augments lovers’ sorrows,--where the bees make a noise as if they were scorched by fire. 
cūtayaṣṭyā samāśliṣṭo dṛśyatāṃ tilakadrumaḥ |
śuklavāsā iva naraḥ striyā pītāṅgarāgayā || 4.46 || 
ts’u ta’i śiṅ gis yaṅ dag ’khyud | | gzigs śiṅ ti la ka yi śiṅ | |
bud med lus ser chags pa yis | | skyes pa gos dkar gon pa ’dra | | 
46. ‘Come and see this tilaka tree, embraced by a slender mango-branch, like a man in a white garment by a woman decked with yellow unguents. 
phullaṃ kurubakaṃ175 paśya nirbhuktālaktaka176 prabham |
yo nakhaprabhayā strīṇāṃ nirbhartsita ivānataḥ || 4.47 || 
(5)rab rgyas ku ra ba ka gzigs | | ma zos pa yi smug rtsi’i ’od | |
bud med rnams kyi sen ’od kyis | | sma phab gyur te dud pa ’dra | | 
47. ‘Behold this kuruvaka in flower, bright like fresh resin-juice, which bends down as if it felt reproached by the colour of women’s nails. 
bālāśokaś ca nicito dṛśyatām eṣa pallavaiḥ |
yo ’smākaṃ hastaśobhābhir lajjamāna iva sthitaḥ || 4.48 || 
gźon nu mya ṅan med ’di gzigs | | ’dab ma rnams kyis spras pa gaṅ | |
kho mo’i lag pa mdzes pa yis | | ṅo mtshar gyur te gnas pa ’dra | | 
48. ‘Come and see this young asoka, covered all over with new shoots, which stands as it were ashamed at the beauty of our hands. 
dīrghikāṃ prāvṛtāṃ paśya tīrajaiḥ sinduvārakaiḥ |
pāṇḍurāṃśukasaṃvītāṃ śayānāṃ pramadām iva || 4.49 || 
rdziṅ (6)bu gzigs śiṅ ’gram skyes pa’i | | lcaṅ ma rnams kyis rab tu bskor | |
dkar po’i dar gyi gos gon pa’i | | rab myos ma rnams ñal ba ’dra | | 
49. ‘See this lake surrounded by the sinduvâra shrubs growing on its banks, like a fair woman reclining, clad in fine white cloth. 
dṛśyatāṃ strīṣu māhātmyaṃ cakravāko hy asau jale |
pṛṣṭhataḥ preṣyavad bhāryām anuvarty anugacchati || 4.50 || 
bud med rnams la bdag ñid che | | gzigs śig ṅaṅ pa chu ’di la | |
rgyab na bsgo bya’i bran bźin du | | daṅ mo rjes ’jug rjes (7)su ’gro | | 
50. ‘See the imperial power of females,--yonder ruddy-goose in the water goes behind his mate following her like a slave. 
mattasya parapuṣṭasya ruvataḥ śrūyatāṃ dhvaniḥ |
aparaḥ kokilo anvakṣaṃ pratiśrutkeva177 kūjati || 4.51 || 
rab tu myos pa’i khu byug ni | | skad grags sgra ni gson mdzod cig | | khu byug gźan ni mṅon sum du | kus ’debs brag ca’i sgra brñan ’dra | | 
51. ‘Come and listen to the notes of this intoxicated cuckoo as he sings, while another cuckoo sings as if consenting, wholly without care. 
api nāma vihaṃgānāṃ vasantenāhṛto178 madaḥ |
na tu cintayato ’cintyaṃ179 janasya prājñamāninaḥ || 4.52 || 
mkha’ la rgyu ba rnams kyi yaṅ | | rgyags pa dbyid kyis khyer te ’dos | |
bsam bya min sems skye bo ni | | śes rab can du (15b1)rlom pa med | | 
52. ‘Would that thine was the intoxication of the birds which the spring produces,--and not the thought of a thinking man, ever pondering how wise he is!’ 
ity evaṃ tā yuvatayo manmathoddāmacetasaḥ |
kumāraṃ vividhais tais tair upacakramire nayaiḥ || 4.53 || 
(14)或世俗調戲 或説衆欲事
(15)或作諸欲形 規以動其心 
de ltar dar la bab pa rnams | | yid dkrugs ’dod pas sems dregs śiṅ | |
sna tshogs tshul ni de daṅ des | | gźon nu la ni ñe bar brtsams | | 
278. Others engaged in common sports, others talking of amorous things, others assuming lustful attitudes, striving thus to move his heart; 
53. Thus these young women, their souls carried away by love, assailed the prince with all kinds of stratagems. 
evam ākṣipyamāṇo ’pi sa tu dhairyāvṛtendriyaḥ |
martavyam iti sodvego na jaharṣa na vivyathe180 || 4.54 || 
(16)菩薩心清淨 堅固難可轉
(17)聞諸婇女説 不憂亦不喜 
de ltar kun nas g-yeṅs na yaṅ | | brten pas dbaṅ po dkris ba de | |
’chi bar bya źes skyo byas śiṅ | | (2)dga’ daṅ ’jigs pa me dpar ’gyur | | 
279. But Bodhisattva, peaceful and collected, firm as a rock, difficult to move, hearing all these women’s talk, unaffected either to joy or sorrow, 
54. But although thus attacked, he, having his senses guarded by self-control, neither rejoiced nor smiled, thinking anxiously, ‘One must die.’ 
tāsāṃ tattve ’navasthānaṃ181 dṛṣṭvā sa puruṣottamaḥ |
samaṃ vignena182 dhīreṇa cintayām āsa cetasā || 4.55 || 
(18)倍生厭思惟 嘆此爲奇怪
(19)始知諸女人 欲心盛如是 
de rnams kyi ni gnas skabs de | | gzigs nas skyes mchog dam pa des | |
mñam la skyo daṅ brtan pa yi | | thugs kyis bsams par gyur pa’o | | 
280. Was driven still more to serious thought, sighing to witness such strange conduct, and beginning to understand the women’s design, by these means to disconcert his mind, 
55. Having seen them in their real condition, that best of men pondered with an undisturbed, and stedfast mind. 
kiṃ v imā183 nāvagacchanti capalaṃ yauvanaṃ striyaḥ |
yato rūpeṇa saṃmattaṃ jarā yan184 nāśayiṣyati || 4.56 || 
(20)不知少壯色 俄頃老死壞
(21)哀哉此大惑 愚癡覆其心 
ci źig bud med ’di rnams ni | | laṅ tsho g-yo bar rtogs pa min | |
gaṅ (3)phyir gzigs kyi myos pa ni | | gaṅ źig dga’ bas ñams par ’gyur | | 
281. ’Not knowing that youthful beauty soon falls, destroyed by old age and death, fading and perishing! This is the great distress! What ignorance and delusion (he reflected) overshadow their minds, 
56. ‘What is it that these women lack that they perceive not that youth is fickle? for this old age will destroy whatever has beauty. 
nūnam etā na paśyanti kasyacid rogasaṃplavam |
tathā hṛṣṭā bhayaṃ tyaktvā jagati vyādhidharmiṇi || 4.57 || 
(22)當思老病死 晝夜勤勗勵
(23)鋒161 刃臨其頸 如何猶嬉笑 
gaṅ gi naṅ du byiṅ ba ru | | ṅes par de rnams kyis mi mthoṅ | |
’gro ba nad kyi chos can la | | ’jigs pa spaṅs te de ltar dga’ | | 
282. ’Surely they ought to consider old age, disease, and death, and day and night stir themselves up to exertion, whilst this sharp double-edged sword hangs over the neck. What room for sport or laughter, 
57. ‘Verily they do not see any one’s plunge into disease, and so dismissing fear, they are joyous in a world which is all pain. 
anabhijñāś ca suvyaktaṃ mṛtyoḥ sarvāpahāriṇaḥ |
tataḥ185 svasthā nirudvignāḥ186 krīḍanti ca hasanti ca || 4.58 || 
(24)見他老病死 不知自觀察
(25)是則泥木人 當有何心慮 
thams cad ’phrog byed ’chi ba yi | | ṅes (4)par mṅon par śes min źiṅ | |
de ltar raṅ gnas skyo med par | | rtsed mo daṅ niṅ źad gad byed | | 
283. ’Beholding those (monsters) old age, disease, and death? A man who is unable to resort to this inward knowledge, what is he but a wooden or a plaster man, what heart-consideration in such a case! 
58. ‘Evidently they know nothing of death which carries all away; and so at ease and without distress they can sport and laugh. 
jarāṃ vyādhiṃ ca mṛtyuṃ187 ca ko hi jānan sacetanaḥ |
svasthas tiṣṭhen niṣīded vā śayed188 vā kiṃ punar haset || 4.59 || 
rga daṅ na daṅ ’chi ba yaṅ | | śes ldan yin na sems ldan su | |
raṅ gnas laṅs daṅ ’dug pa’am | | ñal byed rgod pa smos ci dgos | | 
59. ‘What rational being, who knows of old age, death and sickness, could stand or sit down at his ease or sleep, far less laugh? 
yas tu dṛṣṭvā paraṃ jīrṇaṃ vyādhitaṃ mṛtam eva ca |
svastho bhavati nodvigno yathācetās tathaiva saḥ || 4.60 || 
nad daṅ ’chib ñid daṅ ni | | mchog tu (5)’khogs gaṅ de mthoṅ nas | |
raṅ gnas gyur źiṅ skyo med pa | | ji ltar sems med de ltar de | | 
60. ‘But he verily is like one bereft of sense, who, beholding another aged or sick or dead, remains self-possessed and not afflicted. 
viyujyamāne hi189 tarau puṣpair api phalair api |
patati cchidyamāne vā tarur anyo na śocate || 4.61 || 
189. EBC: api. 
(26)如空野雙樹 華葉倶茂盛
(27)一已被斬伐 第二不知怖
(28)此等諸人輩 無心亦如是」 
me tog rnams daṅ ’bras bu yis | | rnam par spaṅs par gyur pa’i śiṅ | |
’gyel lam yaṅ na bcad pa ste | | śiṅ gźan mdzes par byed ma yin | | 
284. ’Like the double tree that appears in the desert, with leaves and fruit all perfect and ripe, the first cut down and destroyed, the other unmoved by apprehension,
285. ’So it is in the case of the mass of men, they have no understanding either!’ 
61. ‘(So) even when a tree is deprived of its flowers and fruits, or if it is cut down and falls, no other tree sorrows.’ 
iti dhyānaparaṃ dṛṣṭvā viṣayebhyo gataspṛham |
udāyī nītiśāstrajñas tam uvāca suhṛttayā || 4.62 || 
(29)爾時優陀夷 來至太子所
(7c1)見宴默禪思 心無五欲想 
de ltar bsam gtan mchog mthoṅ (6)nas | | yul rnams la ni ’dod pa thal | |
’char ka tshul lugs bstan bcos śes | | mdza’ bo ñid kyis de la smras | | 
At this time Udâyi came to the place where the prince was,
286. And observing his silent and thoughtful mien, unmoved by any desire for indulgence (the five desires), 
62. Seeing him thus absorbed in contemplation, with his desires estranged from all worldly objects, Udâyin, well skilled in the rules of policy, with kindly feelings addressed him: 
ahaṃ nṛpatinā dattaḥ sakhā tubhyaṃ kṣamaḥ kila |
yasmāt tvayi vivakṣā me tayā praṇayavattayā || 4.63 || 
(2)即白太子言 大王先見勅
(3)爲子作良友 今當奉誠言 
kho bo mi skyoṅ dgis byin te | | khyod la grogs su nus pa lo | |
gaṅ phyir khyed la smra ’dod pa | | rab dga’ ldan pa de phyir ro | | 
he forthwith addressed the prince, and said, ’The Mahâraga, by his former appointment,
287. ’Has selected me to act as friend to his son; may I therefore speak some friendly words? 
63. ‘Since I was appointed by the king as a fitting friend for thee, therefore I have a wish to speak to thee in this friendliness of my heart. 
ahitāt pratiṣedhaś ca hite cānupravartanam |
vyasane cāparityāgas trividhaṃ mitralakṣaṇam || 4.64 || 
(4)朋友有三種 能除不饒益
(5)成人饒益事 遭難不遺棄 
phan pa min las rab ’gegs śiṅ | | phan (7)pa la yaṅ rjes rab ’jug | |
sdug pa na yaṅ yoṅs mi gtoṅ | | yoṅs rdzogs śes kyi mtshan ñid do | | 
an enlightened friendship (or, friend) is of three sorts, that which removes things unprofitable,
288. ’Promotes that which is real gain, and stands by a friend in adversity. 
64. ‘To hinder from what is disadvantageous, to urge to what is advantageous--and not to forsake in misfortune,--these are the three marks of a friend. 
so ’haṃ maitrīṃ pratijñāya puruṣārthāt parāṅmukhaḥ190 |
yadi tvā samupekṣeya191 na bhaven mitratā mayi || 4.65 || 
(6)我既名善友 棄捨丈夫162
(7)言不盡所懷 何名爲三益
(8)今故説眞言 以表我丹誠 
bdag de byams par dam bcas nas | | skyes bu’i don la phyir phyogs pa | |
gal te khyod la btaṅ sñoms byed | | grogs po ñid kyaṅ ma yin no | | 
I claim the name of "enlightened friend," and would renounce all that is magisterial,
289. ’But yet not speak lightly or with indifference. What then are the three sources of advantage? listen, and I will now utter true words, and prove myself a true and sincere adviser. 
65. ‘If I, after having promised my friendship, were not to heed when thou turnest away from the great end of man, there would be no friendship in me. 
tad bravīmi suhṛd bhūtvā taruṇasya vapuṣmataḥ |
idaṃ na pratirūpaṃ te strīṣv adākṣiṇyam īdṛśam || 4.66 || 
(9)年在於盛時 容色得充備
(10)不重於女人 斯非勝人體
(11)正使無實心 宜應方便納 
de phyir mdza’ bor gyur nas smras | | (16a1)gźon nu’i lus daṅ ldan pa ni | |
khyod kyis ’di ’dra bud med kyis | | yul la mkhas pa’i gzugs brñan min | | 
290. ’When the years are fresh and ripening, beauty and pleasing qualities in bloom, not to give proper weight to woman’s influence, this is a weak man’s policy (body).
291. ’It is right sometimes to be of a crafty mind, submitting to those little subterfuges, 
66. ‘Therefore I speak as thy friend,--such rudeness as this to women is not befitting for one young in years and graceful in person. 
anṛtenāpi nārīṇāṃ yuktaṃ samanuvartanam |
tadvrīḍāparihārārtham ātmaratyartham eva ca || 4.67 || 
(12)當生軟下心 隨順取其意
(13)愛欲増憍慢 無過於女人
(14)且今心雖背 法應方便隨 
de yi ṅo tsha’i rgod don daṅ | | bdag ñid dga’ ba’i don ñid du | |
bden min gyis kyaṅ mi mo yi | | rjes su ’jug pa rigs pa yin | | 
which find a place in the heart’s undercurrents, and obeying what those thoughts suggest,
292. ’In way of pleasures to be got from dalliance, this is no wrong in woman’s (eye)! even if now the heart has no desire, yet it is fair to follow such devices; 
67. ‘It is right to woo a woman even by guile, this is useful both for getting rid of shame and for one’s own enjoyment. 
saṃnatis cānuvṛttiś ca strīṇāṃ hṛdayabandhanam |
snehasya hi guṇā yonir mānakāmāś ca yoṣitaḥ || 4.68 || 
(15)順女心爲樂 順爲莊嚴具
(16)若人離於順 如樹無花果 
yaṅ dag ’dud daṅ (2)rjes ’jug gi | | bud med rnams kyis sems ’chiṅ ste | |
brtse ba’i yon tan skye gnas phyir | | yid la ’dod pa bud med yin | | 
293. ’Agreement (acquiescence) is the joy of woman’s heart, acquiescence is the substance (the full) of true adornment; but if a man reject these overtures, he’s like a tree deprived of leaves and fruits; 
68. ‘Reverential behaviour and compliance with her wishes are what binds a woman’s heart; good qualities truly are a cause of love, and women love respect. 
tad arhasi viśālākṣa hṛdaye ’pi parāṅmukhe |
rūpasyāsyānurūpeṇa dākṣiṇyenānuvartitum || 4.69 || 
(17)何故應隨順 攝受其事故
(18)已得難得境 勿起輕易想 
de phyir rnam par spaṅs pa’i spyan | | sñiṅ la gźan du phyir bltas kyaṅ | |
’di yi yul daṅ rjes mthun par | | mkhas pa rnam par dpyad par ’os | | 
294. ’Why then ought you to yield and acquiesce? that you may share in all these things. Because in taking, there’s an end of trouble--no light and changeful thoughts then worry us. 
69. ‘Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to please them with a courtesy worthy of this beauty of thine? 
dākṣiṇyam auṣadhaṃ strīṇāṃ dākṣiṇyaṃ bhūṣaṇaṃ param |
dākṣiṇyarahitaṃ rūpaṃ niṣpuṣpam iva kānanam || 4.70 || 
mkhas pa (3)sman yin bud med la | | mkhas pa rab mchog rgyan yin no | |
mkhas pa daṅ bral gzugs dag ni | | me tog med pa’i nags daṅ ’dra | | 
70. ‘Courtesy is the balm of women, courtesy is the best ornament; beauty without courtesy is like a grove without flowers. 
kiṃ vā dākṣiṇyamātreṇa bhāvenāstu parigrahaḥ |
viṣayān durlabhāṃl labdhvā na hy avajñātum arhasi || 4.71 || 
yaṅ na mkhas pa’i raṅ bźin gyi | | bsam pa raṅ bźin khas len mdzod | |
yul rnams ñes par dka’ thob nas | | phyi śol byed pa ’os ma yin | | 
71. ‘But of what use is courtesy by itself? let it be assisted by the heart’s feelings; surely, when worldly objects so hard to attain are in thy grasp, thou wilt not despise them. 
kāmaṃ param iti jñātvā devo ’pi hi puraṃdaraḥ |
gautamasya muneḥ patnīm ahalyāṃ cakame purā || 4.72 || 
(19)欲爲最第一 天猶不能忘
(20)帝釋尚私通 瞿曇仙人妻 
(4)sṅon tshe lha yi dbaṅ pos kyaṅ | | ’dod pa mchog ces śes byas nas | |
goo tam thub pa’i dga’ ldan ma | | bśol med ma la ’dod pa byas | | 
295. ’For pleasure is the first and foremost thought of all, the gods themselves cannot dispense with it. Lord Sakra was drawn by it to love the wife of Gautama the Rishi; 
72. ‘Knowing that pleasure was the best of objects, even the god Puraüdara (Indra) wooed in olden time Ahalyâ the wife of the saint Gautama. 
agastyaḥ prārthayām āsa somabhāryāṃ ca rohiṇīm |
tasmāt tatsadṛśīṃ192 lebhe lopāmudrām iti śrutiḥ || 4.73 || 
(21)163 阿伽陀仙人 長夜脩苦行
(22)爲以求天后 而遂願不果 
163. Agastī. 
zla ba’i chuṅ ma snar ma ni | | draṅ sroṅ ri byis don du gñer | |
de nas de daṅ ’dra ba yi | | brkam bya ma ni rñed ces thos | | 
296. ’So likewise the Rishi Agastya, through a long period of discipline, practising austerities, from hankering after a heavenly queen (Devî), lost all reward of his religious endeavours, 
73. ‘So too Agastya wooed Rohinî, the wife of Soma; and therefore, as Sruti saith, a like thing befell Lopâmudrâ. 
utathyasya193 ca bhāryāyāṃ mamatāyāṃ mahātapaḥ194 |
mārutyāṃ janayām āsa bharadvājaṃ bṛhas195 patiḥ || 4.74 || 
au bha thya yi chuṅ ma ni | | rluṅ (5)gi bu mo mthun ma la | |
dka’ thub chen po’i phur bu yis | | bar dwa dza bskyed par gyur | | 
74. ‘The great ascetic Vrihaspati begot Bharadvâja on Mamatâ the daughter of the Maruts, the wife of Autathya. 
bṛhas196 pater mahiṣyāṃ ca juhvatyāṃ juhvatāṃ varaḥ |
budhaṃ vibudhakarmāṇaṃ197 janayām āsa candramāḥ || 4.75 || 
draṅ sroṅ phur bu’i chuṅ ma ni | | sbyin sreg ma la sbyin sreg mchog | |
zla ba yis ni lag pa yi | | lha yi las byed bskyed par gyur | | 
75. ‘The Moon, the best of offerers, begat Budha of divine nature on the spouse of Vrihaspati as she was offering a libation. 
kālīm caiva purā kanyāṃ jalaprabhavasaṃbhavām |
jagāma yamunātīre jātarāgaḥ parāśaraḥ || 4.76 || 
(23)164 婆羅墮仙人 及與月天子
(24)165 婆羅舍仙人 與166 迦賓闍羅
(25)如是比衆多 悉爲女人壞 
sṅon tshe bu mo nag mo ni | | chur skyes ma las skyes ma la | |
rtsi ba (6)logs skyes ni chags skyes śiṅ | | ya nu ni yi gliṅ du phyin | | 
297. ’The Rishi Brihaspati, and Kandradeva putra; the Rishi Parâsara, and Kavañgara (Kia-pin-ke-lo):
298. ’All these, out of many others, were overcome by woman’s love. 
76. ‘So too in old time Parâsara, overpowered by passion on the bank of the Yamunâ, lay with the maiden Kâlî who was the daughter of the son of the Water (Agni). 
mātaṅgyām akṣamālāyāṃ garhitāyāṃ riraṃsayā |
kapiñjalādaṃ tanayaṃ vasiṣṭho ’janayan muniḥ || 4.77 || 
gnod sbyin phreṅ ma rigs ṅan ma | | snod ma la ni dga’ ’dod pas | |
goṅ ma sreg ni za ba’i bu | | thub pa gnas mchog gis bskyed do | | 
77. ‘The sage Vasishtha through lust begot a son Kapiÿjalâda on Akshamâlâ a despised low-caste woman. 
yayātiś caiva rājarṣir vayasy api vinirgate |
viśvācyāpsarasā sārdhaṃ reme caitrarathe vane || 4.78 || 
’gro mgyogs rgyal po draṅ sroṅ ñid | | na tshod rnam par soṅ ba yi | |
lha mo sna tshogs (7)mchod mar bcas | | sna tshogs śiṅ rta’i nags su dga’ | | 
78. ‘And the seer-king Yayâti, even when the vigour of his prime was gone, sported in the Caitraratha forest with the Apsaras Visvâcî. 
strīsaṃsargaṃ vināśāntaṃ pāṇḍur jñātvāpi kauravaḥ |
mādrīrūpaguṇākṣiptaḥ siṣeve kāmajam sukham || 4.79 || 
bud med ’grogs min źi ba ni | | skya ba seṅ gis ni śes nas kyaṅ | |
dga’ ma’i gzugs yon gyis bkug ste | | ’dod las skyes pa’i bde ba bsten | | 
79. ‘And the Kaurava king Pânḍu, though he knew that intercourse with his wife would end in death, yet overcome by the beauty and good qualities of Mâdrî yielded to the pleasures of love. 
karālajanakaś caiva hṛtvā brāhmaṇakanyakām |
avāpa bhraṃśam apy evaṃ198 na tu seje na199 manmatham || 4.80 || 
skyed mdzad rgyal po dmar ser yaṅ | | bram ze’i bu mo phrogs nas ni | (16b1)na babs thob pa ñid yin kyaṅ | | yid dkrugs ’dod pa ma bsten min | | 
80. ‘And so Karâlajanaka, when he carried off the Brâhman’s daughter, incurred loss of caste thereby, but he would not give up his love. 
evamādyā mahātmāno viṣayān garhitān api |
ratihetor bubhujire prāg eva guṇasaṃhitān || 4.81 || 
(26)況今自境界 而不能娯樂
(27)宿世殖徳本 得此妙衆具
(28)世間皆樂著 而心反不珍」 
de la sogs pa bdag ñid ches | | yul rnams smad pa yin na yaṅ | |
dga’ ba’i ched du loṅs spyad de | | yon tan ldan la sṅon ñid do | | 
How much more then, in your case, should you partake in such pleasant joys;
299. ’Nor refuse, with wilful heart, to participate in the worldly delights, which your present station, possessed of such advantages, offers you, in the presence of these attendants.’ 
