Bibliotheca Polyglotta

buddhacarita

(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 |

FO-SHO-HING-TSAN-KING. A METRICAL VERSION OF THE LIFE OF BUDDHA BY MA-MENG-PU-SA. (ASVAGHOSHA BODHISATTVA.)

The Buddha-Karita of Asvaghosha

oṃ namaḥ sarvajñāya ||¹

1. homage only in EBC; EBC gives oṃ namo ratnatrayāya as alternative homage from Paris MS.

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

2. 〔亦云･･･經〕六字-＜三＞ 3. \Āśvaghoṣa. 4. 造＝撰＜三＞

saṅs rgyas daṅ byaṅ chub sems dpa’ (2)thams cad la phyag ’tshal lo | |

(7)⁵ 生品第一

5. 1 \Bhagavatprasūti-sarga; 漢譯ニハ原本ノ最初ニアル二十四頌ヲ缺ク

KIOUEN I.
VARGA 1. THE BIRTH.

Book I. [The Birth of the Holy One]

(8)甘蔗之苗裔釋迦無勝王
(9)淨財徳純備 ⁶ 故名曰⁷ 淨飯

6. 故名＝名故＜三＞ 7. Śuddhodana.

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

1. The first eight verses are not found in EBC (see introduction), and are taken from EHJ.

(10)群生樂瞻仰猶如初生月
(11)王如天帝釋夫人猶⁸ 舍脂

8. Śaśī.

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

9. Māyā.

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

10. 象＝像＜三＞

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

11. 彼誼＝誼譁＜三＞ 12. \Luṃbinī.

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

13. 順＝樂＜三＞

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

2. Verse 1.9 corresponds to 1.25 in EBC.

(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

14. 時＝於＜三＞ 15. 清＝時＜三＞

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

2. The first twenty-four verses of EBC’s edition are not included as the Sanskrit from which they are a translation is a later addition.

[prātaḥ payodād iva tigmabhānuḥ samudbhavan so ’pi ca matṛkukṣeḥ |
sphuran mayūkhair vihatāndhakāraiś cakāra lokaṃ kanakāvadātam || 1.26 ||]³

3. This verse is found only in EBC.

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

4. This verse is found only in EBC.

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

5. This verse is found only in EBC.

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

16. Aurva. 17. \Pṛśu. 18. Māndhātṛ. 19. \Kakṣīvat.

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 ||

6. EBC: gataḥ. 7. EBC: ekeṣv iva.

(1b1)如從虚空墮不由於生門
(2)修徳無量劫自知生不²⁰ 死

20. 死＝亂＜三＞

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 ||

8. EBC: śriyā.

(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

21. 後＝從＜三＞

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. EBC: anākulāny abja. 10. EBC: niṣpeṣavanty āyata.

(9)正²² 眞心不亂 ²³ 安庠行七歩
(10)足下安平趾炳徹猶七星

22. 眞＝直＜三＞ 23. 安庠＝庠安＜宋＞＜元＞, 安詳＜明＞

’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. EBC: tathotpattir.

(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 ||

12. EBC: śarīrasaukhyārtham anuttarasya.

(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

24. 奉＝捧＜元＞＜明＞

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 ||

13. EBC: māyātanūjasya.

(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

25. Māndārapuṣpa. 26. Śuddhādhivāsa.

’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 ||

14. EBC: yasmin prasūte. 15. EBC: gagaṇād.

(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」

27. \Candana.

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 ||

16. EBC: balam āpa pūraḥ. 17. EBC: paiś ca. 18. EBC: prapūjayām āsa sagandhapuṣpaiḥ

(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

19. This verse is found only in EBC.

(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

20. This verse is found only in EBC.

(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

28. \Bhūtagaṇa.

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

29. 凶＝兇＜三＞ 30. 恬默寂＝寂默而＜三＞

’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

31. Mārasvatas. 32. 震動大憂惱＝獨憂而不悦＜三＞

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

33. 二息交胸起＝自慮交心胸＜三＞

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

34. 休＝興＜三＞

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

35. 習＝令＜三＞

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

36. 如＝若＜三＞ 37. 普爲諸山王＝諸山中之王＜三＞

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 最
(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

38. 宿＝星＜三＞ 39. 最＝尊＜三＞ 40. 明煥＝猶如＜三＞ 41. 目＝因＜三＞

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

42. 何＝是＜三＞

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

43. \Bhṛgu, Aṅgiras. 44. 央＋細註〔烏明反〕＜宋＞＜元＞ 45. 異＝勝＜三＞ 46. \Vṛhaspati, Śukra. 47. Rājaśāstra.

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 胄
(11)毘耶⁵¹ 娑仙人多造諸經論

48. Sārasvata. 49. 婆＝娑＜三＞ 50. 胄＝緒＜三＞ 51. 娑＝婆＜三＞; \Vyāsa.

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 ||

21. EBC: kālaḥ. 22. EBC: hitāni.

(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 ||

23. EBC: vidāṃ.

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 ||

24. EBC: vegaṃ. 25. EBC: balasaṃjñayaiva.

(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

58. Aṃtideva. 59. \Vaśiṣṭha.

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

60. 時＝垂＜元＞＜明＞

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 ||

26. EBC: savismayotphulla.

(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 ||

27. EBC: sūkṣmāṇi dhanāny apāsya.

(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

61. 殖＝植＜三＞ 62. 現＝見＜三＞ 63. 來＝之＜三＞

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 ||

28. EBC: mayādivya.

(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 ||

29. EBC: tathā.

(27)仙人觀太子足下千輻輪
(28)手足網縵指眉間白毫⁶⁴ 跱
(29)馬藏隱密相容色炎光明
(3a1)見生未曾⁶⁵ 想流涙長歎息

64. 跱＝峙＜三＞ 65. 想＝相＜三＞

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 ||

30. EBC: pakṣmāntar iva añcitāśrur.

(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 ||

31. EBC: tu putrasya. 32. EBC: ca.

(4)不覺從⁶⁶ 坐起稽首仙人足
(5)而白仙人言此子生奇特

66. 坐＝座＜三＞

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 ||

33. EBC: muneḥ syād.

(6)容貎極端嚴天人殆不異
(7)⁶⁷ 汝言人中上何故生憂悲

67. 汝言＝當爲＜三＞

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 ||

34. EBC: labdhaḥ.

(8)將非短壽子生我憂悲乎
(9)久渇得甘露 ⁶⁸ 而反復失耶

68. 而反復失耶＝而復反棄乎＜三＞

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 ||

35. EBC: supte ’pi.

(10)將非失財寶喪家亡國⁶⁹ 乎
(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

69. 乎＝子＜宋＞

(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 ||

36. EBC: prabālaṃ.

(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

70. 悲慨泣歎耳＝不及故悲泣＜三＞

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 生
(23)爲盡生故生斯人難得遇

71. 生＝王＜三＞

’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 ||

37. EBC: ārttaṃ.

(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

72. 渡＝度＜三＞

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

73. 染＝深＜三＞

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

74. 扇＝扉＜三＞ 75. 鑚＝毛＜三＞

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 ||

38. EBC: tat saumya śocye hi.

(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 ||

39. EBC: sāramattām.

(22)王及諸眷屬聞彼仙人説
(23)知其自憂歎恐怖悉⁷⁶ 以除

76. 以＝已＜三＞

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 ||

40. EBC: āryeṇa.

(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

77. 遂不紹國＝不紹國嗣＜三＞

’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 ||

41. EBC: matir.

(29)於王眷屬中安慰衆心已
(3c1)自以己神力騰⁷⁸ 虚而遠逝

78. 虚＝空＜三＞

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 ||

42. EBC: matāni. 43. EBC: tanayaṃ.

(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

79. 珍＝倍＜三＞

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 ||

44. EBC: caivaṃ. 45. EBC: paramatamāḥ sa.

(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

80. 吉＝告＜元＞＜明＞ 81. 嚫施＝親族＜三＞ 82. 財錢＝錢財＜三＞

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 ||

46. EBC: divase.

(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

83. 珠絞絡＝諸珓珞＜三＞ 84. 焔＝艶＜三＞

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

85. 一切＝眷屬＜宋＞＜元＞

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

86. Saṇmukha.

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 ||

47. EBC: kūvara.

(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

87. Nalakūvara. 88. \Kapilahvaya.

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||

48. EBC adds śrī.

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

89. 〔佛所行讃〕-＜明＞; 2 Antaḥpuravihāra-sarga.

VARGA 2. LIVING IN THE PALACE.

Book II [Life in the Palace]

ā janmano janmajarāntagasya⁴⁹ tasyātmajasyātmajitaḥ sa rājā |
ahany ahany arthagajāśvamitrair vṛddhiṃ yayau sindhur ivāmbuvegaiḥ || 2.1 ||

49. EBC: jarāntakasya.

(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 ||

50. EBC: naikātmanidhīn avāpi.

(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 ||

51. EBC: abhūṣitair.

(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

90. 又＝朝＜三＞

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 ||

52. EBC: tadāsya.

(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 ||

53. EBC: sva. 54. EBC: nāśam.

(12)怨憎者心平中平益淳厚
(13)素篤⁹¹ 増親密亂逆悉消除

91. 増＝者＜三＞

’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 ||

55. EBC: maṇḍitāṅgaḥ.

(14)微風隨時雨雷霆不震裂
(15)種殖不待時收實倍豐⁹² 積

92. 積＝熟＜三＞

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 ||

56. EBC: saṃyak. 57. EBC: caivauṣadhayo.

(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 ||

58. EBC: garbhadharāś ca.

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 ||

59. EBC: yac ca pratibhvo. 60. EBC: śakye. 61. EBC: cāyaṃ.

(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 ||

62. EBC: nāśa vadho.

(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

93. 一切如天＝皆如天上＜三＞

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 ||

63. EBC: svargam.

(24)⁹⁴ 合境無飢餓刀兵疾疫息
(25)國中諸人民親族相愛敬

94. 合境無飢餓＝無有飢餓者＜三＞

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 ||

64. EBC: abhitaś. 65. EBC: purāṇy araṇyāni.

(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 ||

66. EBC: sutasya tasya.

(3)今王生太子其徳亦復爾
(4)⁹⁷ 以備衆徳義名⁹⁸ 悉達羅他

97. 以備衆徳義＝衆徳義備故＜三＞ 98. Sarvārthasiddha.

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 ||

67. EBC: avināśāya.

(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

99. 挺＝特＜三＞

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 ||

68. EBC: hiraṇmayā. 69. EBC: mṛgāśvakāś. 70. EBC: rathāś. 71. EBC: gāvo vasanaprayuktā. 72. EBC: gantrīś.

(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 ||

73. EBC: madhyaṃ. 74. EBC: bālaḥ sa hi rājasūnuḥ.

(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 ||

75. EBC: vṛddhir bhavacchākyakulasya rājñaḥ.

(21)修學諸術藝一聞超師匠
(22)父王見聰達深慮¹⁰⁰ 踰世表

100. 踰＝喩＜宋＞

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 ||

76. EBC: saṃyutāt. 77. EBC: tulyābhidhānaṃ.

(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 ||

78. EBC: athāparaṃ bhūmipateḥ priyo ’yaṃ.

(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

101. Sanatkumāra.

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 ||

79. EBC: kathaṃca. 80. EBC: hy ādiśati.

(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

102. 迢遰若秋＝猶如秋白＜三＞

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

103. 隣＝憐＜三＞

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 ||

81. EBC: hārair.

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
(9)音樂亦如是

104. 犍＝揵＜三＞

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 ||

82. EBC: tataś ca.

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

105. 訟＝説＜宋＞＜明＞

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
如¹⁰⁶ 令我子安 (17)萬民亦如是

106. 令＝今＜三＞

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 ||

83. EBC: taṃ.

事火奉諸神 (18)叉手飮¹⁰⁷ 月光
恒水沐浴身(19)法水澡其心
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 ||

愛¹⁰⁸ 言非無義 (21)義言非不愛
愛言非不實 (22)實言非不愛

108. 言＝語＜三＞

’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 ||

84. EBC: avyavahāralabdhaṃ. 85. EBC: yathāvat.

志存於寂默 (25)平¹⁰⁹ 正止諍訟
不以祠天會 (26)勝於斷事福

109. 正＝心＜元＞＜明＞

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 ||

86. EBC: acecchidiṣṭa.

見¹¹⁰ 彼多求衆 (27)豐施過其望
心無戰爭想 (28)以徳降怨敵

110. 彼多求衆＝多求衆生＜三＞

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 ||

87. EBC: anapāyadṛṣṭaḥ.

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

111. 語＝言＜三＞ 112. 務＝矜＜三＞

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 ||

88. EBC: ahāsīn.

受學神仙道 (5)滅除怨恚心
名徳普流聞 (6)世¹¹³ 間永消亡

113. 間＝累＜三＞

(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 ||

89. EBC: cādidhakṣīd.

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

115. 歴世相繼嗣＝遺嗣相紹績＜三＞

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」

116. 大＝太＜明＞

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 ||

91. EBC: pautrasya. 92. EBC: mamaiva.

(16)猶若劫初時仙王所住道
(17)¹¹⁷ 愛行清淨業祠祀不害生

117. 愛＝受＜三＞

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 ||

93. EBC: yajñe.

(18)熾然修勝業王勝梵行勝
(19)宗族財寶勝勇健¹¹⁸ 伎藝勝

118. 伎＝技＜明＞

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

119. 王者＝人王＜三＞ 120. 將＝正＜三＞

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

121. 爲樂＝樂爲＜三＞

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

122. 名＝多＜三＞

(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 ||

94. EBC: saṃsthā. 95. EBC: viṣayeṣv amuñcat.

(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 ||

96. EBC: āpannayāvat.

(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||

97. EBC adds śrī.

(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

123. 〔佛所行讃〕-＜明＞; 3 Saṃvegotpattisarga.

VARGA 3. DISGUST AT SORROW.

Book III [The Prince’s Pertubation]

tataḥ kadācin mṛduśādvalāni puṃskokilonnāditapādapāni |
śuśrāva padmākaramaṇḍitāni gītair⁹⁸ nibaddhāni sa kānanāni || 3.1 ||

98. EBC: śīte.

(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」

124. 伎＝妓＜元＞＜明＞

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 ||

99. EBC: iva.

(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」

125. 正王＝王正＜元＞＜明＞

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 ||

100. EBC: bhikṣūn. 101. EBC: parā.

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 ||

102. EBC: vidyuc.

(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

126. 揚＝＜三＞

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 ||

103. EBC: nīlotpalābhair. 104. EBC: kīryamāṇaḥ.

(29)觀者¹²⁷ 挾長路側身目¹²⁸ 連光
(5c1)瞪矚而不瞬如並青蓮花

127. 挾＝侠＜三＞ 128. 連＝運＜三＞

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 ||

105. EBC: kautūhalenāpi bhṛtāḥ.

(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 ||

106. EBC: vibhrāmayantyo.

(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 ||

107. EBC: hriyā pragalbhāni nigūhamānā; Wel: hriyā pragalbhāni vigūhamān.. 108. EBC: rahaḥ prayuktāni; rahaḥ pras+ṣṭāni.

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 ||

109. EBC: saṃśobhita.

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 ||

110. EBC: paropāsita.

(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 ||

111. EBC: kalāpaiḥ. 112. Wel: X[ā]tapān[ai]ḥ.

(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 ||

113. EBC: tasmin. 114. Wel: ūrdhvaṃmu[kh]āś.

(19)國人瞻太子嚴儀勝羽從
(20)亦如諸¹²⁹ 天衆見天太子生

129. 天＝王＜三＞

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 ||

115. Wel: .v[oc]u[ḥ].

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 ||

116. EBC: hitā.

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 ||

117. Wel: [narann] n[irm]imire prayāntaṃ.

(21)時¹³⁰ 淨居天王忽然在道側
(22)變形衰老相勸生厭離心

130. Śuddhādhivāsa-deva.

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

131. 變＝暴＜三＞

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 ||

118. EBC: hartrī.

(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 ||

119. EBC: parimṛṣṭam.

(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 ||

120. EBC: prakarṣān. 121. EBC: caiṣa.

(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

132. 修習＝習修＜三＞ 133. 華＝萃＜三＞

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 ||

122. EBC: sa śiraḥ. 123. EBC: saṃvignam.

(13)雷¹³⁴ 霆霹靂聲群獸怖奔走
(14)菩薩亦如是震怖長嘘息

134. 霆＝電＜三＞

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 ||

124. EBC: bhave.

(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

135. 受＝壽＜三＞

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 ||

125. EBC: samāśliṣya.

(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 ||

126. EBC: śakro.

(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 ||

127. EBC: jātaḥ [sic; wrong sandhi in EHJ]

(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 ||

128. EBC: vistīrṇavijñānam.

(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 ||

129. EBC: vahiḥ.

’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 ||

130. EBC: sadma. 131. EBC: pury āgamaṃ.

(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

136. 捲＝卷＜元＞, 券＜明＞

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

137. 人＝苦＜明＞

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 ||

132. EBC: prakāram. 133. EBC: nāpi śakto.

(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

138. 伎＝妓＜三＞

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 ||

134. EBC: vahir.

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 ||

135. EBC: saṃvega.

(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

139. 簡＝揀＜三＞ 140. 諂＝智＜三＞

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 ||

136. EBC: vyatyāsya.

(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 ||

137. EBC: yo bhūṣito ’śvāsy.

(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 ||

138. EBC: pravyājahārārthavid īśvarāya.

(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 ||

139. EBC: saṃbadhya. 140. EBC: priyāpriyais.

(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 ||

141. EBC: kevalasyaiva.

(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 ||

142. EBC: ayam. 143. EBC: karmā.

(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 ||

144. EBC: niyataṃ.

(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 ||

145. EBC: rathaṃ. 146. EBC: bhūmau. 147. EBC: ārtti.

(16)即勅迴車還非復遊戲時
(17)命¹⁴¹ 絶死無期如何縱心遊

141. 絶＝脆＜三＞

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

142. 至＝之＜三＞

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 ||

148. EBC: sakamala.

(20)林流¹⁴³ 滿清淨嘉木悉敷榮

143. 滿＝肅＜三＞

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 ||

149. EBC: abhinīyate. 150. EBC: nṛtyam.

(21)靈禽雜奇獸飛走欣和鳴
(22)光耀悦耳目猶¹⁴⁴ 天難陀園

144. Nandana-vana.

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||

151. EBC adds śrī.

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

145. 〔佛所行讃〕-＜明＞; 4 Strīvighātana-sarga.

VARGA 4. PUTTING AWAY DESIRE.

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

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

146. 伎＝妖＜元＞＜明＞

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

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

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 ||

152. EBC: sudhāṃśuś. 153. EBC: iva.

(3)一切皆瞻仰謂月天子來
(4)種種設方便不動菩薩心

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 ||

154. EBC: nirgrahītuṃ. 155. EBC: gatvā.

(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.

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 ||

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

148. 技＝伎＜宋＞

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

149. 祕＝密＜三＞ 150. 王＝玉＜三＞

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 ||

156. EBC: śobhayeta. 157. EBC: ca krīḍaṃ.

(11)天見捨妃后神仙爲之傾
(12)如何人王子不能感其情

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 ||

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 ||

158. EBC: cāturyā rūpa.

(13)今此王太子持心雖堅固
(14)清淨徳純備不勝女人力

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 ||

159. EBC: niyuktānāṃ.

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 ||

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 ||

160. EBC: yady. 161. EBC: vīraḥ.

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 ||

162. EBC: padanyāsād. 163. EBC: daivatair.

(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.

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 ||

164. EBC: bāla.

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 ||

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

153. Ṛṣyaṣṛṅga-munisuta. 154. \Viśvāmitra.

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 ||

165. EBC: mahattapāḥ. 166. EBC: daśavarṣāṇy araṇyastho.

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

155. 技＝伎＜宋＞＜元＞

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 ||

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 天
(25)何不盡其術令彼生染心」

156. 天＝夫＜三＞

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

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 ||

167. EBC: bhāvair 168. EBC: lalitair.

(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

157. 現＝見＜三＞

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 ||

169. EBC: jahruḥ.

(3)情欲實其心兼奉大王¹⁵⁸ 旨
(4)¹⁵⁹ 慢形¹⁶⁰ 媟隱陋忘其慚愧情

158. 旨＝言＜三＞ 159. 慢＝漫＜三＞ 160. 媟＝褻＜宋＞

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

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 ||

170. EBC: babhrāje

(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

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 ||

171. EBC: saṃghaṭṭair.

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 ||

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 ||

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 ||

172. EBC: hastaṃ saṃśliṣya lipsayā.

(10)或爲整衣服或爲洗手足
(11)或以香塗身或以華嚴飾

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 ||

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 ||

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 ||

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 ||

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 ||

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 ||

173. EBC: vīra.

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 ||

174. EBC: vātāghūrṇita.

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

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 ||

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 ||

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 ||

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 ||

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 ||

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 ||

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 ||

175. EBC: kuruvakaṃ. 176. EBC: nirmuktālaktaka.

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 ||

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 ||

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 ||

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 ||

177. EBC: anutkaḥ pratiśrutyeva.

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 ||

178. EBC: vasantenāhito. 179. EBC: cintayataś cittaṃ

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

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 ||

180. EBC: sismiye.

(16)菩薩心清淨堅固難可轉
(17)聞諸婇女説不憂亦不喜

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 ||

181. EBC: tattvena vasthānaṃ. 182. EBC: sasaṃvignena.

(18)倍生厭思惟嘆此爲奇怪
(19)始知諸女人欲心盛如是

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 ||

183. EBC: vinā. 184. EBC: saṃpannaṃ jareyaṃ.

(20)不知少壯色俄頃老死壞
(21)哀哉此大惑愚癡覆其心

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

161. 刄＝劍＜三＞

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 ||

185. EBC: tathā. 186. EBC: udvegāḥ

(24)見他老病死不知自觀察
(25)是則泥木人當有何心慮

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 ||

187. EBC: mṛtyuṃ ca vyādhiṃ. 188. EBC: suped.

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 ||

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」

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

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

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

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 ||

190. EBC: mukham. 191. EBC: tvāṃ samupekṣeyaṃ

(6)我既名善友棄捨丈夫¹⁶² 義
(7)言不盡所懷何名爲三益
(8)今故説眞言以表我丹誠

162. 義＝儀＜三＞

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

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

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

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

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 ||

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 ||

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

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 ||

192. EBC: dṛśaṃ.

(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.

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 ||

193. EBC: autathyasya. 194. EBC: tapāḥ. 195. EBC: vṛhas.

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 ||

196. EBC: vṛhas. 197. EBC: ºdharmāṇaṃ

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

164. \Bharadvāja. 165. \Parāśara. 166. \Kapiṃjalāda.

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 ||

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 ||

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 ||

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 ||

198. EBC: eva. 199. EBC: tyajec ca.

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」

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 ||

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

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

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 ||

200. EBC: viṣayāñ

(4)不薄妙境界亦知世人樂
(5)但見無常相故生患累心

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

167. 受＝愛＜元＞＜明＞

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 ||

201. EBC: sasaṃvitkasya. 202. EBC: tathāpi na ratiḥ kṣamā.

(8)若令諸女色至竟無衰變
(9)愛欲雖爲過猶可留人情

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 ||

203. EBC: jarayā pītaṃ

(10)人有老病死彼應自不樂
(11)何況於他人而生染著心

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 ||

204. EBC: dharmo. 205. EBC: apy.

(12)非常五欲境自身倶亦然
(13)而生愛樂心此則同禽獸

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 ||

206. EBC: atra na.

(14)汝所引諸仙習著五欲者
(15)彼即可厭患習欲故磨滅

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

168. 士＝王＜三＞

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

169. 若＝善＜三＞

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

170. 僞＝爲＜三＞

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 ||

207. EBC: anṛte.

(22)此心難裁抑隨事即生著
(23)著則不見過如何方便隨

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

171. 處＝虚＜三＞ 172. 如＝知＜三＞

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 ||

209. EBC: bhoginam.

(26)令我墜其中此非知識説
(27)嗚呼優陀夷眞爲大肝膽

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 ||

210. EBC: api tīvre.

(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 ||

211. EBC: rakṣati.

(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

173. 伎＝妓＜元＞＜明＞

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

174. 伎＝妓＜三＞

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

175. 何方＝方便＜三＞

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||

212. EBC adds śrī.

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

176. 〔佛所行讃〕-＜明＞; 5 Abhiniṣkramaṇa-sarga.

VARGA 5. LEAVING THE CITY.

Book V [Flight]

sa tathā viṣayair vilobhyamānaḥ paramārhair²¹³ api śākyarājasūnuḥ |
na jagāma dhṛtiṃ²¹⁴ na śarma lebhe hṛdaye siṃha ivātidigdhaviddhaḥ || 5.1 ||

213. EBC: paramohair. 214. EBC: ratiṃ.

(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 ||

215. EBC: vahiḥ.

(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 ||

216. EBC: kaṇṭhakaṃ.

(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 ||

217. EBC: nikṛṣṭatarāṃ. 218. EBC: guṇecchuḥ.

(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 ||

219. EBC: kāṇḍa. 220. EBC: badhe.

(8c1)出城遊園林修路廣¹⁷⁷ 且平
(2)樹木花果茂心樂遂忘歸

177. 且＝而＜三＞

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 ||

221. EBC: vyacarat śucā. 222. EBC: cārttaḥ.

(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 ||

223. EBC: abhitārala.

(13)自¹⁷⁸ 蔭¹⁷⁹ 閻浮樹端坐正思惟
(14)觀察諸生死起滅無常變

178. 蔭＝陰＜三＞ 179. Jambu.

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 ||

224. EBC: ca patrakhoravatyāṃ. 225. EBC: vaidūrya. 226. EBC: vicintya

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 ||

227. EBC: āśrava.

(15)心定安不動五欲廓雲消
(16)有覺亦有觀入¹⁸⁰ 初無漏禪

180. \Prathamaṃ-dhyāna-anāśravaprakāra.

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 ||

228. EBC: niśamya.

(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 ||

229. EBC: vata. 230. EBC: raso. 231. EBC: dharmaḥ.

(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 ||

232. EBC: ºpravṛttau

(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 ||

233. EBC: ca didveṣa.

(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 ||

234. EBC: veśaḥ.

(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 ||

235. EBC: sa ca puṃ.

(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 ||

236. EBC: jano ’nyajanair atulya.

(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 ||

237. EBC: bhikṣuḥ.

(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 ||

238. EBC: buddhi.

(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

181. 見＝現＜三＞

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 ||

239. EBC: jitendriyaś ca. 240. EBC: paramāśvam. 241. EBC: parivartya janaṃ.

(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

182. 愍＝遐＜元＞＜明＞ 183. 欲＝便＜三＞

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 ||

242. EBC: vata. 243. EBC: dṛk tvam ivāyatākṣa.

(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 ||

244. EBC: śrutavāṃś ca.

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

184. 挾＝侠＜三＞

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

185. 若當從所願＝此音我所樂＜三＞

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 ||

245. EBC: vāṣpa.

(6)父王聞出家心即大戰懼
(7)猶如大狂象動搖小樹¹⁸⁶ 枝
(8)前執太子手流涙而告言

186. 枝＝林＜宋＞

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 ||

246. EBC: avivekam.

(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 ||

247. EBC: lakṣya.

(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 ||

248. EBC: apāhared.

(21)保子命常存無病不¹⁸⁷ 衰老
(22)衆具不損減奉命停出家

187. 衰＝厭＜三＞

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 ||

249. EBC: imāṃ gati. 250. EBC: ratha.

(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 ||

251. EBC: nāsti. 252. EBC: niścikramiṣuṃ.

(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 ||

253. EBC: yathā. 254. EBC: na tu. 255. EBC: tv ayaṃ viyogaḥ.

(2)脱當自¹⁸⁸ 磨滅不如以法離
(3)若不以法離死至孰能持

188. 磨＝摩＜明＞

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

189. 伎＝妓＜三＞

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 ||

256. EBC: uttamāś ca nāryo

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

190. 側＝倒＜三＞ 191. 深＝淵＜三＞

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 ||

257. EBC: tathā purā.

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 ||

258. EBC: vata nidrayā.

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

192. 魘呼＝厭汚＜三＞

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 ||

259. EBC: cakra.

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 ||

260. EBC: sūtrāṃ. 261. EBC: karṇikojjvalena.

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 ||

262. EBC: pratipātitāṅganeva.

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 ||

263. EBC: ulvaṇaṃ. 264. EBC: vikṛtākṣipta.

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 ||

265. EBC: visṛtāgranthana.

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

193. 合＝闔＜三＞

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 ||

266. EBC: gātrā. 267. EBC: babhāṣe.

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 ||

268. EBC: kulānurūparūpaṃ. 269. EBC: rugṇa.

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 ||

270. EBC: tataś ca tāḥ. 271. EBC: ºbhāso

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

194. 縁＝莊＜三＞ 195. 閣＝閤＜三＞

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

196. 被＝鞁＜明＞

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 ||

272. EBC: prathamaṃ.

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 ||

273. EBC: dhṛtau. 274. EBC: sa me ya.

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 ||

275. EBC: anāmayāya.

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 ||

276. EBC: ºjavatvaropapannaṃ

(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 ||

277. EBC: nibhṛtaṃ hrasva. 278. EBC: pṛṣṭha.

(5)高翠長髦尾局背短毛耳
(6)鹿腹鵝王¹⁹⁷ 頸額廣圓¹⁹⁸ 瓠鼻

197. 頸＝頭＜三＞ 198. 瓠＝爪＜明＞

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

199. 臆＝臆＜明＞ 200. 驎＝騏＜明＞

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 ||

279. EBC: kaliśatravo. 280. EBC: paraṃ.

(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 ||

281. EBC: dharmaṇi.

(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

201. 惓＝倦＜三＞

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 ||

283. EBC: kramā.

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 ||

284. EBC: kamalāni ca. 285. EBC: gater.

(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

202. 令自＝自令＜三＞

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 ||

286. EBC: vikaca. 287. EBC: punar. 288. EBC: praviṣṭā.

(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

203. 中＝出＜三＞

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 ||

289. EBC: ca duṣ. 290. EBC: akuruta.

(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 ||

291. EBC: bhāram antarīkṣaṃ. 292. EBC: sarasabahūni.

(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||

293. EBC adds śrī.

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

204. 讃＋（經）＜三＞ 205. 讃＋（經〕（sic）＜三＞ 206. 〔亦云佛本行經〕-＜三＞亦云佛本行經 207. 造＝撰＜三＞ 208. 6 \Chandakanivartana-sarga.

KIOUEN II.
VARGA 6. THE RETURN OF KANDAKA.

Book VI [The Dismissal of Chandaka]

tato muhūrtābhyudite²⁹⁴ jagaccakṣuṣi bhāskare |
bhārgavasyāśramapadaṃ sa dadarśa nṛṇāṃ varaḥ || 6.1 ||

294. EBC: muhūrte ’bhyudite.

(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

209. \Bhārgava.

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 ||

295. EBC: dṛṣṭā [sic]

(17)太子見心喜形勞自然息
(18)此則爲祥瑞必獲未曾利

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

210. 是所應供養＝所應供養者＜三＞ 211. 其＝威＜三＞ 212. 高＝憍＜三＞

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

213. 洗＝池＜明＞

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

214. 馳若飛＝馬馳駛＋（猶若鳥迅飛）＜三＞ 215. 〔精勤無懈惓〕-＜三＞

’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 ||

296. EBC: śakta.

(25)餘事不足計 ²¹⁶ 唯取汝眞心
(26)心敬形²¹⁷ 堪勤此二今始見

216. 唯＝惟＜三＞ 217. 堪＝甚＜三＞

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

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 ||

297. EBC: dṛśyate. 298. EBC: mukhe.

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

218. 利＝禄＜三＞

(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 ||

299. EBC: āśayāśliṣyati. 300. EBC: kāraṇāsvatā.

(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

219. 夫人生育子＝何以育養子＜三＞ 220. 以紹宗嗣＝紹嗣宗族＜三＞ 221. 王＝父＜三＞ 222. 以報恩養＝其育子故＜三＞

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 ||

301. EBC: vanam.

(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

223. 至言不煩多＝多言何所解＜三＞

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

224. 具持是＝持是以＜三＞

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 ||

302. EBC: mukuṭoddīpta.

(11)寶冠頂摩尼光明照其身
(12)即脱置掌中如日曜須彌

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

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.

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

226. 當＝常＜三＞

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 ||

303. EBC: janādibhiḥ.

(22)爲斷²²⁷ 憂出家勿爲子生憂
(23)五欲爲憂根應憂著欲者

227. 憂＝愛＜三＞

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

228. 堅固志＝志堅固＜三＞

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 ||

304. EBC: dāyāda.

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

229. 財産＝産財＜三＞

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

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 伺
(2)是故我今日決定求法時

230. 伺＝逐＜三＞

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

231. 今＝令＜三＞ 232. 我顧戀＝顧戀我＜三＞

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 者
(6)汝²³⁴ 愼勿惜言使王念不絶

233. 者＝心＜三＞ 234. 愼勿惜言＝莫惜其言＜三＞

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 ||

305. EBC: vāṣpa.

(7)車匿奉教勅悲塞情惛迷
(8)合掌而胡跪還答太子言

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

235. 言＝者＜三＞

’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 ||

306. EBC: vāṣpaṃ

(11)決定恩愛²³⁶ 乖有心孰不哀
(12)金石尚摧²³⁷ 碎何況溺哀情

236. 乖＝離＜三＞ 237. 碎＝破＜三＞

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

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 ||

307. EBC: mayā hṛtaḥ.

(15)初命我索馬 ²³⁸ 下情甚不安
(16)天神²³⁹ 見驅逼命我速莊嚴

238. 下情甚＝我意已＜三＞ 239. 見驅逼＝驅逼我＜三＞

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 ||

308. EBC: vastunaḥ.

(17)何意令太子決定捨深宮
(18)迦毘羅衞²⁴⁰ 國 ²⁴¹ 合境生悲痛

240. 國＝人＜三＞ 241. 合境＝擧國＜三＞

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

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 ||

309. EBC: deva.

(22)瞿曇彌長養乳哺形枯乾
(23)慈愛難可忘莫作背恩人

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 ||

310. EBC: klīvaḥ.

(24)嬰兒功徳母勝族能奉事
(25)得勝而復棄此則非勝人」

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 ||

311. EBC: varaḥ.

(26)耶輸陀勝子嗣國掌正法
(27)厥年尚幼²⁴² 少 ²⁴³ 是亦不應²⁴⁴ 捨
(28)已違捨父王及宗親眷屬

242. 少＝小＜三＞ 243. 〔是〕-＜三＞ 244. （棄）＋捨＜三＞

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

245. 遺棄＝棄於＜三＞ 246. 我心懷＝心懷如＜三＞

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 ||

312. EBC: mitra.

(2)今於空野中棄²⁴⁷ 捐太子歸
(3)則同²⁴⁸ 須曼提棄捨於羅摩

247. 捐太子＝太子而＜三＞ 248. Sumitra.

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 ||

313. EBC: rājā māṃ

(4)今若獨還宮白王當何言
(5)合宮同見責復以何辭答

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

249. 向＝而＜宋＞

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

250. 所説＝言者＜三＞

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 ||

314. EBC: taikṣṇya [sic]

(10)若言月光熱世間有信者
(11)脱有信太子所行非法行

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

(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

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

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 ||

315. EBC: tyajeyaṃ mumukṣayā.

(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」

251. 諸親族＝親族者＜三＞

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

252. 常＝懷＜三＞

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 栖
(26)暮集晨²⁵⁵ 必散世間離亦然

253. 茂高＝高顯＜三＞ 254. 栖＝樓＜明＞ 255. 必＝離＜三＞

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 ||

316. EBC: valāhakāḥ.

(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

256. 興＝起＜三＞ 257. 盈虚空＝於空中＜三＞ 258. 而復消＝爾復離＜三＞

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

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 茂
(3)秋霜遂零落同體尚分離
(4)況人暫合會親戚豈常倶

259. 樹＝木＜三＞ 260. 茂＝成＜三＞

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

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 ||

317. EBC: cāsmāsv anākṣepaṃ. 318. EBC: vastuni.

(7)迦毘羅衞人聞我心決定
(8)顧遺念我者汝當宣我言

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 ||

319. EBC: ºālambo

(9)²⁶¹ 越度生死海然後當來還
(10)情願若不²⁶² 果身滅山林間

261. 越度生死海＝度生死苦海＜三＞ 262. 果＝遂＜三＞

"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 ||

320. EBC: vāṣpam.

(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

263. 鞔＝縵＜三＞

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 ||

321. EBC: vakra.

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 ||

322. EBC: vāṣpaṃ

(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

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 ||

323. EBC: vilād.

(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

264. 鳥＝凰＜三＞

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

265. 下＝子＜三＞ 266. 於＝于＜三＞

(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 ||

324. EBC: ºcitram

(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

267. \Kāṣāya.

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 深
(4)以我身上服與汝相貿易

268. 標＝妙＜三＞ 269. 獵者非＝非獵者＜三＞ 270. 深＝染＜三＞

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 ||

325. EBC: nihatya.

(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

271. 謀諸＝媒於＜三＞ 272. 之令見趣＝引而殺之＜三＞

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

273. 既貿＝受妙＜三＞ 274. 自復＝復於＜三＞

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 ||

326. EBC: saṃvid vṛta. 327. EBC: ivādri.

(12)即與車匿別 ²⁷⁵ 被著袈裟衣
(13)猶若青絳雲圍繞日月輪

275. 被＝披＜三＞

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

276. 詳＝庠＜三＞ 277. 自＝目＜三＞ 278. 漸隱＝身沒＜三＞

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

279. 太子＝大家＜三＞ 280. 及我身＝并及我＜三＞ 281. 愛＝受＜三＞ 282. 首＝手＜三＞ 283. 迷悶＝悶絶＜三＞

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 ||

328. EBC: avaśaḥ.

(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

284. 屢＝數＜三＞

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||

329. EBC adds śrī. 330. EBC: nivartanaṃ.

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

285. 〔佛所行讃〕-＜明＞; 7 Tapovanapraveśa-sarga.

VARGA 7. ENTERING THE PLACE (WOOD) OF AUSTERITIES.

Book VII [Entry into the Penance Grove]

tato visṛjyāśrumukhaṃ rudantaṃ chandaṃ vanacchandatayā nirāsthaḥ |
sarvārthasiddho vapuṣābhibhūya tam āśramaṃ siddha³³¹ iva prapede || 7.1 ||

331. EBC: siddham.

(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

286. 譬如師子王＝如獸王師子＜三＞

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

287. 覩未曾見＝見未曾有＜三＞

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

288. 瞻敬不釋事＝不釋事而看＜三＞ 289. 來＝束＜三＞

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 ||

332. EBC: ivonnamantaṃ.

(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

290. 麁性鹿＝鹿性麁＜三＞

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

291. 初日＝日初＜三＞

’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 ||

333. EBC: atra.

(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 ||

334. EBC: bhādrāmbu.

(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 ||

335. EBC: tataḥ.

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 |
tasmād bhavān arhati bhāṣituṃ me yo niścayo yat³³⁶ prati vaḥ pravṛttaḥ || 7.12 ||

336. EBC: yaṃ.

(22)問長宿梵志所行眞實道
(23)今我初至此未知行何法
(24)隨事而請問願爲我解説

gaṅ phyir chos kyi cho ga ’di ni mi śes pa | | bdag gis dka’ thub gnas mthoṅ de riṅ sṅa ma’o | |
de phyir khyod kyis bdag la smra bar ’os min te | | ṅes pa gaṅ źig gaṅ la rab tu ’jug pa’o | |

addressed the senior Brahmakârin, and asked him as to the path of true religion.
509. ’Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.’

12. ‘Since this to-day is my first sight of a hermitage I do not understand this rule of penance; therefore will your honour kindly explain to me what resolve possesses each one of you.’

tato dvijātiḥ sa tapovihāraḥ śākyarṣabhāyarṣabhavikramāya |
krameṇa tasmai kathayāṃ cakāra tapoviśeṣāṃs³³⁷ tapasaḥ phalaṃ ca || 7.13 ||

337. EBC: viśeṣaṃ.

(25)爾時彼二生 ²⁹⁴ 具以諸苦行
(26)²⁹⁵ 及與苦行果次第隨事答

294. 具以諸＝以諸修＜三＞ 295. 及與苦行果＝及苦行果報＜三＞

de nas dka’ thub rnam par rgyu ba’i gñis (6)skyes des | | ś’akya’i khyu mchog khyu mchog rnam par gnon pa po | |
de la rim gyis dka’ thub khyad par rnams daṅ ni | | dka’ hub ’bras bu daṅ bcas gtam ṅag byas pa’o | |

510. On this that twice-born (Brahman) in reply explained in succession all the modes of painful discipline, and the fruits expected as their result.

13. Then the Brâhman well-versed in penance told in order to that bull of the Sâkyas, a very bull in prowess, all the various kinds of penance and the fruit thereof.

agrāmyam annaṃ salile prarūḍhaṃ parṇāni toyaṃ phalamūlam eva |
yathāgamaṃ vṛttir iyaṃ munīnāṃ bhinnās tu te te tapasāṃ vikalpāḥ || 7.14 ||

(27)非聚落所出清淨水生物
(28)或食根莖葉或復食華果
(29)種種各異道服食亦不同

groṅ byuṅ bza’ ba ma yin chu la rab skyes pa’i | | ’dab ma rnams daṅ chu daṅ ’bras bu rtsa ba ñid | |
(7)thub pa rnams kyi spyod pa ’di ni luṅ ji ltar | | dka’ thub rnams kyi rnam rtog tha dad de de’o | |

511. (How some ate) nothing brought from inhabited places (villages), (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food,
512. Each according to the rules of his sect, clothing and food in each case different,

14. ‘Uncultivated food, growing out of the water, leaves, water, and roots and fruits,--this is the fare of the saints according to the sacred texts; but the different alternatives of penance vary.

uñchena jīvanti khagā ivānye tṛṇāni kecin mṛgavac caranti |
kecid bhujaṃgaiḥ saha vartayanti valmīkabhūtā vanamārutena³³⁸ || 7.15 ||

338. EBC: iva mārutena.

(13a1)或習於鳥生兩足²⁹⁶ 鉗取食
(2)有隨鹿食草吸風蟒陀仙

296. 鉗＝擒＜三＞

kha cig ri dags bźin du rtswa rnams la spyod la | | gźan rnams bor ba yis ni mkha’ la rgyu ba’i bya ltar ’tsho | |
kha cig lag ’gro rnams daṅ lhan cig ’tsho ba ste | | grog mkhar gyur ba (25b1)rnams ni nags na rluṅ gis so | |

some living amongst bird-kind, and like them capturing and eating food;
513. Others eating as the deer the grass (and herbs); others living like serpents, inhaling air;

15. ‘Some live like the birds on gleaned corn, others graze on grass like the deer, others live on air with the snakes, as if turned into ant-hills.

aśmaprayatnārjitavṛttayo ’nye kecit svadantāpahatānnabhakṣāḥ |
kṛtvā parārthaṃ śrapaṇaṃ tathānye kurvanti kāryaṃ yadi śeṣam asti || 7.16 ||

(3)木石舂不食兩齒²⁹⁷ 嚙爲痕
(4)或乞食施人取殘而自食

297. 噛＝齧＜三＞

rdo yis rab ’bad bsgrub pa’i spyod pa gźan rnams te | | kha cig raṅ gi so yis ñe bar blaṅs śiṅ za | |
de bźin gźan ni gźan gyi don du bcos byas nas | | gal te lhag ma yod na bya ba byed pa’o | |

others eating nothing pounded in wood or stone; some eating with two teeth, till a wound be formed;
514. Others, again, begging their food and giving it in charity, taking only the remnants for themselves;

16. ‘Others win their nourishment with great effort from stones, others eat corn ground with their own teeth; some, having boiled for others, dress for themselves what may chance to be left.

kecij jalaklinnajaṭākalāpā dviḥ pāvakaṃ juhvati mantrapūrvam |
mīnaiḥ samaṃ kecid apo vigāhya vasanti kūrmollikhitaiḥ śarīraiḥ || 7.17 ||

(5)或常水沐頭 ²⁹⁸ 或復奉事火
(6)水居習魚仙如是等種種

298. 或復奉事火＝或奉事於火＜三＞

chu yis gśer ba’i ral pa’i tshogs can kha (2)cig ni | | gsaṅ sṅags sṅon ’gro lan gñis me la sbyin sreg ciṅ | |
kha cig ña daṅ mñam par chu la rnams źugs nas | | rus sbal bźin du lus rnams rab tu bskum pa’o | |

others, again, who let water continually drip on their heads and those who offer up with fire;
515. Others who practise water-dwelling like fish; thus there are (he said) Brahmakârins of every sort,

17. ‘Others, with their tufts of matted hair continually wet with water, twice offer oblations to Agni with hymns; others plunging like fishes into the water dwell there with their bodies scratched by tortoises.

evaṃvidhaiḥ kālacitais tapobhiḥ parair divaṃ yānty aparair nṛlokam |
duḥkhena mārgeṇa sukhaṃ hy upaiti³³⁹ sukhaṃ³⁴⁰ hi dharmasya vadanti mūlam || 7.18 ||

339. EBC: kṣiyanti 340. EBC: duḥkhaṃ.

(7)梵志修苦行壽終得生天
(8)以因苦行故當得安樂果

de ltar dus su bsags pa’i dka’ thub nags tshogs kyi | | mchog gis lhar ’gro gźan gyis mi yi ’jig (3)rten te | |
sdug bsṅal lam gyis bde ba ñe bar thob phyir daṅ | | chos kyi rtsa ba bde ba ñid du gsuṅs phyir ro | |

who practise austerities, that they may at the end of life obtain a birth in heaven,
516. And by their present sufferings afterwards obtain peaceable fruit.

18. ‘By such penances endured for a time,--by the higher they attain heaven, by the lower the world of men; by the path of pain they eventually dwell in happiness,--pain, they say, is the root of merit.’

ity evamādi dvipadendravatsaḥ śrutvā vacas tasya tapodhanasya |
adṛṣṭatattvo ’pi na saṃtutoṣa śanair idaṃ cātmagataṃ babhāṣe³⁴¹ || 7.19 ||

341. EBC: jagāda.

(9)兩足尊賢士聞此諸苦行
(10)不見眞實義内心不欣悦
(11)思惟哀念彼心口自相告

de skad ces sogs rkaṅ gñis dbaṅ po’i sras po yis | | dka’ thub nor daṅ ldan pa de yi tshig gsan nas | |
de ñid gzigs pa min yaṅ ṅoms par ma gyur la | | (4)bdag tu soṅ ba ’di ni dal bus gsuṅs par gyur | |

The lord of men, the excellent master, hearing all their modes of sorrow-producing penance,
517. Not perceiving any element of truth in them, experienced no joyful emotion in his heart; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spoke:

19. The king’s son, having heard this speech of the ascetic, even though he saw no lofty truth in it, was not content, but gently uttered these thoughts to himself:

duḥkhātmakaṃ naikavidhaṃ tapaś ca svargapradhānaṃ tapasaḥ phalaṃ ca |
lokāś ca sarve pariṇāmavantaḥ svalpe śramaḥ khalv ayam āśramāṇām || 7.20 ||

(12)哀哉大苦行唯求人天報
(13)輪迴向生死苦多而²⁹⁹ 果少

299. 果＝樂＜三＞

sdug bsṅal bdag ñid dka’ thub rnam pa du ma ste | | dka’ thub bdag gi ’bras bu mtho ris gtso bo’o | |
’jig rten thams cad yoṅs su ’gyur ba daṅ ldan la | | ñuṅ du la ṅal ’di ni gduṅ gnas rnams kyi’o | |

518. ’Pitiful indeed are such sufferings! and merely in quest of a human or heavenly reward, ever revolving in the cycle of birth or death, how great your sufferings, how small the recompence!

20. ‘The penance is full of pain and of many kinds, and the fruit of the penance is mainly heaven at its best, and all the worlds are subject to change; verily the labour of the hermitages is spent for but little gain.

priyāṃś³⁴² ca bandhūn viṣayāṃś ca hitvā ye svargahetor³⁴³ niyamaṃ caranti |
te viprayuktāḥ khalu gantukāmā mahattaraṃ bandhanam³⁴⁴ eva bhūyaḥ || 7.21 ||

342. EBC: śriyaṃ. 343. EBC: hetau. 344. EBC: svaṃ vanam.

(14)違親捨勝境決定求天樂
(15)雖免於小苦終爲大苦縛

phaṅs pa rnams (5)daṅ gñen daṅ yul rnams bor nas ni | | gaṅ źig mtho ris phyir ni rnam par spyod byed la | |
de rnams rnam par bral te ṅes par ’gro ’dod la | | slar yaṅ śin tu ’chiṅ ba chen po ñid yin no | |

519. ’Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow;

21. ‘Those who abandoning wealth, kindred, and worldly objects, undertake vows for the sake of heaven,--they, when parted, only wish to go to a still greater wood of their own again.

kāyaklamair yaś ca tapoabhidhānaiḥ pravṛttim ākāṅkṣati kāmahetoḥ |
saṃsāradoṣān aparīkṣamāṇo duḥkhena so ’nvicchati duḥkham eva || 7.22 ||

(16)自枯槁其形修行諸苦行
(17)而求於受生増長五欲因
(18)不觀生死故以苦而求苦

lus kyi ṅal du ba gduṅ ba’i bya ba rnams kyis ni | | ’dod pa’i rgyu las rab tu ’jug par ’dod (6)pa’o | |
’khor ba’i rgya mtsho’i skyon rnams yoṅs su mi rtog par | | sdug bsṅal gyis de sdug bsṅal kho na rjes su tshol | |

520. ’Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth; increasing and prolonging the causes of the five desires,
521. ’Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering;

22. ‘He who by all these bodily toils which are called penances, seeks a sphere of action for the sake of desire,--not examining the inherent evils of mundane existence, he only seeks pain by pain.

trāsaś ca nityaṃ maraṇāt prajānāṃ yatnena cecchanti punaḥprasūtim³⁴⁵ |
satyāṃ pravṛttau niyataś ca mṛtyus tatraiva magnā³⁴⁶ yata eva bhītāḥ³⁴⁷ || 7.23 ||

345. EBC: punaḥ prasūtim. 346. EBC: magno. 347. EBC: bhītaḥ.

(19)一切衆生類心常畏於死
(20)精勤求受生生已會當死
(21)雖復畏於苦而長沒苦海

’chi bas skye dgu rnams kyis rtag par ’jigs pa ste | | ’bad pa yis ni slar yaṅ rab tu ’jug par ’dod | |
rab tu źugs par gyur na ṅes par ’chi ba ste | | ’di ñid du ni (7)gaṅ las ’jigs pa rnams lhuṅ ṅo | |

thus it is that the world of men, though dreading the approach of death,
522. ’Yet strive after renewed birth; and being thus born, they must die again. Altho’ still dreading (the power of) suffering, yet prolonging their stay in the sea of pain:

23. ‘There is ever to living creatures fear from death, and they with all their efforts seek to be born again; where there is action, there must inevitably be death,--he is always drowned therein, just because he is afraid.

ihārtham eke praviśanti khedaṃ svargārtham anye śramam āpnuvanti |
sukhārtham āśākṛpaṇo ’kṛtārthaḥ pataty anarthe khalu jīvalokaḥ || 7.24 ||

(22)此生極疲勞將生復不息
(23)任苦求現樂求生天亦勞
(24)求樂心下劣倶墮於非義

’di yi don du gcig rnams ṅal bar rab ’jug ciṅ | | gźan rnams mtho ris don du ṅal ba ’thob pa ste | |
bde ba’i don du sred pa’i bkren pa don ma byas | | gson pa’i ’jig rten ṅes par don med ñid du lhuṅ | |

523. ’Disliking from their heart their present kind of life, yet still striving incessantly after other life; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble;
524. ’Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right reason;

24. ‘Some undergo misery for the sake of this world, others meet toil for the sake of heaven; all living beings, wretched through hope and always missing their aim, fall certainly for the sake of happiness into misery.

na khalv ayaṃ garhita eva yatno yo hīnam utsṛjya viśeṣagāmī |
prājñaiḥ samānena pariśrameṇa kāryaṃ tu tad yatra punar na kāryam || 7.25 ||

(25)方於極鄙劣精勤則爲勝
(26)未若修智慧兩捨永無爲

gaṅ źig dman pa dor nas khyad ’phags (26a1)’gro ba can | | ’bad pa ’di ni ṅes par smad pa ma yin la | |
śes ldan rnams daṅ mñam pa’i yoṅs su gduṅ ba yis | | bya ba ma yin de ’dir slar yaṅ byed pa’o | |

they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer.
525. ’Walking in the path of true wisdom, letting go both extremes, we then reach ultimate perfection;

25. ‘It is not the effort itself which I blame,--which flinging aside the base pursues a high path of its own; but the wise, by all this common toil, ought to attain that state in which nothing needs ever to be done again.

śarīrapīḍā tu yadīha dharmaḥ sukhaṃ śarīrasya bhavaty adharmaḥ |
dharmeṇa cāpnoti sukhaṃ paratra tasmād adharmaṃ phalatīha dharmaḥ || 7.26 ||

(27)苦身是法者安樂爲非法
(28)行法而後樂因法果非法

lus kyi gtser bas gal te ’dir ni chos yin na | | lus kyi bde ba chos ma yin par ’gyur ba ste | |
pha rol (2)du ni bde ba chos kyis kyaṅ ’thob la | | de phyir ’di yis chos kyi chos min ’bras bu’o | |

to mortify the body, (if) this is religion, then to enjoy rest, is something not resulting from religion.
526. ’To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion;

26. ‘If the mortification of the body here is religion, then the body’s happiness is only irreligion; but by religion a man obtains happiness in the next world, therefore religion here bears irreligion as its fruit.

yataḥ śarīraṃ manaso vaśena pravartate cāpi³⁴⁸ nivartate ca³⁴⁹ |
yukto damaś cetasa eva tasmāc cittād ṛte kāṣṭhasamaṃ śarīram || 7.27 ||

348. EBC: vāpi. 349. EBC: vā.

(29)身所行起滅皆由心意力
(13b1)若離心意者此身如枯木
(2)是故當調心心調形自正

gaṅ gi phyir na bsams pa’i dbaṅ gis lus yin la | | rab tu ’jug pa daṅ ni zlog pa dag kyaṅ ṅo | |
de phyir sems kyi dul ba ñid ni rig pa ste | | sems las gźan ba’i lus ni śiṅ daṅ mñas ba’o | |

but bodily exercise is but the cause of death, strength results alone from the mind’s intention;
527. ’If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right.

27. ‘Since it is only by the mind’s authority that the body either acts or ceases to act, therefore to control the thought is alone befitting,--without the thought the body is like a log.

āhāraśuddhyā yadi puṇyam iṣṭaṃ tasmān mṛgāṇām api puṇyam asti |
ye cāpi bāhyāḥ puruṣāḥ phalebhyo bhāgyāparādhena parāṅmukhārthāḥ³⁵⁰ || 7.28 ||

350. EBC: mukhatvāt.

(3)食淨爲福者禽獸貧窮子
(4)常食於果³⁰⁰ 葉斯等應有福

300. 葉＝藥＜三＞

bza’ ba gtsaṅ (3)bas gal te bsod nams ’dod na ni | | de phyir ri dags rnams kyaṅ bsod nams yod pa ste | |
phyi rol skyes bu gaṅ dag rnams kyaṅ ’bras bu las | | bskal pa’i ñes pas don rnams gźan du kha bltas so | |

528. ’(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit.

28. ‘If merit is gained by purity of food, then there is merit also in the deer; and in those men also who live as outcasts from all enjoyments, through being estranged from them by the fault of their destiny.

duḥkhe ’bhisaṃdhis tv atha puṇyahetuḥ sukhe ’pi kāryo nanu so ’bhisaṃdhiḥ |
atha pramāṇaṃ na sukhe ’bhisaṃdhir duḥkhe pramāṇaṃ nanu nābhisaṃdhiḥ || 7.29 ||

(5)若言善心起苦行爲福因
(6)彼諸安樂行何不善心起
(7)樂非善心起善亦非苦因

bsod nams phyir ni sdug bsṅal mṅon par mtshams sbyor na | | ’on sdug bsṅal mṅon par (4)mtshams sbyor tshad ma min | |
de ltar gaṅ dag las ni rnam par dag pa’i phyir | | stegs źes rab tu źugs te chu la reg par byed | |

529. ’But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart?
530. ’If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering;

29. ‘If the deliberate choice of pain is a cause of merit, why should not that same choice be directed to pleasure? If you say that the choice of pleasure carries no authority, is not the choice of pain equally without authority?

tathaiva ye karmaviśuddhihetoḥ spṛśanty apas tīrtham iti pravṛttāḥ |
tatrāpi toṣo hṛdi kevalo ’yaṃ na pāvayiṣyanti hi pāpam āpaḥ || 7.30 ||

(8)若彼諸外道以水爲淨者
(9)樂水居衆生惡業³⁰¹ 能常淨

301. 能＝應＜三＞

de yaṅ de yi sñiṅ la tshim pa tsam yin te | | chu yis sdig pa dag par byed pa ma yin phyir | |

if, for instance, all those heretics profess purity because they use water (in various ways),
531. ’Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure.

30. ‘So too those who for the sake of purifying their actions, earnestly sprinkle water on themselves, saying, "this is a sacred spot,"--even there this satisfaction resides only in the heart,--for waters will not cleanse away sin.

spṛṣṭaṃ hi yad yad guṇavadbhir ambhas tat tat pṛthivyāṃ yadi tīrtham iṣṭam |
tasmād guṇān eva paraimi tīrtham āpas tu niḥsaṃśayam āpa eva || 7.31 ||

(10)³⁰² 彼本功徳仙所³⁰³ 可住止處
(11)功徳仙住故普世之所重
(12)應尊彼功徳不應重其處

302. 彼＝善＜三＞ 303. 可住止＝住止之＜三＞

yon tan ldan bas rig pa’i chu ni gaṅ daṅ gaṅ | | de daṅ de ni sa la gal (5)te stegs ’dod na | |
chu yaṅ the tshom med par chu ñid kho na ste | | de phyir yon tan ldan rnams kho na stegs su go | |

But if righteousness is the groundwork of a Rishi’s purity, then the idea of a sacred spot as his dwelling,
532. ’Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).’

31. ‘The water which has been touched by the virtuous,--that is the spot, if you wish for a sacred spot on the earth; therefore I count as a place of pilgrimage only the virtues of a virtuous man’,--water without doubt is only water.’

iti sma tat tad bahuyuktiyuktaṃ jagāda cāstaṃ ca yayau vivasvān |
tato havirdhūmavivarṇavṛkṣaṃ tapaḥpraśāntaṃ sa vanaṃ viveśa || 7.32 ||

(13)如是廣説法遂至³⁰⁴ 日云暮
(14)見有事火者或鑚或吹然
(15)或有酥油灑或擧聲咒願

304. 云＝於日＜三＞

de ltar rigs pa maṅ po ldan pa de daṅ de | | smras te rnam par mdzes pa’i ñi ma nub bar gyur | |
de nas sbyin sreg du bas kha dog ’gyur ba’i śiṅ | | dka’ thub rab tu źi ba’i khrus sar (6)rnam par źugs | |

533. Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame,
534. Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down.

32. Thus he uttered his discourse full of various arguments, and the sun went down into the west; then he entered the grove where penances had now ceased and whose trees were gray with the smoke of the (evening) oblations;

abhyuddhṛtaprajvalitāgnihotraṃ kṛtābhiṣekarṣijanāvakīrṇam |
jāpyasvanākūjitadevakoṣṭhaṃ dharmasya karmāntam iva pravṛttam || 7.33 ||

(16)如是竟日夜觀察彼所行
(17)不見眞實義 ³⁰⁵ 則便欲捨去

305. 則＝而＜三＞

mṅon par bton pa’i rab tu ’bar ba’i me yis thal ba ni | | dbaṅ bskur byas pa’i draṅ sroṅ skye bos khyab pa ste | |
bzlas bya’i dbyaṅs kyis kun nas skad sgrogs lha yi tshogs | | chos kyi lam gyi las kyi mtha’ bźin rab tu źugs pa’o | |

The prince considering these acts,
535. Could not perceive the right reason of them, and was now desirous to turn and go.

33. Where the sacred fires had been duly transferred when kindled to other spots,--all crowded with the holy hermits who had performed their ablutions, and with the shrines of the gods murmuring with the muttered prayers,--it seemed all alive like the full service of religion in exercise.

kāścin niśās tatra niśākarābhaḥ parīkṣamāṇaś ca tapāṃsy uvāsa |
sarvaṃ parikṣepya tapaś ca matvā tasmāt tapaḥkṣetratalāj jagāma || 7.34 ||

(18)時彼諸梵志悉來請留住
(19)眷仰菩薩徳 ³⁰⁶ 無不勤勸請

306. 無不＝忨忨＜三＞

de ni mtshan mo thaṅ ’ga’ mtshan mor (7)byed ’od kyis | | dka’ thub rnams la yoṅs su rtog ciṅ źugs gyur la | |
dka’ thub thams cad yoṅs su brtags śiṅ mkhyen gyur na | | dka’ thub źiṅ gi thaṅ de las ni gśegs par gyur | |

Then all those Brahmakârins came together to him to request him to stay;
536. Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him:

34. He spent several nights there, himself like the moon, examining their penances; and he departed from that penance-field, feeling that he had comprehended the whole nature of penance.

anvavrajann āśramiṇas tatas taṃ tadrūpamāhātmyagatair manobhiḥ |
deśād anāryair abhibhūyamānān maharṣayo dharmam ivāpayāntam || 7.35 ||

(20)汝從非法處來至正法林
(21)而復欲棄捨是故勸請留

de’i gzugs bdag ñid chen por sod ba’i yid rnams kyis | | dka’ thub gnas ldan rnams ni de nas de (26b1)rjes gśegs | |
’phags min sdig pa rnams kyis zil non yul las ni | | draṅ sroṅ chen po rnams ni chos bźin pha rol gśegs | |

’You have come from an irreligious place, to this wood where true religion flourishes,
537. ’And yet, now, you wish to go away; we beg you, then, on this account, to stay.’

35. The dwellers of the hermitage followed him with their minds fixed on the greatness of soul visible in his person, as if they were great seers beholding Religion herself, withdrawn from a land invaded by the base.

tato jaṭāvalkalacīrakhelāṃs tapodhanāṃś caiva sa tān dadarśa |
tapāṃsi caiṣām anurudhyamānas³⁵¹ tasthau śive śrīmati vṛkṣamūle³⁵² || 7.36 ||

351. EBC: anubudhyamānas. 352. EBC: mārgavṛkṣe.

(22)諸長宿梵志蓬髮服草衣
(23)追隨菩薩後願請小留神

de nas ral pa śiṅ śun zur phud kyis rol ba’i | | dka’ thub nor daṅ ldan ba de rnams des gzigs śiṅ | |
de dag rnams kyis dka’ thub rnams (2)la rjes brten te | | dpal daṅ ldan la dge ba’i śiṅ gi rtsa bar gnas | |

All the old Brahmakârins, with their twisted hair and bark clothes,
538. Came following after Bodhisattva, asking him as a god to stay a little while.

36. Then he looked on all those ascetics with their matted hair, bark garments, and rag-strips waving, and he stood considering their penances under an auspicious and noble tree by the way-side.

athopasṛtyāśramavāsinas taṃ manuṣyavaryaṃ parivārya tasthuḥ |
vṛddhaś ca teṣāṃ bahumānapūrvaṃ kalena sāmnā giram ity uvāca || 7.37 ||

(24)菩薩見諸老隨逐身疲勞
(25)止住一樹下安慰遣令還
(26)梵志諸長幼圍繞合掌請

de nas dka’ thub gnas ldan rnams ni ñer ’oṅs nas | | mi mchog de la yoṅs su bskor nas gnas gyur la | |
de dag rnams kyi rgyan pos mchod ma sṅon btaṅ ste | | dus kyi źi bas tshig ’di rab tu ’di smras so | |

Bodhisattva seeing these aged ones following him, their bodies worn with macerations,
539. Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmakârins, young and old, surrounding him, made their request with joined hands:

37. Then the hermits having approached stood surrounding the best of men; and an old man from among them thus addressed him respectfully in a gentle voice:

tvayy āgate pūrṇa ivāśramo ’bhūt saṃpadyate śūnya iva prayāte |
tasmād imaṃ nārhasi tāta hātuṃ jijīviṣor deham iveṣṭam āyuḥ || 7.38 ||

(27)汝忽來³⁰⁷ 至此園林妙充滿
(28)而今棄捨去遂成丘曠野

307. 至＝到＜三＞

khyod (3)kyis byon tshe gduṅ gnas gaṅ ba bźin gyur la | | rab tu gśegs tshe stoṅ pa bźin du rab tu thob | |
de phyir brtse ba ’di ni ’bor bar ’os men te | | ’tsho bar ’dod pa’i phaṅs pa’i tshe yis lus bźin no | |

540. ’You who have so unexpectedly arrived here, amid these garden glades so full of attraction, why now are you leaving them and going away, to seek perfection in the wilderness?

38. ‘At thy coming the hermitage seems to have become full, it becomes as it were empty when thou art gone,--therefore, my son, thou wilt not surely desert it, as the loved life the body of one who wishes to live.

brahmarṣirājarṣisurarṣijuṣṭaḥ puṇyaḥ samīpe himavān hi śailaḥ |
tapāṃsi tāny eva tapodhanānāṃ yatsaṃnikarṣād bahulībhavanti || 7.39 ||

(29)如人愛壽命不欲捨其身
(13c1)我等亦如是唯願小留住

lha yi draṅ sroṅ tshaṅs pa’i draṅ sroṅ rgyal po yis | | draṅ sroṅ gis bsñen bsod nams ñe bar gaṅ (4)ldan ri | |
dka’ thub nor ldan rnams kyi dka’ thub de rnams ni | | gaṅ gi ñe logs dag nas maṅ por ’gyur ba’o | |

541. ’As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile.

39. ‘In front stands the holy mountain Himavat, inhabited by Brahmarshis, râjarshis, and surarshis; by whose mere presence the merit of these penances becomes multiplied to the ascetics.

tīrthāni puṇyāny abhitas tathaiva sopānabhūtāni nabhastalasya |
juṣṭāni dharmātmabhir ātmavadbhir devarṣibhiś caiva maharṣibhiś ca || 7.40 ||

(2)此處諸梵³⁰⁸ 志王仙及天仙
(3)皆依於此處又隣雪山側
(4)増長人苦行其處莫過此

308. 志＝仙＜三＞

de bźin kun nas bsod nams dag gi stegs gyur la | | nam mkha’i ’og gi them skas dag tu gyur pa ste | |
lha yi draṅ sroṅ rnams daṅ draṅ sroṅ chen po ni | | chos kyi bdag ñid bdag ñid (5)chen po rnams kyis bsñen | |

542. ’This is a spot where Brahmans and Rishis have ever dwelt, royal Rishis and heavenly Rishis, these all have dwelt within these woods. The places on the borders of the snowy mountains,
543. ’Where men of high birth undergo their penance, those places are not to be compared to this.