81. ‘Great heroes such as these pursued even contemptible desires for the sake of pleasure, how much more so when they are praiseworthy of their kind? 
tvaṃ punar nyāyataḥ prāptān balavān rūpavān yuvā |
viṣayān avajānāsi yatra saktam idaṃ jagat || 4.82 || 
khyod kyaṅ rigs pa las ’thob ciṅ | | stobs ldan gzugs ldan dar (2)la bab | |
gaṅ du skye ’gro ’di ’chags na | | yul rnams la ni phyi śol byed | | 
82. ‘And yet thou, a young man, possessed of strength and beauty, despisest enjoyments which rightly belong to thee, and to which the whole world is devoted.’ 
iti śrutvā vacas tasya ślakṣṇam āgamasaṃhitam |
meghastanitanirghoṣaḥ kumāraḥ pratyabhāṣata || 4.83 || 
(29)爾時王太子 聞友優陀夷
(8a1)甜辭利口辯 善説世間相 
de ltar ’jam źiṅ luṅ daṅ bcas | | de yis tshig ni gsan gyur nas | |
’brug gi sgra skad dbyaṅs kyis ni | | gźon nu yis ni lan smras so | | 
300. At this time the royal prince, hearing the words of his friend Udâyi, so skilfully put, with such fine distinction, cleverly citing worldly instances, 
83. Having heard these specious words of his, well-supported by sacred tradition, the prince made reply, in a voice like the thundering of a cloud: 
upapannam idaṃ vākyaṃ sauhārdavyañjakaṃ tvayi |
atra ca tvānuneṣyāmi yatra mā duṣṭhu manyase || 4.84 || 
(2)答言優陀夷 感汝誠心説
(3)我今當語汝 且復留心聽 
ṅag tshig ’di ni ’thad pa ste | | khyod la mdza’ bo ñid du gsal | |
(3)gaṅ du bdag la ṅan par sems | | ’dir ni khyod la rjes źi bgyi | | 
301. Answered thus to Udâyi: ’Thank you for having spoken sincerely to me, let me likewise answer you in the same way, and let your heart suspend its judgment whilst you listen; 
84. ‘This speech manifesting affection is well-befitting in thee; but I will convince thee as to where thou wrongly judgest me. 
nāvajānāmi viṣayān200 jāne lokaṃ tadātmakam |
anityaṃ tu jagan matvā nātra me ramate manaḥ || 4.85 || 
(4)不薄妙境界 亦知世人樂
(5)但見無常相 故生患累心 
yul rnams la ni phyi śol byed | | ’jig rten de’i bdag ñid du śes | |
’gro ba mi rtag par śes nas | | ’dir ni bdag yid dga’ ba min | | 
302. ’It is not that I am careless about beauty, or am ignorant of (the power of) human joys, but only that I see on all the impress of change; therefore my heart is sad and heavy; 
85. ‘I do not despise worldly objects, I know that all mankind are bound up therein; but remembering that the world is transitory, my mind cannot find pleasure in them. 
jarā vyādhiś ca mṛtyuś ca yadi na syād idaṃ trayam |
mamāpi hi manojñeṣu viṣayeṣu ratir bhavet || 4.86 || 
(6)若此法常存 無老病死苦
(7)我亦應167 受樂 終無厭離心 
rga daṅ na daṅ ’chi ba ste | | gal te ’di gsum ma yin na | |
yid du ’oṅ ba’i yul (4)rnams la | | kho bo yaṅ ni dga’ bar ’gyur | | 
303. ’If these things were sure of lasting, without the ills of age, disease, and death, then would I too take my fill of love; and to the end find no disgust or sadness; 
86. ‘Old age, disease, and death--if these three things did not exist, I too should find my enjoyment in the objects that please the mind. 
nityaṃ yady api hi strīṇām etad eva vapur bhavet |
doṣavatsv api201 kāmeṣu kāmaṃ rajyeta me manaḥ202 || 4.87 || 
(8)若令諸女色 至竟無衰變
(9)愛欲雖爲過 猶可留人情 
gal te bud med rnams kyi lus | | de ñid rtag par ’gyur na ni | |
skyon ldan ’dod pa rnams la yaṅ | | kho bo’i sems ni ’dod la phyogs | | 
304. ’If you will undertake to cause these women’s beauty not after-while to change or wither, then, though the joy of love may have its evil, still it might hold the mind in thraldom; 
87. ‘Yet even though this beauty of women were to remain perpetual, still delight in the pleasures of desire would not be worthy of the wise man. 
yadā tu jarayāpītaṃ203 rūpam āsāṃ bhaviṣyati |
ātmano ’py anabhipretaṃ mohāt tatra ratir bhavet || 4.88 || 
(10)人有老病死 彼應自不樂
(11)何況於他人 而生染著心 
gaṅ tshe ’di dag rnams kyi gzugs | | rgas pas ’thuṅ ba ’byuṅ ’gyur źiṅ | |
bdag ñid kyi yaṅ (5)’dod med na | | rmoṅs las der ni dga’ bar ’gyur | | 
305. (’To know that other) men grow old, sicken, and die, would be enough to rob such joys of satisfaction; yet how much more in their own case (knowing this) would discontentment fill the mind; 
88. ‘But since their beauty will be drunk up by old age, to delight therein through infatuation cannot be a thing approved even by thyself. 
mṛtyuvyādhijarādharmā204 mṛtyuvyādhijarātmabhiḥ |
ramamāṇo hy205 asaṃvignaḥ samāno mṛgapakṣibhiḥ || 4.89 || 
(12)非常五欲境 自身倶亦然
(13)而生愛樂心 此則同禽獸 
rga daṅ na daṅ ’chi ba’i tshes | | rga na ’chi ba’i bdag ñid kyis | |
skyo ba med par rol ba ni | | ri dags daṅ ni bya daṅ mtshuṅs | | 
306. ’(To know) such pleasures hasten to decay, and their bodies likewise; if, notwithstanding this, men yield to the power of love, their case indeed is like the very beasts. 
89. ‘He who himself subject to death, disease, and old age, can sport undisturbed with those whose very nature implies death, disease, and old age, such a man is on a level with birds and beasts. 
yad apy āttha mahātmānas te ’pi kāmātmakā iti |
saṃvego atraiva206 kartavyo yadā teṣām api kṣayaḥ || 4.90 || 
(14)汝所引諸仙 習著五欲者
(15)彼即可厭患 習欲故磨滅 
bdag ñid chen po ’di rnams kyaṅ | | ’dod pa’i bdag ñid ces smras gaṅ | |
’dir ni skyo bar bya ba ste | | gaṅ tshe de (6)rnams kyi yaṅ tshad | | 
307. ’And now you cite the names of many Rishis, who practised lustful ways in life; their cases likewise cause me sorrow, for in that they did these things, they perished. 
90. ‘And as for what thou sayest as to even those great men having become victims to desire, do not be bewildered by them, for destruction was also their lot. 
māhātmyaṃ na ca tan manye yatra sāmānyataḥ kṣayaḥ |
viṣayeṣu prasaktir vā yuktir vā nātmavattayā || 4.91 || 
(16)又稱彼勝168 士 樂著五欲境
(17)亦復同磨滅 當知彼非勝 
gaṅ du phyi las zad pa ste | | bdag ñid chen por mi sems te | |
yul rnams la ni chags pa’am | | sbyor min bdag ñid ldan ñid kyis | | 
308. ’Again, you cite the name of that illustrious king, who freely gratified his passions, but he, in like way, perished in the act; know, then, that he was not a conqueror (Gina); 
91. ‘Real greatness is not to be found there, where there is universally destruction, or where there is attachment to earthly objects, or a want of self-control. 
yad apy ātthānṛtenāpi strījane vartyatām iti |
anṛtaṃ nāvagacchāmi dākṣiṇyenāpi kiṃcana || 4.92 || 
(18)169 若言假方便 隨順習近者
(19)習則眞染著 何名爲方便 
mkhas pa yis kyaṅ dpe brjod ciṅ | | bden min gyis kyaṅ bud med kyi | |
skye la źugs źes smras pa gaṅ | | bden min bdag gis (7)śes ma yin | | 
309. ’With smooth words to conceal an intrigue, and to persuade one’s neighbour to consent, and by consenting to defile his mind; how can this be called a just device? 
92. ‘And when thou sayest, "Let one deal with women even by guile," I know nought about guile, even if it be accompanied with courtesy. 
na cānuvartanaṃ tan me rucitaṃ yatra nārjavam |
sarvabhāvena saṃparko yadi nāsti dhig astu tat || 4.93 || 
(20)虚誑170 僞隨順 是事我不爲
(21)眞實隨順者 是則爲非法 
gaṅ du draṅ min rjes ’jug pa | | de la bdag gis sred pa med | |
dṅos po kun gyi tshogs ba de | | gal te smon na med par śog | | 
310. ’It is but to seduce one with a hollow lie,--such ways are not for me to practise; or, for those who love the truth and honesty; for they are, forsooth, unrighteous ways, 
93. ‘That compliance too with a woman’s wishes pleases me not, if truthfulness be not there; if there be not a union with one’s whole soul and nature, then "out upon it" say I. 
adhrṭeḥ207 śraddadhānasya saktasyādoṣadarśinaḥ |
kiṃ hi vañcayitavyaṃ syāj jātarāgasya cetasaḥ || 4.94 || 
(22)此心難裁抑 隨事即生著
(23)著則不見過 如何方便隨 
mi brtan pa yi dad pa daṅ | | skyon du mthoṅ ba’i nus pa yis | |
chags pa skyes par gyur pa’i sems | | slu bar bya ba ci źig yin | | 
311. ’And such a disposition is hard to reverence; shaping one’s conduct after one’s likings, liking this or that, and seeing no harm in it, what method of experience is this! 
94. ‘A soul overpowered by passion, believing in falsehood, carried away by attachment and blind to the faults of its objects,--what is there in it worth being deceived? 
vañcayanti ca yady evaṃ208 jātarāgāḥ parasparam |
nanu naiva kṣamaṃ draṣṭuṃ narāḥ strīṇāṃ nṛṇām striyaḥ || 4.95 || 
208. EBC: eva 
(24)171 處順而心乖 此理我不見
(25)172 如是老病死 大苦之積聚 
bud (17a1)med skyes pa’i chags skyes śiṅ | | bud med skyes pa phan tshun du | |
gal te de ltar slu na ni | | lta bar nus pa ñid ma yin | | 
312. ’A hollow compliance, and a protesting heart, such method is not for me to follow; but this I know, old age, disease, and death, these are the great afflictions which accumulate, 
95. ‘And if the victims of passion do deceive one another,--are not men unfit for women to look at and women for men? 
tad evaṃ sati duḥkhārtaṃ jarāmaraṇabhāginam209 |
na māṃ kāmeṣv anāryeṣu pratārayitum arhasi || 4.96 || 
(26)令我墜其中 此非知識説
(27)嗚呼優陀夷 眞爲大肝膽 
de ltar gyur na sdug bsṅal gyis | | ñam thag rga ’chi’i skal ba can | |
bdag ni ’phags min ’dod pa la | | slu bar ’os pa ma yin no | | 
313. And overwhelm me with their presence; on these I find no friend to speak, alas! alas! Udâyi! these, after all, are the great concerns; 
96. Since then these things are so, thou surely wouldest not lead me astray into ignoble pleasures,--me afflicted by sorrow, and subject to old age and death? 
aho ’tidhīraṃ balavac ca te manaś caleṣu kāmeṣu ca sāradarśinaḥ |
bhaye atitīvre210 viṣayeṣu sajjase nirīkṣamāṇo maraṇādhvani prajāḥ || 4.97 || 
(28)生老病死患 此苦甚可畏
(29)眼見悉朽壞 而猶樂追逐 
ae (2)ma śin tu brtan la stobs ldan khyod kyi sems | | ’dod pa g-yo ba rnams su sñiṅ po mthoṅ gyur la | |
śin tu rno źiṅ ’jigs pa’i yul la zon mdzad ciṅ | | rga daṅ rgud pa nad kyi ’jigs pa rnam sems śiṅ | | 
314. ’The pain of birth, old age, disease, and death; this grief is that we have to fear; the eyes see all things falling to decay, and yet the heart finds joy in following them; 
97. ‘Ah! thy mind must be very firm and strong, if thou canst find substance in the transitory pleasures of sense; even in the midst of violent alarm thou canst cling to worldly objects, when thou seest all created beings in the road of death. 
ahaṃ punar bhīrur atīvaviklavo jarāvipadvyādhibhayaṃ vicintayan |
labhe na śāntiṃ na dhṛtiṃ kuto ratiṃ niśāmayan dīptam ivāgninā jagat || 4.98 || 
(8b1)今我至儜劣 其心亦狹小
(2)思惟老病死 卒至不預期
(3)晝夜忘睡眠 何由習五欲 
’gro ba rnams ni me yis tshig pa bźin thos na | | źi ba ’thob min brtan min dga’ (3)ba ga la źig | |
the tshom med par ’chi źes rab tu śes pa yi | | mi rnams gaṅ gi sñiṅ la chags pa rab skyed pa | | 
315. ’But I have little strength of purpose, or command; this heart of mine is feeble and distraught, reflecting thus on age, disease, and death. Distracted, as I never was before;
316. ’Sleepless by night and day, how can I then indulge in pleasure? 
98. ‘But I am fearful and exceedingly bewildered, as I ponder the terrors of old age, death, and disease; I can find no peace, no self-command, much less can I find pleasure, while I see the world as it were ablaze with fire. 
asaṃśayaṃ mṛtyur iti prajānato narasya rāgo hṛdi yasya jāyate |
ayomayīṃ tasya paraimi cetanāṃ mahābhaye rajyati211 yo na roditi || 4.99 || 
(4)老病死熾然 決定至無疑
(5)猶不知憂慼 眞爲木石心 
de yi sems ni lcags las gyur par śes pa ste | | ’jigs pa che la chags pa gaṅ źig du ba med | |
de nas gźon nu yis ni ’dod pa rnams kyis bsten | | ’joms byed (4)gtam ni rnam par ṅes pa’i bdag ñid mdzad | | 
Old age, disease, and death consuming me, their certainty beyond a doubt,
317. ’And still to have no heavy thoughts, in truth my heart would be a log or stone.’ 
99. ‘If desire arises in the heart of the man, who knows that death is certain,--I think that his soul must be made of iron, who restrains it in this great terror and does not weep.’ 
atho kumāraś ca viniścayātmikāṃ cakāra kāmāśrayaghātinīṃ kathām |
janasya cakṣurgamanīyamaṇḍalo mahīdharaṃ cāstam iyāya bhāskaraḥ || 4.100 || 
(6)太子爲優陀 種種巧方便
(7)説欲爲深患 不覺至日暮 
skye bo rnams kyi mig gi ’gro bya gsal byed kyi | | dkyil ’khor sa ’dzin ri bo la ni nub par gyur | | 
Thus the prince, for Uda’s sake, used every kind of skilful argument,
318. Describing all the pains of pleasure; and not perceiving that the day declined. 
100. Then the prince uttered a discourse full of resolve and abolishing the objects of desire; and the lord of day, whose orb is the worthy centre of human eyes, departed to the Western Mountain. 
tato vṛthādhāritabhūṣaṇasrajaḥ kalāguṇaiś ca praṇayaiś ca niṣphalaiḥ |
svae eva bhāve vinigṛhya manmathaṃ puraṃ yayur bhagnamanorathāḥ striyaḥ || 4.101 || 
(8)時諸婇女衆 173 伎樂莊嚴具
(9)一切悉無用 慚愧還入城 
de nas rgyan daṅ me tog phreṅ ba ’bras med ’dzin | | sgyu rtsal yon tan gyis daṅ rab dgas ’bras med rnams | |
raṅ gi sems la yid dkrugs (5)’dod pa rnams smad nas | | yid la re ñams bud med rnams ni groṅ du thal | | 
And now the waiting women all, with music and their various attractions,
319. Seeing that all were useless for the end, with shame began to flock back to the city; 
101. And the women, having worn their garlands and ornaments in vain, with their graceful arts and endearments all fruitless, concealing their love deep in their hearts, returned to the city with broken hopes. 
tataḥ purodyānagatāṃ janaśriyaṃ nirīkṣya sāyaṃ pratisaṃhṛtāṃ punaḥ |
anityatāṃ sarvagatāṃ vicintayan viveśa dhiṣṇyaṃ kṣitipālakātmajaḥ || 4.102 || 
(10)太子見園林 莊嚴悉休廢
(11)174 伎女盡還歸 其處盡虚寂
(12)倍増非常想 俛仰還本宮 
de nas groṅ khyer skyed mos tshal soṅ skye bo’i dpal | | legs par brtags nas spyod la so sor brtul te yaṅ | |
thams cad mi rtag par gyur rnam par sems bźin du | | slar yaṅ mi skyoṅ bdag skyes groṅ du rnam par (6)źugs | | 
the prince beholding all the gardens, bereft of their gaudy ornaments,
320. The women all returning home, the place becoming silent and deserted, felt with twofold strength the thought of impermanence. With saddened mien going back, he entered his palace; 
102. Having thus seen the beauty of the troop of women who had gone out to the city-garden, now withdrawn in the evening,--the prince, pondering the transitoriness which envelopes all things, entered his dwelling. 
tataḥ śrutvā rājā viṣayavimukhaṃ tasya tu mano na śiśye tāṃ rātriṃ hṛdayagataśalyo gaja iva |
atha śrānto mantre bahuvividhamārge sasacivo na so ’nyat kāmebhyo niyamanam apaśyat sutamateḥ || 4.103 || 
(13)父王聞太子 心絶於五欲
(14)極生大憂苦 如利刺貫心
(15)即召諸群臣 問欲設175 何方
(16)咸言非五欲 所能留其心 
de nas de yi yid ni yul la rnam par phyir phyogs rgyal pos thos gyur nas | | sñiṅ la soṅ ba’i zug la glaṅ chen bźin du mtshan mo de la gñid ma log | |
de nas sṅags maṅ rnam pa sna tshogs lam rnams dag gis thaṅ chad blon por bcas | | des ni ’dod pa las gźan sras kyi blo yi (7)ṅes pa gzigs ma gyur | | 
321. The king, his father, hearing of the prince, his heart estranged from thoughts of pleasure, was greatly overcome with sorrow, and like a sword it pierced his heart.
322. Forthwith assembling all his council, he sought of them some means to gain his end; they all replied, ’These sources of desire are not enough to hold and captivate his heart.’ 
103. Then the king, when he heard how his mind turned away from all objects of sense, could not lie down all that night, like an elephant with an arrow in its heart; but wearied in all sorts of consultation, he and his ministers could find no other means beside these (despised) pleasures to restrain his son’s purpose. 
iti 212 buddhacarite mahākāvye strīvighātano nāma caturthaḥ sargaḥ ||4|| 
saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | | bud med kyis gegs byas pa’i le’u ste bźi pa’o || 
(17) 176 佛所行讃出城品第五 
Book V [Flight] 
sa tathā viṣayair vilobhyamānaḥ paramārhair213 api śākyarājasūnuḥ |
na jagāma dhṛtiṃ214 na śarma lebhe hṛdaye siṃha ivātidigdhaviddhaḥ || 5.1 || 
(18)王復増種種 勝妙五欲具
(19)晝夜以娯樂 冀悦太子心
(20)太子深厭離 了無愛樂情
(21)但思生死苦 如被箭師子 
de ltar yul rnams dam pa’i mchod pa rnams kyis ni | | sred du bcug kyaṅ ś’akya’i rgyal po’i sras po de | | dug (17b1)bsgos mda’ yis sñiṅ la pug pa’i seṅ ge bźin | | bde ba rñed pa ma yin brtan par gśegs ma gyur | | 
323. And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure;
324. Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death; as the lion wounded by an arrow. 
1. He, the son of the Sâkya king, even though thus tempted by the objects of sense which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply pierced in his heart by a poisoned arrow. 
atha mantrisutaiḥ kṣamaiḥ kadācit sakhibhiś citrakathaiḥ kṛtānuyātraḥ |
vanabhūmididṛkṣayā śamepsur naradevānumato bahiḥ215 pratasthe || 5.2 || 
(22)王使諸大臣 貴族名子弟
(23)年少勝姿顏 聰慧執禮儀
(24)晝夜同遊止 以取太子心 
de nas res ’ga’ źig na blon po’i bu mkhas śiṅ | | grogs gyur sna tshogs gtam gyis rjes su ’braṅs byas pa | |
nags kyi sa la ’gro ’dod lta bar ’dod pa yis | | mi yi (2)lha yis rjes gnaṅ phyi rol rab tu gśegs | | 
325. The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners,
326. To accompany, and rest with him, both night and day, in order to influence the prince’s mind. 
2. Then one day accompanied by some worthy sons of his father’s ministers, friends full of varied converse,--with a desire to see the glades of the forest and longing for peace, he went out with the king’s permission. 
navarukmakhalīnakiṅkiṇīkaṃ pracalaccāmaracāruhemabhāṇḍam |
abhiruhya sa kanthakaṃ216 sadaśvaṃ prayayau ketum iva drumābjaketuḥ || 5.3 || 
(25)如是未幾時 啓王復出遊
(26)服乘駿足馬 衆寶具莊嚴
(27)與諸貴族子 圍遶倶出城 
gsar pa’i gser gyi srab daṅ dril bu chuṅ ṅu daṅ | | rab tu g-yo ba’i rṅa yab mdzes pa’i gser sga daṅ | |
stan bcas dam pa’i rta la mṅon par źon nas ni | | tog la ljon daṅ chu skyes tog can bźin du gśegs | | 
And now within a little interval, the prince again requested the king that he might go abroad.
327. Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates: 
3. Having mounted his good horse Kanthaka, decked with bells and bridle-bit of new gold, with beautiful golden harness and the chowrie waving, he went forth like the moon mounted on a comet. 
sa vikṛṣṭatarāṃ217 vanāntabhūmiṃ vanalobhāc ca yayau mahīguṇāc ca218 |
salilourmivikārasīramārgāṃ vasudhāṃ caiva dadarśa kṛṣyamāṇām || 5.4 || 
(28)譬如四種華 日照悉開敷
(29)太子耀神景 羽從悉蒙光 
de ni mchog tu rnam par (3)rgyaṅ riṅ nags mtha’i sa | | nags tshal ’dod daṅ sa yi yon tan las gśegs te | |
chu gñer bźin du rnam par bkram pa’i gśol lam can | | nor ’dzin sa la źiṅ dag rmo ba gzigs par gyur | | 
328. Just as the four kinds of flower, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour; effulgent in the beauty of his youth time; 
4. Lured by love of the wood and longing for the beauties of the ground, he went to a spot near at hand on the forest-outskirts; and there he saw a piece of land being ploughed, with the path of the plough broken like waves on the water. 
halabhinnavikīrṇaśaṣpadarbhāṃ hatasūkṣmakrimikīṭa219 jantukīrṇām |
samavekṣya rasāṃ tathāvidhāṃ tāṃ svajanasyeva vadhe220 bhṛśaṃ śuśoca || 5.5 || 
(8c1)出城遊園林 修路廣177 且平
(2)樹木花果茂 心樂遂忘歸 
gśol gyi phya las rnam bkram rtswa myug ku śa daṅ | | śi gyur ’bu srin srog chags (4)phra mos khyab pa ste | |
rnam pa de ’dra’i sa de yaṅ dag mṅon gzigs nas | | raṅ gi skye bo bsad pa la bźin mya ṅan gyur | | 
329. As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care. 
5. Having beheld the ground in this condition, with its young grass scattered and torn by the plough, and covered with the eggs and young of little insects which were killed, he was filled with deep sorrow as for the slaughter of his own kindred. 
kṛṣataḥ puruṣāṃś ca vīkṣamāṇaḥ pavanārkāṃśurajovibhinnavarṇān |
vahanaklamaviklavāṃś ca dhuryān paramāryaḥ paramāṃ kṛpāṃ cakāra || 5.6 || 
(3)路傍見耕人 墾壤殺諸虫
(4)其心生悲惻 痛踰刺貫心
(5)又見彼農夫 勤苦形枯悴
(6)蓬髮而流汗 塵土坌其身
(7)耕牛亦疲困 吐舌而急喘
(8)太子性慈悲 極生憐愍心 
źiṅ dag rmo ba’i skyes bu rnams ni rnam gzigs pa | | rluṅ gis gtor ba’i rdul gyis rnam ’gyur kha dog can | |
khur bas thaṅ chad rnam par ’khrugs pa’i glaṅ rnams (5)la | | ’phags pa mchog gis mchog tu brtse ba’i sñiṅ rje mdzad | | 
330. Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh;
331. To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust;
332. The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow, 
6. And beholding the men as they were ploughing, their complexions spoiled by the dust, the sun’s rays, and the wind, and their cattle bewildered with the burden of drawing, the most noble one felt extreme compassion. 
avatīrya tatas turaṃgapṛṣṭhāc chanakair gāṃ vyacarac chucā221 parītaḥ |
jagato jananavyayaṃ vicinvan kṛpaṇaṃ khalv idam ity uvāca cārtaḥ222 || 5.7 || 
(9)慨然興長歎 降身委地坐
(10)觀察此衆苦 思惟生滅法
(11)嗚呼諸世間 愚癡莫能覺
(12)安慰諸人衆 各令隨處坐 
de nas mgyogs ’gro’i rgyab nas dal bus babs nas ni | | sa la rnam par rgyu źiṅ mya ṅan daṅ ldan pa | |
skye bo dag gi skye daṅ ’god pa rnam sems źiṅ | | ṅes par bkren pa ’di źes smras śiṅ ñam thag gyur | | 
333. And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death!
334. ’Alas! he cried, for all the world! how dark and ignorant, void of understanding!’ And then to give his followers chance of rest, he bade them each repose where’er they list; 
7. Having alighted from the back of his horse, he went over the ground slowly, overcome with sorrow,--pondering the birth and destruction of the world, he, grieved, exclaimed, ‘this is indeed pitiable.’ 
manasā ca viviktatām abhīpsuḥ suhṛdas tān anuyāyino nivārya |
abhitaś cala223 cāruparṇavatyā vijane mūlam upeyivān sa jambvāḥ || 5.8 || 
(13)自178179 閻浮樹 端坐正思惟
(14)觀察諸生死 起滅無常變 
bsam pa yis (6)kyaṅ rnam par dben pa mṅon bźed ciṅ | | rjes su ’oṅs pa’i mdza’ bśes de rnams phyir bzlog nas | |
kun nas mṅon par g-yo źiṅ mdzes pa’i lo ’dab can | | ’dzam bu’i rtsa ba skye bo med par de gśegs so | | 
335. Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay. 
8. Then desiring to become perfectly lonely in his thoughts, having stopped those friends who were following him, he went to the root of a rose-apple in a solitary spot, which had its beautiful leaves all tremulous (in the wind). 
niṣasāda sa yatra śaucavatyāṃ224 bhuvi vaiḍūrya225 nikāśaśādvalāyām |
jagataḥ prabhavavyayau vicinvan226 manasaś ca sthitimārgam ālalambe || 5.9 || 
rin chen bee d’u rya daṅ mtshuṅs pa’i rtswa ’jam can | | gtsaṅ mar ldan pa’i sa gźi der ni (7)de źugs te | |
’gro ba’i skye ba daṅ ni ’god pa rnams sems śiṅ | | yid ni brtan pa’i lam la dmigs pa’o | | 
9. There he sat down on the ground covered with leaves, and with its young grass bright like lapis lazuli; and, meditating on the origin and destruction of the world, he laid hold of the path that leads to firmness of mind. 
samavāptamanaḥsthitiś ca sadyo viṣayecchādibhir ādhibhiś ca muktaḥ |
savitarkavicāram āpa śāntaṃ prathamaṃ dhyānam anāsrava227 prakāram || 5.10 || 
(15)心定安不動 五欲廓雲消
(16)有覺亦有觀 入180 初無漏禪 
yul la ’dod sogs sems kyi nad las rnam grol ba’i | | sems gnas pa ni de ma thag tu thob gyur la | |
bsam gtan daṅ po zag pa med pa’i rab spyod pa | | rtog pa dpyod pa daṅ (18a1)bcas źi ba thob par gyur | | 
336. His heart thus fixed without confusion, the five desires (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy. 
10. Having attained to firmness of mind, and being forthwith set free from all sorrows such as the desire of worldly objects and the rest, he attained the first stage of contemplation, unaffected by sin, calm, and ‘argumentative.’ 
adhigamya tato vivekajaṃ tu paramaprītisukhaṃ manaḥsamādhim |
idam eva tataḥ paraṃ pradadhyau manasā lokagatiṃ niśāmya228 samyak || 5.11 || 
(17)離欲生喜樂 正受三摩提
(18)世間甚辛苦 老病死所壞 
rnam par dben pa las skyes thob nas de nas ni | | mchog tu dga’ ba’i bde ba sems kyi tiṅ ṅe ’dzin | |
yid kyis ’jig rten ’gro ba yaṅ dag rab brtags nas | | ’di ñid de nas gźan ni rab tu rtogs par gyur | | 
337. All low desire removed, most perfect peace ensued; and fully now in Samâdhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age; disease, and death; 
11. Having then obtained the highest happiness sprung from deliberation, he next pondered this meditation,--having thoroughly understood in his mind the course of the world: 
kṛpaṇaṃ bata229 yaj janaḥ svayaṃ sann avaśo230 vyādhijarāvināśadharmā231 |
jarayārditam āturaṃ mṛtaṃ vā param ajño vijugupsate madāndhaḥ || 5.12 || 
(19)終身受大苦 而不自覺知
(20)厭他老病死 此則爲大患 
kye ma skye bo bkren pa (2)gaṅ źig raṅ dbaṅ ni | | yod min rga daṅ na daṅ rnam par ñams pa’i chos | |
nad pa daṅ ni śi daṅ rga bas ñam thag gam | | gźan la rgyags pas loṅ źiṅ śes pa med pas smod | | 
338. The great misery following on the body’s death and yet men not awakened to the truth! oppressed with others’ suffering (age, disease, and death), this load of sorrow weigh’d his mind; 
12. ‘It is a miserable thing that mankind, though themselves powerless and subject to sickness, old age, and death, yet, blinded by passion and ignorant, look with disgust on another who is afflicted by old age or diseased or dead. 
iha ced aham īdṛśaḥ svayaṃ san vijugupseya paraṃ tathāsvabhāvam |
na bhavet sadṛśaṃ hi tat kṣamaṃ vā paramaṃ dharmam imaṃ vijānato me || 5.13 || 
(21)我今求勝法 不應同世間
(22)自嬰老病死 而反惡他人 
’dir ni gal te bdag gis raṅ daṅ mtshuṅs gyur pa | | gźan gyi raṅ bźin dag la de ltar smod ba ni | |
mchog gi chos (3)’di rnam par rtog pa kho bo yi | | mtshuṅs par gyur pa ma yin nus pa’aṅ gźan med do | | 
339. ’I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.’ 
13. ‘If I here, being such myself, should feel disgust for another who has such a nature, it would not be worthy or right in me who know this highest duty.’ 
iti tasya vipaśyato yathāvaj jagato vyādhijarāvipattidoṣān |
balayauvanajīvitapravṛtto232 vijagāmātmagato madaḥ kṣaṇena || 5.14 || 
(23)如是眞實觀 少壯色力壽
(24)新新不暫停 終歸磨滅法 
’gro ba’i rga daṅ na daṅ rgud pa’i ñes pa rnams | | de ltar ji lta ba bźin rnam par gzigs de yi | |
stobs daṅ laṅ tsho daṅ ni srog la rab źugs pa’i | | bdag tu gyur pa’i rgyags pa skad cig gis med gyur | | 
340. Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction; 
14. As he thus considered thoroughly these faults of sickness, old age, and death which belong to all living beings, all the joy which he had felt in the activity of his vigour, his youth, and his life, vanished in a moment. 
na jaharṣa na cāpi cānutepe vicikitsāṃ na yayau na tandrinidre |
na ca kāmaguṇeṣu saṃrarañje na vididveṣa233 paraṃ na cāvamene || 5.15 || 
(25)不喜亦不憂 不疑亦不亂
(26)不眠不著欲 不壞不嫌彼
(27)寂靜離諸蓋 慧光轉増明 
(4)de ni dga’ ba med ciṅ rjes su gduṅ med la | | the tshom som ñir ma gyur gñid daṅ rmugs pa med | |
’dod pa’i yon tan rnams la yaṅ dag ma chags śiṅ | | gźan la rnam par sdaṅ bar ma gyur phyi śol med | | 
341. (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent,
342. But perfectly at peace, with no hindrance, radiant with the beams of increased illumination. 
15. He did not rejoice, he did not feel remorse; he suffered no hesitation, indolence, nor sleep; he felt no drawing towards the qualities of desire; he hated not nor scorned another. 
iti buddhir iyaṃ ca nīrajaskā vavṛdhe tasya mahātmano viśuddhā |
puruṣair aparair adṛśyamānaḥ puruṣaś copasasarpa bhikṣuveṣaḥ234 || 5.16 || 
(28)爾時淨居天 化爲比丘形
(29)來詣太子所 太子敬起迎 
de ltar bdag ñid chen po de yi rdul med ciṅ | | rnam par dag pa’i blo gros ’di ni ’phel (5)gyur la | |
skyes bu gźan dag rnams kyis mthoṅ bar ma gyur pa’i | | dge sloṅ cha lugs ldan pa’i skyes bu ñe bar ’oṅs | | 
At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu,
343. Came to the place where the prince was seated; 
16. Thus did this pure passionless meditation grow within the great-souled one; and unobserved by the other men, there crept up a man in a beggar’s dress. 
naradevasutas tam abhyapṛcchad vada ko ’sīti śaśaṃsa so ’tha tasmai |
narapuṃ235 gava janmamṛtyubhītaḥ śramaṇaḥ pravrajito ’smi mokṣahetoḥ || 5.17 || 
(9a1)問言汝何人 答言是沙門
(2)畏厭老病死 出家求解脱 
su źig yin pa smros źes mi yi lha sras kyis | | de la mṅon par dris gyur de la des smras pa | |
mi yi skyes mchog skye daṅ ’chi bas ’jigs pa yi | | thar pa’i phyir ni rab tu (6)źugs pa’i dge sbyoṅ yin | | 
the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ’I am a Shâman,
344. ’Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue, 
17. The king’s son asked him a question,--he said to him, ‘Tell me, who art thou?’ and the other replied, ‘Oh bull of men, I, being terrified at birth and death, have become an ascetic for the sake of liberation. 
jagati kṣayadharmake mumukṣur mṛgaye ’haṃ śivam akṣayaṃ padaṃ tat |
svajane ’nyajane ca tulya236 buddhir viṣayebhyo vinivṛttarāgadoṣaḥ || 5.18 || 
(3)衆生老病死 變壞無暫停
(4)故我求常樂 無滅亦無生 
bdag ni ’gro ba zad pa’i chos ni thar ’dod ciṅ | | dge źiṅ ’gyur ba med pa’i gnas de tshol ba ste | |
raṅ gi skye bo daṅ ni skye bor mñam pa’i blo | | yul rnams la ni chags pa’i ñes pa phyir log pa’o | | 
but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency;
345. ’Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning, 
18. ‘Desiring liberation in a world subject to destruction, I seek that happy indestructible abode, isolated from mankind, with my thoughts unlike those of others, and with my sinful passions turned away from all objects of sense. 
nivasan kvacid eva vṛkṣamūle vijane vāyatane girau vane vā |
vicarāmy aparigraho nirāśaḥ paramārthāya yathopapannabhaikṣaḥ237 || 5.19 || 
(5)怨親平等心 不務於財色
(6)所安唯山林 空寂無所營 
skye bo med pa’i gnas khaṅ daṅ ni ri ’am nags | | śiṅ gi rtsa (7)ba ’ga’ źig tu ni gnas pa yi | |
don dam phyir ni ji ltar ñer ldan sloṅ mo ba | | sred bral yoṅs su ’dzin pa med par rnam par rgyu | | 
that looks with equal mind on enemy and friend, that heeds not wealth nor beauty,
346. ’The happiness of one who finds repose alone in solitude, in some unfrequented dell, 
19. ‘Dwelling anywhere, at the root of a tree, or in an uninhabited house, a mountain or a forest,--I wander without a family and without hope, a beggar ready for any fare, seeking only the highest good.’ 
iti paśyata eva rājasūnor idam uktvā sa nabhaḥ samutpapāta |
sa hi tadvapur anyabuddha238 darśī smṛtaye tasya sameyivān divaukāḥ || 5.20 || 
(7)塵想既已息 蕭條倚空閑
(8)精麁無所擇 乞求以支身
(9)即於太子前 輕擧騰虚逝 
de ltar gzigs pa’i rgyal po’i sras po de ñid la | | ’di skad smras nas nam mkha’ la ni gśegs par gyur | |
de ni de yi lus kyis saṅs rgyas gźan gzigs (18b1)śiṅ | | lha na gnas pa de yi dran pa’i ched du ’oṅs | | 
free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage,
347. ’Untouched by any worldly source of pollution, begging for food sufficient for the body.’ And forthwith as he stood before the prince, gradually rising up he disappeared in space. 
20. When he had thus spoken, while the prince was looking on, he suddenly flew up to the sky; it was a heavenly inhabitant who, knowing that the prince’s thoughts were other than what his outward form promised, had come to him for the sake of rousing his recollection. 
gaganaṃ khagavad gate ca tasmin nṛvaraḥ saṃjahṛṣe visismiye ca |
upalabhya tataś ca dharmasaṃjñām abhiniryāṇavidhau matiṃ cakāra || 5.21 || 
(10)太子心歡喜 惟念過去佛
(11)建立此威儀 遺像181 見於今
(12)端坐正思惟 即得正法念 
mkha’ la mkha’ ’gro bźin du gśegs pa de la ni | | mi mchog yaṅ dag dga’ bar gyur źiṅ ya mtshan gyur | |
de nas chos kyi ’du śes ñe bar thob gyur nas | | mṅon par ṅes ’byuṅ cho ga la ni blo gros mdzad | | 
348. The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor.
349. Thus calling things to mind with perfect self-possession, he reached the thought of righteousness, 
21. When the other was gone like a bird to heaven, the foremost of men was rejoiced and astonished; and having comprehended the meaning of the term dharma, he set his mind on the manner of the accomplishment of deliverance. 
tata indrasamo jitendriyāśvaḥ239 pravivikṣuḥ puram aśvam240 āruroha |
parivārajanaṃ241 tv avekṣamāṇas tata evābhimataṃ vanaṃ na bheje || 5.22 || 
(13)當作何方便 遂心長出家
(14)歛情抑諸根 徐起還入城 
de nas dbaṅ po (2)daṅ mñam dbaṅ po’i rta thul ba | | groṅ la rab tu ’jug ’dod rta la rab ’dzegs śiṅ | |
’khor gyi skye bo dag kyaṅ mṅon par ’dod pa ste | | de ñid phyir na mṅon ’dod nags ni ma bsñen to | | 
and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude,
350. He now suppressed his feelings and controlled his members, and rising turned again towards the city. 
22. Then like Indra himself, and having tamed his senses,--desiring to return home he mounted his noble steed; and having made him turn back as he looked for his friends, from that moment he sought no more the desired forest. 
sa jarāmaraṇakṣayaṃ cikīrṣur vanavāsāya matiṃ smṛtau nidhāya |
praviveśa punaḥ puraṃ na kāmād vanabhūmer iva maṇḍalaṃ dvipendraḥ || 5.23 || 
(15)眷屬悉隨從 謂止不遠逝
(16)内密興182 愍念 方183 欲超世表 
de ni rga daṅ ’chi ba zad par byed ’dod pa | | nags su gnas phyir blo gros dran pa la bzuṅ nas | (3)gñis ’thuṅ dbaṅ po nags kyi sa nas groṅ du ltar | | ’dod pa las min groṅ la slar yaṅ rab tu źugs | | 
His followers all flocked after him, calling him to stop and not go far from them,
351. But in his mind these secret thoughts so held him, devising means by which to escape from the world, 
23. Ever seeking to make an end of old age and death, fixing his thoughts in memory on dwelling in the woods, he entered the city again but with no feelings of longing, like an elephant entering an exercise-ground after roaming in a forest-land. 
sukhitā bata242 nirvṛtā ca sā strī patir īdṛkṣa ihāyatākṣa243 yasyāḥ |
iti taṃ samudīkṣya rājakanyā praviśantaṃ pathi sāñjalir jagāda || 5.24 || 
(17)形雖隨路歸 心實留山林
(18)猶如繋狂象 常念遊曠野 
de ni yaṅ dag mthoṅ nas ś’akya’i bu mo źig | | rab źugs lam la thal mo sbyar ba daṅ bcas śiṅ | |
kye ma spyan dbaṅ gaṅ gi bdag po ’di ’dra ’dir | | mo de bde ma mya ṅan ’das ma źes (4)smras so | | 
that tho’ his body moved along the road, his heart was far away among the mountains;
352. Even as the bound and captive elephant, ever thinks about his desert wilds. 
24. ‘Happy truly and blessed is that woman whose husband is such as thou, O long-eyed prince!’ So, on seeing him, the princess exclaimed, folding her hands to welcome him, as he entered the road. 
atha ghoṣam imaṃ mahābhraghoṣaḥ pariśuśrāva śamaṃ paraṃ ca lebhe |
śrutavān sa244 hi nirvṛteti śabdaṃ parinirvāṇavidhau matiṃ cakāra || 5.25 || 
de nas dbyaṅs ’di sbrin chen dbyaṅs daṅ ldan pa yis | | yoṅs su thos nas mchog tu źi ba rñed gyur la | |
mya ṅan ’das źes sgra skad thos pa daṅ ldan des | | yoṅs su mya ṅan ’da’ ba’i chos gar blo gros mdzad | | 
25. He whose voice was deep-sounding like a cloud heard this address and was filled with profound calm; and as he heard the word ‘blessed’ he fixed his mind on the attainment of Nirvâna. 
atha kāñcanaśailaśṛṅgavarṣmā gajamegharṣabhabāhunisvanākṣaḥ |
kṣayam akṣayadharmajātarāgaḥ śaśisiṃhānanavikramaḥ prapede || 5.26 || 
(19)太子時入城 士女184 挾路迎
(20)老者願爲子 少願爲夫妻
(21)或願爲兄弟 諸親内眷屬 
de nas gser gyi ri bo’i rtse mo’i sku mṅa’ źiṅ | | glaṅ chen phyag daṅ (5)’brug gi sgra dbyaṅs khyu mchog spyan | |
seṅ ge’i stobs daṅ ri boṅ can gyi źal mṅa’ bas | | mi zad chos la chags skyes po braṅ rab tu ’thob | | 
The prince now entering the city, there met him men and women, earnest for their several ends;
353. The old besought him for their children, the young sought something for the wife, others sought something for their brethren; all those allied by kinship or by family, 
26. Then the prince whose form was like the peak of a golden mountain,--whose eye, voice, and arm resembled a bull, a cloud, and an elephant,--whose countenance and prowess were like the moon and a lion,--having a longing aroused for something imperishable,--went into his palace. 
mṛgarājagatis tato ’bhyagacchan nṛpatiṃ mantrigaṇair upāsyamānam |
samitau marutām iva jvalantaṃ maghavantaṃ tridive sanatkumāraḥ || 5.27 || 
(22)185 若當從所願 諸集悕望斷
(23)太子心歡喜 忽聞斷集聲
(24)若當從所願 斯願要當成
(25)深思斷集樂 増長涅槃心
(26)身如金山峰 傭臂如象手
(27)其音若春雷 紺眼譬牛王
(28)無盡法爲心 面如滿月光
(29)師子王遊歩 徐入於本宮 
de nas mtho ris dag na lha yi ’dun sa ru | | lha dbaṅ ’bar ba la ni bkug ’gyed gźon nu bźin | |
blon po’i tshogs kyis ñe bar bsñen pa’i mi (6)bdag la | | ri dags dbaṅ po’i ’gros daṅ ldan pa mṅon par gśegs | | 
354. Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) of separation. And now the prince’s heart was filled with joy, as he suddenly heard those words ’separation and association.’
355. ’These are joyful sounds to me,’ he said, ’they assure me that my vow shall be accomplished.’ Then deeply pondering the joy of ’snapped relationship,’ the idea of Nirvâna, deepened and widened in him,
356. His body as a peak of the Golden Mount, his shoulder like the elephant’s, his voice like the spring-thunder, his deep-blue eye like that of the king of oxen,
357. His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace, 
27. Then stepping like a lion he went towards the king who was attended by his numerous counsellors, like Sanatkumâra in heaven waiting on Indra resplendent in the assembly of the Maruts. 
praṇipatya ca sāñjalir babhāṣe diśa mahyaṃ naradeva sādhv anujñām |
parivivrajiṣāmi mokṣahetor niyato hy asya janasya viprayogaḥ || 5.28 || 
(9b1)猶如帝釋子 心敬形亦恭
(2)往詣父王所 稽首問和安
(3)并啓生死畏 哀請求出家
(4)一切諸世間 合會要別離
(5)是故願出家 欲求眞解脱 
rab tu btud nas thal mo daṅ bcas smras gyur ba | | mi dbaṅ bdag la legs par rjes su gnaṅ ba byin | |
ṅes par skye bo ’di ni rnam par ’bral ba ste | | thar pa’i ched du yoṅs su rnam par gśegs par bgyi | | 
358. Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father’s presence, and with head inclined, enquired, ’Is the king well?’
359. Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit.