40. ‘Near us also are holy spots of pilgrimage, which become ladders to heaven; loved by divine sages and saints whose souls are intent on devotion and who keep their souls in perfect control.

itaś ca bhūyaḥ kṣamam uttaraiva dik sevituṃ dharmaviśeṣahetoḥ |
na tu³⁵³ kṣamaṃ dakṣiṇato budhena padaṃ bhaved ekam api prayātum || 7.41 ||

353. EBC: hi.

(5)衆多諸學士由此路生天
(6)求福學仙者皆從此已北
(7)攝受於正法慧者不遊南

’di nas slar yaṅ khyad ’phags chos kyi ched las ni | | byaṅ gi phyogs ñid kho nar bsñen par nus pa ste | |
blo daṅ ldan pas gom pa gcig tu gyur pa yaṅ | | lho yi phyogs su ’gro bar nus pa ma yin no | |

All the body of learned masters from this place have reached heaven;
544. ’All the learned Rishis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards;

41. ‘From hence, again, the Northern quarter is especially to be fitly followed for the sake of preeminent merit; even one who was wise starting towards the south could not advance one single step.

tapovane ’sminn atha niṣkriyo vā saṃkīrṇadharmāpatito³⁵⁴ aśucir vā |
dṛṣṭas tvayā yena na te vivatsā tad brūhi yāvad rucito ’stu vāsaḥ || 7.42 ||

354. EBC: dharmā patito.

(8)若汝見我等懈怠不精進
(9)行諸不淨法而不樂住者
(10)我等悉應去汝可留止此

dka’ thub nags ’dir ji ste bya ba ṅan pa ’am | | bsre ma’i (6)chos sam ltuṅ ba min nam mi gtsaṅ bar | |
khyed kyis mthoṅ ste gaṅ gis khyed ’di bźugs ’dod min | | de ni gsuṅ la re źig sred par bźugs mdzod cig | |

545. ’If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay,
546. ’Then we are the ones that ought to go; you can still remain and dwell here,

42. ‘Hast thou seen in this sacred grove one who neglects all ceremonies or who follows confused ceremonies or an outcast or one impure, that thou dost not desire to dwell here? Speak it out, and let the abode be welcomed.

ime hi vāñchanti tapaḥsahāyaṃ taponidhānapratimaṃ bhavantam |
vāsas tvayā hīndrasamena sārdhaṃ bṛhaspater abhyudayāvahaḥ syāt || 7.43 ||

(11)此諸梵志等常求苦行伴
(12)汝爲苦行長云何相棄捨
(13)若能止住此奉事如帝釋
(14)亦如天奉事毘³⁰⁹ 梨訶鉢低

309. 梨＝黎＜明＞; \Vṛhaspati.

dka’ thub gter daṅ rab tu mtshuṅs par gyur pa la | | ’di rnams kyis ni dka’ thub grogs su ’dod pa ste | |
dbaṅ po daṅ mñam khyed daṅ (7)lhan cig gnas pa ni | | phur bu yi yaṅ mṅon par mtho ba ’dren pa yin | |

all these different Brahmakârins ever desire to find companions in their penances.
547. ’And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society:
if you can remain here, they will honour you as god Sakra,
548. ’Yea! as the Devas pay worship to Brihaspati (or, Virudhakapati).’

43. ‘These hermits here desire thee as their companion in penance, thee who art like a storehouse of penance,--to dwell with thee who art like Indra would bring prosperity even to Vrihaspati.’

ity evam ukte sa tapasvimadhye tapasvimukhyena manīṣimukhyaḥ |
bhavapraṇāśāya kṛtapratijñaḥ svaṃ bhāvam antargatam ācacakṣe || 7.44 ||

(15)菩薩向梵志説己心所³¹⁰ 期
(16)我修正方便唯欲滅諸有

310. 期＝願＜三＞

dka’ thub ldan pa’i gtso bos de skad ces smras te | | srid pa rab tu ñams phyir dam bca’ byas pa yis | |
mkhas pa’i gtso bo des ni dka’ thub ldan dbus su | | naṅ du soṅ ba’i raṅ bźin smras par gyur pa’o | |

Then Bodhisattva answered the Brahmakârins and told them what his desires were:
549. ’I am seeking for a true method of escape, I desire solely to destroy all mundane influences;

44. He, the chief of the wise, when thus addressed in the midst of the ascetics by their chiefÞhaving resolved in his mind to put an end to all existence--thus uttered his inward thought:

ṛjvātmanāṃ dharmabhṛtāṃ munīnām iṣṭātithitvāt svajanopamānām |
evaṃvidhair māṃ prati bhāvajātaiḥ prītiḥ parā me³⁵⁵ janitaś ca mānaḥ³⁵⁶ || 7.45 ||

355. EBC: parātmā. 356. EBC: mārgaḥ.

(17)汝等心質直行法亦寂默
(18)親念於來賓我心實愛樂

’gron (27a1)la sdug ciṅ raṅ gi skye bo daṅ mtshuṅs pa’i | | draṅ po’i bdag ñid chos ’dzin thub pa rnams kyis ni | |
bdag la rnam pa de ltar bsam pa skyes pa yis | | bdag gi dga’ ba mchog daṅ bkur sti skyes par gyur | |

but you, with strong hearts, practise your rules as ascetics,
550. ’And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you,

45. ‘The upright-souled saints, the upholders of religion, become the very ideal of our own kindred through their delight in showing hospitality; by all these kind feelings of thine towards me affection is produced in me and the path which regards the self as supreme is revealed.

snigdhābhir ābhir hṛdayaṃ gamābhiḥ samāsataḥ snāta ivāsmi vāgbhiḥ |
ratiś ca me dharmanavagrahasya vispanditā saṃprati bhūya eva || 7.46 ||

(19)美説感人懷聞者皆沐浴
(20)聞汝等所説増我樂法情

mdor bsdus gyur na brtse źiṅ bsñen pa ’di rnams dag | | sñiṅ la (2)soṅ ba’i ṅag rnams dag gis khrus byas bźin | |
kun nas ’dzin med chos can bdag gi dga’ ba ni | | de riṅ slar yaṅ cuṅ źig g-yos par gyur pa ñid | |

for pleasant conversation is agreeable to all, those who listen are affected thereby;
551. ’And so hearing your words, my mind is strengthened in religious feeling;

46. ‘I seem to be all at once bathed by these gentle heart-touching words of thine, and the joy now throbs in me once more which I felt when I first grasped the idea of dharma.

evaṃ pravṛttān bhavataḥ śaraṇyān atīva saṃdarśitapakṣapātān |
yāsyāmi hitveti mamāpi duḥkhaṃ yathaiva bandhūṃs tyajatas tathaiva || 7.47 ||

(21)汝等悉歸我以爲法良朋
(22)而今棄捨汝其心甚悵然

de ltar rab tu źugs pa’i khyed cag skyabs ’os rnams | | śin tu phyogs su lhuṅ ba yaṅ dag bstan pa rnams | |
bor nas ’gro źes kho (3)bo yi yaṅ sdug bsṅal te | | ji ltar gñen ’dun rnams ni spaṅs pa de ltar ro | |

you indeed have all paid me much respect, in agreement with the courtesy of your religious profession;
552. ’But now I am constrained to depart, my heart grieves thereat exceedingly,

47. ‘There is sorrow to me when I reflect that I shall have to depart, leaving you who are thus engaged, you who are such a refuge and who have shown such excessive kindness to me,--just as there was when I had to leave my kindred behind.

svargāya yuṣmākam ayaṃ tu dharmo mamābhilāṣas tv apunarbhavāya |
asmin vane yena na me vivatsā bhinnaḥ pravṛttyā hi nivṛttidharmaḥ || 7.48 ||

(23)先違本親屬今與汝等乖
(24)合會別離苦其苦等無異
(25)非我心不樂亦不見他過

khyed cag rnams kyi chos ’di mtho ris ched du ste | | bdag gi mṅon par mtho bar yaṅ srid ma yin phyir | |
nags der gaṅ gi bdag ni sdod ’dod ma yin te | | chos las ldog pa rab tu ’jug pa tha dad phyir | |

first of all, having left my own kindred, and now about to be separated from you.
553. ’The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others’ faults.

48. ‘But this devotion of yours is for the sake of heaven,--while my desire is that there may be no fresh birth; therefore I wish not to dwell in this wood; the nature of cessation is different from that of activity.

tan nāratir me na parāpacāro vanād ito yena parivrajāmi |
dharme sthitāḥ pūrvayugānurūpe sarve bhavanto hi maharṣikalpāḥ || 7.49 ||

(26)但汝等苦行悉求生天樂
(27)我求滅三有形背而心乖
(28)汝等所行法自習先師業
(29)我爲滅諸集以求無集法
(14a1)是故於此林永無久停理

(4)de phyir nags ’di dag na gaṅ gis yoṅs ’gro ba | | bdag gi ma dga’ ma yin pha rol spyod log min | |
sṅon gyi dus na rjes mthun chos la gnas pa yi | | draṅ sroṅ chen po thams cad rnams daṅ mtshuṅs par gyur | |

554. ’But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ejected.
555. ’The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident.
556. ’And therefore I cannot in this grove delay for a longer while in fruitless discussions.’

49. ‘It is not therefore any dislike on my part or the wrong conduct of another, which makes me go away from this wood; for ye are all like great sages, standing fast in the religious duties which are in accordance with former ages.

tato vacaḥ sūnṛtam arthavac ca suślakṣṇam ojasvi ca garvitaṃ ca |
śrutvā kumārasya tapasvinas te viśeṣayuktaṃ bahumānam īyuḥ || 7.50 ||

(2)爾時諸梵志聞菩薩所説
(3)眞實有義言辭辯理高勝
(4)其心大歡喜 ³¹¹ 倍深加宗敬

311. 倍深加宗敬＝深加崇敬情＜三＞

de nas don daṅ ldan la bde źiṅ yid du ’oṅ | | legs mthun mdaṅs daṅ ldan (5)la sñiṅ po daṅ ldan pa | |
gźon nu’i tshig ni dka’ thub ldan pa de rnams kyis | | thos nas khyad ’phags daṅ ldan bkur sti maṅ pos gśegs | |

At this time all the Brahmakârins, hearing the words spoken by Bodhisattva,
557. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them.

50. Then having heard the prince’s discourse, gracious and of deep meaning, gentle, strong, and full of dignity, the ascetics paid him especial honour.

kaścid dvijas tatra tu bhasmaśāyī prāṃśuḥ śikhī dāravacīravāsāḥ |
āpiṅgalākṣas tanudīrghaghoṇaḥ kuṇḍaika³⁵⁷ hasto giram ity uvāca || 7.51 ||

357. EBC: kuṇḍoda.

(5)時有一梵志常臥塵土中
(6)縈髮衣樹皮黄眼脩高鼻

de nas gñis skyes thal ba la ñal kha cig ni | | lus riṅ gtsug tor daṅ ldan śiṅ śun gos gyon źiṅ | |
mig ni cuṅ zad dmar ser sna ni phra la (6)riṅs | | lag gcig spyi blugs ldan pas tshig ’di smras pa’o | |

558. At this time there was one Brahmakârin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ’high-nose.’

51. But a certain Brâhman who was lying there in the ashes, tall and wearing his hair in a tuft, and clothed in the bark of trees, with reddish eyes and a thin long nose, and carrying a pot with water in his hand, thus lifted his voice:

dhīmann udāraḥ khalu niścayas te yas tvaṃ yuvā janmani dṛṣṭadoṣaḥ |
svargāpavargau hi vicārya samyag yasyāpavarge matir asti so ’sti || 7.52 ||

(7)而白菩薩言志固智慧明
(8)決定了生過 ³¹² 善知離生安
(9)祠祀祈天神及種種苦行
(10)悉求生天樂未離貪欲境
(11)能與貪欲爭志求眞解脱
(12)此則爲丈夫決定正覺士

312. 善知離生安＝知離生則安＋（不著生天福志求滅身是則未曾有惟見此一人）四句二十字＜三＞

khyod kyis ṅes pa ñid du rgya chen blo ldan źiṅ | | gźon nu khyed kyi skye ba la ni ñes pa gzigs | |
mtho ris daṅ ni ñes pa yaṅ dag rnam spyod phyir | | thar pa gaṅ gi blo gros yod pa de yin no | |

559. This one addressed Bodhisattva in the following words: ’Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest,
560. ’Not affected by any desire after heavenly blessedness, the mind set upon, the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind.
561. ’To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire,
562. ’There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master;

52. ‘O sage, brave indeed is thy purpose, who, young as thou art, hast seen the evils of birth; he who, having pondered thoroughly heaven and liberation, makes up his mind for liberation,--he is indeed brave!

yajñais tapobhir niyamaiś ca tais taiḥ svargaṃ yiyāsanti hi rāgavantaḥ |
rāgeṇa sārdhaṃ ripuṇeva yuddhvā mokṣaṃ parīpsanti tu sattvavantaḥ || 7.53 ||

(13)斯處不足留當至³¹³ 頻陀山
(14)彼有大牟尼名曰³¹⁴ 阿羅藍

313. \Viṃdhya-koṣṭha. 314. Arāḍa.

mchod sbyin dka’ thub des ba de daṅ de (7)rnams kyis | | chags pa daṅ ldan mtho ris la ni ’gro bar ’dod | |
dgra bo bźin du chags daṅ lhan cig g-yul sprad nas | | sems pa raṅ ldan thar pa ru ni ’gro bar ’dod | |

563. ’This place is no right halting-place for you, you ought to proceed to Mount Pinda (Pândava), there dwells a great Muni, whose name is A-lo-lam (Arâda Râma).

53. ‘By all those various sacrifices, penances and vows the slaves of passion desire to go to heaven; but the strong, having battled with passion as with an enemy, desire to obtain liberation.

tadbuddhir eṣā yadi niścitā te tūrṇaṃ bhavān gacchatu vindhyākoṣṭham |
asau munis tatra vasaty arāḍo yo naiṣṭhike śreyasi labdhacakṣuḥ || 7.54 ||

(15)³¹⁵ 唯彼得究竟第一増勝眼
(16)汝當往詣彼得聞眞實道

315. yo naiṣṭhike zreyasi labdhacakṣuḥ.

de phyir gal te byod kyi blo gros ’di ṅes na | | skyen par khyed ñid ’bigs byed phug par gśegs mdzod (27b1)cig | |
gaṅ źig mthar thug ṅes par legs pa thob ba’i mig | | thub pa ’di ni de ru mtshan mo min par gnas | |

564. ’He only has reached the end (of religious aims), the most excellent eye (of the law). Go therefore to the place where he dwells, and listen there to the true exposition of the law.

54. ‘If this is thy settled purpose, go quickly to Viüdhyakoshtha; the Muni Arâḍa lives there who has gained an insight into absolute bliss.

tasmād bhavāñ chroṣyati tattvamārgaṃ satyāṃ rucau saṃpratipatsyate ca |
yathā tu paśyāmi matis tathaiṣā³⁵⁸ tasyāpi yāsyaty avadhūya buddhim || 7.55 ||

358. EBC: tavaiṣā

(17)能使心悦者必當行其法
(18)我觀汝志樂恐亦非所安
(19)當復捨彼遊更求餘多聞

de phyir khyod kyis de ñid lam ni thob ’gyur la | | sred par gyur na yaṅ dag rab tu thob par ’gyur | |
bdag gi mthoṅ ba ji ltar blo gros de de ltar | | de ñid kyi yaṅ blo gros bor (2)nas ’gro bar ’gyur | |

565. ’This will make your heart rejoice, as you learn to follow the precepts of his system. As for me, beholding the joy of your resolve, and fearing that I shall not obtain rest,

566. ’I must once more let go (dismiss) those following me, and seek other disciples;

55. ‘From him thou wilt hear the path to truth, and if thou hast a desire for it, thou wilt embrace it; but as I foresee, this purpose of thine will go on further, after having rejected his theory.

spaṣṭocca³⁵⁹ ghoṇaṃ vipulāyatākṣaṃ tāmrādharauṣṭhaṃ sitatīkṣṇadaṃṣṭram |
idaṃ hi vaktraṃ tanuraktajihvaṃ jñeyārṇavaṃ pāsyati kṛtsnam eva || 7.56 ||

359. EBC: puṣṭāśva.

(20)隆鼻廣長目丹脣素利齒
(21)薄膚面光澤朱舌長軟薄
(22)如是衆妙相悉飮爾炎水

gsal źiṅ mtho ba’i śaṅs daṅ rnam rgyas yaṅs pa’i spyan | | zaṅs mdog ya mchu ma mchu rno dkar mche ba can | |
ljags ni dmar źiṅ phra ba’i źal daṅ ldan pa ’di | | śes bya’i rgya mtsho mtha’ dag la ni ’gro ba ñid | |

straighten my head (nose) and gaze with my full eyes; anoint my lips and cleanse my teeth,
567. ’Cover my shoulders and make bright my face, smooth my tongue and make it pliable. Thus, O excellently marked, sir! fully drinking (at the fountain of) the water you give (glorious water),

56. ‘With the nose of a well-fed horse, large long eyes, a red lower lip, white sharp teeth, and a thin red tongue,--this face of thine will drink up the entire ocean of what is to be known.

gambhīratā yā bhavatas tv agādhā yā dīptatā yāni ca lakṣaṇāni |
ācāryakaṃ prāpsyasi tat prṭhivyāṃ yan narṣibhiḥ pūrvayuge ’py avāptam || 7.57 ||

(23)當度不測深世間無有比
(24)耆舊諸仙人不得者當得

khyod kyi zab pa daṅ ni gtiṅ dpag dka’ gaṅ (3)daṅ | | gaṅ źig sgron ma ñid daṅ mtshan rnams gaṅ yin pas | |
sṅon gyi bskal par drad sroṅ gis kyaṅ ma mthoṅ ba’i | | slob dpon ñid des la mṅon par dga’ nas gśegs | |

568. ’I shall escape from the unfathomable depths. In the world nought is comparable to this, that which old men and Rishis have not known, that shall (I) know and obtain:

57. ‘That unfathomed depth which characterises thee, that majesty and all those signs of thine,--they shall win a teacher’s chair in the earth which was never won by sages even in a former age.’

paramam iti tato nṛpātmajas tam ṛṣijanaṃ pratinandya niryayau |
vidhivad anuvidhāya te ’pi taṃ praviviśur āśramiṇas tapovanam || 7.58 ||

(25)菩薩領其言與諸仙人別
(26)彼諸仙人衆右繞各辭還

dka’ thub ldan pa de rnams kyis kyaṅ de la yaṅ | | cho ga bźin rjes byas nas dka’ thub nags der (4)gśegs | |

569. Bodhisattva having listened to these words, left the company of the Rishis, whilst they all, turning round him to the right, returned to their place.

58. The prince replied, ‘Very well,’ and having saluted the company of sages he departed; the hermits also having duly performed to him all the rites of courtesy entered again into the ascetic grove.

iti ³⁶⁰ buddhacarite mahākāvye tapovanapraveśo nāma saptamaḥ sargaḥ ||7||

360. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | | dka’ thub kyi nags su źugs pa’i le’u ste bdun pa’o ||

(27) ³¹⁶ 佛所行讃合宮憂悲品第八

316. 〔佛所行讃〕-＜明＞; 8 Antaḥpuravilāpa-sarga.

VARGA 8. THE GENERAL GRIEF OF THE PALACE.

Book VIII [Lamentations in the Palace]

tatas turaṃgāvacaraḥ sa durmanās tathā vanaṃ bhartari nirmame gate |
cakāra yatnaṃ pathi śokanigrahe³⁶¹ tathāpi caivāśru na tasya cikṣiye³⁶² || 8.1 ||

361. EBC: vigrahe. 362. EBC: cikṣipe.

(28)車匿牽馬還望絶心悲塞
(29)隨路號泣行不能自開割

de nas mgyogs ’gro spyod de yid mi bde gyur te | | de ltar jo bo nags su ṅa med par gśegs la | | lam du mya ṅan med pa ’bad (5)pa byas gyur te | | de lta na yaṅ de yi mchi ma khogs ma gyur | |

570. Kandaka leading back the horse, opening the way for his heart’s sorrow, as he went on, lamented and wept: unable to disburthen his soul.

1. Meanwhile the attendant of the horse, in deep distress, when his unselfish master thus went into the forest, made every effort in the road to dissolve his load of sorrow, and yet in spite of it all not a tear dropped from him.

yam ekarātreṇa tu bhartur ājñayā jagāma mārgaṃ saha tena vājinā |
iyāya bhartur virahaṃ vicintayaṃs tam eva panthānam ahobhir aṣṭabhiḥ || 8.2 ||

(14b1)先與太子倶一宿之徑路
(2)今捨太子還生奪天蔭故
(3)徘徊心顧戀八日乃至城

gaṅ la jo bo’i bka’ la mtshan mo gcig gis ni | | mgyogs ’gro de daṅ gśegs par gyur pa’i lam | |
lam de ñid la ’gro źag dag ni brgyad rnams kyis | | jo bo ñid daṅ bral ba de yis sems śiṅ ’oṅs | |

571. First of all with the royal prince, passing along the road for one night, but now dismissed and ordered to return. As the darkness of night closed on him,
572. Irresolute he wavered in mind. On the eighth day approaching the city,

2. But the road which by his lord’s command he had traversed in one night with that horse,--that same road he now travelled in eight days, pondering his lord’s absence.

hayaś ca saujā vicacāra³⁶³ kanthakas tatāma bhāvena babhūva nirmadaḥ |
alaṃkṛtaś cāpi tathaiva bhūṣaṇair abhūd gataśrīr iva tena varjitaḥ || 8.3 ||

363. EBC: saujasvi cacāra.

(4)良馬素³¹⁷ 體駿奮迅有威相
(5)躑躅顧瞻仰不覩太子形

317. 禮＝奔＜三＞

’thon ba med pas rgyags (6)pa med bar gyur pa yis | | bsṅags ldan mgyogs ’gro ñid kyaṅ mdaṅs med rgyu ba ste | |
de ltar rgyan de rnams kyis brgyan par byas na yaṅ | | de yis dor bas dpal ni soṅ ba bźin du gyur | |

the noble horse pressed onwards, exhibiting all his qualities of speed;
573. But yet hesitating as he looked around and beheld not the form of the royal prince;

3. And the horse Kanthaka, though he still went on bravely, flagged and had lost all spirit in his heart; and decked though he was with ornaments, he had lost all his beauty when bereft of his master.

nivṛtya caivābhimukhas tapovanaṃ bhṛśaṃ jiheṣe karuṇaṃ muhur muhuḥ |
kṣudhānvito ’py adhvani śaṣpam ambu vā yathā purā nābhinananda nādade || 8.4 ||

(6)流涙四體垂憔悴失光澤
(7)旋轉慟悲鳴日夜忘水草

phyir log nas kyaṅ dka’ thub nags su mṅon phyogs te | | sñiṅ rje bar ni yaṅ daṅ yaṅ du drag tu ’tsher | |
(7)lam na ltogs pa ldan pa yin yaṅ ’bru daṅ chu | | ji ltar sṅon bźin mṅon par ma dga’ ma bslaṅs so | |

his four members bent down with toil, his head and neck deprived of their glossy look,
574. Whinnying as he went on with grief, he refused night and day his grass and water,

4. And turning round towards that ascetic-grove, he neighed repeatedly with a mournful sound; and though pressed with hunger, he welcomed not nor tasted any grass or water on the road, as before.

tato vihīnaṃ kapilāhvayaṃ puraṃ mahātmanā tena jagaddhitātmanā |
krameṇa tau śūnyam ivopajagmatur divākareṇeva vinākṛtaṃ nabhaḥ || 8.5 ||

(8)遺失³¹⁸ 救世主 ³¹⁹ 還歸迦毘羅
(9)國土悉廓然如³²⁰ 入空聚落
(10)如日³²¹ 隱須彌 ³²² 擧世悉曛冥

318. Jagaddhitātman. 319. 還歸迦毘羅＝還迦毘羅衛＜三＞ 320. 入＝歸＜三＞ 321. 隱＝翳＜三＞ 322. 擧世悉曛冥＝重冥擧世間＜三＞

de nas ’gro la phan pa’i bdag ñid bdag ñid chen po des | | ser skya źes bya’i groṅ khyer rnam par dman pa la | |
ñin mor byed pas bor ba’i nam mkha’ ’bras med bźin | | rim gyis de gñis (28a1)stoṅ pa bźin du ñe bar soṅ | |

because he had lost his lord, the deliverer of men. Returning thus to Kapilavastu,
575. The whole country appeared withered and bare, as when one comes back to a deserted village; or as when the sun hidden behind Sumeru causes darkness to spread over the world.

5. Slowly they two at last came back to the city called after Kapila, which seemed empty when deserted by that hero who was bent on the salvation of the world,--like the sky bereft of the sun.

sapuṇḍarīkair api śobhitaṃ jalair alaṃkṛtaṃ puṣpadharair nagair api |
tad eva tasyopavanaṃ vanopamaṃ gatapraharṣair na rarāja nāgaraiḥ || 8.6 ||

(11)泉池不澄清華果不榮茂
(12)巷路諸士女憂慼失歡容

padma dkar po daṅ bcas chu yis mdzes gyur źiṅ | | me tog ’dzin pa’i śiṅ rnams kyis ni brgyan pa yaṅ | |
groṅ khyer pa rnams rab tu dga’ ba soṅ gyur te | | de yi ñe ba’i nags de nags ltar mdzes ma gyur | |

576. The fountains of water sparkled no more, the flowers and fruits were withered and dead, the men and women in the streets seemed lost in grief and dismay.

6. Bright as it was with lotus-covered waters, adorned also with trees full of flowers, that garden of his, which was now like a forest, was no longer gay with citizens who had lost all their gladness.

tato bhramadbhir diśi dīnamānasair anujjvalair bāṣpa³⁶⁴ hatekṣaṇair naraiḥ |
nivāryamāṇāv iva tāv ubhau puraṃ śanair apasnātam³⁶⁵ ivābhijagmatuḥ || 8.7 ||

364. EBC: vāṣpa. 365. EBC: śanai rajaḥsnātam.

(13)車匿與白馬悵怏行不前
(14)問事不能答遲遲若尸行

de ltar lta byed mchi mas bcom pa’i (2)mi rnams ni | | rab tu ’bar min źan pa’i yid kyis phyogs su skor | |
’oṅ du mi ster ba bźin gñis po de groṅ du | | dal bus log pa’i khrus bźin mṅon par soṅ bar gyur | |

577. Thus Kandaka with the white horse went on sadly and with slow advance, silent to those enquiring, wearily progressing as when accompanying a funeral;

7. Then those two,--who were as it were silently forbidden by the sad inhabitants who were wandering in that direction, their brightness gone and their eyes dim with tears,--slowly entered the city which seemed all bathed in gloom.

niśāmya³⁶⁶ ca srastaśarīragāminau vināgatau śākyakularṣabheṇa tau |
mumoca bāṣpaṃ³⁶⁷ pathi nāgaro janaḥ purā rathe dāśarather ivāgate || 8.8 ||

366. EBC: niśamya. 367. EBC: vāṣpaṃ.

(15)衆見車匿還不見釋王子
(16)擧聲大號泣如棄³²³ 羅摩還

323. Rāma.

ś’akya’i rigs kyi draṅ sroṅ daṅ bral ’oṅs pa yis | | lus zags ’gres daṅ ldan pa de gñis mthoṅ nas kyaṅ | |
(3)sṅon tshe śiṅ rta bcu pa’i śiṅ rta ’oṅs pa bźin | | grod khyer skye bo rnams ni lam du mchi ma phyuṅ | |

578. So they went on, whilst all the spectators seeing Kandaka, but not observing the royal Sâkya prince, raised piteous cries of lamentation and wept; as when the charioteer returned without Râma.

8. Having heard that they had returned with their limbs all relaxed, coming back without the pride of the Sâkya race, the men of the city shed tears in the road, as when in old days the chariot of the son of Dasaratha came back.

atha bruvantaḥ samupetamanyavo janāḥ pathi cchandakam āgatāśravaḥ |
kva rājaputraḥ pura³⁶⁸ rāṣṭranandano³⁶⁹ hṛtas tvayāsāv iti pṛṣṭhato ’nvayuḥ || 8.9 ||

368. EBC: kula. 369. EBC: vardhano.

(17)有人來路傍傾身問車匿
(18)王子世所愛擧國人之命
(19)汝輒盜將去今爲何所在

de nas mya ṅan ñe bar ldan ba’i skye bo dag | | mchi ma byuṅ ba rnams kyis ’dun pa la smras pa | |
groṅ khyer yul ’khor dga’ mdzad rgyal bo’i sras po de | | khyed kyis gaṅ du bor źes rgyab nas rjes su (4)’gro | |

579. Then one by the side of the road, with his body bent, called out to Kandaka: ’The prince, beloved of the world, the defender of his people,
580. ’The one you have taken away by stealth, where dwells he now?’

9. Full of wrath, the people followed Chandaka in the road, crying behind him with tears, ‘Where is the king’s son, the glory of his race and kingdom? he has been stolen away by thee.’

tataḥ sa tān bhaktimato ’bravīj janān narendraputraṃ na parityajāmy aham |
rudann ahaṃ tena tu nirjane vane gṛhasthaveśaś ca visarjitāv iti || 8.10 ||

(20)車匿抑悲心而答衆人言
(21)我眷戀追逐不捨於王子
(22)王子³²⁴ 捐棄我并³²⁵ 捨³²⁶ 俗威儀
(23)剃頭被法服 ³²⁷ 遂入苦行林

324. 捐棄＝捨於＜三＞ 325. 捨＝棄＜三＞ 326. Gṛhastha-veśa. 327. 遂入＝入於＜三＞

de nas gus ldan skye bo de la des smras pa | | mi dbaṅ sras po bdag gis yoṅs su bor ba min | |
du bźin skye bo med pa’i nags su kho bo daṅ | | khyim bdag cha lugs dag kyaṅ de yis rnam par spaṅs | |

Kandaka, then, with sorrowful heart, replied to the people and said:
581. ’I with loving purpose followed after him whom I loved; ’tis not I who have deserted the prince,
but by him have I been sent away; (by him) who now has given up his ordinary adornments,
582. ’And with shaven head and religious garb, has entered the sorrow-giving grove.’

10. Then he said to those faithful ones, I have not left the king’s son; but by him in the uninhabited forest I weeping and the dress of a householder were abandoned together.’

idaṃ vacas tasya niśamya te janāḥ suduṣkaraṃ khalv iti niścayaṃ yayuḥ |
patad dhi jahruḥ³⁷⁰ salilaṃ na netrajaṃ mano nininduś ca phalottham³⁷¹ ātmanaḥ || 8.11 ||

370. EBC: vijahruḥ. 371. EBC: phalārtham.

(24)衆人聞出家驚起奇特想
(25)嗚咽而啼泣涕涙交流下

de yi tshig ni skye bo de rnams kyis thos nas | | des par śin tu dka’ ba ñid (5)ces ṅes par soṅ gyur la | |
’gyel źiṅ mig skyes chu ni rnam par ’thor ba ste | | yid la smod ciṅ bdag ñid kyis ni ’bras bu loṅ | |

Then the men hearing that he had become an ascetic, were oppressed with thoughts of wondrous boding (unusual thoughts);
583. They sighed with heaviness and wept, and as their tears coursed down their cheeks,

11. Having heard these words of his those crowds adopted a most difficult resolve; they did not wipe away the tears which fell from their eyes, and they blamed their own (evil) hearts on account of the consequences of their actions;

athocur adyaiva viśāma tad vanaṃ gataḥ sa yatra dviparājavikramaḥ |
jijīviṣā nāsti hi tena no vinā yathendriyāṇāṃ vigame śarīriṇām || 8.12 ||

(26)各各相告語我等作何計
(27)衆人咸議言悉當追隨去
(28)如人命根壞身死形神離

de nas smras pa gñis skyes rgyal bo’i śugs mṅa’ ste | | gaṅ du gśegs pa’i nags der di riṅ źugs par bgyi | |
lus can dbaṅ po ma tshaṅ rnams (6)kyi ji lta bar | | de dag bral bas bdag cag ’tshe bar ’dod pa med | |

they spake thus one to the other: ’What then shall we do (by way of expedient)?’
584. Then they all exclaimed at once, ’Let us haste after him in pursuit; for as when a man’s bodily functions fail, his frame dies and his spirit flees,

12. Then they said, ‘Let us go this very day into that forest, whither he is gone, whose gait is like the king of elephants; without him we have no wish to live, like the senses when the souls depart.

idaṃ puraṃ tena vivarjitaṃ vanaṃ vanaṃ ca tat tena samanvitaṃ puram |
na śobhate tena hi no vinā puraṃ marutvatā vṛtravadhe yathā divam || 8.13 ||

(29)王子是我命失命我豈生
(14c1)此邑成丘林彼林³²⁸ 城郭邑
(2)此城失威徳如殺毘³²⁹ 梨多

328. 城＝成＜三＞ 329. 梨＝黎＜三＞; \Vṛtra.

de daṅ bral ba’i groṅ khyer ’di ni nags yin la | | de daṅ yaṅ dag ldan pa’i nags de groṅ khyer yin | |
lha ni lha min gsod tshe brgya byin gyis ji ltar | | de dag bral bas bdag gi groṅ khyer mdzes ma gyur | |

585. ’So is the prince our life, and he our life gone, how shall we survive? This city, perfected with slopes and woods; those woods, that cover the slopes of the city,
586. ’All deprived of grace, ye lie as Bharata when killed!’

13. ‘This city bereft of him is a forest, and that forest which possesses him is a city; the city without him has no charms for us, like heaven without the lord of the Maruts, when Vritra was slain.’

punaḥ kumāro vinivṛtta ity atho gavākṣamālāḥ pratipedire ’ṅganāḥ |
viviktapṛṣṭhaṃ ca niśāmya³⁷² vājinaṃ punar gavākṣāṇi pidhāya cukruśuḥ || 8.14 ||

372. EBC: niśamya.

(3)城内諸士女虚傳王子還
(4)奔馳出路³³⁰ 上唯見馬空歸
(5)莫知其存亡悲泣種種聲

330. 上＝首＜三＞

de (7)nas slar yaṅ gźon nu phyir la log ces te | | yan lag ma rnams skar khuṅ phreṅ rnams rab thob ste | |
mgyogs ’gro’i rgyab ni rnam par dben ba mthoṅ gyur nas | | slar yaṅ skar khuṅ rnams ni rnam par bkag nas du | |

Then the men and women within the town, vainly supposing the prince had come back,
587. In haste rushed out to the heads of the way, and seeing the horse returning alone, not knowing whether he (the prince) was safe or lost, began to weep and to raise every piteous sound;

14. Next the women crowded to the rows of windows, crying to one another, ‘The prince has returned;’ but having heard that his horse had an empty back, they closed the windows again and wailed aloud.

praviṣṭadīkṣas tu sutopalabdhaye vratena śokena ca khinnamānasaḥ |
jajāpa devāyatane narādhipaś cakāra tās tāś ca yathāśayāḥ³⁷³ kriyāḥ || 8.15 ||

373. EBC: yathāśrayāḥ.

(6)車匿歩牽馬歔欷垂涙還
(7)失太子憂悲加増怖懼心
(8)如戰士破敵執怨送王前

brtul źugs daṅ ni mya ṅan dag gis yid dub ciṅ | | brtul źugs la rab źugs (28b1)pas sras po ñer thob phyir | |
bzlas byas śiṅ gi lha yi khaṅ par mi bdag gis | | bsam pa ji ltar bya ba de daṅ de rnams byas | |

588. (And said, ’Behold!) Kandaka advancing slowly with the horse, comes back with sighs and tears; surely he grieves because the prince is lost.’ And thus sorrow is added to sorrow!
589. Then like a captive warrior is drawn before the king his master,

15. But the king, having undertaken religious observances for the recovery of his son, with his mind distressed by the vow and the sorrow, was muttering prayers in the temple, and performing such rites as suited the occasion.

tataḥ sa bāṣpa³⁷⁴ pratipūrṇalocanas turaṃgam ādāya turaṃgamānugaḥ³⁷⁵ |
viveśa śokābhihato nṛpakṣayaṃ³⁷⁶ yudhāpinīte³⁷⁷ ripuṇeva bhartari || 8.16 ||

374. EBC: vāṣpa. 375. EBC: gamānasaḥ. 376. EBC: pālayaṃ. 377. EBC: kṣayaṃ vinīte.

(9)入門涙雨下滿目無所見
(10)仰天大³³¹ 啼哭白馬亦悲鳴

331. 啼＝號＜三＞

de nas mig dag mchi mas rab tu gaṅ ba des | | mgyogs ’gro blaṅs nas mgyogs ’gro rjes su ’gro ba ste | |
g-yul ’gyed pa na dgra bos jo bo khyer ba ltar | | mya ṅan dag gis (2)mṅon bcom mi skyoṅ khaṅ par źugs | |

so did he enter the gates with tears, his eyes filled so that he said nought.
590. Then looking up to heaven he loudly groaned; and the white horse too whined piteously;

16. Then with his eyes filled with tears,--taking the horse, his whole soul fixed on the horse,--overcome with grief he entered the palace as if his master had been killed by an enemy.

vigāhamānaś ca narendramandiraṃ vilokayann aśruvahena cakṣuṣā |
svareṇa puṣṭena rurāva kanthako janāya duḥkhaṃ prativedayann iva || 8.17 ||

(11)宮中雜鳥獸内廏³³² 諸群馬
(12)聞白馬悲鳴 ³³³ 長鳴而應之
(13)謂呼太子還不見而絶聲

332. 諸＝中＜三＞ 333. 長鳴＝鳴呼＜三＞

mi dbaṅ rgyal po’i khab tu rnam par źugs pa na | | rnam par blta źiṅ mig dag mchi ma ’bab pa yis | |
skye bo la ni sdug bsṅal rab tu rtogs ’jug bźin | | bsṅags ldan mgyogs ’gro gsal ba’i dbyaṅs kyis dus par gyur | |

then all the varied birds and beasts in the palace court, and all the horses within the stables,
591. Hearing the sad whinnying of the royal steed, replied in answer to him, thinking ’now the prince has come back.’ But seeing him not, they ceased their cries!

17. And entering the royal stable, looking about with his eyes full of tears, Kanthaka uttered a loud sound, as if he were uttering his woe to the people.

tataḥ khagāś ca kṣayamadhyagocarāḥ samīpabaddhās turagāś ca satkṛtāḥ |
hayasya tasya pratisasvanuḥ svanaṃ narendrasūnor upayānaśaṅkinaḥ³⁷⁸ || 8.18 ||

378. EBC: śaṅkitāḥ.

(14)後宮諸婇女聞馬鳥獸鳴
(15)³³⁴ 亂髮面萎黄形痩脣口乾
(16)弊衣不浣濯垢穢不浴身

334. 亂＝被＜三＞

de nas khaṅ pa’i dbus na spyod pa’i bya (3)rnams daṅ | | ñe bar brtags pa’i mgyogs ’gro dam bar byed rnams kyis | |
mi dbaṅ sras po log par gśegs la the tshom ste | | mgyogs ’gro de yi dbyaṅs la so sor ram ’degs byas | |

592. And now the women of the after-palace, (hearing the cries of the horses, birds, and beasts,) their hair dishevelled, their faces wan and yellow, their forms sickly to look at, their mouths and lips parched,
593. Their garments torn and unwashed, the soil and heat not cleansed from their bodies,

18. Then the birds that fed in the middle of the house, and the carefully cherished horses that were tied near by, re-echoed the sound of that horse, thinking that it might be the return of the prince.

janāś ca harṣātiśayena vañcitā janādhipāntaḥpurasaṃnikarṣagāḥ |
yathā hayaḥ kanthaka eṣa heṣate dhruvaṃ kumāro viśatīti menire || 8.19 ||

ji ltar bsṅags ldan mgyogs ’gro ’tsher bar byed pa ste | | des par gźon nu khab tu rnam par źugs sñam (4)ste | |
dga’ ba phul du byuṅ bas bslus pa’i sbye bo rnams | | skye bo’i bdag bo’i btsun mo’i ’khor gyi ñe logs soṅ | |

19. And the people, deceived by an excessive joy, who were in the neighbourhood of the king’s inner apartments, thought in their hearts, ‘Since the horse Kanthaka neighs, it must be that the prince is coming.’

atipraharṣād atha śokamūrchitāḥ kumārasaṃdarśanalolalocanāḥ |
gṛhād viniścakramur āśayā striyaḥ śaratpayodād iva vidyutaś calāḥ || 8.20 ||

śin tu dga’ ba las ni mya ṅan gyis brgyal rnams | | gźon nu blta ba la ni g-yo ba’i spyan ma rnams | |
ston ka’i chu gter sprin las glog ni g-yo ba bźin | | bud med rnams ni sred (5)pas khyim nas phyir la ’thon | |

20. Then the women, who were fainting with sorrow, now in wild joy, with their eyes rolling to see the prince, rushed out of the palace full of hope, like flickering lightnings from an autumn cloud.

vilambakeśyo³⁷⁹ malināṃśukāmbarā nirañjanair bāṣpa³⁸⁰ hatekṣaṇair mukhaiḥ |
striyo na rejur mṛjayā³⁸¹ vinākṛtā divīva tārā rajanīkṣayāruṇāḥ || 8.21 ||

379. EBC: veśyo. 380. EBC: vāṣpa. 381. EBC: kṛṣṇā vivarṇāñjanayā.

(17)³³⁵ 悉捨莊嚴具毀悴不鮮明
(18)擧體無光³³⁶ 耀猶如³³⁷ 細小星
(19)衣裳壞繿縷状如被賊形

335. 悉捨莊嚴具＝莊嚴具悉廢＜三＞ 336. 耀＝澤＜三＞ 337. 細＝寅＜三＞

lan bu rnam par ’phyaṅ źiṅ dar gos dri ma can | | mig rtsi daṅ bral mchi mas mig bcom gdoṅ rnams kyis | |
mtshan mo zad tshe skya reṅs kyis mkhar skar ma bźin | | byi ṅor daṅ bral bud med rid rnams mdzes ma gyur | |

their ornaments all thrown aside, disconsolate and sad, cheerless in face,
594. Raised their bodies, without any grace, even as the feeble (little) morning star (or stars of morning); their garments torn and knotted, soiled like the appearance of a robber,

21. With their dress hanging down, and their linen garments soiled, their faces untouched by collyrium and with eyes dimmed by tears; dark and discoloured and destitute of all painting, like the stars in the sky, pale-red with the ending of night;

araktatāmraiś caraṇair anūpurair akuṇḍalair ārjavakandharair³⁸² mukhaiḥ |
svabhāvapīnair jaghanair amekhalair ahārayoktrair muṣitair iva stanaiḥ || 8.22 ||

382. EBC: karṇikair.

rkad pa rkad gdub daṅ bral zaṅs mdog ma (6)chags rnams | | gdoṅ pa rna luṅ daṅ bral mgrin ba draṅ po rnams | |
raṅ bźin gyis rgyas brla ni ’og phab daṅ bral rnams | | nu mdo śal daṅ bral stod g-yogs tshad rnams so | |

22. With their feet unstained by red, and undecked by anklets,--their faces without earrings, and their ears in their native simplicity,--their loins with only nature’s fulness, and uncircled by any girdle,--and their bosoms bare of strings of pearls as if they had been robbed.

nirīkṣya tā bāṣpa³⁸³ parītalocanā³⁸⁴ nirāśrayaṃ chandakam aśvam eva ca |
viṣaṇṇa³⁸⁵ vaktrā rurudur varāṅganā vanāntare gāva ivarṣabhojjhitāḥ || 8.23 ||

383. EBC: nirīkṣitā vāṣpa. 384. EBC: locanaṃ. 385. EBC: vivarṇa.

(20)見車匿白馬涕泣絶望歸
(21)感結而號咷猶如新喪親
(22)狂亂而掻擾 ³³⁸ 如牛失其道

338. 如牛失其＝猶群牛失＜三＞

rten daṅ bral ba’i ’dun pa daṅ ni mgyogs ’gro ñid | | mig ni mchi ma daṅ ldan de rnams kyis mthod nas | |
nags mthar khyu (7)mchog daṅ bral ba glaṅ rnams bźin du | | sems khral gdoṅ ldan yan lag mchog ma rnams ni dus | |

595. Seeing Kandaka and the royal horse shedding tears instead of the hoped-for return, they all, assembled thus, uttered their cry, even as those who weep for one beloved just dead;
596. Confused and wildly they rushed about, as a herd of oxen that have lost their way.

23. But when they saw Chandaka standing helpless, his eyes filled with tears, and the horse, the noble women wept with pale faces, like cows abandoned by the bull in the midst of the forest.

tataḥ sabāṣpā³⁸⁶ mahiṣī mahīpateḥ pranaṣṭavatsā mahiṣīva vatsalā |
pragṛhya bāhū nipapāta gautamī vilolaparṇā kadalīva kāñcanī || 8.24 ||

386. EBC: vāṣpā.

(23)大愛³³⁹ 瞿曇彌聞太子不還
(24)³⁴⁰ 竦身自投地四體悉傷壞
(25)猶如狂風摧金色³⁴¹ 芭蕉樹
(26)又聞子出家長歎増悲感
(27)右旋細軟髮一孔一髮生
(28)黒淨鮮光澤平住而灑地
(29)何意合天冠剃著草土中
(15a1)傭臂師子歩脩廣牛王目
(2)身光黄金炎方臆梵音聲
(3)持是上妙相入於苦行林
(4)世間何薄福失斯聖地主
(5)妙³⁴² 網柔軟足清淨蓮花色
(6)土石刺棘林云何而可蹈
(7)生長於深宮温衣細軟服
(8)沐浴以香湯末香以塗身
(9)今則³⁴³ 置風露寒暑安可堪
(10)華族大丈夫標挺勝多聞
(11)徳備名稱高常施³⁴⁴ 無所求
(12)云何忽一朝乞食以活身
(13)清淨寶床臥奏樂以覺惛
(14)豈能山樹間草土以籍身
(15)念子心悲痛悶絶而躄地
(16)侍人扶令起爲拭其目涙

339. Gautamī. 340. 竦身自投＝束身投於＜三＞ 341. \Kadalī. 342. 網＝細＜三＞ 343. 置＝冐＜三＞ 344. 無所＝而無＜三＞

de nas rgyal po’i btsun mo mchi ma daṅ bcas par | | be’u ñams pa’i ma he mo ltar mñes gśin ma | |
gser gyi chu śiṅ lo ’dab rnam par g-yo ba bźin | | goo ta ma mas ni lag pa bzuṅ nas ’gyel | |

Mahâpragâpati Gôtamî, hearing that the prince had not returned,
597. Fell fainting on the ground, her limbs entirely deprived of strength,
even as some mad tornado wind crushes the golden-colour’d plantain tree;
598. And again, hearing that her son had become a recluse, deeply sighing and with increased sadness she thought,
’Alas! those glossy locks turning to the right, each hair produced from each orifice,
599. ’Dark and pure, gracefully shining, sweeping the earth when loose, or when so determined, bound together in a heavenly crown, and now shorn and lying in the grass!
600. ’Those rounded shoulders and that lion step! Those eyes broad as the ox-king’s, that body shining bright as yellow gold; that square breast and Brahma voice;
601. ’That you! possessing all these excellent qualities, should have entered on the sorrow-giving forest; what fortune now remains for the world, losing thus the holy king of earth?
602. ’That those delicate and pliant feet, pure as the lily and of the same colour, should now be torn by stones and thorns; O how can such feet tread on such ground!
603. ’Born and nourished in the guarded palace, clad with garments of the finest texture, washed in richly-scented water, anointed with the choicest perfumes,
604. ’And now exposed to chilling blasts and dews of night, O! where during the heat or the chilly morn can rest be found!
Thou flower of all thy race! Confessed by all the most renowned!
605. ’Thy virtuous qualities everywhere talked of and exalted, ever reverenced, without self-seeking! why hast thou unexpectedly brought thyself upon some morn to beg thy food for life!
606. ’Thou who wert wont to repose upon a soft and kingly couch, and indulge in every pleasure during thy waking hours, how canst thou now endure the mountain and the forest wilds, on the bare grass to make thyself a resting-place!’
607. Thus thinking of her son--her heart was full of sorrow, disconsolate she lay upon the earth. The waiting women raised her up, and dried the tears from off her face,

24. Then the king’s principal queen Gautamî, like a fond cow that has lost her calf, fell bursting into tears on the ground with outstretched arms, like a golden plantain-tree with trembling leaves.

hatatviṣo ’nyā śithilāṃsa³⁸⁷ bāhavaḥ striyo viṣādena vicetanā iva |
na cukruśur nāśru jahur na śaśvasur na celur āsur likhitā³⁸⁸ iva sthitāḥ || 8.25 ||

387. EBC: śithilātma. 388. EBC: cetanā ullikhitā.

(17)其餘諸夫人憂苦四體垂
(18)内感心慘結不動如畫人

(29a1)dpuṅ pa lag pa mñam źiṅ gzi brjid bcom pa yis | | bud med gźan rnams yid mi bde bas sems med bźin | |
mchi ma ma bton ’o dod ’bod min dbugs med par | | g-yo bral ri mo bris pa bźin du gnas par gyur | |

608. Whilst all the other courtly ladies, overpowered with grief, their limbs relaxed, their minds bound fast with woe, unmoved they sat like pictured-folk.

25. Some of the other women, bereft of their brightness and with arms and souls lifeless, and seeming to have lost their senses in their despondency, raised no cry, shed no tear, and breathed not, standing senseless as if painted.

adhīram anyāḥ patiśokamūrchitā vilocanaprasravaṇair mukhaiḥ striyaḥ |
siṣiñcire proṣitacandanān stanān dharādharaḥ prasravaṇair ivopalān || 8.26 ||

No English

brtan min bdag po’i mya ṅan gyis brgyal (2)bud med gźan | | rnam par lta byed nas ’bab rgyun gyi gdoṅ rnams kyis | |
sa ’dzin ri bo nas ’bab rgyun gyi rdo ba ltar | | tsandan rab bskus nu ma rnams la rnam par ’thor | |

26. Others as having lost all self-control, fainting in their sorrow for their lord, their faces pouring tears from their eyes, watered their bosoms from which all sandal-wood was banished, like a mountain the rocks with its streams.

mukhaiś ca tāsāṃ nayanāmbutāḍitai³⁸⁹ rarāja tad rājaniveśanaṃ tadā |
navāmbukāle ’mbudavṛṣṭitāḍitaiḥ sravajjalais tāmarasair yathā saraḥ || 8.27 ||

389. EBC: ºtāḍitaiḥ

No English

de rnams kyis ni mig chus btab ba’i gdon rnams kyis | | rgyal po’i khab de de tshe mdzes par gyur pa ni | |
(3)chu gsar dus na chu gter char gyis btab pa yi | | chu ’dzin padma rnams kyis rdziṅ bu ji ltar ro | |

27. Then that royal palace was illumined with their faces pelted by the tears from their eyes, as a lake in the time of the first rains with its dripping lotuses pelted by the rain from the clouds.

suvṛttapīnāṅgulibhir nirantarair abhūṣaṇair gūḍhasirair varāṅganāḥ |
urāṃsi jaghnuḥ kamalopamaiḥ karaiḥ svapallavair vātacalā latā iva || 8.28 ||

No English

rgyas śiṅ bar med legs par zlum pa’i sor mo can | | rgyan bral rtsa mi mṅon pa’i yan lag mchog ma rnams | |
rluṅ gis g-yos pa’i ljon śiṅ raṅ gi ’dab mas ltar | | padma lta bu’i lag (4)pa rnams kyis braṅ rnams brduṅs | |

28. The noble women beat their breasts with their lotus-like hands, falling incessantly, whose fingers were round and plump, which had their arteries hidden and bore no ornaments,--as creepers tossed by the wind strike themselves with their shoots.

karaprahārapracalaiś ca tā babhus³⁹⁰ tathāpi³⁹¹ nāryaḥ sahitonnataiḥ stanaiḥ |
vanānilāghūrṇitapadmakampitai rathāṅganāmnāṃ mithunair ivāpagāḥ || 8.29 ||

390. EBC: babhur. 391. EBC: yathāpi.

No English

nags rluṅ gis sgul padma lta bur g-yos pa yis | | ṅaṅ pa rnams kyi ’khrigs pa rnams kyis chu kluṅ ltar | |
braṅ brduṅs rab bskyod ’brel mtho’i nu ma rnams kyis ni | | de lta na yaṅ mi mo de rnams mdzes par gyur | |

29. And again how those women shine forth, as their bosoms rose up together after the blow from the hand, and trembled with the shock, like the streams, when their pairs of ruddy geese shake, as the lotuses on which they sit wave about with the wind from the wood.

yathā ca vakṣāṃsi karair apīḍayaṃs tathaiva vakṣobhir apīḍayan karān |
akārayaṃs tatra parasparaṃ vyathāḥ karāgravakṣāṃsy abalā dayālasāḥ || 8.30 ||

No English

ji ltar braṅ rnams la ni lag (5)pas zug byas pa | | de ltar lag pa rnams la braṅ ni zug byed ciṅ | |
le lo can ma brtse med stobs med ma yis der | | lag pa’i rtse daṅ braṅ rnams phan tshun zug byas so | |

30. As they pressed their breasts with their hands, so too they pressed their hands with their breasts,--dull to all feelings of pity, they made their hands and bosoms inflict mutual pains on each other.

tatas tu roṣapraviraktalocanā viṣādasaṃbandhi³⁹² kaṣāyagadgadam |
uvāca niśvāsa³⁹³ calatpayodharā vigāḍhaśokāśrudharā yaśodharā || 8.31 ||

392. EBC: saṃbandha. 393. EBC: niḥśvāsa.

(19)時³⁴⁵ 耶輸陀羅深責³⁴⁶ 車匿言
(20)³⁴⁷ 生亡我所欽今爲在何所
(21)人馬三共行今唯二來³⁴⁸ 歸

345. \Yaśodharā. 346. 車匿言＝於車匿＜三＞ 347. 生亡我所欽＝共我意中人＜三＞ 348. 歸＝還＜三＞

de nas khros pas rab tu dmar ba’i spyan ldan ma | | sems khral gyis sbrel mgrin pa kha źiṅ ldab ldib daṅ | |
śugs riṅ phyuṅ (6)bas ’o ma ’dzin g-yo brtan pa yi | | mya ṅan mchi ma ’dzin pa’i grags ’dzin mas smras ba | |

609. And now Yasodharâ deeply chiding, spoke thus to Kandaka: ’Where now dwells he, who ever dwells within my mind?
610. ’You two went forth, the horse a third, but now two only have returned!

31. Then thus spoke Yasodharâ, shedding tears with deep sorrow, her bosom heaving with her sighs, her eyes discoloured with aneer, and her voice choking with emotion through the influence of despondency:

niśi prasuptām avaśāṃ vihāya māṃ gataḥ kva sa cchandaka manmanorathaḥ |
upāgate ca tvayi kanthake ca me samaṃ gateṣu triṣu kampate manaḥ || 8.32 ||

(22)我心極惶怖戰慄不自安
(23)³⁴⁹ 終是不正人不昵非善友

349. 終＝汝＜三＞

mtshan mo gñid log dbaṅ med bdag ni rnam spaṅs nas | | ’dun ba ’dod pa’i śiṅ rta de ni gaṅ du thal | |
gsum po mñam du soṅ la khyod daṅ bsṅags ldan ni | | ñe bar ’oṅs pas kho mo’i yid ni g-yos par gyur | |

My heart is utterly o’er-borne with grief, filled with anxious thoughts, it cannot rest.
611. ’And you deceitful man! Untrustworthy and false associate!

32. ‘Leaving me helplessly asleep in the night, whither, O Chandaka, is he, the desire of my heart, gone? and when thou and Kanthaka are alone come back, while three went away together, my mind trembles.

anāryam asnidgham amitrakarma me nṛśaṃsa kṛtvā kim ihādya rodiṣi |
niyaccha bāṣpaṃ³⁹⁴ bhava tuṣṭamānaso na saṃvadaty aśru ca tac ca karma te || 8.33 ||

394. EBC: vāṣpaṃ.

(24)不吉縱強暴應笑用啼爲
(25)將去而啼還反覆不相應

kho (7)mo ’phags min brtse min bśes ma yin pa’i las | | phul phyuṅ de ’dir byas nas da ni ci la du | |
mchi ma ma ’don khyod kyi sems ni sim par ’gyur | | khyod kyi mchim daṅ ni las de gtam ma yin | |

evil contriver! plainly revealed a traitor, a smile lurks underneath thy tears!
612. ’Escorting him in going; returning now with wails!

33. ‘Why dost thou weep to-day, O cruel one, having done a dishonourable, pitiless, and unfriendly deed to me? Cease thy tears and be content in thy heart,--tears and that deed of thine ill agree.

priyeṇa vaśyena hitena sādhunā tvayā sahāyena yathārthakāriṇā |
gato ’ryaputro hy apunarnivṛttaye ramasva diṣṭyā saphalaḥ śramas tava || 8.34 ||

(26)愛念自在伴隨欲恣心作
(27)故使聖王子一去不復歸

dga’ daṅ dbaṅ du soṅ daṅ phan daṅ legs pa daṅ | | ci lta ba bźin don byed khyod ñid daṅ ’grogs śiṅ | |
(29b1)slar mi ldog pa’i ched du jo bo sras po thal | | khyod kyis ṅa la ’bras bcas sems ni dga’ bar gyis | |

Not one at heart--but in league against him--openly constituted a friend and well-wisher, concealing underneath a treacherous purpose;
613. ’So thou hast caused the sacred prince to go forth once and not return again!

34. ‘Through thee, his dear obedient faithful loyal companion, always doing what was right, the son of my lord is gone never to return,--rejoice,--all hail! thy pains have gained their end.

varaṃ manuṣyasya vicakṣaṇo ripur na mitram aprājñam ayogapeśalam |
suhṛdbruveṇa hy avipaścitā tvayā kṛtaḥ kulasyāsya mahān upaplavaḥ || 8.35 ||

(28)汝今應大喜作惡已果成
(29)寧近智慧怨不習愚癡友

mi yi dbaṅ po’i dgra bo dag ni mchog yin la | | sbyor min la mkhas śes rab med pa’i bśes mchog min | |
ṅes par mdza’ bśes rnam par mi mkhas khyod kyis ni | | ’di yi rigs kyi ñe bar nub pa (2)chen po byas | |

No questioning the joy you feel! Having done ill you now enjoy the fruit;
614. ’Better far to dwell with an enemy of wisdom, than work with one who, while a fool, professes friendship.

35. ‘Better for a man a wise enemy rather than a foolish friend unskilled in emergencies; by thee, the unwise self-styled friend, a great calamity has been brought upon this family.

imā hi śocyā vyavamuktabhūṣaṇāḥ prasaktabāṣpāvila³⁹⁵ raktalocanāḥ |
sthite ’pi patyau himavanmahīsame pranaṣṭaśobhā vidhavā iva striyaḥ || 8.36 ||

395. EBC: vāṣpāvila.

(15b1)假名爲良朋内實懷怨結
(2)今此勝王家一旦悉破壞
(3)此諸貴夫人憂悴毀形好
(4)涕泣氣息絶 ³⁵⁰ 雨涙横流下
(5)夫主尚在世依³⁵¹ 止如雪山
(6)安意如大地憂悲殆至死

350. 雨＝而＜三＞ 351. 止＝此＜三＞

rab chags dri mas ’dres śiṅ dmar ba’i mig can ma | | kun nas rgyan daṅ bral ba ’di rnams mya ṅan byed | |
gaṅs ldan ri bo daṅ mñam bdag po gsan na yaṅ | | bud med rnams ni yugs sa mo bźin mdzes pa ñams | |

Openly professing sweetness and light, inwardly a scheming and destructive enemy.
615. ’And now this royal and kingly house, in one short morn is crushed and ruined!
All these fair and queen-like women, with grief o’erwhelmed, their beauty marred,
616. ’Their breathing choked with tears and sobs, their faces soiled with crossing tracks of grief!
Even the queen (Mâyâ) when in life, resting herself on him, as the great snowy mountains
617. ’Repose upon the widening earth, through grief in thought of What would happen, died.

36. ‘These women are sorely to be pitied who have put away their ornaments, having their eyes red and dimmed with continuous tears, who are as it were desolate widows, though their lord still stands as unshaken as the earth or Mount Himavat.

imāś ca vikṣiptaviṭaṅkabāhavaḥ prasaktapārāvatadīrghanisvanāḥ |
vinākṛtās tena sahāvarodhanair³⁹⁶ bhṛśaṃ rudantīva vimānapaṅktayaḥ || 8.37 ||

396. EBC: sahaiva rodhanair

(7)況此窓牖中悲泣長叫者
(8)生亡其所天 ³⁵² 是苦何可堪

352. 是＝其＜三＞

’di dag rnams kyaṅ bya ’dab lag pa rnam bskyod ciṅ | | (3)rtag par phug ron rnams kyi riṅ ba’i skad rnams ni | |
de daṅ bral bas ’bras med pho braṅ ’khor daṅ bcas | | gźal med khaṅ pa’i gtsaṅ rnams śin tu du ba ’dra | |

How sad the lot of these--within these open lattices--these weeping ones, these deeply wailing!
618. ’Born in another state than hers in heaven, how can their grief be borne!’

37. ‘And these lines of palaces seem to weep aloud, flinging up their dovecots for arms, with the long unbroken moan of their doves,--separated verily, with him, from all who could restrain them.

anarthakāmo ’sya janasya sarvathā turaṃgamo ’pi dhruvam eṣa kanthakaḥ |
jahāra sarvasvam itas tathā hi me jane prasupte niśi ratnacauravat || 8.38 ||

(9)告馬汝無義奪人心所重
(10)猶如闇冥中 ³⁵³ 怨賊劫珍寶

353. 怨＝惡＜三＞

skye bo ’di ni kun nas don med ’dod pa ste | | bsṅags ldan mgyogs ’gro de yaṅ ṅes pa ñid du’o | |
mtshan mo skye bo gñid che rkun pos rin chen (4)bźin | | bdag gi ’di ltar ’di nas nor rdzas thams cad stor | |

Then speaking to the horse she said, ’Thou unjust! what dullness this--to carry off a man,
619. ’As in the darkness some wicked thief bears off a precious gem.

38. ‘Even that horse Kanthaka without doubt desired my utter ruin; for he bore away from hence my treasure when all were sound asleep in the night,--like one who steals jewels.

yadā samarthaḥ khalu soḍhum āgatān iṣuprahārān api kiṃ punaḥ kaśāḥ |
gataḥ kaśāpātabhayāt kathaṃ nv³⁹⁷ ayaṃ śriyaṃ gṛhītvā hṛdayaṃ ca me samam || 8.39 ||

397. EBC: tv.

(11)乘汝戰鬥時刀³⁵⁴ 刃鋒利箭
(12)一切悉能堪今有何不忍
(13)一族之殊勝強奪我心去
(14)汝是弊惡蟲造諸不正業

354. 刄＝矛＜三＞

mgyogs ’gro ’dis ni mda’ yi rma srol byuṅ rnams kyaṅ | | sron par nus źes grags na lcags rnams smos ci dgos | |
bdag gi sñiṅ daṅ ’dra ba’i dpal ni blaṅs gyur nas | | ’dis ni lcags lhuṅ ’jigs las soṅ ba yin nam (5)ci | |

When riding thee in time of battle, swords, and javelins and arrows,
620. ’None of these alarmed or frighted thee! But now what fitfulness of temper this,
to carry off by violence, to rob my soul of one, the choicest jewel of his tribe.
621. ’O! thou art but a vicious reptile, to do such wickedness as this!

39. ‘When he was able to bear even the onsets of arrows, and still more the strokes of whips,--how then for fear of the fall of a whip, could he go carrying with him my prosperity and my heart together?

anāryakarmā bhṛśam adya heṣate narendradhiṣṇyaṃ pratipūrayann iva |
yadā tu nirvāhayati sma me priyaṃ tadā hi mūkas turagādhamo ’bhavat || 8.40 ||

(15)今日大嗚呼聲滿於王宮
(16)先劫我所念爾時何以唖

mi dbaṅ pho braṅ yoṅs su gaṅ ba bźin du ni | | ’phags pa min las da lta drag tu ’tsher bar byed | |
gaṅ gi tshe na bdag gi dga’ ba phyi rol gśegs | | de yi tshe na mgyogs ’gro lkugs pa thaṅ chad gyur | |

to-day thy woeful lamentation sounds everywhere within these palace walls,
622. ’But when you stole away my cherished one, why wert thou dumb and silent then!

40. ‘The base creature now neighs loudly, filling the king’s palace with the sound; but when he carried away my beloved, then this vilest of horses was dumb.

yadi hy aheṣiṣyata bodhayan³⁹⁸ janaṃ khuraiḥ kṣitau vāpy akariṣyata dhvanim |
hanusvanaṃ vājaniṣyad uttamaṃ na cābhaviṣyan mama duḥkham īdṛśam || 8.41 ||

398. EBC: bodhayañ.

(17)若爾時有聲擧宮悉應覺
(18)爾時若覺者不生今苦惱

gal te skye bo dag la go bar ’tsher byed dam | | yaṅ na rmig pas sa (6)la rmig pa’i sgra byed dam | |
yaṅ na ’gram pa’i sgra ni mchog tu bskyod na ni | | bdag la sdug bsṅal ’di ’dra ’byuṅ ba ma yin no | |

if then thy voice had sounded loud, and roused the palace inmates from their sleep,
623. ’If then they had awoke and slumbered not, there would not have ensued the present sorrow.’

41. ‘If he had neighed and so woke up the people, or had even made a noise with his hoofs on the ground, or had made the loudest sound he could with his jaws, my grief would not have been so great.’

itīha devyāḥ paridevitāśrayaṃ niśamya bāṣpa³⁹⁹ grathitākṣaraṃ vacaḥ |
adhomukhaḥ sāśrukalaḥ kṛtāñjaliḥ śanair idaṃ chandaka uttaraṃ jagau || 8.42 ||

399. EBC: vāṣpa.

(19)車匿聞苦言飮氣而息結
(20)³⁵⁵ 收涙合掌答願聽我自陳

355. 收＝抆＜三＞

de ltar ’dir ni lha mo’i smre sṅags la brten źiṅ | | mchi mas ’dud pa yi ge’i chig dag thos gyur nas | |
’og tu gdoṅ phyogs mchi ma daṅ bcas thal sbyar te | | (7)’dun pas lan ’di dal bus smras par gyur pa’o | |

Kandaka, hearing these sorrowful words, drawing in his breath and composing himself,
624. Wiping away his tears, with hands clasped together, answered: ’Listen to me, I pray, in self-justification--

42. Having thus heard the queen’s words, their syllables choked with tears and full of lament, slowly Chandaka uttered this answer, with his face bent down, his voice low with tears, and his hands clasped in supplication:

vigarhituṃ nārhasi devi kanthakaṃ na cāpi roṣaṃ mayi kartum arhasi |
anāgasau svaḥ samavehi sarvaśo gato nṛdevaḥ sa hi devi devavat || 8.43 ||

(21)莫嫌責白馬亦莫恚於我
(22)我等悉無過天神之所爲

lha mo bsṅags ldan la ni smod par ’os min źiṅ | | kho bo la yaṅ khro bar mdzad pa ’os ma yin | |
kho bo cag gi skyon min lha mo mkhyen par mdzod | | mi yi lha de lha bźin bkra śis kun gyis gśegs | |

be not suspicious of, nor blame the royal horse, nor be thou angry with me either.
625. ’For in truth, no fault has been committed (by us). It is the gods who have effected this.

43. ‘Surely, O queen, thou wilt not blame Kanthaka nor wilt thou show thy anger against me, know that we two are entirely guiltless,--that god amongst men, O queen, is gone away like a god.

ahaṃ hi jānann api rājaśāsanaṃ balāt kṛtaḥ kair api daivatair iva |
upānayaṃ tūrṇam imaṃ turaṃgamaṃ tathānvagacchaṃ vigataśramo ’dhvani || 8.44 ||

(23)我極畏王法天神所驅³⁵⁶ 逼
(24)速牽馬與之倶去疾如飛
(25)厭氣令無聲足亦不觸地

356. 逼＝遣＜三＞

bdag gis rgyal po’i brtan pa (30a1)śes pa yin na yaṅ | | lha ñid gaṅ dag gis ni stobs las byas pa bźin | |
bdag gis mgyogs ’gro ’di ni ñe bar ’oṅs pa de | | lam na ṅal ba med par de ltar rdzas su soṅ | |

For I, indeed, extremely reverenced the king’s command, it was the gods who drove him to the solitudes,
626. ’Urgently leading on the horse with him: thus they went together fleet as with wings, his breathing hushed! suppressed was every sound, his feet scarce touched the earth!

44. ‘I indeed, though I well knew the king’s command, as though dragged by force by some divine powers, brought quickly to him this swift steed, and followed him on the road unwearied.

vrajann ayaṃ vājivaro ’pi nāspṛśan mahīṃ khurāgrair vidhṛtair ivāntarā |
tathaiva daivād iva saṃyatānano hanusvanaṃ nākṛta nāpy aheṣata || 8.45 ||

mgyogs ’gro mchog ’di ñid kyaṅ gśegs tshe sa la ni | | bar snaṅ dag la (2)bzuṅ bźin rmig pas ma reg ciṅ | |
de bźin lha yi ched du gdoṅ ni sdogs byas bźin | | ’gram pa’i sgra ni byas min ’tsher ba dag kyaṅ med | |

45. ‘And this best of horses as he went along touched not the ground with the tips of his hoofs as if they were kept aloft from it; and so too, having his mouth restrained as by fate, he made no sound with his jaws and neighed not.

yato bahir⁴⁰⁰ gacchati pārthivātmaje⁴⁰¹ tadābhavad dvāram apāvṛtaṃ svayam |
tamaś ca naiśaṃ raviṇeva pāṭitaṃ tato ’pi daivo vidhir eṣa gṛhyatām || 8.46 ||

400. EBC: yadā vahir. 401. EBC: ºjas

(26)城門自然開虚空自然明
(27)斯皆天神³⁵⁷ 力豈是我³⁵⁸ 所爲

357. 力＝爲＜三＞ 358. 所爲＝之力＜三＞

gaṅ las sa skyoṅ bdag ñid skyes pa gśegs pa na | | de tshe sgo ni raṅ ñid bye bar gyur pa ste | |
mtshan mo’i mun pa ñi mas bźin du bsal gyur te | | (3)de yi phyir yaṅ lha yi cho ga de zuṅ śig | |

627. ’The city gates wide opening of themselves! all space self-lighted! this was the work indeed of the gods; and what was I, or what my strength, compared with theirs?’