’For all things in the world’ (he said), ’though now united, tend to separation;’
360. Therefore he prayed to leave the world; desiring to find ’true deliverance.’ 
28. Prostrating himself, with folded hands, he addressed him, ‘Grant me graciously thy permission, O lord of men,--I wish to become a wandering mendicant for the sake of liberation, since separation is appointed for me.’ 
iti tasya vaco niśamya rājā kariṇevābhihato drumaś cacāla |
kamalapratime ’ñjalau gṛhītvā vacanaṃ cedam uvāca bāṣpa245 kaṇṭhaḥ || 5.29 || 
(6)父王聞出家 心即大戰懼
(7)猶如大狂象 動搖小樹186
(8)前執太子手 流涙而告言 
de ltar (7)de’i tshig ṅes par thob nas rgyal po ni | | lag ldan gyis ni mṅon snun ljon pa ltar g-yos śiṅ | |
ka ma la daṅ rab mtshuṅs thal mo dag bzuṅ nas | | mchi ma daṅ ni gre ba kha źiṅ tshig ’di smras | | 
His royal father hearing the words ’leave the world,’ was forthwith seized with great heart-trembling,
361. Even as the strong wild elephant shakes with his weight the boughs of some young sapling; going forward, seizing the prince’s hands, with falling tears, he spake as follows: 
29. Having heard his words, the king shook like a tree struck by an elephant, and having seized his folded hands which were like a lotus, he thus addressed him in a voice choked with tears: 
pratisaṃhara tāta buddhim etāṃ na hi kālas tava dharmasaṃśrayasya |
vayasi prathame matau calāyāṃ bahudoṣāṃ hi vadanti dharmacaryām || 5.30 || 
(9)且止此所説 未是依法時
(10)少壯心動搖 行法多生過 
brtse ba’i blo gros ’di ni rab tu thoṅ mdzod cig | | khyed kyi chos la bsñen pa’i dus ni ma yin te | |
na tshod daṅ (19a1)po daṅ ni blo gros g-yo ba na | | chos kyi spyod pa gsuṅs pa rnams ni skyon maṅ ṅo | | 
362. ’Stop! nor speak such words, the time is not yet come for "a religious life," you are young and strong, your heart beats full, to lead a religious life frequently involves trouble, 
30. ‘O my son, keep back this thought, it is not the time for thee to betake thyself to dharma; they say that the practice of religion is full of evils in the first period of life when the mind is still fickle. 
viṣayeṣu kutūhalendriyasya vratakhedeṣv asamarthaniścayasya |
taruṇasya manaś calaty araṇyād anabhijñasya viśeṣato viveke246 || 5.31 || 
(11)奇特五欲境 心尚未厭離
(12)出家修苦行 未能決定心 
yul rnams su ni dbaṅ po ya mtshan glo bur źiṅ | | brtul źugs g-yo ba rnams su ṅes par nus med la | |
khyad par du ni dben par mṅon par mi śes pa | | dar la bab pa’i yid (2)ni dgon pa nas g-yo’o | | 
363. ’It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course; 
31. ‘The mind of the thoughtless ignorant young man whose senses are eager for worldly objects, and who has no power of settled resolution for the hardships of vows of penance, shrinks back from the forest, for it is especially destitute of discrimination. 
mama tu priyadharma dharmakālas tvayi lakṣmīm avasṛjya lakṣma247 bhūte |
sthiravikrama vikrameṇa dharmas tava hitvā tu guruṃ bhaved adharmaḥ || 5.32 || 
(13)空閑曠野中 其心未寂滅
(14)汝心雖樂法 未若我是時
(15)汝應領國事 令我先出家
(16)棄父絶宗嗣 此則爲非法 
mtshon gyur khyod la phun sum tshogs pa gtad nas ni | | kho bo yi yaṅ chos dga’ chos kyi dus yin te | |
rnam par gnon pa bstan pa rnam par gnon pa yis | | bla ma spaṅs nas khyod kyi chos kyis chos ma yin | | 
364. ’To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years;
365. ’You should undertake the kingdom’s government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously; 
32. ‘It is high time for me to practise religion, O my child of loved qualities, leaving my royal glory to thee who art well worthy to be distinguished by it; but thy religion, O firm-striding hero, is to be accomplished by heroism; it would be irreligion if thou wert to leave thine own father. 
tad imaṃ vyavasāyam utsṛja tvaṃ bhava tāvan nirato gṛhasthadharme |
puruṣasya vayaḥsukhāni bhuktvā ramaṇīyo hi tapovanapraveśaḥ || 5.33 || 
(17)當息出家心 受習世間法
(18)安樂善名聞 然後可出家 
de phyir khyod kyis nan tan ṅes pa ’di dor la | | (3)khyod ni re źig khyim gnas chos la dga’ bar gyis | |
dar la bab bas bde ba rnams ni loṅs spyad nas | | skyes bu’i dka’ thub nags su ’jug pa ñams dga’o | | 
366. ’You should suppress this thought of "leaving home," and undertake your worldly duties, find your delight in getting an illustrious name, and after this give up your home and family.’ 
33. ‘Do thou therefore abandon this thy resolution; devote thyself for the present to the duties of a householder; to a man who has enjoyed the pleasures of his prime, it is delightful to enter the penance-forest.’ 
iti vākyam idaṃ niśamya rājñaḥ kalaviṅkasvara uttaraṃ babhāṣe |
yadi me pratibhūś caturṣu rājan bhavasi tvaṃ na tapovanaṃ śrayiṣye || 5.34 || 
(19)太子恭遜辭 復啓於父王
(20)惟爲保四事 當息出家心 
de ltar rgyal po’i tshig ’di rnam par gsan nas ni | | ka la piṅ ka’i dbyaṅs kyis lan ni smras pa ste | |
rgyal po gal te bdag (4)gi khas len bźi rnams su | | khyed kyis ’gyur na dka’ thub nags ni mi bsñen to | | 
367. The prince, with proper reverence and respectful feelings, again besought his royal father; but promised if he could be saved from four calamities, that he would give up the thought of ’leaving home;’ 
34. Having heard these words of the king, he made his reply in a voice soft like a sparrow’s: ‘If thou wilt be my surety, O king, against four contingencies, I will not betake myself to the forest. 
na bhaven maraṇāya jīvitaṃ me viharet svāsthyam idam ca me na rogaḥ |
na ca yauvanam ākṣipej jarā me na ca saṃpattim imāṃ hared248 vipattiḥ || 5.35 || 
(21)保子命常存 無病不187 衰老
(22)衆具不損減 奉命停出家 
bdag gi srog ni ’chi ba ñid du mi ’gyur źiṅ | | bdag gi raṅ gnas gyur ’di nad kyis mi ’phrogs la | |
bdag gi laṅ tsho rgas pa yis ni mi g-yeṅ źiṅ | | phun sum tshogs pa ’di ni rgud pas (5)ma gtor na’o | | 
368. If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of ’leaving home.’ 
35. ‘Let not my life be subject to death, and let not disease impair this health of mine; let not old age attack my youth, and let not misfortune destroy my weal.’ 
iti durlabham artham ūcivāṃsaṃ tanayaṃ vākyam uvāca śākyarājaḥ |
tyaja buddhim imām ati249 pravṛttām avahāsyo ’timanoratho ’250 kramaś ca || 5.36 || 
(23)父王告太子 汝勿説此言
(24)如此四事者 誰能保令無
(25)汝求此四願 正爲人所笑
(26)且停出家心 服習於五欲
(27)太子復啓王 四願不可保
(28)應聽子出家 願不爲留難 
de ltar rñed par dka’ ba’i don smras gyur pa yi | | sras po la ni ś’akya’i rgyal pos tshig smras pa | |
śin tu rab tu źugs pa’i blo ’di thoṅ mdzod cig | | śin tu yid la re ba ’phya źiṅ śa thaṅ ’chad | | 
369. The royal father then addressed the prince, ’Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach;
370. ’Asking such things as these (four things), you would provoke men’s laughter! But put away this thought of "leaving home," and once more take yourself to pleasure.’
371. The prince again besought his father, ’If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path; 
36. When his son uttered a speech so hard to be understood, the king of the Sâkyas thus replied: ‘Abandon this idea bent upon departure; extravagant desires are only ridiculous.’ 
atha merugurur guruṃ babhāṣe yadi nāsti krama eṣa nāsmi251 vāryaḥ |
śaraṇāj jvalanena dahyamānān na hi niścikramiṣuḥ252 kṣamaṃ grahītum || 5.37 || 
(29)子在被燒舍 如何不聽出
(9c1)分析爲常理 孰能不聽求 
de nas lhun po ltar lcis bla ma la smras pa | | gal te rim pa de dag med (6)de śol mi thebs | |
’bar ba’i me yis tshig pa’i khaṅ pa nas | | phyi rol ’byuṅ bar ’dod pa ’dzin par nus ma yin | | 
372. ’Your son is dwelling in a burning house, would you indeed prevent his leaving it! To solve a doubt is only reasonable, who could forbid a man to seek its explanation? 
37. Then he who was firm as Mount Meru addressed his father: ‘If this is impossible, then this course of mine is not to be hindered; it is not right to lay hold of one who would escape from a house that is on fire. 
jagataś ca yadā253 dhruvo viyogo nanu254 dharmāya varaṃ svayaṃviyogaḥ255 |
avaśaṃ nanu viprayojayen mām akṛtasvārtham atṛptam eva mṛtyuḥ || 5.38 || 
(2)脱當自188 磨滅 不如以法離
(3)若不以法離 死至孰能持 
gaṅ gi tshe na ’gro ba ṅes par ’bral ba ste | | chos phyir ma yin ’di ni rnam par ’bral ba mchog | |
’o na bdag la ’chi bas dbaṅ med ’bral byed ciṅ | | raṅ gi don (7)ma byas śiṅ tshim pa ma yin ñid | | 
373. ’Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death?’ 
38. ‘As separation is inevitable to the world, but not for Dharma, this separation is preferable; will not death sever me helplessly, my objects unattained and myself unsatisfied?’ 
iti bhūmipatir niśamya tasya vyavasāyaṃ tanayasya nirmumukṣoḥ |
abhidhāya na yāsyatīti bhūyo vidadhe rakṣaṇam uttamāṃś ca kāmān || 5.39 || 
(4)父王知子心 決定不可轉
(5)但當盡力留 何須復多言 
de ltar mthar bźed sras po de yis ṅes pa ni | | sa yi bdag po yis ni ṅes par thos nas ni | |
’gro bar mi bya źes ni mṅon par brjod nas su | | slar yaṅ bsruṅ ba dag ni ’dod pa mchog rnams mdzad | | 
374. The royal father, seeing his son’s mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments, 
39. The monarch, having heard this resolve of his son longing for liberation, and having again exclaimed, ‘He shall not go,’ set guards round him and the highest pleasures. 
sacivais tu nidarśito yathāvad bahumānāt praṇayāc ca śāstrapūrvam |
guruṇā ca nivārito ’śrupātaiḥ praviveśāvasathaṃ tataḥ sa śocan || 5.40 || 
(6)更増諸婇女 上妙五欲樂
(7)晝夜苦防衞 要不令出家
(8)國中諸群臣 來詣太子所
(9)廣引諸禮律 勸令順王命 
dga’ źi źi ba sṅon ’gro bskur sti maṅ po las | | (19b1)blon po rnams kyis ji lta ba bźin dpe bstan źiṅ | |
bla mas mchi ma lhuṅ ba rnams kyis śol btab ste | | de nas de ni mya ṅan bźin du khyim la źugs | | 
375. Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace;
376. (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king. 
40. Then having been duly instructed by the counsellors, with all respect and affection, according to the sâstras, and being thus forbidden with tears by his father, the prince, sorrowing, entered into his palace. 
calakuṇdalacumbitānanābhir ghananiśvāsavikampitastanībhiḥ |
vanitābhir adhīralocanābhir mṛgaśāvābhir ivābhyudīkṣyamāṇaḥ || 5.41 || 
(10)太子見父王 悲感泣流涙
(11)且還本宮中 端坐默思惟 
rna luṅ ’khyil pa g-yo bas ’o byas gdoṅ ldan ma | | dbugs rluṅ stug pos rnam par bskyod pa’i nu ma can | |
bstan pa min pa’i mig ldan (2)bud med rnams kyis ni | | ri dags mo rnams kyis bźin mṅon par gyen du lta | | 
377. The prince, beholding his royal father bathed with tears and o’erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider; 
41. There he was gazed at by his wives with restless eyes, whose faces were kissed by their dangling earrings, and whose bosoms were shaken with their thick-coming sighs,--as by so many young fawns. 
sa hi kāñcanaparvatāvadāto hṛdayonmādakaro varāṅganānām |
śravanāṅgavilocanātmabhāvān vacanasparśavapurguṇair jahāra || 5.42 || 
(12)宮中諸婇女 親近圍遶侍
(13)伺候瞻顏色 矚目不暫瞬
(14)猶若秋林鹿 端視彼獵師
(15)太子正容貎 猶若眞金山
(16)189 伎女共瞻察 聽教候音顏
(17)敬畏察其心 猶彼林中鹿 
gser gyi ri bo daṅ ’dra dkar ser mdog de ni | | yan lag mchog ma rnams kyi sñiṅ ni myos mdzad ciṅ | |
ṅag daṅ reg bya daṅ ni lus daṅ yon tan gyis | | thos byed lus daṅ lta byed bdag gi dṅos rnams (3)phrogs | | 
378. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance,
379. But like the deer in autumn brake looks wistfully at the hunter;
around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru),
380. The dancing women gathered doubtingly, waiting to hear him bid them sound their music; repressing every feeling of the heart through fear, even as the deer within the brake; 
42. Bright like a golden mountain, and bewitching the hearts of the noble women, he enraptured their ears, limbs, eyes, and souls by his speech, touch, form, and qualities. 
vigate divase tato vimānaṃ vapuṣā sūrya iva pradīpyamānaḥ |
timiraṃ vijighāṃsur ātmabhāsā ravir udyann iva merum āruroha || 5.43 || 
(18)漸已至日暮 (19)太子處幽夜
光明甚輝耀 (20)如日照須彌  
ñin mo rnam par thal tshe de nas khaṅ bzaṅs la | | lus kyis ñi ma bźin du mṅon par gsal ba ni | |
rab rib rnam par ’joms ’dod bdag ñid snaṅ ba yis | | ñi ma śar ba lhun po la bźin kun nas ’dzegs | | 
381. Now gradually the day began to wane, the prince still sitting in the evening light, his glory streaming forth in splendour, as the sun lights up Mount Sumeru; 
43. When the day was gone, then, shining with his form like the sun, he ascended the palace, as the rising sun ascends Mount Meru, desiring to dispel the darkness by his own splendour. 
kanakojjvaladīptadīpavṛkṣaṃ varakālāgurudhūpapūrṇagarbham |
adhiruhya sa vajrabhakticitraṃ pravaraṃ kāñcanam āsanaṃ siṣeve || 5.44 || 
坐於七寶座 (21)薫以妙栴檀
婇女衆圍遶 (22)奏犍撻婆音
如毘沙門子 (23)衆妙天樂聲  
gser gyis ’bar źiṅ gsal ba’i sgron ma’i śiṅ daṅ ni | | aa ga ru (4)mchog nag po’i bdug pas gaṅ ba’i ltor | |
mṅon par ’dzegs nas rdo rjes spras śiṅ sna tshogs pa | | rab mchog gser gyi bźugs gdan la ni bsñen pa’o | | 
382. Thus seated on his jewelled couch, surrounded by the fumes of sandal-wood, the dancing women took their places round; then sounded forth their heavenly (Gandharva) music,
383. Even as Vaisaman (Vaisravana) produces every kind of rare and heavenly sounds. 
44. Having ascended, he repaired to a special golden seat decorated with embellishments of diamond, with tall lighted candlesticks ablaze with gold, and its interior filled with the incense of black aloe-wood. 
tata uttamam uttamāṅganās taṃ256 niśi tūryair upatasthur indrakalpam |
himavacchirasīva candragaure draviṇendrātmajam apsarogaṇaughāḥ || 5.45 || 
zla ba ltar dkar gaṅs daṅ ldan pa’i rtse mo na | | nor dbaṅ bdag ñid skyes la lha mo’i tshogs ’dus bźin | |
de nas lus mchog ma (5)rnams dbaṅ po daṅ mtshuṅs mchog | | de la mtshan mor sil sñan rnams kyis ñe bar gnas | | 
45. Then the noblest of women waited during the night on the noblest of men who was like Indra himself, with a concert of musical instruments, as the crowds of heavenly nymphs wait on the son of the Lord of wealth upon the summit of Himavat, white like the moon. 
paramair api divyatūryakalpaiḥ sa tu tair naiva ratiṃ yayau na harṣam |
paramārthasukhāya tasya sādhor abhiniścikramiṣā yato na reme || 5.46 || 
太子心所念 (24)第一遠離樂
雖作衆妙音 (25)亦不在其懷  
mchog rab lha yi sil sñan ’dra ba rnams kyis kyaṅ | | de yaṅ de yis bskyed par ma gyur dga’ ba med | |
dam pa’i don gyi bden phyir legs pa de yi ni | | mṅon par ṅes par ’byuṅ ’dod gaṅ la dga’ (6)ma gyur | | 
The thoughts which dwelt within the prince’s mind entirely drove from him desire for music,
384. And tho’ the sounds filled all the place, they fell upon his ear unnoticed. 
46. But even by those beautiful instruments like heavenly music he was not moved to pleasure or delight; since his desire to go forth from his home to seek the bliss of the highest end was never lulled. 
atha tatra surais tapovariṣṭhair akaniṣṭhair vyavasāyam asya buddhvā |
yugapat pramadājanasya nidrā vihitāsīd vikṛtāś ca gātraceṣṭāḥ || 5.47 || 
時淨居天子 (26)知太子時至
決定應出家 (27)忽然化來下
厭諸伎女衆 (28)悉皆令睡眠  
de nas der ni brtul źugs mchog gyur ’og min gyi | | lha rnams kyis ni ’di yi ṅes pa rtogs nas ni | |
lus kyi rnam ’gyur rnam par ’gyur byas dus gcig la | | myos ma’i skye bo rnams ni gñid du ’gro bar byas | | 
At this time the Deva of the Pure abode, knowing the prince’s time was come,
385. The destined time for quitting home, suddenly assumed a form and came to earth, to make the shapes of all the women unattractive, so that they might create disgust, 
47. Then by the power of the heavenly beings most excellent in self-mortification, the Akanishthas, who knew the purpose of his heart, deep sleep was suddenly thrown on that company of women and their limbs and gestures became distorted. 
abhavac chayitā hi tatra kācid viniveśya pracale kare kapolam |
dayitām api rukmapattracitrāṃ kupitevāṅkagatāṃ vihāya vīṇām || 5.48 || 
容儀不歛攝 (29)委縱露醜形
惛睡互低仰 (10a1)樂器亂縱横
傍倚或反190 側 (2)或復似投191 深 
de la kha cig dga’ ba yin yaṅ khros pa bźin | | paṅ du son pa’i (7)gser gyi snod ni sna tshogs pa’i | |
pi Waṅ rnam par spaṅs nas lag pa g-yob la | | ’gram pa rnam par bkod nas ñal bar gyur pa’o | | 
386. And no desire arise from thought of beauty. Their half-clad forms bent in ungainly attitudes, forgetful in their sleep, their bodies crooked or supine, the instruments of music lying scattered in disorder;
387. Leaning and facing one another, or with back to back, or like those beings thrown into the abyss, 
48. One was lying there, resting her cheek on her trembling arm; leaving as in anger her lute, though dearly loved, which lay on her side, decorated with gold-leaf. 
vibabhau karalagnaveṇur anyā stanavisrastasitāṃśukā śayānā |
ṛjuṣaṭpadapaṅktijuṣṭapadmā jalaphenaprahasattaṭā nadīva || 5.49 || 
’khyog min buṅ ba’i phreṅ ba sgra sgrogs padma daṅ | | chu bo’i ṅogs na chu sbur rab tu rgod pa bźin | |
gźan rnams nu mar rnam ñil dkar po’i dar gon źiṅ | | (20a1)gliṅ bu lag par sbyar źiṅ gñid log rnam par mdzes | | 
49. Another shone with her flute clinging to her hand, lying with her white garments fallen from her bosom,--like a river whose banks are smiling with the foam of the water and whose lotuses are covered with a straight line of bees. 
navapuṣkaragarbhakomalābhyāṃ tapanīyojjvalasaṃgatāṅgadābhyām |
svapiti sma tathāparā257 bhujābhyāṃ parirabhya priyavan mṛdaṅgam eva || 5.50 || 
de bźin gźan rnams padma gsar pa’i sñiṅ po ltar | | ’jam źiṅ gduṅ bya gser gyis ’bar ba’i dbu brgyan ni | |
’dus pa’i lag pa dag gis dga’ ba bźin du ni | | rdza rṅa ñid ni yoṅs su ’khyud (2)nas gñid log gyur | | 
50. Another was sleeping, embracing her drum as a lover, with her two arms tender like the shoot of young lotus and bearing their bracelets closely linked, blazing with gold. 
navahāṭakabhūṣaṇās tathānyā vasanaṃ pītam anuttamaṃ vasānāḥ |
avaśā ghananidrayā258 nipetur gajabhagnā iva karṇikāraśākhāḥ || 5.51 || 
纓絡如曳鎖 (3)衣裳絞縛身
抱琴而偃地 (4)猶若受苦人
黄緑衣流散 (5)如摧迦尼華  
de bźin gźan ni gsar ba’i gser gyis rnam brgyan źiṅ | | bgo ba’i gos ni ser po mchog dag gon pa ste | |
kar ni ka ra’i yal ga glaṅ pos bsgyel ba bźin | | dbaṅ med par ni sdug ma gñid kyis ’gyel bar gyur | | 
their jewelled necklets bound about like chains, their clothes and undergarments swathed around their persons;
388. Grasping their instruments, stretched along the earth, even as those undergoing punishment at the hands of keepers (eunuchs), their garments in confusion, or like the broken kani flower (poppy?); 
51. Others, decked with new golden ornaments and wearing peerless yellow garments, fell down alas! helpless with sleep, like the boughs of the Karnikâra broken by an elephant. 
avalambya gavākṣapārśvam anyā śayitā cāpavibhugnagātrayaṣṭiḥ |
virarāja vilambicāruhārā racitā toraṇaśālabhañjikeva || 5.52 || 
縱體倚壁眠 (6)状若懸角弓
或手攀窓牖 (7)如似絞死尸
頻呻長欠呿 (8)192 魘呼涕流涎  
de bźin gźan ni skar khuṅ (3)logs la sṅas nas ni | | ñal bar gyur pa’i lus kyi mchod sdoṅ rnams ’khyog pa | |
rta babs la ni śa la bhañdza ka bźin du | | mdzes pa’i do śal rnam par ’phyaṅ ba rnam par mdzes | | 
389. Or some with bodies leaning in sleep against the wall, in fashion like a hanging bow or horn, or with their hands holding to the window-frames, and looking like an outstretched corpse;
390. Their mouths half opened or else gaping wide, the loathsome dribble trickling forth, 
52. Another, leaning on the side of a window, with her willow-form bent like a bow, shone as she lay with her beautiful necklace hanging down, like a statue in an archway made by art. 
maṇikuṇḍaladaṣṭapattralekhaṃ mukhapadmaṃ vinataṃ tathāparasyāḥ |
śatapattram ivārdhavakra259 nāḍaṃ sthitakāraṇḍavaghaṭṭitaṃ cakāśe || 5.53 || 
de bźin gźan gyi źal gyi padma rnam rgyas śiṅ | | ’gram pa’i logs la nor bu’i rna luṅ gis (4)dmugs pa | |
’dab ma brgya pa’i sdoṅ bu’i phyed ni ’khyog pa la | | gnas pa’i kar ni da bas bskyod bźin g-yos par gyur | | 
53. The lotus-face of another, bowed down, with the pinguent-lines on her person rubbed by the jewelled earrings, appeared to be a lotus with its stalk bent into a half-circle, and shaken by a duck standing on it. 
aparāḥ śayitā yathopaviṣṭāḥ stanabhārair avanamyamānagātrāḥ |
upaguhya parasparaṃ virejur bhujapāśais tapanīyapārihāryaiḥ || 5.54 || 
蓬頭露醜形 (9)見若顛狂人
華鬘垂覆面 (10)或以面掩地
或擧身戰掉 (11)猶若獨搖鳥  
gźan ni ji ltar rnam par źugs bźin gñid log ciṅ | | nu ma’i khur gyis mṅon par duṅ pa’i lus po rnams | |
lag pa’i źags pa gser gyi gdu bu can rnams kyis | | (5)phun tshun ñe bar ’khyud nas rnam par gnas te mdzes pa’o | | 
their heads uncovered and in wild disorder, like some unreasoning madman’s;
391. The flower wreaths torn and hanging across their face, or slipping off the face upon the ground; others with body raised as if in fearful dread, just like the lonely desert(?) bird; 
54. Others, lying as they sat, with their limbs oppressed by the weight of their bosoms, shone in their beauty, mutually clasping one another with their twining arms decorated with golden bracelets. 
mahatīṃ parivādinīṃ ca kācid vanitāliṅgya sakhīm iva prasuptā |
vijughūrṇa calatsuvarṇasūtrā260 vadanenākulayoktrakeṇa261 || 5.55 || 
rnam par g-yo źiṅ bskyod pa’i gser gyi skud pa can | | rna ba’i śog dril kun nas ’khrugs pa’i gdoṅ gis ni | |
yoṅs su smra ldan pi Waṅ chen po ’khyud nas ni | | bud med kha cig grogs mo bźin du gñid log go | | 
55. And another damsel lay sound asleep, embracing her big lute as if it were a female friend, and rolled it about, while its golden strings trembled, with her own face bright with her shaken earrings. 
paṇavaṃ yuvatir bhujāṃsadeśād avavisraṃsitacārupāśam anyā |
savilāsaratāntatāntam ūrvor vivare kāntam ivābhinīya śiśye || 5.56 || 
laṅ tsho ma (6)gźan lag pa’i dpuṅ pa’i yul las ni | | kun nas rnam ’phyaṅ mdzes pa’i logs can pa na Wa | |
sgyeg bcas dga’ ba’i mthar ni thaṅ chad sdug pa bźin | | brla gñis dag ni dbus su blaṅs nas ñal ba’o | | 
56. Another lay, with her tabour, 
aparā babhur nimīlitākṣyo vipulākṣyo ’pi śubhabhruvo ’pi satyaḥ |
pratisaṃkucitāravindakośāḥ savitary astam ite yathā nalinyaḥ || 5.57 || 
rab tu yaṅ dag ’khums gyur padma dmar po’i mdzod | | ñi ma nub par (7)gyur tshe rdziṅ bu rnams ji ltar | |
rnam rgyas mig daṅ mdzes pa’i smin ma yod na yaṅ | | gźan rnams mig rnams btsums śiṅ mdzes par ma gyur to | | 
57. Others showed no lustre with their eyes shut, although they were really full-eyed and fair-browed,--like the lotus-beds with their buds closed at the setting of the sun. 