46. ‘When the prince went out, then the gate was thrown open of its own accord; and the darkness of the night was, as it were, pierced by the sun,--we may learn from hence too that this was the ordering of fate.

yad a⁴⁰² pramatto ’pi narendraśāsanād gṛhe pure caiva sahasraśo janaḥ |
tadā sa nābudhyata nidrayā hṛtas tato ’pi daivo vidhir eṣa gṛhyatām || 8.47 ||

402. EBC: yadā.

gaṅ phyir mi dbaṅ bka’ las skye bo stoṅ phrag dag | | khaṅ pa daṅ ni groṅ khyer ñid du bag yod kyaṅ | |
de tshe de ni gñid kyis phrogs śiṅ ma sad de | | de yi phyir yaṅ lha yi cho ga de zuṅ śig | |

47. ‘When also by the king’s command, in palace and city, diligent guards had been placed by thousands, and at that time they were all overcome by sleep and woke not,--we may learn from hence too that this was the ordering of fate.

yataś ca vāso vanavāsasaṃmataṃ nisṛṣṭam⁴⁰³ asmai samaye divaukasā |
divi praviddhaṃ mukuṭaṃ ca tad dhṛtaṃ tato ’pi daivo vidhir eṣa gṛhyatām || 8.48 ||

403. EBC: visṛṣṭam.

gaṅ phyir nags na gnas la mthun pa’i gos dag ni | | lha na gnas (4)pas dus su ’di la byin gyur la | |
rgyan dag mkha’ la rab tu gtor ba de khyer te | | de yi phyir yaṅ lha yi cho ga de zuṅ śig | |

48. ‘When also the garment, approved for a hermit’s dwelling in the forest, was offered to him at the moment by some denizen of heaven, and the tiara which he threw into the sky was carried off,--we may learn from hence too that this was the ordering of fate.

tad evam āvāṃ naradevi doṣato na tat prayātaṃ prati gantum⁴⁰⁴ arhasi |
na kāmakāro mama nāsya vājinaḥ kṛtānuyātraḥ sa hi daivatair gataḥ || 8.49 ||

404. EBC: pratigantum.

de phyir de ltar lha mo ṅed gñis la skyon du | | ji ltar soṅ ba de la rtog par ’os ma yin | |
mgyogs ’gro ’di daṅ bdag gi ’dod pa mi mdzad par | | de ni lha rnams dag gis rjes (5)’gro byas śiṅ gśegs | |

49. ‘Do not therefore assume that his departure arises from the fault of either of us, O queen; neither I nor this horse acted by our own choice; he went on his way with the gods as his retinue.’

iti prayāṇaṃ bahudevam⁴⁰⁵ adbhutaṃ niśamya tās tasya mahātmanaḥ striyaḥ |
pranaṣṭaśokā iva vismayaṃ yayur manojvaraṃ pravrajanāt tu lebhire || 8.50 ||

405. EBC: bahudhaivam.

(28)耶輸陀聞説心生奇特想
(29)天神之所爲非是斯等咎

de ltar bdag ñid chen po de yis rab gśegs pa | | lha yi mtshar maṅ bud med de rnams kyis thos nas | |
rab tu gśegs las yid la ’bar ba yaṅ ’thob ste | | mya ṅan rab tu ñams bźin ṅo mtshar ldan par thal | |

628. Yasodharâ hearing these words, her heart was lost in deep consideration! the deeds accomplished by the gods could not be laid to others’ charge, as faults;

50. Having thus heard the history of the prince’s departure, so marvellous in many ways, those women, as though losing their grief, were filled with wonder, but they again took up their distress at the thought of his becoming an ascetic.

viṣādapāriplavalocanā tataḥ pranaṣṭapotā kurarīva duḥkhitā |
vihāya dhairyaṃ virurāva gautamī tatāma caivāśrumukhī jagāda ca || 8.51 ||

de nas yid mi bde bas yoṅs ldiṅ mig can ma | | phrug (6)gu rab tu ñams pa’i ’ol ba sdug bsṅal bźin | | rmoṅs gyur ñid kyaṅ mchi ma daṅ ldan gdoṅ gis smras | |

51. With her eyes filled with the tears of despondency, wretched like an osprey who has lost her young,--Gautamî abandoning all self-control wailed aloud,--she fainted, and with a weeping face exclaimed:

mahormimanto mṛdavo ’sitāḥ śubhāḥ pṛthakpṛthaṅ⁴⁰⁶ mūlaruhāḥ samudgatāḥ |
praveritās⁴⁰⁷ te bhuvi tasya mūrdhajā narendramaulīpariveṣṭanakṣamāḥ || 8.52 ||

406. EBC: pṛthag. 407. EBC: praceritās.

rlabs chen daṅ ldan ’jam źiṅ dkar min dge ba ste | | so so so sor rtsa ba nas ’khruṅs gyen du ’khyil | |
de yid bu skyes sa la ’thor ba de rnams ni | | mi dbaṅ dbu rgyan la ni yoṅs su dkri bar ’os | |

52. ‘Beautiful, soft, black, and all in great waves, growing each from its own special root,--those hairs of his are tossed on the ground, worthy to be encircled by a royal diadem.

pralambabāhur mṛgarājavikramo maharṣabhākṣaḥ kanakojjvaladyutiḥ |
viśālavakṣā ghanadundubhisvaras tathāvidho ’py āśramavāsam arhati || 8.53 ||

(7)phyag ni rab ’phyaṅ ri dags rgyal po’i stobs mṅa’ źiṅ | | khyu mchog chen po’i spyan ldan gser ’bar ’od mṅa’ ba | |
’brug daṅ rṅa yi sgra ldan sku stod rnam par yaṅs | | de ltar gyur kyaṅ dka’ thub gnas su gnas par ’os | |

53. ‘With his long arms and lion-gait, his bull-like eye, and his beauty bright like gold, his broad chest, and his voice deep as a drum or a cloud, should such a hero as this dwell in a hermitage?

abhāginī nūnam iyaṃ vasuṃdharā tam āryakarmāṇam anuttamaṃ patim⁴⁰⁸ |
gatas tato ’sau guṇavān hi tādṛśo nṛpaḥ prajābhāgyaguṇaiḥ prasūyate || 8.54 ||

408. EBC: prati.

sor mo legs skyes ’jam źiṅ dra bas ’brel pa daṅ | | loṅ bu mi mṅon padma’i (30b1)rtsa ba ltar ’jam la | |
dbus na ’khor lo daṅ bcas źabs ni de dag gis | | draṅ sroṅ rnams kyi nags mtha’i sa la ’gro ’am ci | |

54. ‘This earth is indeed unworthy as regards that peerless doer of noble actions, for such a virtuous hero has gone away from her,--it is the merits and virtues of the subjects which produce their king.

sujātajālāvatatāṅgulī mṛdū nigūḍhagulphau bisa⁴⁰⁹ puṣpakomalau |
vanāntabhūmiṃ kaṭhināṃ kathaṃ nu tau sacakramadhyau caraṇau gamiṣyataḥ || 8.55 ||

409. EBC: viṣa.

khaṅ bzaṅs logs na khri daṅ gdan la ’os pa ste | | rin chen na bza’ lci min tsandan gyis spras śiṅ | |
de yi lus ni mdaṅs daṅ ldan pa nags dag tu | | graṅ daṅ dro daṅ (2)chu ’od rnams su bskor ram ci | |

55. ‘Those two feet of his, tender, with their beautiful web spread between the toes, with their ankles concealed, and soft like a blue lotus,--how can they, bearing a wheel marked in the middle, walk on the hard ground of the skirts of the forest?

vimānapṛṣṭhe śayanāsanocitaṃ mahārhavastrāgurucandanārcitam |
kathaṃ nu śītoṣṇajalāgameṣu tac charīram ojasvi vane bhaviṣyati || 8.56 ||

56. ‘That body, which deserves to sit or lie on the roof of a palace,--honoured with costly garments, aloes, and sandal-wood,--how will that manly body live in the woods, exposed to the attacks of the cold, the heat, and the rain?

kulena sattvena balena varcasā śrutena lakṣmyā vayasā ca garvitaḥ |
pradātum evābhyucito⁴¹⁰ na yācituṃ kathaṃ sa bhikṣāṃ parataś cariṣyati || 8.57 ||

410. EBC: evābhyudito.

rigs daṅ gzugs daṅ stobs daṅ sems pa dag daṅ ni | | thos daṅ phun sum tshogs daṅ na tshod kyis kheṅs śiṅ | |
sloṅ bar ma yin ster ba ñid du mṅon ’oṅs pa | | de ni pha rol dag la sloṅ mo rgyu ’am ci | |

57. ‘He who was proud of his family, goodness, strength, energy, sacred learning, beauty, and youth,--who was ever ready to give, not to ask,--how will he go about begging alms from others?

śucau śayitvā śayane hiraṇmaye prabodhyamāno niśi tūryanisvanaiḥ |
kathaṃ bata⁴¹¹ svapsyati so ’dya me vratī paṭaikadeśāntarite mahītale || 8.58 ||

411. EBC: vata.

gser khri daṅ źiṅ gzims mal dag la gzims nas ni | | (3)mtshan mo sil sñan sgra rnams dag gis rab sloṅ ba | |
gos kyi phyogs gcig bar nas yi logs la ni | | bdag gi brtul źugs ltan de de riṅ ji ltar gzims | |

58. ‘He who, lying on a spotless golden bed, was awakened during the night by the concert of musical instruments,--how alas! will he, my ascetic, sleep to-day on the bare ground with only one rag of cloth interposed?’

imaṃ pralāpaṃ⁴¹² karuṇaṃ niśamya tā bhujaiḥ pariṣvajya parasparaṃ striyaḥ |
vilocanebhyaḥ salilāni tatyajur madhūni puṣpebhya iveritā latāḥ || 8.59 ||

412. EBC: vilāpaṃ.

sñiṅ rje’i smre sṅags rab tu zlos pa ’di thos nas | | bud med de rnams phan tshun lag pas yoṅs ’khyud de | |
ljon śiṅ g-yos las me (4)tog las ni sbraṅ rtsi bźin | | rnam par lta byed dag nas chu dag ’thor ba’o | |

59. Having heard this piteous lamentation, the women, embracing one another with their arms, rained the tears from their eyes, as the shaken creepers drop honey from their flowers.

tato dharāyām apatad yaśodharā vicakravākeva rathāṅgasāhvayā |
śanaiś ca tat tad vilalāpa viklavā muhur muhur gadgadaruddhayā girā || 8.60 ||

(15c1)嫌責心³⁵⁹ 消除熾然大苦息
(2)躃地稱怨³⁶⁰ 歎雙³⁶¹ 輸鳥分乖

359. 消＝稍＜三＞ 360. 歎＝嗟＜三＞ 361. 輸＝輪＜三＞

de nas ṅaṅ pa med pa’i ṅaṅ mo bźin du ni | | grags ’jin ma ni nor ’dzin sa la ’gyel gyur la | |
rnam par ’khrugs śiṅ yaṅ daṅ yaṅ du ldab ldib kyi | | skad kyis de daṅ de dag rnam par smras pa’o | |

629. And so she ceased her angry chiding, and allowed her great, consuming grief to smoulder. Thus prostrate on the ground she muttered out her sad complaints, ’That the two ringed-birds (doves) should be divided!

60. Then Yasodharâ fell upon the ground, like the ruddy goose parted from her mate, and in utter bewilderment she slowly lamented, with her voice repeatedly stopped by sobs:

sa mām anāthāṃ sahadharmacāriṇīm apāsya dharmaṃ yadi kartum icchati |
kuto ’sya dharmaḥ sahadharmacāriṇīṃ vinā tapo yaḥ paribhoktum icchati || 8.61 ||

(3)我今失依怙同法行生離
(4)樂法捨同行何處更求法

chos daṅ lhan (5)cig spyod pa mgon med kho mo ni | | de yis doṅ nas gal te chos ni byed ’dod ciṅ | |
chos daṅ lhan cig spyod ma daṅ bral dka’ thub gaṅ | | yoṅs su loṅs spyod ’dod ’di’i chos ni ga la źig | |

630. ’Now,’ she cried, ’my stay and my support is lost, between those once agreed in life (religious life), separation has sprung up! those who were at one (as to religion) are now divided, (let go their common action)! where shall I seek another mode of (religious) life?

61. ‘If he wishes to practise a religious life after abandoning me his lawful wife widowed,--where is his religion, who wishes to follow penance without his lawful wife to share it with him?

śṛṇoti nūnaṃ sa na pūrvapārthivān mahāsudarśaprabhṛtīn pitāmahān |
vanāni patnīsahitān upeyuṣas tathā hi⁴¹³ dharmaṃ madṛte cikīrṣati || 8.62 ||

413. EBC: sa.

(5)古昔諸先勝 ³⁶² 大快見王等
(6)斯皆夫妻倶學道遊林野
(7)而今捨於我爲求何等法

362. Mahāsudarśa.

sṅon gyi sa skyoṅ rnams des ṅes par ma mthoṅ ste | | legs mthoṅ chen po la sogs mes pho chen (6)po rnams | |
bdag po ldan ma daṅ bcas nags su gśegs gyur la | | kho mo daṅ bral chos byed ’dod pa de ltar ltos | |

631. ’In olden days the former conquerors (Ginas?) greatly rejoiced to see their kingly retinue; these with their wives in company, in search of highest wisdom, roamed through groves and plains.
632. ’And now, that he should have deserted me! and what is the religious state he seeks!

62. ‘He surely has never heard of the monarchs of olden times, his own ancestors, Mahâsudarsa and the rest,--how they went with their wives into the forest,--that he thus wishes to follow a religious life without me.

makheṣu vā vedavidhānasatkṛtau na daṃpatī paśyati dīkṣitāv ubhau |
samaṃ bubhukṣū parato ’pi tatphalaṃ tato ’sya jāto mayi dharmamatsaraḥ || 8.63 ||

(8)梵志祠祀典夫妻必同行
(9)同行法爲因終則同受報
(10)汝何獨法慳棄我而隻遊

mchod sbyin du ’am rig byed cho gas ’dus byas śiṅ | | pho mo gñis la dbaṅ bskur de yi ’bras bu ni | |
gźan du mñam bor loṅs spyod ’dod pa ma mthoṅ ste | | de nas (7)bdag la ’di yi chos la ser sna skyes | |

the Brahman ritual respecting sacrifice, requires the wife to take part in the offering,
633. ’And because they both share in the service they shall both receive a common reward hereafter! but you (O prince!) art niggard in your religious rites, driving me away, and wandering forth alone!

63. ‘He does not see that husband and wife are both consecrated in sacrifices, and both purified by the performance of the rites of the Veda, and both destined to enjoy the same results afterwards,--he therefore grudges me a share in his merit.

dhruvaṃ sa jānan mama dharmavallabho manaḥ priyerṣyākalahaṃ⁴¹⁴ muhur mithaḥ |
sukhaṃ vibhīr mām apahāya rosaṇāṃ mahendraloke ’psaraso jighṛkṣati || 8.64 ||

414. EBC: priye ’py ākalahaṃ.

(11)或見我嫉惡更求無嫉者
(12)或當嫌薄我更求淨天女

bdag ñid la ni sdud daṅ phan tshun phrag dog ciṅ | | yaṅ yaṅ rtsod par chos ’ga’ des ni ṅes par śes | |
khro ba kho mo spaṅs nas dbaṅ chen ’jig rten du | | ’jigs med lha mo las ni dga’ ba len par ’dod | |

634. ’Is it that you saw me jealous, and so turned against me! that you now seek some one free from jealousy! or did you see some other cause to hate me, that you now seek to find a heaven-born nymph!

64. ‘Surely it must be that this fond lover of religion, knowing that my mind was secretly quarrelling even with my beloved, lightly and without fear has deserted me thus angry, in the hope to obtain heavenly nymphs in lndra’s world!

iyaṃ tu cintā mama kīdṛśaṃ nu tā vapurguṇaṃ bibhrati tatra yoṣitaḥ |
vane yadarthaṃ sa tapāṃsi tapyate śriyaṃ ca hitvā mama bhaktim eva ca || 8.65 ||

(13)³⁶³ 爲何勝徳色修習於苦行
(14)以我薄命故夫妻生別離

363. 爲＝以＜三＞

de la lus kyi yon tan bzuṅ ba’i (31a1)btsun mo de | | ci ’dra źig gam ’di ni bdag gis bsam mno ste | |
bdag gi gus pa ñid daṅ bud med bor nas ni | | nags su gaṅ phyir des ni dka’ thub rnams la gduṅ | |

635. ’But why should one excelling in every personal grace seek to practise self-denying austerities! is it that you despise a common lot with me, that variance rises in your breast against your wife!

65. ‘But what kind of a thought is this of mine? those women even there have the attributes which belong to bodies,--for whose sake he thus practises austerities in the forest, deserting his royal magnificence and my fond devotion.

na khalv iyaṃ svargasukhāya me spṛhā na taj janasyātmavato ’pi durlabham |
sa tu priyo mām iha vā paratra vā kathaṃ na jahyād iti me manorathaḥ || 8.66 ||

ṅes par bdag gi ’dod ’di mtho ris bde phyir min | | sems ldan skye bo de ni rñed par dka’ ba min | |
(2)sdug pa des kyaṅ bdag la ’di’am gźan du ruṅ | | gaṅ gis ma spaṅs źes ni bdag gi yiṅ la re | |

66. ‘I have no such longing for the joy of heaven, nor is that hard for even common people to win if they are resolute; but my one desire is how he my beloved may never leave me either in this world or the next.

abhāginī yady aham āyatekṣaṇaṃ śucismitaṃ bhartur udīkṣituṃ mukham |
na mandabhāgyo ’rhati rāhulo ’py ayaṃ kadācid aṅke parivartituṃ pituḥ || 8.67 ||

(15)³⁶⁴ 羅睺羅何故不蒙於膝下
(16)嗚呼不吉士貎柔而心剛

364. Rāhula.

gal te bdag ni jo bo’i gzigs byed yaṅs pa’i źal | | gtsaṅ źiṅ bźad pa gyen du blta ba’i skal med na | |
skal ba dman par ’os min sgra gcan ’dzin de yaṅ | | pha yi paṅ na (3)yoṅs su gnas par nam źig ’gyur | |

636. ’Why does not Rahula fondly repose upon your knee. Alas! alas! unlucky master! full of grace without, but hard (diamond) at heart!

67. ‘Even if I am unworthy to look on my husbands face with its long eyes and bright smile, still is this poor Râhula never to roll about in his father’s lap?

aho nṛśaṃsaṃ sukumāravarcasaḥ sudāruṇaṃ tasya manasvino manaḥ |
kalapralāpaṃ dviṣato ’pi harṣaṇaṃ śiśuṃ sutaṃ yas tyajatīdṛśaṃ bata⁴¹⁵ || 8.68 ||

415. EBC: svataḥ.

(17)勝族盛光榮怨憎猶宗仰
(18)又子生未孩而能永棄捨

ae ma yiṅ mda’ ’di yi lus ni śin tu gźon | | yid ni mi rnams kyis bsṅags śin tu sra ba ste | |
ṅag gi skad grag rab zos dgra yaṅ dga’ ba yi | | bu ni byis pa ’di ’dra kye ma spoṅ bar byed | |

637. ’The glory and the pride of all your tribe, yet hating those who reverence you! O! can it be, you have turned your back for good (upon) your little child, scarce able yet to smile!

68. ‘Alas! the mind of that wise hero is terribly stern,--gentle as his beauty seems, it is pitilessly cruel,--who can desert of his own accord such an infant son with his inarticulate talk, one who would charm even an enemy.

mamāpi kāmaṃ hṛdayaṃ sudāruṇaṃ śilāmayaṃ vāpy ayaso ’pi⁴¹⁶ vā kṛtam |
anāthavac chrīrahite sukhocite vanaṃ gate bhartari yan na dīryate || 8.69 ||

416. EBC: ayasāpi.

(19)我亦無心³⁶⁵ 腸夫棄遊山林
(20)不能自泯沒此則木石人

365. 腸＝腹＜三＞

bdag gi ’dod pa’i sems kyaṅ śin tu sra ba (4)ste | | rdo las gyur ram yaṅ na lcags las byas pa’am | |
bder ’os jo bo dbal dor nags su soṅ ba la | | mgon med ldan pa gad źig dum bur ma soṅ ṅo | |

638. ’My heart is gone! and all my strength! my lord has fled, to wander in the mountains! he cannot surely thus forget me! he is then but a man of wood or stone.’

69. ‘My heart too is certainly most stern, yea, made of rock or fashioned even of iron, which does not break when its lord is gone to the forest, deserted by his royal glory like an orphan,--he so well worthy of happiness.’

itīha devī patiśokamūrchitā ruroda dadhyau vilalāpa cāsakṛt |
svabhāvadhīrāpi hi sā satī śucā dhṛtiṃ na sasmāra cakāra no hriyam || 8.70 ||

(21)言已心迷亂或哭或狂言
(22)或瞪視沈思哽咽不自勝
(23)惙惙氣殆盡臥於塵土中

de lhar lha mo bdag bo’i mya ṅan gyis brgyal te | sems śiṅ rnam zlos lan cig ma yin ’di dus la | | raṅ bźin brtan yaṅ dam (5)ba mo de mya ṅan gyis | | brtan pa dran pa ma yin ṅo tsham byas so | |

639. Thus having spoken, her mind was dulled and darkened, she muttered on, or spoke in wild mad words, or fancied that she saw strange sights, and sobbing past the power of self-restraint,
640. Her breath grew less, and sinking thus, she fell asleep upon the dusty ground!

70. So the queen, fainting in her woe, wept and pondered and wailed aloud repeatedly,--self-possessed as she was by nature, yet in her distress she remembered not her fortitude and felt no shame.

tatas tathā śokavilāpaviklavāṃ yaśodharāṃ prekṣya vasuṃdharāgatām |
mahāravindair iva vṛṣṭitāḍitair mukhaiḥ sabāṣpair⁴¹⁷ vanitā vicukruśuḥ || 8.71 ||

417. EBC: vāṣpair.

(24)諸餘婇女衆見生悲痛心
(25)猶如盛蓮花風雹摧令萎

de nas de ltar mya ṅan gyis smra rnam ’khrugs pa’i | | grags ’dzin ma ni sa la ’gyel ba mthoṅ nas ni | |
char gyis btaṅ bas padma chen po bźin du ni | | mchi bcas gdoṅ gis bud med rnams ni cho ṅes ’debs | |

The palace ladies seeing this, were wrung with heartfelt sorrow,
641. Just as the full-blown lily, struck by the wind and hail, is broken down and withered.

71. Seeing Yasodharâ thus bewildered with her wild utterances of grief and fallen on the ground, all the women cried out with their faces streaming with tears like large lotuses beaten by the rain.

samāptajāpyaḥ kṛtahomamaṅgalo nṛpas tu devāyatanād viniryayau |
janasya tenārtaraveṇa cāhataś cacāla vajradhvanineva vāraṇaḥ || 8.72 ||

(26)父王失太子晝夜心悲戀
(27)齋戒求天神願令子速還
(28)發願祈請已出於天祠門
(29)聞諸啼哭聲驚怖心迷亂
(16a1)如天大雷³⁶⁶ 震群象亂奔馳

366. 震＝電＜三＞

bzlas brjod (6)rdzogs śiṅ sbyin sreg bkra śis byas gyur te | | mi skyoṅ ñid kyaṅ lta gaṅ dag nas phyir gśegs pa | |
rdo rje’i sgra yis glaṅ po ji bźin skye ba yi | | ñam thag sgra des kun nas bcom źiṅ g-yos par gyur | |

And now the king, his father, having lost the prince, was filled, both night and day, with grief;
642. And fasting, sought the gods (for help).
He prayed that they would soon restore him, and having prayed and finished sacrifice, he went from out the sacred gates;
643. Then hearing all the cries and sounds of mourning, his mind distressed became confused, as when heaven’s thundering and lightning put to bewildering flight a herd of elephants.

72. But the king, having ended his prayers, and performed the auspicious rites of the sacrifice, now came out of the temple; and being smitten by the wailing sound of the people, he tottered like an elephant at the crash of a thunderbolt.

niśāmya ca cchandakakanthakāv ubhau sutasya saṃśrutya ca niścayaṃ sthiram |
papāta śokābhihato mahīpatiḥ śacīpater vṛtta ivotsave dhvajaḥ || 8.73 ||

(2)見車匿白馬廣問知出家
(3)擧身投於地如崩帝釋幢

’dun pa daṅ ni bsṅags ldan gñis po mthoṅ nas kyaṅ | | sras kyi ṅes par brten pa (7)yaṅ dag gsan nas ni | |
bde sogs bdag po’i ltad mo zin pa’i rgyal mtshan bźin | | mya ṅan gyis bcom sa yi bdag po ’gyel bar gyur | |

644. Then seeing Kandaka with the royal steed, after long questioning, finding his son a hermit, fainting he fell upon the earth, as when the flag of Indra falls and breaks.

73. Having heard (of the arrival) of both Chandaka and Kanthaka, and having learned the fixed resolve of his son, the lord of the earth fell struck down by sorrow like the banner of Indra when the festival is over.

tato muhūrtaṃ sutaśokamohito janena tulyābhijanena dhāritaḥ |
nirīkṣya dṛṣṭyā jalapūrṇayā hayaṃ mahītalastho vilalāpa pārthivaḥ || 8.74 ||

(4)諸臣徐扶起以法勸令安
(5)久而心小醒而告白馬言

de nas sras po’i mya ṅan gyis rmoṅs yud tsam źig | | skye bo mtshuṅs mñam mṅon pa’i skye bos bzuṅ gyur la | |
chab kyis gaṅ ba’i spyan gyis mgyogs (31b1)bgro la gzigs nas | | sa yi logs nas sa skyoṅ gis ni sme sṅags bton | |

645. Then all the ministers of state, upraising him, exhort him, as was right, to calm himself. After a while, his mind somewhat recovered, speaking to the royal steed, he said:

74. Then the king, distracted by his grief for his son, being held up for a moment by his attendants all of the same race, gazed on the horse with his eyes filled with tears, and then falling on the ground wailed aloud:

bahūni kṛtvā samare priyāṇi me mahat tvayā kanthaka vipriyaṃ kṛtam |
guṇapriyo yena vane sa me priyaḥ priyo ’pi sann apriyavat praveritaḥ⁴¹⁸ || 8.75 ||

418. EBC: praceritaḥ.

(6)我數乘汝戰毎念汝有功
(7)今者憎惡汝倍於愛念時

g-yul ’gyed pa na dga’ chen maṅ po byas nas ni | | bsṅags ldan khyod kyis bdag gi dga’ ba ma yin byas | |
bdag gi dga’ ba yon tan dga’ de gaṅ gis ni | | dga’ ba yin yaṅ dga’ ba med bźin nags (2)su bor | |

646. ’How often have I ridden thee to battle, and every time have thought upon (commended) your excellence! but now I hate and loathe thee, more than ever I have loved or praised thee!

75. ‘After having done many dear exploits for me in battle, one great deed of cruelty, O Kanthaka, hast thou done,--for by thee that dear son of mine, dear for his every virtue, has been tossed down in the wood, dear as he was, like a worthless thing.

tad adya māṃ vā naya tatra yatra sa vraja drutaṃ vā punar enam ānaya |
ṛte hi tasmān mama nāsti jīvitaṃ vigāḍharogasya sadauṣadhād iva || 8.76 ||

(8)所念功徳子汝輒運令去
(9)擲著山林中 ³⁶⁷ 猶自空來歸

367. 猶＝獨＜三＞

de phyir de ñid gaṅ du gśegs pa der bdag khyer | | yaṅ na de ni slar yaṅ skyen bar khyer la śog | |
tshabs cher na ba’i sman daṅ bral bas de bźin du | | de daṅ bral bas bdag gi ’tsho ba med pa’o | |

647. ’My son, renowned for noble qualities, thou hast carried off and taken from me; and left him ’mid the mountain forests; and now you have come back alone;

76. ‘Therefore either lead me to-day where he is, or go quickly and bring him back again; without him there is no life left to me, as to one plunged in sickness without the true medicine.

suvarṇaniṣṭhīvini mṛtyunā hṛte suduṣkaraṃ yan na mamāra saṃjayaḥ⁴¹⁹ |
ahaṃ punar dharmaratau sute gate mumukṣur⁴²⁰ ātmānam anātmavān iva || 8.77 ||

419. EBC: sṛñjayaḥ. 420. EBC: amumukṣur.

(10)汝速持我往不爾往將還
(11)不爲此二者我命將不存
(12)更無餘方治唯待子爲藥

rgyal bu gser ’bab ’chi bas phrogs par gyur pa na | | dka’ thub gaṅ (3)las yaṅ dag rgyal ba śi ma gyur | |
bdag kyaṅ chos ’dzin sras po gśegs par gyur pa na | | bdag ñid thar ’dod bdag ñid med pa lta bur gyur | |

648. ’Take me, then, quickly hence and go! And going, never more come back with me! For since you have not brought him back, my life is worth no more preserving;
649. ’No longer care I about governing! My son about me was my only joy;

77. ‘When Suvarnanishthîvin was carried away by death, it seemed impossible that Srimgaya should not die; and shall I, when my duty-loving son is gone, fear to set my soul free, like any coward?

vibhor daśakṣatrakṛtaḥ prajāpateḥ parāparajñasya vivasvadātmanaḥ |
priyeṇa putreṇa satā vinākṛtaṃ kathaṃ na muhyed dhi mano manor api || 8.78 ||

(13)如³⁶⁸ 珊闍梵志爲子死殺身
(14)我失行法子自³⁶⁹ 殺令無身
(15)³⁷⁰ 魔衆生主亦³⁷¹ 當爲子憂
(16)況復我常人失子能自安

368. Sṛñgaya. 369. 殺＝然＜三＞ 370. Manu. 371. 當＝常＜三＞

rgyal rigs bcu byas khyab bdag skye dgu’i bdag po ni | | mchog daṅ mchog min śes pa ñi ma’i sras po yi | |
bu ni phaṅs śiṅ sdug bsṅal dam (4)pa daṅ bral la | | yid mi bde byas yid kyi rmoṅs pa gaṅ las min | |

as the Brahman Gayanta met death for his son’s sake,
650. ’So I, deprived of my religious son, will of myself deprive myself of life.
So Manu, lord of all that lives, ever lamented for his son;
651. ’How much more I, a mortal man (ever-man), deprived of mine, must lose all rest!

78. ‘How should not the mind of Manu himself be distracted, when parted from his dear virtuous son,--(Manu) the son of Vivasvat, who knew the higher and the lower, the mighty lord of creatures, the institutor of the ten chieftains.

ajasya rājñas tanayāya dhīmate narādhipāyendrasakhāya me spṛhā |
gate vanaṃ yas tanaye divaṃ gato na moghabāṣpaḥ⁴²¹ kṛpaṇaṃ jijīva ha || 8.79 ||

421. EBC: vāṣpaḥ.

(17)古昔³⁷² 阿闍王愛子遊山林
(18)感思而命終即時得生天

372. Aja.

rgyal bo aa dza’i sras po blo daṅ ldan pa ni | | mi bdag dbaṅ po’i grogs la bdag gi ’dod pa ste | |
sras po nags su soṅ la gaṅ źig lhar soṅ la | | mchi ma don yod ma yin bkren pas ’chos so kye | |

In old time the king Aga, loving his son, wandering thro’ the mountains,
652. ’Lost in thought (or deeply affected), ended life, and forthwith was born in heaven.

79. ‘I envy the monarch, that friend of Indra, the wise son of king Aja, who, when his son went into the forest, went himself to heaven, and dragged out no miserable life here with vain tears.

pracakṣva me bhadra tadāśramājiraṃ hṛtas tvayā yatra sa me jalāñjaliḥ |
ime parīpsanti hi taṃ⁴²² pipāsavo mamāsavaḥ pretagatiṃ yiyāsavaḥ || 8.80 ||

422. EBC: te.

(19)吾今不能死長夜住憂苦
(20)合宮念吾子虚渇如餓鬼
(21)如人渇³⁷³ 探水欲飮而奪之
(22)守渇而命終必生餓鬼趣
(23)今我至虚渇得子水復失
(24)及我未命終速語我子處
(25)勿令我渇死墮於餓鬼中
(26)我素志力強難動如大地
(27)失子心躁亂如昔³⁷⁴ 十車王

373. 探＝讃＜三＞ 374. Daśaratha.

(5)khyod kyaṅ bdag gi chu yi sñim pa de gaṅ du | | phrogs pa’i dka’ thub gnas der bzaṅ po bdag la smros | |
de la bdag gi skom pa ’dis ni yoṅs ’dod de | | bdag gi srog ni yi dags ’gro bar ’dod | |

And now I cannot die! Thro’ the long night fixed in this sad state,
653. ’With this great palace round me, thinking of my son, solitary and athirst as any hungry spirit (Preta);
as one who, thirsty, holding water in his hand, but when he tries to drink lets all escape,
654. ’And so remains athirst till death ensues, and after death becomes a wandering ghost;
--so I, in the extremity of thirst, through loss, possessed once of a son, but now without a son,
655. ’Still live, and cannot end my days!
But come! tell me at once where is my son! let me not die athirst (for want of knowing this) and fall among the Pretas.
656. ’In former days, at least, my will was strong and firm, difficult to move as the great earth; but now I’ve lost my son, my mind is dazed, as in old time the king "ten chariots."’

80. ‘Describe to me, O beloved one, the court of that hermitage, whither thou hast carried him who is as my funeral oblation of water; these my vital airs are all ready to depart, and are eager for it, longing to drink it.’

iti tanayaviyogajātaduḥkhaḥ⁴²³ kṣitisadṛśaṃ sahajaṃ vihāya dhairyam |
daśaratha iva rāmaśokavaśyo bahu vilalāpa nṛpo visaṃjñakalpaḥ || 8.81 ||

423. EBC: ºduḥkhaṃ

(28)王師多聞士大臣智聰達
(29)二人勸諫王不緩亦不切

de ltar sras daṅ bral ba’i sdug bsṅal skyes gyur te | | sa daṅ ’dra ba’i (6)lhan skyes brtan pa rnam spaṅs nas | |
r’a ma’i mya ṅan dag gis śiṅ rta bcu pa bźin | | mi skyoṅ ’du śes bral bźin maṅ po rnam par la bas | |

657. And now the royal teacher (Purohita), an illustrious sage, with the chief minister, famed for wisdom, with earnest and considerate minds, both exhorted with remonstrances, the king.

81. Thus the king, in his grief for his separation from his son,--losing all his innate firmness which was stedfast like the earth,--loudly lamented as one distraught, like Dasaratha, a prey to his sorrow for Râma.

śrutavinayaguṇānvitas tatas taṃ matisacivaḥ pravayāḥ purohitaś ca |
samadhṛtam⁴²⁴ idam ūcatur yathāvan na ca paritaptamukhau na cāpy aśokau || 8.82 ||

424. EBC: avadhṛtam.

(16b1)願自寛情念勿以憂自傷
(2)古昔諸勝王棄國如散花

de nas de la thos daṅ dul daṅ yon tan ldan | | rab bgres mdun na ’don daṅ blon po blo gros kyis | |
mñam par gźag ’di ji lta ba bźin (7)smas gyur te | | yoṅs su gduṅ ba’i gdoṅ min mya ṅan med pa’aṅ min | |

658. ’Pray you (they said) arouse yourself to thought, and let not grief cramp and hold your mind! in olden days there were mighty kings, who left their country, as flowers are scattered;

82. Then the wise counsellor, endued with religious learning, courtesy, and virtue, and the old family priest, spoke to him as was befitting in these well-weighed words, neither with their faces overwhelmed by grief nor yet wholly unmoved:

tyaja naravara śokam ehi dhairyaṃ kudhṛtir ivārhasi dhīra nāśru moktum |
srajam iva mṛditām apāsya lakṣmīṃ bhuvi bahavo ⁴²⁵ nṛpā vanāny atīyuḥ || 8.83 ||

425. EBC adds hi.

(3)子今行學道何足苦憂悲
(4)當憶³⁷⁵ 阿私記理數³⁷⁶ 自應然

375. Asita. 376. 自＝亦＜三＞

mi mchog brtan pa mya ṅan thoṅ la brtan par gśegs | | mya ṅan bźin du mchi ma ’don par ’os ma yin | |
me tog phreṅ ba rñiṅ bźin phun tshogs bor nas ni | | sa na mi skyoṅ maṅ po nags su śin tu soṅ | |

659. ’Your son now practises the way of wisdom; why then nurse (increase) your grief and misery; you should recall the prophecy of Asita, and reasonably count on what was probable!

83. ‘Cease, O noblest of men, thy grief, regain thy firmness,--surely thou wilt not, O firm hero, shed tears like one of no self-control; many kings on this earth have gone into the forests, throwing away their royal pomp like a crushed wreath.

api ca niyata eṣa tasya bhāvaḥ smara vacanaṃ tad ṛṣeḥ purāsitasya |
na hi sa divi na cakravartirājye kṣaṇam api vāsayituṃ sukhena śakyaḥ || 8.84 ||

(5)天樂轉輪³⁷⁷ 聖蕭然不累³⁷⁸ 清
(6)豈曰世界³⁷⁹ 王能移金³⁸⁰ 王心

377. 聖＝王＜三＞ 378. 清＝情＜三＞ 379. 王＝主＜三＞ 380. 王＝玉＜三＞

gźan yaṅ (32a1)de yi dgoṅs pa ṅes pa ’di sṅon tshe | | draṅ sroṅ dkar miṅ de yi tshig ni dran par mdzod | |
mtho ris su yaṅ ’khor los sgyur ba’i rgyal srid la | | skad cig kyaṅ de gnas par bde bas nus ma yin | |

660. ’(Think of) the heavenly joys which you, a universal king, have inherited! But now, so troubled and constrained in mind, how will it not be said, "The Lord of earth can change his golden-jewel-heart!"

84. ‘Moreover, this his state of mind was all predetermined; remember those words long ago of the holy sage Asita; "He will never be made to dwell even for a moment contentedly in heaven or in an emperor’s domain."

yadi tu nṛvara kārya eva yatnas tvaritam udāhara yāvad atra yāvaḥ |
bahuvidham iha yuddham astu tāvat tava tanayasya vidheś ca tasya tasya || 8.85 ||

(7)今當使我等推求到其所
(8)方便苦諫諍以表我丹誠
(9)要望降其志以慰王憂悲

gal te yaṅ de mi mchog ’bad pas byas pa ste | | myur bar bka’ luṅ stsol (2)mdzod ji sñed ’dir ’gro bgyi | |
sna tshogs rnams kyi khyed kyi sras po de yi ni | | sna tshogs maṅ bo’i ’thab mo de rñed der byed śog | |

661. ’Now, therefore, send us forth, arid bid us seek the place he occupies, then by some stratagem and strong remonstrances, and showing him our earnestness of purpose,
662. ’We will break down his resolution, and thus assuage your kingly sorrow.’

85. ‘But if, O best of men, the effort must be made, quickly speak the word, we two will at once go together; let the battle be waged in every way with thy son and his fate whatever it be.’

narapatir atha tau śaśāsa tasmād drutam ita eva yuvām abhiprayātam |
na hi mama hṛdayaṃ prayāti śāntiṃ vanaśakuner iva putralālasasya || 8.86 ||

(10)王喜即答言唯汝等速行
(11)如舍³⁸¹ 君陀鳥爲子空中旋
(12)我今念太子便悁心亦然

381. 君＝居＜元＞＜明＞; Śakuni.

de nas de gñis la ni mi bdag gis bslabs la | | de phyir ṅes par ’di nas khyed gñis mṅon par soṅ | |
bu la lhag par chags pa’i nags kyi bya yi bźin | | bdag (3)gi sems ni dga’ bar rab tu soṅ ma yin | |

The king, with joy, replied and said: ’Would that you both would go in haste,
663. ’As swiftly as the Saketa bird flies through the void for her young’s sake; thinking of nought but the royal prince, and sad at heart--I shall await your search!’

86. Then the king commanded them both, ‘Do you both go quickly hence,--my heart will not return to quiet, any more than a bird’s in the woods longing for its young.’

paramam iti narendraśāsanāt tau yayatur amātyapurohitau vanaṃ tat |
kṛtam iti savadhūjanaḥ sadāro nṛpatir api pracakāra śeṣakāryam || 8.87 ||

(13)二人既受命王與諸眷屬
(14)其心小清涼氣宣餐飮通

dam pa źes ni mi dbaṅ bstan las blon po daṅ | | mdun na ’don pa de gñis nags der soṅ bar gyur | |
byas źes gna’ ma’i skye bo daṅ bcas btsun mor bcas | | mi skyoṅ gis kyaṅ bya ba lhag ma rab tu mdzad | |

664. The two men having received their orders, the king retired among his kinsfolk, his heart somewhat more tranquillised, and breathing freely through his throat.

87. With a prompt acquiescence at the king’s order the counsellor and the family priest went to that forest; and then with his wives and his queen the king also, saying, ‘It is done,’ performed the remainder of the rites.

iti ⁴²⁶ buddhacarite mahākāvye ’ntaḥpuravilāpo nāmāṣṭamaḥ sargaḥ ||8||

426. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya (4)ba’i sñan dṅags chen po las | btsun mo’i ’khor smre sṅags bton pa’i le’u ste brgyad pa’o ||

(15) ³⁸² 佛所行讃推求太子品第九

382. 〔佛所行讃〕-＜明＞; 9 \Kumārānveṣaṇasarga.

VARGA 9. THE MISSION TO SEEK THE PRINCE.

Book IX [The Deputation to the Prince]

tatas tadā mantripurohitau tau bāṣpapratodābhihitau⁴²⁷ nṛpeṇa |
viddhau sadaśvāv iva sarvayatnāt sauhārdaśīghraṃ yayatur vanaṃ tat || 9.1 ||

427. EBC: vāṣpapratodābhihatau.

(16)王正以憂悲感切師大臣
(17)如鞭策良馬馳駛若迅流
(18)身疲不辭勞逕詣苦行林

de nas de’i tshe mdun na ’don daṅ blon po de | | mi skyoṅ mchi ma’i lcag gis mṅon par bsnun pa dag | | phug pa’i dam pa’i rta bźin ’bad pa thams cad las | | (5)bsam pa bzaṅ pos skyen par nags der soṅ bar gyur | |

665. The king now suppressing (regulating) his grief, urged an his great teacher and chief minister, as one urges on with whip a ready horse, to hasten onwards as the rapid stream;
666. Whilst they fatigued, yet with unflagging effort, come to the place of the sorrow-giving grove;

1. Then the two, the counsellor and the family priest, beaten by the king with his scourge of tears, went with every effort to that forest in the hurry of affection, like two noble horses goaded.

tam āśramam jātapariśramau tāv upetya kāle sadṛśānuyātrau |
rājarddhim utsṛjya vinītaceṣṭāv upeyatur bhārgavadhiṣṇyam eva || 9.2 ||

(19)捨俗五儀飾善攝諸情根
(20)入梵志精廬敬禮彼諸仙
(21)諸仙請就³⁸³ 座説法安慰之

383. 座＝坐＜三＞

’dra ba’i rjes ’braṅs ṅal ba skyes pa de gñis ni | | dka’ thub nags der dus su ñe bar phyin nas ni | |
rgyal po’i rdzu ’phrul dor de dul ba’i spyod pa yis | | draṅ sroṅ śes ldan bu yi khaṅ par ñe bar soṅ | |

then laying on one side the five outward marks of dignity and regulating well their outward gestures,
667. They entered the Brahmans’ quiet hermitage, and paid reverence to the Rishis. They, on their part, begged them to be seated, and repeated the law for their peace and comfort.

2. Having come at last full of weariness to that hermitage, accompanied by a fitting train,--they dismissed their royal pomp and with sober gestures entered the abode of Bhârgava.

tau nyāyatas taṃ pratipūjya vipraṃ tenārcitau tāv api cānurūpam |
kṛtāsanau bhārgavam āsanasthaṃ chittvā kathām ūcatur ātmakṛtyam || 9.3 ||

(22)即白仙人言意有所諮問
(23)³⁸⁴ 淨稱淨飮王甘蔗名³⁸⁵ 勝胄
(24)我等爲師臣法教典要事

384. 淨＝爭＜明＞ 385. 勝＝稱＜三＞

de dag gis ni tshul (6)bźin bram ze de mchod nas | | de ni de dag la yaṅ rjes mthun mchod pa ste | |
gdan byas pa dag bdag tu lta ba bcad nas ni | | śes ldan sras po gdan gnas pa la gtam smras so | |

668. Then forthwith they addressed the Rishis and said: ’We have on our minds a subject on which we would ask (for advice). There is one who is called Suddhodana râga, a descendant of the famous Ikshvâku family,
669. ’We are his teacher and his minister, who instruct him in the sacred books as required.

3. Having saluted that Brâhman with due respect, and having been honoured by him with due reverence in return, having seated themselves, plunging at once into the subject, they addressed Bhârgava, who was likewise seated, concerning their errand.

śuddhaujasaḥ śuddhaviśālakīrter ikṣvākuvaṃśaprabhavasya rājñaḥ |
imaṃ janaṃ vettu bhavān adhītaṃ⁴²⁸ śrutagrahe mantraparigrahe ca || 9.4 ||

428. EBC: adhīraṃ

mdaṅs gtsaṅ gtsaṅ źiṅ rnam par grags pa’i yaṅs pa mṅa’ | | bu ram (7)śiṅ pa’i rigs su rab ’khruṅs rgyal po yis | |
śru ka rab tu ’dzin daṅ gsaṅ sṅags yoṅs ’dzin la | | nag por skye bo ’di ni khyod kyis rig par mdzod | |

4. ‘Let your honour know us to be respectively imperfect proficients in preserving the sacred learning and in retaining the state-counsels,--in the service of the monarch of the Ikshvâku race, pure in his valour and pure and wide in his glory.

tasyendrakalpasya jayantakalpaḥ putro jarāmṛtyubhayaṃ titīrṣuḥ |
ihābhyupetaḥ kila tasya hetor āvām upetau bhagavān avaitu || 9.5 ||

(25)王如天帝釋子如³⁸⁶ 闍延多
(26)爲度老病死出家或投此
(27)我等爲彼來惟尊應當知

386. Jayaṃta.

dbaṅ po daṅ mtshuṅs de yi rgyal ba daṅ mtshuṅs sras | | rga daṅ ’chi ba’i ’jigs pa dag ni sgrol ’dod de | |
(32b1)’di na mṅon par ñe bar ’oṅs grag de yi phyir | | bdag cag ñe bar ’oṅs par bcom ldan mkhyen par mdzod | |

The king indeed is like Indra (for dignity); his son, like Ke-yan-to (Gayanta),
670. ’In order to escape old age, disease, and death, has become a hermit, and depends on this; on his account have we come hither, with a view to let your worships know of this.’

5. ‘His son, who is like Jayanta, while he himself is like Indra, has come here, it is said, desirous to escape from the fear of old age and death,--know that we two are come here on account of him.’

tau so ’bravīd asti sa dīrghabāhuḥ prāptaḥ kumāro na tu nāvabuddhaḥ |
dharmo ’yam āvartaka ity avetya yātas tv arāḍābhimukho mumukṣuḥ || 9.6 ||

(28)答言有此人長臂大人相
(29)擇我等所行隨順生死法
(16c1)往詣阿羅藍以求勝解脱

de dag la des smras pa phyag riṅ gyur pa de | | rab tu thob gyur gźon nu śes pa min pa min | |
chos ’di ’khor bar byed ces mṅon par mkhyen nas ni | | (2)mṅon par gdoṅ phyogs ma yin thar bźed skyen par gśegs | |

671. Replying, they said: ’With respect to this youth,. has he long arms and the signs of a great man? Surely he is the one who, enquiring into our practice, discoursed so freely on the matter of life and death.
672. ’He has gone to the abode of Arâda, to seek for a complete mode of escape.’

6. He answered them, ‘That prince of the long arms did indeed come here, but not as one unawakened; "this dharma only brings us back again,"--recognising this, he went off forthwith towards Arâḍa, seeking liberation.’

tasmāt tatas tāv upalabhya tattvaṃ taṃ vipram āmantrya⁴²⁹ tadaiva sadyaḥ |
khinnāv akhinnāv iva rājabhaktyā⁴³⁰ prasasratus tena yataḥ sa yātaḥ || 9.7 ||

429. EBC: āmanttya. 430. EBC: putraḥ

(2)既得定實已 ³⁸⁷ 遵崇王速命
(3)不敢計疲勞尋路而馳進
(4)見太子處林悉捨俗儀飾
(5)眞體猶光耀如日出烏雲

387. 遵＝尊＜三＞

de nas de las de ñid de dag ñer thob nas | | bram ze de la sñan dṅags phab nas de ma thag | |
dub kyaṅ ma dub pa bźin rgyal po la gus pas | | de ñid gaṅ nas gśegs pa de nas rab tu soṅ | |

Having received this certain information, respectfully considering the urgent commands of the anxious king,
673. They dared not hesitate in their undertaking, but straightway took the road and hastened on.
Then seeing the wood in which the royal prince dwelt, and him, deprived of all outward marks of dignity,
674. His body still glorious with lustrous shining, as when the sun comes forth from the black cloud;

7. Then they two, having understood the true state of things, bade that Brâhman at once farewell, and wearied though they were, went on as if they were unwearied, thither whither the prince was gone.

yāntau tatas tau mṛjayā⁴³¹ vihīnam apaśyatāṃ taṃ vapuṣojjvalantam⁴³² |
upopaviṣṭaṃ⁴³³ pathi vṛkṣamūle sūryaṃ ghanābhogam iva praviṣṭam || 9.8 ||

431. EBC: sṛjayā. 432. EBC: vapuṣā jvalantam. 433. EBC: nṛpopaviṣṭaṃ.

(6)國奉天神師執正法大臣
(7)捨除俗威儀下乘而歩進

soṅ ste de nas de dag (3)gi ni rṅon pa daṅ | | rnam par bral ba’i sku lus rab tu ’bar ba de | |
ñi ma sdug po’i loṅs spyod dag la źugs pa ltar | | lam ni śiṅ gi rtsa bar ñe bar bźugs pa mthoṅ | |

then the religious teacher of the country and the great minister holding to the true law,
675. Put off from them their courtly dress, and descending from the chariot gradually advanced,

8. As they were going, they saw him bereft of all ornaments, but still radiant with his beauty, sitting like a king in the road at the foot of a tree, like the sun under the canopy of a cloud.

yānaṃ vihāyopayayau tatas taṃ purohito mantradhareṇa sārdham |
yathā vanasthaṃ sahavāmadevo rāmaṃ didṛkṣur munir aurvaśeyaḥ || 9.9 ||

(8)猶王³⁸⁸ 婆摩疊仙人³⁸⁹ 婆私吒
(9)往詣山林中見王子羅摩
(10)各隨其本儀恭敬禮問訊

388. Mahāvāmadeva. 389. \Vaśeya.

de nas de la mdun na ’don daṅ sṅags ’dzin bcas | | theg pa rnam par spaṅs nas ñe bar gśegs pa ste | |
(4)slar gnas thub pa’i bu ni g-yon gyi lhar bcas pas | | nags gnas lhag spyod lta bar ’dod pa ji ltar ro | |

like the royal Po-ma-ti (? Bharata) and the Rishi Vasishtha,
676. Went through the woods and forests, and seeing the royal prince Râma, each according to his own prescribed manner, paid him reverence, as he advanced to salute him;

9. Leaving his chariot, the family priest then went up to the prince with the counsellor, as the saint Aurvaseya went with Vâmadeva, wishing to see Râma when he dwelt in the forest.

tāv arcayām āsatur arhatas taṃ divīva śukrāṅgirasau mahendram |
pratyarcayām āsa sa cārhatas tau divīva śukrāṅgirasau mahendraḥ || 9.10 ||

(11)猶如³⁹⁰ 儵迦羅及與央耆羅
(12)盡心加恭敬奉事天帝釋

390. Śūkra, Aṅgiras.

lha na pa ba saṅs daṅ phur bus dbaṅ chen bźin | | de dag gis ni de ñid bskyed ciṅ mchod pa’o | |
lha na pa saṅs phur bu dag la dbaṅ chen bźin | | mchod ’os des ni de gñis (5)dag la slar mchod do | |

677. Or as Sukra, in company with Aṅgiras, with earnest heart paid reverence, and sacrificed to Indra râga.

10. They paid him honour as was fitting, as Sukra and Aṅgiras honoured Indra in heaven; and he in return paid due honour to them, as Indra in heaven to Sukra and Aṅgiras.

kṛtābhyanujñāv abhitas tatas tau niṣedatuḥ⁴³⁴ śākyakuladhvajasya |
virejatus tasya ca saṃnikarṣe punarvasū yogagatāv ivendoḥ || 9.11 ||

434. EBC: niṣīdatuḥ.

(13)王子亦隨敬王師及大臣
(14)如帝釋安慰儵迦央耆羅
(15)即命彼二人坐於王子前
(16)如³⁹¹ 富那婆藪兩星侍月傍

391. \Punarvasu.

sbyor bar soṅ ba’i zla ba ñe sar nab so bźin | | de nas kun nas mṅon par rjes gnaṅ byas pa ni | |
de dag ś’a kya’i rigs kyi rgyal mtshan de yi ni | | ñe logs dag tu soṅ ba rnam par mdzes par gyur | |

678. Then the royal prince in return paid reverence to the . royal teacher and the great minister, as the divine Indra placed at their ease Sukra and Aṅgiras;
679. Then, at his command, the two men seated themselves before the prince, as Pou-na (Punarvasû) and Pushya, the twin stars attend beside the moon;

11. Then they, having obtained his permission, sat down near him who was the banner of the Sâkya race; and they shone in his proximity like the two stars of the asterism Punarvasû in conjunction with the moon.

taṃ vṛkṣamūlastham abhijvalantaṃ purohito rājasutaṃ babhāṣe |
yathopaviṣṭaṃ divi pārijāte bṛhaspatiḥ śakrasutaṃ jayantam || 9.12 ||

(17)王師及大臣啓請於王子
(18)如毘利波低語彼闍延多

śiṅ gi rtsa bar gnas pa mṅon par ’bar ba yi | | rgyal po’i (6)sras po de la mdun na ’don gyis smras | |
lha na yoṅs ’dus dag la brgya byin sras po ni | | rgyal ba ñe bar gnas la phur bu ji ltar ro | |

680. Then the Purohita and the great minister respectfully explained to the royal prince, even as Pi-li-po-ti (Brihaspati) spoke to that Gayanta:

12. The family priest addressed the prince who shone brightly as he sat at the foot of the tree, as Vrihaspati addressed Indra’s son Jayanta, seated in heaven under the heavenly tree pârijâta:

tvacchokaśalye hṛdayāvagāḍhe mohaṃ gato bhūmitale muhūrtam |
kumāra rājā nayanāmbuvarṣo yat tvām avocat tad idaṃ nibodha || 9.13 ||

(19)父王念太子如利刺貫心
(20)荒³⁹² 迷發狂亂臥於塵土中
(21)日夜増悲思流涙常如雨

392. 迷＝速＜明＞

khyod kyi mya ṅan zug rdu sñiṅ la btags pa na | | sa yi logs la rmoṅs śiṅ brgyal bar gyur pa ste | |
gźon nu mig gi chu yi char ltar rgyal po yis | | (7)gaṅ źig khyod la smras pa ’di ni mkhyen par mdzod | |

681. ’Your royal father, thinking of the prince, is pierced in heart, as with an iron point; his mind distracted, raves in solitude; he sleeps upon the dusty ground;
682. ’By night and day he adds to his sorrowful reflections; his tears flow down like the incessant rain;

13. ‘O prince, consider for a moment what the king with his eyes raining tears said to thee, as he lay fainting on the ground with the arrow of thy sorrow plunged into his heart.

jānāmi dharmaṃ prati niścayaṃ te paraimi te bhāvinam⁴³⁵ etam artham |
ahaṃ tv akāle vanasaṃśrayāt te śokāgnināgnipratimena dahye || 9.14 ||

435. EBC: acyāvinam.

(22)勅我有所命唯願留心聽
(23)知汝樂法情決定無所疑

khyod kyis chos la rab dmigs ṅes par śes pa ste | | khyod kyi ’byuṅ bar ’gyur pa’i don ni śes pa’o | |
khyod kyi dus ma yin par nags su bsñen las bdag | | me daṅ rab mtshuṅs mya ṅan me yis tshig pa’o | |

and now to seek you out, he has sent us hither. Would that you would listen with attentive mind;
683. ’We know that you delight to act religiously; it is certain, then, without a doubt,

14. ‘"I know that thy resolve is fixed upon religion, and I am convinced that this purpose of thine is unchanging; but I am consumed with a flame of anguish like fire at thy flying to the woods at an inopportune time.

tad ehi dharmapriya matpriyārthaṃ dharmārtham eva tyaja buddhim etām |
ayaṃ hi mā śokarayaḥ pravṛddho nadīrayaḥ kūlam ivābhihanti || 9.15 ||

(24)非時入林藪悲戀³⁹³ 嬈我心
(25)汝若念法者應當哀愍我
(26)望寛遠遊情以慰我懸心
(27)勿令憂悲水崩壞我心岸

393. 嬈＝燒＜三＞

de phyir tshur (33a1)spyon chos dga’ dag gi dga’ ston du | | chos kyi don du blo gros de ñid thoṅ mdzod daṅ | |
chu bo’i śugs kyis ’gram ṅogs mṅon par bcom pa bźin | | bdag la mya ṅan śugs ’dir rab tu ’phel ba’o | |

this is not the time for you to be a hermit (to enter the forest wilds); a feeling of deep pity consumes our heart!
684. ’You, if you be indeed, moved by religion, ought to feel some pity for our case;
let your kindly feelings flow abroad, to comfort us who are worn at heart;
685. ’Let not the tide of sorrow and of sadness completely overwhelm the outlets of our heart;

15. ‘"Come, thou who lovest duty, for the sake of what is my heart’s desire,--abandon this purpose for the sake of duty; this huge swollen stream of sorrow sweeps me away as a river’s torrent its bank.

meghāmbukakṣādriṣu yā hi vṛttiḥ samīraṇārkāgnimahāśanīnām |
tāṃ vṛttim asmāsu karoti śoko vikarṣaṇocchoṣaṇadāhabhedaiḥ || 9.16 ||

(28)如雲水草山風日火雹災
(29)憂悲爲四患飄乾燒壞心

rluṅ daṅ ñi ma me daṅ thog chen rnams kyi ni | | ’jug (2)pa gaṅ źig sprin daṅ chu me ri rnams su | |
rnam par ’byer daṅ skems daṅ srog daṅ ’byed rnams kyis | | bdag cag rnams la mya ṅan gyis ’jug pa de byed | |

as the torrents (which roll down) the grassy mountains; or the calamities of tempest, fiery heat, and lightning;
686. ’For so the grieving heart has these four sorrows, turmoil and drought; passion and overthrow.

16. ‘"That effect which is wrought in the clouds, water, the dry grass, and the mountains by the wind, the sun, the fire, and the thunderbolt,--that same effect this grief produces in us by its tearing in pieces, its drying up, its burning, and its cleaving.

tad bhuṅkṣva tāvad vasudhādhipatyaṃ kāle vanaṃ yāsyasi śāstradṛṣṭe |
aniṣṭabandhau kuru mayy apekṣāṃ⁴³⁶ sarveṣu bhūteṣu dayā hi dharmaḥ || 9.17 ||

436. EBC: māpy upekṣāṃ

(17a1)且還食土邑時至更遊仙
(2)不顧於親戚父母亦棄捐
(3)此豈名慈悲覆護一切耶

de phyir re źig nor ’dzin bdag ñid loṅs spyod la | | dus su bstan bcos mthoṅ ste nags su gśegs gyur te | |
’byuṅ po (3)thams cad la ni brtse ba chos yin phyir | | mi ’dod gñen ’dun kho bo la ni ltos par mdzod | |

But come! return to your native place, the time will arrive when you can go forth again as a recluse.
687. ’But now to disregard your family duties, to turn against father and mother, how can this be called love and affection? that love which overshadows and embraces all.

17. ‘"Enjoy therefore for a while the sovereignty of the earth,--thou shalt go to the forest at the time provided by the sâstras,--do not show disregard for thy unhappy kindred,--compassion for all creatures is the true religion.

na caiṣa dharmo vanae eva siddhaḥ pure ’pi siddhir niyatā yatīnām |
buddhiś ca yatnaś ca nimittam atra vanaṃ ca liṅgaṃ ca hi bhīrucihnam || 9.18 ||

(4)法不必山林在家亦脩閑
(5)覺悟勤方便是則名出家

chos de nags ñid kho nar ’grub pa ma yin te | | sdom brtson rnams kyis ṅes par groṅ khyer na yaṅ ’grub | |
’dir ni blo daṅ ’bad pa dag ni mtshan ma ste | | nags daṅ stag ni ’jigs pa dag gi (4)mtshan ma’o | |

688. ’Religion requires not the wild solitudes; you can practise a hermit’s duties in your home; studiously thoughtful, diligent in expedients, this is to lead a hermit’s life in truth.

18. ‘"Religion is not wrought out only in the forests, the salvation of ascetics can be accomplished even in a city; thought and effort are the true means; the forest and the badge are only a coward’s signs.

maulīdharair aṃsaviṣaktahāraiḥ keyūraviṣṭabdhabhujair⁴³⁷ narendraiḥ |
lakṣmyaṅkamadhye parivartamānaiḥ prāpto gṛhasthair api mokṣadharmaḥ || 9.19 ||

437. EBC: srajair.

(6)剃髮服染衣自³⁹⁴ 放山藪間
(7)此則懷畏怖何足名學仙
(8)願得一抱汝以水雨其頂
(9)冠汝以天冠置於傘蓋下
(10)矚目一觀汝然後我出家

394. 放＝遊＜三＞

dbu rgyan ’dzin źiṅ dpuṅ par rna cha do śal daṅ | | dpuṅ rgyan rnam par reṅs pa’i phyag mṅa’ mi dbaṅ rnams | |
phun tshogs yan lag dbus na yoṅs su gnas rnams kyis | | khyim na gnas kyaṅ thar ba’i lam ni rab tu thob | |

689. A shaven head, and garments soiled with dirt,--to wander by yourself through desert wilds,--this is but to encourage constant fears, and cannot be rightly called "an awakened hermit’s (life)."
690. ’Would rather we might take you by the hand, and sprinklewater on your head, and crown you with a heavenly diadem, and place you underneath a flowery canopy,
691. ’That all eyes might gaze with eagerness upon you; after this, in truth, we would leave our home with joy.

19. ‘"Liberation has been attained even by householders, Indras among men, who wore diadems, and carried strings of pearls suspended on their shoulders, whose garlands were entangled with bracelets, and who lay cradled in the lap of Fortune.

dhruvānujau yau balivajrabāhū vaibhrājam āṣāḍham athāntidevam |
videharājaṃ janakaṃ tathaiva drumaṃ⁴³⁸ senajitaś ca rājñaḥ || 9.20 ||

438. EBC: pākadrumaṃ.

(11)³⁹⁵ 頭留摩先王阿闍阿³⁹⁶ 渉
(12)跋闍羅婆休毘跋羅安提
(13)毘提³⁹⁷ 訶闍那那羅濕波羅

395. Dhruvānujau yau balivajrabāhū vaibhrājaṃāṣāḍhamathāntidevaṃ videharājaṃ janakaṃ tathaiva pākadrumaṃ senajitaśca rājñaḥ. 396. 渉＝沙＜三＞ 397. 訶＝阿＜三＞

bstan pa’i nu bo (5)stobs daṅ rdo rje’i lag pa daṅ | | rnam mdzes bu daṅ chu stod de nas mthar gnas lha | |
lus ’phags rgyal po skyes byed daṅ ni de bźin du | | groṅ daṅ ljon śiṅ can daṅ sde rgyal rgyal po rnams | |

The former kings Teou-lau-ma (Druma?), A-neou-ke-o-sa (Anugasa or Anudâsa),
692. ’Po-ke-lo-po-yau (Vagrabâhu), Pi-po-to-’an-ti (Vaibhrâga), Pi-ti-o-ke-na (Vatâgana?), Na-lo-sha-po-lo (Narasavara?),

20. ‘"Bali and Vajrabâhu, the two younger brothers of Dhruva, Vaibhrâja, âshâḍha and Antideva, and Ganaka also, the king of the Videhas, and king Senajit’s son, his tree of ripe blessing;

etān gṛhasthān nṛpatīn avehi naiḥśreyase dharmavidhau vinītān |
ubhau⁴³⁹ api tasmād yugapad bhajasva vittādhipatyaṃ⁴⁴⁰ ca nṛpaśriyaṃ ca || 9.21 ||

439. EBC: ubhe. 440. EBC: cittādhipatyaṃ.

(14)如是等諸王悉皆著天冠
(15)瓔珞以嚴容手足貫珠環
(16)婇女衆娯樂不違解脱因

ñes legs chos kyi cho ga la ni rnam dul ba’i | | me bdag khyim na gnas pa de rnams (6)mkhyen mdzod la | |
nor gyi bdag po daṅ ni mi skyoṅ dpal dag ste | | gñis po dag kyaṅ de phyir dus gcig mkhyen par mdzod | |

693. ’All these several kings refused not the royal crown, the jewels, and the ornaments of person; their hands and feet were adorned with gems,
694. ’Around them were women to delight and please, these things they cast not from them, for the sake of escape;

21. ‘"Know that all these great kings who were householders were well skilled in attaining the merit which leads to final bliss,--do thou also therefore obtain both simultaneously--royal magnificence and the control over the mind.

icchāmi hi tvām upaguhya gāḍhaṃ kṛtābhiṣekaṃ salilārdram eva |
dhṛtātapattraṃ⁴⁴¹ samudīkṣamāṇas tenaiva harṣeṇa vanaṃ praveṣṭum || 9.22 ||

441. EBC: dhṛtātapatraṃ.

(17)汝今可還家崇習於二事
(18)心修増上法爲地増上主

mṅon par dbaṅ bskur byas pa’i chu yis brlan pa ñid | | gduṅ ba skyob pa’i gdugs bzuṅ khyed la drag tu ni | |
ñe bar ’khyud nas kun nas gyen du lta ba ste | | dga’ (7)ba des ni nags su rab tu ’jug par ’dod | |

you then may also come back home, and undertake both necessary duties;
695. ’Your mind prepare itself in higher law, whilst for the sake of earth you wield the sceptre;

22. ‘"I desire,--when I have once closely embraced thee after thy kingly consecration is once performed, and while thou art still wet with the sacred water,--when I behold thee with the pomp of the royal umbrella,--in the fulness of that joy to enter the forest."

ity abravīd bhūmipatir bhavantaṃ vākyena bāṣpa⁴⁴² grathitākṣareṇa |
śrutvā bhavān arhati tatpriyārthaṃ snehena tatsneham anuprayātum || 9.23 ||

442. EBC: vāṣpa.

(19)垂涙約勅我令宣如是言
(20)既有此勅旨汝應奉教還

de ltar mchi mas ’dud pa’i yi ge’i tshig gis ni | | khyed ñid la ni sa yi bdag pos smras pa ste | |
thos nas de la brtse źiṅ de la dga’ don du | | khyed kyi brtse bas rjes su ’gro bar ’os pa’o | |

let there be no more weeping, but comply with what we say, and let us publish it;
696. ’And having published it with your authority, then you may return and receive respectful welcome.

23. ‘Thus did the king say to thee in a speech whose words were stopped by tears,--surely having heard it, for the sake of what is so dear to him, thou wilt with all affection follow his affection.