śithilākulamūrdhajā tathānyā jaghanasrastavibhūṣaṇāṃśukāntā |
aśayiṣṭavikīrṇakaṇṭhasūtrā gajabhagnā pratiyātanāṅganeva262 || 5.58 || 
de bźin gźan ni mgo skyes lhod pa las ’khrugs śiṅ | | rgyan daṅ dar rnams dpyi la rnam ñil de rnams ni | |
yan lag ma yi gzugs (20b1)brñan glaṅ pos bcom pa bźin | | mgrin pa’i skud pa’i do śal rnam par bkram źiṅ ñal | | 
58. Another, with her hair loose and dishevelled, and her skirts and ornaments fallen from her loins, lay with her necklace in confusion, like a woman crushed by an elephant and then dropped. 
aparās tv avaśā hriyā viyuktā dhṛtimatyo ’pi vapurguṇair upetāḥ |
viniśaśvasur ulbaṇaṃ263 śayānā vikṛtāḥ kṣipta264 bhujā jajṛmbhire ca || 5.59 || 
brtan ldan lus ni yon tan rnams daṅ ldan na yaṅ | | gźan rnams kyaṅ ni dbaṅ med ṅo tshad rnam spaṅs śiṅ | |
rnam par ’gyur źiṅ bskyod pa’i yan lag gya gyu daṅ | | dbugs ni rnam par rgyu (2)źiṅ lus po gsal bar gñid | | 
59. Others, helpless and lost to shame, though naturally self-possessed and endued with all graces of person, breathed violently as they lay and yawned with their arms distorted and tossed about. 
vyapaviddhavibhūṣaṇasrajo ’nyā visṛtāgranthana265 vāsaso visaṃjñāḥ |
animīlitaśuklaniścalākṣyo na virejuḥ śayitā gatāsukalpāḥ || 5.60 || 
委身更相枕 (12)手足互相加
或顰蹙皺眉 (13)或193 合眼開口
種種身散亂 (14)狼籍猶横屍  
gźan gyi rgyan daṅ me tog phreṅ ba rnam brul źiṅ | | mdud pa’i gos rnams rnam par ñil gyur ’du śes med | |
btsums pa ma yin dkar po g-yo ba daṅ bral mig | | srog soṅ ro ltar ñal ba rnam par mdzes ma gyur | | 
392. Or others pillowed on their neighbour’s lap, their hands and feet entwined together, whilst others smiled or knit their brows in turn, some with eyes closed and open mouth,
393. Their bodies lying in wild disorder, stretched here and there, like corpses thrown together. 
60. Others, with their ornaments and garlands thrown off,--unconscious, with their garments spread out unfastened,--their bright eyes wide open and motionless,--lay without any beauty as if they were dead. 
vivṛtāsyapuṭā vivṛddhagātrī266 prapatadvaktrajalā prakāśaguhyā |
aparā madaghūrṇiteva śiśye na babhāse267 vikṛtaṃ vapuḥ pupoṣa || 5.61 || 
kha sbyar rnam par gdaṅs te (3)lus po rab brgyaṅ źiṅ | | kha yi chu ni rab ’dzags gsaṅ ba rnam rab gsal | |
gźan ma dag ni chaṅ gis ’khrul par gyur pa ñid | | lus rgyas rnam par ’gyur bar gñid log mdzes ma gyur | | 
61. Another, with fully-developed limbs, her mouth wide open, her saliva dropping, and her person exposed, lay as though sprawling in intoxication,--she spoke not, but bore every limb distorted. 
iti sattvakulānvayānurūpaṃ268 vividhaṃ sa pramadājanaḥ śayānaḥ |
sarasaḥ sadṛśaṃ babhāra rūpaṃ pavanāvarjitarugna269 puṣkarasya || 5.62 || 
de ltar sems pa daṅ ni rigs kyi rjes ’gro’i gzugs | | rnam pa sna tshogs rab myos skye bo de (4)ñal ba | |
rluṅ gis kun nas bskyod gyur gser gyi padma yi | | rdziṅ bu daṅ ni mtshuṅs pa’i gzugs ni mdzes par gyur | | 
62. Thus that company of women, lying in different attitudes, according to their disposition and family, bore the aspect of a lake whose lotuses were bent down and broken by the wind. 
samavekṣya tathā tathā270 śayānā vikṛtās tā yuvatīr adhīraceṣṭāḥ |
guṇavadvapuṣo ’pi valgubhāṣā271 nṛpasūnuḥ sa vigarhayāṃ babhūva || 5.63 || 
時太子端坐 (15)觀察諸婇女
先皆極端嚴 (16)言笑心諂黠
妖豔巧姿媚 (17)而今悉醜穢  
de ltar rnam par ’gyur la brtan min spyod pa can | | de ltar ñal ba’i laṅ tsho ldan ma de mthoṅ nas | |
lus kyi yon tan ldan źiṅ smra ba’i yid ’oṅ yaṅ | | mi skyoṅ sras po des ni rnam (5)par smad par gyur | | 
And now the prince seated, in his beauty, looked with thought on all the waiting women;
394. Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their forms so plump and young, their looks so bright; but now, how changed! so uninviting and repulsive. 
63. Then having seen these young women thus lying distorted and with uncontrolled gestures, however excellent their forms and graceful their appearance,--the king’s son felt moved with scorn. 
aśucir vikṛtaś ca jīvaloke vanitānām ayam īdṛśaḥ svabhāvaḥ |
vasanābharaṇais tu vañcyamānaḥ puruṣaḥ strīviṣayeṣu rāgam eti || 5.64 || 
女人性如是 (18)云何可親近
沐浴假194 縁飾 (19)誑惑男子心
我今已覺了 (20)決定出無疑
(21)爾時淨居天 來下爲開門
(22)太子時徐起 出諸婇女間
(23)踟躕於内195 閣 而告車匿言 
mi gtsaṅ rnam par ’gyur ba gson pa’i ’jig rten te | | bud med rnams kyi raṅ gi ṅo bo ’di ’dra ba | |
bgo ba rnams daṅ rgyan rnams kyis kyaṅ slu ba ste | | bud med rnams kyi yul la skyes pa chags par ’gro | | 
395. And such is woman’s disposition! how can they, then, be ever dear, or closely trusted; such false appearances! and unreal pretences; they only madden and delude the minds of men.
396. And now (he said), ’I have awakened to the truth! Resolved am I to leave such false society.’
At this time the Deva of the Pure abode descended and approached, unfastening the doors.
397. The prince, too, at this time rose and walked along, amid the prostrate forms of all the women; with difficulty reaching to the inner hall, he called to Kandaka, in these words, 
64. ‘Such is the nature of women, impure and monstrous in the world of living beings; but deceived by dress and ornaments a man becomes infatuated by a woman’s attractions. 
vimṛśed yadi yoṣitāṃ manuṣyaḥ prakṛtiṃ svapnavikāram īdṛśaṃ ca |
dhruvam atra na vardhayet pramādaṃ guṇasaṃkalpahatas tu rāgam eti || 5.65 || 
(24)吾今心渇仰 欲飮甘露泉
(25)196 被馬速牽來 欲至不死郷
(26)自知心決定 堅固誓莊嚴 
gal te skyes pas bud med rnams kyi raṅ bźin ni | | rmi lam rnam (6)par ’gyur ba bźin du rnam dpyad na | |
ṅes par ’dir ni bag med ’phel ba ma yin la | | ’on kyaṅ yon tan rtog pa bcom ste chags par ’gro | | 
398. ’My mind is now athirst and longing for the draught of the fountain of sweet dew, saddle then my horse, and quickly bring it here. I wish to reach the deathless city;
399. ’My heart is fixed beyond all change, resolved I am and bound by sacred oath; 
65. ‘If a man would but consider the natural state of women and this change produced in them by sleep, assuredly he would not cherish his folly; but he is smitten from a right will and so succumbs to passion.’ 
iti tasya tadantaraṃ viditvā niśi niścikramiṣā samudbabhūva |
avagamya manas tato ’sya devair bhavanadvāram apāvṛtaṃ babhūva || 5.66 || 
(27)婇女本端正 今悉見醜形
(28)門戸先關閉 今已悉自開
(29)觀此諸瑞相 第一義之筌 
de ltar de yi go skabs rnam par rig nas ni | | mtshan mor phyi ru ’gro ’dod yaṅ dag skyes par gyur | |
’di yi sems ni kun nas rtog nas de nas ni | | (7)lha rnams dag gis khaṅ pa’i sgo ni phye bar gyur | | 
these women, once so charming and enticing, now behold I altogether loathsome;
400. ’The gates, which were before fast-barred and locked, now stand free and open! these evidences of something supernatural, point to a climax of my life.’ 
66. Thus to him having recognised that difference there arose a desire to escape in the night; and then the gods, knowing his purpose, caused the door of the palace to fly open. 
atha so ’vatatāra harmyapṛṣṭhād yuvatīs tāḥ śayitā vigarhamāṇaḥ |
avatīrya tataś ca nirviśaṅko gṛhakakṣyāṃ prathamāṃ272 vinirjagāma || 5.67 || 
de nas laṅ tsho ldan ma ñal ba de rnams ni | | smad ciṅ de ni ldiṅ khaṅ logs nas babs pa ste | |
mṅon par babs nas de nas som ñi rnam bral bar | | khaṅ pa’i rim pa daṅ por phyi ru rnam par gśegs | | 
67. Then he went down from the roof of the palace, scorning those women who lay thus distorted; and having descended, undauntedly he went out first into the courtyard. 
turagāvacaraṃ sa bodhayitvā javinaṃ chandakam ittham ity uvāca |
hayam ānaya kanthakaṃ tvarāvān amṛtaṃ prāptum ito ’dya ma yiyāsā || 5.68 || 
de ni mgyogs ’gro bsruṅs la go bar (21a1)byas nas ni | | skyen par ’dun pa la ni ’di skad ces smras so | |
bsṅags ldan rta ni khyer śog myur ba daṅ ldan pas | | bdud rtsi thob phyir ’di las di riṅ bdag skom mo | | 
68. Having awakened his horse’s attendant, the swift Chandaka, he thus addressed him: ‘Bring me quickly my horse Kanthaka, I wish to-day to go hence to attain immortality. 
hṛdi yā mama tuṣṭir adya jātā vyavasāyaś ca yathā matau273 niviṣṭaḥ |
vijane ’pi ca nāthavān ivāsmi dhruvam artho ’bhimukhaḥ sameta274 iṣṭaḥ || 5.69 || 
bdag gi sñiṅ la de riṅ tshim pa skyes gyur źiṅ | | ṅes pa (2)yaṅ ste ji ltar blo gros la źugs pa | |
skye bo med pa la yaṅ mgon daṅ ldan pa ste | | ṅes par ’dod pa’i don ni mṅon du phyogs par ’du | | 
69. ‘Since such is the firm content which to-day is produced in my heart, and since my determination is settled in calm resolve, and since even in loneliness I seem to possess a guide,--verily the end which I desire is now before me. 
hriyam eva ca saṃnatiṃ ca hitvā śayitā matpramukhe yathā yuvatyaḥ |
vivṛte ca yathā svayaṃ kapāṭe niyataṃ yātum ato mamādya275 kālaḥ || 5.70 || 
ṅo tsha ñid daṅ yaṅ dag ’dud pa spaṅs nas ni | | loṅ tsho ma rnams bdag gi gdoṅ du ji bźin ñal | |
sgo ni raṅ bźin ji ltar rnam par dbye ba la | | ṅes (3)par bdag ni ’di nas di riṅ ’gro ba’i dus | | 
70. ‘Since abandoning all shame and modesty these women lay before me as they did, and the two doors opened of their own accord, verily the time is come to depart for my true health.’ 
pratigṛhya tataḥ sa bhartur ājñāṃ viditārtho ’pi narendraśāsanasya |
manasīva pareṇa codyamānas turagasyānayane matiṃ cakāra || 5.71 || 
(10b1)車匿内思惟 應奉太子教
(2)脱令父王知 復應深罪責 
mi dbaṅ brtan pa’i don ni rnam par rig na yaṅ | | jo bo bka’ luṅ des ni de nas rab bzuṅ nas | |
yid la pha rol po yis yaṅ dag bskul ba bźin | | mgyogs ’gro khyer te ’oṅ ba la ni blo gros byas | | 
401. Then Kandaka stood reflecting inwardly, whether to obey or not the prince’s order, without informing his royal father of it, and so incur the heaviest punishment. 
71. Then, accepting his lord’s command, though he knew the purport of the king’s injunctions, as being urged by a higher power in his mind, he set himself to bring the horse. 
atha hemakhalīnapūrṇavaktraṃ laghuśayyāstaraṇopagūḍhapṛṣṭham |
balasattvajavānvayopapannaṃ276 sa varāśvaṃ tam upānināya bhartre || 5.72 || 
(3)諸天加神力 不覺牽馬來
(4)平乘駿良馬 衆寶鏤乘具 
de nas gdoṅ gi gser gyi srab kyis gaṅ ba ste | | (4)rgyab na yaṅ ba’i stan g-yogs dag gis ñe bar g-yogs | |
stobs daṅ sems pa mgyogs daṅ rjes ’gro ñer ldan pa | | de yis rta mchog de la der ni ñe bar ’oṅs | | 
402. The Devas then gave spiritual strength; and unperceived the horse equipped came round, with even pace; a gallant steed, with all his jewelled trappings for a rider; 
72. Then he brought out for his master that noble steed, his mouth furnished with a golden bit, his back lightly touched by the bed on which he had been lying, and endued with strength, vigour, speed, and swiftness; 
pratatatrikapucchamūlapārṣṇiṃ nibhṛtahrasva277 tanūjapuccha278 karṇam |
vinatonnatapṛṣṭhakukṣipārśvaṃ vipulaprothalalāṭakaṭhyuraskam || 5.73 || 
(5)高翠長髦尾 局背短毛耳
(6)鹿腹鵝王197 頸 額廣圓198 瓠鼻 
sṅa ma’i rtsa ba rtsib logs gsum ga rab rgyas śiṅ | | rgyab daṅ rna ba lus skyes spu ni thuṅ źiṅ dul | |
rgyab kyi rtsib ma dag ni dud ciṅ (5)rnam rgyal la | | mchu daṅ dpral ba braṅ daṅ dpyi ni rab rgyas pa’o | | 
403. High-maned, with flowing tail, broad-backed, short-haired and ear’d, with belly like the deer’s, head like the king of parrots, wide forehead, round and claw-shaped nostrils, 
73. With a long chine, and root of the tail and heel,--gentle, with short hair, back, and ears,--with his back, belly, and sides depressed and elevated, with broad nostrils, forehead, hips, and breast. 
upaguhya sa taṃ viśālavakṣāḥ kamalābhena ca sāntvayan kareṇa |
madhurākṣarayā girā śaśāsa dhvajinīmadhyam iva praveṣṭukāmaḥ || 5.74 || 
(7)龍咽199 臗臆方 具足200 驎驥相
(8)太子撫馬頸 摩身而告言 
źi źiṅ ka ma la daṅ mtshuṅs pa’i phyag gis kyaṅ | | sku stoṅ rnam par spaṅs des de la ñer ’khyud nas | |
rgyal mtshan sde la dmag dpon rab tu ’jug pa bźin | | mṅar mo’i yi ge’i tshig gis źal ta mdzad pa’o | | 
404. Breath like the dragon’s, with breast and shoulders square, true and sufficient marks of his high breed. The royal prince, stroking the horse’s neck, and rubbing down his body, said, 
74. The broad-chested hero, having embraced him, and caressing him with his lotus-like hand, ordered him with a gentle-toned voice, as if he were desirous to plunge into the middle of an army: 
bahuśaḥ kila śatravo279 nirastāḥ samare tvām adhiruhya pārthivena |
aham apy amṛtaṃ padaṃ280 yathāvat turagaśreṣṭha labheya tat kuruṣva || 5.75 || 
(9)父王常乘汝 臨敵輒勝怨
(10)吾今欲相依 遠渉甘露津 
g-yul du khyod la (6)mṅon par źon nas sa skyoṅ gis | | dgra bo rnams ni lan graṅs maṅ por ṅes par gtor | |
bdag kyaṅ ’chi med go ’phaṅ ji lta ba bźin du | | mgyogs ’gro’i gtso bo ñe bar thob pa de ltar mdzod | | 
405. ’My royal father ever rode on thee, and found thee brave in fight slid fearless of the foe; now I desire to rely on thee alike! to carry me far off to the stream (ford) of endless life, 
75. ‘Oftentimes have evil enemies been overthrown by the king when mounted on thee; do thou, O best of steeds, so exert thyself that I too may obtain the highest immortality. 
sulabhāḥ khalu saṃyuge sahāyā viṣayāvāptasukhe dhanārjane vā |
puruṣasya tu durlabhāḥ sahāyāḥ patitasyāpadi dharmasaṃśraye vā || 5.76 || 
(11)戰鬥多衆旅 榮樂多伴遊
(12)商人求珍寶 樂從者亦衆 
yul thob bde ba la daṅ nor bsgrub pa la ruṅ | | g-yul ’gyed pa na ’khor ni ṅes par rñed bla ste | |
brgyud par (7)lhuṅ ba la ṅaṅ chos la brten par ruṅ | | skyes bu yi yaṅ ’khor ni rñed par dka’ ba’o | | 
406. ’To fight against and overcome the opposing force of men, the men who associate in search of pleasure, the men who engage in the search after wealth, the crowds who follow and flatter such persons; 
76. ‘Companions are easy to be found in battle or in the happiness obtained by winning worldly objects or in attaining wealth; but companions are hard for a man to find who has fallen into misfortune or when he flies for refuge to Dharma. 
iha caiva bhavanti ye sahāyāḥ kaluṣe karmaṇi281 dharmasaṃśraye vā |
avagacchati me yathāntarātmā niyataṃ te ’pi janās tadaṃśabhājaḥ || 5.77 || 
(13)遭苦良友難 求法必寡朋
(14)堪此二友者 終獲於吉安 
’di ñid du yaṅ gaṅ źig ’khor du gyur pa ni | | sdig pa’i las la daṅ ni chos daṅ ldan la ruṅ | |
ji ltar bdag gi naṅ gi bdag ñid kyis rtogs pa | | mi de rnams kyaṅ de yi cha śas skal ba yi | | 
407. ’In opposing sorrow, friendly help is difficult (to find), in seeking religious truth there must be rare enlightenment, let us then be knit together thus as friends; then, at last, there will be rest from sorrow. 
77. ‘And yet all those who in this world are companions, whether in sinful custom or in seeking for Dharma,--as my inner soul now recognises,--they too are verily sharers in the common aim. 
tad idaṃ parigamya dharmayuktaṃ mama niryāṇam ito282 jagaddhitāya |
turagottama vegavikramābhyāṃ prayatasvātmahite jagaddhite ca || 5.78 || 
282. EBC: ato. 
(15)吾今欲出遊 爲度苦衆生
(16)汝今欲自利 兼濟諸群萌
(17)宜當竭其力 長驅勿疲201 惓 
de phyir chos daṅ ldan pa (21b1)’di ni yoṅs śes nas | | bdag ni ’di las ṅes ’byuṅ ’gro la phan pa’i phyir | |
mgyogs ’gro mchog skye śugs daṅ rnam par gnon pa yis | | bdag phan la daṅ ’gro phan la ni ’bad par gyis | | 
408. ’But now I wish to go abroad, to give deliverance from pain; now then, for your own sake it is, and for the sake of all your kind,
409. ’That you should exert your strength, with noble pace, without lagging or weariness.’ 
78. ‘Since then, when I attain this righteous end, my escape from hence will be for the good of the world,--O best of steeds, by thy speed and energy, strive for thine own good and the good of the world.’ 
iti suhṛdam ivānuśiṣya kṛtye turagavaraṃ nṛvaro vanaṃ yiyāsuḥ |
sitam asitagatidyutir vapuṣmān ravir iva śāradam abhram āruroha || 5.79 || 
(18)勸已徐跨馬 理轡倏晨征
(19)人状日殿流 馬如白雲浮 
de ltar mdza’ bśes bźin du rjes su bslabs nas ni | | mgyogs ’gro mchog la mi mchog (2)’gro ’dod de | |
dkar la dkar min ’gros kyi ’od zer luṅ ldan pa | | ñi ma ston ka’i sprin la bźin du yaṅ dag ’jigs | | 
Having thus exhorted him, he bestrode his horse, and grasping the reins, proceeded forth;
410. The man like the sun shining forth from his tabernacle (sun-palace streams), the horse like the white floating cloud (the white cloud-pile), 
79. Thus having exhorted the best of steeds like a friend to his duty, he, the best of men, longing to go to the forest, wearing a noble form, in brightness like fire, mounted the white horse as the sun an autumnal cloud. 
atha sa pariharan niśīthacaṇḍaṃ parijanabodhakaraṃ dhvaniṃ sadaśvaḥ |
vigatahanuravaḥ praśāntaheṣaś cakitavimuktapadakramo283 jagāma || 5.80 || 
de nas ’khor gyi skye bos go bar byed pa’i skad | | mtshan mor gtum pa dam pa’i rta des yoṅs bkag ciṅ | |
’gram pa’i sgra med ’tsher ba’i skad ni rab źi bar | | (3)’jigs pa’i sgra ni dor ba’i gom pa’i ’gros kyis gśegs | | 
80. Then that good steed, avoiding all noises which would sound startling in the dead of night and awaken the household,--all sound of his jaws hushed and his neighing silenced,--went forth, planting his hurrying steps at full speed. 
kanakavalayabhūṣitaprakoṣṭhaiḥ kamalanibhaiḥ kamalān iva284 pravidhya |
avanatatanavas tato ’sya yakṣāś cakitagatair285 dadhire khurān karāgraiḥ || 5.81 || 
(20)束身不奮迅 屏氣不噴鳴
(21)四神來捧足 潜密寂無聲
(22)重門固關鑰 天神202 令自開 
gser gyi gdu bu’i rgyan ni lag pa’i mkhrig ma la | | ka ma la ’dras ka ma la rnams rnam byas nas | |
lus ’dud gnod sbyin rnams ni de nas ’di yis ni | | tshim gyur lag pa’i rtse mos rmig pa rnams bzuṅ ṅo | | 
exerting himself but without exciting haste, his breath concealed and without snorting;
411. Four spirits (Devas) accompanying him, held up his feet, heedfully concealing (his advance), silently and without noise; the heavy gates fastened and barred (locked), the heavenly spirits of themselves caused to open; 
81. With their lotus-like hands, whose fore-arms were adorned with golden bracelets, the Yakshas, with their bodies bent down, threw lotuses and bore up his hoofs as he rushed in startled haste. 
guruparighakapāṭasaṃvṛtā yā na sukham api dviradair apāvriyante |
vrajati nṛpasute gatasvanās tāḥ svayam abhavan vivṛtāḥ puraḥ pratolyaḥ || 5.82 || 
lci mo’i sgo (4)gtan sgo glegs yaṅ dag bcad pa gaṅ | | bde bar gñis ’thuṅ gis kyaṅ phyed pa ma yin pa | |
mi skyoṅ sras po gśegs tshe skad med groṅ khyer daṅ | | sgo khaṅ de rnams raṅ ñid rnam par bye bar gyur | | 
82. The city-roads which were closed with heavy gates and bars, and which could be with difficulty opened even by elephants, flew open of their own accord without noise, as the prince went through. 
pitaram abhimukhaṃ sutaṃ ca bālaṃ janam anuraktam anuttamāṃ ca lakṣmīm |
kṛtamatir apahāya nirvyapekṣaḥ pitṛnagarāt sa tato vinirjagāma || 5.83 || 
(23)敬重無過父 愛深莫踰子
(24)内外諸眷屬 恩愛亦纒綿
(25)遣情無遺念 飄然超出城 
mṅon par gdoṅ phyogs yab daṅ sras po byis pa daṅ | | skye bo rjes su chags daṅ phun (5)tshogs mchog dag ni | |
blo gros byas śiṅ ltos pa med par dor nas ni | | yab kyi groṅ nas de ni de nas rnam par gśegs | | 
412. Reverencing deeply the virtuous (sinless) father, loving deeply the unequalled son, equally affected with love towards all the members of his family (these. Devas took their place).