śokāmbhasi tvatprabhave hy agādhe duḥkhārṇave majjati śākyarājaḥ |
tasmāt tam uttāraya nāthahīnaṃ nirāśrayaṃ magnam ivārṇave nauḥ⁴⁴³ || 9.24 ||

443. EBC: gām.

(21)父王因汝故沒溺憂悲海
(22)無救無所依無由自開釋
(23)汝當爲船師 ³⁹⁸ 渡著安隱處

398. 渡＝度＜三＞

khyod las byuṅ ba’i mya ṅan chu ni gtiṅ med pa’i | | (33b1)sdug bsṅal rgya mtshor ś’akya’i rgyal po nub gyur te | |
de phyir mgon po rgya mtshor byid la gru bźin du | | dman źiṅ rten daṅ bral ba de ni sgrol mdzod cig | |

Your father and your mother, for your sake, in grief shed tears like the great ocean;
697. ’Having no stay and no dependence now--no source from which the Sâkya stem may grow--you ought, like the captain of the ship, to bring it safely across to a place of safety.

24. ‘The king of the Sâkyas is drowned in a deep sea of sorrow, full of waves of trouble, springing from thee; do thou therefore deliver him helpless and protectorless like an ox drowning in the sea.

bhīṣmeṇa gaṅgodarasaṃbhavena rāmeṇa rāmeṇa ca bhārgaveṇa |
śrutvā kṛtaṃ karma pituḥ priyārthaṃ pitus tvam apy arhasi kartum iṣṭam || 9.25 ||

(24)毘³⁹⁹ 林摩王子二羅彌跋⁴⁰⁰ 祇
(25)聞父勅恭命汝今亦應然

399. 林＝森＜三＞; \Bhīṣma. 400. 祇＝提＜三＞ Rāma \Bhārgava.

chu bo gaṅ g’a’i lto nas byuṅ ba ’jigs byed daṅ | | lhag spyod daṅ ni ṅan spoṅ sras po lhag spyod kyis | |
pha yi dga’ ba’i don du (2)las byas thos nas ni | | khyed kyaṅ yab kyi bźed ba mdzad par ’os pa lags | |

698. ’The royal prince Pi-san-ma, as also Lo-me-po-ti, they respectfully attended to the command of their father, you also should do the same!

25. ‘Having heard that Bhîshma who sprang from Gaṅgâ’s womb, Râma, and Râma the son of Bhrigu,--all did what would please their fathers; surely thou too wilt do thy father’s desire.

saṃvardhayitrīṃ samavehi⁴⁴⁴ devīm agastyajuṣṭāṃ diśam aprayātām |
pranaṣṭavatsām iva vatsalāṃ gām ajasram ārtāṃ karuṇaṃ rudantīm || 9.26 ||

444. EBC: ca samehi.

(26)慈母鞠養恩盡壽報罔極
(27)如牛失其犢悲呼忘眠食

gñen bśes be’u ñams par gyur pa’i ba bźin du | | rgyun mi ’chad par ñam thag sñiṅ rjer du ba mo | |
draṅ sroṅ ri byi bsñen źiṅ phyogs su ma soṅ ba | | yaṅ dag skyed bar byed ba’i lha mo mkhyen par mdzod | |

699. ’Your loving mother who cherished you so kindly, with no regard for self, through years of care, as the cow deprived of her calf, weeps and laments, forgetting to eat or sleep;

26. ‘Consider also the queen, who brought thee up, who has not yet gone to the region inhabited by Agastya--wilt thou not take some heed of her, who ceaselessly grieves like a fond cow that has lost her calf?

haṃsena haṃsīm iva viprayuktāṃ tyaktāṃ gajeneva vane kareṇum |
ārtāṃ⁴⁴⁵ sanāthām api nāthahīnāṃ trātuṃ vadhūm arhasi darśanena || 9.27 ||

445. EBC: ārttāṃ.

(28)汝今應速還以救我⁴⁰¹ 生命
(29)孤鳥離群哀龍象獨遊苦
(17b1)憑依者失蔭當思爲救護

401. 我＝其＜三＞

(3)daṅ pa rnam par bral ba’i ṅaṅ mo lta bu daṅ | | nags na glaṅ po daṅ bral glaṅ mo lta bu ni | |
mgon daṅ bcas kyaṅ mgon med dman źiṅ ñam thag pa’o | | btsun mo gzigs pa yis ni skyob par ’os pa yin | |

700. ’You surely ought to return to her at once, to protect her life from evil; as a solitary bird, away from its fellows, or as the lonely elephant, wandering through the jungle,
701. ’Losing the care of their young, ever think of protecting and defending them,

27. ‘Surely thou wilt succour thy wife by the sight of thee, who now mourns widowed yet with her lord still alive,--like a swan separated from her mate or a female elephant deserted in the forest by her companion.

ekaṃ sutaṃ bālam anarhaduḥkhaṃ saṃtāpam antargatam udvahantam⁴⁴⁶ |
taṃ rāhulaṃ mokṣaya bandhuśokād rāhūpasargād iva pūrṇacandram || 9.28 ||

446. EBC: saṃtāpasaṃtapta.

(2)一子⁴⁰² 孩幼孤遭苦莫知告
(3)⁴⁰³ 勉彼煢煢苦如人救月蝕

402. 孩＝猶＜三＞ 403. 勉＝免＜三＞

sras gcig byis pa sdug bsṅal ’os pa ma yin pa | | kun nas gduṅ (4)ba mthar gyur pa ni ’dren pa ste | |
gaṅ ba’i zla ba sgra gcan ñe bar bsgyur las bźin | | sgra gcan ’dzin de gñen gyi mya ṅan las thar mdzod | |

so you the only child, young and defenceless, not knowing what you do, bring trouble and solicitude;
702. ’Cause, then, this sorrow to dissipate itself; as one who rescues the moon from being devoured,

28. ‘Thy only son, a child little deserving such woe, distressed with sorrow, and [.. .. .. .. ..]--O deliver Râhula from the grief of his kindred like the full moon from the contact of Râhu!

śokāgninā tvadvirahendhanena niḥśvāsadhūmena tamaḥśikhena |
tvaddarśanāmbv icchati dahyamānam⁴⁴⁷ antaḥ⁴⁴⁸ puraṃ caiva puraṃ ca kṛtsnam || 9.29 ||

447. EBC: ºdarśanāya rchati dahyamānaḥ 448. EBC: so ’ntaḥ.

(4)擧國諸士女別離苦熾然
(5)歎息煙衝天熏慧眼令闇
(6)唯求見汝水滅火目開明

pho braṅ btsun mo’i ’khor daṅ groṅ khyer mtha’ dag ni | | khyed daṅ bral ba’i bud śiṅ can gyi mya ṅan me | |
phyir ’byuṅ dbugs ni du ba mun pa’i (5)rtse mo yis | | tshig pa dag ni khyed la lta ba’i chu ’dod do | |

so do you reassure the men and women of the land, and remove from them the consuming grief,
703. ’(And suppress) the sighs that rise like breath to heaven, which cause the darkness that obscures their sight; seeking you, as water, to quench the fire, the fire quenched, their eyes shall open.’

29. ‘Burned with the fire of anguish within him, to which thy absence adds fresh fuel,--a fire whose smoke is sighs and its flame despair,--he wanders for a sight of thee through the women’s apartments and the whole city.’

sa bodhisattvaḥ paripūrṇasattvaḥ śrutvā vacas tasya purohitasya |
dhyātvā muhūrtaṃ guṇavad guṇajñaḥ pratyuttaraṃ praśritam ity uvāca || 9.30 ||

(7)菩薩聞父王切教苦備至
(8)端坐正思惟隨宜遜順答

mdun na ’don pa de yi tshig dag gsan gyur nas | | byaṅ chub sems dpa’ yoṅs su gaṅ ba’i sems dpa’ des | |
yon tan ldan źiṅ yon tan śes pas yud tsam źig | | bsam gtan mdzad nas rigs pa’i lan ’di (6)smras pa’o | |

704. Bodhisattva, hearing of his father the king, experienced the greatest distress of mind, and sitting still, gave himself to reflection; and then, in due course, replied respectfully:

30. The Bodhisattva,--whose perfection was absolute,--having heard the words of the family priest, reflected for a moment, knowing all the virtues of the virtuous, and then thus uttered his gentle reply:

avaimi bhāvaṃ tanaye pitṝṇāṃ⁴⁴⁹ viśeṣato yo mayi bhūmipasya |
jānann api vyādhijarāvipadbhyo bhītas tv agatyā svajanaṃ tyajāmi || 9.31 ||

449. EBC: tanayaprasaktaṃ

(9)我亦知父王慈念心過厚
(10)畏生老病死故違罔極恩

pa rnams kyi ni bu la dgoṅs pa śes pa ste | | gaṅ źig bdag las skyoṅ gi ni khyad par du | |
śes pa yin yaṅ na daṅ rga daṅ rgud pa las | | ’jigs te nags su phyin nas raṅ gi skye bo dor | |

705. ’I know indeed that my royal father is possessed of a loving and deeply considerate mind, but my fear of birth, old age, disease, and death has led me to disobey, and disregard his extreme kindness.

31. ‘I well know the paternal tenderness of the king, especially that which he has displayed towards me; yet knowing this as I do, still alarmed at sickness, old age, and death, I am inevitably forced to leave my kindred.

draṣṭuṃ priyaṃ kaḥ svajanaṃ hi necchen nānte⁴⁵⁰ yadi syāt priyaviprayogaḥ |
yadā tu bhūtvāpi ciraṃ⁴⁵¹ viyogas tato guruṃ snigdham api tyajāmi || 9.32 ||

450. EBC: nāsau. 451. EBC: bhaved.

(11)誰不重所生以終別離故
(12)正使生相守死至莫能留
(13)是故知所重長辭而出家

mthar ni gal te dga’ ba daṅ bral ma yin na | | raṅ gi skye bo dga’ ba lta ’dod cis (7)ma yin | |
gaṅ tshe yun riṅ gyur kyaṅ rnam par ’bral ba ste | | de phyir bla ma brtse ba yin yaṅ ’dor bar bgyi | |

706. ’Whoever neglects right consideration about his present life, and because he hopes to escape in the end, therefore disregards all precautions (in the present), on this man comes the inevitable doom of death.
707. ’It is the knowledge of this, therefore, that weighs with me, and after long delay has constrained me to a hermit’s life;

32. ‘Who would not wish to see his dear kindred, if but this separation from beloved ones did not exist? but since even after it has been once, separation will still come again, it is for this that I abandon my father, however loving.

maddhetukaṃ yat tu narādhipasya śokaṃ bhavān āha na tat⁴⁵² priyaṃ me |
yat svapnabhūteṣu samāgameṣu saṃtapyate bhāvini viprayoge⁴⁵³ || 9.33 ||

452. EBC: arhati na. 453. EBC: viprayogaiḥ.

(14)聞父王憂悲増戀切我心
(15)但如夢暫會倏忽歸無常

gaṅ yaṅ bdag gi ched du mi yi bdag po yi | | mya ṅan khyod kyis smras des bdag la dga’ ba med | |
gaṅ phyir rmi lam yaṅ dag ’dus par gyur rnams su | | rnam par ’dral (34a1)bar ’gyur la kun nas gduṅ bar byed | |

hearing of my father, the king, and his grief, my heart is affected with increased love;
708. But yet, all is like the fancy of a dream, quickly reverting to nothingness.

33. ‘I do not however approve that thou shouldst consider the king’s grief as caused by me, when in the midst of his dream-like unions he is afflicted by thoughts of separations in the future.

evaṃ ca te niścayam etu buddhir dṛṣṭvā vicitraṃ jagataḥ pracāram⁴⁵⁴ |
saṃtāpahetur na suto na bandhur ajñānanaimittika eṣa tāpaḥ || 9.34 ||

454. EBC: vividhapracāram.

(16)汝當決定知衆生性不同
(17)憂苦之所生不必子與親
(18)所以生離苦皆從癡惑生

’gro ba’i spyod pa rnam pa sna tshogs mthoṅ nas ni | | de bźin du yaṅ khyod kyi blo gros ṅes par soṅ | |
bu min gñen min kun nas gduṅ ba’i rgyu yin bźin | | ’chid ba de ni śes pa med pa’i mtshan ma ñid | |

Know then, without fear of contradiction, that the nature of existing things is not uniform;
709. ’The cause of sorrow is not necessarily the relationship of child with parent, but that which produces the pain of separation, results from the influence of delusion;

34. ‘Thus let thy thoughts settle into certainty, having seen the multiform in its various developments; neither a son nor kindred is the cause of sorrow,--this sorrow is only caused by ignorance.

yathādhva⁴⁵⁵ gānām iha⁴⁵⁶ saṃgatānāṃ kāle viyogo niyataḥ prajānām |
prājño janaḥ ko nu bhajeta śokaṃ bandhupratijñātajanair vihīnaḥ⁴⁵⁷ || 9.35 ||

455. EBC: yadādhva. 456. EBC: iva. 457. EBC: priyaḥ sann api bandhuhīnaḥ.

(19)如人隨路行中道暫相逢
(20)須臾各分⁴⁰⁴ 析乖理本自然

404. 析＝散＜三＞

lam du ’gro rnams ’dir ni (2)’dus pa ji lta ba’i | | skye dgu rnams ni dus su ṅes par ’bral ba ste | |
gñen ’dun dam ’cha’ skye bos rnam par dman pa yi | | śes rab ldan pa’i skye bos mya ṅan bsñen nam ci | |

710. ’As men going along a road suddenly meet mid-way with others, and then a moment more are separated, each one going his own way,

35. ‘Since parting is inevitably fixed in the course of time for all beings, just as for travellers who have joined company on a road,--what wise man would cherish sorrow, when he loses his kindred, even though he loves them?

ihaiti hitvā svajanaṃ paratra pralabhya cehāpi punaḥ prayāti |
gatvāpi tatrāpy aparatra gacchaty evaṃ jane tyāgini⁴⁵⁸ ko ’nurodhaḥ || 9.36 ||

458. EBC: jano yogini.

(21)合會暫成親隨縁理自分
(22)深達親假合不應生憂悲
(23)此世違親愛他世更求親
(24)暫親復乖離處處無非親
(25)常合而常散散散何足哀

gźan du raṅ gi skye bo dor nas ’dir ’oṅs la | | ’dir yaṅ rab tu bslus nas slar yaṅ ’gro ba ste | |
der soṅ nas (3)kyaṅ pha rol gźan du ’gro ’gyur la | | de ltar ’dor ldan skyo la rjes su brten nam ci | |

711. ’So by the force of concomitance, relationships are framed, and then, according to each one’s destiny, there is separation; he who thoroughly investigates this false connection of relationship ought not to cherish in himself grief;
712. ’In this world there is rupture of family love, in another life (world) it is sought for again; brought together for a moment, again rudely divided, everywhere the fetters of kindred are formed!
713. ’Ever being bound, and ever being loosened! who can sufficiently lament such constant separations;

36. ‘Leaving his kindred in another world, he departs hither; and having stolen away from them here, he goes forth once more; "having gone thither, go thou elsewhere also,"--such is the lot of mankind,--what consideration can the yogin have for them?

yadā ca garbhāt prabhṛti pravṛttaḥ⁴⁵⁹ sarvāsv avasthāsu vadhāya⁴⁶⁰ mṛtyuḥ |
kasmād akāle vanasaṃśrayaṃ me putrapriyas tatrabhavān⁴⁶¹ avocat || 9.37 ||

459. EBC: prajānāṃ. 460. EBC: nubadhāya. 461. EBC: tatra bhavān.

(26)處胎漸漸變分分死更生
(27)一切時有死山林何非時

gaṅ tshe mṅal nas bzuṅ ste gnas skabs thams cad du | | gsod pa’i phyir ni ’chi ba rab tu gnas pa ste | |
bu la dga’ ba der ni khyed kyis smras pa yi | | bdag gi nags su brten pa gaṅ phyir dus ma yin | |

born into the world, and then gradually changing, constantly separated by death and then born again.
714. ’All things which exist in time must perish, the forests and mountains all things thus exist;

37. ‘Since from the moment of leaving the womb death is a characteristic adjunct, why, in thy affection for thy son, hast thou called my departure to the forest ill-timed?

bhavaty akālo viṣayābhipattau kālas tathaivārthavidhau⁴⁶² pradiṣṭaḥ |
kālo jagat karṣati sarvakālān nirvāhake⁴⁶³ śreyasi nāsti kālaḥ⁴⁶⁴ || 9.38 ||

462. EBC: tathaivābhividhau. 463. EBC: arcārhake. 464. EBC: sarvakālaḥ.

(28)⁴⁰⁵ 侍時受五欲求財時亦然
(29)一切時死故除死法無時

405. 侍＝時＜三＞

(4)yul la mṅon par lhuṅ tshe dus ma yin pa de | | de bźin nor gyi cho gar źugs pa dus yin no | |
dus rnams kun du dus kyi ’gro ba khyab pa ste | | dge legs ṅes par thob pa dus yod ma yin no | |

in time are born all sensuous things (things possessing the five desires), so is it both with worldly substance and with time.
715. ’Because, then, death pervades all time, get rid of death, and time will disappear.

38. ‘There may be an "ill time" in one’s attaining a worldly object,--time indeed is described as inseparably connected with all things; time drags the world into all its various times; but all time suits a bliss which is really worthy of praise.

rājyaṃ mumukṣur mayi yac ca rājā tad apy udāraṃ sadṛśaṃ pituś ca |
pratigrahītuṃ mama na kṣamaṃ tu lobhād apathyānnam ivāturasya || 9.39 ||

(17c1)欲使我爲王慈愛法難違
(2)如病服非藥是故我不堪
(3)高⁴⁰⁶ 位愚癡處放逸隨愛憎

406. 位＝低＜三＞

gaṅ yaṅ rgyal pos bdag la rgyal srid ’dir bźad la | | de yaṅ yab kyi rgya (5)chen mtshuṅs śiṅ ’dra ba ste | |
sred pa las ni nad pa’i mi ’phrod zas bźin du | | bdag gis rab tu ’dzin par nus pa ma yin no | |

You desire to make me king, and it is difficult to resist the offices of love;
716. ’But as a disease (is difficult to bear) without medicine, so neither can I bear (this weight of dignity); in every condition, high or low, we find folly and ignorance, (and men) carelessly following the dictates of lustful passion;

39. ‘That the king should wish to surrender to me his kingdorn,--this is a noble thought, well worthy of a father; but it would be as improper for me to accept it, as for a sick man through greed to accept unwholesome food.

kathaṃ nu mohāyatanaṃ nṛpatvaṃ kṣamaṃ prapattuṃ viduṣā nareṇa |
sodvegatā yatra madaḥ śramaś ca parāpacāreṇa⁴⁶⁵ ca dharmapīḍā || 9.40 ||

465. EBC: paropacāreṇa.

(4)終身常畏怖思慮形神疲
(5)順衆心違法智者所不爲

gti mug rmoṅs pa’i gźi ma mi skyoṅ rgyal po ñid | | rab tu ’thob par mi ni mkhas pas gaṅ phyir nus | |
gaṅ du skyo ba daṅ bcas rgyags daṅ (6)ṅal dub daṅ | | pha rol log par spyod pas ches la gnod pa’o | |

717. ’At last, we come to live in constant fear; thinking anxiously of the outward form, the spirit droops; following the ways of men , the mind resists the right; but, the conduct of the wise is not so.

40. ‘How can it be right for the wise man to enter royalty, the home of illusion, where are found anxiety, passion, and weariness, and the violation of all right through another’s service?

jāmbūnadaṃ harmyam iva pradīptaṃ viṣeṇa saṃyuktam ivottamānnam |
grāhākulaṃ cāmbv iva sāravindaṃ Cca sthitaṃ rājyaṃ hi ramyaṃ vyasanāśrayaṃ ca || 9.41 ||⁴⁶⁶

466. partly not in EBC.

(6)七寶妙宮殿於中盛火然
(7)天廚百味飯於中有雜毒
(8)蓮華清涼池於中多毒蟲

’dzam bu chu gser bźin du gsal ba’i ldiṅ khaṅ ni | | ṅug daṅ ’dres pa’i kha zas bzaṅ po lta bu daṅ | |
gza’ yis ’khrugs pa’i padma daṅ bcas chu lta bu | | rgyal srid daṅ ni gser dag sdug bsṅal dag gi (7)rten | |

718. ’The sumptuously ornamented and splendid palace (I look upon) as filled with fire; the hundred dainty dishes (tastes) of the divine kitchen, as mingled with destructive poisons;
719. ’The lily growing on the tranquil lake, in its midst harbours countless noisome insects;

41. ‘The golden palace seems to me to be on fire; the daintiest viands seem mixed with poison; infested with crocodiles [is the tranquil lotus-bed].’

itthaṃ ca rājyaṃ na sukhaṃ na dharmaḥ pūrve yathā jātaghṛṇā narendrāḥ |
vayaḥprakarṣe ’parihāryaduḥkhe rājyāni muktvā vanam eva jagmuḥ || 9.42 ||⁴⁶⁷

467. not in EBC.

(9)⁴⁰⁷ 位高爲災宅慧者所不居
(10)古昔先勝王見居國多愆
(11)楚毒加衆生厭患而出家

407. 以下云何還復入ニ至ル六十ニ句原典ヲ缺ク

de ltar rgyal srid chos min bde ba ma yin pa | | ji ltar mi gtsaṅ skyes te mi dbaṅ sṅa ma rnams | |
sdug bsṅal yoṅs su spaṅ bya na tshod rab mchog tshe | | rgyal srid ṅes par dor nas nags su soṅ bar gyur | |

and so the towering abode of the rich is the house of calamity; the wise will not dwell therein.
720. ’In former times illustrious kings, seeing the many crimes of their home and country, affecting as with poison the dwellers therein, in sorrowful disgust sought comfort in seclusion;

42. And thus kingship is neither pleasure nor dharma, so that the kings of old, when age came on with it’s unavoidable suffering, felt disgust and, giving up their kingdoms, betook themselves to the forest.¹⁹

19. The translation of verses 9.42-51, missing in EBC, are taken from EHJ.

varaṃ hi bhuktāni tṛṇāny araṇye toṣaṃ paraṃ ratnam ivopaguhya |
sahoṣitaṃ śrīsulabhair na caiva doṣair adṛśyair iva kṛṣṇasarpaiḥ || 9.43 ||⁴⁶⁸

468. not in EBC.

(12)故知王正苦不如行法安
(13)寧處於山林食草同禽獸
(14)不堪處深宮黒⁴⁰⁸ 蛇同其穴

408. 蛇＝虺＜三＞

rin chen bźin du tshim ba mchog ni ñer mkhyud nas | | ’brog (34b1)dgon dag na rtswa dag zos pa mchog yin la | |
sbrul nag bźin du mthoṅ ba ma yin ñes pa ni | | rñed bla’i dpal daṅ lhan cig ñal ba mchog ma yin | |

721. ’We know, therefore, that the troubles of a royal estate are not to be compared with the repose of a religious life; far better dwell in the wild mountains, and eat the herbs like the beasts of the field;
722. ’Therefore I dare not dwell in the wide palace, for the black snake has its dwelling there.

43. For it is better to eat herbs in the forest, embracing the highest contentmentas if one were concealing a jewel, than to live with the dangers to which sovereignty is exposed, as if with loathsome black snakes.

ślāghyaṃ hi rājyāni vihāya rājñāṃ dharmābhilāṣeṇa vanaṃ praveṣṭum |
bhagnapratijñasya na tūpapannaṃ vanaṃ parityajya gṛhaṃ praveṣṭum || 9.44 ||⁴⁶⁹

469. not in EBC.

(15)捨王位五欲任苦遊山林
(16)此則爲隨順樂法漸増明
(17)今棄閑靜林還家受五欲
(18)日夜苦法増此則非所應

rgyal srid rnam par spaṅs pa rgyal po rnams kyi chos | | mṅon par ’dod pas nags su rab ’jug bsṅags pa ste | |
nags (2)tshal yoṅs su dor nas khyim du rab ’jug pa | | dam bca’ ñe bar bcom pa’i ’thad pa ma yin no | |

I reject the kingly estate and the five desires [desires of the senses], to escape such sorrows I wander thro’ the mountain wilds.
723. ’This, then, would be the consequence of compliance, that I;
who, delighting in religion, am gradually getting wisdom, should now quit these quiet woods, and returning home, partake of sensual pleasures,
724. ’And thus by night and day increase my store of misery. Surely this is not what should be done!

44. For it is praiseworthy for kings to leave their kingdoms and enter the forest in the desire for dharma, but it is not fitting to break one’s vow and forsaking the forest to go to one’s home.

jātaḥ kule ko hi naraḥ sasattvo dharmābhilāṣeṇa vanaṃ praviṣṭaḥ |
kāṣāyam utsṛjya vimuktalajjaḥ puraṃdarasyāpi puraṃ śrayeta || 9.45 ||⁴⁷⁰

470. not in EBC.

(19)名族大丈夫樂法而出家
(20)永背名稱族建大丈夫志
(21)毀形被法服樂法遊山林

rigs su skyes śiṅ sems pa daṅ bcas mi gaṅ gis | | chos ni mṅon par ’dod pas nags su rab źugs la | |
ṅur smrig rab tu dor nas ṅo tsha rnam spaṅs nas | | groṅ khyer ’joms pa yi (3)yaṅ groṅ la bsñen ma yin | |

that the great leader of an illustrious tribe, having left his home from love of religion,
725. ’And for ever turned his back upon tribal honour, desiring to confirm his purpose as a leader,--that he,--discarding outward form, clad in religious garb, loving religious meditation, wandering thro’ the wilds,--

45. For what man of resolution and good family, having once gone to the forest in the desire for dharma, would cast off the robe and, dead to shame, proceed to the city even of Puraüdara?

lobhād dhi mohād athavā bhayena yo vāntam annaṃ punar ādadīta |
lobhāt sa mohād athavā bhayena saṃtyajya kāmān punar ādadīta || 9.46 ||⁴⁷¹

471. not in EBC.

(22)今復棄法服有違慚愧心
(23)天王尚不可況歸人勝⁴⁰⁹ 宅
(24)已吐貪恚癡 ⁴¹⁰ 而復還服食
(25)如人反食吐此苦安可堪

409. 宅＝家＜三＞ 410. 而復還服食＝還復服食者＜三＞

sred daṅ rnam par rmoṅs daṅ yaṅ na ’jigs pa yis | | gaṅ źig skyugs pa’i bza’ ba slar yaṅ len byed la | |
sred pa de ni rmoṅs daṅ yaṅ na ’jigs pa yis | | ’dod pa rnams ni dor nas slar yaṅ len par byed | |

726. ’Should now reject his hermit vestment, tread down his sense of proper shame (and give up his aim). This, though I gained heaven’s kingly state, cannot be done! how much less to gain an earthly, though distinguished, home!
727. ’For having spued forth lust, passion, and ignorance, shall I return to feed upon it? as a man might go back to his vomit! such misery, how could I bear?

46. For only the man, who from greed, delusion or fear, would take again the food he has vomited up, would from greed, delusion or fear, abondon the lusts of the flesh and then return to them.

yaś ca pradīptāc charaṇāt kathaṃcin niṣkramya bhūyaḥ praviśet tad eva |
gārhasthyam utsṛjya sa dṛṣṭadoṣo mohena bhūyo ’bhilaṣed grahītum || 9.47 ||⁴⁷²

472. not in EBC.

(26)如⁴¹¹ 世舍被燒方便馳走出
(27)須臾還復入此豈爲黠夫
(28)見生老死過厭患而出家
(29)今當還復入愚癡與彼同
(18a1)處宮修解脱則無有是處
(2)解脱寂靜生王者⁴¹² 如楚罰

411. 世＝人＜三＞ 412. 如楚罰＝加楚毒＜三＞

gaṅ źig rab ’bar khaṅ pa dag nas ci źig (4)ltar | | byuṅ nas slar yaṅ de ñid kho nar rab ’jug la | |
ñas pa mthoṅ de khyim na gnas pa dor nas ni | | rmoṅs pas slar yaṅ len par mṅon par ’dod pa’o | |

728. ’Like a man whose house has caught fire, by some expedient finds a way to escape, will such a man forthwith go back and enter it again? such conduct would disgrace a man!
729. ’So I, beholding the evils, birth, old age, and death, to escape the misery, have become a hermit; shall I then go back and enter in, and like a fool dwell in their company?
730. ’He who enjoys a royal estate and yet seeks rescue, cannot dwell thus, this is no place for him; escape (rescue) is born from quietness and rest; to be a king is to add distress and poison;

47. And the man who, after escaping with difficulty from a burning house, would enter that very house again, only he, after giving up the state of a householder, because he sees its dangers, would desire out of delusion to assume it again.

yā ca śrutir mokṣam avāptavanto nṛpā gṛhasthā iti naitad asti |
śamapradhānaḥ kva ca mokṣadharmo daṇḍapradhānaḥ kva ca rājadharmaḥ || 9.48 ||⁴⁷³

473. not in EBC.

(3)寂靜廢王威王正解脱乖
(4)動靜猶水火二理何得倶

gaṅ yaṅ mi skyoṅ khyim na gnas pas thar pa ni | | ’thob pa daṅ ldan źes thos de ni med pa ste | |
źi ba gtso bo’i thar pa’i chos ni gaṅ la yaṅ | | (5)chad pa gtso bo’i rgyal po’i chos ni gaṅ du’o | |

731. ’To seek for rest and yet aspire to royal condition is but a contradiction, royalty and rescue, motion and rest, like fire and water, having two principles, cannot be united.

48. As for the tradition that kings obtained final emancipation while remaining in their homes, this is not the case. How can the dharma of salvation in which quietude predominates be reconciled with the dharma of kings in which severity of action predominates?

śame ratiś cec chithilaṃ ca rājyaṃ rājye matiś cec chamaviplavaś ca |
śamaś ca taikṣṇyaṃ ca hi nopapannaṃ śītoṣṇayor aikyam ivodakāgnyoḥ || 9.49 ||⁴⁷⁴

474. not in EBC.

(5)決定修解脱亦不居王位
(6)若言居王位兼修解脱者
(7)此則非決定決定解⁴¹³ 亦然

413. 亦＝不＜三＞

źi ba dga’ ba gal te rgyal srid dman pa ste | | rgyal srid la blo gal te źi ba rnam par ñams | |
graṅ daṅ dro daṅ me daṅ chu yi gcig ñid bźin | | źi ba daṅ ni rno ñid ’thad pa ma yin no | |
me daṅ chu yi ’du ba yod pa ma yin la | | khram daṅ draṅ (6)po’i ’du ba yod pa ma yin źiṅ | |
’phags daṅ sdig pa’i ’du ba yod pa ma yin te | | źi daṅ chad pa’i ’du ba yod pa ma yin no | |

732. ’So one resolved to seek escape cannot abide possessed of kingly dignity! and if you say a man may be a king, and at the same time prepare deliverance for himself,
733. ’There is no certainty in this! to seek certain escape is not to risk it thus;

49. If a king delights in quietude, his kingdom collapses; if his mind turns to his kingdom, his quietude is ruined. For quietude and severity are incompatible, like the union of water which is cold and fire which is hot.

tan niścayād vā vasudhādhipās te rājyāni muktvā śamam āptavantaḥ |
rājyāṅgitā vā nibhṛtendriyatvād anaiṣṭhike mokṣakṛtābhimānāḥ || 9.50 ||⁴⁷⁵

475. not in EBC.

(8)既非決定心或出還復入
(9)我今已決定斷親屬鉤餌
(10)正方便出家云何還復入

de phyir sa ’dzin bdag po de rnams ṅes pas sam | | rgyal po’i srid rnams spaṅs te źi ba thob pa can | |
rgyal srid dag la bsñen nam dbaṅ po sbas ñid las | | (7)mthar ma thug par thar par mṅon pa’i ṅa rgyal byas | |

it is through this uncertain frame of mind that once a man gone forth is led to go back home again;
734. ’But I, my mind is not uncertain; severing the baited hook of relationship, with straightforward purpose, I have left my home. Then tell me, why should I return again?’

50. Either therefore these lords of the earth resolutely cast aside their kingdoms and obtained quietude, or stained by kingship, the claimed to have attained liberation on the ground that their senses were under control, but in fact only reached a state that was not final.

teṣāṃ ca rājye ’stu śamo yathāvat prāpto vanaṃ nāham aniścayena |
chittvā hi pāśaṃ gṛhabandhusaṃjñaṃ muktaḥ punar na pravivikṣur asmi || 9.51 ||⁴⁷⁶

476. not in EBC.

de dag rnams kyi rgyal srid la źi ji lta bźin | | bdag ni nags tshal rab thob ṅes pas ma yin źiṅ | |
khyim daṅ gñen gyi ’du śes źags pa bcad nas ni | | thar gyur slar yaṅ rab tu ’jug par ’dod ma yin | |

51. Or let it be conceded they duly attained quitude while holding kingship, still I have not gone to the forest with an undecided mind; for having cut through the net known as home and kindred I am freed and have no intention of re-entering the net."

ity ātmavijñānaguṇānurūpaṃ muktaspṛhaṃ hetumad ūrjitaṃ ca |
śrutvā narendrātmajam uktavantaṃ pratyuttaraṃ mantradharo ’py uvāca || 9.52 ||

(11)大臣内思惟太子⁴¹⁴ 大丈夫
(12)深識徳隨順所説有因縁
(13)而告太子言如王子所説

414. 大丈夫＝丈夫志＜三＞

de ltar bdag (35a1)ñid rnam śes yon tan rjes mthun pa | | re ’dod spaṅs śiṅ gtan tshigs ldan pa sgrogs pa ste | |
mi dbaṅ bdag ñid skyes kyi smra ldan thos gyur nas | | gsaṅ sṅags ’dzin pa yis kyaṅ lan ni smras pa’o | |

735. The great minister, inwardly reflecting, (thought), ’The mind of the royal prince, my master, is full of wisdom, and agreeable to virtue, what he says is reasonable and fitly framed.’
736. Then he addressed the prince and said: ’According to what your highness states,

42. Having heard the king’s son uttering this discourse, well suitable to his virtues and knowledge of the soul, freed from all desires, full of sound reasons, and weighty,--the counsellor thus made answer:

yo niścayo dharmavidhau⁴⁷⁷ tavāyam nāyaṃ na yukto na tu kālayuktaḥ |
śokāya dattvā⁴⁷⁸ pitaraṃ vayaḥsthaṃ syād dharmakāmasya hi te na dharmaḥ || 9.53 ||

477. EBC: mantravaras. 478. EBC: hitvā.

(14)求法法應爾但今非是時
(15)父王衰暮年念子増憂悲

gaṅ źig chos kyi cho gar ṅes pa khyod kyi ’di | | (2)rig pa min pa ma yin ’di ni dus rig min | |
na tshod la gnas yab ma mya ṅan phyir byin nas | | chos ’dod khyod kyi chos ma yin par gyur pa’o | |

he who seeks religion must seek it rightly; but this is not the fitting time (for you);
737. ’Your royal father, old and of declining years, thinking of you his son, adds grief to grief;

43. ‘This resolve of thine is an excellent counsel, not unfit in itself but only unfit at the present time; it could not be thy duty, loving duty as thou dost, to leave thy father in his old age to sorrow.

nūnaṃ ca buddhis tava nātisūkṣmā dharmārthakāmeṣv avicakṣaṇā vā |
hetor adṛṣṭasya phalasya yas tvaṃ pratyakṣam arthaṃ paribhūya yāsi || 9.54 ||

(16)雖曰樂解脱反更爲非法
(17)雖樂出無慧不思深細理
(18)不見因求果徒捨現法⁴¹⁵ 歡

415. 歡＝觀＜三＞

ṅes par khyed kyi blo yaṅ śin tu phra min pa | | yaṅ na chos daṅ don daṅ ’dod par mkhas ma min | |
gaṅ źig ma mthoṅ ’bras bu’i don du khyed ñid (3)kyis | | mṅon sum don ni yoṅs su brñas par mdzad nas gśegs | |

you say indeed, "I find my joy in rescue. To go back would be apostacy."
738. ’But yet your joy denotes unwisdom, and argues want of deep reflection; you do not see, because you seek the fruit, how vain to give up present duty.

44. ‘Surely thy mind is not very penetrating, or it is ill-skilled in examining duty, wealth, and pleasure,--when for the sake of an unseen result thou departest disregarding a visible end.

punarbhavo ’stīti ca kecid āhur nāstīti kecin niyatapratijñāḥ |
evaṃ yadā saṃśayito ’yam arthas tasmāt kṣamaṃ bhoktum upasthitā śrīḥ || 9.55 ||

(19)有言有後世又復有言無
(20)有無既不判何爲捨現樂

yaṅ srid yod ces kha cig dag ni smra ba ste | | med ces kha cig dag ni ṅes par dam ’cha’o | |
de ltar gaṅ tshe don ’di the tshom gyur pa ste | | de phyir loṅs spyod par nus dpal ni ñe bar gnas | |

739. ’There are some who say, There is "hereafter;" others there are who say, "Nothing hereafter." So whilst this question hangs in suspense, why should a man give up his present pleasure?

45. ‘Again, some say that there is another birth,--others with confident assertion say that there is not; since then the matter is all in doubt, it is right to enjoy the good fortune which comes into thy hand.

bhūyaḥ pravṛttir yadi kācid asti raṃsyāmahe tatra yathopapattau |
atha pravṛttiḥ parato na kācit siddho ’prayatnāj jagato ’sya mokṣaḥ || 9.56 ||

(21)若當有後世應任其所得
(22)若言後世無無即爲解脱

gal te (4)slar yaṅ rab tu ’jug pa gaṅ yaṅ yod | | der ni ji ltar ’bad pa dag la dga’ bar bgyi | |
ci ste gźan du rab tu ’jug pa gaṅ yaṅ med | | ’gro ba ’di yi ’bad rtsol med las thar pa ’grub | |

740. ’If perchance there is "hereafter," we ought to bear (patiently) what it brings; if you say, "Hereafter is not," then there is not either rescue (salvation)!

46. ‘If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if there is no activity beyond this life, then there is an assured liberation to all the world without any effort.

astīti kecit paralokam āhur mokṣasya yogaṃ na tu varṇayanti |
agner yathā hy auṣṇyam⁴⁷⁹ apāṃ dravatvaṃ tadvat pravṛttau prakṛtiṃ vadanti || 9.57 ||

479. EBC: uṣṇam.

(23)⁴¹⁶ 有言有後世不説解脱因
(24)如地堅火暖水濕風飄動
(25)後世亦復然此則性自爾

416. 有＝若＜三＞

kha cig ’jig rten pha rol yod ces smra ba ste | | thar pa’i sbyor ba la ni bsṅags pa byed (5)ma yin | |
ji ltar me yi dro daṅ chu yi gśer ba ñid | | de ltar rab tu ’jug par raṅ bźin ñid du smra | |

741. ’If you say, "Hereafter is," you would not say, "Salvation causes it." As earth is hard, or fire is hot, or water moist, or wind is mobile,
742. ’"Hereafter" is just so. It has its own distinct nature.

47. ‘Some say there is a future life, but they do not allow the possibility of liberation; as fire is hot by nature and water liquid, so they hold that there is a special nature in our power of action.

kecit svabhāvād iti varṇayanti śubhāśubhaṃ caiva bhavābhavau ca |
svābhāvikaṃ sarvam idaṃ ca yasmād ato ’pi mogho bhavati prayatnaḥ || 9.58 ||

(26)有説淨不淨各從自性起
(27)言可方便移此則愚癡説

dge daṅ mi dge ñid daṅ srid daṅ srid min la | | kha cig raṅ bźin las źes bsṅags pa byed pa ste | |
gaṅ phyir ’di dag thams cad raṅ bźin las yin te | | de yi phyir (6)yaṅ rab tu ’bad pa don med ’gyur | |

So when we speak of pure and impure, each comes from its own distinctive nature.
743. ’If you should say, "By some contrivance this can be removed," such an opinion argues folly.

48. ‘Some maintain that all things arise from inherent properties,--both good and evil and existence and non-existence; and since all this world thus arises spontaneously, therefore also all effort of ours is vain.

yad indriyāṇāṃ niyataḥ pracāraḥ priyāpriyatvaṃ viṣayeṣu caiva |
saṃyujyate yaj jarayārtibhiś⁴⁸⁰ ca kas tatra yatno nanu sa svabhāvaḥ || 9.59 ||

480. EBC: jarayārttibhiś.

(28)諸根行境界自性皆決定
(29)愛念與不念自性定亦然

gaṅ źig dbaṅ po rnams kyis ṅes par rab spyod pa | | yul rnams la ni dga’ ba daṅ ni mi dga’ ñid | |
gaṅ źig dga’ daṅ nad rnams dag gis sbyor byed de | | de la gaṅ gis ’bad dam de ni raṅ bźin no | |

Every root within the moral world (world or domain of conduct) has its own nature predetermined;
744. ’Loving remembrance and forgetfulness, these have their nature fixed and positive;

49. ‘Since the action of the senses is fixed, and so too the agreeableness or the disagreeableness of outward objects,--then for that which is united to old age and pains, what effort can avail to alter it? Does it not all arise spontaneously?

adbhir hutāśaḥ śamam abhyupaiti tejāṃsi cāpo gamayanti śoṣam |
bhinnāni bhūtāni śarīrasaṃsthāny aikyaṃ ca gatvā⁴⁸¹ jagad udvahanti || 9.60 ||

481. EBC: dattvā.

(18b1)老病死等苦誰方便使然
(2)謂水能滅火火令水煎消
(3)自性増相壞性和成衆生

chu rnams kyis ni me rnams (7)źi bar ñe ’gro źiṅ | | ’od zer rnams kyis chu ni rkams par byed pa ste | |
lus la yaṅ dag gnas pa’i ’byuṅ ba tha dad rnams | | gcig ñid gyur nas ’gro ba dag ni ’dren par byed | |

so likewise age, disease, and death, these sorrows, who can escape by strategy? (contrivance, upâya).
745. ’If you say, "Water can put out fire," or "Fire can cause water to boil and pass away," (then this proves only that) distinctive natures may be mutually destructive; but nature in harmony produces living things;

50. ‘The fire becomes quenched by water, and fire causes water to evaporate; and different elements, united in a body, producing unity, bear up the world.

yat pāṇipādodarapṛṣṭhamūrdhnāṃ⁴⁸² nirvartate garbhagatasya bhāvaḥ |
yad ātmanas tasya ca tena yogaḥ svābhāvikaṃ tat kathayanti tajjñāḥ || 9.61 ||

482. EBC: ºmūrdhnā

(4)如人處胎中手足諸體分
(5)神識自然成誰有爲之者

gaṅ źig lag pa rkaṅ pa lto rgyab mgo rnams kyis | | mṅal du soṅ ba’i ṅo bo ṅes par sgrub byed la | |
(35b1)gaṅ tshe bdag ñid de yi de yis sbyor ba ste | | raṅ bźin las byuṅ de śes rnams kyis de smra’o | |

746. ’So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it?

51. ‘That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul,--the wise declare that all this comes of itself spontaneously.

kaḥ kaṇṭakasya prakaroti taikṣṇyaṃ vicitrabhāvaṃ mṛgapakṣiṇāṃ vā |
svabhāvataḥ sarvam idaṃ pravṛttaṃ na kāmakāro ’sti kutaḥ prayatnaḥ || 9.62 ||

(6)蕀刺誰令利此則性自然
(7)及種種禽獸無欲使爾者

bya daṅ ri dags rnams kyi sna tshogs ṅo bo daṅ | | tsher ma’i rnon po ñid du rab tu byed pa su | |
rab tu ’jug pa ’di kun raṅ bźin las yin la | | ’dod pa byed pa yod min ’bad pa gaṅ las (2)so | |

747. ’Who is he that points the prickly thorn? This too is nature, self-controlling. And take again the different kinds of beasts, these are what they are, without desire (on their part);

52. ‘Who causes the sharpness of the thorn? or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will?

sargaṃ vadantīśvaratas tathānye tatra prayatne puruṣaṣya ko ’rthaḥ |
ya eva hetur jagataḥ pravṛttau hetur nivṛttau niyataḥ sa eva || 9.63 ||

(8)諸有生天者 ⁴¹⁷ 自在天所爲
(9)及⁴¹⁸ 餘造化者無自力方便
(10)若有所由生彼亦能令滅
(11)何須自方便而求於解脱

417. Iśvara（sic）. 418. 餘＝與＜三＞; \Puruṣa.

de bźin gźan rnams dbaṅ phyug las skyes smra ba ste | | der ni skyes bu’i rab tu ’jug pa la don ci | |
’gro ba’i rab tu ’jug la gaṅ ñid rgyu yin źiṅ | | ldog pa la ni ṅes par de ñid rgyu yin no | |

748. ’And so, again, the heaven-born beings, whom the self-existent (Isvara) rules, and all the world of his creation; these have no self-possessed power of expedients;
749. ’For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance?

53. ‘Others say that creation comes from äsvara, what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act.

kecid vadanty ātmanimittam eva prādurbhavaṃ caiva bhavakṣayaṃ ca |
prādurbhavaṃ tu pravadanty ayatnād yatnena mokṣādhigamaṃ bruvanti || 9.64 ||

(12)有言⁴¹⁹ 我令生亦復我令滅
(13)有言無由生要方便而滅

419. Atman.

kha cig bdag gi mtshan ma ñid du smra ba ste | | rab tu skye ba ñid daṅ srid pa zaṅ (3)pa yaṅ | |
’bad pa med las rab tu skye bar smra ba ste | | ’bad pa yis ni thar pa ’thob par smra pa’o | |

750. ’There are those who say, "I" (the soul) is the cause of birth, and others who affirm, "I" (the soul) is the cause of death. There are some who say, "Birth comes from nothingness, and without any plan of ours we perish:"

54. ‘Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort.

naraḥ pitṝṇām anṛṇaḥ prajābhir vedair ṛṣīṇāṃ kratubhiḥ surāṇām |
utpadyate sārdham ṛṇais tribhis tair yasyāsti mokṣaḥ kila tasya mokṣaḥ || 9.65 ||

(14)如人生育子不負於祖宗
(15)學仙人遺典奉天大祠祀
(16)此三無所負則名爲解脱

lha yi mchod sbyin draṅ sroṅ rnams kyi rig byed daṅ | | pha yi bu lon med pa bu rnams kyis te mi | |
gaṅ gi grol ba yod pa de yi thar pa źes | | bu lon gsum po de daṅ lhan cig skyes (4)pa’o | |

751. ’Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rishis, or called to offer mighty sacrifices to the gods,
752. ’Born in either state, untouched by poverty, then their famous name becomes to them "escape,"

55. ‘A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,--whoever has liberation (from these,) he indeed has liberation.

ity evam etena vidhikrameṇa mokṣaṃ sayatnasya vadanti tajjñāḥ |
prayatnavanto ’pi hi vikrameṇa mumukṣavaḥ khedam avāpnuvanti || 9.66 ||

(17)古今之所傳此三求解脱
(18)若以餘方便徒勞而無實

de ltar cho ga’i bya ba’i rim pa ’di yis ni | | ’bad rtsol bcas pa’i thar pa de śes rnam smra la | |
’bad rtsol ldan pa yin yaṅ rnam par gnon pa yis | | thar pa ’dod pa rnams ni ṅal ba thob par byed | |

their virtues handed down by name to us; yet if these attained their happiness (found deliverance),
753. ’Without contrivance of their own, how vain and fruitless is the toil of those who seek "escape."

56. ‘Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness.

tat saumya mokṣe yadi bhaktir asti nyāyena sevasva vidhiṃ yathoktam |
evaṃ bhaviṣyaty upapattir asya saṃtāpanāśaś ca narādhipasya || 9.67 ||

(19)汝欲求解脱唯習上方便
(20)父王憂悲息解脱道⁴²⁰ 得申

420. 得申＝須臾＜三＞

de phyir źi ba gal te thar gus yod na | | cho gar brjod pa ji ltar (5)rigs pas bsñen mdzod daṅ | |
’di yi ñe bar ’thad pa de ltar gyur pa ste | | mi yi bdag po’i kun nas gduṅ ba ñams par ’gyur | |

And you, desirous of deliverance, purpose to practise some high expedient,
754. ’Whilst your royal father frets and sighs; for a short while you have assayed the road,

57. ‘Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end.

yā ca pravṛttā tava doṣa⁴⁸³ buddhis tapovanebhyo bhavanaṃ praveṣṭum |
tatrāpi cintā tava tāta mā bhūt pūrve ’pi jagmuḥ svagṛhān⁴⁸⁴ vanebhyaḥ || 9.68 ||

483. EBC: bhavadoṣa. 484. EBC: gṛhaṃ.

(21)捨家遊山林還歸亦非過
(22)昔奄婆⁴²¹ 梨王久處苦行林
(23)捨徒衆眷屬還家居王位

421. 梨＝利＜三＞; Aṃbarīśa.

dka’ thub nags tshal dag nas khaṅ par ’jug pa la | | khyod kyi skyon gyi blo gros gaṅ źig rab źugs te | |
yab gcig der yaṅ khyod kyi bsam par ma gyur (6)daṅ | | sṅam rnams kyaṅ nags nas raṅ gi khaṅ par gśegs | |

and leaving home have wandered thro’ the wilds, to return then would not now be wrong;
755. ’Of old, king Ambarîsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office;

58. ‘And as for thy meditations on the evils of life ending in thy return from the forest to thy home,--let not the thought of this trouble thee, my son,--those in old time also have returned from the forests to their houses.

tapovanastho ’pi vṛtaḥ prajābhir jagāma rājā puram ambarīṣaḥ |
tathā mahīṃ viprakṛtām anāryais tapovanād etya rarakṣa rāmaḥ || 9.69 ||

(24)國王子羅摩去國處山林
(25)聞國風俗離還歸維正化

dka’ thub nags na gnas pa bu rnams kyis bskor te | | rgyal po aa ma ri sha groṅ du źugs gyur la | |
de bźin ’phags min rnams kyis sa ni rnam bcom pa | | dka’ thub nags nas ’oṅs nas raṅs byed kyis gsuṅs (7)so | |

756. ’And so Râma, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage, returned and governed righteously.

59. ‘The king Ambarîsha, though he had dwelt in the forest, went back to the city, surrounded by his children; so too Râma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again.

tathaiva śālvādhipatir drumākhyo⁴⁸⁵ vanāt sasūnur nagaraṃ viveśa⁴⁸⁶ |
brahmarṣibhūtaś ca muner vasiṣṭhād⁴⁸⁷ dadhre śriyaṃ sāṃkṛtir antidevaḥ || 9.70 ||

485. EBC: drumākṣo. 486. EBC: svapuraṃ praviśya. 487. EBC: vaśiṣṭhād

(26)⁴²² 娑樓婆國王名曰⁴²³ 頭樓摩
(27)父子遊山林終亦倶還國

422. Sālva國. 423. Drumākṣa王

de bźin rdo ba daṅ bcas bdag po’i ljon śiṅ miṅ | | nags gnas bu daṅ bcas pa groṅ du bźugs pa ste | |
tshaṅs pa’i draṅ sroṅ gyur daṅ thub pa gnas ’jog las | | sbyin sreg daṅ bcas mtha’ can lha yis dpal bzuṅ ṅo | |

757. ’And so the king of Sha-lo-po, called To-lo-ma (Druma), father and son, both wandered forth as hermits, but in the end came back again together;

60. ‘So too Drumâksha, the king of the Sâlvas, came to his city from the forest with his son; and Sâükriti Antideva, after he had become a Brahmarshi, received his royal dignity from the saint Vasishtha.’

evaṃvidhā dharmayaśaḥpradīptā vanāni hitvā bhavanāny atīyuḥ⁴⁸⁸ |
tasmān na doṣo ’sti gṛhaṃ prayātuṃ⁴⁸⁹ tapovanād dharmanimittam eva || 9.71 ||

488. EBC: abhīyuḥ. 489. EBC: praveṣṭuṃ

(28)婆私⁴²⁴ 晝牟尼及與安低疊
(29)山林修梵行 ⁴²⁵ 父亦歸本國
(18c1)如是等先勝正法善名稱
(2)悉還王領國如燈照世間
(3)是故捨山林正法化非過

424. 晝＝皺＜三＞ 425. 父＝久＜三＞

rnam pa de ltar chos daṅ grags par rab bźugs pa | | (36a1)nags rnams bor nas khaṅ khyim rnams su soṅ ba ste | |
de phyir dka’ thub nags nas chos kyi ched du ñid | | khyim na rab tu ’gro ba skyon yod ma yin no | |

758. ’So Po-’sz-tsau Muni (Vasishtha?), with On-tai-tieh (Âtreya?), in the wild mountains practising as Brahmakârins, these too returned to their own country.
759. ’Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world.
760. ’Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’

61. ‘Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one’s home, if it be only for the sake of duty.’

tato vacas tasya niśamya mantriṇaḥ priyaṃ hitaṃ caiva nṛpasya cakṣuṣaḥ |
anūnam avyastam asaktam adrutaṃ dhṛtau sthito rājasuto ’bravīd vacaḥ || 9.72 ||

(4)太子聞大臣愛語饒益説
(5)以常理不亂無礙而庠序
(6)固志安隱説而答於大臣

de nas mi skyoṅ rgyal po’i dga’ daṅ phan pa ñid | | byas pa’i blon po de yi tshig dag gsan (2)nas ni | |
dman min ma ’khrugs chags min brtan daṅ gnas pa la | | myur min tshig ni rgyal po sras kyis smras pa’o | |

The royal prince, listening to the great minister, loving words without excess of speaking,
761. Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister:

62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king,--firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty:

ihāsti nāstīti ya eṣa saṃśayaḥ parasya vākyair na mamātra niścayaḥ |
avetya tattvaṃ tapasā śamena ca⁴⁹⁰ svayaṃ grahīṣyāmi yad atra niścitam || 9.73 ||

490. EBC: vā

(7)有無等猶豫二心疑惑増
(8)而作有無説我不決定取
(9)淨智修苦行決定我自知

’dir ni yod daṅ med ces the tshom gaṅ de ni | | gźan gyi tshig gis bdag la ’di na ṅes pa med | |
dka’ thub daṅ ni źi bas de ñid rtogs gyur nas | | (3)gaṅ ’dir ṅes par bdag ñid kyis ni gzuṅ bar bgyi | |

762. ’The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination;
763. ’Purity of life, wisdom, the practice of asceticism, these are matters to which I earnestly apply myself,

63. ‘This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it.

na me kṣamaṃ saṃśayajaṃ⁴⁹¹ hi darśanaṃ grahītum avyaktaparasparāhatam⁴⁹² |
budhaḥ⁴⁹³ parapratyayato hi ko vrajej jano ’ndhakāre ’ndha ivāndhadeśikaḥ⁴⁹⁴ || 9.74 ||

491. EBC: saṅgaśataṃ. 492. EBC: paraṃ parāhatam. 493. EBC: buddhaḥ. 494. EBC: deśitaḥ.

(10)世間猶豫論展轉相傳習
(11)無有眞實義此則我不安

phan tshun gnod ciṅ mi gsal the tshom skye ba yi | | lta ba dag ni len par bdag gis nus ma yin | |
mun par loṅ bas loṅ ba’i lam mkhan byed pa bźin | | mkhas pa’i skye bo su źig gźan gyi rkyen gyis ’gro | |

the world is full of empty studies (discoveries) which our teachers in their office skilfully involve;
764. ’But they are without any true principle, and I will none of them!

64. ‘It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another’s belief? Mankind are like the blind directed in the darkness by the blind.

adṛṣṭatattvasya sato ’pi kiṃ tu me śubhāśubhe saṃśayite śubhe matiḥ |
vṛthāpi khedo hi⁴⁹⁵ varaṃ śubhātmanaḥ sukhaṃ na tattve ’pi vigarhitātmanaḥ || 9.75 ||

495. EBC: api.

(12)明人別眞僞信豈由他生
(13)猶如生盲人以盲人爲導
(14)於夜大闇中當復何所⁴²⁶ 從

426. 從＝之＜三＞

de ñid (4)ma mthoṅ gyur kyaṅ ’on kyaṅ kho bo yi | | dge daṅ mi dger the tshom na dge blo gros gyur | |
’bras bu med phyir la yaṅ dge ba’i bdag ñid mchog | | smod pa’i bdag ñid de ñid la yaṅ bde ba med | |

The enlightened man distinguishes truth from falsehood; but how can truth (faith) be born from such as those?
765. ’For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them?

65. ‘But even though I cannot discern the truth, yet still, if good and evil are doubted, let one’s mind be set on the good; even a toil in vain is to be chosen by him whose soul is good, while the man of base soul has no joy even in the truth.

imaṃ tu dṛṣṭvāgamam avyavasthitaṃ yad uktam āptais tad avehi sādhv iti |
prahīṇadoṣatvam avehi cāptatāṃ prahīṇadoṣo hy anṛtaṃ na vakṣyati || 9.76 ||

(15)於淨不淨法世間生疑惑
(16)設不見眞實應行清淨道
(17)寧苦行淨法非樂行不淨

rnam gźag med pa’i luṅ ’di yaṅ ni mthoṅ gyur (5)nas | | tshad ldan rnams kyis gaṅ smras de ni legs rtogs mdzod | |
ñes la rab dman tshad ldan ñid ni rtogs mdzod daṅ | | ñes pa rab tu dman pas bden min smra ba yin | |

766. Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity,
767. Or rather follow the pure law of self-denial, hate the practice of impurity,

66. ‘But having seen that this "sacred tradition" is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth.

gṛhapraveśaṃ prati yac ca me bhavān uvāca rāmaprabhṛtīn nidarśanam |
na te pramāṇaṃ na hi dharmaniścayeṣv alaṃ pramāṇāya parikṣatavratāḥ || 9.77 ||

(18)觀彼相承説無一決定相
(19)眞言虚心受永離諸過患
(20)語過虚僞説智者所不言

khyim la ’jug par dmigs gaṅ bdag la khyod kyis ni | | smras śiṅ raṅs byed la sogs rnams ni dpe (6)bstan te | |
de rnams tshad min chos des rnams su nus med ciṅ | | tshad ma’i ched du brtul źugs rnams ni yoṅs su zad | |

reflect on what was said of old, not obstinate in one belief or one tradition,
768. ’With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words.

67. ‘And as for what thou saidst to me in regard to my returning to my home, by alleging Râma and others as examples, they are no authority,--for in determining duty, how canst thou quote as authorities those who have broken their vows?

tad evam apy eva ravir mahīṃ pated api sthiratvaṃ himavān giris tyajet |
adṛṣṭatattvo viṣayonmukhendriyaḥ śrayeya na tv eva gṛhān pṛthagjanaḥ || 9.78 ||

(21)如説羅摩等捨家修梵行
(22)終歸還本國服習五欲者
(23)此等爲陋行智者所不依

de lta na yaṅ ñi ma sa la lhuṅ gyur la | | gaṅs daṅ ldan pa’i ri bos brtan ñid ’dor na yaṅ | |
de ñid ma mthoṅ yul la kha bltas dbaṅ po ni | | khyim rnams (7)dag la so so skye bo mi bsñen to | |

769. As to what you say of Râma and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures,
770. ’Such men as these walk vainly; those who are wise place no dependence on them.

68. ‘Even the sun, therefore, may fall to the earth, even the mountain Himavat may lose its firmness; but never would I return to my home as a man of the world, with no knowledge of the truth and my senses only alert for external objects.

ahaṃ viśeyaṃ jvalitaṃ hutāśanaṃ na cākṛtārthaḥ praviśeyam ālayam |
iti pratijñāṃ sa cakāra garvito yatheṣṭam utthāya ca nirmamo yayau || 9.79 ||

(24)我今當爲汝略説其要義
(25)日月墜於地須彌雪山轉
(26)我身終不易退入於非處
(27)寧⁴²⁷ 身投盛火不以義不畢
(28)還歸於本國入於五欲火

427. 身投＝投身＜三＞

bdag ni ’bar bar gyur pa’i me la ’jug pa ste | | don ma byas par khyim gyi gźi la rab mi ’jug | |
de ltar thugs rgyal ldan des dam bca’ mdzad gyur ciṅ | | ji ltar ’dod bźin bźeṅs nas ṅar ’dzin med par gśegs | |

Now, for your sakes, permit me, briefly, to recount this one true principle (i.e. purpose) (of action):
771. "The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place,
772. ’"Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on),
and to return once more to my own land, there to enter the fire of the five desires,
773. ’"Let it befall me as my own oath records:"--so spake the prince, his arguments as pointed as the brightness of the perfect sun;

69. ‘I would enter the blazing fire, but not my house with my purpose unfulfilled.’ Thus he proudly made his resolve, and rising up in accordance with it, full of disinterestedness, went his way.

tataḥ sabāṣpau⁴⁹⁶ sacivadvijāv ubhau niśamya tasya sthiram eva niścayam |
viṣaṇṇavaktrāv anugamya duḥkhitau śanair agatyā puram eva jagmatuḥ || 9.80 ||

496. EBC: vāṣpau.

(29)表斯要誓⁴²⁸ 已除起而長辭
(19a1)太子辯鋒炎猶如盛日光

428. 已＝言＜三＞

de nas mchi ma daṅ bcas blon (36b1)daṅ gñis skyes gñis | | de yi bstan pa ñid daṅ ṅes pa thos gyur nas | | gti mug bźin ldan rjes su soṅ nas sdug bsṅal ga | dal bus soṅ nas groṅ khyer ñid du sod par gyur | |

then rising up he passed some distance off.’
774. The Purohita and the minister, their words and discourse prevailing nothing,

70. Then the minister and the Brâhman, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned of necessity to the city.

tatsnehād atha nṛpateś ca bhaktitas tau sāpekṣaṃ pratiyayatuś ca tasthatuś ca |
durdharṣaṃ ravim iva dīptam ātmabhāsā taṃ draṣṭuṃ na hi pathi śekatur na moktum || 9.81 ||

(2)王師及大臣言論莫能勝
(3)相謂計已盡唯當辭退還

de nas de la brtse daṅ mi skyoṅ la gus las | | de dag ltos byas rab tu soṅ źiṅ gnas gyur (2)la | |
gsal źiṅ snaṅ bas ñi ma blta bar dka’ ba ltar | | de ni lam du lta bar ma nus ’dor bar min | |

conversed together, after which, resolving to depart on their return,
775. With great respect they quietly inform the prince, not daring to intrude their presence on him further;

71. Through their love for the prince and their devotion to the king, they returned, and often stopped looking back; they could neither behold him on the road nor yet lose the sight of him,--shining in his own splendour and beyond the reach of all others, like the sun.

tau jñātuṃ paramagater gatiṃ tu tasya pracchannāṃś carapuruṣāñ chucīn vidhāya |
rājānaṃ priyasutalālasaṃ nu gatvā drakṣyāvaḥ katham iti jagmatuḥ kathaṃcit || 9.82 ||

(4)深敬嘆太子不敢強逼⁴²⁹ 留
(5)敬奉王命故不敢速疾還
(6)徘徊於中路行邁顧遲遲
(7)選擇黠慧人審諦機悟士
(8)隱身密伺候然後捨而還

429. 留＝迫＜三＞

mchog tu gśegs te gśegs pa śes phyir de dag gis | | so pa’i skyes bu gtsaṅ ma sbas pa rnams byas nas | |
dga’ źiṅ sras po ’dod pa’i rgyal po la soṅ nas | | ji ltar (3)blta’am źes ni ji ltar yaṅ soṅ ṅo | |

and yet regarding the king’s commands, not willing to return with unbecoming haste,
776. They loitered quietly along the way, and whomsoever they encountered, selecting those who seemed like wise men, they interchanged such thoughts as move the learned,
Hiding their true position, as men of title; then passing on, they speeded on their way.

72. Having placed faithful emissaries in disguise to find out the actions of him who was the supreme refuge of all, they went on with faltering steps, saying to each other, ‘How shall we approach the king and see him, who is longing for his dear son?’

iti ⁴⁹⁷ buddhacarite mahākāvye kumārānveṣaṇo nāma navamaḥ sargaḥ ||9||

497. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | gźon nu rjes su tshol ba’i le’u ste dgu pa’o ||

(9) 佛所行⁴³⁰ 讃卷第二 (13)佛所行⁴³¹ 讃卷第三 ⁴³² 亦云佛本行經 (14)馬鳴菩薩⁴³³ 造 (15) 北涼天竺三藏曇無讖譯
(16) ⁴³⁴ 瓶沙王詣太子品第十

430. 讃＋（經）＜明＞ 431. 讃＋（經）＜三＞ 432. 〔亦云佛本行經〕-＜三＞ 433. 造＝撰＜三＞ 434. 10 Sreṇyābhigamana-sarga.

KIOUEN III.
VARGA 10. BIMBASÂRA RÂGA INVITES THE PRINCE.

Book X [Srenya’s Visit]

sa rājavatsaḥ pṛthupīnavakṣās tau havyamantrādhikṛtau vihāya |
uttīrya gaṅgāṃ pracalattaraṃgāṃ śrīmadgṛhaṃ rājagṛhaṃ jagāma || 10.1 ||

(17)太子辭王師及正法大臣
(18)冒浪濟恒河路由靈鷲⁴³⁵ 巖

435. 巖＝獄＜三＞

sku stod rgyas śiṅ rgya chen rgyal po’i sras po ste | | bsreg bya daṅ bsṅags bdag po de dag rnams spaṅs te | | dba’ (4)rlabs g-yo ba’i chu bo gaṅ g’a rgal nas ni | | dpal daṅ ldan pa’i rgyal po’i khab tu gśegs par gyur | |

777. The royal prince departing from the court-master (i.e. the Purohita) and the great minister, Saddharma, keeping along the stream, then crossing the Ganges, he took the road towards the Vulture Peak,

1. The prince, he of the broad and lusty chest, having thus dismissed the minister and the priest, crossed the Ganges with its speeding waves and went to Râjagriha with its beautiful palaces.

śailaiḥ suguptaṃ ca vibhūṣitaṃ ca dhṛtaṃ ca pūtaṃ ca śivais tapodaiḥ |
pañcācalāṅkaṃ nagaraṃ prapede śāntaḥ svayaṃbhūr iva nākapṛṣṭham || 10.2 ||

(19)藏根於五山特秀峙中亭
(20)林木花果茂流泉温涼分
(21)入彼五⁴³⁶ 山城寂靜猶⁴³⁷ 昇天

436. 山＝岳＜宋＞＜元＞, 嶽＜明＞; \Pañcācalaṃka-nagara. 437. 昇天＝天外＜三＞

ri rnams dag gis legs par spas daṅ brgyan pa daṅ | | dge daṅ dka’ thub gter bas gzuṅ daṅ gtsaṅ ba ste | |
źi ba raṅ byuṅ tshaṅs pa mtho ris logs su bźin | | ri (5)lṅas mtshan pa’i groṅ khyer rab tu thob par gyur | |

778. Hidden among the five mountains, standing alone a lovely peak as a roof amid (the others). The trees and shrubs and flowers in bloom, the flowing fountains, and the cooling rills,
779. (All these he gazed upon)--then passing on, he entered the city of the five peaks, calm and peaceful, as one come down from heaven.

2. He reached the city distinguished by the five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious sacred places,--like Brahman in a holy calm going to the uppermost heaven.

gāmbhīryam ojaś ca niśāmya tasya vapuś ca dīptaṃ puruṣān atītya |
visismiye tatra janas tadānīṃ sthānuvratasyeva vṛṣadhvajasya || 10.3 ||

(22)國人見太子容徳深且明
(23)少年身光澤無比丈夫形
(24)悉起奇特想如見自在幢

zab mor gyur pa’i mdaṅs dar de yi lugs gsal ba | | skyes bu rnams ni śin tu gnon pa mthoṅ gyur nas | |
khyu mchog rgyal mtshan de yi brtul źugs brtan pa bźin | | der ni de tshe skye bo rnams ni ya mtshan gyur | |

The country folk, seeing the royal prince, his comeliness and his excessive grace,
780. Though young in years, yet glorious in his person, incomparable as the appearance of a great master, seeing him thus, strange thoughts affected them, as if they gazed upon the banner (curtain) of Isvara.