413. Suppressing his feelings, but not extinguishing his memory, 
83. Firm in his resolve and leaving behind without hesitation his father who turned ever towards him, and his young son, his affectionate people and his unparalleled magnificence, he then went forth out of his father’s city. 
atha sa vimala286 paṅkajāyatākṣaḥ puram avalokya nanāda siṃhanādam |
jananamaraṇayor adṛṣṭapāro na puram287 ahaṃ kapilāhvayaṃ praveṣṭā288 || 5.84 || 
(26)清淨蓮花目 從淤泥203 中生
(27)顧瞻父王宮 而説告離篇
(28)不度生老死 永無遊此縁 
de nas de ni rnam rgyal ’dam skyes yaṅs pa’i spyan | | groṅ khyer kun nas gzigs nas seṅ ge’i sgra bsgrags pa | |
skye daṅ ’chi ba dag gi pha rol ma mthoṅ bar | | (6)groṅ khyer ser skya źes byar rab tu mi ’jug go | | 
lightly he advanced and proceeded beyond the city, pure and spotless as the lily flowers which spring from the mud;
414. Looking up with earnestness at his father’s palace, he announced his purpose--unwitnessed and unwritten--’If I escape not birth, old age, and death, for evermore I pass not thus along;’ 
84. Then he with his eyes long and like a full-blown lotus, looking back on the city, uttered a sound like a lion, ‘Till I have seen the further shore of birth and death I will never again enter the city called after Kapila.’ 
iti vacanam idaṃ niśamya tasya draviṇapateḥ pariṣadgaṇā nananduḥ |
pramuditamanasaś ca devasaṅghā vyavasitapāraṇam āśaśaṃsire ’smai || 5.85 || 
(29)一切諸天衆 虚空龍鬼神
(10c1)隨喜稱善哉 唯此眞諦言 
de ltar de yi gsuṅ ni ṅes par thos nas ni | | nor gyi bdag po’i ’khor rnams dag ni dga’ bar gyur | |
rab tu dga’ ba’i yid can lha yi tshogs rnams ni | | nan tan pha rol soṅ ba de la bsṅags pa byas | | 
415. All the concourse of Devas, the space-filling Nâgas and spirits followed joyfully and exclaimed Well! well! (sâdhu), in confirmation of the true words (he spoke); 
85. Having heard this his utterance, the troops of the court of the Lord of wealth rejoiced; and the hosts of the gods, triumphing, wished him a successful accomplishment of his purpose. 
hutavahavapuṣo divaukaso ’nye vyavasitam asya suduṣ289 karaṃ viditvā |
akṛṣata290 tuhine pathi prakāśaṃ ghanavivarapraṣrtā ivendupādāḥ || 5.86 || 
(2)諸天龍神衆 慶得難得心
(3)各以自力光 引導助其明 
me yi lus can mtho ris gnas pa (7)gźan rnams ni | | ’di yis ṅes pa śin tu dka’ ba rnams rig nas | |
sprin stug gseb nas zla ba’i ’od zer ’thon pa bźin | | mtshan mo’i mun pa’i lam ni rab tu gsal bar byas | | 
416. The Nâgas and the company of Devas acquired a condition of heart difficult to obtain, and each with his own inherent light led on the way shedding forth their brightness. 
86. Other heavenly beings with forms bright like fire, knowing that his purpose was hard to fulfil, produced a light on his dewy path like the rays of the moon issuing from the rift of a cloud. 
aruṇaparuṣatāram antarikṣaṃ291 sa ca subahūni292 jagāma yojanāni || 5.87 || 
(4)人馬心倶鋭 奔逝若流星
(5)東方猶未曉 已進三由旬 
ñi ma’i mgyogs ’gro lta bu’i mgyogs ’gro de | | yid kyis sprul pa bźin du rnam par rgyu bźin du | |
śiṅ (22a1)rta ’dren pas gzi ñams skar ldan bar snaṅ la | | de ni śin tu maṅ po’i dpag tshad rnams su gśegs | | 
417. Thus man and horse both strong of heart went onwards, lost to sight, like streaming stars, but ere the eastern quarter flashed with light, they had advanced three yoganas. 
87. But he with his horse like the horse of Indra, the lord of bay horses, hurrying on as if spurred in his mind, went over the leagues full of many conflicting emotions,--the sky all the while with its cloud-masses checkered with the light of the dawn. 
iti 293 buddhacarite mahākāvye ’bhiniṣkramaṇo nāma pañcamaḥ sargaḥ ||5|| 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | phyi rol du mṅon par byuṅ ba’i le’u ste lṅa pa’o || 
(6)佛所行204 讃卷第一 (10)佛所行205 讃卷第二206 (11)馬鳴菩薩207 造 (12) 北涼天竺三藏曇無讖譯
(13) 208 車匿還品第六 
Book VI [The Dismissal of Chandaka] 
tato muhūrtābhyudite294 jagaccakṣuṣi bhāskare |
bhārgavasyāśramapadaṃ sa dadarśa nṛṇāṃ varaḥ || 6.1 || 
(14)須臾夜已過 衆生眼光出
(15)顧見林樹間 209 跋伽仙人處
(16)林流極清曠 禽獸親附人 
de nas ’gro mig ñi ma (2)ni | | mṅon par śes pa’i yud tsam na | | ṅan spoṅ bu yi dka’ thub gnas | | mi mchog des ni gzigs par gyur | | 
418. And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro’ the wood, and saw the abode of Po-ka, the Rishi; [the hermitage of the Bhârgavides, see Burnouf, Introduction to Ind. Bud. p. 385];
419. The purling streams so exquisitely pure and sparkling, and the wild beasts all unalarmed at man, caused the royal prince’s heart to exult. 
1. Then when the sun, the eye of the world, was just risen, he, the noblest of men, beheld the hermitage of the son of Bhrigu, 
suptaviśvastahariṇaṃ svasthasthitavihaṃgamam |
viśrānta iva yad dṛṣṭvā295 kṛtārtha iva cābhavat || 6.2 || 
(17)太子見心喜 形勞自然息
(18)此則爲祥瑞 必獲未曾利 
blo phab gñid log ri dags daṅ | | raṅ gnas gnas par bya gaṅ źig | |
gzigs nas ṅal sos bźin du daṅ | | don ni byas pa bźin du gyur | | 
Tired, the horse stopped of his own will, to breathe.
420. ’This, then,’ he thought, ’is a good sign and fortunate, and doubtless indicates divine approval.’ 
2. Its deer all asleep in quiet trust, its birds tranquilly resting,--seeing it he too became restful, and he felt as if his end was attained. 
sa vismayanivṛttyarthaṃ tapaḥpūjārtham eva ca |
svāṃ cānuvartitāṃ rakṣaṇn aśvapṛṣṭhād avātarat || 6.3 || 
(19)又見彼仙人 210 是所應供養
(20)并自護211 其儀 滅除212 高慢迹 
de ni rgyags pa med (3)don daṅ | | dka’ thub mchod pa’i don ñid daṅ | |
raṅ gi rjes su sruṅ ba la | | rta yi rgyab nas babs par gyur | | 
And now he saw belonging to the Rishi, the various vessels used for (asking) charity;
421. And (other things) arranged by him in order, without the slightest trace of negligence. 
3. For the sake of ending his wonder and to show reverence for the penances observed, and as expressing his own conformity therewith, he alighted from the back of his horse. 
avatīrya ca pasparśa nistīrṇam iti vājinam |
chandakaṃ cābravīt prītaḥ snāpayann iva cakṣuṣā || 6.4 || 
(21)下馬手摩頭 汝今已度我
(22)慈目視車匿 猶清涼水213 洗 
mṅon par babs nas kyaṅ reg ciṅ | | dga’ źiṅ mig gis ’khru ba bźin | |
ṅes par ’khor źes rta daṅ ni | | ’dun pa la ni smras pa’o | | 
Dismounting then he stroked his horse’s head, and cried, ’You now have borne me (well)!’
422. With loving eyes he looked at Kandaka, (eyes) like the pure cool surface of a placid lake (and said), 
4. Having alighted, he stroked the horse, exclaiming, ‘All is saved,’ and he spoke well-pleased to Chandaka, bedewing him as it were with tears from his eyes : 
imaṃ tārkṣyopamajavaṃ turaṃgam anugacchatā |
darśitā saumya madbhaktir vikramaś cāyam ātmanaḥ || 6.5 || 
(23)駿足214 馳若飛 汝常係馬後
(24)感汝深敬勤 215 精勤無懈惓 
’di ni mkha’ ldid dper mgyogs la | | (4)mgyogs ’gro la ni rjes su ’oṅs | |
’dis ni bdag gi stobs daṅ ni | | źi ba bdag la gus pa bstan | | 
’Swift-footed! like a horse in pace, yea! swift as any light-winged bird,
423. ’Ever have you followed after me when riding, and deeply have I felt my debt of thanks, 
5. ‘Good friend, thy devotion to me and thy courage of soul have been proved by thy thus following this steed whose speed is like that of Târkshya. 
sarvathāsmy anyakāryo ’pi gṛhīto bhavatā hṛdi |
bhartṛsnehaś ca yasyāyam īdṛśaḥ śaktir296 eva ca || 6.6 || 
(25)餘事不足計 216 唯取汝眞心
(26)心敬形217 堪勤 此二今始見 
thams cad nas don gźan yin kyaṅ | | khyod kyi sñiṅ la bzuṅ ba ste | |
gaṅ gi jo bo dag la dga’ | | ’di ni de ’dra dag la ñid | | 
but not yet had you been tried in other ways; I only knew you as a man true-hearted,
424. ’My mind now wonders at your active powers of body; 
6. ‘Bent even though I am on other business, I am wholly won in heart by thee,--one who has such a love for his master, and at the same time is able to carry out his wish. 
asnigdho ’pi samartho ’sti niḥsāmarthyo ’pi bhaktimān |
bhaktimāṃs caiva śaktaś ca durlabhas tvadvidho bhuvi || 6.7 || 
(27)人有心至誠 身力無所堪
(28)力堪心不至 汝今二倶備 
gus pa med la nus pa yod | | nus pa med la gus (5)pa ldan | |
gus pa ldan daṅ nus pa ste | | khyod ’dras steṅs rñed par dka’ | | 
these two I now begin to see (are yours); a man may have a heart most true and faithful, but strength of body may not too be his;
425. ’Bodily strength and perfect honesty of heart, I now have proof enough are yours. 
7. ‘One can be able without affection, and affectionate though unable; but one like thee, at once affectionate and able, is hard to find in the world. 
tat prīto ’smi tavānena mahābhāgena karmaṇā |
yasya te297 mayi bhāvo ’yaṃ phalebhyo ’pi parāṅmukhaḥ298 || 6.8 || 
de phyir skal ba chen po’i las | | khyod kyi ’dis ni bdag dga’o | |
gaṅ źig khyod kyis bsams pa ’di | | ’bras bu las kyaṅ gźan du phyogs | | 
8. ‘I am pleased with this noble action of thine; this feeling is seen towards me, even though I am regardless of conferring rewards. 
ko janasya phalasthasya na syād abhimukho janaḥ |
janībhavati bhūyiṣṭhaṃ svajano ’pi viparyaye || 6.9 || 
(29)捐棄世榮218 利 進歩隨我來
(11a1)何人不向利 無利親戚離
(2)汝今空隨我 不求現世報 
skye bo ’bras bu la gnas pa’i | | mthun phyogs skye bo gaṅ gis (6)min | |
zlog la raṅ gi skye bo yaṅ | | phal cher pha rol skye bor gyur | | 
(To be content) to leave the tinselled world, and with swift foot to follow me,
426. ’Who would do this but for some profit, if without profit to his kin, who would not shun it? but you, with no private aim, have followed me, not seeking any present recompense; 
9. ‘Who would not be favourably disposed to one who stands to him as bringing him reward? but even one’s own people commonly become mere strangers in a reverse of fortune. 
kulārthaṃ dhāryate putraḥ poṣārthaṃ sevyate pitā |
āśayāc chliṣyati299 jagan nāsti niṣkāraṇā svatā300 || 6.10 || 
(3)219 夫人生育子 爲220 以紹宗嗣
(4)所以奉敬221 王 爲222 以報恩養
(5)一切皆求利 汝獨背利遊 
rigs kyi don du bu bzuṅ źiṅ | | gsos pa’i don du pha bskyed la | |
sred pa’i bsam pas chags skye ste | | byed pa med par raṅ ñid med | | 
427. ’As we nourish and bring up a child, to bind together and bring honour to a family; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son;
428. ’In this way all think of their own advantage; but you have come with me disdaining profit; 
10. ‘The son is maintained for the sake of the family, the father is honoured for the sake of our own (future) support; the world shows kindness for the sake of hope; there is no such a thing as unselfishness without a motive. 
kim uktvā bahu saṃkṣepāt kṛtaṃ me sumahat priyam |
nivartasvāśvam ādāya saṃprāpto ’smīpsitaṃ padam301 || 6.11 || 
(6)223 至言不煩多 今當略告汝
(7)汝事我已畢 今且乘馬還
(8)自我長夜來 所求處今得 
maṅ po brjod ciṅ mdor bsdus nas | | bdag gi dga’ chen legs byas te | |
(7)rta blaṅs nas ni phyir log daṅ | | bdag ni ’dod pa’i gnas rab thob | | 
with many words I cannot hold you here, so let me say in brief to you,
429. ’We have now ended our relationship; take, then, my horse and ride back again; for me, during the long night past, that place I sought to reach now I have obtained.’ 
11. ‘Why speak many words? in short, thou hast done me a very great kindness; take now my horse and return, I have attained the desired wood.’ 
ity uktvā sa mahābāhur anuśaṃsacikīrṣayā |
bhūṣaṇāny avamucyāsmai saṃtaptamanase dadau || 6.12 || 
(9)即脱寶瓔珞 以授於車匿
(10)224 具持是賜汝 以慰汝憂悲 
de skad smras nas phyag chen te | | rjes su bsṅags par byed ’dod pas | |
rgyan rnams kun nas btogs nas ni | | gduṅ sems ldan pa ’di la byin | | 
430. Then taking off his precious neck-chain, he handed it to Kandaka, ’Take this,’ he said, ’I give it you, let it console you in your sorrow;’ 
12. Thus having spoken, the mighty hero in his desire to show perfect gentleness unloosed his ornaments and gave them to the other, who was deeply grieved. 
mukuṭād dīpa302 karmāṇaṃ maṇim ādāya bhāsvaram |
bruvan vākyam idaṃ tasthau sāditya iva mandaraḥ || 6.13 || 
(11)寶冠頂摩尼 光明照其身
(12)即脱置掌中 如日曜須彌 
dbu rgyan dag nas nor bu gsal | | sgron ma’i las la blaṅs nas ni | |
ñi ma (22b1)’bigs byed la bźin des | | tshig ’di smras bźin bźugs par gyur | | 
431. The precious jewel in the tire (sic--JBH) that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru, 
13. Having taken a brilliant jewel whose effect illumined his diadem, he stood, uttering these words, like the mountain Mandara with the sun resting on it: 
anena maṇinā chanda praṇamya bahuśo nṛpaḥ |
vijñāpyo ’muktaviśrambhaṃ saṃtāpavinivṛttaye || 6.14 || 
(13)車匿持此珠 還歸父王所
(14)持珠禮王足 以表我虔心
(15)爲我啓請王 願捨愛戀情 
’dun pa nor bu ’di loṅ la | | lan maṅ btud nas mi skyoṅ ni | |
kun nas gduṅ bzlog pa’i phyir | | blo phebs par ni gsol bar bya | | 
432. He said, ’O Kandaka! take this gem, and going back to where my father is, take the jewel and lay it reverently before him, to signify my heart’s relation to him;
433. ’And then, for me, request the king to stifle every fickle feeling of affection, 
14. ‘By thee with this jewel, O Chanda, having offered him repeated obeisance, the king, with his loving confidence still unshaken, must be enjoined to stay his grief. 
jarāmaraṇanāśārthaṃ praviṣṭo ’smi tapovanam |
na khalu svargatarṣeṇa nāsnehena na manyunā || 6.15 || 
(16)爲脱生老死 故入225 苦行林
(17)亦不求生天 非無仰戀心
(18)亦不懷結恨 唯欲捨憂悲 
225. Tapovana. 
skye daṅ ’chi ba ñams don du | | dka’ thub nags tshal rab thob ste | |
mtho ris (2)skom pas ṅes min źiṅ | | brtse ba med min khros pa min | | 
and say that I, to escape from birth and age and death, have entered on the wild (forest) of painful discipline,
434. ’Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I cherish any cause of bitterness, but only that I may escape this weight of sorrow; 
15. ‘"I have entered the ascetic-wood to destroy old age and death,--with no thirst for heaven, with no lack of love nor feeling of anger. 
tad evam abhiniṣkrāntaṃ na māṃ śocitum arhasi |
bhūtvāpi hi ciraṃ śleṣaḥ kālena na bhaviṣyati || 6.16 || 
(19)長夜集恩愛 要當有別離
(20)以有226 當離故 故求解脱因
(21)若得解脱者 永無離親期 
de phyir de ltar mṅon byuṅ ba | | bdag la mya ṅan ’os ma yin | |
yun riṅs ’dus par gyur nas kyaṅ | | dus kyis ’gyur ba ma yin no | | 
435. ’The accumulated long-night weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever; therefore I seek the way (cause) of ultimate escape;
436. ’If I should obtain emancipation, then shall I never need to put away my kindred, 
16. ‘"Do not think of mourning for me who am thus gone forth from my home; union, however long it may last, in time will come to an end. 
dhruvo yasmāc ca viśleṣas tasmān mokṣāya me matiḥ |
viprayogaḥ kathaṃ na syād bhūyo ’pi svajanād iti303 || 6.17 || 
(22)爲斷227 憂出家 勿爲子生憂
(23)五欲爲憂根 應憂著欲者 
gaṅ phyir ṅes par ’bral ba ste | | de phyir thar phyir bdag gi blo | |
slar yaṅ raṅ gi skye bo las | | (3)rnam par ’bral ba gaṅ las min | | 
to leave my home, to sever ties of love. O! grieve not for your son!
437. ’The five desires of sense beget the sorrow; those held by lust themselves induce the sorrow; 
17. ‘"Since separation is certain, therefore is my mind fixed on liberation; how shall there not be repeated severings from one’s kindred? 
śokatyāgāya niṣkrāntaṃ na māṃ śocitum arhasi |
śokahetuṣu kāmeṣu saktāḥ śocyās tu rāgiṇaḥ || 6.18 || 
(24)乃祖諸勝王 228 堅固志不移
(25)今我襲餘財 唯法捨非宜 
mya ṅan spoṅ phyir ṅes ’byuṅ ba | | bdag la mya ṅan ’os ma yin | |
mya ṅan rgyud ni ’dod la chags | | chags pa can la mya ṅan bya | | 
my very ancestors, victorious kings, thinking (their throne) established and immovable,
438. ’Have handed down to me their kingly wealth; 
18. ‘"Do not think of mourning for me who am gone forth to leave sorrow behind; it is the thralls of passion, who are attached to desires, the causes of sorrow, for whom thou shouldst mourn. 
ayaṃ ca kila pūrveṣām asmākaṃ niścayaḥ sthiraḥ |
iti dāyādya304 bhūtena na śocyo ’smi pathā vrajan || 6.19 || 
’di yaṅ sṅa ma rnams la grags | | kho bo cag la ṅes par gnas | |
de ltar ster byar gyur pa las | | mya ṅan ’os min lam (4)gyis ’gro | | 
19. ‘"This was the firm persuasion of our predecessors,--I as one departing by a common road am not to be mourned for by my heir. 
bhavanti hy arthadāyādāḥ puruṣasya viparyaye |
pṛthivyāṃ dharmadāyādāḥ durlabhās tu na santi vā || 6.20 || 
(26)夫人命終時 229 財産悉遺子
(27)子多貪俗利 而我樂法財 
skyes bu rnams la phyin log tu | | nor gyis ster byar gyur pa ste | |
sa la chos kyi bdag po yaṅ | | rñed dka’ yaṅ ni ma yin no | | 
I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons,
439. ’Those sons who covet much such worldly profit; 
20. ‘"At a man’s death there are doubtless heirs to his wealth; but heirs to his merit are hard to find on the earth or exist not at all. 
yad api syād asamaye yāto vanam asāv iti |
akālo nāsti dharmasya jīvite cañcale sati || 6.21 || 
(28)若言年少壯 非是遊學時
(29)當知求正法 無時非爲時 
gaṅ yaṅ ’di ni dus min par | | nags su soṅ ba yin źe na | |
srog kyaṅ g-yo bar gyur pa na | | chos la dus yod ma yin no | | 
but I rejoice to have acquired religious wealth; if you say that I am young and tender, and that the time for seeking wisdom is not come,
440. ’You ought to know that to seek true religion, there never is a time not fit; 
21. ‘"Even though thou sayest, ‘He is gone at a wrong time to the wood,’--there is no wrong time for religious duty (dharma), life being fragile as it is. 
tasmād adyaiva me śreyaś cetavyam iti niścayaḥ |
jīvite ko hi viśrambho mṛtyau pratyarthini sthite || 6.22 || 
(11b1)無常無定期 死怨常隨230
(2)是故我今日 決定求法時 
de phyir da lta ñid du (5)bdag | | dge ba bsag ces ṅes pa ste | |
’chi ba’i dgra ni gnas pa na | | gson pa la ni blo gtad ciṅ | | 
impermanence and fickleness, the hate of death, these ever follow us,
441. ’And therefore I (embrace) the present day, convinced that now is time to seek religion. 
22. ‘"Therefore my determination is, ‘I must seek my supreme good this very day;’ what confidence can there be in life, when death stands as our adversary?" 
evamādi tvayā saumya vijñāpyo vasudhādhipaḥ |
prayatethās tathā caiva yathā māṃ na smared api || 6.23 || 
(3)如上諸所啓 汝悉爲我宣
(4)唯願231 今父王 不復232 我顧戀 
źi ba khyod kyis de la sogs | | sa ’dzin bdag la źu bya ste | |
ji ltar bdag ni mi dran pa | | de ltar ñid du ’bad pa gyis | | 
With such entreaties as the above, you must make matters plain on my behalf;
442. ’But, pray you cause my father not to think longingly after me; 
23. ‘Do thou address the king, O friend, with these and such-like words; and do thou use thy efforts so that he may not even remember me. 
api nairguṇyam asmākaṃ vācyaṃ narapatau tvayā |
nairguṇyāt tyajyate snehaḥ snehatyāgān na śocyate || 6.24 || 
(5)若以形毀我 令王割愛233
(6)汝234 愼勿惜言 使王念不絶 
gźan yaṅ bdag la yon tan med | | khyod kyis mi (6)bdag la smra bya | |
yon tan med las brtse ba ’dor | | brtse ba dor las mya ṅan med | | 
let him destroy all recollection of me, and cut out from his soul the ties of love;
443. ’And you, grieve not because of what I say, but recollect to give the king my message.’ 
24. ‘Yea, do thou repeat to the king our utter unworthiness; through unworthiness affection is lost,--and where affection is lost, there is no sorrow.’ 
iti vākyam idaṃ śrutvā chandaḥ saṃtāpaviklavaḥ |
bāṣpa305 grathitayā vācā pratyuvāca kṛtāñjaliḥ || 6.25 || 
(7)車匿奉教勅 悲塞情惛迷
(8)合掌而胡跪 還答太子言 
de ltar tshig ’di thos gyur nas | | ’dun pa gduṅ bas rnam ’khrugs śiṅ | |
mchi mas ’dud pa’i tshig ñid kyis | | thal mo sbyar te lan gsol ba | | 
Kandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow,
444. With hands outstretched did worship; and answering the prince, he spoke, 
25. Having heard these words, Chanda, overwhelmed with grief, made reply with folded hands, his voice choked by tears : 
anena tava bhāvena bāndhavāyāsadāyinā |
bhartaḥ sīdati me ceto nadīpaṅkae iva dvipaḥ || 6.26 || 
(9)如勅具宣235 言 恐更増憂悲
(10)憂悲増轉深 如象溺深泥 
jo bo khyod kyis dgoṅs pa ni | | gñen la ṅal ba ster ba (7)’dis | |
chu bo’i ’gram na gñis ’thuṅ bźin | | bdag gi sems ’di sgyur ba’o | | 
’The orders that you give me, will, I fear, add grief to grief;
445. ’And sorrow thus increased will deepen, as the elephant who struggles into deeper mire. 
26. ‘At this state of mind of thine, causing affliction to thy kindred, my mind, O my lord, sinks down like an elephant in the mud of a river. 
kasya notpādayed bāṣpaṃ306 niścayas te ’yam īdṛśaḥ |
ayomaye ’pi hṛdaye kiṃ punaḥ snehaviklave || 6.27 || 
(11)決定恩愛236 乖 有心孰不哀
(12)金石尚摧237 碎 何況溺哀情 
khyod kyis ṅes pa ’di lta bus | | su yis mchi ma ’byuṅ ba med | |
lcags las gyur pa’i sñiṅ la’aṅ ste | | brtse bas ’khrug la smos ci dgos | | 
When the ties of love are rudely snapped, who, that has any heart, would not grieve!
446. ’The golden ore may still by stamping be broken up, how much more the feelings choked with sorrow! 
27. ‘To whom would not such a determination as this of thine cause tears, even if his heart were of iron,--how much more if it were throbbing with love? 
vimānaśayanārhaṃ hi saukumāryam idaṃ kva ca |
kharadarbhāṅkuravatī tapovanamahī kva ca || 6.28 || 
(13)太子長深宮 少樂身細軟
(14)投身刺棘林 苦行安可堪 
gźal med khaṅ gi mal ’os pa’i | | śin tu gźon nu ’di gaṅ na | |
(23a1)ku śa’i myu gu rno ba can | | dka’ thub nags kyi sa gaṅ na | | 
the prince has grown up in a palace, with every care bestowed upon his tender person,
447. ’And now he gives his body to the rough and thorny forest; how will he be able to bear a life of privation? 
28. ‘Where is this delicacy of limb, fit to lie only in a palace,--and where is the ground of the ascetic forest, covered with the shoots of rough kusa grass? 
śrutvā tu vyavasāyaṃ te yad aśvo ’yaṃ mayāhṛtaḥ307 |
balātkāreṇa tan nātha daivenaivāsmi kāritaḥ || 6.29 || 
(15)初命我索馬 238 下情甚不安
(16)天神239 見驅逼 命我速莊嚴 
khyod kyi ’bad pa thos nas kyaṅ | | rta gaṅ bdag gis blaṅs pa ’di | |
mgon po de ni stobs kyis ni | | lha yis byed du bcug pa ’dra | | 
When first you ordered me to equip your steed, my mind was indeed sorely troubled,
448. ’But the heavenly powers urged me on, causing me to hasten the preparation (of the horse), 
29. ‘When, on hearing thy resolve, I first brought thee this horse,--it was fate only, O my lord, which made me do it, mastering my will. 
kathaṃ hy ātmavaśo jānan vyavasāyam imaṃ tava |
upānayeyaṃ turagaṃ śokaṃ kapilavāstunaḥ308 || 6.30 || 
(17)何意令太子 決定捨深宮
(18)迦毘羅衞240 國 241 合境生悲痛 
khyed kyi nan tan ṅes pa ’di | | raṅ dbaṅ śes na gaṅ gi phyir | |
ñe (2)bar len te mgyogs ’gro’i rta | | ser skya’i gźi yi mya ṅan gnas | | 
but what is the intention that urges the prince, to resolve thus to leave his secure palace?
449. ’The people of Kapilavastu, and all the country afflicted with grief; 
30. ‘But how could I, O king, by mine own will, knowing this thy decision,--carry back the horse to the sorrow of Kapilavastu? 
tan nārhasi mahābāho vihātuṃ putralālasam |
snigdhaṃ vṛddhaṃ ca rājānaṃ saddharmam iva nāstikaḥ || 6.31 || 
(19)父王年已老 念子愛亦深
(20)決定捨出家 此則非所應
(21)邪見無父母 此則無復論 
med pa po yis dam chos bźin | | rgyal po brtse ba bgres pa daṅ | |
sras po sdug go ’dor ba ni | | phyag chen de ni ’os ma yin | | 
your father, now an old man, mindful of his son, loving him moreover tenderly;
450. ’Surely this determination to leave your home, this is not according to duty; it is wrong, surely, to disregard father and mother,--we cannot speak of such a thing with propriety! 
31. ‘Surely thou wilt not abandon, O hero, that fond old king, so devoted to his son, as a heretic might the true religion? 
saṃvardhanapariśrāntāṃ dvitīyāṃ tāṃ ca mātaram |
devīṃ309 nārhasi vismartuṃ kṛtaghna iva satkriyām || 6.32 || 
(22)瞿曇彌長養 乳哺形枯乾
(23)慈愛難可忘 莫作背恩人 
dam pa’i bya ba byed bcom yin | | yaṅ dag bskyed pas yoṅs su ni | |
thaṅ chad gñis (3)pa’i ma de daṅ | | lha mo brjod par ’os ma yin | | 
451. ’Gotamî, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten; it is impossible surely to turn the back on a benefactor; 
32. ‘And her, thy second mother, worn with the care of bringing thee up,--thou wilt not surely forget her, as an ingrate a benefit? 
bālaputrāṃ guṇavatīṃ kulaślāghyāṃ pativratām |
devīm arhasi na tyaktuṃ klībaḥ310 prāptām iva śriyam || 6.33 || 
(24)嬰兒功徳母 勝族能奉事
(25)得勝而復棄 此則非勝人」 
ma niṅ gis ni dpal thob bźin | | sras po byis pa yon tan ldan | |
rigs btsun bdag po’i brtul źugs ma | | lha mo ’dor bar ’os ma yin | | 
452. ’The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families; to inherit distinction and then to turn round, is not the mark of a distinguished man: 
33. ‘Thou wilt not surely abandon thy queen, endowed with all virtues, illustrious for her family, devoted to her husband and with a young son, as a coward the royal dignity within his reach? 
putraṃ yāśodharaṃ ślāghyaṃ yaśodharmabhṛtāṃ varam311 |
bālam arhasi na tyaktuṃ vyasanīvottamaṃ yaśaḥ || 6.34 || 
(26)耶輸陀勝子 嗣國掌正法
(27)厥年尚幼242 少 243 是亦不應244
(28)已違捨父王 及宗親眷屬 
bsṅags ’os sras po grags pa ’dzin | | sñan grags chos ni ’dzin pa’i mchog | |
źin (4)pa ldan pas grogs mchog bźin | | byis pa ’dor bar ’os ma yin | | 
453. The illustrious child of Yasodharâ, who has inherited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home;
454. But though he has gone away from his royal father, and forsaken his family and his kin, 
34. ‘Thou wilt not abandon the young son of Yasodharâ, worthy of all praise, thou the best of the cherishers of religion and fame, as a dissolute spendthrift his choicest glory? 
atha bandhuṃ ca rājyaṃ ca tyaktum eva kṛtā matiḥ |
māṃ nārhasi vibho tyaktuṃ tvatpādau hi gatir mama || 6.35 || 
(29)勿復245 遺棄我 要不離尊足
(11c1)246 我心懷湯火 不堪獨還國 
ci ste gñen daṅ rgyal srid dag | | ’dor ba ñid du blo gros mdzad | |
bdag gi ’gros ni khyod źabs la | | khyab bdag bdag ’dor ’os ma yin | | 
forbid it he should still drive me away, let me not depart from the feet of my master;
455. ’My heart is bound to thee, as the heat is (bound up) in the boiling water; 
35. ‘Or even if thy mind be resolved to abandon thy kindred and thy kingdom, thou wilt not, O master, abandon me,--thy feet are my only refuge. 
nāsmi yātuṃ puraṃ śakto dahyamānena cetasā |
tvām araṇye parityajya sumantra312 iva rāghavam || 6.36 || 
(2)今於空野中 棄247 捐太子歸
(3)則同248 須曼提 棄捨於羅摩 
ma ghu’i bu ni bśes bzaṅ bźin | | khyod ni dgon par dor nas su | |
me (5)yis tshig pa’i sems kyis ni | | groṅ du ’gro bar nus pa med | | 
I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert,
456. ’Then should I be like Sumantra (Sumantra), who left and forsook Râma; 
36. ‘I cannot go to the city with my soul thus burning, leaving thee behind in the forest as Sumitra left the son of Raghu. 
kiṃ hi vakṣyati māṃ rājā313 tvadṛte nagaraṃ gatam |
vakṣyāmy ucitadarśitvāt kiṃ tavāntaḥpurāṇi vā || 6.37 || 
(4)今若獨還宮 白王當何言
(5)合宮同見責 復以何辭答 
khyod ’dir groṅ du ’gro ba can | | rgyal pos bdag la ci źig gsuṅ | |
khyed kyi btsun mo’i ’khor du ’am | | ’os pa mi thoṅ na ci źig smra | | 
and now if I return alone to the palace, what words can I address to the king?
457. ’How can I reply to the reproaches of all the dwellers in the palace with suitable words? 
37. ‘What will the king say to me, returning to the city without thee? or what shall I say to thy queens by way of telling them good news? 
yad apy ātthāpi nairguṇyaṃ vācyaṃ narapatāv iti |
kiṃ tad vakṣyāmy abhūtaṃ te nirdoṣasya muner iva || 6.38 || 
(6)太子249 向告我 隨方便形毀
(7)牟尼功徳所 云何而虚説 
gaṅ yaṅ yon tan med pa yaṅ | | mi bdag la smos gsuṅ ba yaṅ | |
skyon med thub pa’i (6)bźin khyod kyi | | ma gyur pa de ci źig smra | | 
Therefore let the prince rather tell me, how I may truly describe,
458. ’And with what device, the disfigured body, and the merit-seeking condition of the hermit! 
38. ‘As for what thou saidst, "thou must repeat my unworthiness to the king"--how shall I speak what is false of thee as of a sage without a fault? 
hṛdayena salajjena jihvayā sajjamānayā |
ahaṃ yady api vā brūyāṃ kas tac chraddhātum arhati || 6.39 || 
(8)我深慚愧故 舌亦不能言
(9)設使有250 所説 天下誰復信 
ṅo tsha daṅ bcas sems gyis ni | | lce ni thogs par gyur pa yi | |
bdag ni gal te yaṅ smra ba | | de la dad par ’os pa su | | 
I am full of fear and alarm, my tongue can utter no words;
459. ’Tell me then what words to speak; but who is there in the empire will believe me? 
39. ‘Or even if I ventured to speak it with a heart ashamed and a tongue cleaving to my mouth, who would think of believing it? 
yo hi candramasas taikṣṇyaṃ314 kathayec chraddadhīta vā |
sa doṣāṃs tava doṣajña kathayec chraddadhīta vā || 6.40 || 
(10)若言月光熱 世間有信者
(11)脱有信太子 所行非法行 
gaṅ źig zla ba’i ’od rno bar | | smra bar dad par ’dzin pa’am | |
khyed kyis skyon śes des skyon ni | | smra ba dad par ’dzin (7)pa’am | | 
If I say that the moon’s rays are scorching, there are men, perhaps, who may believe me;
460. ’But they will not believe that the prince, in his conduct, will act without piety; 
40. ‘He who would tell of or believe the fierceness of the moon, might tell of or believe thy faults, O physician of faults. 
sānukrośasya satataṃ nityaṃ karuṇavedinaḥ |
snigdhatyāgo na sadṛśo nivartasva prasīda me || 6.41 || 
(12)太子心柔軟 常慈悲一切
(13)深愛而棄捨 此則違宿心
(14)願可思還宮 以慰我愚誠 
rtag tu rjes su brtse bcas daṅ | | rtag par sñiṅ rje śes pa yi | brtse ba spoṅ ba chul min te | | phyir log bdag la bka’ drin mdzod | | 
(for) the prince’s heart is sincere and refined, always actuated with pity and love to men.
461. ’To be deeply affected with love, and yet to forsake (the object of love), this surely is opposed to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish longings.’ 
41. ‘Him who is always compassionate and who never fails to feel pity, it ill befits to abandon one who loves,--turn back and have mercy on me.’ 
iti śokābhibhūtasya śrutvā chandasya bhāṣitam |
svasthaḥ paramayā dhṛtyā jagāda vadatāṃ varaḥ || 6.42 || 
(15)太子聞車匿 悲切苦諫言
(16)心安轉堅固 而復告之曰 
de ltar mya ṅan gyis non pa’i | | ’dun pa’i tshig ’di gsan gyur nas | |
raṅ gnas mchog tu brtan pa yis | | smra ba’i mchog gis bka’ (23b1)stsal to | | 
462. The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said: 
42. Having heard these words of Chanda overcome with sorrow,--self-possessed with the utmost firmness the best of speakers answered: 
madviyogaṃ prati cchanda saṃtāpas tyajyatām ayam |
nānābhāvo hi niyataṃ pṛthagjātiṣu dehiṣu || 6.43 || 
(17)汝今爲我故 而生別離苦
(18)當捨此悲念 且自慰其心 
’dun pa bdag daṅ bral ba la | | kun nas gduṅ ba ’di thoṅ cig | |
lus can ’gro ba tha dad la | | dgoṅs pa sna tshogs ṅes pa yin | | 
463. ’Why thus on my account do you feel the pain of separation? you should overcome this sorrowful mood, it is for you to comfort yourself; 
43. ‘Abandon this distress, Chanda, regarding thy separation from me,--change is inevitable in corporeal beings who are subject to different births. 
svajanaṃ yady api snehān na tyajeyam ahaṃ svayam315 |
mṛtyur anyo’nyam avaśān asmān saṃtyājayiṣyati || 6.44 || 
(19)衆生各異趣 乖離理自常
(20)縱令我今日 不捨251 諸親族
(21)死至形神乖 當復云何留」 
gaṅ yaṅ brtse las raṅ gi skye | | bdag gis raṅ ni mi ’dor te | |
’chi bas phan tshun dbaṅ med par | | bdag cag rnams ni (2)’dor bar ’gyur | | 
464. ’All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives;
465. ’But when dead and come to be a ghost, how then, let them say, can I be kept? 
44. ‘Even if I through affection were not to abandon my kindred in my desire for liberation, death would still make us helplessly abandon one another. 
mahatyā tṛṣṇayā duḥkhair garbheṇāsmi yayā dhṛtaḥ |
tasyā niṣphalayatnāyāḥ kvāhaṃ mātuḥ kva sā mama || 6.45 || 
(22)慈母懷妊我 深愛252 常抱苦
(23)生已即命終 竟不蒙子養
(24)存亡各異路 今爲何處求 
sred pa chen po’i sdug bsṅal gyi | | mṅal gaṅ gis ni bdag bzuṅ ste | |
’bras med ’bad pa med de yis | | bdag su bdag gi de su yin | | 
My loving mother when she bore me, with deep affection painfully carried me,
466. ’And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found? 
45. ‘She, my mother, by whom I was borne in the womb with great thirst and pains,--where am I now with regard to her, all her efforts fruitless, and where is she with regard to me? 
vāsavṛkṣe samāgamya vigacchanti yathāṇḍajāḥ |
niyataṃ viprayogāntas tathā bhūtasamāgamaḥ || 6.46 || 
(25)曠野253 茂高樹 衆鳥群聚254
(26)暮集晨255 必散 世間離亦然 
ji ltar sgoṅ skyes gnas śiṅ la | | yaṅ dag ’dus nas rnam par bral | |
de ltar ’byuṅ po ’dus pa ni | | (3)ṅes par ’bral ba’i mtha’ yin no | | 
467. ’Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world; 
46. ‘As birds go to their roosting-tree and then depart, so the meeting of beings inevitably ends in separation. 
sametya ca yathā bhūyo vyapayānti balāhakāḥ316 |
saṃyogo viprayogaś ca tathā me prāṇināṃ mataḥ || 6.47 || 
(27)浮雲256 興高山 四集257 盈虚空
(28)俄258 而復消散 人理亦復然 
ji ltar sprin rnams ’dus nas ni | | slar yaṅ rnam par ’byed pa’o | |
de ltar ’du daṅ ’bral ba ni | | bdag daṅ srog chags rnams kyi lugs | | 
468. ’The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men; 
47. ‘As clouds, having come together, depart asunder again, such I consider the meeting and parting of living things. 
yasmād yāti ca loko ’yaṃ vipralabhya paraṃparam |
mamatvaṃ na kṣamaṃ tasmāt svapnabhūte samāgame || 6.48 || 
(29)世間本自乖 暫會恩愛纒
(12a1)如夢中聚散 不應計我親 
gaṅ gi phyir na ’jig rten ’di | | slus nas rnam par ’bral ba de | |
de phyir rmi lam ’dus gyur la | | (4)bdag gi ba ñid bzod ma yin | | 
469. ’People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed; do not then recount the names of my relatives; 
48. ‘And since this world goes away, each one of us deceiving the other,--it is not right to think anything thine own in a time of union which is a dream. 
sahajena viyujyante parṇarāgeṇa pādapāḥ |
anyenānyasya viśleṣaḥ kiṃ punar na bhaviṣyati || 6.49 || 
(2)譬如春生259 樹 漸長柯葉260
(3)秋霜遂零落 同體尚分離
(4)況人暫合會 親戚豈常倶 
śiṅ rnams ’dab ma dmar po daṅ | | lhan cig skyes te rnam par ’bral | |
gźan daṅ gźan gyi ’bral ba ni | | ’gyur ba ma yin smos ci dgos | | 
470. ’For like the wood which is produced in spring, gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews--if the different parts of the same body are thus divided--
471. ’How much more men who are united in society! and how shall the ties of relationship escape rending? 
49. ‘Since the trees are parted from the innate colour of their leaves, why should there not still more be the parting of two things which are alien to each other? 
tad evaṃ sati saṃtāpaṃ mā kārṣīḥ saumya gamyatām |
lambate yadi tu sneho gatvāpi punar āvraja || 6.50 || 
(5)汝且息憂苦 順我教而歸
(6)歸意猶存我 且歸後更還 
de phyir de ltar gyur na ni | | źi ba gduṅ ba ma byed soṅ | |
gal te yaṅ ni brtse ba ’bebs | | soṅ nas kyaṅ ni (5)slar yaṅ śog | | 
Cease therefore your grief and expostulation, obey my commands and return home;
472. ’The thought of your return alone will save me, and perhaps after your return I also may come back. 
50. ‘Therefore, since it is so, grieve not, my good friend, but go; or if thy love lingers, then go and afterwards return. 
brūyāś cāsmatkṛtāpekṣaṃ317 janaṃ kapilavāstuni318 |
tyajyatāṃ tadgataḥ snehaḥ śrūyatāṃ cāsya niścayaḥ || 6.51 || 
(7)迦毘羅衞人 聞我心決定
(8)顧遺念我者 汝當宣我言 
kho bo cag la ltos byas pa’i | | ser skya’i gźi na skye bo la | |
der soṅ brtse ba thoṅ cig daṅ | | ’di yi ṅes la ñon cig smos | | 
The men of Kapilavastu, hearing that my heart is fixed,
473. ’Will dismiss from their minds all thought of me, but you may make known my words, 
51. ‘Say, without reproaching us, to the people in Kapilavastu, ‘"Let your love for him be given up, and hear his resolve. 
kṣipram eṣyati vā kṛtvā janmamṛtyukṣayaṃ kila |
akṛtārtho nirārambho319 nidhanaṃ yāsyatīti vā || 6.52 || 
(9)261 越度生死海 然後當來還
(10)情願若不262 果 身滅山林間 
rga daṅ ’chi ba zad byas nas | | yaṅ na myur du ’oṅ ba’i gtam | |
rtsom pa ñams śiṅ don ma byas | | yaṅ na ñams par ’gyur ba smros | | 
"when I have escaped from the sad ocean of birth and death, then afterwards I will come back again;
474. ’"But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds."’ 
52. ‘"Either he will quickly come back, having destroyed old age and death; or else he will himself perish, having failed in his purpose and lost hold of every support."’ 
iti tasya vacaḥ śrutvā kanthakas turagottamaḥ |
jihvayā lilihe pādau bāṣpam320 uṣṇaṃ mumoca ca || 6.53 || 
(11)白馬聞太子 發斯眞實言
(12)屈膝而舐足 長息涙流連
(13)輪掌網鞔263 手 順摩白馬頂 
(6)de ltar ’di yi tshig thos nas | | bsṅags ldan mgyogs ’gro’i mcho ga gis ni | |
lce yis źabs la rab ldags te | | mchi ma dron mo phyuṅ bar gyur | | 
The white horse hearing the prince, as he uttered these true and earnest words,
475. ’Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white, horse, 
53. Having heard his words, Kanthaka, the noblest of steeds, licked his feet with his tongue and dropped hot tears. 
jālinā svastikāṅkena cakra321 madhyena pāṇinā |
āmamarśa kumāras taṃ babhāṣe ca vayasyavat || 6.54 || 
dra ba daṅ ni bkra śis rtags | | ’khor lo dbus ldan phyag gis ni | |
gźon nus de la reg gyur ciṅ | | na tshod bźin du rnam par smras | | 
54. With his hand whose fingers were united with a membrane and which was marked with the auspicious svastika, and with its middle part curved, the prince stroked him and addressed him like a friend: 
muñca kanthaka mā bāṣpaṃ322 darśiteyaṃ sadaśvatā |
mṛṣyatāṃ saphalaḥ śīghraṃ śramas te ’yaṃ bhaviṣyati || 6.55 || 
(14)汝莫生憂悲 我今懺謝汝
(15)良馬之勤勞 其功今已畢
(16)惡道苦長息 妙果現於今 
|(7)bsṅags ldan mchi ma ma ’don ciṅ | | dam pa’i rta ñid ’di bstan to | |
sron mdzod khyod kyi ṅal ba ’dis | | myur du ’bras bu bcas bar ’gyur | | 
476. (Said), ’Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed--so strong and active, your merit now has gained its end;
477. ’You shall enjoy for long a respite from an evil birth, 
55. ‘Shed not tears, Kanthaka, this thy perfect equine nature has been proved,--bear with it, this thy labour will soon have its fruit.’ 
maṇitsaruṃ chandakahastasaṃsthaṃ tataḥ sa dhīro niśitaṃ gṛhītvā |
kośād asiṃ kāñcanabhakticitraṃ bilād323 ivāśīviṣam udbabarha || 6.56 || 
(17)衆寶莊嚴劍 車匿常執隨
(18)太子拔利劍 如龍曜光明 
de nas ral gri rnon po nor bu’i yu ba can | | gser gyi phra ni sna tshogs daṅ ldan ’dun pa yi | |
lag na yaṅ dag gnas pa brtan pa des bsnams (24a1)nas | | khuṅ bu dag nas sbrul bźin źugs nas rab tu druṅs | | 
but for the present take as your reward these precious jewels and this glittering sword, and with them follow closely after Kandaka.’