3. Having heard of his majesty and strength, and his splendid beauty, surpassing all other men, the people of that region were all astonished as at him who has a bull for his sign and is immovable in his vow.

taṃ prekṣya yo ’nyena yayau sa tasthau yas tatra⁴⁹⁸ tasthau pathi so ’nvagacchat |
drutaṃ yayau yaḥ sa jagāma dhīraṃ⁴⁹⁹ yaḥ kaścid āste sma sa cotpapāta || 10.4 ||

498. EBC: yaś cātra. 499. EBC: sadayaṃ sadhīraṃ

(25)横行爲⁴³⁸ 止足隨後⁴³⁹ 者速馳
(26)先進悉迴顧 ⁴⁴⁰ 瞻目視無厭

438. 止＝停＜三＞ 439. 者＝咸＜三＞ 440. 瞻目視＝矚目觀＜三＞

de rab (6)mthoṅ nas gźan gaṅ ma soṅ de gnas śiṅ | | der ni gaṅ źig lam na gnas de rjes ’gro źiṅ | |
gaṅ źig skyen por soṅ ste brtan por soṅ gyur la | | kha cig bsdad pa gaṅ yin de ni laṅs pa’o | |

781. They stayed the foot, who passed athwart the path; those hastened on, who were behind.; those going before, turned back their heads and gazed with earnest, wistful look.

4. On seeing him, he who was going elsewhere stood still, and he who was standing there followed him in the way; he who was walking gently and gravely ran quickly, and he who was sitting at once sprang up.

kaścit tam ānarca janaḥ karābhyāṃ satkṛtya kaścic chirasā vavande |
snigdhena kaścid vacasābhyanandan nainaṃ⁵⁰⁰ jagāmāpratipūjya kaścit || 10.5 ||

500. EBC: naivaṃ.

(27)四體諸相好隨見目不移
(28)恭敬來奉迎合掌禮問訊

skye bo kha cig de la mchod pa’i lag pa yis | | bsti staṅ byas nas kha cig (7)mgo bos phyag ’tshal źiṅ | |
kha cig gñen po’i tshig gis mṅon par stod byed ciṅ | | kha cig de la rab tu mchod nas soṅ bar gyur | |

782. The marks and distinguishing points of his person, on these they fixed their eyes without fatigue, and then approached with reverent homage, joining both their hands in salutation:

5. Some people reverenced him with their hands, others in worship saluted him with their heads, some addressed him with affectionate words,--not one went on without paying him homage.

taṃ jihriyuḥ prekṣya vicitraveṣāḥ prakīrṇavācaḥ pathi maunam īyuḥ |
dharmasya sākṣād iva saṃnikarṣe⁵⁰¹ na kaścid anyāyamatir babhūva || 10.6 ||

501. EBC: saṃnikarṣān

(29)咸皆大歡喜隨宜而供養
(19b1)⁴⁴¹ 瞻仰尊勝顏俯愧種種形

441. 瞻仰＝仰瞻＜三＞

de rab mthod nas sna tshogs cha lugs rnams ṅo tsha | | rab bkram tshig ni lam du smra ba med par soṅ | |
dṅos su gźan du chos rnams (37a1)dag gi ñe logs su | | kha cig tshul ma yin pa’i blo gros ma gyur to | |

783. With all there was a sense of wondrous joy, as in their several ways they offered what they had, looking at his noble and illustrious features; bending down their bodies modestly,

6. Those who were wearing gay-coloured dresses were ashamed when they saw him, those who were talking on random subjects fell to silence on the road; no one indulged in an improper thought, as at the presence of Religion herself embodied.

anyakriyāṇām api rājamārge strīṇāṃ nṛṇāṃ vā bahumānapūrvam |
taṃ devakalpaṃ⁵⁰² naradevasūnuṃ⁵⁰³ nirīkṣamāṇā na tatarpa⁵⁰⁴ dṛṣṭiḥ || 10.7 ||

502. EBC: tad eva kalpaṃ. 503. EBC: sūtraṃ. 504. EBC: tu tasya.

(2)⁴⁴² 政素輕躁儀寂默加肅⁴⁴³ 敬
(3)結恨心⁴⁴⁴ 永解慈和情頓増

442. 政＝正＜三＞ 443. 敬＝恭＜三＞ 444. 永＝求＜三＞

lha daṅ mtshuṅs pa’i mi dbaṅ sras po de mthoṅ nas | | bya ba gźan ma rnams kyaṅ rgyal po’i lam du ni | |
mchod maṅ bkur sti sṅon ’gro bud med rnams kyi ’am | | skyes pa rnams kyis mig (2)daṅ ṅoms par ma gyur to | |

784. Correcting every careless or unseemly gesture, thus they showed their reverence to him silently; those who with anxious heart, seeking release, were moved by love, with feelings composed bowed down the more.

7. In the men and the women on the highway, even though they were intent on other business, that conduct alone with the profoundest reverence seemed proper which is enjoined by the rules of royal homage; but his eyes never looked upon them.

bhruvau lalāṭaṃ mukham īkṣaṇe⁵⁰⁵ vā vapuḥ karau vā caraṇau gatiṃ vā |
yad eva yas tasya dadarśa tatra tad eva tasyātha babandha⁵⁰⁶ cakṣuḥ || 10.8 ||

505. EBC: īkṣaṇaṃ. 506. EBC: tasyānubabandha.

(4)士女公私業一時悉休廢
(5)敬形宗其徳隨觀盡忘歸

dpral ba ’am smin ma dag daṅ źal lam spyan dag daṅ | | sku ’am phyag dag daṅ ni ’gros sam źabs dag ni | |
gaṅ gis de yi gaṅ ñid der ni mthoṅ gyur pa | | de ñid kyis ni de yi mig dag bciṅs par gyur | |

785. Great men and women, in their several engagements, at the same time arrested on their way, paid to his person and his presence homage: and following him as they gazed, they went not back.

8. His brows, his forehead, his mouth, or his eyes,--his body, his hands, his feet, or his gait,--whatever part of him any one beheld, that at once riveted his eyes.

dṛṣṭvā ca sorṇa⁵⁰⁷ bhruvam āyatākṣaṃ jvalaccharīraṃ śubhajālahastam |
taṃ bhikṣuveṣaṃ⁵⁰⁸ kṣitipālanārhaṃ saṃcukṣubhe rājagṛhasya lakṣmīḥ || 10.9 ||

507. EBC: śubhorṇa. 508. EBC: veśaṃ.

(6)眉間白毫相脩廣紺青目
(7)擧體金光曜清淨網縵手
(8)雖爲出家形有應聖王相

smin ma mdzod spu daṅ bcas spyan dag (3)yaṅs pa daṅ | | sku lus mdzes śiṅ dge ba’i dra ba daṅ ldan phyag | |
sa skyoṅ ñid du ’os pa’i dge sloṅ cha lugs de | | mthoṅ nas rgyal po’i khab kyi phun tshogs g-yos par gyur | |

786. For the white circle between his eyebrows adorning his wide and violet colour’d eyes, his noble body bright as gold, his pure and web-joined fingers,
787. All these, though he were but a hermit, were marks of one who was a holy king;

9. Having beheld him with the beautiful circle of hair between his brows and with long eyes, with his radiant body and his hands showing a graceful membrane between the fingers,--so worthy of ruling the earth and yet wearing a mendicant’s dress,--the Goddess of Râjagriha was herself perturbed.

śreṇyo ’tha bhartā magadhājirasya bāhyād⁵⁰⁹ vimānād vipulaṃ janaugham |
dadarśa papraccha ca tasya hetuṃ tatas tam asmai puruṣaḥ śaśaṃsa || 10.10 ||

509. EBC: vāhyād.

(9)王舍城士女長幼悉不安
(10)此人尚出家我等何⁴⁴⁵ 俗歡

445. 俗＝欲＜宋＞

de nas khaṅ pa’i phyi nas rnam rgyas skye bo’i tshogs | | ma ga dh’a yi khyim gyi ṅo bo bzo sbyaṅs kyis | |
(4)mthoṅ bar gyur te de yi rgyu mtshan dris pa ste | | de nas ’di la skyes bu rnams kyis de smras so | |

and now the men and women of Râgagriha, the old and young alike, were moved,
788. (And cried), ’This man so noble as a recluse, what common joy is this for us.’

10. Then Srenya, the lord of the court of the Magadhas, beheld from the outside of his palace the immense concourse of people, and asked the reason of it; and thus did a man recount it to him:

jñānaṃ paraṃ vā pṛthivīśriyaṃ vā viprair ya ukto ’dhigamiṣyatīti |
sa eṣa⁵¹⁰ śākyādhipates tanūjo nirīkṣyate pravrajito janena || 10.11 ||

510. EBC: eva.

(11)爾時⁴⁴⁶ 瓶沙王處於高觀上
(12)見彼諸士女惶惶異常儀
(13)勅召一外人備問何因縁
(14)恭跪王樓下具白所見聞
(15)昔聞釋氏種 ⁴⁴⁷ 殊特殊勝子
(16)神慧超世表應王領八方
(17)今出家在此衆人悉奉迎

446. Sreṇya 447. 殊＝奇＜三＞

ye śes mchog gam yaṅ na sa yi dpal dag ni | | ’thob par ’gyur źes bram ze rnams kyis gaṅ smras pa | |
rab tu gśegs par skye bos ṅes par mthoṅ ba yi | | ś’akya’i bdag po’i sras po de ni (5)’di yin no | |

At this time Bimbasâra Râga, placed upon a high tower of observation,
789. Seeing all those men and women, in different ways exhibiting one mark of surprise, calling before him some man outside, enquired at once the cause of it;
790. This one bending his knee below the tower, told fully what he had seen and heard,
’That one of the Sâkya race, renowned of old, a prince most excellent and wonderful,
791. ’Divinely wise, beyond the way of this world, a fitting king to rule the eight regions, now without home, is here, and all men are paying homage to him.’

11. ‘He who was thus foretold by the Brâhmans, "he will either attain supreme wisdom or the empire of the earth,"--it is he, the son of the king of the Sâkyas, who is the ascetic whom the people are gazing at.’

tataḥ śrutārtho manasāgatāstho⁵¹¹ rājā babhāṣe puruṣaṃ tam eva |
vijñāyatāṃ kva pratigacchatīti tathety athainaṃ puruṣo ’nvagacchat || 10.12 ||

511. EBC: manasā gatārtho

(18)王聞心驚喜形留神已馳
(19)勅使者速還伺候進趣宜
(20)奉教密隨從瞻察所施爲

de nas don thos yid kyis chags śiṅ źen gyur pa’i | | rgyal po yis ni skyes bu de ñid la smras pa | |
de ni gaṅ du soṅ źes rnam par śes par mdzod | | de nas de ltar bgyi źes skyes bu rjes su soṅ | |

792. The king on hearing this was deeply moved at heart, and though his body was restrained, his soul had gone. Calling his ministers speedily before him, and all his nobles and attendants,
793. He bade them follow secretly the (prince’s) steps, to observe what charity was given.

12. The king, having heard this and perceived its meaning with his mind, thus at once spoke to that man: ‘Let it be known whither he is going;’ and the man, receiving the command, followed the prince.

alolacakṣur yugamātradarśī nivṛttavāg yantritamandagāmī |
cacāra bhikṣāṃ sa tu bhikṣuvaryo nidhāya gātrāṇi calaṃ ca cetaḥ || 10.13 ||

(21)⁴⁴⁸ 澄靜端目視 ⁴⁴⁹ 庠歩顯眞儀
(22)入里行乞食爲諸乞士⁴⁵⁰ 光

448. 澄＝瞪＜三＞ 449. 庠＝佯＜三＞ 450. 光＝先＜三＞

g-yo mi sbyan ni gña’ śiṅ gaṅ tsam gzigs pa ste | | gsuṅ ni kun nas sñoms (6)śiṅ zab mo’i ’gros mṅa’ ba | |
g-yo ba’i sems daṅ lus rnams dag ni ṅes bsṅams nas | | dge sloṅ mchog ñid de yaṅ bsod sñoms la gśegs so | |

(So in obedience to the command) they followed and watched him steadfastly, as with even gait and unmoved presence
794. He entered on the town and begged his food, according to the rule of all great hermits,

13. With unrestless eyes, seeing only a yoke’s length before him, with his voice hushed, and his walk slow and measured, he, the noblest of mendicants, went begging alms, keeping his limbs and his wandering thoughts under control.

ādāya bhaikṣaṃ ca yathopapannaṃ yayau gireḥ prasravaṇaṃ viviktam |
nyāyena tatrābhyavahṛtya cainan mahīdharaṃ pāṇḍavam āruroha || 10.14 ||

(23)歛形心不亂好惡靡不安
(24)精麁隨所得持鉢歸閑林
(25)食訖漱清流樂靜安白山

ji ltar ñe bar ’thad pa’i bsod sñoms bsnams nas ni | | rnam par dben źiṅ char rab ’bab par rab gśegs la | |
der ni (7)tshul bźin rigs pas mṅon par gsol gyur nas | | de ni sa ’dzin ri bo skya bseṅ la ’dzegs so | |

with joyful mien and undisturbed mind, not anxious whether much or little alms were given;
795. Whatever he received, costly or poor, he placed within his bowl, then turned back to the wood, and having eaten it and drank of the flowing stream, he joyous sat upon the immaculate mountain.

14. Having received such alms as were offered, he retired to a lonely cascade of the mountain; and having eaten it there in the fitting manner, he ascended the mountain Pânḍava.

tasmin navau lodhravanopagūḍhe mayūranādapratipūrṇakuñje |
kāṣāyavāsāḥ sa babhau nṛsūryo yathodayasyopari bālasūryaḥ || 10.15 ||

(26)青林⁴⁵¹ 別高崖丹華⁴⁵² 殖其間
(27)孔雀等⁴⁵³ 衆鳥翻飛而亂鳴

451. 別＝列＜三＞ 452. 殖＝植＜三＞ 453. 衆＝諸＜三＞

ro dha’i nags kyis ñe bar spas pa’i ri bo der | | rma bya’i skad kyis rab gaṅ lo ma’i spyil bo na | |
’char ri’i steṅ na ñi ma gźon nu ji lta bar | | dur smrig gos kyis ñi ma’i ñi ma de mdzes (37b1)so | |

796. (There he beheld) the green trees fringing with their shade the crags, the scented flowers growing between the intervals, whilst the peacocks and the other birds, joyously flying, mingled their notes;

15. In that wood, thickly filled with lodhra trees, having its thickets resonant with the notes of the peacocks, he the sun of mankind shone, wearing his red dress, like the morning sun above the eastern mountain.

tatrainam⁵¹² ālokya sa rājabhṛtyaḥ śreṇyāya rājñe kathayāṃ cakāra |
saṃśrutya rājā sa ca bāhumānyāt tatra pratasthe nibhṛtānuyātraḥ || 10.16 ||

512. EBC: tatraivam.

(28)法服⁴⁵⁴ 助鮮⁴⁵⁵ 明如日照⁴⁵⁶ 扶桑
(29)使見安住彼次第具上聞」

454. 助＝明＜明＞ 455. 明＝發＜三＞ 456. 扶＝槫＜三＞

der ni de ñid rgyal po’i ’khor de mthoṅ gyur nas | | bzo sbyaṅs rgyal po la ni gtam dag byas pa ste | |
thos nas rgyal po des kyaṅ mchod pha maṅ po las | | der ni sbas pa’i rjes su ’braṅ bas rab tu soṅ | |

797. His sacred garments bright and lustrous, (shone) as the sun-lit mulberry leaves; the messengers beholding his fixed composure, one by one (returning), reported what they had seen;

16. That royal attendant, having thus watched him there, related it all to the king Srenya; and the king, when he heard it, in his deep veneration, started himself to go thither with a modest retinue.

sa pāṇḍavaṃ pāṇḍavatulyavīryaḥ śailottamaṃ śailasamānavarṣmā |
maulīdharaḥ siṃhagatir nṛsiṃhaś calatsaṭaḥ siṃha ivāruroha || 10.17 ||

(19c1)王聞心馳敬即勅嚴駕行
(2)天冠佩花服師子王遊歩

skya bseṅ ri bo mchog la skya bseṅ na daṅ ni | | brtson ’grus mñam (2)źiṅ ri bo daṅ mñam sku lus can | |
mi yi seṅ ge’i ’gros can cod pan ’dzin pa ste | | ral pa g-yo ba’i seṅ ge bźin du ’dzegs par gyur | |

798. The king hearing it, was moved at heart, and forthwith ordered his royal equipment to be brought, his god-like crown and his flower-bespangled robes; then, as the lion-king, he strided forth,

17. He who was like the Pânḍavas in heroism, and like a mountain in stature, ascended Pânḍava, that noblest of mountains,--a crown-wearer, of lion-like gait, a lion among men, as a maned lion ascends a mountain.

tataḥ sma⁵¹³ tasyopari śṛṅgabhūtaṃ śāntendriyaṃ paśyati bodhisattvam |
paryaṅkam āsthāya virocamānaṃ śaśāṅkam udyantam ivābhrakuñjāt⁵¹⁴ || 10.18 ||

513. EBC: calasya. 514. EBC: kūṭāt.

(3)簡擇諸宿重安靜審諦士
(4)導從百千衆雲騰昇白山

de nas de yi steṅ na rtse mor gyur pa yi | | byaṅ chub sems dpa’ dbaṅ po ñe bar źi ba ni | |
ri bod gis mtshan sprin gyi sbubs nas byuṅ ba bźin | | (3)skyil mo kruṅ gis bźugs nas rnam par mdzes pa mthoṅ | |

799. And choosing certain aged persons of consideration, learned men, able calmly and wisely to discriminate, he (with them) led the way followed by a hundred thousand people, who like a cloud ascended with the king the royal mountain.

18. There he beheld the Bodhisattva, resplendent as he sat on his hams, with subdued senses, as if the mountain were moving, and he himself were a peak thereof,--like the moon rising from the top of a cloud.

taṃ rūpalakṣmyā ca śamena caiva dharmasya nirmāṇam ivopaviṣṭam |
savismayaḥ praśrayavān narendraḥ svayaṃbhuvaṃ śakra ivopatasthe || 10.19 ||

(5)見菩薩⁴⁵⁷ 嚴儀寂靜諸情根
(6)端坐山巖室如月麗青天
(7)妙色淨端嚴猶若法化身

457. 嚴＝威＜三＞

gzugs daṅ phun sum tshogs daṅ ñe bar źi ba yi | | chos kyi sprul pa bźin du ñe bar bźugs de la | |
ya mtshan daṅ bcas rab tu bsñen ldan mi dbaṅ po | | raṅ byuṅ la ni brgya byin gyis bźin ñe bar gnas | |

800. And now beholding the dignity of Bodhisattva, every outward gesture (spring of action) under government, sitting with ease upon the mountain crag, as the moon shining limpid in the pure heavens,
801. So (was) his matchless beauty and purity of grace; then as the converting presence of religion

19. Him, distinguished by his beauty of form and perfect tranquillity as the very creation of Religion herself,--filled with astonishment and affectionate regard the king of men approached, as Indra the self-existent (Brahman).

taṃ nyāyato nyāyavidāṃ variṣṭhaṃ⁵¹⁵ sametya papraccha ca dhātusāmyam |
sa cāpy avocat sadṛśena sāmnā nṛpaṃ manaḥsvāsthyam anāmayaṃ ca || 10.20 ||

515. EBC: nyāyavatāṃ variṣṭhaḥ

(8)虔心肅然發恭歩漸親近
(9)猶如天帝釋詣摩醯⁴⁵⁸ 首羅

458. 首羅＝須摩＜三＞

rigs pa (4)yis ni rigs pa rig pa rnams kyi mchog | | khams mñam gyur pa de la soṅ nas dris pa ste | |
de ñid kyis kyaṅ mtshuṅs śiṅ źi bas mi skyoṅ la | | yid ni raṅ bźin gnas daṅ nad med smras par gyur | |

dwelling within the heart makes it reverential, so (beholding him) he reverently approached,
802. Even as divine Sâkara comes to the presence of Mo-hi-su-ma,

20. He, the chief of the courteous, having courteously drawn nigh to him, inquired as to the equilibrium of his bodily humours; and the other with equal gentleness assured the king of his health of mind and freedom from all ailments.

tataḥ śucau vāraṇakarṇanīle śilātale saṃniṣasāda⁵¹⁶ rājā |
upopaviśyānumataś⁵¹⁷ ca tasya bhāvaṃ vijijñāsur idaṃ babhāṣe || 10.21 ||

516. EBC: asau niṣasāda. 517. EBC: nṛpopaviśyānumataś.

(10)歛容執禮儀敬問彼和安
(11)菩薩詳而動隨順反相酬

de nas gtsaṅ la glaṅ po’i rna ba ltar sdo ba’i | | rdo ba’i logs la rgyal po yaṅ (5)dag ṅes gnas śiṅ | |
ñe sar ñe bar bsdad nas rjes su mthun pa yis | | de yi dgoṅs pa rnam par śes ’dod ’di smras so | |

so with every outward form of courtesy and reverence (the king approached) and asked him respectfully of his welfare.
803. Bodhisattva, answering as he was moved, in his turn made similar enquiries.

21. Then the king sat down on the clean surface of the rock, dark blue like an elephant’s ear; and being seated, with the other’s assent, he thus spoke, desiring to know his state of mind:

prītiḥ parā me bhavataḥ kulena kramāgatā caiva parīkṣitā ca |
jātā vivakṣā svavayo⁵¹⁸ yato me tasmād idaṃ snehavaco nibodha || 10.22 ||

518. EBC: suta yā.

(12)時王勞問畢端坐清淨石
(13)瞪矚瞻神儀顏和情交悦

rim pas ’oṅs pa ñid daṅ yoṅs su brtags pa ste | | khyod kyi rigs kyis bdag gi dga’ ba mchog yin la | |
gaṅ phyir bdag la raṅ gi na tshod smra (6)’dod pa | | skyes te de phyir brtse ba’i tshig ’di mkhyen par mdzod | |

Then the king, the questioning over, sat down with dignity upon a clean-faced rock.
804. And so he steadfastly beheld the divine appearance (of the prince),

22. ‘I have a strong friendship with thy family, come down by inheritance and well proved; since from this a desire to speak to thee, my son, has arisen in me, therefore listen to my words of affection.

ādityapūrvaṃ vipulaṃ kulaṃ te navaṃ vayo dīptam idaṃ vapuś ca |
kasmād iyaṃ te matir akrameṇa bhaikṣākae evābhiratā na rājye || 10.23 ||

(14)伏聞名高族 ⁴⁵⁹ 盛徳相承襲
(15)欽情久蘊積今欲決所疑

459. 盛＝咸＜宋＞＜元＞

khyod kyi rigs ni rnam rgyas sṅon du ñi ma ste | | lus kyaṅ na tshod gsar pa gsal la mdzes pa ’di | |
gaṅ phyir ’di ni khyod kyi blo gros rim med pas | | sloṅ mo ñid la mṅon dga’ rgyal srid la ma yin | |

the sweetness and complacency of his features revealing what his station was and high estate, his family renown, received by inheritance,
805. The king who for a time restrained his feelings, now wishful to get rid of doubts,

23. ‘When I consider thy widespread race, beginning with the sun, thy fresh youth, and thy conspicuous beauty,--whence comes this resolve of thine so out of all harmony with the rest, set wholly on a mendicant’s life, not on a kingdom?

gātraṃ hi te lohitacandanārhaṃ kāṣāyasaṃśleṣam anarham etat |
hastaḥ prajāpālanayogya eṣa bhoktuṃ na cārhaḥ paradattam annam || 10.24 ||

(16)日光之⁴⁶⁰ 元宗祚隆已萬世
(17)令徳紹遺嗣弘廣萃於今
(18)賢明年幼少何故而出家

460. 元＝源＜三＞

khyod kyi (7)lus ’di tsandana dmar po ’os pa ste | | dur smrig gis dkris de ni ’os pa ma yin no | |
lag pa ’di ni skye dgu skyoṅ bar ’os pa ste | | gźan gyis byin pa’i bza’ ba za bar ’os ma yin | |

(enquired) (why one) descended from the royal family of the sun-brightness having attended to religious sacrifices thro’ ten thousand generations,
806. Whereof the virtue had descended as his full inheritance, increasing and accumulating until now, (why he) so excellent in wisdom, so young in years, had now become a recluse,

24. ‘Thy limbs are worthy of red sandal-wood perfumes,--they do not deserve the rough contact of red cloth; this hand is fit to protect subjects, it deserves not to hold food given by another.

tat saumya rājyaṃ yadi paitṛkaṃ tvaṃ snehāt pitur necchasi vikrameṇa |
na ca kramaṃ⁵¹⁹ marṣayituṃ matis te bhuṅkṣvārdham⁵²⁰ asmadviṣayasya śīghram || 10.25 ||

519. EBC: kṣamaṃ. 520. EBC: bhuktvārdham.

(19)超世聖王子乞食不存榮
(20)妙體應塗香何⁴⁶¹ 故服⁴⁶² 袈裟
(21)手宜握天下反以受薄餐
(22)若不代父王受禪享其土
(23)吾今分半國庶望少留情

461. 故＝爲＜三＞ 462. \Kāṣāya.

de phyir źi ba gal te yab kyi rgyal srid la | | khyod kyi yab kyi brtse las stobs kyis mi ’dod ciṅ | |
(38a1)khyod kyi blo gros rim par bzod par ma gyur na | | skyen par kho bo’i yul gyi phyed la loṅs spyod mdzod | |

807. Rejecting the position of a Kakravartin’s son, begging his food, despising family fame, his beauteous form, fit for perfumes and anointings, why clothed with coarse Kasâya garments;
808. The hand which ought to grasp the reins of empire, instead thereof, taking its little stint of food;
if indeed (the king continued) you were not of royal descent, and would receive as an offering the transfer of this land,
809. Then would I divide with you my empire;

25. ‘If therefore, gentle youth, through thy love for thy father thou desirest not thy paternal kingdom in thy generosity,--then at any rate thy choice must not be excused,--accepting forthwith one half of my kingdom.

evaṃ hi na syāt svajanāvamardaḥ kālakrameṇāpi śamaśrayā śrīḥ |
tasmāt kuruṣva praṇayaṃ mayi tvaṃ sadbhiḥ sahīyā hi satāṃ samṛddhiḥ || 10.26 ||

(24)既⁴⁶³ 免逼親嫌時過隨所從
(25)當體我誠言貪⁴⁶⁴ 徳爲良隣

463. 免＝勉＜三＞ 464. 徳＝得＜三＞

de lta na ni raṅ gi skye la gnod min źiṅ | | dus kyi rim pa yis kyaṅ dpal gaṅ bsṅags pa ste | |
de phyir khyod kyis bdag la brtse ba mdzod cig daṅ | | (2)dam pa rnams daṅ bcas pas dam pa’i dpal ’phel lo | |

saying this, he scarcely hoped to excite his feelings, who had left his home and family, to be a hermit. Then forthwith the king proceeded thus:
810. ’Give just weight I pray you to my truthful words, desire for power is kin to nobleness,

26. ‘If thou actest thus there will be no violence shown to thine own people, and by the mere lapse of time imperial power at last flies for refuge to the tranquil mind; therefore be pleased to do me a kindness,--the prosperity of the good becomes very powerful, when aided by the good.

atha tv idānīṃ kulagarvitatvād asmāsu viśrambhaguṇo na te ’sti |
vyūḍhāny anīkāni⁵²¹ vigāhya bāṇair⁵²² mayā sahāyena parān⁵²³ jigīṣa || 10.27 ||

521. EBC: vyūhāny anekāni. 522. EBC: vāṇair. 523. EBC: parāñ.

(26)或恃名勝族才徳容貎兼
(27)不欲降高節屈下受人恩
(28)當給勇健士器仗隨軍資

ci ste da ni rigs kyis kheṅs pa ñid las ni | | bdag cag rnams la khyod la blo gtad yon tan med | |
sṅe rgyas rnams ni mda’ yis rnam par dkrugs byas nas | | bdag daṅ bcas pas pha rol rnams ni pham par mdzod | |

and so is just pride of fame or family or wealth or personal appearance;
811. ’No longer having any wish to subdue the proud, or to bend (others) down and so get thanks from men, it were better, then, to give to the strong and warlike martial arms to wear, for them to follow war and by their power to get supremacy;

27. ‘But if from thy pride of race thou dost not now feel confidence in me, then plunge with thy arrows into countless armies, and with me as thy ally seek to conquer thy foes.

tad buddhim atrānyatarāṃ vṛṇīṣva dharmārthakāmān vidhivad bhajasva |
vyatyasya rāgād iha⁵²⁴ hi trivargaṃ pretyeha ca bhraṃśam⁵²⁵ avāpnuvanti || 10.28 ||

524. EBC: rāgādi ha. 525. EBC: vibhraṃśam.

(29)自力廣收羅天下孰不推
(20a1)明人知時取法財五欲増

(3)de phyir ’dir ni gñis dbus gcig blo tshol mdzod la | | chos don ’dod pa rnams la chog bźin bsñen mdzod | |
’di na sde tshan gsum po chags las rnam bzlog nas | | ’di daṅ gźan du phyin nas lhuṅ ba kun nas ’thob | |

812. ’But when by one’s own power a kingdom falls to hand, who would not then accept the reins of empire? The wise man knows the time to take religion, wealth, and worldly pleasure.

28. ‘Choose thou therefore one of these ends, pursue according to rule religious merit, wealth, and pleasure; for these, love and the rest, in reverse order, are the three objects in life; when men die they pass into dissolution as far as regards this world.

yo hy arthadharmau paripīḍya kāmaḥ syād dharmakāmau⁵²⁶ paribhūya cārthaḥ |
kāmārthayoś coparameṇa dharmas tyājyaḥ sa kṛtsno yadi kāṅkṣito ’rthaḥ⁵²⁷ || 10.29 ||

526. EBC: kāmye. 527. EBC: kāṅkṣitārthaḥ.

(2)若不獲三利終始徒勞勤
(3)崇法捨財色財爲一⁴⁶⁵ 分人

465. 分＝世＜三＞

gaṅ źig don daṅ chos la gnod nas ’dod pa daṅ | | chos daṅ ’dod pa (4)yoṅs su brñas nas don daṅ ni | |
’dod daṅ don dag ñe bar źi bas chos de ni | | don byas gal te mtha’ dag ’dod na don yin no | |

813. ’But if he obtains not the three (or, threefold profit), then in the end he abates his earnest efforts, and reverencing religion, he lets go material wealth. Wealth is the one desire of worldly men;

29. ‘That which is pleasure when it has overpowered wealth and merit, is wealth when it has conquered merit and pleasure; so too it is merit, when pleasure and wealth fall into abeyance; but all would have to be alike abandoned, if thy desired end were obtained.

tasmāt trivargasya niṣevaṇena tvaṃ rūpam etat saphalaṃ kuruṣva |
dharmārthakāmādhigamaṃ hy anūnaṃ nṛṇām anūnaṃ puruṣārtham āhuḥ || 10.30 ||

(4)富財捨法欲此則保財⁴⁶⁶ 資
(5)貧窶而忘法五欲孰能歡

466. 資＝濱＜三＞

de phyir sde tshan gsum la ṅes par bsñen pa yis | | khyod kyis gzugs ’di ’bras bu bcas pa ñid du mdzod | |
chos daṅ don daṅ ’dod pa dman min thob pa la | | (5)mi rnams dag gis dman min skyes bu’i don du smra | |

814. ’To be rich and lose all desire for religion, this is to gain but outside wealth. But to be poor and even thus despise religion, what pleasure can indulgence give in such a case!

30. ‘Do thou therefore by pursuing the three objects of life, cause this beauty of thine to bear its fruit; they say that when the attainment of religion, wealth, and pleasure is complete in all its parts, then the end of man is complete.

tan niṣphalau nārhasi kartum etau pīnau bhujau cāpavikarṣaṇārhau |
māndhātṛvaj jetum imau hi yogyau lokān api trīn iha⁵²⁸ kiṃ punar gām || 10.31 ||

528. EBC: lokāni hi trīṇi hi.

(6)是故三事倶徳流而道宣
(7)法財五欲備名世大丈夫
(8)無令圓相身徒勞而無功
(9)⁴⁶⁷ 曼陀轉輪王王領四天下
(10)帝釋分半⁴⁶⁸ 坐力不能王天
(11)今汝傭長臂足攬人天境

467. Māndhātṛ. 468. 坐＝座＜三＞

de phyir gźu ni rnam par ’geṅs ’os rgyas pa’i phyag | | ’di dag ’bras bu med par byed par ’os min te | |
ṅa las nu bźin ’dis ni ’jig rten gsum rnams kyaṅ | | pham par ’os pa yin na sa ’dir smos ci dgos | |

815. ’But when possessed of all the three, and when enjoyed with reason and propriety, then religion, wealth, and pleasure make what is rightly called a great master;
816. ’Permit not, then, your perfectly-endowed body to lay aside (sacrifice) its glory, without reward (merit);
Mandha(ri) the Kakravartin, as a monarch, ruled the four empires of the world,
817. ’And shared with Sakra his royal throne, but was unequal to the task of ruling heaven. But you, with your redoubtable strength, may well grasp both heavenly and human power;

31. ‘Do not thou let these two brawny arms lie useless which are worthy to draw the bow; they are well fitted like Mândhâtri’s to conquer the three worlds, much more the earth.

snehena khalv etad ahaṃ bravīmi naiśvaryarāgeṇa na vismayena |
imaṃ hi dṛṣṭvā tava bhikṣuveṣaṃ⁵²⁹ jātānukampo ’smy api cāgatāśruḥ || 10.32 ||

529. EBC: ºveśaṃ

(12)我不恃王力而欲強相留
(13)見汝改形好 ⁴⁶⁹ 愛著出家衣

469. 愛＝受＜三＞

brtse bas ṅes par de ni (6)bdag gis smra ba ste | | ya mtshan gyis min dbaṅ phyug ñid kyi chags pas min | |
khyod kyis dge sloṅ ñid kyi cha lugs ’di mthoṅ nas | | rjes su brtse bskyes nas mchi ma raṅ byuṅ ṅo | |

818. ’I do not rely upon my kingly power, in my desire to keep you here by force, but seeing you change your comeliness of person, and wearing the hermit’s garb,

32. ‘I speak this to you out of affection,--not through love of dominion or through astonishment; beholding this mendicant-dress of thine, I am filled with compassion and I shed tears.

yāvat svavaṃśapratirūpa rūpaṃ⁵³⁰ na te jarābhyety abhibhūya bhūyaḥ |
tad bhuṅkṣva bhikṣāśramakāma kāmān kāle ’si kartā priyadharma dharmam [Pādas ab and cd are exchanged in C.] || 10.33 ||

530. EBC: ºrūparūpaṃ

(14)既以敬其徳矜苦惜其人
(15)⁴⁷⁰ 今見行乞求我願奉其土

470. 今見行乞求＝汝今行乞食＜三＞

de phyir raṅ rigs rab mtshuṅs khyod kyi gzugs ji srid | | rga bas zil gyis mnan nas slar yaṅ ma’oṅs bar | |
(7)sloṅ mo’i gnas ’dod ’dod pa rnams la loṅs spyod la | | dus su chos la dga’ ba chos ni gyis mdzod cig | |

819. ’Whilst it makes me reverence you for your virtue, moves me with pity and regret for you as a man; you now go begging your food, and I offer you (desire to offer) the whole land as yours;

33. ‘O thou who desirest the mendicant’s stage of life enjoy pleasures now; in due time, O thou lover of religion, thou shalt practise religion;--ere old age comes on and overcomes this thy beauty, well worthy of thy illustrious race.

śaknoti jīrṇaḥ khalu dharmam āptuṃ kāmopabhogeṣv agatir jarāyāḥ |
ataś ca yūnaḥ kathayanti kāmān madhyasya vittaṃ sthavirasya dharmam || 10.34 ||

(16)少壯受五欲中年習用財
(17)年耆諸根熟是乃順法時

’khogs pas ṅes par chos ni ’thob par nus pa ste | | ’dod pa ñe bar spyod la rgas pa’i ’gro ba med | |
de phyir dar la bab pa’i ’dod pa rnams smra ste | | bar ma’i nor yin rgan po rnams (38b1)kyi chos yin no | |

820. ’Whilst you are young and lusty enjoy yourself. During middle life acquire wealth, and when old and all your abilities ripened, then is the time for following the rules of religion;

34. ‘The old man can obtain merit by religion; old age is helpless for the enjoyment of pleasures; therefore they say that pleasures belong to the young man, wealth to the middle-aged, and religion to the old.

dharmasya cārthasya ca jīvaloke pratyarthibhūtāni hi yauvanāni |
saṃrakṣyamānāny api durgrahāṇi kāmā yatas tena pathā⁵³¹ haranti || 10.35 ||

531. EBC: yathā.

(18)壯年守法財必爲欲所壞
(19)老則氣虚微隨順求寂默
(20)耆年愧財欲行法擧世宗

gson pa’i ’jig rten dag na chos daṅ don dag ni | | rnam par ’gal bar gyur ba yin phyir laṅ tsho rnams | |
yaṅ dag sruṅ ba yin yaṅ thub par dka’ ba ste | | gaṅ phyir ’dod pas lam de las ni ’phrog par byed | |

821. ’When young to encourage religious fervour, is to destroy the sources of desire; but when old and the breath (of desire) is less eager, then is the time to seek religious solitude;
822. ’When old we should avoid, as a shame, desire of wealth, but get honour in the world by a religious life;

35. ‘Youth in this present world is the enemy of religion and wealth,--since pleasures, however we guard them, are hard to hold, therefore, wherever pleasures are to be found, there they seize them.

vayāṃsi jīrṇāni vimarśavanti⁵³² dhīrāṇy avasthānaparāyaṇāni |
alpena yatnena śamātmakāni bhavanty agatyaiva⁵³³ ca lajjayā ca || 10.36 ||

532. EBC: vimarśayanti. 533. EBC: gatyeva.

(21)壯年心輕躁馳騁五欲境
(22)⁴⁷¹ 疇侶契纒綿情交相感深

471. 疇＝儔＜三＞

na tshod ’khogs pa rnams ni rnam spyod ldan pa ste | | śin tu (2)brtan pa’i gnas skabs mchog tu sod ba rnams | |
ṅo tsha ba ñid phyir daṅ soṅ ba ma yin phyir | | ’bad pa ñuṅ dus źi ba’i bdag ñid gyur pa’o | |

but when young, and the heart light and elastic, then is the time to partake of pleasure,
823. ’In boon companionship to indulge in gaiety, and partake to the full of mutual intercourse;

36. ‘Old age is prone to reflection’, it is grave and intent on remaining quiet; it attains unimpassionedness with but little effort, unavoidably, and for very shame.

ataś ca lolaṃ viṣayapradhānaṃ pramattam akṣāntam adīrghadarśi |
bahucchalaṃ yauvanam abhyatītya nistīrya kāntāram ivāśvasanti || 10.37 ||

(23)年宿寡綢繆順法者所宗
(24)五欲悉休廢増長樂法心

de ñid phyir na g-yo źiṅ yul ni gtso bo daṅ | | rab myos bzod pa ma yin riṅ por mthoṅ min la | |
’brog dgon dag la des par thar nas dbugs (3)phyuṅ bźin | | g-yo sgyu maṅ bo’i laṅ tsho śin tu ’das nas so | |

but as-years creep on, giving up indulgence, to observe the ordinances of religion,
824. ’To mortify the five desires, and go on increasing a joyful and religious heart,

37. ‘Therefore having passed through the deceptive period of youth, fickle, intent on external objects, heedless, impatient, not looking at the distance,--they take breath like men who have escaped safe through a forest.

tasmād adhīraṃ capalapramādi navaṃ vayas tāvad idaṃ vyapaitu |
kāmasya pūrvaṃ hi vayaḥ śaravyaṃ na śakyate rakṣitum indriyebhyaḥ || 10.38 ||

de phyir mi brtan g-yo la bag med ldan pa yi | | na tshod gsar pa ’di ni re źig rnam par ’oṅ | |
’dod pa’i lha yi sṅon du na tshod dben yin la | | dbaṅ po rnams las bsruṅ bar nus pa ma yin no | |

38. ‘Let therefore this fickle time of youth first pass by, reckless and giddy,--our early years are the mark for pleasure, they cannot be kept from the power of the senses.

atho cikīrṣā tava dharma eva yajasva yajñaṃ kuladharma eṣaḥ |
yajñair adhiṣṭhāya hi nākapṛṣṭhaṃ yayau marutvān api nākapṛṣṭham || 10.39 ||

(25)⁴⁷² 具崇王者法大會奉天神
(26)當乘神龍背受樂上昇天

472. 具＝且＜三＞

ci ste khyod kyi chos ñid (4)mdzad par ’dod pa ni | | mchod spyin gyis lha mchod mdzod ’di ni rigs kyi chos | |
mchod spyin rnams kyis mtho ris logs ni byin brlabs nas | | lha dbaṅ ñid kyaṅ mtho ris logs su gśegs par ’gyur | |

is not this the law of the eminent kings of old, who as a great company paid worship to heaven,
825. ’And borne on the dragon’s back, received the joys of celestial abodes?

39. Or if religion is really thy one aim, then offer sacrifices,--this is thy family’s immemorial custom,--climbing to highest heaven by sacrifices, even Indra, the lord of the winds, went thus to highest heaven.

suvarṇakeyūravidaṣṭabāhavo maṇipradīpojjvalacitramaulayaḥ |
nṛparṣayas tāṃ hi gatiṃ gatā makhaiḥ śrameṇa yām eva maharṣayo yayuḥ || 10.40 ||

(27)先勝諸聖王嚴身寶瓔珞
(28)祠祀設大會終歸受天福

gser gyi dpuṅ rgyan rnam par bciṅs pa’i phyag rnams daṅ | | nor bu’i sgron mas ’bar (5)ba’i dpuṅ rgyan sna tshogs can | |
mi skyod draṅ sroṅ rnams daṅ draṅ sroṅ chen po rnams | | ṅal bas gar gśegs ’gros der mchod spyin rnams kyis gśegs | |

All these divine and victorious monarchs, glorious in person, richly adorned,
826. ’Thus having as a company performed their religious offering, in the end received the reward of their conduct in heaven.’

40. ‘With their arms pressed by golden bracelets, and their variegated diadems resplendent with the light of gems, royal sages have reached the same goal by sacrifices which great sages reached by self-mortification.’

ity evaṃ magadhapatir vaco babhāṣe yaḥ samyag valabhid iva bruvan babhāse⁵³⁴ |
tac chrutvā na sa vicacāla⁵³⁵ rājasūnuḥ kailāso girir iva naikacitrasānuḥ || 10.41 ||

534. EBC: dhruvaṃ babhāṣe. 535. EBC: vicacāra.

(29)如是瓶沙王種種方便説
(20b1)太子志堅固 ⁴⁷³ 不動如⁴⁷⁴ 須彌

473. 不動如須彌次行＋（瓶沙王詣太子品竟）八字＜宋＞＜元＞ 474. \Kailāsa.

de ltar ma gadh’a yi bdag pos tshig smras pa | | gaṅ źig dbaṅ po’i bźin du smra ba yaṅ dag mdzes | |
sna tshogs du ma’i sa (6)phyogs ti se’i gaṅs ri ltar | | rgyal po’i sras des de thos gyur nas rnam ma g-yos | |

Thus Bimbasâra Râga (used) every kind of winning expedient in argument;
The royal prince unmoved and fixed remained firm as Mount Sumeru.

41. Thus spoke the monarch of the Magadhas, who spoke well and strongly like Indra; but having heard it, the prince did not falter, (firm) like the mountain Kailâsa, having its many summits variegated (with lines of metals).

iti ⁵³⁶ buddhacarite mahākāvye ’śvaghoṣakṛte śreṇyābhigamano nāma daśamaḥ sargaḥ ||10||

536. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | bzo sbyaṅs sṅon du soṅ ba’i le’u ste bcu pa’o ||

(2) ⁴⁷⁵ 佛所行讃答瓶沙王品第十一

475. 〔佛所行讃〕-＜明＞; 11 \Kāmavigarhaṇa-sarga.

VARGA 11. THE REPLY TO BIMBASÂRA RÂGA.

Book XI [The Passions Spurned]

athaivam ukto magadhādhipena suhṛnmukhena pratikūlam artham |
svastho ’vikāraḥ kulaśaucaśuddhaḥ śauddhodanir vākyam idaṃ jagāda || 11.1 ||

(3)瓶沙王隨順安慰勸請已
(4)太子敬答謝深感於來言

de nas bśes kyi sgo nas phan pa min pa’i don | | de ltar ma ga dh’a yi (7)bdag pos smas pa yis | | raṅ gnas rnam par ’gyur mi na rigs gtsaṅ gtsaṅ pa po | | zas gtsaṅ rgyal po’i sras kyis tshig ’di smras pa’o | |

827. Bimbasâra Râga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring:

1. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, self-possessed, unchanged, pure by family and personal purity, the son of Suddhodana thus made answer:

nāścaryam etad bhavato vidhānaṃ⁵³⁷ jātasya haryaṅkakule viśāle |
yan mitrapakṣe tava mitrakāma syād vṛttir eṣā pariśuddhavṛtteḥ || 11.2 ||

537. EBC: abhidhātuṃ

(5)善得世間宜所説不乖理
(6)訶⁴⁷⁶ 梨名族胄爲人善知識
(7)義懷心虚盡法應如是説

476. 梨＝＜明＞; Haryaṃkakula.

seṅ ges mtshan pa’i yaṅs pa’i rigs su rab skyes pa | | khyed kyi chog de ni ṅo mtshar che ma yin | |
gaṅ phyir bśes gñen phyogs su (39a1)gśegs ’dod khyod kyi ni | | yoṅs su dag pa’i spyod pas spyod pa de yin no | |

828. ’Illustrious and world renowned! Your words are not opposed to reason, descendant of a distinguished family--an Aryan--amongst men a true friend indeed,
829. ’Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus.

2. ‘This is not to be called a strange thing for thee, born as thou art in the great family whose ensign is the lion--that by thee of pure conduct, O lover of thy friends, this line of conduct should be adopted towards him who stands as one of thy friends.

asatsu maitrī svakulānuvṛttā⁵³⁸ na tiṣṭhati śrir iva viklaveṣu |
pūrvaiḥ kṛtāṃ prītiparaṃparābhis tām eva santas tu vivardhayanti || 11.3 ||

538. EBC: ºkulānurūpā

(8)世間⁴⁷⁷ 説凡品不能處仁義
(9)薄徳遇⁴⁷⁸ 近情豈達名勝事

477. 説＝諸＜三＞ 478. 遇＝愚＜三＞

raṅ rigs rjes su spyod pas dam pa min la byams | | dbaṅ po mtshaṅ ba la dpal bźin gnas min la | |
sṅa mas byas pa’i dga’ ba rim rnams kyis | | de ni dam pa rnams (2)kyis rnam par ’phel bar byed | |

In all the world, in its different sections, there is no chartered place for solid virtue (right principles),
830. ’For if virtue flags and folly rules, what reverence can there be,

3. ‘Amongst the bad a friendship, worthy of their family, ceases to continue (and fades) like prosperity among the faint-hearted; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts.

ye cārthakṛcchreṣu bhavanti loke samānakāryāḥ suhṛdāṃ manuṣyāḥ |
mitrāṇi tānīti paraimi buddhyā svasthasya vṛddhiṣv iha ko hi na syāt || 11.4 ||

(10)承習先勝宗崇禮修敬讓」
(11)能於苦難中周濟不相棄
(12)是則爲世間眞善知識相

don ni dka’ ba rnams su mi rnams gaṅ źig gis | | mdza’ bo rnams kyis mñam pa’i don gyur ’jig rten na | |
bśes gñen de rnams blo yis yoṅs su śes bgyi ste | | raṅ gnas dag ni ’phel bar gaṅ gi phyir ma yin | |

or honour paid, to a high name or boast of prowess, inherited from former generations!
831. ’And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship.

4. ‘But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends; who is not the friend of the prosperous man in his times of abundance?

evaṃ ca ye dravyam avāpya loke mitreṣu dharme ca niyojayanti |
avāptasārāṇi dhanāni teṣāṃ bhraṣṭāni nānte janayanti tāpam || 11.5 ||

(13)善友財通濟是名牢固藏
(14)守惜封己利是必速亡失

de ltar gaṅ gis rdzas dag thob nas (3)’jig rten na | | bśes rnams daṅ ni chos la ṅes par sbyor byed pa | |
de rnams kyis ni nor gyi sñiṅ po thob pa ste | | mthar ni ñams las gduṅ bskyed par byed ma yin | |

832. ’A true friend who makes good (free) use of wealth--is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost;

5. ‘So those who, having obtained riches in the world, employ them for the sake of their friends and religion,--their wealth has real solidity, and when it perishes it produces no pain at the end.

suhṛttayā cāryatayā ca rājan khalv eṣa yo māṃ prati niścayas⁵³⁹ te |
atrānuneṣyāmi suhṛttayaiva brūyām ahaṃ nottaram anyad atra || 11.6 ||

539. EBC: vibhāvya mām eva viniścayas.

(15)國財非常寶惠施爲福業
(16)兼施善知識雖散後無悔
(17)既知汝厚懷不爲違逆論
(18)且今以所見率心而相告

rgyal po mdza’ bo ñid daṅ ’phags pa ñid kyis kyaṅ | | khyod kyi ṅes pa gaṅ źig bdag la dmigs pa ’di | |
(4)mdza’ bo ñid kyis ’dir ni rjes su bsñad bgyi ste | | rgol ba gźan min ’dir ni bdag gis smra bar bgyi | |

833. ’The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance;
834. ’You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk.

6. ‘This thy determination concerning me, O king, is prompted by pure generosity and friendship; I will meet thee courteously with simple friendship; I would not utter aught else in my reply.

ahaṃ jarāmṛtyubhayaṃ viditvā mumukṣayā dharmam imaṃ prapannaḥ |
bandhūn priyān aśrumukhān vihāya prāg eva kāmān aśubhasya hetūn || 11.7 ||

(19)畏生老病死欲求眞解脱
(20)捨親離恩愛豈還習五欲

bdag gis rga daṅ ’chi ba’i ’jigs pa rnam rig nas | | thar pa ’dod pas chos ’di rab tu thob pa ste | |
gñen ’dun dga’ pa mchi ma’i gdoṅ ldan rnams spaṅs nas | | mi dge’i rgyur (5)gyur ’dod pa rnams ni sṅon ñid do | |

835. ’I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires)

7. ‘I, having experienced the fear of old age and death, fly to this path of religion in my desire for liberation; leaving behind my dear kindred with tears in their faces,--still more then those pleasures which are the causes of evil.

nāśīviṣebhyo hi⁵⁴⁰ tathā bibhemi naivāśanibhyo gaganāc cyutebhyaḥ |
na pāvakebhyo ’nilasaṃhitebhyo yathā bhayaṃ me viṣayebhya eva⁵⁴¹ || 11.8 ||

540. EBC: api. 541. EBC: ebhyaḥ.

(21)不畏盛毒蛇凍⁴⁷⁹ 電猛盛火
(22)⁴⁸⁰ 唯畏五欲境流轉勞我心

479. 電＝雹＜三＞ 480. 唯＝惟＜三＞

bdag ni yul rnams dag la ji ltar ’jigs pa ñid | | de ltar sgrul gyi dug rnams la ni mi ’jigs śiṅ | |
nam mkha’ dag las ’phos pa’i thog rnams las min la | | rluṅ daṅ bcas pa’i me rnams dag las ma yin no | |

836. ’And not to fear to revive the poisonous snake, (and after) the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (of life) troubles my heart,

8. ‘I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects.

kāmā hy anityāḥ kuśalārthacaurā riktāś ca māyāsadṛśāś ca loke |
āśāsyamānā api mohayanti cittaṃ nṛṇāṃ kiṃ punar ātmasaṃsthāḥ || 11.9 ||

(23)五欲非常賊劫人善珍寶
(24)詐僞虚非實猶若幻化人
(25)暫思令人惑況常處其中

mi rtag ’dod pa rnams kyis (6)dge ba’i nor rku źiṅ | | stoṅ pa rmi lam sgyu ma daṅ mtshuṅs ’jig rten na | |
yid la smos pa yis kyaṅ rmoṅs par byed pa ste | | mi yi sems ni bdag ñid gnas pa smos ci ’tshal | |

837. ’These five desires, the inconstant thieves--stealing from men their choicest treasures, making them unreal, false, and fickle--are like the man called up as an apparition;
838. ’For a time the beholders are affected (by it), but it has no lasting hold upon the mind;

9. ‘These transient pleasures,--the robbers of our happiness and our wealth, and which float empty and like illusions through the world,--infatuate men’s minds even when they are only hoped for,--still more when they take up their abode in the soul.

kāmābhibhūtā hi na yānti śarma tripiṣṭape kiṃ bata⁵⁴² martyaloke |
kāmaiḥ satṛṣṇasya hi nāsti tṛptir yathendhanair vātasakhasya vahneḥ || 11.10 ||

542. EBC: vata.

(26)五欲爲大礙永障寂滅法
(27)天樂尚不可況處人間欲

kye ma ’dod pas zil gyis non na mtho ris su | | bde ba thob min ’chi ba’i ’jig rten na smos ci | |
rluṅ grogs (7)ldan pa’i me yis bud śiṅ gis ji ltar | | sred daṅ bcas pa’i ’dod pa rnams kyis chim pa med | |

so these five desires are the great obstacles, for ever disarranging the way of peace;
839. ’If the joys of heaven are not worth having,

10. ‘The victims of pleasure attain not to happiness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satisfied with pleasures, as the fire, the friend of the wind, with fuel.

jagaty anartho na samo ’sti kāmair mohāc ca teṣv eva janaḥ prasaktaḥ |
tattvaṃ viditvaivam anarthabhīruḥ prājñaḥ svayaṃ ko ’bhilaṣed anartham || 11.11 ||

(28)五欲生渇愛終無滿足時
(29)猶盛風猛火投薪亦無足
(20c1)世間諸非義莫過五欲境
(2)衆生愚貪故樂著而不覺
(3)智者畏五欲不墮於非義

’gro na ’dod pa rnams daṅ mñam pa’i don med med | | rmoṅs las de rnams kho nar skye bo rab tu chags | |
de ñid śes nas de ltar don med ’jigs pa ste | | śes ldan su źig raṅ gis don (39b1)med mṅon par ’dod | |

how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoyment,
840. ’As the fierce wind fans the fire, till the fuel be spent and the fire expires;
of all unrighteous things in the world, there is nothing worse than the domain of the five desires;
841. ’For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall. into the way of unrighteousness;

11. ‘There is no calamity in the world like pleasures,--people are devoted to them through delusion; when he once knows the truth and so fears evil, what wise man would of his own choice desire evil?

samudravastrām api gām avāpya pāraṃ jigīṣanti mahārṇavasya |
lokasya kāmair na vitṛptir asti patadbhir ambhobhir ivārṇavasya || 11.12 ||

(4)王領四海内猶外更希求
(5)愛欲如大海終無止足時

rgya mtsho’i gos can sa ni kun nas thob nas kyaṅ | | rgya mtsho chen po’i pha rol rgal bar ’dod pa ste | |
rgya mtsho’i chu bo rnams daṅ chu bran rnams kyis ltar | | ’jig rten pa yi ’dod pa rnams kyis ṅoms pa med | |

842. ’For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust); like the unbounded ocean, it knows not when and where to stop.

12. ‘When they have obtained all the earth girdled by the sea, kings wish to conquer the other side of the great ocean: mankind are never satiated with pleasures, as the ocean with the waters that fall into it.

devena vṛṣṭe ’pi hiraṇyavarṣe dvīpān samagrāṃś⁵⁴³ caturo ’pi jitvā |
śakrasya cārdhāsanam apy avāpya māndhātur āsīd viṣayeṣv atṛptiḥ || 11.13 ||

543. EBC: samudrāṃś.

(6)曼陀轉輪王普天雨黄金
(7)王領四天下復希忉利天
(8)帝釋分半座欲圖致命終

lha yis gser gyi char pa dag kyaṅ phab gyur la | | (2)gliṅ rnams bźi po mtha’ dag la yaṅ loṅs spyad de | |
brgya byin gyi yaṅ gdan phyed dag kyaṅ rab thob nas | | da las nu ni yul rnams dag la ṅoms pa med | |

843. ’Mandha, the Kakravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens;
844. ’Dividing with Sakra his seat, and so thro’ the power of this lust he died;

13. ‘When it had rained a golden shower from heaven, and when he had conquered the continents and the four oceans, and had even obtained the half of Sakra’s throne, Mândhâtri was still unsatisfied with worldly objects.

bhuktvāpi rājyaṃ divi devatānāṃ śatakratau vṛtrabhayāt pranaṣṭe |
darpān maharṣīn api vāhayitvā kāmeṣv atṛpto nahuṣaḥ papāta || 11.14 ||

(9)⁴⁸¹ 農沙修苦行王三十三天
(10)縱欲心高慢仙人挽歩車
(11)縁斯放逸行即墮蟒蛇中

481. Nahuṣa.

lhan lha rnams kyi yaṅ rgyal srid loṅs spyad nas | | mchod sbyin brgya pa lha min ’jigs las rab ñams tshe | |
rgyags (3)las draṅ sroṅ chen po rnams la’aṅ khur bcom nas | | ’dod pa rnams la ṅoms med sgra med lhuṅ bar ’gyur | |

Nung-Sha (Nyâsa?), whilst practising austerities, got power to rule the thirty-three heavenly abodes,
845. ’But from lust he became proud and supercilious, the Rishi whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit.

14. ‘Though he had enjoyed the kingdom of the gods in heaven, when Indra had concealed himself through fear of Vritra, and though in his pride he had made the great sishis bear his litter, Nahusha fell, unsatisfied with pleasures.

aiḍaś ca rājā tridivaṃ vigāhya nītvāpi devīṃ vaśam urvaśīṃ tām |
lobhād ṛṣibhyaḥ kanakaṃ jihīrṣur jagāma nāśaṃ viṣayeṣv atṛptaḥ || 11.15 ||

(12)⁴⁸² 罣羅轉輪王遊於⁴⁸³ 忉利天
(13)取天女爲后 ⁴⁸⁴ 賦歛仙人金
(14)仙人忿如咒國滅而命終

482. 罣＝湮＜三＞; \Purūrava. 483. Tridiva. 484. 賦＝税＜三＞

ae la’i rgyal pos mtho ris rnams ni rnam dkrugs te | | bral mdzes lha mo de ñid dbaṅ du blaṅs nas kyaṅ | |
sred phyir draṅ sroṅ rnams las gser dag phrogs pa ste | | yul (4)rnams la ni ṅoms med ñams par soṅ bar gyur | |

846. ’Yen-lo (Yama?) the universal monarch (Kakravartin) wandering abroad thro’ the Trayastrimsas heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted the gold of a Rishi;
847. ’The Rishi, in anger, added a charm, by which the country was ruined, and his life ended.

15. ‘King (Purûravas) the son of Iḍâ, having penetrated into the furthest heaven, and brought the goddess Urvasî into his power,--when he wished in his greed to take away gold from the ṛshis--being unsatisfied with pleasures, fell into destruction.

baler mahendraṃ nahuṣaṃ mahendrād indraṃ punar ye nahuṣād upeyuḥ |
svarge kṣitau vā viṣayeṣu teṣu ko viśvased bhāgyakulākuleṣu || 11.16 ||

(15)⁴⁸⁵ 波羅⁴⁸⁶ 大帝釋大帝釋農沙
(16)農沙歸帝釋天主豈有常
(17)國土非堅固唯大力所居

485. \Bali. 486. 大＝天＜明＞

Po-lo, and Sakra king of Devas, Sakra king of Devas, and Nung-sha (Nyâsa),
848. ’Nung-sha returning (or, restoring) to Sakra; what certainty (constancy) is there, even for the lord of heaven? Neither is any country safe, though kept by the mighty strength of those dwelling in it.

16. ‘Who would put his trust in these worldly objects, whether in heaven or in earth, unsettled as to lot or family,--which passed from Bali to Indra, and from Indra to Nahusha, and then again from Nahusha back to Indra?

cīrāmbarā mūlaphalāmbubhakṣā jaṭā vahanto ’pi bhujaṃgadīrghāḥ |
yair nānya⁵⁴⁴ kāryā munayo ’pi bhagnāḥ kaḥ kāmasaṃjñān mṛgayeta śatrūn || 11.17 ||

544. EBC: anya.

(18)被服於草衣食果飮流⁴⁸⁷ 泉
(19)長髮如垂地寂默無所求

487. 泉＝水＜三＞

śiṅ śun gos can (5)rtsa ba ’bras bu chu za źiṅ | | lag ’gro’i sbrul ltar riṅ ba’i ral ba’i khur rnams kyaṅ | |
gaṅ gis don gźan ma yin thub pa yaṅ ñams te | | ’dod pa źes bya’i dgra bo rnams ni su yis tshol | |

849. ’But when one’s clothing consists of grass, the berries one’s food, the rivulets one’s drink, with long hair flowing to the ground, silent as a Muni, seeking nothing,

17. ‘Who would seek these enemies bearing the name of pleasures, by whom even those sages have been overcome, who were devoted to other pursuits, whose only clothes were rags, whose food was roots, fruits, and water, and who wore their twisted locks as long as snakes?

ugrāyudhaś cogradhṛtāyudho ’pi yeṣāṃ kṛte mṛtyum avāpa bhīṣmāt |
cintāpi teṣām aśivā vadhāya sad⁵⁴⁵ vṛttināṃ kiṃ punar avratānām || 11.18 ||

545. EBC: tad.

(20)如是修苦行終爲欲所壞
(21)當知五欲境行道者怨家

rno ba’i mtshon cha daṅ ni rno ’dzin mtshon cha yaṅ | | gaṅ gi don du ’jigs sde las ni ’chi thob la | |
(6)de dag rnams kyi dge min sems kyaṅ spyod rnams kyis | | ’joms phyir de phyir brtul źugs rnams kyis smos ci dgos | |

850. ’In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man.

18. ‘Those pleasures for whose sake even Ugrâyudha, armed terribly as he was with his weapon, found death at Bhishma’s hands,--is not the mere thought of them unlucky and fatal,--still more the thought of the irreligious whose lives are spent in their service?

āsvādam alpaṃ viṣayeṣu matvā saṃyojanotkarṣam atṛptim eva |
sadbhyaś ca garhāṃ niyataṃ ca pāpaṃ kaḥ kāmasaṃjñaṃ viṣam ādadīta⁵⁴⁶ || 11.19 ||

546. EBC: āsasāda.

(22)⁴⁸⁸ 千臂大力王勇健難爲敵
(23)羅摩仙人殺亦由貪欲故

488. Ugrāyudhda.

yul rnams su ni mya ṅan ñud dur śes gyur nas | | kun nas sbyor źiṅ mchog tu ṅoms pa med pa ñid | |
dam pa rnams kyis smod ciṅ ṅes par sdig pa ste | | ’dod (7)pa’i mig can dug ni su yis len par byed | |

851. ’Even the one-thousand-armed invincible king, strong in his might, finds it hard to conquer this. The Rishi Râma perished because of lust,

19. ‘Who that considers the paltry flavour of worldly objects,--the very height of union being only insatiety,--the blame of the virtuous, and the certain sin,--has ever drawn near this poison which is called pleasure?

kṛṣyādibhiḥ karmabhir arditānāṃ⁵⁴⁷ kāmātmakānāṃ ca niśamya duḥkham |
svāsthyaṃ ca kāmeṣv akutūhalānāṃ kāmān vihātuṃ kṣamam ātmavadbhiḥ || 11.20 ||

547. EBC: dharmabhir anvitānāṃ

(24)況我刹利種不爲欲所牽
(25)少味境界欲子息長彌増
(26)慧者之所惡欲毒誰服食

źiṅ gi las la sogs pa rnams kyis ñam thag ciṅ | | ’dod pa rnams la mi tshar rnams kyi raṅ gnas daṅ | |
’dod pa’i bdag ñid rnams kyi raṅ gnas thob nas ni | | ’dod pa rnams ni spoṅ bar sems ldan rnams kyis nus | |

852. ’How much more ought I, the son of a Kshatriya, to restrain lustful desire; but indulge in lust a little, and like the child it grows apace,
853. ’The wise man hates it therefore; who would take poison for food?

20. ‘When they hear of the miseries of those who are intent on pleasure and are devoted to worldly pursuits, such as agriculture and the rest, and the self-content of those who are careless of pleasure,--it well befits the self-controlled to fling it away.

jñeyā vipatkāmini kāmasaṃpat siddheṣu kāmeṣu madaṃ hy upaiti |
madād akāryaṃ kurute na kāryaṃ yena kṣato durgatim abhyupaiti || 11.21 ||

(27)種種苦求利悉爲貪所使
(28)若無貪欲者勤苦則不生
(29)慧者見苦過滅除於貪欲

grub ’gyur (40a1)’dod pa rnams su rgyags pa ñer ’thob phyir | | ’dod pa can la ’dod ’byor rgud pa śes bya ste | |
rgyags las bya ba min byed bya ba ma yin la | | gaṅ gis zad ciṅ ṅan ’gror ñe bar ’gro bar ’gyur | |

every sorrow is increased and cherished by the offices of lust.
854. ’If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire;

21. ‘Success in pleasure is to be considered a misery in the man of pleasure, for he becomes intoxicated when his desired pleasures are attained; through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end.

yatnena labdhāḥ parirakṣitāś ca ye vipralabhya pratiyānti bhūyaḥ |
teṣv ātmavān yācitakopam eṣu kāmeṣu vidvān iha ko rameta || 11.22 ||

(21a1)世間謂爲善即皆是惡法
(2)衆生所貪樂生諸放逸故
(3)放逸反自傷死當墮惡趣

gaṅ la ’bad pas thob ciṅ yoṅs su bskyaṅs pa rnams | | (2)rnam par bslus nas slar yaṅ so sor ’gro ba ste | |
bdag ñid ldan pas g-yar po daṅ mtshuṅs de rnams su | | ’dod pa rnams la ’di na mkhas pa su źig dga’ | |

855. ’That which the world calls virtue, is but another form of this baneful law; worldly men enjoying the pleasure of covetous desire then every form of careless conduct results;
856. ’These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways).

22. ‘These pleasures which are gained and kept by toil,--which after deceiving leave you and return whence they came,--these pleasures which are but borrowed for a time, what man of self-control, if he is wise, would delight in them?

anviṣya cādāya ca jātatarṣā yān atyajantaḥ pariyānti duḥkham |
loke tṛṇolkāsadṛśeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.23 ||

(4)勤方便所得而方便⁴⁸⁹ 所護
(5)不勤自⁴⁹⁰ 亡失非方便能留
(6)猶若假借物智者不貪著

489. 所＝守＜三＞ 490. 亡＝忘＜三＞

btsal nas daṅ ni blaṅs nas skom pa skyes pa yin | | gaṅ rnams mi ’dod sdug bsṅal bar ni yoṅs ’gro la | |
’jig (3)rten dag na rtswa sgron daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su mi dga’ ba yin | |

But by the diligent use of means, and careful continuance therein,
857. The consequences of negligence are avoided, we should therefore dread the non-use of means; recollecting that all things are illusory, the wise man covets them not;

23. ‘What man of self-control could find satisfaction in these pleasures which are like a torch of hay,--which excite thirst when you seek them and when you grasp them, and which they who abandon not keep only as misery?

anātmavanto hṛdi yair vidaṣṭā vināśam archanti na yānti śarma |
kruddhograsarpapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.24 ||

(7)貪欲勤苦求得⁴⁹¹ 以増愛著
(8)非常離散時益復増苦惱
(9)執炬還自燒智者所不著

491. 以＝已＜三＞

dga’ ldan min pa’i sñiṅ la gaṅ gis rnam rmugs te | | rnam par ñams par ’gro ’gyur bde bar ’gro min źiṅ | |
kun nas khros pa’i sbrul daṅ rab mtshuṅs de rnams su | | ’dod pa (4)rnams la sems ldan su yi dga’ ba yin | |

858. ’He who desires such things, desires sorrow, and then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and ever adds grief to grief,
859. Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things.