478. The prince then drawing forth his sword, glancing in the light as the dragon’s eye, 
56. Then seizing the sharp jewelled sword which was in Chandaka’s hand, he resolutely drew out from the sheath the blade decked with golden ornaments, like a serpent from its hole. 
niṣkāsya taṃ ca d utpalapattranīlaṃ ciccheda citraṃ mukuṭaṃ sakeśam |
vikīryamāṇāṃśukam antarīkṣe cikṣepa cainaṃ sarasīva haṃsam || 6.57 || 
(19)寶冠籠玄髮 合剃置空中
(20)上昇凝虚境 飄若鸞264 鳥翔 
autpa la yi ’dab ma sṅon po de draṅs nas | | sna tshogs dbu rgyan dbu skrar bcas pa rab bcad ciṅ | |
rdziṅ bu dag na ṅaṅ pa bźin du rnam bkram pa | | ’od zer daṅ ldan bar snaṅ dag la de gtor ro | | 
(cut off) the knot of hair with its jewelled stud, and forthwith cast it into space;
479. Ascending upwards to the firmament, it floated there as the wings of the phoenix 
57. Having drawn it forth, dark blue like a blue lotus petal, he cut his decorated tiara and his hair, and he tossed it with its scattered muslin into the air as a grey goose into a lake. 
pūjābhilāṣeṇa ca bāhumānyād divaukasas taṃ jagṛhuḥ praviddham |
yathāvad enaṃ divi devasaṅghā divyair viśeṣair mahayāṃ ca cakruḥ || 6.58 || 
(21)忉利諸天265 下 執髮還天宮
(22)常欲奉事足 況今得頂髮
(23)盡心加供養 至266 於正法盡 
(2)mchod pa mṅon par ’dod phyir rnam maṅ bkur sti’i phyir | | lha ni gnas pas rab tu bkram pa de bzuṅ ste | |
ji lta ba bźin de ni lha ni lha tshogs rnams | | lha yi khyad par ’phags pa rnams kyis mchod pa byas | | 
then all the Devas of the Trayastrimsa heavens seizing the hair, returned with it to their heavenly abodes;
480. Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away. 
58. And the heavenly beings, with a longing to worship it, seized it respectfully as it was thrown up; and the divine hosts paid it due adoration in heaven with celestial honours. 
muktvā tv alaṃkārakalatravattāṃ śrīvipravāsaṃ śirasaś ca kṛtvā |
dṛṣṭvāṃśukaṃ kāñcanahaṃsacihnaṃ324 vanyaṃ sa dhīro ’bhicakāṅkṣa vāsaḥ || 6.59 || 
(24)太子時自念 莊嚴具悉除
(25)唯有素繒衣 猶非出家儀 
rgyan ni bud med ldan pa rnam par spaṅs nas kyaṅ | | dbu las dpal ni rnam par rgyaṅ riṅ (3)byas nas ni | |
nags su gser gyi ṅaṅ pa’i mtshan ma gos gzigs nas | | brtan pa des ni gos dag mṅon par ’dod par gyur | | 
481. Then the royal prince thought thus, ’My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit’s life.’ 
59. Having thus divorced his ornaments and banished all royal magnificence from his head, and seeing his muslin floating away like a golden goose, the stedfast prince desired a sylvan dress. 
tato mṛgavyādhavapur divaukā bhāvaṃ viditvāsya viśuddhabhāvaḥ |
kāṣāyavastro ’bhiyayau samīpaṃ taṃ śākyarājaprabhavo ’bhyuvāca || 6.60 || 
(26)時淨居天子 知太子心念
(27)化爲獵師像 持弓佩利箭
(28)身被267 袈裟衣 徑至太子前 
de nas lha ni gnas par ri dags sṅon po’i lus | | dgoṅs pa rnam dag ’di yi dgoṅs pa rnams rig nas | |
kha bsgyur dur smrig gos can ñe logs mṅon par (4)’oṅs | | de la ś’akya’i rgyal po skyes kyis mṅon par smras | | 
482. Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter’s likeness, holding his bow, his arrows in his girdle,
483. His body girded with a Kashâya-colour’d robe, thus he advanced in front of the prince. 
60. Then a celestial being, wearing the form of a hunter, pure in heart, knowing his thoughts, approached near him in dark-red garments; and the son of the Sâkya king thus addressed him: 
śivaṃ ca kāṣāyam ṛṣidhvajas te na yujyate hiṃsram idaṃ dhanuś ca |
tat saumya yady asti na saktir atra mahyaṃ prayacchedam idaṃ gṛhāṇa || 6.61 || 
(29)太子念此衣 染色清淨服
(12b1)仙人上268 標飾 269 獵者非所應
(2)即呼獵師前 軟語而告曰
(3)汝於此衣服 貪愛似不270
(4)以我身上服 與汝相貿易 
khyod kyi dge yi ṅur smrig draṅ sroṅ rgyal mtshan daṅ | | ’tshe ba byed pa’i gźu ’di rigs pa ma yin te | |
de phyir źi ba gal te ’dir ni chags med na | | bdag la rab tu byin la ’di daṅ ’di snoms mdzod | | 
The prince considering this garment of his, the colour of the ground, a fitting pure attire,
484. Becoming to the utmost the person of a Rishi, not fit for a hunter’s dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him:
485. ’That dress of thine belikes me much, as if it were not foul, and this my dress I’ll give thee in exchange, so please thee.’ 
61. ‘Thy red garments are auspicious, the sign of a saint; but this destructive bow is not befitting; therefore, my good friend, if there is no strong preference in the matter, do thou give me that dress and take this of mine.’ 
vyādho ’bravīt kāmada kāmam ārād anena viśvāsya mṛgān nihanmi325 |
arthas tu śakropama yady anena hanta pratīcchānaya śuklam etat || 6.62 || 
(5)獵師白太子 非不惜此衣
(6)用271 謀諸群鹿 誘272 之令見趣
(7)苟是汝所須 今當與交易 
rṅon pas smras pa ’dod sbyin (5)’dod pa sñiṅ po las | | ’di yis blo ni phab nas ri dags rnams gsod do | |
brgya byin mtshuṅs pa gaṅ de ’dis ni don ’gyur na | | ae ma rab tu bźes la dkar po de gsol mdzod | | 
486. The hunter then addressed the prince, Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them,
487. ’Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.’ 
62. The hunter replied, ‘It has given me my desire, O giver of desires, as by this I have inspired animals with confidence and then killed them; but if thou hast need of it, O thou who art like Indra, accept it at once and give me the white dress.’ 
pareṇa harṣeṇa tataḥ sa vanyaṃ jagrāha vāso ’ṃśukam utsasarja |
vyādhas tu divyaṃ vapur eva bibhrat tac chuklam ādāya divaṃ jagāma || 6.63 || 
(8)獵者273 既貿衣 還274 自復天身
(9)太子及車匿 見生奇特想 
de nas de ni mchog tu rab tu dga’ ba yis | | nags su byuṅ ba’i na bza’ blaṅs śiṅ gos dor la | |
(6)rdon pa ñid kyaṅ lha yi lus ñid rnam bzuṅ ste | | dkar po de ñid blaṅs nas lha ni gśegs par gyur | | 
The hunter having received the sumptuous dress, took again his heavenly body.
488. The prince and Kandaka, the coachman, seeing this, thought deeply thus, 
63. With extreme joy he then took that sylvan dress and gave away the linen one; and the hunter, assuming his heavenly form, having taken the white garment, went to heaven. 
tataḥ kumāraś ca sa cāśvagopas tasmiṃs tathā yāti visismiyāte |
āraṇyake vāsasi caiva bhūyas tasminn akārṣṭāṃ bahumānam āśu || 6.64 || 
(10)此必無事衣 定非世人服
(11)内心大歡喜 於衣倍増敬 
de nas gźon nu daṅ ni rta mchog skyoṅ ba des | | de ltar gśegs pa de la ya mtshan skyes gyur te | |
nags nas byuṅ ba’i na bza’ ñid daṅ de la ni | | slar yaṅ ri mor bya ba maṅ (7)po skyen par mdzad | | 
’This garment is of no common character, it is not what a worldly man has worn;’
489. And in (the prince’s) heart great joy arose, as he regarded the coat with double reverence, 
64. Then the prince and the attendant of the horse were filled with wonder as he was thus going, and forthwith they paid great honour anew to that sylvan dress. 
chandaṃ tataḥ sāśrumukhaṃ visṛjya kāṣāyasaṃbhṛd dhṛti326 kīrtibhṛt saḥ |
yenāśramas tena yayau mahātmā saṃdhyābhrasaṃvīta ivoḍu327 rājaḥ || 6.65 || 
(12)即與車匿別 275 被著袈裟衣
(13)猶若青絳雲 圍繞日月輪 
gdoṅ ni mchi ma daṅ bcas ’dun pa rnams bzlog nas | | bdag ñid chen po brtan daṅ grags pa ’chaṅ ba ste | |
mtshams kyi sprin gyis g-yogs pa’i skar ma’i rgyal po bźin | | dur smrig gyon źiṅ gduṅ sems gaṅ yin de nas gśegs | | 
and forthwith giving all the other things to Kandaka, he himself was clad in it, of Kashâya colour;
490. Then like the dark and lowering cloud, that surrounds the disc of the sun or moon, 
65. Then the great-souled one, having dismissed the weeping Chanda, and wearing his fame veiled by the sign of the red garment, went towards the hermitage, like the king of mountains wrapped in an evening cloud. 
tatas tathā bhartari rājyaniḥspṛhe tapovanaṃ yāti vivarṇavāsasi |
bhujau samutkṣipya tataḥ sa vājibhṛd bhṛśaṃ vicukrośa papāta ca kṣitau || 6.66 || 
(14)安276 詳而諦歩 入於仙人窟
(15)車匿277 自隨矚 278 漸隱不復見 
de nas de ltar jo bo (24b1)rgyal srid mi bźed par | | dka’ thub nags su gśegs pa mdog ñams snaṅ ba na | |
mgyogs ’gro ’chaṅ de phyag rgyas gyen du bskyod byas nas | | śin tu rnam par du źiṅ sa la ’gyel gyur to | | 
he for a moment gazed, scanning his steps (way), then entered on the hermit’s grot;
491. Kandaka following him with (wistful) eyes, his body disappeared, nor was it seen again. 
66. While his master, thus regardless of his kingdom, was going to the ascetic-wood in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the ground. 
vilokya bhūyaś ca ruroda sasvaraṃ hayaṃ bhujābhyām upaguhya kanthakam |
tato nirāśo vilapan muhur muhur yayau śarīreṇa puraṃ na cetasā || 6.67 || 
(16)279 太子捨父王 眷屬280 及我身
(17)281 愛著袈裟衣 入於苦行林
(18)擧282 首仰呼天 283 迷悶而躃地
(19)起抱白馬頸 望絶隨路歸 
rnam par bltas nas slar yaṅ sgra bcas par du źiṅ | | bsṅags ldan rta la lag (2)pa dag gis ñer ’khyud nas | |
de nas kho chad yaṅ daṅ yaṅ du zlos bźin du | | lus kyis soṅ bar gyur kyaṅ sems kyis ma yin no | | 
’My lord and master now has left his father’s house, his kinsfolk and myself (he cried),
492. ’He now has clothed himself in hermit’s garb, and entered the painful forest;’
raising his hands he called on Heaven, o’erpowered with grief he could not move;
493. Till holding by the white steed’s neck, he tottered forward on the homeward road, 
67. Having looked again he wept aloud, and embraced the horse Kanthaka with his arms; and then, hopeless and repeatedly lamenting, he went in body to the city, not in soul. 
kvacit pradadhyau vilalāpa ca kvacit kvacit pracaskhāla papāta ca kvacit |
ato vrajan bhaktivaśena duḥkhitaś cacāra bahvīr avasaḥ328 pathi kriyāḥ || 6.68 || 
(20)徘徊284 屡反顧 形往心反馳
(21)或沈思失魂 或俯仰垂身
(22)或倒而復起 悲泣隨路還 
la lar rab tu sems źiṅ la lar rnam par du | | la lar sa rab tu ’brad ciṅ la lar ’gyel | |
de nas ’gro bźin gus pa’i dbaṅ gis sdug bsṅal (3)źiṅ | | dbaṅ med lam na bya ba maṅ po byas pa’o | | 
turning again and often looking back, his steps (body) going on, his heart back-hastening,
494. Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way homewards. 
68. Sometimes he pondered, sometimes he lamented, sometimes he stumbled, and sometimes he fell; and so going along, wretched through his devoted attachment, he performed all kinds of actions in the road without conscious will. 
iti 329 buddhacarite mahākāvye chandakanivartano330 nāma ṣaṣṭhaḥ sargaḥ ||6|| 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | bsṅags ldan phyir la bzlog pa’i le’u ste drug pa’o || 
(12b23)] 285 佛所行讃入苦行林品第七 
Book VII [Entry into the Penance Grove] 
tato visṛjyāśrumukhaṃ rudantaṃ chandaṃ vanacchandatayā nirāsthaḥ |
sarvārthasiddho vapuṣābhibhūya tam āśramaṃ siddha331 iva prapede || 7.1 || 
(24)太子遣車匿 將入仙人處
(25)端嚴身光曜 普照苦行林
(26)具足一切義 隨義而之彼
(27)286 譬如師子王 入于群獸中 
de nas ’dun pa du źiṅ gdoṅ ni mchi ma can | | bzlog nas nags su ’dun pa’i dka’ (4)thub chags med pa | | don kun grub pa’i lus kyis mṅon par zil mnan nas | | dka’ thub gnas de grub pa bźin du rab tu thob | | 
495. The prince having dismissed Kandaka, as he entered the Rishis’ abode, his graceful body brightly shining, lit up on every side the forest ’place of suffering;’
496. Himself gifted with every excellence (Siddhârtha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts, 
1. Then having left the weeping tear-faced Chanda,--indifferent to all things in his longing for the forest, he by whom all objects are accomplished, overpowering the place by his beauty, entered that hermitage as if it were fully blessed. 
sa rājasūnur mṛgarājagāmī mṛgājiraṃ tan mṛgavat praviṣṭaḥ |
lakṣmīviyukto ’pi śarīralakṣmyā cakṣūṃṣi sarvāśramiṇāṃ jahāra || 7.2 || 
(28)俗容悉已捨 唯見道眞形
(29)彼諸學仙士 忽287 覩未曾見
(12c1)懍然心驚喜 合掌端目矚 
de nas ri dags rgyal po’i ’gros can rgyal po’i sras po de | | ri dags gnas der ri dags bźin du rab źugs pa | |
phun tshogs rnams daṅ bral yaṅ (5)lus kyi phun tshogs kyis | | dka’ thub gnas ldan kun gyi mig dag phrogs par gyur | | 
497. Drives from their minds all thoughts of common things, as now they watch the true form of their kind, so those Rishi masters assembled there, suddenly perceiving the miraculous portent,
498. Were struck with awe and fearful gladness, as they gazed with earnest eyes and hands conjoined. 
2. He the prince with a gait like the lion’s, having entered that arena of deer, himself like a deer,--by the beauty of his person, even though bereft of his magnificence, attracted the eyes of all the dwellers in the hermitage. 
sthitā hi hastasthayugās tathaiva kautūhalāc cakradharāḥ sadārāḥ |
tam indrakalpaṃ dadṛśur na jagmur dhuryā ivārdhāvanataiḥ śirobhiḥ || 7.3 || 
(2)男女隨執事 即視不改儀
(3)如天觀帝釋 瞪視目不瞬
(4)諸仙不移足 瞪視亦復然 
khur ldan rnams bźin mgo bo rnams ni phyed dud pas | | lag na gña’ śiṅ bcas par ’gro gyur ya mtshan la | |
de bźin ’khor los sgyur ba chuṅ ma daṅ bcas pa | | dbaṅ po daṅ mtshuṅs de (6)mthoṅ soṅ bar ma gyur to | | 
The men and women too, engaged in various occupations, beholding him, with unchanged attitudes,
499. Gazed as the gods look on king Sakra, with constant look and eyes unmoved; so the Rishis, with their feet fixed fast, looked at him even thus; 
3. The drivers of wheeled carriages also, with their wives, stood still in curiosity, holding the yokes in their hands,--they gazed on him who was like Indra, and moved not, standing like their beasts of burden with their heads half bent down. 
viprāś ca gatvā bahir idhmahetoḥ prāptāḥ samitpuṣpapavitrahastāḥ |
tapaḥpradhānāḥ kṛtabuddhayo ’pi taṃ draṣṭum īyur na maṭhān abhīyuḥ || 7.4 || 
(5)任重手執作 288 瞻敬不釋事
(6)如牛在轅軛 形289 來而心依
(7)倶學神仙者 咸説未曾見 
sbyin sreg bud śiṅ phyir ni bram ze rnams phyin nas | | me tog lo ’dab rgyas pa’i lag pa gtsaṅ ma rnams | |
dka’ thub gtso bo rnams ni blo rnams byas na yaṅ | | gśegs pa mthoṅ ste klog glar soṅ bar ma gyur to | | 
500. Whatever in their hands they held, without releasing it, they stopped and looked; even as the ox when yoked to the wain, his body bound, his mind also restrained;
501. So also the followers of the holy Rishis, each called the other to behold the miracle. 
4. And the Brâhmans who had gone outside for the sake of fuel, having come with their hands full of fuel, flowers, and kusa grass,--pre-eminent as they were in penances, and proficients in wisdom, went to see him, and went not to their cells. 
hṛṣṭāś ca kekā mumucur mayūrā dṛṣṭvāmbudaṃ nīlam ivonnamantaḥ332 |
śaṣpāṇi hitvābhimukhāś ca tasthur mṛgāś calākṣā mṛgacāriṇaś ca || 7.5 || 
(8)孔雀等衆鳥 亂聲而翔鳴
(9)持鹿戒梵志 隨鹿遊山林
(10)290 麁性鹿睒 見太子端視
(11)隨鹿諸梵志 端視亦復然 
chu gter sṅon po bźin du mthoṅ nas rma bya (7)rnams | | dga’ źiṅ gyen du dud ciṅ skad dag ’don gyur la | |
rgya skyegs ri dags spyod ldan rnams daṅ ri dags rnams | | ’bru rnams bor nas mṅon par gdoṅ phyogs gnas par gyur | | 
The peacocks and the other birds with cries commingled flapped their wings;
502. The Brahmakârins holding the rules of deer, following the deer wandering through mountain glades,
(as the) deer coarse of nature, with flashing eyes [shen shih], regard (or see) the prince with fixed gaze;
503. So following the deer, those Brahmakârins intently gaze likewise, 
5. Delighted the peacocks uttered their cries, as if they had seen a dark-blue cloud rising up; and leaving the young grass and coming forward, the deer with restless eyes and the ascetics who grazed like deer stood still. 
dṛṣṭvā tam ikṣvākukulapradīpaṃ jvalantam udyantam ivāṃśumantam |
kṛte ’pi dohe janitapramodāḥ prasusruvur homaduhaś ca gāvaḥ || 7.6 || 
(12)甘蔗燈重明 猶如291 初日光
(13)能感群乳牛 増出甜香乳 
’od zer ldan pa śar ba lta bur ’bar ba yis | | bu ram śiṅ pa’i rigs kyi sgron ma de mthoṅ nas | |
(25a1)sbyin sreg ’jo rnams bźos pa yin na yaṅ | | rab tu dga’ ba skyes te rab tu ’jo gyur to | | 
looking at the exceeding glory of the Ikshvâku. As the glory of the rising sun
504. Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk, 
6. Beholding him, the lamp of the race of Ikshvâku, shining like the rising sun,--even though their milking was over, being filled with joy, the oblation-giving cows poured forth their milk. 
kaścid vasūnām ayam aṣṭamaḥ syāt syād aśvinor anyataraś cyuto vā333 |
uccerur uccair iti tatra vācas taddarśanād vismayajā munīnām || 7.7 || 
(14)彼諸梵志等 驚喜傳相告
(15)爲八292 婆藪天 爲二293 阿濕波
(16)爲第六魔王 爲梵迦夷天
(17)爲日月天子 而來下此耶 
292. \Vasu.  293. Aśvin. 
’di ni nor sbyin rnams kyi brgyad pa yin nam ci | | tha skar dag gi naṅ nas gcig ni ’phos sam źes | |
de mthoṅ ba la ya mtshan skyes par gyur pa yi | | thub pa rnams kyi (2)tshig der mthon por sgrogs bar gyur | | 
so those Brahmakârins, with wondrous joy, thus spoke one to the other:
505. ’Surely this is one of the eight Vasu Devas;’
others, ’this is one of the two Asvins;’ others, ’this is Mâra;’ others, ’this is one of the Brahmakâyikas;’
506. Others, ’this is Sûryadeva or Kandradeva, coming down; 
7. ‘It is one of the eight Vasus or one of the two Asvins, descended here,’--these words arose, uttered aloud by the sages in their astonishment at seeing him. 
lekharṣabhasyeva vapur dvitīyaṃ dhāmeva lokasya carācarasya |
sa dyotayām āsa vanaṃ hi kṛtsnaṃ yadṛcchayā sūrya ivāvatīrṇaḥ || 7.8 || 
(18)要是所應敬 奔競來供養
(19)太子亦謙下 敬辭以問訊 
lha yi khyu mchog gñis pa’i lus po lta bu daṅ | | ’jig rten rgyu daṅ mi rgyu’i sñiṅ po lta bu daṅ | |
gaṅ ’dod pa yis ñi ma mṅon par babs ’dra ba | | des ni nags tshal mtha’ dag rab tu snaṅ bar mdzod | | 
are they not seeking here a sacrifice which is their due? Come let us haste to offer our religious services!’
507. The prince, on his part, with respectful mien addressed to them polite salutation. 
8. Like a second form of the lord of the gods, like the personified glory of the universe, he lighted up the entire wood like the sun come down of his own accord. 
tataḥ sa tair āśramibhir yathāvad abhyarcitaś copanimantritaś ca |
pratyarcayāṃ dharmabhṛto babhūva svareṇa sāmbhoambu334 dharopamena || 7.9 || 
(20)菩薩遍觀察 林中諸梵志
(21)種種修福業 悉求生天樂 
de nas gduṅ gnas bde rnams kyi ji lta (3)bźin | | ñe bar sñan gsan phab ciṅ mṅon par mchod gyur la | |
de ni chu bcas chu ’dzin lta bu’i dbyaṅs kyis ni | | chos ’dzin rnams la slar yaṅ rab tu mchod par gyur | | 
Then Bodhisattva, looking with care in every direction on the Brahmakârins occupying the wood,
508. Each engaged in his religious duties, all desirous of the delights of heaven, 
9. Then he, being duly honoured and invited to enter by those dwellers in the hermitage, paid his homage to the saints, with a voice like a cloud in the rainy season. 
kīrṇaṃ tathā335 puṇyakṛtā janena svargābhikāmena vimokṣakāmaḥ |
tam āśramaṃ so ’nucacāra dhīras tapāṃsi citrāṇi nirīkṣamāṇaḥ || 7.10 || 
de nas rnam par thar bźed brtan pa de yis ni | | dka’ thub sna tshogs rnams la ṅes par rnam gzigs śiṅ | |
mtho (4)ris mṅon ’dod bsod nams byas pa’i skye bo yis | | khyab pa’i dka’ thub gnas der rjes su dpyad par gyur | | 
10. He, the wise one, longing for liberation, traversed that hermitage filled with the holy company desirous of heaven,--gazing at their strange penances. 
tapovikārāṃś ca nirīkṣya saumyas tapovane tatra tapodhanānām |
tapasvinaṃ kaṃcid anuvrajantaṃ tattvaṃ vijijñāsur idaṃ babhāṣe || 7.11 || 
dka’ thub nor can rnams kyi dka’ thub nags tshal der | | dka’ thub rnam par ’gyur ba rnams ni ṅes gnas nas | |
rjes su gśegs pa’i dka’ thub ldan pa kha cig la | | źi bas (5)de ñid rnam par śes bźed ’di gsuṅs so | | 
11. He, the gentle one, having seen the different kinds of penance practised by the ascetics in that sacred grove,--desiring to know the truth, thus addressed one of the ascetics who was following him: 
tatpūrvam adyāśramadarśanaṃ me yasmād imaṃ dharmavidhiṃ na jāne |