24. ‘Those men of no self-control who are bitten by them in their hearts, fall into ruin and attain not bliss,--what man of self-control could find satisfaction in these pleasures, which are like an angry, cruel serpent?

asthi kṣudhārtā⁵⁴⁸ iva sārameyā bhuktvāpi yān naiva bhavanti tṛptāḥ |
jīrṇāsthikaṅkālasameṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.25 ||

548. EBC: kṣudhārttā.

(10)愚癡卑賤人慳貪毒燒心
(11)終身長受苦未曾得安樂
(12)貪恚如蛇毒智者何由近

ltogs pas ñam thag khyi bźin rus pa zos nas kyaṅ | | gaṅ rnams la ni ṅoms par ’gyur pa ma yin ñid | |
’khogs pa’i nus pa’i keṅ rus daṅ mñam de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

The foolish man and the one who doubts, still encouraging the covetous and burning heart,
860. ’In the end receives accumulated sorrow, not to be remedied by any prospect of rest; covetousness and anger are as the serpent’s poison; the wise man casts away

25. ‘Even if they enjoy them men are not satisfied, like dogs famishing with hunger over a bone,--what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones?

ye rājacaurodakapāvakebhyaḥ sādhāraṇatvāj janayanti duḥkham |
teṣu praviddhāmiṣasaṃnibheṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.26 ||

(13)勤苦⁴⁹² 嚙枯骨無味不充飽
(14)徒自困牙齒智者所不嘗

492. 噛＝齧＜三＞

(5)gaṅ gi rgyal po rkun po chu daṅ me rnams las | | thun moṅ gyur pa ñid phyir sdug bsṅal sred byed de | |
rab tu gtor ba’i śa daṅ mtshuṅs bde rnam su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

861. ’The approach of sorrow as a rotten bone; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take,

26. ‘What man of self-control could find satisfaction in these pleasures which are like flesh that has been flung away, and which produce misery by their being held only in common with kings, thieves, water, and fire?

yatra sthitānām abhito vipattiḥ śatroḥ sakāśād api bāndhavebhyaḥ |
hiṃsreṣu teṣv āyatanopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.27 ||

(15)王賊水火分惡子等共財
(16)亦如臭叚肉一聚群鳥爭
(17)貪財亦如是智者所不欣

dgra bo daṅ ni gñen ’dun ’brel pa rnams las kyaṅ | | gaṅ la (6)gnas pa rnams ni skyen par rgud pa ste | |
skye mched daṅ mtshuṅs ñe bar ’tshe ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

862. ’The king will go through fire and water to obtain, the wicked sons labour for wealth as for a piece of putrid flesh, o’er which the hungry flocks of birds contend.
863. ’So should we regard riches; the wise man is ill pleased at having wealth stored up,

27. ‘What man of self-control could find satisfaction in these pleasures, which, like the senses, are destructive, and which bring calamity on every hand to those who abide in them, from the side of friends even more than from open enemies?

girau vane cāpsu ca sāgare ca yān⁵⁴⁹ bhraṃśam archanti vilaṅghamānāḥ⁵⁵⁰ |
teṣu drumaprāgraphalopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.28 ||

549. EBC: yad. 550. EBC: archanty abhilaṅghamānāḥ.

(18)有財所集處多起於怨憎
(19)晝夜自守⁴⁹³ 衞如人畏重怨

493. 衞＝護＜三＞

ri daṅ nags daṅ chu daṅ rgya mtsho rnams su yaṅ | | gaṅ la rnam par ’phyo ba rnams ni lhuṅ ’gyur te | |
ljon śiṅ rtse mo’i ’bras bu daṅ (7)mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

the mind wild with anxious thoughts,
864. ’Guarding himself by night and day, as .a man who fears some powerful enemy,

28. ‘What man of self-control could find satisfaction in those pleasures, which are like the fruit that grows on the top of a tree,--which those who would leap up to reach fall down upon a mountain or into a forest, waters, or the ocean?

tīvraiḥ⁵⁵¹ prayatnair vividhair avāptāḥ kṣaṇena ye nāśam iha prayānti |
svapnopabhogapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt [Verses 11.29 and 11.30 are exchanged in ed. C.] || 11.29 ||

551. EBC: tīrthaiḥ.

(20)東市殺標下人情所憎惡
(21)貪恚癡長標智者常遠離

| rnam pa sna tshogs ’bad pa drag po ’thob pa rnams | | gaṅ gis skad cig gis ’dir ñams par ’gyur ba ste | | rmi lam ñe bar loṅs spyod daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems (40b1)ldan su yi dga’ ba yin | |

like as a man’s feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market,
865. ’So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids;

29. ‘What man of self-control could find satisfaction in those pleasures, which are like snatching up a hot coal,--men never attain happiness, however they pursue them, increase them, or guard them?²⁰
30. ‘What man of self-control could find satisfaction in those pleasures, which are like the enjoyments in a dream,--which are gained by their recipients after manifold pilgrimages and labours, and then perish in a moment?

20. =11.30

yān arcayitvāpi na yānti śarma vivardhayitvā paripālayitvā |
aṅgārakarṣū⁵⁵² pratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.30 ||

552. EBC: karṣa.

(22)入山林河海多敗而少安
(23)如樹高條果貪取多⁴⁹⁴ 墮死
(24)貪欲境如是雖見難可取
(25)苦方便求財難集而易散
(26)猶如夢所得智者豈保持
(27)如僞覆火坑蹈者必燒死
(28)貪欲火如是智者所不遊

494. 墮＝仆＜三＞

gaṅ rnams bsgrubs nas daṅ ni rnam par spel nas daṅ | | yoṅs su bskyaṅs nas daṅ ni bde bar ’gro min la | |
lci ba’i me ma mur daṅ rab mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

as those who enter the mountains or the seas have much to contend with and little rest,
866. ’As the fruit which grows on a high tree, and is grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho’ they see the difficulty of getting it,
867. ’Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)!
868. ’Like covering over with a false surface a hole full of fire, slipping thro’ which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it.

²¹

21. See verse 29.

vināśam īyuḥ kuravo yadarthaṃ vṛṣṇyandhakā mekhala⁵⁵³ daṇḍakāś ca |
sūnāsi⁵⁵⁴ kāṣṭhapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.31 ||

553. EBC: maithila. 554. EBC: śūlāsi.

(29)如彼⁴⁹⁵ 鳩羅歩弼瑟膩難陀
(21b1)彌郗⁴⁹⁶ 利檀茶如屠家刀机
(2)愛欲形亦然智者所不爲
(3)束身投水火或投於高巖
(4)而求於天樂徒苦不獲利

495. \Kuru, \Vṛṣṇi Andaka Maithila, Daṇḍaka. 496. 利＝梨＜宋＞＜元＞; ＜明＞

gtum po loṅ byed (2)bcom brlag pa daṅ dna da ka | gaṅ gi don du sgra ṅan rnams ni ñams gyur la | | ro bsregs śiṅ daṅ rab tu mchuṅs bde rnams su | | ’dod pa rnams la bdag ldan su yi dga’ ba yin | |

869. ’Like that Kaurava [Kau-to-po], or Pih-se-ni Nanda, or Ni-k’he-lai Danta, as some kandala’s (butcher’s) appearance,
870. ’Such also is the appearance of lustful desire; the wise man will have nothing to do with it,
he would rather throw his body into the water or fire, or cast himself down over a steep precipice.
871. ’Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit.

31. ‘What man of self-control could find satisfaction in those pleasures which are like a spear, sword, or club,--for the sake of which the Kurus, the Vrishnis and the Andhakas, the Maithilas and the Danḍakas suffered destruction?

sundopasundāv asurau yadartham anyo’nyavairaprasṛtau vinaṣṭau |
sauhārdaviśleṣakareṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.32 ||

(5)⁴⁹⁷ 孫陶鉢孫陶阿⁴⁹⁸ 修輪兄弟
(6)同生相愛念爲欲相殘⁴⁹⁹ 殺
(7)身死名倶滅皆由貪欲故

497. Sunda, Upasunda, Aśura 498. 須輪＝須倫＜三＞ 499. 殺＝害＜三＞

lha min mdzes sbyin daṅ ni ñe pa’i mdzes sbyin bdag | | gaṅ gi don du phan tshun dgrar (3)soṅ ñams gyur la | |
mdza’ bśes gyur ciṅ rnam par ’bral ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

Sün-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura,
872. ’Lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust;

32. ‘What man of self-control could find satisfaction in those pleasures which dissolve friendships and for the sake of which the two Asuras Sunda and Upasunda perished, victims engaged in mutual enmity?

yeṣāṃ kṛte vāriṇi pāvake⁵⁵⁵ ca kravyātsu cātmānam⁵⁵⁶ ihotsṛjanti |
sapatnabhūteṣv aśiveṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.33 ||

555. EBC: kāmāndhasaṃjñāḥ kṛpayā va ke [sic] 556. EBC: nātmānam.

gaṅ dag rnams kyi don du chu daṅ me la daṅ | | śa za rnams la bdag ñid ’dir ni ’dor ba ste | |
dge ba ma yin dgra bor gyur pa de rnams su | | (4)’dod pa rnams la sems ldan su yi dga’ ba yin | |

33. ‘None, however their intellect is blinded with pleasure, give themselves up, as in compassion, to ravenous beasts; so what man of self-control could find satisfaction in those pleasures which are disastrous and constant enemies?

kāmārtham ajñaḥ⁵⁵⁷ kṛpaṇaṃ karoti prāpnoti duḥkhaṃ vadhabandhanādi |
kāmārtham āśākṛpaṇas tapasvī mṛtyuṃ śramaṃ cārchati⁵⁵⁸ jīvalokaḥ⁵⁵⁹ || 11.34 ||

557. EBC: kāmāndhasaṃjñaḥ. 558. EBC: mṛtyuśramaṃ cārhati. 559. EBC: loke.

(8)貪⁵⁰⁰ 愛令人賤鞭杖驅策苦
(9)愛欲卑希望長夜形神疲

500. 愛＝欲＜三＞

bśes med ’dod pa’i don du bkren por byed pa ste | | gsod daṅ ’chiṅ ba la sogs sdug bsṅal rab thob la | |
’dod pa’i don du sems ni bkren pa’i dka’ thub can | | gson pa’i ’jig rten ’chiṅ ba daṅ ni ṅal bar ’gro | |

873. ’It is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long night his body and soul are worn out;

34. ‘He whose intellect is blinded with pleasure does pitiable things; he incurs calamities, such as death, bonds, and the like; the wretch, who is the miserable slave of hope for the sake of pleasure, well deserves the pain of death even in the world of the living.

gītair hriyante hi mṛgā vadhāya rūpārtham agnau śalabhāḥ patanti |
matsyo giraty āyasam āmiṣārthī tasmād anarthaṃ viṣayāḥ phalanti || 11.35 ||

(10)麋鹿貪聲死飛鳥隨色貪
(11)淵魚貪鉤餌悉爲欲所困

ri dags rnams (5)ni gsod phyir glu yis ’phrog byed la | | gzugs kyi don du phye ma le ba rnams mer mchod źiṅ | |
śa dag don gñer ña yis lcags ni za ba ste | | de phyir yul rnams don med ñid du ’bras bu smin | |

874. ’Like the stag that covets the power of speech and dies, or the winged bird that covets sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings;

35. ‘Deer are lured to their destruction by songs, insects for the sake of the brightness fly into the fire, the fish greedy for the flesh swallows the iron hook,--therefore worldly objects produce misery as their end.

kāmās tu bhogā iti yan matiḥ⁵⁶⁰ syād bhogā⁵⁶¹ na kecit parigaṇyamānāḥ |
vastrādayo dravyaguṇā hi loke duḥkhapratīkāra iti pradhāryāḥ || 11.36 ||

560. EBC: yan mataṃ. 561. EBC: bhogyā.

(12)觀察資生具非爲自在法
(13)食以療飢患除渇故飮水

’dod pa’i loṅs spyod yin źes gaṅ gi blo yin la | | kha cig loṅs spyod rnams ni (6)yoṅs su spyod pa ste | |
gos sogs rdzas kyi yon tan yin phyir ’jig rten na | | sdug bsṅal źi bar byed ces rab tu gzuṅ bar bya | |

875. ’Considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink,

36. ‘As for the common opinion, "pleasures are enjoyments," none of them when examined are worthy of being enjoyed; fine garments and the rest are only the accessories of things,--they are to be regarded as merely the remedies for pain.

iṣṭaṃ hi tarṣapraśamāya toyaṃ kṣunnāśahetor aśanaṃ tathaiva |
vātātapāmbvāvaraṇāya veśma kaupīnaśītāvaraṇāya vāsaḥ || 11.37 ||

(14)衣被⁵⁰¹ 却風寒臥以治睡眠
(15)行疲故求乘立⁵⁰² 惓求床座
(16)除垢故沐浴皆爲息苦故

501. 却＝御＜三＞ 502. 惓＝倦＜三＞

skom pa rab tu źi phyir chu dag ’dod pa ste | | bkres pa rnam par ñams phyir bza’ ba de bźin du | |
rluṅ daṅ gdud ba sgrib pa’i ched du khaṅ pa ste | | (7)mdoms daṅ graṅ bsgrib pa’i phyir ni bgo ba’o | |

876. ’We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat,
877. ’We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience;

37. ‘Water is desired for allaying thirst; food in the same way for removing hunger; a house for keeping off the wind, the heat of the sun, and the rain; and dress for keeping off the cold and to cover one’s nakedness.

nidrāvighātāya tathaiva śayyā yānaṃ tathādhvaśramanāśanāya |
tathāsanaṃ sthānavinodanāya snānaṃ mṛjārogyabalāśrayāya || 11.38 ||

de bźin ñid ni rnam par ’joms phyir gnas yin la | | de bźin lam la ṅal ba ñams phyir theg pa ste | |
de bźin gnas ni rnam par sbyoṅ phyir stan yin la | | gtsad daṅ nad med stobs la brten phyir khrus yin no | |

we may gather therefore that these five desires have no permanent character;
878. ’For as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings;

38. ‘So too a bed is for removing drowsiness; a carriage for remedying the fatigue of a journey; a seat for alleviating the pain of standing; so bathing as a means for washing, health, and strength.

duḥkhapratīkāranimittabhūtās tasmāt prajānāṃ viṣayā na bhogāḥ⁵⁶² |
aśnāmi bhogān iti ko ’bhyupeyāt prājñaḥ pratīkāravidhau pravṛttaḥ⁵⁶³ || 11.39 ||

562. EBC: bhogyāḥ. 563. EBC: pravṛttān.

(17)是故應當知五欲非自在
(18)如人得熱病求⁵⁰³ 諸冷治藥

503. 諸＝請＜三＞

sdug bsṅal rab tu źi (41a1)pa’i che du gyur pa ste | | de bźin skye dgu rnams kyi yul nas loṅs spyod min | |
rab tu źi ba’i cho gar rab źugs śes rab can | | loṅs spyod rnams ni bza’ źes su yis khas len byed | |

foolish men regard these things as permanent,
879. ’And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them.

39. ‘External objects therefore are to human beings means for remedying pain, not in themselves sources of enjoyment; what wise man would allow that he enjoys those delights which are only used as remedial?

yaḥ pittadāhena vidahyamānaḥ śītakriyāṃ bhoga iti vyavasyet |
duḥkhapratīkāravidhau pravṛttaḥ kāmeṣu kuryāt sa hi bhogasaṃjñām || 11.40 ||

(19)貪求止苦患愚夫謂自在
(20)而彼資生具亦非定止苦
(21)又令苦法増故非自在法

gaṅ źig ’gro ba’i gduṅ bas rnam par gduṅs pa ni | | (2)loṅs spyod yin źes graṅ ba’i bya bar nan tan byed | |
sdug bsṅal źi ba’i bdag ñid la ni rab ’jug ciṅ | | des ni ’dod pa rnams la loṅs spyod ’du śes byed | |

880. ’To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases;

40. ‘He who, when burned with the heat of bilious fever, maintains that cold appliances are an enjoyment, when he is only engaged in alleviating pain,--he indeed might give the name of enjoyment to pleasures.

kāmeṣv anaikāntikatā ca yasmād ato ’pi me teṣu na bhogasaṃjñā |
yae eva bhāvā hi sukhaṃ diśanti tae eva duḥkhaṃ punar āvahanti || 11.41 ||

(22)温衣非常樂時過亦生苦
(23)月光夏則涼冬則増寒苦

gaṅ phyir ’dod pa rnams la mtha’ gcig gyur min te | | de phyir bdag gis de la loṅs spyod ’du śes med | |
(3)dṅos po gaṅ ñid kyis ni bde ba ster byed pa | | de ñid kyis ni slar yaṅ sdug bsṅal ’dren par byed | |

881. ’And so through all the eightfold laws of the world they possess no marks of permanence, sorrow and joy cannot agree together, as a person slave-governed loses his renown.

41. ‘Since variableness is found in all pleasures, I cannot apply to them the name of enjoyment; the very conditions which mark pleasure, bring also in its turn pain.

gurūṇi vāsāṃsy agurūṇi caiva sukhāya śīte⁵⁶⁴ hy asukhāya gharme⁵⁶⁵ |
candrāṃśavaś candanam eva coṣṇe sukhāya dukhāya bhavanti śīte || 11.42 ||

564. EBC: gīte. 565. EBC: dharme.

(24)乃至世八法悉非決定相
(25)苦樂相不定奴王豈有⁵⁰⁴ 間

504. 間＝聞＜三＞

bgo ba lci mo daṅ ni lci ba ma yin ñid | | graṅ daṅ dro ba’i tshe na bde daṅ bde min la | |
zla ’od rnams daṅ tsandan ñid kyaṅ dro ba na | | bde ba’i phyir daṅ sdug bsṅal phyir yin graṅ (4)ba na’o | |

882. ’But religion causes all things to be of service, as a king reigning in his sovereignty; so religion controls sorrow, as one fits on a burthen according to power of endurance.
883. ’Whatever our condition in the world, still sorrows accumulate around us.

42. ‘Heavy garments and fragrant aloe-wood are pleasant in the cold, but an annoyance in the heat; and the moonbeams and sandal-wood are pleasant in the heat, but a pain in the cold.

dvaṃdvāni sarvasya yataḥ prasaktāny alābhalābhaprabhṛtīni loke |
ato ’pi naikāntasukho ’sti kaścin naikāntaduḥkhaḥ puruṣaḥ prṭhivyām || 11.43 ||

(26)教令衆奉用以王爲勝者
(27)教令即是苦猶擔能任重
(28)普銓世輕重衆苦集其身

gaṅ phyir rñed daṅ ma rñed la sogs ’jig rten na | | kun gyi gñis su ’dzin pa rnams ni rab źugs te | |
de phyir mtha’ gcig bde ba yod pa ma yin źiṅ | | sa na skyes bu kha cig mtha’ gcig sdug bsṅal min | |

43. ‘Since the well-known opposite pairs, such as gain and loss and the rest, are inseparably connected with everything in this world,--therefore no man is invariably happy on the earth nor invariably wretched.

dṛṣṭvā vimiśrāṃ⁵⁶⁶ sukhaduḥkatāṃ me rājyaṃ ca dāsyaṃ ca mataṃ samānam |
nityaṃ hasaty eva hi naiva rājā na cāpi saṃtapyatae eva dāsaḥ || 11.44 ||

566. EBC: ca miśrāṃ.

(29)爲王多怨憎雖親或成患
(21c1)無親而獨立此復有何歡

bde daṅ sdug bsṅal ñid ni rnam par (5)’dres mthoṅ nas | | rgyal srid daṅ ni bran ñid mñam pa bdag gi lugs | |
rgyal po ñid ni rtag par rgod pa ma yin źiṅ | | bran ni kun nas gduṅ ba ñid kyaṅ ma yin no | |

Even in the condition of a king, how does pain multiply, though bound to others by love, yet this is a cause of grief;
884. ’Without friends and living alone, what joy can there be in this?

44. ‘When I see how the nature of pleasure and pain are mixed, I consider royalty and slavery as the same; a king does not always smile, nor is a slave always in pain.

ājñā nṛpatve ’bhyadhiketi yat syān⁵⁶⁷ mahānti duḥkhāny ata eva rājñaḥ |
āsaṅgakāṣṭhapratimo hi rājā lokasya hetoḥ parikhedam eti || 11.45 ||

567. EBC: yasmāt

(2)雖王四天下用皆不過一
(3)營⁵⁰⁵ 求於萬事唐苦何益身

505. 求＝救＜三＞

gaṅ phyir mi skyoṅ ñid du bka’ luṅ lhag par gyur | | de phyir rgyal po’i sdug bsṅal dag ni chen po (6)ñid | |
kun nas brten pa’i śiṅ daṅ rab mtshuṅs rgyal po ni | | srid pa’i rgyu las yoṅs su ṅal bar ’gro ba ñid | |

Though a man rules over the four kingdoms, yet only one part can be enjoyed;
885. ’To be concerned in ten thousand matters, what profit is there in this, for we only accumulate anxieties.

45. ‘Since to be a king involves a wider range of command, therefore the pains of a king are great; for a king is like a peg,--he endures trouble for the sake of the world.

rājye nṛpas tyāgini bahva⁵⁶⁸ mitre viśvāsam āgacchati ced vipannaḥ |
athāpi viśrambham upaiti neha kiṃ nāma saukhyaṃ cakitasya rājñaḥ || 11.46 ||

568. EBC: vaṅka.

(4)未若止貪求息事爲大安
(5)居王五欲樂不王閑寂歡
(6)歡樂既同等何用王位爲

rgyal srid ’dor ldan bśes min maṅ por mi skyoṅ gis | | gal te blo gtad ’cha’ bar gyur na rgud pa ste | |
ci ste yaṅ na blo gtad ñe bar byed min na | | ’dir (7)ni ’jigs ldan rgyal po’i bde ba źes bya ci | |

Put an end to sorrow, then, by appeasing desire, refrain from busy work, this is rest.
886. ’A king enjoys his sensual pleasures; deprived of kingship there is the joy of rest; in both cases there are pleasures (but of different kinds); why then be a king!

46. ‘A king is unfortunate, if he places his trust in his royalty which is apt to desert and loves crooked turns; and on the other hand, if he does not trust in it, then what can be the happiness of a timid king?

yadā ca jitvāpi mahīṃ samagrāṃ vāsāya dṛṣṭaṃ puram ekam eva |
tatrāpi caikaṃ bhavanaṃ niṣevyaṃ śramaḥ parārthe nanu rājabhāvaḥ || 11.47 ||

gaṅ tshes ni mtha’ dag rgyal bar gyur nas kyaṅ | | gnas pa’i ched du groṅ khyer gcig pu ñid mthoṅ źiṅ | |
de ñid la yaṅ pho braṅ gcig pu bsñen bya ste | | rgyal por gyur pa pha rol don du ṅal lam ci | |

47. ‘And since after even conquering the whole earth, one city only can serve as a dwelling-place, and even there only one house can be inhabited, is not royalty mere labour for others?

rājño ’pi vāsoyugam⁵⁶⁹ ekam eva kṣutsaṃnirodhāya tathānnamātrā |
śayyā tathaikāsanam ekam eva śeṣā viśeṣā nṛpater madāya || 11.48 ||

569. EBC: vāse yugam.

rgyal po sdod pa’i gnas kyaṅ (41b1)gña’ śiṅ gcig ñid do | | de bźin bkres pa ’gegs phyir bza’ ba tsam yin la | |
de bźin ñal lam gcig daṅ stan ni gcig ñid de | | lhag daṅ lhag min mi skyoṅ gis ni rgyags phyir ro | |

48. ‘And even in royal clothing one pair of garments is all he needs, and just enough food to keep off hunger; so only one bed, and only one seat; all a king’s other distinctions are only for pride.

tuṣṭyartham etac ca phalaṃ yadīṣṭam ṛte ’pi rājyān mama tuṣṭir asti |
tuṣṭau ca satyāṃ puruṣasya loke sarve viśeṣā nanu nirviśeṣāḥ || 11.49 ||

gal te tshim pa’i don du ’bras bu de ’dod na | | rgyal srid rnams daṅ bral yaṅ bdag ni (2)tshim pa yod | |
tshim pa yod par gyur na skyes bu’i ’jig rten na | | khyad par med pa ma yin thams cad khyad par ro | |

49. ‘And if all these fruits are desired for the sake of satisfaction, I can be satisfied without a kingdom; and if a man is once satisfied in this world, are not all distinctions indistinguishable?

tan nāsmi kāmān prati saṃpratāryaḥ kṣemaṃ⁵⁷⁰ śivaṃ mārgam anuprapannaḥ |
smṛtvā suhṛttvaṃ tu punaḥ punar māṃ brūhi pratijñāṃ khalu pālayeti⁵⁷¹ || 11.50 ||

570. EBC: kṣeme. 571. EBC: pālayanti.

de phyir dge daṅ źi ba’i lam ni rab thob pa | | kho bo ’dod pa rnams la slu bya ma yin la | |
mdza’ bśes ñid du dran par byas nas yaṅ ṅaṅ yaṅ | | dam bca’ (3)ṅes par skyoṅs źes bdag la smras pa’o | |

50. ‘He then who has attained the auspicious road to happiness is not to be deceived in regard to pleasures; remembering thy professed friendship, tell me again and again, do they keep their promise?

na hy asmy amarṣeṇa vanaṃ praviṣṭo na śatrubāṇair avadhūtamauliḥ |
kṛtaspṛho nāpi phalādhikebhyo gṛhṇāmi naitad vacanaṃ yatas te || 11.51 ||

(7)汝勿作方便導我於五欲
(8)我情之所⁵⁰⁶ 期清涼虚通道
(9)汝欲相饒益助成我所求

506. 期＝願＜三＞

bdag ni nags su źugs pa mi bzod pas min la | | dgra bo’i mda’ rnams kyis ni mgo bo ’dar ba min | |
’bras bu lhag pa rnams las re ba byas min te | | de phyir khyed kyi tshig de bzuṅ ba ma yin no | |

887. ’Make then no plan or crafty expedient, to lead me back to the five desires; what my heart prays for, is some quiet place and freedom (a free road);
888. ’But you desire to entangle me in relationships and duties, and destroy the completion of what I seek;

51. ‘I have not repaired to the forest through anger, nor because my diadem has been dashed down by an enemy’s arrows; nor have I set my desires on loftier objects, that I thus refuse thy proposal.

yo dandaśūkaṃ kupitaṃ bhujaṃgaṃ muktvā vyavasyed dhi punar grahītum |
dāhātmikāṃ vā jvalitāṃ tṛṇolkāṃ saṃtyajya kāmān sa punar bhajeta || 11.52 ||

(10)我不畏怨家不求生天樂
(11)心不懷俗利而捨於天冠
(12)是故違汝情不⁵⁰⁷ 從於來旨

507. 從於＝獲從＜三＞

gaṅ źig yaṅ yaṅ śin tu sos (4)’debs khros pa’i sbrul | | spaṅs nas slar yaṅ len pa la ni nan tan byed | |
yaṅ na sreg pa’i raṅ bźin ’bar ba’i rtswa yi me | | spaṅs nas ’dod pa rnams ni slar yaṅ de yis brten | |

I am in no fear of a hated house (family hatred), nor do I seek the joys of heaven;
889. ’My heart hankers after no vulgar profit, so I have put away my royal diadem; and contrary to your way of thinking, I prefer, henceforth, no more to rule.

52. ‘Only he who, having once let go a malignant incensed serpent, or a blazing hay-torch all on fire, would strive again to seize it, would ever seek pleasures again after having once abandoned them.

andhāya yaś ca spṛhayed anandho baddhāya mukto vidhanāya cāḍhyaḥ⁵⁷² |
unmattacittāya ca kalyacittaḥ spṛhāṃ sa kuryād viṣayātmakāya || 11.53 ||

572. EBC: vāḍhyaḥ.

(13)如免毒蛇口豈復還執持
(14)執炬而自燒何能不速捨

gaṅ źig ma loṅ loṅ ba’i phyir ni ’dod pa ste | | grol ba ’chiṅ ba’i phyir daṅ phyug po nor med phyir | |
(5)raṅ bźin gnas pa’i sems ni bsñon pa’i sems phyir la | | yul gyi bdag ñid phyir ni ’dod par de yis byed | |

890. ’A hare rescued from the serpent’s mouth, would it go back again to be devoured? holding a torch and burning himself, would not a man let it go?

53. ‘Only he who, though seeing, would envy the blind, though free the bound, though wealthy the destitute, though sound in his reason the maniac,--only he, I say, would envy one who is devoted to worldly objects.

bhaikṣopabhogīti ca⁵⁷³ nānukampyaḥ kṛtī jarāmṛtyubhayaṃ titīrṣuḥ |
ihottamaṃ śāntisukhaṃ ca yasya paratra duḥkhāni ca saṃvṛtāni || 11.54 ||

573. EBC: bhikṣopabhogī vara.

(15)有目羨盲人已解復求縛
(16)富者願貧窮智者習愚癡
(17)世有如此人則我應樂國

gaṅ źig ’dir ni mchog tu źi ba’i bde ba daṅ | | gźan du sdug bsṅal rnams ni kun nas sgrib pa ste | |
byed ldan rga daṅ ’chi ba’i ’jigs las sgrol ’dod pa | | sloṅ mo ñe (6)bar rgyu źes rjes su brtse bya min | |

891. ’A man blind. and recovering his sight, would he again seek to be in darkness? the rich, does he sigh for poverty? the wise, does he long to be ignorant?
892. ’Has the world such men as these? then will I again enjoy my country.

54. ‘He who lives on alms, my good friend, is not to be pitied, having gained his end and being set on escaping the fear of old age and death; he has here the best happiness, perfect calm, and hereafter all pains are for him abolished.

lakṣmyāṃ mahatyām api vartamānas tṛṣṇābhibhūtas tv anukampitavyaḥ |
prāpnoti yaḥ śāntisukhaṃ na ceha paratra duḥkhaiḥ⁵⁷⁴ pratigṛhyate ca || 11.55 ||

574. EBC: duḥkhaṃ.

(18)欲度生老死節身行乞食
(19)寡欲守空閑後世免惡道
(20)是則二世安汝今勿哀我

gaṅ źig ’dir ni źi ba’i bde ba ’thob min la | | gźan du sdug bsṅal rnams kyis rab tu ’dzin byed ciṅ | |
phun tshogs chen po’i bdag ñid la yaṅ rnam gnas pa’i | | sred pas zil gyis gnon la rjes su brtse bar byas | |

(But) I desire to get rid of birth, old age, and death, with body restrained, to beg my food;
893. ’With appetites moderated, to keep in my retreat; and then to avoid the evil modes of a future life, this is to find peace in two worlds: now then I pray you pity me not.

55. ‘But he is to be pitied who is overpowered by thirst though set in the midst of great wealth,--who attains not the happiness of calm here, while pain has to be experienced hereafter.

evaṃ tu vaktuṃ bhavato ’nurūpaṃ sattvasya vṛttasya kulasya caiva |
mamāpi voḍhuṃ sadṛśaṃ pratijñāṃ sattvasya vṛttasya kulasya caiva || 11.56 ||

(21)當哀爲王者其心常虚渇
(22)今世不獲安後世受苦報

sems pa yi daṅ spyod pa yi (7)daṅ rigs ñid kyi | khyod kyis brjod pa la ni rjes su mthun pa ste | | sems pa yi daṅ spyod pa yi daṅ rigs ñid kyi | | kho bo yi yaṅ dam bca’ ’dren par mtshuṅs pa’o | |

894. ’Pity, rather, those who rule as kings! their souls ever vacant and athirst, in the present world no repose, hereafter receiving pain as their meed.

56. ‘Thus to speak to me is well worthy of thy character, thy mode of life, and thy family; and to carry out my resolve is also befitting my character, my mode of life, and my family.

ahaṃ hi saṃsāraśareṇa⁵⁷⁵ viddho viniḥsṛtaḥ śāntim⁵⁷⁶ avāptukāmaḥ |
neccheyam āptuṃ tridive ’pi rājyaṃ nirāmayaṃ kiṃ bata⁵⁷⁷ mānuṣeṣu || 11.57 ||

575. EBC: rasena. 576. EBC: śāntam. 577. EBC: vata.

(23)汝以名勝族大丈夫禮義
(24)厚懷處於我樂同世歡娯
(25)我亦應報徳勸汝同我利

bdag kyaṅ ’khor ba’i rgya mtsho’i mda’ yis rnam phug pa | | źi ba thob par ’dod pas rnam bar ṅes ’byuṅ ste | |
nad med mtho ris na (42a1)yaṅ rgyal srid ’thob pa ru | | ’dod pa med na kye ma mi rnams su smos ci | |

895. ’You, who possess a distinguished family name, and the reverence due to a great master, would generously share your dignity with me, your worldly pleasures and amusements;
896. ’I, too, in return, for your sake, beseech you to share my reward with me;

57. ‘I have been wounded by the enjoyment of the world, and I have come out longing to obtain peace; I would not accept an empire free from all ill even in the third heaven, how much less amongst men?

trivargasevāṃ nṛpa yat tu kṛtsnataḥ paro manuṣyārtha iti tvam āttha mām |
anartha ity eva mamātra darśanaṃ⁵⁷⁸ kṣayī trivargo hi na cāpi tarpakaḥ || 11.58 ||

578. EBC: āttha mamārthadarśanaṃ

mi skyoṅ gaṅ yaṅ sde gsum mtha’ dag brten pa ni | | rab mchog mi yi don źes khyed kyis bdag la smras | |
de ltar don med ces ni bdag gi bstan pa ’dir | | mdzad ldan sde tshan gsum (2)ni tshim byed kyaṅ ma yin | |

58. ‘But as for what thou saidst to me, O king, that the universal pursuit of the three objects is the supreme end of man,--and thou saidst that what I regard as the desirable is misery,--thy three objects are perishable and also unsatisfying.

pade tu yasmin na jarā na bhīr na ruṅ⁵⁷⁹ na janma naivoparamo na cādhayaḥ⁵⁸⁰ |
tam eva manye puruṣārtham uttamaṃ na vidyate yatra punaḥ punaḥ kriyā || 11.59 ||

579. EBC: bhīrutā. 580. EBC: vādhayaḥ.

gaṅ du dga’ bar ’gro min ’jigs min nad ma yin | | skyoṅ min ñe bar ’da’ min sems kyi nad rnams min | |
gaṅ na yaṅ daṅ yaṅ du bya ba yod min pa | | de ñid skyes bu’i don ni mchog tu śes pa’o | |

59. ‘But that world in which there is no old age nor fear, no birth, nor death, nor anxieties, that alone I consider the highest end of man, where there is no ever-renewed action.

yad apy avocaḥ paripālyatāṃ jarā navaṃ vayo gacchati vikriyām iti |
aniścayo ’yaṃ capalaṃ hi dṛśyate jarāpy adhīrā dhṛtimac ca yauvanam || 11.60 ||

(26)若習⁵⁰⁸ 三品樂是名世丈夫
(27)此亦爲非義常求無足故
(28)若無生老死乃名大丈夫

508. Trivargasevā.

ji srid na tshod so ma rnam par ’gyur bar ’gro | | de srid dga’ ba (3)yoṅs su skyoṅs mdzod źes smras pa | |
’di ni ṅes pa ma yin g-yo bar mthoṅ ba ste | | rga ba brtan pa min daṅ laṅ tsho brtan ldan mthoṅ | |

he who indulges in (practises) the threefold kinds of pleasure, this man the world calls "Lord,"
897. ’But this is not according to reason either, because these things cannot be retained, but where there is no birth, or life, or death, he who exercises himself in this way, is Lord indeed!

60. ‘And as for what thou saidst "wait till old age comes, for youth is ever subject to change;"--this want of decision is itself uncertain; for age too can be irresolute and youth can be firm.

svakarmadakṣaś ca yadāntako⁵⁸¹ jagad vayaḥsu sarveṣv avaśaṃ vikarṣati⁵⁸² |
vināśakāle katham avyavasthite jarā pratīkṣyā viduṣā śamepsunā || 11.61 ||

581. EBC: yadā tu ko. 582. EBC: sarveṣu ca saṃvikarṣati.

(29)汝言少輕躁老則應出家
(22a1)我見年⁵⁰⁹ 耆者力劣無所堪
(2)不如盛壯時志猛心決定

509. 耆＝老＜三＞

raṅ gi las mkhan mthar byed gaṅ gi ’gro ba ni | | na tshod kun la dbaṅ med rnam par ’gugs pa ste | |
rnam gźag ma yin rnam par ñams tshe gaṅ ltar (4)ni | | źi ’dod mkhas pa dag gis dga’ ba rtogs par byed | |

898. ’You say that while young a man should be gay, and when old then religious (a recluse), but I regard the feebleness of age as bringing with it loss of power (to be religious),
899. ’Unlike the firmness and power of youth, the will determined and the heart established;

61. ‘But since Fate is so well skilled in its art as to draw the world in all its various ages into its power,--how shall the wise man, who desires tranquillity, wait for old age, when he knows not when the time of death will be?

jarāyudho vyādhivikīrṇasāyako yadāntako vyādha ivāśivaḥ⁵⁸³ sthitaḥ |
prajāmṛgān bhāgyavanāśritāṃs tudan vayaḥprakarṣaṃ prati ko manorathaḥ || 11.62 ||

583. EBC: ivāśritaḥ.

(3)死賊執劍隨常伺求其便
(4)豈聽至年老遂志而出家

gaṅ tshe dga’ ba’i gźu daṅ nad rnams bkram pa’i mda’ | | mthar byed dge ba ma yin rṅon pa bźin gnas pas | |
skye dgu’i ri dwags bskal pa’i nags brten rnams gtor te | | na tshod rab mchog la dmigs yid la re ba yi | |

but death as a robber with a drawn sword follows us all, desiring to catch his prey;
900. ’How then should we wait for old age, ere we bring our mind to a religious life?

62. ‘When death stands ready like a hunter, with old age as his weapon, and diseases scattered about as his arrows, smiting down living creatures who fly like deer to the forest of destiny, what desire can there be in any one for length of life?

ato⁵⁸⁴ yuvā vā sthaviro ’thavā śiśus tathā tvarāvān iha kartum arhati |
yathā bhaved dharmavataḥ kṛtātmanaḥ⁵⁸⁵ pravṛttir iṣṭā vinivṛttir eva vā || 11.63 ||

584. EBC: suto. 585. EBC: kṛpātmanaḥ

(5)無常爲獵師老弓病利箭
(6)於生死曠野常伺衆生鹿
(7)得便斷其命孰聽終年壽

(5)de phyir gźon nam rgan daṅ yaṅ na byis pa ni | | rab tu ’jug par ’dod dam rnam par ldog pa ñid | |
chos ldan bdag ñid byas pa ji lta bar gyur pa | | de ltar myur ba ldan pas ’dir ni bya bar ’os | |

Inconstancy is the great hunter, age his bow, disease his arrows,
901. ’In the fields of life and death he hunts for living things as for the deer; when he can get his opportunity, he takes our life; who then would wait for age?

63. ‘It well befits the youthful son or the old man or the child so to act with all promptitude that they may choose the action of the religious man whose soul is all mercy,--nay, better still, his inactivity.

yad āttha cāpīṣṭa⁵⁸⁶ phalāṃ kulocitāṃ kuruṣva dharmāya makhakriyām iti |
namo makhebhyo na hi kāmaye sukhaṃ parasya duḥkhakriyayā yad iṣyate⁵⁸⁷ || 11.64 ||

586. EBC: vā dīpta. 587. EBC: kriyayāpadiśyate.

(8)夫人之所爲若生若滅事
(9)少長及中年悉⁵¹⁰ 應勤方便

510. 應＝爲＜明＞

yaṅ na ’dod pa’i ’bras bu rigs su ’os pa rnams | | chos phyir mchod sbyin bya ba (6)gyis źes gaṅ smras pa | |
gaṅ źig gźan gyi sdug bsṅal bya bas ’dod pa ste | | mchod sbyin rnams la phyag ’tshal bde ba ’dod pa med | |

902. ’And what the teachers say and do, with reference to matters connected with life and death, exhorting the young, mature, or middle-aged, all to contrive by any means,

64. ‘And as for what thou saidst, "be diligent in sacrifices for religion, such as are worthy of thy race and bring a glorious fruit,"--honour to such sacrifices! I desire not that fruit which is sought by causing pain to others!

paraṃ hi hantuṃ vivaśaṃ phalepsayā na yuktarūpaṃ karuṇātmanaḥ sataḥ |
kratoḥ phalaṃ yady api śāśvataṃ bhavet tathāpi kṛtvā kim u yat kṣayātmakam⁵⁸⁸ || 11.65 ||

588. EBC: upakṣayātmakam.

(10)祠祀修大會是皆愚癡故
(11)應當崇正法反殺以祠天
(12)害生而求福此則無慈人

’bras bu ’dod pas dbaṅ med pha rol gsod pa la | | sñiṅ rje’i bdag ñid dam pa rnams kyi rigs tshul min | |
gaṅ yaṅ mchod sbyin dag gi ’bras (7)bu rtag gyur pa | | sñiṅ rje’i bdag ñid gaṅ gis de ltar byas nas ci | |

903. ’To prepare vast meetings for sacrifices, this they do indeed of their own ignorance; better far to reverence the true law (religion), and put an end to sacrifice to appease the gods!
904. ’Destroying life to gain religious merit, what love can such a man possess?

65. ‘To kill a helpless victim through a wish for future reward,--it would be an unseemly action for a merciful-hearted good man, even if the reward of the sacrifice were eternal; but what if, after all, it is subject to decay?

bhavec ca dharmo yadi nāparo vidhir vratena śīlena manaḥśamena vā |
tathāpi naivārhati sevituṃ kratuṃ viśasya yasmin param ucyate phalam || 11.66 ||

(13)害生果有常猶尚不應殺
(14)況復求無常而害生祠祀

sems ni źi ba yis sam tshul khrims brtul źugs kyis | | gal te chos tshul gźan gyi cho ga ma yin la | |
de lta na yaṅ mchod sbyin bsñen par ’os min te | | gaṅ du gźan la ’tshes nas ’bras bur brjod pa’o | |

even if the reward of such sacrifices were lasting, even for this, slaughter would be unseemly;
905. ’How much more, when the reward is transient! Shall we (in search of this) slay that which lives, in worship?

66. ‘And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion,--still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter.

ihāpi tāvat puruṣasya tiṣṭhataḥ pravartate yat parahiṃsayā sukham |
tad apy aniṣṭaṃ saghṛṇasya dhīmato bhavāntare kiṃ bata⁵⁸⁹ yan na dṛśyate || 11.67 ||

589. EBC: vata.

(15)若無戒聞慧修禪寂靜者
(16)不應從世間祠祀設大會

’di (42b1)ñid du yaṅ re źig skyes bu gnas pa yi | | bde ba gaṅ źig pha rol ’tshe bas rab źugs pa | |
de yaṅ brtse bcas blo daṅ ldan pa’i ’dod min te | | gaṅ źig sred pa’i mtha’ mar mi mthoṅ kye ma ci | |

this is like those who practise wisdom, and the way of religious abstraction, but neglect the rules of moral conduct.
906. ’It ill behoves us then to follow with the world, and attend these sacrificial assemblies,

67. ‘Even that happiness which comes to a man, while he stays in this world, through the injury of another, is hateful to the wise compassionate heart; how much more if it be something beyond our sight in another life?

na ca pratāryo ’smi phalapravṛttaye bhaveṣu rājan ramate na me manaḥ |
latā ivāmbhodharavṛṣṭitāḍitāḥ pravṛttayaḥ sarvagatā hi cañcalāḥ || 11.68 ||

(17)殺生得現樂慧者不應殺
(18)況復殺衆生而求後世福
(19)三界有爲果悉非我所樂
(20)諸趣流動法如風水⁵¹¹ 草

511. ＝漂＜宋＞＜元＞, 瓢＜明＞

rgyal po ’khor bar bdag gi yid ni dga’ med ciṅ | | ’bras bur rab tu ’jug phyir bdag (2)ni bslu bya min | |
chu ’dzin char gyis brgyab pa’i ljon śiṅ bźin du ni | | kun du soṅ ba’i rab tu ’jug pa rnams ni g-yo | |

and seek some present good in killing that which lives; the wise avoid destroying life!
907. ’Much less do they engage in general sacrifices, for the purpose of gaining future reward!
the fruit (reward) promised in the three worlds is none of mine to choose for happiness!
908. ’All these are governed by transient, fickle laws, like the wind, or the drop that is blown from the grass;

68. ‘I am not to be lured into a course of action for future reward,--my mind does not delight, O king, in future births; these actions are uncertain and wavering in their direction, like plants beaten by the rain from a cloud.

ihāgataś cāham ito didṛkṣayā muner arāḍasya vimokṣavādinaḥ |
prayāmi cādyaiva nṛpāstu te śivaṃ vacaḥ kṣamethā mama tattva⁵⁹⁰ niṣṭhuram || 11.69 ||

590. EBC: kṣamethāḥ śamatattva.

(21)是故我遠來爲求眞解脱
(22)聞有阿羅⁵¹² 灆善説解脱道
(23)今當往詣彼大仙牟尼所
(24)誠言苦抑斷我今⁵¹³ 誨謝汝

512. ＝藍＜三＞ 513. 誨＝悔＜三＞

rnam par thar pa smra ldan rtsibs phur thub pa ni | | blta bar ’dod pas bdag ni ’dir yoṅs de yi phyir | |
mi skyoṅ khoṅ la dge bar gyur cig de ni ’gro | | (3)bdag gi de ñid ltos med dag ni bzod par mdzod | |

such things therefore I put away from me, and I seek for true escape.
909. ’I hear there is one O-lo-lam (Arâda Kâlâma) who eloquently (well) discourses on the way of escape,
I must go to the place where he dwells, that great Rishi and hermit.
910. ’But in truth, sorrow must be banished; I regret indeed leaving you;

69. ‘I have come here with a wish to see next the seer Arâḍa who proclaims liberation; I start this very day,--happiness be to thee, O king; forgive my words which may seem harsh through their absolute freedom from passion.

avendravad⁵⁹¹ divy ava śaśvad arkavad guṇair ava śreya ihāva gām ava |
avāyur āryair ava satsutān ava śriyaś ca rājann ava dharmam ātmanaḥ || 11.70 ||

591. EBC: athendravad.

(25)願汝國安隱善護如帝釋
(26)慧明照天下猶如盛日光
(27)殊勝大地主端心護其命
(28)正化護其子以法王天下

lha na dbaṅ po bźin sruṅs rtag par ñi bźin sruṅs | | yon tan gyis sruṅs sa sruṅs ’dir ni dge legs sruṅs | |
tshe sruṅs ’phags pa yis sruṅs dam pa’i bu rnams daṅ | | dpal sruṅs rgyal po’i bdag ñid kyis ni (4)chos sruṅs śig | |

may your country have repose and quiet! safely defended (by you) as (by) the divine Sakra-râga!
911. ’May wisdom be shed abroad as light upon your empire, like the brightness of the meridian sun!
may you be exceedingly victorious as lord of the great earth, with a perfect heart ruling over its destiny!
912. ’May you direct and defend its sons! ruling your empire in righteousness!

70. ‘Now therefore do thou guard (the world) like Indra in heaven; guard it continually like the sun by thy excellencies; guard its best happiness here; guard the earth; guard life by the noble; guard the sons of the good; guard thy royal powers, O king; and guard thine own religion.

himāriketūdbhavasaṃbhavāntare⁵⁹² yathā dvijo yāti vimokṣayaṃs tanum |
himāriśatrukṣaya⁵⁹³ śatrughātane⁵⁹⁴ tathāntare yāhi vimokṣayan⁵⁹⁵ manaḥ || 11.71 ||

592. EBC: saṃplavāntare. 593. EBC: śatruṃ kṣaya. 594. EBC: ghātinas. 595. EBC: vimocayan.

(29)水雪火爲怨縁火煙幢起
(22b1)煙幢成浮雲浮雲興大雨
(2)有鳥於空中飮雨不雨身
(3)殺重怨爲宅居宅⁵¹⁴ 怨重殺
(4)有殺重怨者汝今應伏彼
(5)令其得解脱如飮不雨身

514. 怨重＝重怨＜三＞

kha ba’i dgra yi rdeg las skyes pa las skyes nas | | ji ltar gñis skyes gaṅ źig lus ni rnam thar ’gro | |
kha ba’i dgra yi dgra yis khyim gyi dgra ’joms naṅ | | naṅ du de ltar gaṅ źig yid ni rnam par thar gśegs mdzod | |

Water and snow and fire are opposed to one another, but the fire by its influence causes vapour,
913. ’The vapour causes the floating clouds, the floating clouds drop down rain; there are birds in space, who drink the rain, with rainless bodies(?)
914. ’Slaughter and peaceful homes are enemies! those who would have peace hate slaughter, and if those who slaughter are so hateful, then put an end, O king, to those who practise it!
915. ’And bid these find release, as those who drink and yet are parched with thirst.’

71. ‘As in the midst of a sudden catastrophe arising from the flame of (fire), the enemy of cold, a bird, to deliver its body, betakes itself to the enemy of fire (water),--so do thou, when occasion calls, betake thyself, to deliver thy mind, to those who will destroy the enemies of thy home.’

nṛpo ’bravīt sāñjalir āgataspṛho yatheṣṭam āpnotu⁵⁹⁶ bhavān avighnataḥ |
avāpya kāle kṛtakṛtyatām imāṃ mamāpi kāryo bhavatā tv anugrahaḥ || 11.72 ||

596. EBC: āpnoti.

(6)時王即叉手敬徳心歡喜
(7)如汝之所求願令果速成
(8)汝速成果已當還攝受我

thal mo daṅ bcas re thob mi skyoṅ gis smras pa | | (5)khyed kyis ji ltar ’dod pa bgegs med thob par śog | |
bya ba byas pa kun nas thob ba dus su ’dir | | kho bo yi yaṅ rjes su ’dzin pa khyed kyis mdzad pa’o | |

Then the king clasping together his hands, with greatest reverence and joyful heart,
916. (Said), ’That which you now seek, may you obtain quickly the fruit thereof; having obtained the perfect fruit, return I pray and graciously receive me!’

72. The king himself, folding his hands, with a sudden longing come upon him, replied, ‘Thou art obtaining thy desire without hindrance; when thou hast at last accomplished all that thou hast to do, thou shalt show hereafter thy favour towards me.’

sthiraṃ pratijñāya tatheti pārthive tataḥ sa vaiśvaṃtaram āśramaṃ yayau |
parivrajantaṃ tam udīkṣya⁵⁹⁷ vismito nṛpo ’pi vavrāja puriṃ girivrajam⁵⁹⁸ || 11.73 ||

597. EBC: samudīkṣya. 598. EBC: ca prāpur imaṃ giriṃ vrajan.

(9)菩薩心内許要令隨汝願
(10)交辭而隨路往詣阿羅藍
(11)王與諸⁵¹⁵ 群屬合掌自隨送
(12)咸起奇特想 ⁵¹⁶ 而還王舍城

515. 群＝眷＜三＞ 516. 而還王舍城次行＋（答瓶沙王品竟）六字＜宋＞＜元＞

de ltar gyur źes brtan pa’i dam bca’ mdzad nas sa skyoṅ la | | de nas de ni thams cad sgrol gyi dka’ thub gnas su gśegs | |
yoṅs (6)su gśegs pa de mthoṅ nas kyaṅ ya mtshan gyur pa yi | | mi skyoṅ ñid kyaṅ ri yi tshogs kyi groṅ khyer ñid du soṅ | |

917. Bodhisattva, his heart inwardly acquiescing, purposing to accomplish his prayer, departing, pursued his road, going to the place where Arâda Kâlâma dwelt,
918. Whilst the king with all his retinue, their hands clasped, themselves followed a little space, then with thoughtful and mindful heart, returned once more to Râgagriha!

73. Having given his firm promise to the monarch, he proceeded to the Vaisvantara hermitage; and, after watching him with astonishment, as he wandered on in his course, the king and his courtiers returned to the mountain (of Râjagiri).

iti ⁵⁹⁹ buddhacarite mahākāvye ⁶⁰⁰ kāmavigarhaṇo nāmaikādaśaḥ sargaḥ ||11||

599. EBC adds śrī. 600. EBC adds aśvaghoṣakṛte .

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | ’dod pa la rnam par smod pa’i le’u ste bcu gcig pa’o ||

(13) ⁵¹⁷ 佛所行讃⁵¹⁸ 阿羅藍鬱頭藍品第十二

517. 〔佛所行讃〕-＜明＞; 12 Arāḍadarśanasarga. 518. （見）＋阿羅藍＜三＞

VARGA 12. VISIT TO ARÂDA UDRARÂMA.

Book XII [Visit to Arâḍa]

tataḥ śamavihārasya muner ikṣvākucandramāḥ |
arāḍasyāśramaṃ bheje vapuṣā pūrayann iva || 12.1 ||

(14)甘蔗⁵¹⁹ 月光胄到彼寂靜林
(15)敬詣於牟尼大仙阿羅藍

519. 月＝日＜三＞, Ikṣvākucandrama.

919. The child of the glorious sun of the Ikshvâku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rishi Arâda Râma,

1. Then the moon of the Ikshvâku race turned towards the hermitage of the sage Arâḍa of tranquil life,--as it were, doing honour to it by his beauty.

sa kālāmasagotreṇa tenālokyaiva dūrataḥ |
uccaiḥ svāgatam ity uktaḥ samīpam upajagmivān || 12.2 ||

(16)⁵²⁰ 迦藍玄族子遠見菩薩來
(17)高聲遙讃歎安慰言善來

520. \Kālāmasagotra.

920. The dark-clad (?) followers of the Kalam (Saṅghârâma) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ’Welcome,’

2. He drew near, on being addressed in a loud voice ‘Welcome’ by the kinsman of Kâlâma, as he saw him from afar.

tāv ubhau nyāyataḥ pṛṣṭvā dhātusāmyaṃ parasparam |
dāravyor medhyayor vṛṣyoḥ śucau deśe niṣedatuḥ⁶⁰¹ || 12.3 ||

601. EBC: niṣīdatuḥ.

(18)合掌交恭敬 ⁵²¹ 相問安吉不
(19)相勞問畢已 ⁵²² 庠序而就坐

521. 相問安吉不＝互相問安否＜三＞ 522. 庠＝詳＜明＞

921. As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age) they sat down;

3. They, having mutually asked after each other’s health as was fitting, sat down in a clean place on two pure wooden seats.

tam āsīnaṃ nṛpasutaṃ so ’bravīn munisattamaḥ |
bahumānaviśālābhyāṃ darśanābhyāṃ pibann iva || 12.4 ||

(20)梵志見太子容貎審諦儀
(21)沐浴伏其徳如渇飮甘露

922. The Brahmakârins observing the prince, (beheld) his personal beauty and carefully considered his appearance; respectfully they satisfied themselves of his high qualities, like those who, thirsty, drink the ’pure dew.’

4. The best of sages, having seen the prince seated, and as it were drinking in the sight of him with eyes opened wide in reverence, thus addressed him:

viditaṃ me yathā saumya niṣkrānto bhavanād asi |
chittvā snehamayaṃ pāśaṃ pāśaṃ dṛpta iva dvipaḥ || 12.5 ||

(22)擧手告太子 ⁵²³ 久知汝出家
(23)斷親愛纒鎖猶如象脱覊
(24)深智覺慧明能免斯毒果

523. 久知汝＝知汝久＜三＞

923. (Then) with raised hands they addressed the prince, ’Have you (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint?
924. ’Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world).

5. ‘I know, gentle youth, how thou hast come forth from thy home, having severed the bond of affection, as a wild elephant its cord.

sarvathā dhṛtimac caiva prājñaṃ caiva manas tava |
yas tvaṃ prāptaḥ śriyaṃ tyaktvā latāṃ viṣaphalām iva || 12.6 ||

6. ‘In every way thy mind is stedfast and wise, who hast come here after abandoning royal luxury like a creeper-plant with poisonous fruit.

nāścaryaṃ jīrṇavayaso yaj jagmuḥ pārthivā vanam |
apatyebhyaḥ śriyaṃ dattvā bhuktocchiṣṭām iva srajam || 12.7 ||

(25)古昔明勝王捨位付其子
(26)如人佩花鬘朽故而棄捨
(27)未若汝盛年不⁵²⁴ 受聖王位

524. 受＝愛＜三＞

In old time the monarch Ming Shing (brightly victorious) gave up his kingly estate to his son,
925. ’As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king;

7. ‘It is no marvel that kings have retired to the forest who have grown old in years, having given up their glory to their children, like a garland left behind after being used.

idaṃ me matam āścaryaṃ nave vayasi yad bhavān |
abhuktvaiva śriyaṃ prāptaḥ sthito viṣayagocare || 12.8 ||

8. ‘But this is to me indeed a marvel that thou art come hither in life’s fresh prime, set in the open field of the world’s enjoyments, ere thou hast as yet tasted of their happiness.

tad vijñātum imaṃ dharmaṃ paramaṃ bhājanaṃ bhavān |
jñānaplavam⁶⁰² adhiṣṭhāya śīghraṃ duḥkhārṇavaṃ tara || 12.9 ||

602. EBC: pūrvam.

(28)觀汝深固志堪爲正法器
(29)當乘智慧舟超度生死海

926. ’We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death:

9. ‘Verily thou art a worthy vessel to receive this highest religion; having mastered it with full knowledge, cross at once over the sea of misery.

śiṣye yady api vijñāte śāstraṃ kālena varṇyate⁶⁰³ |
gāmbhīryād vyavasāyāc ca na parīkṣyo⁶⁰⁴ bhavān mama || 12.10 ||

603. EBC: vartate. 604. EBC: suparīkṣyo.

(22c1)凡人誘來學審才而後教
(2)我今已知汝堅固決定志
(3)但當任意學終無隱⁵²⁵ 於子

525. 於＝于＜三＞

927. ’The common class, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm:
928. ’And now you have undertaken the purpose of learning, (I am persuaded) you will not in the end shrink from it.’

10. ‘Though the doctrine is generally efficient only after a time, when the student has been thoroughly tested, thou art easy for me to examine from thy depth of character and determination.’

iti vākyam arāḍasya vijñāya sa nararṣabhaḥ⁶⁰⁵ |
babhūva paramaprītaḥ provācottaram eva ca || 12.11 ||

605. EBC: narādhipaḥ.

(4)太子聞其教歡喜而報言
(5)汝以平等心善誨無愛憎
(6)但當虚心受所願便已獲

The prince hearing this exhortation, with gladness made reply:
929. ’You have with equal intention, illustrious! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate);

11. The prince, having heard these words of Arâḍa, was filled with great pleasure and thus made reply:

viraktasyāpi yad idaṃ saumukhyaṃ bhavataḥ param |
akṛtārtho ’py anenāsmi kṛtārtha iva saṃprati || 12.12 ||

(7)夜行得炬火迷方者蒙導
(8)度海得輕舟我今亦如是

930. ’That I may in my night journey obtain a torch, to guide me safely thro’ treacherous places; a handy boat to cross over the sea;--may it be so even now with me!

12. ‘This extreme kindliness which thou showest to me, calmly passionless as thou art, makes me, imperfect as I am, seem even already to have attained perfection.

didṛkṣur iva hi jyotir yiyāsur iva daiśikam |
tvaddarśanam⁶⁰⁶ ahaṃ manye titīrṣur iva ca plavam || 12.13 ||

606. EBC: darśanād.

(9)今已蒙哀許敢問心所疑
(10)生老病死患云何而可免」

931. ’But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’

13. ‘I feel at the sight of thee like one longing to see who finds a light,--like one wishing to journey, a guide,--or like one wishing to cross, a boat.

tasmād arhasi tad vaktuṃ vaktavyaṃ yadi manyase |
jarāmaraṇarogebhyo yathāyaṃ parimucyate || 12.14 ||

(11)爾時阿羅藍聞太子所問
(12)自以諸經論略爲其解説

932. At this time O-lo-lam (Arâda Kâlâma) hearing the question asked by the prince, briefly from the various Sûtras and Sâstras, quoted passages in explanation of a way of deliverance.

14. ‘Wilt thou therefore deign to tell me that secret, if thou thinkest it should be told, whereby thy servant may be delivered from old age, death, and disease.’

ity arāḍaḥ kumārasya māhātmyād eva coditaḥ |
saṃkṣiptaṃ kathayāṃ cakre svasya śāstrasya niścayam || 12.15 ||

(13)汝是機悟士聰中之第一
(14)今當聽我説生死起滅義

933. ’But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death;

15. Arâḍa, thus impelled by the noble nature of the prince, declared in a concise form the tenets of his doctrine:

śrūyatām ayam asmākaṃ siddhāntaḥ śṛṇvatāṃ vara |
yathā bhavati saṃsāro yathā caiva nivartate⁶⁰⁷ || 12.16 ||

607. EBC: vai parivartate.

(15)⁵²⁶ 性變生老死此五爲衆生
(16)性者爲純淨轉變者⁵²⁷ 五大
(17)我覺及與見隨境根名變

526. 性 \Prakṛti, 變 \Vikāra. 527. 五大 \Pañcabhūtāni, 我 Ahaṃkāra, 覺 \Buddhi, 見 Avyakta.

934. ’Nature, and change, birth, old age, and death, these five (attributes) belong to all; "nature" is (in itself) pure and without fault; the involution of this with the five elements,
935. ’Causes an awakening and power of perception, which, according to its exercise, is the cause of "change;"

16. ‘O best of hearers, hear this our firmly-settled theory, how our mortal existence arises and how it revolves.

prakṛtiś ca vikāraś ca janma mṛtyur jaraiva ca |
tat tāvat sattvam ity uktaṃ sthirasattva parehi tat⁶⁰⁸ || 12.17 ||

608. EBC: naḥ.

17. ‘"The evolvent" and "the evolute," birth, old age, and death,--know that this has been called the reality by us; do thou receive our words, O thou who art stedfast in thy nature.

tatra tu prakṛtiṃ⁶⁰⁹ nāma viddhi prakṛtikovida |
pañca bhūtāny ahaṃkāraṃ buddhim avyaktam eva ca || 12.18 ||

609. EBC: prakṛtir.

(18)色聲香味觸是等名境界
(19)手足語二道是⁵²⁸ 五名業根

528. 五名＝名五＜三＞

form, sound, order, taste, touch, these are called the five objects of sense (dhâtu);
936. ’As the hand and foot are called the "two ways" (methods of moving?) so these are called "the roots" of action (the five skandhas);

18. ‘But know, O thou who art deep in the search into the nature of things, that the five elements, egoism, intellect, and "the unmanifested" are the "evolvents;"

vikāra iti budhyasva⁶¹⁰ viṣayān indriyāṇi ca |
pāṇipādaṃ ca vādaṃ ca pāyūpasthaṃ tathā manaḥ || 12.19 ||

610. EBC: buddhiṃ tu

(20)眼耳鼻舌身是名爲覺根
(21)意根兼二義亦業亦名覺
(22)性轉變爲因 ⁵²⁹ 知因者爲我

529. \Kṣetrajña.

the eye, the ear, the nose, the tongue, the body, these are named the "roots" (instruments) of understanding.
937. ’The root of "mind" (manas) is twofold, being both material, and also intelligent; "nature" by its involutions is "the cause," the knower of the cause is "I" (the soul);

19. ‘But know that the "evolutes" consist of intellect, external objects, the senses, and the hands, feet, voice, anus, and generative organ, and also the mind.

asya kṣetrasya vijñānāt kṣetrajña iti saṃjñi ca |
kṣetrajña iti cātmānaṃ kathayanty ātmacintakāḥ || 12.20 ||

20. ‘There is also a something which bears the name kshetrajÿa, from its knowledge of this "field" (kshetra or the body); and those who investigate the soul call the soul kshetrajÿa.

saśiṣyaḥ kapilaś ceha pratibuddhir⁶¹¹ iti smṛtiḥ |
saputro ’pratibuddhas tu⁶¹² prajāpatir ihocyate || 12.21 ||

611. EBC: pratibuddha. 612. EBC: ºputraḥ pratibuddhaś ca

(23)⁵³⁰ 迦毘羅仙人及弟子眷屬
(24)於此我要義修學得解脱
(25)彼迦毘羅者今⁵³¹ 波闍波提

530. \Kapila. 531. \Prajāpati.

938. ’Kapila the Rishi and his numerous followers, on this deep principle of "soul," practising wisdom (Buddhi), found deliverance.
939. ’Kapila and now Vâkaspati, by the power of "Buddhi" perceiving the character of birth, old age, and death,

21. ‘Kapila with his disciple became the illuminated,--such is the tradition; and he, as the illuminated, with his son is now called here Prajâpati.

jāyate jīryate caiva bādhyate⁶¹³ mriyate ca yat |
tad vyaktam iti vijñeyam avyaktaṃ tu viparyayāt || 12.22 ||

613. EBC: budhyate.

(26)覺知生老死是説名爲⁵³² 見
(27)與上相違者説名爲不見

532. 見 \Vyakta, 不見 Avyakta.

declare that on this is founded true philosophy;
940. ’Whilst all opposed to this, they say, is false.

22. ‘That which is born and grows old and is bound and dies,--is to be known as "the manifested," and "the unmanifested" is to be distinguished by its contrariety.

ajñānaṃ karma tṛṣṇā ca jñeyāḥ saṃsārahetavaḥ |
sthito ’smiṃs tritaye jantus⁶¹⁴ tat sattvaṃ nātivartate⁶¹⁵ || 12.23 ||

614. EBC: yas tu 615. EBC: nābhivartate.

(28)⁵³³ 愚癡業愛欲是説爲24
⁵³⁴ (29)若住此三種是衆生不離

533. Ajñāna, karma, Tuṣṇā. 534. 見 \Vyakta, 不見 Avyakta. 轉輪

"Ignorance" and "passion," causing constant "transmigration,"
941. ’Abiding in the midst of these (they say) is the lot of "all that lives."

23. ‘Ignorance, the merit or demerit of former actions, and desire are to be known as the causes of mundane existence; he who abides in the midst of this triad does not attain to the truth of things, Þ

vipratyayād ahaṃkārāt saṃdehād abhisaṃplavāt |
aviśeṣānupāyābhyāṃ saṅgād abhyavapātataḥ || 12.24 ||

(23a1)⁵³⁵ 不信･我･疑･濫不別･無方便
(2)境界深計著･纒綿於我所

535. 不信 \Vipratyaya, 我 Ahaṃkāra, 疑 Saṃdeha, 濫 Abhisaṃplava, 無方便 Anupāya, 境界深計着 Saṅga, 纒綿於我所 Abhiyavapāta

Doubting the truth of "soul" is called "excessive doubt," and without distinguishing aright, there can be no method of escape.
942. ’Deep speculation as to the limits of perception is but to involve the "soul;"

24. ‘From mistake, egoism, confusion, fluctuation, indiscrimination, false means, inordinate attachment, and gravitation.

tatra vipratyayo nāma viparītaṃ pravartate |
anyathā kurute kāryaṃ mantavyaṃ manyate ’nyathā || 12.25 ||

(3)不信顛倒轉異作亦異解
(4)我説我知覺我去來⁵³⁶ 我住
(5)如是等計我是名我作轉

536. 我住＝住覺＜三＞

thus unbelief leads to confusion, and ends in differences of thought and conduct.
943. ’Again, the various speculations on "soul" (such as) "I say," "I know and perceive," "I come" and "I go" or "I remain fixed," these are called the intricacies (windings) of "soul"’

25. ‘Now "mistake" acts in a contrary manner, it does wrongly what it should do, and what it should think it thinks wrongly.

bravīmy aham ahaṃ vedmi gacchāmy aham ahaṃ sthitaḥ |
itīhaivam ahaṃkāras tv anahaṃkāra vartate || 12.26 ||

(6)於諸性猶豫是非不得實
(7)如是不決定是説名爲疑

944. ’And then the fancies raised in different natures, some saying "this is so," others denying it, and this condition of uncertainty is called the state of "darkness."

26. ‘"I say," "I know," "I go," "I am firmly fixed," it is thus that "egoism" shows itself here, O thou who art free from all egoism.

yas tu bhāvān asaṃdigdhān⁶¹⁶ ekībhāvena paśyati |
mṛtpiṇḍavad asaṃdeha saṃdehaḥ sa ihocyate || 12.27 ||

616. EBC: bhāvena saṃdigdhān

(8)若説法是我説彼即是意
(9)亦説覺與業 ⁵³⁷ 諸數復説我

537. 諸＝説＜三＞

945. ’Then there are those who say that outward things (resembling forms) are one with "soul," who say that the "objective" is the same as "mind," who confuse "intelligence" with "instruments," who say that "number" is the "soul."

27. ‘That state of mind is called "confusion," O thou who art all unconfused, which views under one nature, massed like a lump of clay, objects that thus become confused in their nature.

ya evāhaṃ sa evedaṃ mano buddhiś ca karma ca |
yaś caivaiṣa⁶¹⁷ gaṇaḥ so ’ham iti yaḥ so ’bhisaṃplavaḥ || 12.28 ||

617. EBC: caivaṃ sa.

28. ‘That state of mind which says that this mind, intellect, and these actions are the same as "I," and that which says that all this aggregate is the same as "I,"--is called "fluctuation."

aviśeṣaṃ viśeṣajña pratibuddhāprabuddhayoḥ |
prakṛtīnāṃ ca yo veda so ’viśeṣa iti smṛtaḥ || 12.29 ||

(10)如是不分別是説名總⁵³⁸ 攬
(11)愚黠性變等不了名不別

538. 攬＝濫＜三＞

946. ’Thus not distinguishing aright, these are called "excessive quibbles," "marks of folly," "nature changes," and so on.

29. ‘That state of mind is called "indiscrimination," O thou who art discriminating, which thinks there is no difference between the illuminated and the unwise, and between the different evolvents.

namaskāravaṣaṭkārau prokṣaṇābhyukṣaṇādayaḥ |
anupāya iti prājñair upāyajña praveditaḥ || 12.30 ||

(12)禮拜誦諸典殺生⁵³⁹ 祀天祠
(13)水火等爲淨而作解脱想
(14)如是種種見是名無方便

539. 祀天祠＝祠天祀＜三＞

947. ’To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue,
948. ’All these ways of thinking are called "without right expedient,"

30. ‘Uttering "namas" and "vashañ," sprinkling water upon sacrifices, &c. with or without the recital of Vedic hymns, and such like rites,--these are declared by the wise to be "false means," O thou who art well skilled in true means.

sajjate yena durmedhā manovāgbuddhikarmabhiḥ⁶¹⁸ |
viṣayeṣv anabhiṣvaṅga so ’bhiṣvaṅga iti smṛtaḥ || 12.31 ||

618. EBC: vākkarmabuddhibhiḥ.

(15)愚癡所計著意言語覺業
(16)及境界計⁵⁴⁰ 着是説名爲著

540. 着＝者＜三＞

the result of ignorance and doubt, by means of word or thought or deed;
949. ’Involving outward relationships, this is called "depending on means;"

31. ‘That is called "inordinate attachment," by which the fool is entangled in external objects through his mind, speech, actions, and thoughts, O thou who hast shaken thyself free from all attachments.

mamedam aham asyeti yad duḥkham abhimanyate |
vijñeyo ’bhyavapātaḥ sa saṃsāre yena pātyate || 12.32 ||

(17)諸物悉我所是名爲攝受
(18)如此八種惑彌⁵⁴¹ 淪於生死

541. 淪＝綸＜元＞＜明＞

making the material world the ground of "soul," this is called "depending on the senses."
950. ’By these eight sorts of speculation are we involved in birth and death.

32. ‘The misery which a man imagines by the ideas "This is mine," "I am connected with this," is to be recognised as "gravitation,"--by this a man is borne downwards into new births.

ity avidyāṃ⁶¹⁹ hi vidvān sa⁶²⁰ pañcaparvāṃ⁶²¹ samīhate |
tamo mohaṃ mahāmohaṃ tāmisradvayam eva ca || 12.33 ||

619. EBC: vidyā. 620. EBC: vidvāṃsaḥ [??] 621. EBC: parvā.

(19)諸世間愚夫攝受於五節
(20)闇癡與大癡瞋恚與恐怖

The foolish masters of the world make their classifications in these five ways, (viz.)
951. ’Darkness, folly, and great folly, angry passion, with timid fear.

33. ‘Thus Ignorance, O ye wise, being fivefold in its character, energises towards torpor, delusion, the great delusion, and the two kinds of darkness.

tatrālasyaṃ tamo viddhi mohaṃ mṛtyuṃ ca janma ca |
mahāmohas tv asaṃmoha kāma ity eva gamyatām⁶²² || 12.34 ||

622. EBC: avagamyatām.

(21)⁵⁴² 嬾惰名爲闇生死名爲癡
(22)愛欲名大癡大人生惑故
(23)懷恨名瞋恚心懼名恐怖

542. 嬾惰 Alasya, 闇 Tamas, （大）癡（Mahā）Moha.

Indolent coldness is called "darkness;" birth and death are called "folly;"
952. ’Lustful desire is "great folly;" because of great men subjected to error, cherishing angry feelings, "passion" results; trepidation of the heart is called "fear."

34. ‘Know, that among these indolence is "torpor," death and birth are "delusion," and be it clearly understood, O undeluded one, that desire is the "great delusion."

yasmād atra ca bhūtāni pramuhyanti mahānty api |
tasmād eṣa mahābāho mahāmoha iti smṛtaḥ || 12.35 ||

(24)此愚癡凡夫計著於五欲
(25)生死大苦本輪轉五道生

953. ’Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways,

35. ‘Since by it even the higher beings are deluded, therefore, O hero, is this called the "great delusion."

tāmisram iti cākrodha krodham evādhikurvate |
viṣādaṃ cāndhatāmisram aviṣāda pracakṣate || 12.36 ||

(26)轉生我見聞我知我所作
(27)縁斯計我故隨順生死流

954. ’The cause of the whirl of life, I clearly perceive, is to be placed in the existence of "I;" because of the influence of this cause, result the consequences of repeated birth and death;

36. ‘They define anger, O thou angerless one, as "darkness;" and despondency, O undesponding, they pronounce to be the "blind darkness."

anayāvidyayā bālaḥ saṃyuktaḥ pañcaparvayā |
saṃsāre duḥkhabhūyiṣṭhe janmasv abhiniṣicyate || 12.37 ||

(28)此因非性者果亦非有性
(29)謂彼正思惟四法向解脱
(23b1)⁵⁴³ 黠慧與愚闇顯現不顯現

543. 黠慧 \Pratibuddha, 愚闇 Aparabuddha（sic）, 顯現（不） \Vyakta（a-）

955. ’This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape,
956. ’Kindling wisdom--opposed to dark ignorance,--making manifest--opposed to concealment and obscurity,--

37. ‘The child, entangled in this fivefold ignorance, is effused in his different births in a world abounding with misery.

draṣṭā śrotā ca mantā ca kāryakaraṇam⁶²³ eva ca |
aham ity evam āgamya saṃsāre parivartate || 12.38 ||

623. EBC: kāryaṃ karaṇam.

38. ‘He wanders about in the world of embodied existence, thinking that I am the seer, and the hearer, and the thinker,--the effect and the cause.

ihaibhir⁶²⁴ hetubhir dhīman janma⁶²⁵ srotaḥ pravartate |
hetvabhāvāt⁶²⁶ phalābhāva iti vijñātum arhasi || 12.39 ||

624. EBC: ity ebhir. 625. EBC: tamaḥ. 626. EBC: bhāve.

39. ‘Through these causes, O wise prince, the stream of "torpor" is set in motion; be pleased to consider that in the absence of the cause there is the absence of the effect.

tatra samyaṅ⁶²⁷ matir vidyān mokṣakāma catuṣṭayam |
pratibuddhāprabuddhau ca vyaktam avyaktam eva ca || 12.40 ||

627. EBC: samyag.

40. ‘Let the wise man who has right views know these four things, O thou who desirest liberation,--the illuminated and the unilluminated, the manifested and the unmanifested.

yathāvad etad vijñāya kṣetrajño hi catuṣṭayam |
ājavaṃjavatāṃ⁶²⁸ hitvā prāpnoti padam akṣaram || 12.41 ||

628. EBC: ārjavaṃ javatāṃ.

(2)若知此四法能離生老死
(3)生老死既盡逮得無盡處

bźi po de dag ji lta bźin | | ’gyur med go ’phaṅ ’thob par byed | |

if these four matters be understood, then we may escape birth, old age, and death.
957. ’Birth, old age, and death being over, then we attain a final place;

41. ‘The soul, having once learned to distinguish these four properly, having abandoned all (ideas of) straightness or quickness, attains to the immortal sphere.

ity arthaṃ brāhmaṇā loke paramabrahmavādinaḥ |
brahmacaryaṃ carantīha brāhmaṇān vāsayanti ca || 12.42 ||

(4)世間婆羅門皆悉依此義
(5)修行於梵行亦爲人廣説

the Brahmans all depending on this principle,
958. ’Practising themselves in a pure life, have also largely dilated on it, for the good of the world.’

42. ‘For this reason the Brâhmans in the world, discoursing on the supreme Brahman, practise here a rigorous course of sacred study and let other Brâhmans live with them to follow it also.’

iti vākyam idaṃ śrutvā munes tasya nṛpātmajaḥ |
abhyupāyaṃ ca papraccha padam eva ca naiṣṭhikam || 12.43 ||

(6)太子聞斯説復問阿羅藍
(7)云何爲方便究竟至何所

The prince hearing these words again enquired of Ârâda:
959. ’Tell me what are the expedients you name, and what is the final place to which they lead,

43. The prince, having heard this discourse from the seer, asked concerning the means and the final state.

brahmacaryam idaṃ caryaṃ yathā yāvac ca yatra ca |
dharmasyāsya ca paryantaṃ bhavān vyākhyātum arhati || 12.44 ||

(8)行何等梵行復應齊幾時
(9)何故修梵行法應至何所
(10)如是諸要義爲我具足説」

and what is the character of that pure (Brahman) life; and again what are the stated periods
960. ’During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’

44. ‘Wilt thou please to explain to me how, how far, and where this life of sacred study is to be led, and the limit of this course of life?’

ity arāḍo yathāśāstraṃ vispaṣṭārthaṃ samāsataḥ |
tam evānyena kalpena dharmam asmai vyabhāṣata || 12.45 ||

(11)時彼阿羅藍如其經論説
(12)自以慧方便更爲略分別

961. Then that Ârâda, according to the Sûtras and Sâstras, spoke, ’Yourself using wisdom is the expedient; but I will further dilate on this a little;

45. Then Arâḍa, according to his doctrine, declared to him in another way that course of life clearly and succinctly.

ayam ādau gṛhān muktvā bhaikṣākaṃ liṅgam āśritaḥ |
samudācāravistīrṇaṃ śīlam ādāya vartate || 12.46 ||

(13)初離俗出家依倚於乞食
(14)廣集諸威儀奉持於正戒

962. ’First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct,

46. ‘The devotee, in the beginning, having left his house, and assumed the signs of the mendicant, goes on, following a rule of conduct which extends to the whole life.

saṃtoṣaṃ param āsthāya yena tena yatas tataḥ |
viviktaṃ sevate vāsaṃ nirdvaṃdvaḥ śāstravitkṛtī || 12.47 ||

(15)少欲知⁵⁴⁴ 足止精麁任所得
(16)樂獨修閑居勤習諸經論

544. 足止＝止足＜三＞

963. ’Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sûtras and Sâstras,

47. ‘Cultivating absolute content with any alms from any person, he carries out his lonely life, indifferent to all feelings, meditating on the holy books, and satisfied in himself.

tato rāgād bhayaṃ dṛṣṭvā vairāgyāc ca paraṃ śivam |
nigṛhṇann indriyagrāmaṃ yatate manasaḥ śame⁶²⁹ || 12.48 ||

629. EBC: śrame.

(17)見貪欲怖畏及離欲清⁵⁴⁵ 涼
(18)攝諸根聚落安心於⁵⁴⁶ 寂默

545. 涼＝淨＜三＞ 546. 寂＝靜＜三＞

964. ’Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest,

48. ‘Then having seen how fear arises from passion and the highest happiness from the absence of passion, he strives, by restraining all the senses, to attain to tranquillity of mind.

atho viviktaṃ kāmebhyo vyāpādādibhya eva ca |
vivekajam avāpnoti pūrvadhyānaṃ vitarkavat || 12.49 ||

(19)離欲惡不善欲界諸煩惱
(20)遠離生喜樂得⁵⁴⁷ 初覺觀禪

547. \Pūrvadhyāna vitarkavat.

965. ’Removing desire, and hating vice, all the sorrows of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first dhyâna.

49. ‘Then he reaches the first stage of contemplation, which is separated from desires, evil intentions and the like, and arises from discrimination and which involves reasoning.

tac ca dhyānasukhaṃ⁶³⁰ prāpya tat tad eva vitarkayan |
apūrvasukhalābhena hriyate bāliśo janaḥ || 12.50 ||

630. EBC: dhyānaṃ sukhaṃ.

(21)既得初禪樂及與覺觀心
(22)而生奇特想愚癡心樂著
(23)心依遠離樂命終生⁵⁴⁸ 梵天

548. \Brahma-loka.

966. ’Having obtained this first dhyâna, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away;
967. ’The mind depending on this, then after death, born in the Brahma heavens,

50. ‘And having obtained this ecstatic contemplation, and reasoning on various objects, the childish mind is carried away by the possession of the new unknown ecstasy.

śamenaivaṃvidhenāyaṃ kāmadveṣavigarhiṇā |
brahmalokam avāpnoti paritoṣeṇa vañcitaḥ || 12.51 ||

51. ‘With a tranquillity of this kind, which disdains desire or dislike, he reaches the world of Brahman, deceived by the delight.

jñātvā vidvān vitarkāṃs tu manaḥsaṃkṣobhakārakān |
tadviyuktam avāpnoti dhyānaṃ prītisukhānvitam || 12.52 ||

(24)慧者能自知方便⁵⁴⁹ 止覺觀
(25)精勤求上進第二禪相應
(26)味著彼喜樂得生⁵⁵⁰ 光音天

549. 止＝出＜三＞ 550. Abhāsuradeva.

the enlightened are able to know themselves; by the use of means is produced further inward illumination;
968. ’Diligently persevering, seeking higher advance, accomplishing the second dhyâna, tasting of that great joy, we are born in the Kwong-yin heaven (Abhâsvara);

52. ‘But the wise man, knowing that these reasonings bewilder the mind, reaches a (second) stage of contemplation separate from this, which has its own pleasure and ecstasy.

hriyamāṇas tayā prītyā yo viśeṣaṃ na paśyati |
sthānaṃ bhāsvaram āpnoti deveṣv ābhāsvareṣu saḥ⁶³¹ || 12.53 ||

631. EBC: ābhāsureṣv api.

(27)方便離喜樂増修第三禪
(28)安樂不求勝生於⁵⁵¹ 遍淨天

551. Śubhakṛtsna.

969. ’Then by the use of means putting away this delight, practising the third dhyâna, resting in such delight and wishing no further excellence, there is a birth in the Subhakritsna (hin-tsing) heaven;

53. ‘And he who, carried away by this pleasure, sees no further distinction, obtains a dwelling full of light, even amongst the âbhâsura deities.

yas tu prītisukhāt tasmād vivecayati mānasam |
tṛtīyaṃ labhate dhyānaṃ sukhaṃ prītivivarjitam [Ed. C reads 12.57 after 12.54.] || 12.54 ||

(29)捨彼意樂者逮得第四禪
(23c1)苦樂已倶息或生解脱想

970. ’Leaving the thought of such delight, straightway we reach the fourth dhyâna, all joys and sorrows done away, the thought of escape produced,

54. ‘But he who separates his mind from this pleasure and ecstasy, reaches the third stage of contemplation ecstatic but without pleasure.

yas tu tasmin sukhe magno na viśeṣāya yatnavān |
śubhakṛtsnaiḥ sa sāmānyaṃ sukhaṃ prāpnoti daivataiḥ || 12.55 ||

(2)⁵⁵² 任彼四禪報得生⁵⁵³ 廣果天
(3)以彼久壽故名之爲廣果

552. 任＝住＜明＞ 553. Devabṛhatphala.

971. ’We dwell in this fourth dhyâna, and are born in the Vrihat-phala heaven; because of its long enduring years, it is thus called Vrihat-phala (extensive-fruit);

55. ‘Upon this stage some teachers make their stand, thinking that it is indeed liberation, since pleasure and pain have been left behind and there is no exercise of the intellect.

tādṛśaṃ sukham āsādya yo na rajyaty upekṣakaḥ⁶³² |
caturthaṃ dhyānam āpnoti sukhaduḥkhavivarjitam || 12.56 ||

632. EBC: rajyann upekṣate.

(4)於彼禪定起見有身爲過
(5)増進修智慧厭離第四禪
(6)決定増進求方便除色欲

972. ’Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyâna,
973. ’Firmly resolved to persevere in the search, still contriving to put away every desire after form,

56. ‘But he who, immersed in this ecstasy, strives not for a further distinction, obtains an ecstasy in common with the Subhakritsna deities.

tatra kecid vyavasyanti mokṣa ity abhimāninaḥ⁶³³ |
sukhaduḥkhaparityāgād avyāpārāc ca cetasaḥ || 12.57 ||

633. EBC: api māninaḥ.

(7)始自身諸竅漸次修虚解
(8)終則堅固分悉成於空觀

gradually from every pore of the body there is perceived a feeling of empty release,
974. ’And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness.

57. ‘But he who, having attained such a bliss desires it not but despises it, obtains the fourth stage of contemplation which is separate from all pleasure or pain.

asya dhyānasya tu phalaṃ samaṃ devair bṛhatphalaiḥ |
kathayanti bṛhatkālaṃ bṛhat⁶³⁴ prajñāparīkṣakāḥ || 12.58 ||

634. EBC: vṛhatphalaṃ vṛhat.

58. ‘The fruit of this contemplation which is on an equality with the Vrihatphala deities, those who investigate the great wisdom call the Vrihatphala.

samādher vyutthitas tasmād dṛṣṭvā doṣāṃś charīriṇām |
jñānam ārohati prājñaḥ śarīravinivṛttaye || 12.59 ||

59. ‘But rising beyond this contemplation, having seen the imperfections of all embodied souls, the wise man climbs to a yet higher wisdom in order to abolish all body.

tatas tad dhyānam utsṛjya viśeṣe kṛtaniścayaḥ |
kāmebhya iva sa prājño⁶³⁵ rūpād api virajyate || 12.60 ||

635. EBC: satprājño

60. ‘Then, having abandoned this contemplation, being resolved to find a further distinction, he becomes as disgusted with form itself as he who knows the real is with pleasures.

śarīre khāni yāny asmin tāny ādau parikalpayan |
ghaneṣv api tato dravyeṣv ākāśam adhimucyate || 12.61 ||

61. ‘First he makes use of all the apertures of his body; and next he exerts his will to experience a feeling of void space even in the solid parts.

ākāśagatam⁶³⁶ ātmānaṃ saṃkṣipya tv aparo budhaḥ |
tad evān⁶³⁷ antataḥ paśyan viśeṣam adhigacchati || 12.62 ||

636. EBC: samam. 637. EBC: tadaivān.

62. ‘But another wise man, having contracted his soul which is by nature extended everywhere like the ether,--as he gazes ever further on, detects a yet higher distinction.

adhyātmakuśalas tv⁶³⁸ anyo nivartyātmānam ātmanā |
kiṃcin nāstīti saṃpaśyann ākiṃcanya iti smṛtaḥ || 12.63 ||

638. EBC: kuśaleṣv.

(9)略空觀境界進觀無量識
(10)善於内寂靜離我及我所
(11)觀察無所有是無所有處

In brief, perceiving no limits to. this emptiness, there is opened to the view boundless knowledge.
975. ’Endowed with inward rest and peace, the idea of "I" departs, and the object of "I:" clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life.

63. ‘Another one of those who are profoundly versed in the supreme Self, having abolished himself by himself, sees that nothing exists and is called a Nihilist.

tato muñjād iṣīkeva śakuniḥ pañjarād iva |
kṣetrajño niḥsṛto dehān mukta ity abhidhīyate || 12.64 ||

(12)文⁵⁵⁴ 闇皮骨離野鳥離樊籠
(13)遠離於境界解脱亦復然

554. 闇＝闍＜三＞; Muñja.

976. ’As the Muñga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release.

64. ‘Then like the Muÿja-reed’s stalk from its sheath or the bird from its cage, the soul, escaped from the body, is declared to be "liberated."

etat tat paramaṃ brahma nirliṅgaṃ dhruvam akṣaram |
yan mokṣa iti tattvajñāḥ kathayanti manīṣiṇaḥ || 12.65 ||

(14)是上婆羅門離形常不盡
(15)慧者應當知是爲眞解脱

977. Thus ascending above the Brahmans (Brahmalokas?), deprived of every vestige of bodily existence, we still endure. Endued with wisdom! let it be known this is real and true deliverance.

65. ‘This is that supreme Brahman, constant, eternal, and without distinctive signs; which the wise who know reality declare to be liberation.

ity upāyaś ca mokṣaś ca mayā saṃdarśitas tava |
yadi jñātaṃ yadi rucir⁶³⁹ yathāvat pratipadyatām || 12.66 ||

639. EBC: ruci

(16)汝所問方便及求解脱者
(17)如我上所説深信者當學

978. You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn.

66. ‘Thus have I shown to thee the means and liberation; if thou hast understood and approved it, then act accordingly.

jaigīṣavyo ’tha janako vṛddhaś caiva parāśaraḥ |
imaṃ panthānam āsādya muktā hy anye ca mokṣiṇaḥ || 12.67 ||

(18)⁵⁵⁵ 林祇沙仙人及與闍那伽
(19)毘陀波羅沙及餘求道者
(20)悉從於此道而得眞解脱

555. 林＝持＜三＞; Jaigīsavya, Janaka, \Vrddha（sic）, \Parāśara.

979. ’The Rishis Gaigîshavya, Ganaka, Vriddha Parâsara, and other searchers after truth,
980. ’All by the way I have explained, have reached true deliverance.’

67. ‘Jaigîshavya and Ganaka, and the aged Parâsara, by following this path, were liberated, and so were others who sought liberation.’

iti tasya sa tad vākyaṃ gṛhītvā tu⁶⁴⁰ vicārya ca |
pūrvahetubalaprāptaḥ pratyuttaram uvāca ha⁶⁴¹ || 12.68 ||

640. EBC: na. 641. EBC: saḥ.

(21)太子聞彼説思惟其義趣
(22)發其先宿縁而復重請問

The prince hearing these words, deeply pondering on the outline of these principles,
981. And reaching back to the influences produced by our former lives, again asked with further words:

68. The prince having not accepted his words but having pondered them, filled with the force of his former arguments, thus made answer:

śrutaṃ jñānam idaṃ sūkṣmaṃ parataḥ parataḥ śivam |
kṣetrajñasyā⁶⁴² parityāgād avaimy etad anaiṣṭhikam || 12.69 ||

642. EBC: kṣetreṣv asyā.

(23)聞汝勝智慧微妙深細義
(24)於知因不捨則非究竟道

’I have heard your very excellent system of wisdom, the principles very subtle and deep-reaching,
982. ’From which I learn that because of not "letting go" (by knowledge as a cause), we do not reach the end of the religious life;

69. ‘I have heard this thy doctrine, subtil and pre-eminently auspicious, but I hold that it cannot be final, because it does not teach us how to abandon this soul itself in the various bodies.

vikāraprakṛtibhyo hi kṣetrajñaṃ muktam apy aham |
manye prasavadharmāṇaṃ bīja⁶⁴³ dharmāṇam eva ca || 12.70 ||

643. EBC: vīja.

(25)性轉變知因説言解脱者
(26)我觀是生法亦爲種子法

but by understanding nature in its involutions, then, you say, we obtain deliverance;
983. ’I perceive this law of birth has also concealed in it another law as a germ;

70. ‘For I consider that the embodied soul, though freed from the evolutes and the evolvents, is still subject to the condition of birth and has the condition of a seed.

viśuddho yady api hy ātmā nirmukta iti kalpyate |
bhūyaḥ pratyayasadbhāvād amuktaḥ sa bhaviṣyati || 12.71 ||⁶⁴⁴

644. partly not in EBC.

(27)汝謂我清淨則是眞解脱
(28)若遇因縁會則應還復縛

you say that the "I" (i.e. "the soul," of Kapila) being rendered pure, forthwith there is true deliverance;
984. ’But if we encounter a union of cause and effect, then there is a return to the trammels of birth;

71. ‘Even though the pure soul is declared to be "liberated," ... [... it will again become bound from the continued existence of the causal conditions.]²²

22. EHJ

ṛtubhūmyambuvirahād yathā bījaṃ na rohati |
rohati pratyayais tais tais tadvat so ’pi mato mama || 12.72 ||⁶⁴⁵

645. not in EBC.

(29)猶如彼種子時地水火風
(24a1)離散生理乖遇縁種復生

just as the germ in the seed, when earth, fire, water, and wind
985. ’Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive,

[72. Just as a seed does not grow for want of the proper season, soil or water, but does grow when these causal conditions are present, such I deem to be teh case of the soul.]²³

23. EHJ.

yat karmājñānatṛṣṇānāṃ tyāgān mokṣaś ca kalpyate |
atyantas tatparityāgaḥ saty ātmani na vidyate || 12.73 ||⁶⁴⁶

646. partly not in EBC.

(2)無知業因愛捨則名⁵⁵⁶ 解者
(3)存我諸衆生無畢竟解脱

556. 解＝脱＜三＞

without any evident cause, but because of desire; so those who have gained this supposed release, (likewise)
986. ’Keeping the idea of "I" and "living things," have in fact gained no final deliverance;

[73. Ad as for the statement that liberation is deemed to come by severance fromt he power of the act, from ignorance and from desire ...]²⁴ ...yet as long as the soul remains there can be no absolute abandonment of it.

24. EHJ

hitvā hitvā trayam idaṃ viśeṣas tūpalabhyate |
ātmanas tu sthitir yatra tatra sūkṣmam idaṃ trayam || 12.74 ||

(4)處處捨三種而復得三勝
(5)以我常有故彼則微細隨

in every condition, letting go the "three classes" and again reaching the three "excellent qualities,"
987. ’Because of the eternal existence of soul, by the subtle influences of that,

72. ‘If we abandon successively all this triad, yet "distinction" is still perceived; as long as the soul itself continues, there this triad continues in a subtil form.

sūkṣmatvāc caiva doṣāṇām avyāpārāc ca cetasaḥ |
dīrghatvād āyuṣaś caiva mokṣas tu parikalpyate || 12.75 ||

(6)微細過隨故心則離方便
(7)壽命得長久汝謂眞解脱

(influences resulting from the past,) the heart lets go the idea of expedients,
988. ’And obtains an almost endless duration of years. This, you say, is true release;

73. ‘It is held (by some) that this is liberation, because the "imperfections" are so attenuated, and the thinking power is inactive, and the term of existence is so prolonged;

ahaṃkāraparityāgo yaś caiṣa parikalpyate |
saty ātmani parityāgo nāhaṃkārasya vidyate || 12.76 ||

(8)汝言離我所離者則無有
(9)衆數既不離云何離⁵⁵⁷ 求那
(10)是故有求那當知非解脱

557. Guṇa.

you say "letting go the ground on which the idea of soul rests," that this frees us from "limited existence,"
989. ’And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go "gunas" (cords fettering the soul); if one is fettered by these "gunas," how can there be release?

74. ‘But as for this supposed abandonment of the principle of egoism,--as long as the soul continues, there is no real abandonment of egoism.

saṃkhyādibhir amuktaś ca nirguṇo na bhavaty ayam |
tasmād asati nairguṇye nāsya mokṣo ’bhidhīyate || 12.77 ||

(11)⁵⁵⁸ 求尼與求那義異而體一
(12)若言相離者終無有是處
(13)⁵⁵⁹ 暖色離於火別火不可得

558. Guṇin. 559. 暖色＝色煖＜三＞

990. ’For gunî (the object) and "guna" (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so.
991. ’If you remove heat from fire, then there is no such thing as fire,

75. ‘The soul does not become free from qualities as long as it is not released from number and the rest; therefore, as long as there is no freedom from qualities, there is no liberation declared for it.

guṇino hi guṇānāṃ ca vyatireko na vidyate |
rūpoṣṇābhyāṃ virahito na hy agnir upalabhyate || 12.78 ||

76. ‘There is no real separation of the qualities and their subject; for fire cannot be conceived, apart from its form and heat.

prāg dehān na bhaved dehī prāg guṇebhyas tathā guṇī |
tasmād⁶⁴⁷ ādau vimuktaḥ san⁶⁴⁸ śarīrī badhyate punaḥ || 12.79 ||

647. EBC: kasmād. 648. EBC: sañ

(14)譬如身之前則無有身者
(15)如是求那前亦無有求尼
(16)是故先解脱然後爲身縛

or if you remove surface (front) from body, what body can remain?
992. ’Thus "guna" is as it were surface, remove this and there can be no "gunî." So that this deliverance, spoken of before, must leave a body yet in bonds.

77. ‘Before the body there will be nothing embodied, so before the qualities there will be no subject; how, if it was originally free, could the soul ever become bound?

kṣetrajño viśarīraś ca jño vā syād ajña eva vā |
yadi jño jñeyam asyāsti jñeye sati na mucyate || 12.80 ||

(17)又知因離身或知或無知
(18)若言有知者則應有所知
(19)若有所知者則非爲解脱

993. ’Again, you say that by "clear knowledge" you get rid of body; there is then such a thing as knowledge or the contrary; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge);
994. ’If there be a possessor, how can there be deliverance (from this personal "I")?

78. ‘The body-knower (the soul) which is unembodied, must be either knowing or unknowing; if it is knowing, there must be some object to be known, and if there is this object, it is not liberated.

athājña iti siddho vaḥ kalpitena kim ātmanā |
vināpi hy ātmanājñānaṃ prasiddhaṃ kāṣṭhakuḍyavat || 12.81 ||

(20)若言無知者我則無所用
(21)離我而有知我即同木石

If you say there is no "knower," then who is it that is spoken of as "knowing?"
995. ’If there is knowledge and no person, then the subject of knowledge may be a stone or a log;

79. ‘Or if the soul is declared to be unknowing, then of what use to you is this imagined soul? Even without such a soul, the existence of the absence of knowledge is notorious as, for instance, in a log of wood or a wall.

parataḥ paratas tyāgo yasmāt tu guṇavān smṛtaḥ |
tasmāt sarvaparityāgān manye kṛtsnāṃ kṛtārthatām || 12.82 ||

(22)⁵⁶⁰ 具知其精麁背麁而崇微
(23)若能一切捨所作則畢竟

560. 具＝且　（sic）

moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly,
996. ’These being so rejected, there must be an end, then, of the "doer."

80. ‘And since each successive abandonment is held to be still accompanied by qualities, I maintain that the absolute attainment of our end can only be found in the abandonment of everything.’

iti dharmam arāḍasya viditvā na tutoṣa saḥ |
akṛtsnam iti vijñāya tataḥ pratijagāma ha || 12.83 ||

(24)於阿羅藍説不能悦其心
(25)知非一切智應行更求勝
(26)往詣⁵⁶¹ 鬱陀仙彼亦計有我」

561. Uddraka.

What Arâda has declared cannot satisfy my heart.
997. ’This clear knowledge is not "universal wisdom," I must go on and seek a better explanation.’ Going on then to the place of Udra Rishi, he also expatiated on this question of ’I.’

81. Thus did he remain unsatisfied after he had heard the doctrine of Arâḍa; then having decided it to be incomplete, he turned away.

viśeṣam atha śuśrūṣur udrakasyāśramaṃ yayau |
ātmagrāhāc ca tasyāpi jagṛhe na sa darśanam || 12.84 ||

(27)雖觀細微境見想不想過
(28)離想非想住更無有出塗

998. (But) although he refined the matter to the utmost, laying down a term of ’thought’ and ’no thought’ taking the position of removing ’thought’ and ’no thought,’ yet even so he came not out of the mire;

82. Seeking to know the true distinction, he went to the hermitage of Udraka, but he gained no clear understanding from his treatment of the soul.

saṃjñāsaṃjñitvayor doṣaṃ jñātvā hi munir udrakaḥ |
ākiṃcinyāt paraṃ lebhe asaṃjñāsaṃjñātmikāṃ⁶⁴⁹ gatim || 12.85 ||

649. EBC: saṃjñāsaṃjñātmikāṃ.

(29)以衆生至彼必當還退轉
(24b1)菩薩求出故復捨鬱陀仙

999. For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Rishi,

83. For the sage Udraka, having learned the inherent imperfections of the name and the thing named, took refuge in a theory beyond Nihilism, which maintained a name and a non-name.

yasmāc cālambane sūkṣme saṃjñāsaṃjñe tataḥ param |
nāsaṃjñī naiva saṃjñīti tasmāt tatragata⁶⁵⁰ spṛhaḥ || 12.86 ||

650. EBC: tatra gata.

(2)更求勝妙道進登⁵⁶² 伽闍山
(3)城名苦行林五比丘先住

562. Gaya.

1000. He went on in search of a better system, and came at last to Mount Kia-ke [the forest of mortification], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before.

84. And since even a name and a non-name were substrata, however subtil, he went even further still and found his restlessness set at rest in the idea that there is no named and no un-named;

yataś ca buddhis tatraiva sthitānyatrāpracāriṇī |
sūkṣmāpaṭvī⁶⁵¹ tatas tatra nāsaṃjñitvaṃ na saṃjñitā || 12.87 ||

651. EBC: sūkṣmāpādi.

(4)見彼五比丘善攝諸情根
(5)持戒修苦行居彼苦行林

1001. When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification;

85. And because the intellect rested there, not proceeding any further,--it became very subtil, and there was no such thing as un-named nor as named.

yasmāc ca tad⁶⁵² api prāpya punar āvartate jagat |
bodhisattvaḥ paraṃ prepsus tasmād udrakam atyajat || 12.88 ||

652. EBC: tam.

86. But because, even when it has reached this goal it yet returns again to the world, therefore the Bodhisattva, seeking something beyond, left Udraka.

tato hitvāśramaṃ tasya śreyoarthī kṛtaniścayaḥ |
bheje gayasya rājarṣer nagarīsaṃjñam āśramam || 12.89 ||

87. Having quitted his hermitage, fully resolved in his purpose, and seeking final bliss, he next visited the hermitage, called a city, of the royal sage Gaya.

atha nairañjanātīre śucau śuciparākramaḥ |
cakāra vāsam ekānta vihārābhiratir ⁶⁵³ muniḥ || 12.90 ||

653. EBC: (vihārābhivratī.

(6)⁵⁶³ 尼連禪河側寂靜甚可樂
(7)菩薩即於彼一處靜思惟

563. 尼＝居＜明＞, Nairañjanā.

1002. Occupying a spot beside the Nairañgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought.

88. Then on the pure bank of the Nairaÿjanâ the saint whose every effort was pure fixed his dwelling, bent as he was on a lonely habitation.

tatpūrvaṃ pañcendriyavaśoddhatān |
tapaḥ vratino bhikṣūn ... pañca niraikṣata || 12.91 ||⁶⁵⁴

654. not in EBC.

91. Then he saw five mendicants who had come there before him; they had taken vows on themselves and practised austerities, vaunting themselves of control of the five senses.²⁵

25. Missing in EBC; translation taken from EHJ.

te copatasthur⁶⁵⁵ dṛṣṭvātra bhikṣavas taṃ mumukṣavaḥ |
puṇyārjitadhanārogyam indriyārthā iveśvaram || 12.92 ||

655. EBC: pañcopatasthur.

(8)五比丘知彼精心求解脱
(9)盡心加供養如敬自在天

1003. The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Îsvara Deva.

89. Five mendicants, desiring liberation, came up to him when they beheld him there, just as the objects of the senses come up to a percipient who has gained wealth and health by his previous merit.

saṃpūjyamānas taiḥ prahvair vinayād anuvartibhiḥ⁶⁵⁶ |
tadvaśasthāyibhiḥ śiṣyair lolair mana ivendriyaiḥ || 12.93 ||

656. EBC: vinayānatamūrtibhiḥ.

(10)謙卑而師事進止常不離
(11)猶如修行者諸根隨心轉

1004. Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired.

90. Being honoured by these disciples who were dwelling in that family, as they bowed reverently with their bodies bent low in humility, as the mind is honoured by the restless senses,

mṛtyujanmāntakaraṇe syād upāyo ’yam ity atha |
duṣkarāṇi samārebhe tapāṃsy anaśanena saḥ || 12.94 ||

(12)菩薩勤方便當度老病死
(13)專心修苦行節身而忘餐

1005. Bodhisattva diligently applied himself to ’means,’ as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance,

91. And thinking, ‘this may be the means of abolishing birth and death,’ he at once commenced a series of difficult austerities by fasting.

upavāsavidhīn naikān kurvan naradurācarān |
varṣāṇi ṣaṭ śama⁶⁵⁷ prepsur akarot kārśyam ātmanaḥ || 12.95 ||

657. EBC: karma.

(14)淨心守齋戒行人所不堪
(15)寂默而禪思遂經歴六年

1006. With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued,

92. For six years, vainly trying to attain merit, he practised self-mortification, performing many rules of abstinence, hard for a man to carry out.

annakāleṣu caikaikaiḥ sa kola⁶⁵⁸ tilataṇḍulaiḥ |
apārapārasaṃsāra pāraṃ prepsur apārayat || 12.96 ||

658. EBC: sakola.

(16)日食一麻米形體極⁵⁶⁴ 消羸
(17)欲求度⁵⁶⁵ 未度重惑⁵⁶⁶ 逾更沈

564. 消＝鎖＜三＞ 565. 未度＝生死＜三＞ 566. 逾＝愈＜三＞

1007. Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further;

93. At the hours for eating, he, longing to cross the world whose farther shore is so difficult to reach, broke his vow with single jujube fruits, sesame seeds, and rice.

dehād apacayas tena tapasā tasya yaḥ kṛtaḥ |
sa evopacayo bhūyas tejasāsya kṛto ’bhavat || 12.97 ||

(18)道由慧解成不食非其因
(19)四體雖微劣慧心轉増明

1008. Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light;

94. But the emaciation which was produced in his body by that asceticism, became positive fatness through the splendour which invested him.

kṛśo ’py akṛśakīrtiśrīr hlādaṃ cakre ’nyacakṣuṣām⁶⁵⁹ |
kumudānām iva śarac chuklapakṣādicandramāḥ || 12.98 ||

659. EBC: cakṣuṣam.

(20)神虚體輕微名徳普流聞
(21)猶如月初生鳩⁵⁶⁷ 牟頭華敷
(22)溢國勝名流士女競來觀

567. 牟＝摩＜明＞, \Kumudānā.

1009. His spirit free, his body light and refined, his name spreading far and wide, as ’highly gifted,’ even as the moon when first produced, or as the Kumuda flower spreading out its sweetness;
1010. Everywhere thro’ the country his excellent fame extended; the daughters of the lord of the place both coming to see him,

95. Though thin, yet with his glory and his beauty unimpaired, he caused gladness to other eyes, as the autumnal moon in the beginning of her bright fortnight gladdens the lotuses.

tvagasthiśeṣo niḥśeṣair medaḥpiśitaśoṇitaiḥ |
kṣīṇo ’py akṣīṇagāmbhīryaḥ samudra iva sa vyabhāt || 12.99 ||

(23)苦形如枯木垂滿於六年
(24)怖畏生死苦專求正覺因

his mortified body like a withered branch, just completing the period of six years,
1011. Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom,

96. Having only skin and bone remaining, with his fat, flesh and blood entirely wasted, yet, though diminished, he still shone with undiminished grandeur like the ocean.

atha kaṣṭatapaḥspaṣṭa vyarthakliṣṭatanur muniḥ |
bhavabhīrur imāṃ cakre buddhim buddhatvakāṅkṣayā || 12.100 ||

(25)自惟非由此離欲寂觀生
(26)未若我先時於⁵⁶⁸ 閻浮樹下
(27)所得未曾有當知彼是道

568. Jambumūla.

he came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation;
1012. Nor yet (the means by which) in former time, seated underneath the Gambu tree, he arrived at that miraculous condition, that surely was the proper way, (he thought),

97. Then the seer, having his body evidently emaciated to no purpose in a cruel self-mortification;--dreading continued existence, thus reflected in his longing to become a Buddha:

nāyaṃ dharmo virāgāya na bodhāya na muktaye |
jambumūle mayā prāpto yas tadā sa vidhir dhruvaḥ || 12.101 ||

(28)道非⁵⁶⁹ 羸身得要須身力求
(29)飮食充諸根根悦令心安

569. 羸＝疲＜三＞

1013. The way opposed to this of ’withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest.

98. ‘This is not the way to passionlessness, nor to perfect knowledge, nor to liberation; that was certainly the true way which I found at the root of the Jambu tree.

na cāsau durbalenāptuṃ śakyam ity āgatādaraḥ |
śarīrabalavṛddhyartham idaṃ bhūyo ’nvacintayat || 12.102 ||

(24c1)心安順寂靜靜爲禪定筌
(2)由禪知⁵⁷⁰ 聖法法力得難得

570. 聖＝正＜三＞

1014. My mind at rest, I shall enjoy silent composure; composure is the trap for getting ecstasy (dhyâna); whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow.

99. ‘But that cannot be attained by one who has lost his strength’,--so resuming his care for his body, he next pondered thus, how best to increase his bodily vigour:

kṣutpipāsāśramaklāntaḥ śramād asvasthamānasaḥ |
prāpnuyān manasāvāpyaṃ phalaṃ katham anirvṛtaḥ || 12.103 ||

(3)寂靜離老死第一離諸垢
(4)如是等妙法悉⁵⁷¹ 由飮食生

571. 由＝從＜三＞

1015. And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink.

100. ‘Wearied with hunger, thirst, and fatigue, with his mind no longer self-possessed through fatigue, how should one who is not absolutely calm reach the end which is to be attained by his mind?

nirvṛtiḥ prāpyate samyak satatendriyatarpaṇāt |
saṃtarpitendriyatayā manaḥsvāsthyam avāpyate || 12.104 ||

101. ‘True calm is properly obtained by the constant satisfaction of the senses; the mind’s self-possession is only obtained by the senses being perfectly satisfied.

svasthaprasannamanasaḥ samādhir upapadyate |
samādhiyuktacittasya dhyānayogaḥ pravartate || 12.105 ||

102. ‘True meditation is produced in him whose mind is self-possessed and at rest,--to him whose thoughts are engaged in meditation the exercise of perfect contemplation begins at once.

dhyānapravartanād dharmāḥ prāpyante yair avāpyate |
durlabhaṃ śāntam ajaraṃ paraṃ tad amṛtaṃ padam || 12.106 ||

103. ‘By contemplation are obtained those conditions through which is eventually gained that supreme calm, undecaying, immortal state, which is so hard to be reached.’

tasmād āhāramūlo ’yam upāya itiniścayaḥ |
āhāra⁶⁶⁰ karaṇe dhīraḥ kṛtvāmitamatir matim || 12.107 ||

660. EBC: asūri.

104. Having thus resolved, ‘this means is based upon eating food,’ the wise seer of unbounded wisdom, having made up his mind to accept the continuance of life,

snāto nairañjanātīrād uttatāra śanaiḥ kṛśaḥ |
bhaktyāvanataśākhāgrair dattahastas taṭadrumaiḥ || 12.108 ||

(5)思惟斯義已澡浴尼連濱
(6)浴已欲出池羸劣莫能起
(7)天神按樹枝擧手攀而出

1016. Having carefully considered this principle, bathing in the Nairañgana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise;
1017. Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) came forth.

105. And having bathed, thin as he was, slowly came up the bank of the Nairaÿjanâ, supported as by a hand by the trees on the shore, which bent down the ends of their branches in adoration.

atha gopādhipasutā daivatair abhicoditā |
udbhūtahṛdayānandā tatra nandabalāgamat || 12.109 ||

(8)時彼⁵⁷² 山林側有一牧牛長
(9)長女名難陀淨居天來告
(10)菩薩在林中汝應往供養

572. 山＝出＜三＞

At this time on the opposite side of the grove there was a certain chief herdsman,
1018. Whose eldest daughter was called Nandâ. One of the Suddhavâsa Devas addressing her said, ’Bodhisattva dwells in the grove, go you then, and present to him a religious offering.’

106. Now at that time Nandabalâ, the daughter of the leader of the herdsmen, impelled by the gods, with a sudden joy risen in her heart, had just come near,

sitaśaṅkhojjvalabhujā nīlakambalavāsinī |
saphena mālānīlāmbur yamuneva saridvarā || 12.110 ||

(11)⁵⁷³ 難陀婆羅闍歡喜到其所
(12)手貫白珂釧身服青染衣
(13)青白相映發如水淨⁵⁷⁴ 沈漫

573. Nandabalā. 574. 沈漫＝沈鬘＜宋＞, 泡鬘＜元＞＜明＞

1019. Nandâ Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i.e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye);
1020. The grey and the white together contrasted in the light, as the colours of the rounded river bubble;

107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the river Yamunâ, with its dark blue water and its wreath of foam.

sā śraddhāvardhitaprītir vikasallocanotpalā |
śirasā praṇipatyainaṃ grāhayām āsa pāyasam || 12.111 ||

(14)信心増踴躍稽首菩薩足
(15)敬奉香乳糜惟垂哀愍受

with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet,
1021. She reverently offered him perfumed rice milk, begging him of his condescension to accept it.

108. She, having her joy increased by her faith, with her lotus-like eyes opened wide, bowed down before him and persuaded him to take some milk.

kṛtvā tadupabhogena prāptajanmaphalāṃ sa tām |
bodhiprāptau samartho ’bhūt saṃtarpitaṣaḍindriyaḥ || 12.112 ||

(16)菩薩受而食彼得現法果
(17)食已諸根悦堪受於菩提

Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act.
1022. Having eaten it, all his members refreshed, he became capable of receiving Bodhi;

109. By partaking that food having made her obtain the full reward of her birth, he himself became capable of gaining the highest knowledge, all his six senses being now satisfied,

paryāptāpyānamūrtiś⁶⁶¹ ca sārthaṃ sva⁶⁶² yaśasā muniḥ |
kāntidhairye babhāraikaḥ śaśāṅkārṇavayor dvayoḥ⁶⁶³ || 12.113 ||

661. EBC: mūrtaś. 662. EBC: sārdhaṃ su. 663. EBC: dhairyaikabhāraikaḥ śaśāṅkārṇavaval babhau.

(18)身體蒙光澤徳問轉崇高
(19)如百川増海初月日増明

his body and limbs glistening with (renewed strength), and his energies swelling higher still,
1023. As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness.

110. The seer, having his body now fully robust, together with his glorious fame, one beauty and one majesty being equally spread in both, shone like the ocean and the moon.

āvṛtta iti vijñāya taṃ jahuḥ pañca bhikṣavaḥ⁶⁶⁴ |
manīṣiṇam ivātmānaṃ nirmuktaṃ pañca dhātavaḥ⁶⁶⁵ || 12.114 ||

664. EBC: pañcabhikṣavaḥ. 665. EBC: pañcadhātavaḥ.

(20)五比丘見已驚起嫌怪想
(21)謂其道心退捨而擇善居
(22)如人得解脱五大悉遠離

The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection;
1024. They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed.

111. Thinking that he had returned to the world the five mendicants left him, as the five elements leave the wise soul when it is liberated.

vyavasāyadvitīyo ’tha śādvalās tīrṇabhūtalam |
so ’śvatthamūlaṃ prayayau bodhāya kṛtaniścayaḥ || 12.115 ||

(23)菩薩獨遊行詣彼⁵⁷⁵ 吉祥樹
(24)當於彼樹下成等正覺道
(25)其地廣平正柔澤軟草生

575. Aśvattha.

1025. Bodhisattva wandered on alone, directing his course to that ’fortunate’ tree, beneath whose shade he might accomplish his search after complete enlightenment.
1026. (Over) the ground wide and level, producing soft and pliant grass,

112. Accompanied only by his own resolve, having fixed his mind on the attainment of perfect knowledge, he went to the root of an Asvattha tree, where the surface of the ground was covered with young grass.

tatas tadānīṃ gajarājavikramaḥ padasvanenānupamena bodhitaḥ |
mahāmuner āgatabodhiniścayo jagāda kālo bhujagottamaḥ stutim || 12.116 ||

(26)安⁵⁷⁶ 祥師子歩歩歩地震動
(27)地動感⁵⁷⁷ 盲龍歡喜目開明

576. 祥＝詳＜三＞ 577. 盲＝黒＜三＞

de tshe glaṅ po’i ’gros mṅa’ ba’i | | dbe med źabs kyi sgra yis sad par byas pa ni | |
thub pa chen po’i byaṅ chub des par rtogs pa yi | | grub mchog nag po źes (7)byas bstod pa smras par gyur | |

easily he advanced with lion step, pace by pace, (whilst) the earth shook withal;
1027. And as it shook, Kâla nâga aroused, was filled with joy, as his eyes were opened to the light.

113. Then Kâla, the best of serpents, whose majesty was like the lord of elephants, having been awakened by the unparalleled sound of his feet, uttered this praise of the great sage, being sure that he was on the point of attaining perfect knowledge:

yathā mune tvaccaraṇāvapīḍitā muhur muhur niṣṭanatīva medinī |
yathā ca te rājati sūryavat prabhā dhruvaṃ tvam iṣṭaṃ phalam adya bhokṣyase || 12.117 ||

(28)言曾見先佛地動相如今
(29)牟尼徳尊長大地所不勝
(25a1)歩歩足履地轟轟震動聲
(2)妙光照天下猶若朝日明

ji ltar thub pa khyod kyis źabs kyis brdzis pa ni | | yaṅ nas yaṅ du sa ni sgra skad sgrogs pa ’dra | |
ji ltar khyod kyi ’od ni ñi mar snaṅ ba ste | | khyod kyis ṅes par ’dod pa’i go ’phaṅ mkhyen pa ñid | |

Forthwith he exclaimed: ’When formerly I saw the Buddhas of old, there was the sign of an earthquake as now;
1028. ’The virtues of a Muni are so great in majesty, that the great earth cannot endure them;
as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking;
1029. ’A brilliant light now illumes the world, as the shining of the rising sun;

114. ‘Inasmuch as the earth, pressed down by thy feet, O sage, resounds repeatedly, and inasmuch as thy splendour shines forth like the sun, thou shalt assuredly to-day enjoy the desired fruit.

yathā bhramantyo divi cāṣa⁶⁶⁶ paṅktayaḥ pradakṣiṇaṃ tvāṃ kamalākṣa kurvate |
yathā ca saumyā divi vānti vāyavas tvam adya buddho niyataṃ bhaviṣyasi || 12.118 ||

666. EBC: vāya.

(3)五百群青雀右遶空中旋
(4)柔軟清涼風隨順而迴轉

ji ltar mkha’ la khug rta’i phreṅ ba rnams bskor źiṅ | | padma’i (47a1)spyan mṅa’ khyed la skor ba byed pa ñid | |
ji ltar mkha’ la rluṅ rnams źi bar ’gro ba ste | | khyod kyis ṅes par de riṅ saṅs rgyas ’gyur ba ñid | |

five hundred bluish tinted birds (I see), wheeling round to the right, flying through space;
1030. ’A gentle, soft, and cooling breeze blows around in an agreeable way;

115. ‘Inasmuch as lines of birds fluttering in the sky offer thee reverential salutation, O lotus-eyed one, and inasmuch as gentle breezes blow in the sky, thou shalt certainly to-day become the Buddha.’

tato bhujaṃgapravareṇa saṃstutas tṛṇāny upādāya śucīni lāvakāt |
kṛtapratijño niṣasāda bodhaye mahātaror mūlam upāśritaḥ śuceḥ || 12.119 ||

(5)如斯諸瑞相悉同過去佛
(6)以是知菩薩當成正覺道
(7)從彼穫草人得淨柔軟草
(8)布⁵⁷⁸ 施於樹下正身而安坐
(9)⁵⁷⁹ 加趺不傾動如龍絞縛身

578. 施＝草＜三＞ 579. 加＝跏＜三＞

de nas glu mchog gis ni yaṅ dag bstod pa ni | | lco ga las ni gtsaṅ ma’i rtswa rnams ñer blaṅs nas | |
byaṅ chub śiṅ (2)chen rtsa ba dge la rab brtan ciṅ | | byaṅ chub ched du dam bca’ mdzad ciṅ bźugs pa’o | |

all these auspicious (miraculous) signs are the same as those of former Buddhas;
1031. ’Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom.
And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass,
1032. ’Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Nâga;

116. Being thus praised by the best of serpents, and having taken some pure grass from a grasscutter, he, having made his resolution, sat down to obtain perfect knowledge at the foot of the great holy tree.

tataḥ sa paryaṅkam akampyam uttamaṃ babandha suptoragabhogapiṇḍitam |
bhinadmi tāvad bhuvi naitad āsanaṃ na yāmi yāvat kṛtakṛtyatām iti || 12.120 ||

(10)要不起斯⁵⁸⁰ 坐究竟其所作
(11)發斯眞誓言天龍悉歡喜

580. 坐＝座＜三＞

de nas gñid log lto ’phye’i gdeṅs kas bsdus pa la | | des ni rdo rje’i skyil kruṅ g-yo med mchog bciṅs te | |
ji srid bya ba byas pa ñid ni ma thob par | | de srid sa las gdan de ’byed par mi (3)bgyi’o | |

1033. ’Nor shall he rise again from off his seat till he has completed his undertaking.’ And so he (the Nâga) uttered these words by way of confirmation. The heavenly Nâgas, filled with joy,

117. Then he sat down on his hams in a posture, immovably firm and with his limbs gathered into a mass like a sleeping serpent’s hood, exclaiming, ‘I will not rise from this position on the earth until I have obtained my utmost aim.’

tato yayur mudam atulāṃ divaukaso vavāśire⁶⁶⁷ na mṛgagaṇāḥ⁶⁶⁸ na pakṣiṇaḥ |
na sasvanur vanataravo ’nilāhatāḥ kṛtāsane bhagavati niścitātmani⁶⁶⁹ || 12.121 ||

667. EBC: vavāsire. 668. EBC: gaṇā [Wrong sandhi in ed. EJH.] 669. EBC: niścalātmani.

(12)清涼微風起草木不鳴條
(13)一切諸禽獸寂靜悉無聲
(14)斯皆是菩薩必成覺道相

de nas ṅes pa’i bdag ñid bcom ldan gdan mdzad tshe | | lha na gnas rnams mñam med dga’ ba thob gyur la | |
ri dags tshogs rnams gnas par ma gyur bya rnams daṅ | | rluṅ gis bsnun pa’i nags kyi ljon śiṅ sgra med gyur | |

1034. (Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.)
1035. These are the signs that Bodhisattva will certainly attain enlightenment.

118. Then the dwellers in heaven burst into unequalled joy; the herds of beasts and the birds uttered no cry; the trees moved by the wind made no sound, when the holy one took his seat firm in his resolve.

iti ⁶⁷⁰ buddhacarite mahākāvye ⁶⁷¹ arāḍadarśano nāma dvādaśaḥ sargaḥ ||12||

670. EBC adds śrī. 671. EBC adds aśvaghoṣakṛte .

saṅs rgyas kyi spyod pa źes bya ba’i (4)sñan dṅags chen po las | riṅ ’phur daṅ lhag spyod kyi druṅ du gśegs pa’i le’u ste bcu gñis pa’o ||

(15) ⁵⁸¹ 佛所行讃破魔品第十三

581. 〔佛所行讃〕-＜明＞; 13 Māravijaya-sarga.

VARGA 13. DEFEATS MÂRA.

Book XIII [Defeat of Mâra]

tasmin vimokṣāya kṛtapratijñe rājarṣivaṃśaprabhave maharṣau |
tatropaviṣṭe prajaharṣa lokas tatrāsa saddharmaripus tu māraḥ || 13.1 ||

(16)仙王族大仙於菩提樹下
(17)建立堅固誓要成解脱道
(18)鬼龍諸天衆悉皆大歡喜
(19)法怨魔天王獨憂而不悦

der ni rnam par thar phyir dam bca’ mdzad pa na | | rgyal po’i rigs las rab ’khruṅs draṅ sroṅ chen po ni | | der ni ñe bar źugs tshe ’jig rten rab (5)dga’ źiṅ | | der ni bdud kyaṅ dam pa’i chos kyi dgrar gyur to | |

1036. The great Rishi, of the royal tribe of Rishis, beneath the Bodhi tree firmly established, resolved by oath to perfect the way of complete deliverance.
1037. The spirits, Nâgas, and the heavenly multitude, all were filled with joy; but Mâra Devarâga, enemy of religion, alone was grieved, and rejoiced not;

1. When the great sage, sprung from a line of royal sages, sat down there with his soul fully resolved to obtain the highest knowledge, the whole world rejoiced; but Mâra, the enemy of the good law, was afraid.

yaṃ kāmadevaṃ pravadanti loke citrāyudhaṃ puṣpaśaraṃ tathaiva |
kāmapracārādhipatiṃ tam eva mokṣadviṣaṃ māram udāharanti || 13.2 ||

(20)⁵⁸² 五欲自在王具諸戰鬥藝
(21)憎嫉解脱者故名爲波旬

582. \Kāmadeva.

gaṅ la ’dod pa’i lhar ni ’jig rten na smra ba | | sna tshogs mtshon cha me tog mda’ can de bźin du | |
’dod pa rab tu spyod pa’i bdag po de ñid la | | thar ba’i dgra bo bdud du dpe rjod byed pa’o | |

1038. Lord of the five desires, skilled in all the arts of warfare, the foe of those who seek deliverance, therefore his name is rightly given Pisuna.

2. He whom they call in the world Kâmadeva, the owner of the various weapons, the flower-arrowed, the lord of the course of desire,--it is he whom they also style Mâra the enemy of liberation.

tasyātmajā vibhramaharṣadarpās tisro arati⁶⁷² prītitṛṣaś ca kanyāḥ |
papracchur enaṃ manaso vikāraṃ sa tāṃś ca tāś caiva vaco abhyuvāca⁶⁷³ || 13.3 ||

672. EBC: rati. 673. EBC: babhāṣe.

(22)魔王有三女美貎善儀容
(23)種種惑人術天女中第一
(24)⁵⁸³ 第一名欲染次名能悦人
(25)三名可愛樂三女倶時進
(26)白父波旬言不審何憂慼

583. 1 Rati, 2 \Prīti, 3 Tṛṣa.

de yi bu ni rol pa dga’ ba (6)rgyags pa daṅ | | bu mo dga’ ma dges ma sred ma gsum rnams kyis | |
de la sems kyi rnam par ’gyur ba dris pa ste | | des ni de rnams la tshig mṅon par smras | |

1039. Now this Mâra râga had three daughters, mincingly beautiful and of a pleasant countenance, in every way fit by artful ways to enflame a man with love, highest in this respect among the Devîs.
1040. The first was named Yuh-yen (lust-pollution), the second Neng-yueh-gin (able to delight a man), the third Ngai-loh (love joy). These three, at this time, advanced together,
1041. And addressed their father Pisuna and said: ’May we not know the trouble that afflicts you?’

3. His three sons, Confusion, Gaiety, and Pride, and his three daughters, Lust, Delight, and Thirst, asked of him the reason of his despondency, and he thus made answer unto them:

asau munir niścayavarma bibhrat sattvāyudhaṃ buddhiśaraṃ vikṛṣya |
jigīṣur āste viṣayān madīyān tasmād ayaṃ me manaso viṣādaḥ || 13.4 ||

(27)父具以其事寫情告諸女
(28)世有大牟尼身被大誓鎧
(29)執持大⁵⁸⁴ 我弓智慧剛利箭

584. 我＝強＜三＞

thub pa ’dis ni ṅes pa’i go cha rnam bzuṅ źiṅ | | sems pa’i mtshon cha blo yi mda’ ni bsdogs byas nas | |
bdag cag (7)yul rnams la ni rgyal ’dod bsdad pa ste | | gaṅ phyir ’dis ni bdag gi yid ni rnam par ’gyur | |

The father calming his feelings, addressed his daughters thus:
1042. ’The world has now a great Muni, he has taken a strong oath as a helmet, he holds a mighty bow in his hand, wisdom is the diamond shaft he uses,

4. ‘This sage, wearing the armour of resolution, and having drawn the arrow of wisdom with the barb of truth, sits yonder intending to conquer my realms,--hence is this despondency of my mind.

yadi hy asau mām abhibhūya yāti lokāya cākhyāty apavargamārgam |
śūnyas tato ’yaṃ viṣayo mamādya vṛttāc cyutasyeva videhabhartuḥ || 13.5 ||

(25b1)欲戰伏衆生破壞我境界
(2)我一旦不如衆生信於彼
(3)悉歸解脱道我土則空虚

gal te ’dis bdag zil gyis mnan nas ’gro ba ste | | ’jigs pa la yaṅ thar ba’i lam dag ’chad byed ciṅ | |
lus ’phags jo bo spyod las lhuṅ ba’i bźin du ni | | de phyir ’di (47b1)yis bdag gi yul ni de riṅ stoṅs | |

1043. ’His object is to get the mastery in the world, to ruin and destroy my territory (domain); I am myself unequal to him, for all men will believe in him,
1044. ’And all find refuge in the way of his salvation; then will my land be desert and unoccupied.

5. ‘If he succeeds in overcoming me and proclaims to the world the path of final bliss, all this my realm will to-day become empty, as did that of the disembodied lord when he violated the rules of his station.

tad yāvad evaiṣa na labdhacakṣur madgocare tiṣṭhati yāvad eva |
yāsyāmi tāvad vratam asya bhettuṃ setuṃ nadīvega ivātivṛddhaḥ⁶⁷⁴ || 13.6 ||

674. EBC: ivābhivṛddhaḥ.

(4)譬如人犯戒其身則空虚
(5)及慧眼未開我國猶得安
(6)當往壞其志斷截其橋梁

de phyir ji srid ’dis ni spyan mig ma thob ciṅ | | ji srid bdag gi spyod yul dag na gnas pa ñid | |
chu bo śin tu ’phel ba’i śugs kyis zam pa bźin | | de srid ’di yi brtul źugs ’joms su ’gro ba’o | |

But as when a man transgresses the laws of morality, his body (or, he himself) is then empty (i.e. unprotected),
1045. ’So now, the eye of wisdom, not yet opened (in this man), whilst my empire still has peace (quiet), I will go and overturn his purpose, and break down and divide the ridge-pole (of his house).’

6. ‘While, therefore, he stands within my reach and while his spiritual eyesight is not yet attained, I will assail him to break his vow as the swollen might of a river assails a dam.’

tato dhanuḥ puṣpamayaṃ gṛhītvā śarān jaganmoha⁶⁷⁵ karāṃś ca pañca |
so ’śvatthamūlaṃ sasuto ’bhyagacchad asvāsthyakārī manasaḥ prajānām || 13.7 ||

675. EBC: śarāṃs tathā moha.

(7)執弓持五箭男女眷屬倶
(8)詣彼吉安林願衆生不安

de nas me tog las byas gźu (2)ni bzuṅ nas daṅ | | kun du rmoṅs par byed pa’i mda’ lṅa rnams bzuṅ nas | |
skye dgu rnams kyi yid kyi raṅ gnas mi byed pa | | de ni bur bcas aa śwad tha yi rtsa bar soṅ | |

1046. Seizing then his bow and his five arrows, with all his retinue of male and female attendants, he went to that grove of ’fortunate rest’ with the vow that the world (all flesh) should not find peace.

7. Then having seized his flower-made bow and his five infatuating arrows, he drew near to the root of the Asvattha tree with his children, he the great disturber of the minds of living beings.

atha praśāntaṃ munim āsanasthaṃ pāraṃ titīrṣuṃ bhavasāgarasya |
viṣajya savyaṃ karam āyudhāgre krīḍan⁶⁷⁶ śareṇedam uvāca māraḥ || 13.8 ||

676. EBC: krīḍañ.

(9)見牟尼靜默欲度三有海
(10)左手執強弓右手彈利箭

de nas srid pa ’khor ba’i pha rol rgal ’dod pa’i | | thub pa rab tu źi bar gdan la bźugs pa la | |
lag pa (3)g-yas pa mtshon cha’i rtse mor bduṅs nas ni | | mda’ yis rol źiṅ bdud kyis ’di ni smras pa’o | |

1047. Then seeing the Muni, quiet and still (silent), preparing to cross the sea of the three worlds, in his left hand grasping his bow, with his right hand pointing his arrow,

8. Having fixed his left hand on the end of the barb and playing with the arrow, Mâra thus addressed the calm seer as he sat on his seat, preparing to cross to the further side of the ocean of existence:

uttiṣṭha bhoḥ kṣatriya mṛtyubhīta cara svadharmaṃ⁶⁷⁷ tyaja mokṣadharmam |
bāṇaiś⁶⁷⁸ ca yajñaiś ca⁶⁷⁹ vinīya lokaṃ⁶⁸⁰ lokāt padaṃ⁶⁸¹ prāpnuhi vāsavasya || 13.9 ||

677. EBC: varasva dharmaṃ. 678. EBC: vāṇaiś. 679. EBC: . 680. EBC: lokān. 681. EBC: lokān parān.

(11)而告菩薩言汝刹利速起
(12)死甚可怖畏當修汝自法

kye ho rgyal rigs ’chi bas ’jigs pa loṅs mdzod cig | | thar pa’i chos ni spoṅs la ’jig rten mdzod | |
mda’ daṅ mchod sbyin rnams kyis ’jig rten pham byas nas | | ’jig (4)rten dag nas dbaṅ po’i go ’phaṅ ’thob par mdzod | |

1048. He addressed Bodhisattva and said: ’Kshatriya! rise up quickly! for you may well fear! your death is at hand; you may practise your own religious system,

9. ‘Up, up, O thou Kshatriya, afraid of death! follow thine own duty and abandon this law of liberation! and having conquered the lower worlds by thy arrows [and sacrifices], proceed to gain the higher worlds of Indra.

panthā hi niryātum ayaṃ yaśasyo yo vāhitaḥ pūrvatamair narendraiḥ |
jātasya rājarṣikule viśāle bhaikṣākam aślāghyam idaṃ prapattum || 13.10 ||

(13)捨離解脱法習戰施福會
(14)調伏諸世間終得生天樂
(15)此道善名稱先勝之所行
(16)仙王高宗胄乞士非所應

gaṅ źig mi dbaṅ sṅa ma rnams kyis ’drims pa ste | | ṅes par ’byuṅ la ’di ni grags pa’i lam yin źiṅ | |
rgyal po’i draṅ sroṅ rnams kyaṅ rigs su skyes pa yis | | sloṅ mo rab thob la ni ’di ni bsṅags ma yin | |

1049. ’But let go this effort after the law of deliverance (for others); wage warfare in the field of charity as a cause of merit, appease the tumultuous world, and so in the end reach your reward in heaven;
1050. ’This is a way renowned and well established, in which former saints (victors) have walked, Rishis and kings and men of eminence; but this system of penury and alms-begging is unworthy of you.

10. ‘That is a glorious path to travel, which has been followed by former leaders of men; this mendicant life is ill-suited for one born in the noble family of a royal sage to follow.

athādya nottiṣṭhasi niścitātman⁶⁸² bhava sthiro mā vimucaḥ pratijñām |
mayodyato hy eṣa śaraḥ sa eva yaḥ śūrpake⁶⁸³ mīnaripau vimuktaḥ || 13.11 ||

682. EBC: niścitātmā. 683. EBC: sūryake.

(17)今若不起者且當安汝意
(18)愼莫捨⁵⁸⁵ 要誓試我一放箭

585. 要＝約＜三＞

ji srid ṅes (5)pa’i bdag ñid de riṅ mi ldaṅ ba | | dam bca’ rnam par ma dor brtan par gyur cig daṅ | |
gaṅ źig ña dgra s’u rwa ka la rnam spaṅs pa’i | | de ñid bdag gis mda’ ’di ’bar bar byas pa’o | |

1051. ’Now then if you rise not, you had best consider with yourself, that if you give not up your vow, and tempt me to let fly an arrow,

11. ‘But if thou wilt not rise, strong in thy purpose,--then be firm if thou wilt and quit not thy resolve,--this arrow is uplifted by me,--it is the very one which was shot against Sûryaka, the enemy of the fish.

spṛṣṭaḥ⁶⁸⁴ sa cānena kathaṃcid aiḍaḥ somasya naptāpy abhavad vicittaḥ |
sa cābhavac chaṃtanur⁶⁸⁵ asvatantraḥ kṣīṇe yuge kiṃ bata⁶⁸⁶ durbalo ’nyaḥ || 13.12 ||

684. EBC: pṛṣṭaḥ. 685. EBC: chāṃtanur. 686. EBC: vata.

(19)⁵⁸⁶ 罣羅月光孫亦由我此箭
(20)小觸如風吹其心發狂亂

586. 罣＝湮＜三＞; Iḍā.

’dis ni cuṅ źig reg pa tsam gyis ae la de | | zla ba’i tsha bo yin yaṅ sems med gyur pa (6)ste | |
źi ba’i lus źes bya ba de yaṅ der ’gyur nas | | zad pa’i dus su kye ma mi gźan smos ci dgos | |

1052. ’How that Aila, grandchild of Soma, by one of these arrows just touched, as by a fanning of the wind, lost his reason and became a madman;

12. ‘So too, I think, when somewhat probed by this weapon, even the son of Iḍâ, the grandson of the moon, became mad; and Sântanu also lost his self-control,--how much more then one of feebler powers now that the age has grown degenerate?

tat kṣipram uttiṣṭha labhasva saṃjñāṃ bāṇo⁶⁸⁷ hy ayaṃ tiṣṭhati lelihānaḥ |
priyāvidheyeṣu ratipriyeṣu yaṃ cakravākeṣv iva⁶⁸⁸ notsṛjāmi || 13.13 ||

687. EBC: vāṇo. 688. EBC: api.

(21)寂靜苦行仙聞我此箭聲
(22)心即大恐怖惛迷失本性

de phyir skyen par loṅs la ’du śes thob gyis daṅ | | yaṅ yaṅ śin tu ro myaṅ mda’ ni mnan pa ste | |
dga’ ma’i byar ’os dga’ źiṅ dges pa rnams la ni | | gaṅ źig ṅaṅ pa (7)rnams la bźin du mi ’phen no | |

1053. ’And how the Rishi Vimala, practising austerities, hearing the sound of one of these darts, his heart possessed by great fear, bewildered and darkened he lost his true nature;

13. ‘Therefore quickly rise up and come to thyself - for this arrow is ready, darting out its tongue, which I do not launch even against the cakravâka birds, tenderly attached as they are and well deserving the name of lovers.’

ity evam ukto ’pi yadā nirāstho naivāsanaṃ śākyamunir bibheda |
śaraṃ tato ’smai visasarja māraḥ kanyāś ca kṛtvā purataḥ sutāṃś ca || 13.14 ||

(23)況汝⁵⁸⁷ 末世中望脱我此箭
(24)汝今速起者幸可得安全

587. \Kṣine yuge.

gaṅ tshe de skad brjod kyaṅ chags pa daṅ bral ba’i | | ś’akya thub pas gdan ni bśig pa ma yin ñid | |
de nas ’di la bdud kyis mda’ ni ’phaṅs pa ste | | bu mo rnams daṅ bu rnams bdun nas byas nas so | |

1054. ’How much less can you--a late-born one--hope to escape this dart of mine. Quickly arise then! if hardly you may get away!

14. But when, even though thus addressed, the Sâkya saint unheeding did not change his posture, then Mâra discharged his arrow at him, setting in front of him his daughters and his sons.

tasmiṃs tu bāṇe⁶⁸⁹ api sa vipramukte cakāra nāsthāṃ na dhṛteś cacāla |
dṛṣṭvā tathainaṃ viṣasāda māraś cintāparītaś ca śanair jagāda || 13.15 ||

689. EBC: vāṇe.

(25)此箭毒⁵⁸⁸ 熾盛 ⁵⁸⁹ 慷慨而戰掉
(26)計力堪箭者自安猶尚難
(27)況汝不堪箭云何能不驚

588. 熾＝猛＜三＞ 589. 慷慨＝懍憸＜三＞

der ni de yis mda’ ni rab tu ’phaṅs na yaṅ | | (48a1)chags par byas pa med ciṅ brtan las g-yos pa med | |
de ltar de mthoṅ gyur nas bdud ni yi mug ciṅ | | bsam mno yoṅs su ldan pa dal bus smras par ’gyur | |

1055. ’This arrow full of rankling poison, fearfully insidious where it strikes a foe! See now! with all my force, I point it! and are you resting in the face of such calamity?
1056. ’How is it that you fear not this dread arrow? say! why do you not tremble?’

15. But even when that arrow was shot he gave no heed and swerved not from his firmness; and Mâra, beholding him thus, sank down, and slowly thus spoke, full of thought:

śailendraputrīṃ prati yena viddho devo ’pi śaṃbhuś calito babhūva |
na cintayaty eṣa tam eva bāṇaṃ⁶⁹⁰ kiṃ syād acitto na śaraḥ sa eṣaḥ || 13.16 ||

690. EBC: vāṇaṃ.

(28)魔説如斯事迫⁵⁹⁰ 脅於菩薩
(29)菩薩心怡然不疑亦不怖

590. 脅＝愶＜三＞

ri dbaṅ bu mo la dmigs gaṅ gis phug pa yi | | bde ’byuṅ lha yaṅ yoṅs su g-yos par gyur (2)pa ste | |
’dis ni mda’ de ñid la sems bar mi byed pa | | sems med yin nam mda’ ’di de ma yin nam ci | |

Mâra uttered such fear-inspiring threats, bent on overawing Bodhisattva.
1057. But Bodhisattva’s heart remained unmoved; no doubt, no fear was present.

16. ‘He does not even notice that arrow by which the god Sambhu was pierced with love for the daughter of the mountain and shaken in his vow; can he be destitute of all feeling? is not this that very arrow?

tasmād ayaṃ nārhati puṣpabāṇaṃ⁶⁹¹ na harṣaṇaṃ nāpi rater niyogam |
arhaty ayaṃ bhūtagaṇair asaumyaiḥ⁶⁹² saṃtrāsanātarjanatāḍanāni || 13.17 ||

691. EBC: ºvāṇaṃ 692. EBC: ºśeṣaiḥ

(25c1)魔王即放箭兼進三玉女
(2)菩薩不視箭亦不顧三女
(3)魔王惕然疑心口自相語
(4)曾爲⁵⁹¹ 雪山女射⁵⁹² 魔醯首羅
(5)能令其心變而不動菩薩

591. Sailendra. 592. 魔＝摩＜明＞; Śambhu.

de phyir me tog mda’ ’di ’os pa ma yin źiṅ | | dga’ ba ma yin dga’ bar sbyor ba ’os ma yin | |
’di ni źi ba ma yin ’byuṅ bo’i tshogs rnams kyis | | ’jigs daṅ (3)bsdigs daṅ rdeg pa rnams ni ’os pa’o | |

Then Mâra instantly discharged his arrow, whilst the three women came in front;
1058. Bodhisattva regarded not the arrow, nor considered ought the women three.
Mâra râga now was troubled much with doubt, and muttered thus ’twixt heart and mouth:
1059. ’Long since the maiden of the snowy mountains, shooting at Mahesvara, constrained him to change his mind; and yet Bodhisattva is unmoved,

17. ‘He is not worthy of my flower-shaft, nor my arrow "gladdener," nor the sending of my daughter Rati (to tempt him); he deserves the alarms and rebukes and blows from all the gathered hosts of the demons.’

sasmāra māraś ca tataḥ svasainyaṃ vighnaṃ śame⁶⁹³ śākyamuneś cikīrṣan |
nānāśrayāś cānucarāḥ parīyuḥ śala⁶⁹⁴ drumaprāsagadāsihastāḥ || 13.18 ||

693. EBC: vidhvaṃsanaṃ. 694. EBC: śara.

(6)非復以此箭及天三玉女
(7)所能移其心令起於愛恚」
(8)當更合軍衆以力強逼迫
(9)作此思惟時魔軍忽然集
(10)種種各異形執戟持刀劍
(11)⁵⁹³ 戟樹捉金杵種種戰鬥具

593. 戟＝戴＜三＞

de nas bdud kyis raṅ gi sde ni dran pa ste | | ś’akya thub pa’i bgegs ni mñam por byed ’dod pa | |
ral gri be con śiṅ rtse ljon śiṅ rtse gsum mduṅ lag rnams | | sna tshogs bsam pa daṅ ldan rjes su ’braṅs rnams ’oṅs | |

1060. ’And heeds not even this dart of mine, nor the three heavenly women! nought prevails to move his heart or raise one spark of love within him.
1061. ’Now must I assemble my army-host, and press him sore by force;’
having thought thus awhile, Mâra’s army suddenly assembled round;
1062. Each (severally) assumed his own peculiar form; some were holding spears, others grasping swords, others snatching up trees, others wielding diamond maces; (thus were they) armed with every sort of weapon;

18. Then Mâra called to mind his own army, wishing to work the overthrow of the Sâkya saint; and his followers swarmed round, wearing different forms and carrying arrows, trees, darts, clubs, and swords in their hands;

varāhamīnāśvakharoṣṭravaktrā vyāghrarkṣasiṃhadviradānanāś ca |
ekekṣaṇā naikamukhās triśīrṣā lambodarāś caiva pṛṣodarāś ca || 13.19 ||

(12)猪魚驢馬頭駝牛兕虎形
(13)師子龍象首及餘禽獸類

phag (4)daṅ ña daṅ boṅ bu rṅa mo’i gdoṅ can rnams | | stag daṅ dom daṅ seṅ ge gñis ’thuṅ gdoṅ can rnams | |
mig gcig kha ni du ma mgo bo gsum ldan rnams | | gsus pa ’phyad ba rnams daṅ gsus pa che ba rnams | |

1063. Some had heads like hogs, others like fishes, others like asses, others like horses; some with forms like snakes or like the ox or savage tiger; lion-headed, dragon-headed, (and like) every other kind of beast;

19. Having the faces of boars, fishes, horses, asses, and camels, of tigers, bears, lions, and elephants,--one-eyed, many-faced, three-headed,--with protuberant bellies and speckled bellies;

ajānusakthā⁶⁹⁵ ghaṭajānavaś ca daṃṣṭrāyudhāś caiva nakhāyudhāś ca |
karaṅkavaktrā⁶⁹⁶ bahumūrtayaś ca bhagnārdhavaktrāś ca mahāmukhāś ca || 13.20 ||

695. EBC: ajāsu saktā. 696. EBC: kabandhuhastā.

(14)或一身多頭或面各一目
(15)或復衆多眼或大腹長身

brla rnams pus mo’i bar du bum pa’i bus mo rnams | | mche (5)ba’i mtshon cha rnams daṅ sen mo’i mtshon cha rnams | |
keṅ rus gdoṅ can rnams daṅ gzugs ni maṅ po rnams | | gdoṅ phyed gźom pa rnams daṅ gdoṅ ni chen po rnams | |

1064. Some had many heads on one body-trunk, with faces having but a single eye, and then again with many eyes; some with great-bellied mighty bodies,

20. Blended with goats, with knees swollen like pots, armed with tusks and with claws, carrying headless trunks in their hands, and assuming many forms, with half-mutilated faces, and with monstrous mouths;

bhasmāruṇā⁶⁹⁷ lohitabindu⁶⁹⁸ citrāḥ khaṭvāṅgahastā haridhūmrakeśāḥ |
lambasrajo vāraṇalambakarṇāś carmāmbarāś caiva nirambarāś ca || 13.21 ||

697. EBC: tāmrāruṇā. 698. EBC: vindu.

(16)或羸痩無腹或長脚大膝
(17)或大脚肥⁵⁹⁴ 或長牙利爪

594. ＝腨＜三＞

thal skya rnams daṅ thig le dmar po sna tshogs rnams | | kha tw’am ga rnams daṅ ni spre’u ltar dud sgra rnams | |
(6)’phoṅs ’phyaṅ rnams daṅ glaṅ po’i rna ba’i rna ba rnams | | pags pa’i gos can rnams daṅ gos daṅ bral ba rnams | |

1065. And others thin and skinny, bellyless; others long-legged, mighty-knee’d; others big-shanked and fat-calved; some with long and claw-like nails;

21. Copper-red, covered with red spots, bearing clubs in their hands, with yellow or smoke-coloured hair, with wreaths dangling down, with long pendulous ears like elephants, clothed in leather or wearing no clothes at all;

śvetārdhavaktrā haritārdhakāyās tāmrāś ca dhūmrā harayo ’sitāś ca |
vyālottarāsaṅga⁶⁹⁹ bhujās tathaiva praghuṣṭaghaṇṭākulamekhalāś ca || 13.22 ||

699. EBC: vyāḍottarāsaṅga.

(18)或無頭⁵⁹⁵ 目面或兩足多身
(19)或大面傍面或作灰土色

595. 目＝胸＜三＞

gdoṅ phyed dkar po rnams daṅ lus phyed ljaṅ gu rnams | | zaṅs mdog duṅ mdog rnams daṅ ljaṅ gu dkar po rnams | |
sbrul gyi śam thabs rnams daṅ de bźin (7)lag pa rnams | | rab tu sgra sgrogs dril bu ’khrugs pa’i ske rags rnams | |

1066. Some were headless, breastless, faceless; some with two feet and many bodies; some with big faces looking every way; some pale and ashy-coloured,

22. Having half their faces white or half their bodies green,--red and smoke-coloured, yellow and black,--with arms reaching out longer than a serpent, and with girdles jingling with rattling bells.

tālapramāṇāś ca gṛhītaśūlā daṃṣṭrākarālāś ca śiśupramāṇāḥ |
urabhravaktrāś ca vihaṃgamākṣā⁷⁰⁰ mārjāravaktrāś ca manuṣyakāyāḥ || 13.23 ||

700. EBC: gamāś ca.

(20)或似明星光或身放煙火
(21)或象耳負山或被髮裸⁵⁹⁶ 身

596. 身＝形＜三＞

ta la’i tshad mñam rnams daṅ mduṅ rnams bzuṅ ba rnams | | byis pa’i tshad mñam rnams daṅ mche ba gtsigs pa rnams | |
lug gi gdoṅ can rnams daṅ bya yi mig can rnams | | byi la’i gdoṅ can (48b1)rnams daṅ mi yi lus can rnams | |

1067. Others colour’d like the bright star rising, others steaming fiery vapour, some with ears like elephants, with humps like mountains, some with naked forms covered with hair,

23. Some were as tall as palm-trees, carrying spears,--others were of the size of children with projecting teeth, others birds with the faces of rams, others with men’s bodies and cats’ faces;

prakīrṇakeśāḥ śikhino ’rdhamuṇḍā raktāmbarā⁷⁰¹ vyākulaveṣṭanāś ca |
prahṛṣṭavaktrā bhṛkuṭīmukhāś ca tejoharāś caiva manoharāś ca || 13.24 ||

701. EBC: rajjvambarā.

(22)或被服皮革面色半赤白
(23)或著虎皮衣或復著蛇皮
(24)或腰帶大鈴或縈髮螺髻
(25)或散髮被身或吸人精氣

skra bkram rnams daṅ ral pa can daṅ byi bo rnams | | gos dmar rnams daṅ rnam par ’khrugs pas dkris pa rnams | |
rab dga’i gdoṅ can rnams daṅ gñer ma’i gdoṅ can rnams | | gzi brjid ’phrog pa rnams daṅ yid ni ’phrog pa rnams | |

1068. Some with leather skins for clothing, their faces party-coloured, crimson and white; some with tiger skins as robes, some with snake skins over them,
1069. Some with tinkling bells around their waists, others with twisted screw-like hair, others with hair dishevelled covering the body, some breath-suckers,

24. With dishevelled hair, or with topknots, or half-bald, with rope-garments or with head-dress all in confusion,--with triumphant faces or frowning faces,--wasting the strength or fascinating the mind.

kecid vrajanto bhṛśam āvavalgur anyo’nyam āpupluvire tathānye |
cikrīḍur ākāśagatāś ca kecit kecic ca cerus tarumastakeṣu || 13.25 ||

(26)或奪人生命或⁵⁹⁷ 超擲大呼
(27)或奔走相逐迭自相打害

597. 超＝趒＜三＞

kha cig (2)dag ni ’pho źiṅ drag tu phan tshun du | | mchan khuṅ ’khyud ciṅ de bźin gźan rnams mchoṅs | |
mkha’ la ’gro ba rnams ni kha cig rtse ba ste | | kha cig śiṅ gi rtse mo rnams la źon pa’o | |

1070. Others body-snatchers, some dancing and shrieking awhile, some jumping onwards with their feet together, some striking one another as they went,

25. Some as they went leaped about wildly, others danced upon one another, some sported about in the sky, others went along on the tops of the trees.

nanarta kaścid bhramayaṃs triśūlaṃ kaścid vipusphūrja⁷⁰² gadāṃ vikarṣan |
harṣeṇa kaścid vṛṣavan nanarda⁷⁰³ kaścit prajajvāla tanūruhebhyaḥ || 13.26 ||

702. EBC: cid dha pusphūrja. 703. EBC: nanarta.

(28)或空中旋轉或飛騰樹間
(29)或⁵⁹⁸ 呼叫吼喚惡聲震天地

598. 呼呷＝虓呀＜三＞

kha cig rtse gsum bskor źiṅ gar ni byed pa ste | | kha cig dbyug pa gdeṅs śiṅ thog sgra sgrogs pa’o | |
kha (3)cig dga’ bas khyu mchog bźin du skad ’don źiṅ | | kha cig lus ’phos rnams las rab tu ’bar bar gyur | |

1071. Others waving (wheeling round) in the air, others flying and leaping between the trees, others howling, or hooting, or screaming, or whining, with their evil noises shaking the great earth;

26. One danced, shaking a trident, another made a crash, dragging a club, another bounded for joy like a bull, another blazed out flames from every hair.

evaṃvidhā bhūtagaṇāḥ samantāt tad bodhimūlaṃ parivārya tasthuḥ |
jighṛkṣavaś caiva jighāṃsavaś ca bhartur niyogaṃ paripālayantaḥ || 13.27 ||

(26a1)如是諸惡類圍遶菩提樹
(2)或欲擘裂身或復欲呑噉

’dzin par ’dod pa rnams daṅ ’joms par ’dod pa rnams | | jo bo’i bka’ ni rab tu skyoṅ bar byed pa ste | |
rnam pa de ltar ’byuṅ po’i tshogs rnams kun nas ni | | byaṅ chub sems (4)dpa’ de la yoṅs su bskor nas gnas | |

1072. Thus this wicked goblin troop encircled on its four sides the Bodhi tree; some bent on tearing his body to pieces, others on devouring it whole;

27. Such were the troops of demons who encircled the root of the Bodhi tree on every side, eager to seize it and to destroy it, awaiting the command of their lord.

taṃ prekṣya mārasya ca pūrvarātre śākyarṣabhasyaiva ca yuddhakālam |
na dyauś cakāśe pṛthivī cakampe prajajvaluś caiva diśaḥ saśabdāḥ || 13.28 ||

(3)四面放火然煙焔⁵⁹⁹ 盛衝天
(4)狂風四激起山林普震動

599. 盛＝上＜三＞

mtshan mo sṅa ma la ni ś’akya’i khyu mchog daṅ | | bdud kyi ’thab mo dus de rab tu mthoṅ nas ni | |
nam mkha’ gsal ba ma yin sa ni g-yos gyur la | | phyogs rnams sgra daṅ bcas pa rab tu ’bar bar gyur | |

1073. From the four sides flames belched forth, and fiery steam ascended up to heaven; tempestuous winds arose on every side; the mountain forests shook and quaked;

28. Beholding in the first half of the night that battle of Mâra and the bull of the Sâkya race, the heavens did not shine and the earth shook and the (ten) regions of space flashed flame and roared.

viṣvag⁷⁰⁴ vavau vāyur udīrṇavegas tārā na rejur na babhau śaśāṅkaḥ |
tamaś ca bhūyo vitatāna rātriḥ⁷⁰⁵ sarve ca saṃcukṣubhire samudrāḥ || 13.29 ||

704. EBC: viśvag. 705. EBC: vitatāra rātreḥ

(5)風火煙塵合黒闇無所見
(6)愛法諸天人及諸龍鬼⁶⁰⁰ 等
(7)悉皆忿魔衆瞋恚血涙流

600. 等＝神＜三＞

drag po’i śugs can rluṅ ni kun du (5)g-yos gyur la | | skar ma rnams ni mi snaṅ zla ba gsal ma gyur | |
slar yaṅ mtshan mor mun pa rnam par rgyas gyur la | | rgya mtsho rnams ni thams cad kun du g-yos par gyur | |

1074. Wind, fire, and steam, with dust combined, (produced) a pitchy darkness, rendering all invisible. And now the Devas well affected to the law, and all the Nâgas and the spirits (kwei-shin),
1075. All incensed at this host of Mâra, with anger fired, wept tears of blood;

29. A wind of intense violence blew in all directions, the stars did not shine, the moon gave no light, and a deeper darkness of night spread around, and all the oceans were agitated.

mahībhṛto dharmaparāś ca nāgā mahāmuner vighnam amṛṣyamāṇāḥ |
māraṃ prati krodhavivṛttanetrā niḥśaśvasuś caiva jajṛmbhire ca || 13.30 ||

sa gźi ’dzin ciṅ chos dag ’dzin pa’i klu rnams ni | | thub pa chen po’i bgegs la bzod pa ma yin źiṅ | |
bdud (6)las khros pas rnam par log pa’i mig can rnams | | rṅam pa bton źiṅ lus ni rnam par ’gyur ba’o | |

30. The mountain deities and the Nâgas who honoured the Law, indignant at the attack on the saint, rolling their eyes in anger against Mâra, heaved deep sighs and opened their mouths wide.

śuddhādhivāsā vibudharṣayas tu saddharmasiddhyartham abhipravṛttāḥ⁷⁰⁶ |
māre ’nukampāṃ manasā pracakrur virāgabhāvāt tu na roṣam īyuḥ || 13.31 ||

706. EBC: iva pravṛttāḥ.

(8)淨居諸天衆見魔亂菩薩
(9)離欲無瞋心哀愍而傷彼

gcaṅ mar lhag par gnas pa’i lha yi draṅ sroṅ ni | | dam chos bsgrub pa’i don du mṅon par źugs pa rnams | |
bdud las yid kyis rjes su brtse ba byas pa ste | | chags daṅ bral ba (7)las kyaṅ khros bar ma gyur to | |

the great company of Suddhavâsa gods, beholding Mâra tempting Bodhisattva,
1076. Free from low-feeling, with hearts undisturbed by passion, moved by pity towards him and commiseration,

31. But the god-sages, the Suddhâdhivâsas, being as it were absorbed in the perfect accomplishment of the good Law, felt only a pity for Mâra in their minds and through their absolute passionlessness were unruffled by anger.

tad bodhimūlaṃ samavekṣya kīrṇaṃ hiṃsātmanā mārabalena tena |
dharmātmabhir lokavimokṣakāmair babhūva hāhākṛtam antarīkṣe⁷⁰⁷ || 13.32 ||

707. EBC: antarīkṣam.

(10)悉來見菩薩端坐不傾動
(11)無量魔圍繞惡聲動天地

’tshe ba’i bdag ñid bdud kyi dpuṅ ni de yis ni | | byaṅ chub rtsa ba de ni khyab pa mthoṅ nas ni | |
chos kyi bdag ñid ’jig rten thar pa ’dod rnams kyis | | nam mkha’ dag la h’a h’a’i sgra dag byas par gyur | |

came in a body to behold the Bodhisattva, so calmly seated and so undisturbed,
1077. Surrounded with an uncounted host of devils, shaking the heaven and earth with sounds ill-omened.

32. When they saw the foot of the Bodhi tree crowded with that host of Mâra, intent on doing harm,--the sky was filled with the cry raised by all the virtuous beings who desired the world’s liberation.

upaplavaṃ⁷⁰⁸ dharmavidhes⁷⁰⁹ tu tasya dṛṣṭvā sthitaṃ mārabalaṃ maharṣiḥ |
na cukṣubhe nāpi yayau vikāraṃ madhye gavāṃ siṃha ivopaviṣṭaḥ || 13.33 ||

708. EBC: upaplutaṃ. 709. EBC: vidas.

(12)菩薩安⁶⁰¹ 靖默光顏無異相
(13)猶如師子王處於群獸中

601. 靖＝靜＜三＞

chos kyi cho ga de ni ñe bar ñams byed pa | | bdud dpuṅ (49a1)gnas pa draṅ sroṅ chen pos gzigs nas ni | |
ba laṅ rnams kyi dbus su seṅ ge gnas pa bźin | | g-yo ’gul med ciṅ rnam par ’gyur bar yaṅ ma gyur | |

Bodhisattva silent and quiet in the midst remained, his countenance as bright as heretofore, unchanged;
1078. Like the great lion-king placed amongst all the beasts howling and growling round him (so he sat),

33. But the great sage having beheld that army of Mâra thus engaged in an attack on the knower of the Law, remained untroubled and suffered no perturbation, like a lion seated in the midst of oxen.

māras tato bhūtacamūm udīrṇām ājñāpayām āsa bhayāya tasya |
svaiḥ svaiḥ prabhāvair atha sāsya senā taddhairyabhedāya matiṃ cakāra || 13.34 ||

(14)皆歎嗚呼呼奇特未曾有
(15)魔衆相驅策各進其威力

de nas de yi ’jigs pa’i ched du bdud kyis ni | | ’byuṅ po’i sde ni drag po rnams la bka’ stsal źiṅ | |
(2)de nas ’di yi sde des raṅ raṅ mthu rnams kyis | | de yi bstan pa dbye phyir blo gros byas pa’o | |

a sight unseen before, so strange and wonderful!
1079. The host of Mâra hastening, as arranged, each one exerting his utmost force,

34. Then Mâra commanded his excited army of demons to terrify him; and forthwith that host resolved to break down his determination with their various powers.

kecic calan naikavilambijihvās tīkṣṇāgra⁷¹⁰ daṃṣṭrā harimaṇḍalākṣāḥ |
vidāritāsyāḥ sthiraśaṅkukarṇāḥ saṃtrāsayantaḥ kila nāma tasthuḥ || 13.35 ||

710. EBC: tīkṣṇogra.

(16)迭共相催切須臾令摧滅
(17)裂⁶⁰² 目而切齒亂飛而超⁶⁰³ 摧

602. 目而＝加＜三＞ 603. 摧＝擲＜三＞

kha cig lce rnams g-yo źiṅ du mar rnam ’phyaṅ źiṅ | | mche ba’i rtse mo rnams rno mig rnams ljaṅ ser zlum | |
kha rnams gdaṅs śiṅ phur bu’i rna ba rnams bstan źiṅ | | kun nas skrag par byed (3)pa sñam du gnas źes grag | |

taking each other’s place in turns, threatening every moment to destroy him,
1080. Fiercely staring, grinning with their teeth, flying tumultuously, bounding here and there;

35. Some with many tongues hanging out and shaking, with sharp-pointed savage teeth and eyes like the disk of the sun, with wide-yawning mouths and upright ears like spikes,--they stood round trying to frighten him.

tebhyaḥ sthitebhyaḥ sa tathāvidhebhyaḥ rūpeṇa bhāvena ca dāruṇebhyaḥ |
na vivyathe nodvivije maharṣiḥ krīḍatsu⁷¹¹ bālebhya ivoddhatebhyaḥ || 13.36 ||

711. EBC: krīḍan su.

(18)菩薩默然觀如看童兒戲
(19)衆魔益忿恚倍増戰鬥力

des ni gzugs daṅ bsam pa dag gis mi bzad pa | | rnam pa de dag ñid du gnas pa de rnams las | |
rtsed mo byed pa’i byis pa rgyags pa rnams las ni | | draṅ sroṅ chen po zug med skyo bar ma gyur to | |

but Bodhisattva, silently beholding them, (watched them) as one would watch the games of children;
1081. And now the demon host waxed fiercer and more angry, and added force to force,

36. Before these monsters standing there, so dreadful in form and disposition, the great sage remained unalarmed and untroubled, sporting with them as if they had been only rude children.

kaścit tato roṣa⁷¹² vivṛttadṛṣṭis tasmai gadām udyamayāṃ cakāra |
tastambha bāhuḥ sagadas tato ’sya puraṃdarasyeva purā savajraḥ || 13.37 ||

712. EBC: raudra.

de nas kha cig khros pas lta byed rnam ’gyur źiṅ | | ’di (4)la dbyug brdeg par ’bad pa bya ba ste | |
sṅon tshe groṅ khyer ’joms pa’i rdo rje daṅ bcas ltar | | de nas ’di yi dbyug pa daṅ bcas lag pa reṅs | |

37. Then one of them, with his eyes rolling wildly, lifted up a club against him; but his arm with the club was instantly paralysed, as was Indra’s of old with its thunderbolt.

kecit samudyamya śilās tarūṃś ca viṣehire naiva munau vimoktum |
petuḥ savṛkṣāḥ saśilās tathaiva vajrāvabhagnā iva vindhyapādāḥ || 13.38 ||

(20)抱石不能擧擧者不能下
(21)飛矛戟利槊凝虚而不下

kha cig rdo daṅ śiṅ rnams gyen du ’phyar ba ni | | thub pa la ni rnam par ’phen par ma nus te | |
’bigs byed ri brags rnams ni rdo rjes bcom pa (5)bźin | | śiṅ rnams daṅ bcas rdo rnams bcas pa de bźin lhuṅ | |

in further conflict; grasping at stones they could not lift, or lifting them, they could not let them go;
1082. Their flying spears, lances, and javelins, stuck fast in space, refusing to descend;

38. Some, having lifted up stones and trees, found themselves unable to throw them against the sage; down they fell, with their trees and their stones, like the roots of the Vindhya shattered by the thunderbolt.

kaiścit samutpatya nabho vimuktāḥ śilāś ca vṛkṣāś ca paraśvadhāś ca |
tasthur nabhasy eva na cāvapetuḥ saṃdhyābhrapādā iva naikavarṇāḥ || 13.39 ||

kha cig mkha’ la gyen du ’phur bas rdo rnams daṅ | | dgra sta rnams daṅ śiṅ rnams rnam par ’phaṅs pa rnams | |
kha dog gcig min mtshams sprin rkaṅ pa rnams bźin du | | mṅon par lhuṅ ba ma yin nam mkhar gnas par (6)gyur | |

39. Others, leaping up into the sky, flung rocks, trees, and axes; these remained in the sky and did not fall down, like the many-coloured rays of the evening clouds.

cikṣepa tasyopari dīptam anyaḥ kaḍaṅgaraṃ parvataśṛṅgamātram |
yan muktamātraṃ gaganastham eva tasyānubhāvāc chatadhā paphāla⁷¹³ || 13.40 ||

713. EBC: babhūva.

gźan ni de yi steṅ du ’bar ba’i khyu mchog gis | | glaṅ bu ri bo tsam pa’i rwa can ’phaṅs pa ste | |
de ni ’phaṅs pa tsam du nam mkhar gnas pa ñid | | de yi mthu las rnam pa brgyar ni gas par gyur | |

40. Another hurled upon him a mass of blazing straw as big as a mountain-peak, which, as soon as it was thrown, while it hung poised in the sky, was shattered into a hundred fragments by the sage’s power.

kaścij jalann arka ivoditaḥ khād aṅgāravarṣaṃ mahad utsasarja |
cūṛnāni cāmīkarakandarāṇāṃ kalpātyaye merur iva pradīptaḥ || 13.41 ||

’jig rten ’jig tshe lhun po rab tu ’bar ba yis | | gser gyi bya sbyibs (7)rnams gyi phye ma rnam bźin du | |
kha cig ñi ma śar ba bźin du ’bar ba yi | | me mdag char pa chen po mkha’ las phab par gyur | |

41. One, rising up like the sun in full splendour, rained down from the sky a great shower of live embers, as at the end of an aeon blazing Meru showers down the pulverised scoriae of the golden valleys.

tad bodhimūle pravikīryamāṇam aṅgāravarṣaṃ tu savisphuliṅgam |
maitrīvihārād ṛṣisattamasya babhūva raktotpalapattra⁷¹⁴ varṣaḥ || 13.42 ||

714. EBC: patra.

byaṅ chub śiṅ gi rtsa bar rab tu rnam ’phaṅs pa’i | | me stag ’phro ba daṅ bcas me mdag char pa de | |
draṅ sroṅ dam pa mchog gis byams pa’i gnas pa las | | (49b1)autpal dmar po’i ’dab ma’i char par gyur pa’o | |

42. But that shower of embers full of sparks, when scattered at the foot of the Bodhi tree, became a shower of red lotus-petals through the operation of the great saint’s boundless charity.

śarīracittavyasanātapais tair evaṃvidhais taiś ca nipātyamānaiḥ |
naivāsanāc chākyamuniś cacāla svaniścayaṃ⁷¹⁵ bandhum ivopaguhya || 13.43 ||

715. EBC: svaṃ niścayaṃ.

lus daṅ sems la rnam par gnod par bya ba’i phyir | | rnam pa de ltar phab pa de daṅ de rnams kyis | |
raṅ gi ṅes pa’i gñen ’dun ñe bar ’khyud nas bźin | | ś’akya thub pa gdan las g-yos par ma gyur to | |

43. But with all these various scorching assaults on his body and his mind, and all these missiles showered down upon him, the Sâkya saint did not in the least degree move from his posture, clasping firmly his resolution as a kinsman.

athāpare nirjigilur⁷¹⁶ mukhebhyaḥ sarpān vijīrṇebhya iva drumebhyaḥ |
te mantrabaddhā iva tatsamīpe na śaśvasur notsasṛpur⁷¹⁷ na celuḥ || 13.44 ||

716. EBC: nirjagalur. 717. EBC: nalutsasṛjur.

de nas gźan (2)rnams ’khogs pa’i ljon śiṅ rnams nas ltar | | kha rnams las ni sbrul rnams rnam par skyugs pa ste | |
sṅags kyis bciṅs bźin de rnams de yi druṅ du ni | | soṅ ba ma yin dbugs min g-yos par ma gyur to | |

44. Then others spat out serpents from their mouths as from old decayed trunks of trees; but, as if held fast by a charm, near him they neither breathed nor discharged venom nor moved.

bhūtvāpare vāridharā bṛhantaḥ⁷¹⁸ savidyutaḥ sāśanicaṇḍaghoṣāḥ |
tasmin drume tatyajur aśmavarṣaṃ tat puṣpavarṣaṃ ruciraṃ babhūva || 13.45 ||

718. EBC: vṛhantaḥ

(22)雷震雨大雹化成五色花
(23)惡龍蛇⁶⁰⁴ 噀毒化成香風氣

604. ＝噴＜元＞＜明＞

gźan rnams glog daṅ bcas śiṅ thog daṅ bcas pa yis | | chu ’dzin chen (3)po gtum pa’i dbyaṅs ldan rnams gyur nas | |
ljon śiṅ de la rdo ba’i char pa phab pa ste | | de ni me tog char pa mdzes par gyur pa’o | |

the angry thunder-drops and mighty hail, with these, were changed into five-colour’d lotus flowers,
1083. Whilst the foul poison of the dragon snakes was turned to spicy-breathing air.

45. Others, having become great clouds, emitting lightning and uttering the fierce roar of thunderbolts, poured a shower of stones upon that tree,--but it turned to a pleasant shower of flowers.

cāpe ’tha bāṇo⁷¹⁹ nihito ’pareṇa jajvāla tatraiva na niṣpapāta |
anīśvarasyātmani dhūyamāno⁷²⁰ durmarṣaṇasyeva narasya manyuḥ || 13.46 ||

719. EBC: vāṇo. 720. EBC: dhūryamāṇo

dbaṅ phyug ma yin sron par dkar ba’i mi yi ni | | sñiṅ la yoṅs su g-yos pa’i khro ba bźin du ni | |
de nas gźan gyis gźu la mda’ dag bkaṅ ba ni | | de ñid (4)du ni ’bar źiṅ lhuṅ bar ma gyur to | |

46. Another set an arrow in his bow,--there it gleamed but it did not issue forth, like the anger which falls slack in the soul of an ill-tempered impotent man.

pañceṣavo ’nyena tu vipramuktās tasthur nabhasy⁷²¹ eva munau na petuḥ |
saṃsārabhīror viṣayapravṛttau pañcendriyāṇīva parīkṣakasya || 13.47 ||

721. EBC: nayaty.

yul la rab tu ’jug la ’khor ba la ’jigs pa | | yoṅs su rtog pa po yi dbaṅ po lṅa rnams bźin | |
gźan rnams dag gis mda’ lṅa rab tu ’phaṅs pa rnams | | nam mkhar gnas bźin thub pa la ni ma lhuṅ ṅo | |

47. But five arrows shot by another stood motionless and fell not, through the saint’s ruling guidance,--like the five senses of him who is well experienced in the course of worldly objects and is afraid of embodied existence.

jighāṃsayānyaḥ prasasāra ruṣṭo gadāṃ gṛhītvābhimukho maharṣeḥ |
so ’prāptakāmo⁷²² vivaśaḥ papāta doṣeṣv ivānarthakareṣu lokaḥ || 13.48 ||

722. EBC: kālo.

(24)諸種種形類欲害菩薩者
(25)不能令傾動隨事還自傷

gźan ni brdeg par ’dod pas khros (5)śiṅ rab bskor źiṅ | | dbyug pa bzuṅ nas draṅ sroṅ chen po’i mṅon du phyogs | |
don med byed pa’i ñes pa rnams la ’jig rten bźin | | des ni ’dod pa ma thob dbaṅ med ’gyel bar gyur | |

Thus all these countless sorts of creatures, wishing to destroy the Bodhisattva,
1084. Unable to remove him from the spot, were with their own weapons wounded.

48. Another, full of anger, rushed towards the great saint, having seized a club with a desire to smite him; but he fell powerless without finding an opportunity, like mankind in the presence of faults which cause failure.

strī meghakālī tu kapālahastā kartuṃ maharṣeḥ kila cittamoham⁷²³ |
babhrāma tatrāniyataṃ na tasthau calātmano buddhir ivāgameṣu || 13.49 ||

723. EBC: mohacittam.

(26)魔王有姊妹名⁶⁰⁵ 彌伽迦利
(27)手執髑髏器在於菩薩前
(28)作種種異儀婬惑亂菩薩

605. Meghakālī.

bud med sprin pa nag mo lag na thod pa can | | draṅ sroṅ chen po’i thugs ni rmoṅs par byed ces grag | |
g-yo (6)ba’i bdag ñid can gyi blo ni luṅ la bźin | | der ni ṅes pa med par bskor źiṅ gnas ma yin | |

Now Mâra had an aunt-attendant whose name was Ma-kia-ka-li (Mâha Kâlî?),
1085. Who held a skull-dish in her hands, and stood in front of Bodhisattva, and with every kind of winsome gesture, tempted to lust the Bodhisattva.

49. But a woman named Meghakâlî, bearing a skull in her hand, in order to infatuate the mind of the sage, flitted about unsettled and stayed not in one spot, like the mind of the fickle student over the sacred texts.

kaścit pradīptaṃ praṇidhāya cakṣur netrāgnināśīviṣavad didhakṣuḥ |
tatraiva nāsīnam⁷²⁴ ṛṣiṃ dadarśa kāmātmakaḥ śreya ivopadiṣṭam || 13.50 ||

724. EBC: nāsīt taṃ.

(29)如是等魔衆種種醜類身
(26b1)作種種惡聲欲恐怖菩薩
(2)不能動一毛諸魔悉憂慼

kha cig mig ni rab tu ’bar bar byas nas ni | | mig gi me yis sbrul gyi dug bźin bsreg ’dod pas | |
’dod pa’i bdag ñid can gyis ñer gnas dpal bźin du | | der ni draṅ srod bźugs (7)pa mthoṅ bar ma gyur to | |

1086. So all these followers of Mâra, possessed of every demon-body form, united in discordant uproar, hoping to terrify Bodhisattva;
1087. But not a hair of his was moved, and Mâra’s host was filled with sorrow.

50. Another, fixing a kindling eye, wished to burn him with the fire of his glance like a poisonous serpent; but he saw the sage and lo! he was not there, like the votary of pleasure when true happiness is pointed out to him.

gurvīṃ śilām udyamayaṃs tathānyaḥ śaśrāma moghaṃ vihataprayatnaḥ |
niḥśreyasaṃ jñānasamādhigamyaṃ kāyaklamair dharmam ivāptukāmaḥ || 13.51 ||

ye śes tiṅ ’dzin dag gis ’gro bya ñes legs chos | | lus kyi ṅal ba rnams kyis ’thob par ’dod pa bźin | |
de bźin gźan ni rdo ba lci mo bteg pa ni | | rab tu ’baṅ pa rnam bcom don med ṅal bar gyur | |

51. Another, lifting up a heavy rock, wearied himself to no purpose, having his efforts baffled, like one who wishes to obtain by bodily fatigue that condition of supreme happiness which is only to be reached by meditation and knowledge.

tarakṣusiṃhākṛtayas tathānye praṇedur uccair mahataḥ praṇādān |
sattvāni yaiḥ saṃcukucuḥ samantād vajrāhatā dyauḥ phalatīti matvā || 13.52 ||

de bźin gźan rnams dred daṅ seṅ ge’i rnam pa yis | | (50a1)chen po’i sgra rnams mthon po rab tu sgrogs pa ste | |
rdo rjes bsnun pa’i nam mkha’ ’gas pa źes sñam nas | | sems can rnams ni gaṅ gis kun nas ’khums par gyur | |

52. Others, wearing the forms of hyenas and lions, uttered loudly fierce howls, which caused all beings round to quail with terror, as thinking that the heavens were smitten with a thunderbolt and were bursting.

mṛgā gajāś cārta⁷²⁵ ravān sṛjanto vidudruvuś caiva nililyire ca |
rātrau ca tasyām ahanīva digbhyaḥ khagā ruvantaḥ paripetur ārtāḥ⁷²⁶ || 13.53 ||

725. EBC: cārtta. 726. EBC: ārttāḥ.

ri dags glaṅ po rnams ni ñam thag skad ’don źiṅ | | rnam par ’bros śiṅ thim pa ñid (2)du gyur pa ste | |
de yi mtshan mor phyogs rnams las ni ñin mo bźin | | ñam thag bya rnams skad ’don yoṅs su babs par gyur | |

53. Deer and elephants uttering cries of pain ran about or lay down,--in that night as if it were day screaming birds flew around disturbed in all directions.

teṣāṃ praṇādais tu tathāvidhais taiḥ sarveṣu bhūteṣv api kampiteṣu |
munir na tatrāsa na saṃcukoca ravair garutmān iva vāyasānām || 13.54 ||

rnam pa de ltar de rnams kyi sgra de rnams kyis | | ’byuṅ po thams cad rnams su g-yos pa yin na yaṅ | |
khab rnams dag gi sgra rnams dag gis mkha’ (3)ldiṅ ltar | | thub pa ’jigs pa ma yin ’khums par ma gyur to | |

54. But amidst all these various sounds which they made, although all living creatures were shaken, the saint trembled not nor quailed, like Garuḍa at the noise of crows.

bhayāvahebhyaḥ pariṣadgaṇebhyo yathā yathā naiva munir bibhāya |
tathā tathā dharmabhṛtāṃ sapatnaḥ śokāc ca roṣāc ca sasāda⁷²⁷ māraḥ || 13.55 ||

727. EBC: sasāra.

’jigs pa ’dron pa yoṅs su bskor ba’i tshogs rnams las | | ji lta ji ltar thub pa’i ’jigs pa ma yin pa | |
de lta de ltar chos ’dzin rnams kyi dgra bo yi | | bdud rnams mya ṅan las daṅ khros nas byer ba’o | |

55. The less the saint feared the frightful hosts of that multitude, the more did Mâra, the enemy of the righteous, continue his attacks in grief and anger.

bhūtaṃ tataḥ kiṃcid adṛśyarūpaṃ viśiṣṭabhūtaṃ⁷²⁸ gaganastham eva |
dṛṣṭvarṣaye drugdham avairaruṣṭaṃ māraṃ babhāṣe mahatā svareṇa || 13.56 ||

728. EBC: rūpaṃ.

(3)空中負多神隱身出音聲
(4)我見大牟尼心無怨恨想
(5)衆魔惡毒心無怨處生怨
(6)愚癡諸惡魔徒勞無所爲

de (4)nas ’byuṅ po cuṅ źig gzugs ni mtho ba ma yin źiṅ | | khyad par ’phags par gyur pa nam mkhar gnas ñid kyis | |
draṅ sroṅ la gnod dgra ma yin la khros mthoṅ nas | | bdud lha chen po’i dbyaṅs kyis smras par gyur pa’o | |

Then in the air the crowd of angels (spirits), their forms invisible, raised their voices, saying:
1088. ’Behold the great Muni; his mind unmoved by any feeling of resentment, whilst all that wicked Mâra race, besotted, are vainly bent on his destruction;

56. Then some being of invisible shape, but of pre-eminent glory, standing in the heavens,--beholding Mâra thus malevolent against the seer,--addressed him in a loud voice, unruffled by enmity:

moghaṃ śramaṃ nārhasi māra kartuṃ hiṃsrātmatām utsṛja gaccha śarma |
naiṣa tvayā kampayituṃ hi śakyo mahāgirir merur ivānilena || 13.57 ||

(7)當捨恚害心寂靜默然住
(8)汝不能口氣吹動須彌山

don med ṅal bar byed par ’os pa ma yin bdud | | (5)’tshe ba’i bdag ñid spoṅs la bde bar soṅ mdzod daṅ | |
ri bo chen po lhun po rnams kyis bźin du | | khyod kyis bskyod ciṅ bsgul bar nus pa ma yin no | |

1089. ’Let go your foul and murderous thoughts against that silent Muni, calmly seated! You cannot with a breath move the Sumeru mountain;

57. ‘Take not on thyself, O Mâra, this vain fatigue,--throw aside thy malevolence and retire to peace; this sage cannot be shaken by thee any more than the mighty mountain Meru by the wind.

apy uṣṇabhāvaṃ jvalanaḥ prajahyād āpo dravatvaṃ pṛthivī sthiratvam |
anekakalpācitapuṇyakarmā na tv eva jahyād vyavasāyam eṣaḥ || 13.58 ||

(9)火冷水熾然地性平⁶⁰⁶ 軟濡
(10)不能壞菩薩歴劫修⁶⁰⁷ 善果

606. 軟濡＝柔軟＜三＞ 607. 善果＝苦行＜三＞

sa yi brtan pa ñid daṅ chu yi gśer ba ñid | | me yi dro ba ñid ni rab tu ’dor ba yaṅ | |
bskal pa du mar bsgrub pa’i bsod nams las (6)mṅa’ ba | | ’dis ni nan tan ṅes par ’dor ba ma yin no | |

1090. ’Fire may freeze, water may burn, the roughened earth may grow soft and pliant, but ye cannot hurt the Bodhisattva! Thro’ ages past disciplined by suffering,

58. ‘Even fire might lose its hot nature, water its fluidity, earth its steadiness, but never will he abandon his resolution, who has acquired his merit by a long course of actions through unnumbered aeons.

yo niścayo hy asya parākramaś ca tejaś ca yad yā ca dayā prajāsu |
aprāpya notthāsyati tattvam eṣa tamāṃsy ahatveva sahasraraśmiḥ || 13.59 ||

(11)菩薩正思惟精進勤方便
(12)淨智慧光明慈悲於一切
(13)此四妙功徳無能中斷截
(14)而爲作⁶⁰⁸ 留難不成正覺道
(15)如日千光⁶⁰⁹ 明必除世間闇

608. 留＝怨＜宋＞ 609. 明＝照＜三＞

’dis ni ṅes pa gaṅ daṅ pha rol gnon pa daṅ | | gzi brjid gaṅ daṅ brtse ba skye dgu rnams la brten | |
’od zer stoṅ gis mun rnams ma bcom gnas bźin du | | ’di ni de ñid ma thob nas ni ldaṅ ma yin | |

1091. Bodhisattva rightly trained in thought, ever advancing in the use of "means," pure and illustrious for wisdom, loving and merciful to all,
1092. ’These four conspicuous (excellent) virtues cannot with him be rent asunder, so as to make it hard or doubtful whether he gain the highest wisdom.
1093. ’For as the thousand rays of yonder sun must drown the darkness of the world,

59. ‘Such is that purpose of his, that heroic effort, that glorious strength, that compassion for all beings,--until he attains the highest wisdom, he will never rise from his seat, just as the sun does not rise, without dispelling the darkness.

kāṣṭhaṃ hi mathnan labhate hutāśaṃ bhūmiṃ khanan vindati cāpi toyam |
nirbandhinaḥ kiṃcana nāsty asādhyaṃ⁷²⁹ nyāyena yuktaṃ ca kṛtaṃ ca sarvam || 13.60 ||

729. EBC: ca na nāsya sādhyaṃ.

(16)鑚木而得火掘地而得水
(17)精勤正方便無求而不獲

śiṅ la bsrubs nas me ni (7)rñed par ’gyur ba ste | | sa la brkos na chu yaṅ ’thob par ’gyur ba ñid | |
rigs pa daṅ ni ldan pa’i thams cad byas pa ste | | brtson ’grus ldan pa’i bsgrub bya ma yin ci yaṅ med | |

or as the boring wood must kindle fire, or as the earth deep-dug gives water,
1094. ’So he who perseveres in the "right means," by seeking thus, will find.

60. ‘One who rubs the two pieces of wood obtains the fire, one who digs the earth finds at last the water,--and to him in his perseverance there is nothing unattainable,--all things to him are reasonable and possible.

tal lokam ārtaṃ⁷³⁰ karuṇāyamāno rogeṣu rāgādiṣu vartamānam |
mahābhiṣaṅ⁷³¹ nārhati vighnam eṣa jñānauṣadhārthaṃ parikhidyamānaḥ || 13.61 ||

730. EBC: ārttaṃ. 731. EBC: bhiṣag.

(18)世間無救護中貪恚癡毒
(19)哀愍衆生故求智慧良藥
(20)爲世除苦患汝云何惱亂

de phyir chags sogs nad rnams dag la gnas pa yi | | ’jig rten ñam thag pa la thugs rje mṅa’ ba ni | |
(50b1)ye śes dman gyi don du yoṅs su ṅal ba po | | sman pa chen po ’di la bgegs ’os ma yin no | |

The world without instruction, poisoned by lust and hate and ignorance,
1095. ’Because he pitied "flesh," so circumstanced, he sought on their account the joy of wisdom. Why then would you molest and hinder one who seeks to banish sorrow from the world?

61. ‘Pitying the world lying distressed amidst diseases and passions, he, the great physician, ought not to be hindered, who undergoes all his labours for the sake of the remedy knowledge.

hṛte ca loke bahubhiḥ kumārgaiḥ sanmārgam anvicchati yaḥ śrameṇa |
sa daiśikaḥ kṣobhayituṃ na yuktaṃ sudeśikaḥ sārtha iva pranaṣṭe || 13.62 ||

(21)世間諸癡惑 ⁶¹⁰ 悉皆著邪徑
(22)菩薩習正路欲引導衆生
(23)惱亂世⁶¹¹ 尊師是則大不可
(24)如大曠野中欺誑商人導

610. 悉皆＝皆悉＜三＞ 611. 尊＝導＜三＞

lam ṅan maṅ po rnams kyis ’jig rten stor ba la | | gaṅ źig źi bas dam pa’i lam ni rjes tshol ba | |
chud zos pa la legs par ston byed ded dpon bźin | | ston mdzad de ni bskyod par (2)rigs pa ma yin no | |

1096. ’The ignorance that everywhere prevails is due to false pernicious books (sûtras), and therefore Bodhisattva, walking uprightly, would lead and draw men after him.
1097. ’To obscure and blind the great world-leader, this undertaking is impossible, for ’tis as though in the Great Desert a man would purposely mislead the merchant-guide;

62. ‘He who toilsomely pursues the one good path, when all the world is carried away in devious tracks,--he the guide should not be disturbed, like a right informant when the caravan has lost its way.

sattveṣu naṣṭeṣu mahāndhakāre⁷³² jñānapradīpaḥ kriyamāṇa eṣaḥ |
āryasya nirvāpayituṃ na sādhu prajvālyamānas tamasīva dīpaḥ || 13.63 ||

732. EBC: ºkārair

(25)衆生墮大冥莫知所至處
(26)爲燃智慧燈云何欲令滅

mun pa chen po sems can chud zos rnams la ni | | ye śes sgron ma rab tu gsal bar mdzad pa ’di | |
mun pa la ni rab tu ’bar ba’i sgron ma yin | | ’phags pa’i mya ṅan ’da’ bar byed par ’os ma yin | |

1098. ’So "all flesh" having fallen into darkness, ignorant of where they are going, for their sakes he would light the lamp of wisdom; say then! why would you extinguish it?

63. ‘He who is made a lamp of knowledge when all beings are lost in the great darkness,--it is not for a right-minded soul to try to quench him,--like a lamp kindled in the gloom of night.

dṛṣṭvā ca saṃsāramaye mahaughe magnaṃ jagat pāram avindamānam |
yaś cedam uttārayituṃ pravṛttaḥ kaś cintayet⁷³³ tasya tu pāpam āryaḥ || 13.64 ||

733. EBC: kaścin nayet.

(27)衆生悉漂沒生死之大海
(28)爲脩智慧舟云何欲令沒

’khor ba’i rnam ’gyur chu bo chen por ’gro ba ni | | pha rol (3)ma thob par ni byiṅ bar gzigs nas ni | |
gaṅ gis de ni sgrol bar byed la rab źugs te | | de la sdig pa ’phags pa su yis sems par byed | |

1099. ’All flesh engulphed and overwhelmed in the great sea of birth and death, this one prepares the boat of wisdom; say then! why destroy and sink it?

64. ‘He who, when he beholds the world drowned in the great flood of existence and unable to reach the further shore, strives to bring them safely across,--would any right-minded soul offer him wrong?

kṣamāśipho dhairyavigāḍhamūlaś cāritrapuṣpaḥ smṛtibuddhiśākhaḥ |
jñānadrumo dharmaphalapradātā notpāṭanaṃ hy arhati vardhamānaḥ || 13.65 ||

(29)忍辱爲法芽固志爲法根
(26c1)律儀戒爲⁶¹² 地覺⁶¹³ 正爲枝幹
(2)智慧之大樹無上法爲果
(3)蔭護諸衆生云何而欲伐

612. 地＝華＜三＞ 613. 正＝心＜三＞

bzod pa’i chu rgyus bstan pa’i rtsa ba brtan pa ste | | spyod pa’i me tog blo daṅ dran pa’i yal ga can | |
ye śes ljon śiṅ chos kyi ’bras bu ster ba (4)po | | ’phel bźin pa ni zlog par ’os pa ma yin no | |

1100. ’Patience is the sprouting of religion, firmness its root, good conduct is the flower, the enlightened heart the boughs and branches,
1101. ’Wisdom supreme the entire tree, the "transcendent law" the fruit, its shade protects all living things; say then! why would you cut it down?

65. ‘The tree of knowledge, whose roots go deep in firmness, and whose fibres are patience,--whose flowers are moral actions and whose branches are memory and thought,--and which gives out the law as its fruit,--surely when it is growing it should not be cut down.

baddhāṃ dṛḍhaiś cetasi mohapāśair yasya prajāṃ mokṣayituṃ manīṣā |
tasmin jighāṃsā tava nopapannā śrānte jagadbandhanamokṣahetoḥ || 13.66 ||

(4)貪恚癡枷鎖軛縛於衆生
(5)長劫修苦行爲解衆生縛
(6)決定成於今於⁶¹⁴ 此正基坐

614. 此＝比＜明＞

gaṅ gi sñiṅ la rmoṅs pa’i źags pa sra rnams kyis | | bciṅs pa’i skye dgu rnams kyi grol phyir blo mṅa’ źiṅ | |
’gro ba bciṅs pa thar pa’i ched du ’o brgyal ba | | de la brdegs pa khyod kyis ’thad pa ma yin no | |

1102. ’Lust, hate, and ignorance, (these are) the rack and bolt, the yoke placed on the shoulder of the world; through ages long he has practised austerities to rescue men from these their fetters,
1103. ’He now shall certainly attain his end, sitting on this right-established throne;

66. ‘Him whose one desire is to deliver mankind bound in soul by the fast snares of illusion,--thy wish to overthrow him is not worthy, wearied as he is for the sake of unloosing the bonds of the world.

bodhāya karmāṇi hi yāny anena kṛtāni teṣāṃ niyato ’dya kālaḥ |
sthāne tathāsminn upaviṣṭa eṣa yathaiva pūrve munayas tathaiva || 13.67 ||

byaṅ chub ched du (5)las gaṅ dag na mdzad pa rnams | | de rnams kyis ni ṅes par de riṅ dus yin la | |
ji ltar thub pa sṅa ma rnams ni de bźin du | | gnas der de bźin ’di ni ñe bar bźugs pa’o | |

67. ‘To-day is the appointed period of all those actions which have been performed by him for the sake of knowledge,--he is now seated on this seat just as all the previous saints have sat.

eṣā hi nābhir vasudhātalasya kṛtsnena yuktā parameṇa dhāmnā |
bhūmer ato ’nyo ’sti hi na pradeśo vegaṃ⁷³⁴ samādher viṣaheta yo ’sya⁷³⁵ || 13.68 ||

734. EBC: veśaṃ. 735. EBC: viṣayo hitasya.

(7)如過去諸佛堅竪金剛⁶¹⁵ 臺
(8)諸方悉⁶¹⁶ 輕動惟此地安隱
(9)能堪受妙定非汝所能壞

615. 臺＝際＜三＞ 616. 輕＝傾＜三＞

dbyig ’dzin sa gźi yi ni lte ba ’di yin źiṅ | | sñiṅ po dam pa mtha’ dag daṅ ni ldan pa ñid | |
gaṅ źig ’di yis (6)tiṅ ṅe ’dzin gyi śugs bzod pa’i | | sa yi phyogs de ’di las gźan pa yod ma yin | |

(seated) as all the previous Buddhas, firm and compact like a diamond;
1104. ’Though all the earth were moved and shaken, yet would this place be fixed and stable; him, thus fixed and well assured, think not that you can overturn.

68. ‘This is the navel of the earth’s surface, endued with all the highest glory; there is no other spot of the earth than this,--the home of contemplation, the realm of well-being.

tan mā kṛthāḥ śokam upehi śāntiṃ mā bhūn mahimnā tava māra mānaḥ |
viśrambhituṃ na kṣamam adhruvā śrīś cale pade vismayam⁷³⁶ abhyupaiṣi || 13.69 ||

736. EBC: kiṃ padam.

(10)但當⁶¹⁷ 輕下心除諸⁶¹⁸ 憍慢意
(11)應修⁶¹⁹ 智識想忍辱而奉事

617. 輕＝軟＜三＞ 618. 憍＝高＜三＞ 619. 智＝知＜三＞

de phyir khro bar ma byed źi bar ñer soṅ la | | bdud ni khyod kyi drags pas ṅa rgyal ma gyur cig | |
dpal ni mi brtan blo gtad par ni nus min źiṅ | | go ’phaṅ g-yo la rgyags par mṅon par ñer ’gro (7)źiṅ | |

1105. ’Bring down and moderate your mind’s desire, banish these high and envious thoughts, prepare yourselves for right reflection, be patient in your services.’

69. ‘Give not way, then, to grief but put on calm; let not thy greatness, O Mâra, be mixed with pride; it is not well to be confident,--fortune is unstable,--why dost thou accept a position on a tottering base?’

tataḥ sa saṃśrutya ca tasya tad vaco mahāmuneḥ prekṣya ca niṣprakampatām |
jagāma māro vimano⁷³⁷ hatodyamaḥ śarair jagaccetasi yair vihanyate⁷³⁸ || 13.70 ||

737. EBC: manā. 738. EBC: vihanyase.

(12)魔聞空中聲見菩薩安靜
(13)慚愧離憍慢復道還天上

de nas de yi tshig de yaṅ dag thos nas daṅ | | thub pa chen po’i g-yo ba med pa ñid mthoṅ nas | |
gaṅ gis mda’ yis ’gro ba’i sñiṅ la rdeg byed pa’i | | bdud ni ’bad pa bcom źiṅ yid mi bde bar soṅ | |

1106. Mâra hearing these sounds in space, and seeing Bodhisattva still unmoved, filled with fear and banishing his high and supercilious thoughts, again took up his way to heaven above;

70. Having listened to his words, and having seen the unshaken firmness of the great saint, Mâra departed dispirited and broken in purpose with those very arrows by which, O world, thou art smitten in thy heart.

gatapraharṣā viphalīkṛtaśramā praviddhapāṣāṇakaḍaṅgaradrumā |
diśaḥ pradudrāva tato ’sya sā camūr hatāśrayeva dviṣatā dviṣaccamūḥ || 13.71 ||

(14)魔衆悉憂慼崩潰失威武
(15)鬥戰諸器仗縱横棄林野
(16)如人殺怨主怨黨悉摧碎

dga’ ba med ciṅ ’bras med ṅal ba byas pa rnams | | pha boṅ rnams ni khyu (51a1)mchog ljon śiṅ rnams gtor te | |
dgrar gyur dgra bo’i dpuṅ ni gtso bo bsad pa ltar | | de nas ’di yi dpuṅ ni phyogs phyogs bros pa’o | |

1107. Whilst all his host (were scattered), o’erwhelmed with grief and disappointment, fallen from their high estate, ’reft of their warrior pride, their warlike weapons and accoutrements thrown heedlessly and cast away ’mid woods and deserts.
1108. Like as when some cruel chieftain slain, the hateful band is all dispersed and scattered,

71. With their triumph at an end, their labour all fruitless, and all their stones, straw, and trees thrown away, that host of his fled in all directions, like some hostile army when its camp has been destroyed by the enemy.

dravati saparipakṣe⁷³⁹ nirjite puṣpaketau jayati jitatamaske nīrajaske maharṣau |
yuvatir iva sahāsā dyauś cakāśe sacandrā surabhi ca jalagarbhaṃ puṣpavarṣaṃ papāta || 13.72 ||

739. EBC: parapakṣe.

(17)衆魔既退散菩薩心虚靜
(18)日光倍増明塵霧悉除滅

me tog tog can ’khor daṅ bcas pa bros śiṅ ṅes par ’pham pa ni | | draṅ sroṅ chen po mun pa ’pham źiṅ rdul daṅ (2)bral ba rgyal ba na | |
rgod pa daṅ bcas laṅ tshom bźin zla ba daṅ bcas mkha’ gsal źiṅ | | chu yi sñiṅ po can gyi dri źim me tog char pa bab par gyur pa’o | |

so the host of Mâra disconcerted, fled away. The mind of Bodhisattva (now reposed) peaceful and quiet.
1109. The morning sun-beams brighten with the dawn, the dust-like mist dispersing, disappears;

72. When the flower-armed god thus fled away vanquished with his hostile forces and the passionless sage remained victorious, having conquered all the power of darkness, the heavens shone out with the moon like a maiden with a smile, and a sweet-smelling shower of flowers fell down wet with dew.

[tathāpi pāpīyasi nirjite gate diśaḥ praseduḥ prababhau niśākaraḥ |
divo nipetur bhuvi puṣpavṛṣṭayo rarāja yoṣeva vikalmaṣā niśā || 13.73 ||]⁷⁴⁰

740. This verse is found only in EBC.

(19)月明衆星朗無復諸闇障
(20)空中雨天花以供養菩薩

de ltar sdig pa can ni ṅes par pham pa ni | | de tshe phyogs ni rab snaṅ mtshan mor byed pa mdzes | |
mkha’ las me tog char (3)rnams sa la bab pa ste | | laṅ tsho ma bźin ṅal ba med par mtshan mo gsal | |

the moon and stars pale their faint light, the barriers of the night are all removed,
1110. Whilst from above a fall of heavenly flowers pay their sweet tribute to the Bodhisattva.

73. When the wicked one thus fled vanquished, the different regions of the sky grew clear, the moon shone forth, showers of flowers fell down from the sky upon the earth, and the night gleamed out like a spotless maiden.

iti ⁷⁴¹ buddhacarite mahākāvye ’śvaghoṣakṛte māravijayo nāma trayodaśaḥ sargaḥ ||13||

741. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | bdud las rnam par rgyal ba’i le’u ste bcu gsum pa’o ||

No Chinese

(21) ⁶²⁰ 佛所行讃阿惟三菩提品第十四

620. 〔佛所行讃〕-＜明＞, 14 Abhisambodhana-saṃstavana-sarga; 以下原本ヲ缺クモ附加三品ノ中第十四品ハ最後ノ部分ヲ除キ漢譯ト一致ス

VARGA 14. O-WEI-SAN-POU-TI (ABHISAMBODHI).

Book XIV [Enlightenment]

tato mārabalaṃ jitvā dhairyeṇa ca śamena ca |
paramārthaṃ vijijñāsuḥ sa dadhyau dhyānakovidaḥ || 14.1 ||

(22)菩薩降魔已志固心安⁶²¹ 隱
(23)⁶²² 求盡第一義入於深妙禪

621. 隱＝靜＜三＞ 622. 求＝永＜三＞; 第一義 \Paramārtha.

1111. Bodhisattva having subdued Mâra, his firmly fixed mind at rest, thoroughly exhausting the first principle of truth, he entered into deep and subtle contemplation,

1. Then, having conquered the hosts of Mâra by his firmness and calmness, he the great master of meditation set himself to meditate, longing to know the supreme end.

sarveṣu dhyānavidhiṣu prāpya caiśvaryam uttamam |
sasmāra prathame yāme pūrvajanmaparaṃparām || 14.2 ||

(24)自在諸三昧次第現在前
(25)初夜入正受憶念過去生

1112. Self-contained. Every kind of Sâmadhi in order passed before his eyes. During the first watch he entered on ’right perception,’ and in recollection all former births passed before his eyes;

2. And having attained the highest mastery in all kinds of meditation, he remembered in the first watch the continuous series of all his former births.

amutrāham ayaṃ nāma cyutas tasmād ihāgataḥ |
iti janmasahasrāṇi sasmārānubhavann iva || 14.3 ||

(26)從某處某名而來生於此
(27)如是百千萬死生悉了知

1113. Born in such a place, of such a name, and downwards to his present birth, so through hundreds, thousands, myriads, all his births and deaths he knew;

3. ‘In such a place I was so and so by name, and from thence I passed and came hither,’ thus he remembered his thousands of births, experiencing each as it were over again.

smṛtvā janma ca mṛtyuṃ ca tāsu tāsūpapattiṣu |
tataḥ sattveṣu kāruṇyaṃ cakāra karuṇātmakaḥ || 14.4 ||

(28)受生死無量一切衆生類
(29)悉曾爲親⁶²³ 屬而起大悲心

623. 屬＝族＜三＞

1114. Countless in number were they, of every kind and sort; then knowing, too, his family relationships, great pity rose within his heart.

4. And having remembered each birth and each death in all those various transmigrations, the compassionate one then felt compassion for all living beings.

kṛtveha svajanotsargaṃ punar anyatra ca kriyāḥ |
atrāṇaḥ khalu loko ’yaṃ paribhramati cakravat || 14.5 ||

(27a1)大悲心念已又觀彼衆生
(2)輪迴六趣中生死無窮極

1115. This sense of deep compassion passed, he once again considered ’all that lives,’ and how they moved within the six portions of life’s revolution, no final term to birth and death;

5. Having wilfully rejected the good guides in this life and done all kinds of actions in various lives, this world of living beings rolls on helplessly, like a wheel.

ity evaṃ smaratas tasya babhūva niyatātmanaḥ |
kadalīgarbhaniḥsāraḥ saṃsāra iti niścayaḥ || 14.6 ||

(3)虚僞無堅固如芭蕉夢幻
(4)即於中夜時逮得淨天眼

1116. Hollow all, and false and transient (unfixed) as the plantain tree, or as a dream, or phantasy. Then in the middle watch of night, he reached to knowledge (eyes) of the pure Devas,

6. As he thus remembered, to him in his strong self-control came the conviction, ‘All existence is insubstantial, like the fruit of a plantain.’

dvitīye tv āgate yāme so ’dvitīyaparākramaḥ |
divyaṃ lebhe⁷⁴² paraṃ cakṣuḥ⁷⁴³ sarvacakṣuṣmatāṃ varaḥ || 14.7 ||

742. EBC: cakṣuḥ. 743. EBC: lebhe

(5)見一切衆生如觀鏡中像

1117. And beheld before him every creature, as one sees images upon a mirror;

7. When the second watch came, he, possessed of unequalled energy, received a pre-eminent divine sight, like the highest of all sight-gifted beings.

tatas tena sa divyena pariśuddhena cakṣuṣā |
dadarśa nikhilaṃ lokam ādarśae iva nirmale || 14.8 ||

(6)衆生生生死貴賤與貧富

all creatures born and born again to die, noble and mean, the poor and rich,

8. Then by that divine perfectly pure sight he beheld the whole world as in a spotless mirror.

sattvānāṃ paśyatas tasya nikṛṣṭotkṛṣṭakarmaṇām |
pracyutiṃ copapattiṃ ca vavṛdhe karuṇātmatā || 14.9 ||

(7)清淨不淨業隨受苦樂報

1118. Reaping the fruit of right or evil doing, and sharing happiness or misery in consequence.

9. As he saw the various transmigrations and rebirths of the various beings with their several lower or higher merits from their actions, compassion grew up more within him.

ime duṣkṛtakarmāṇaḥ prāṇino yānti durgatim |
ime ’nye śubhakarmāṇaḥ pratiṣṭhante tripiṣṭape || 14.10 ||

(8)觀察惡業者當生⁶²⁴ 惡趣中
(9)修習善業者生於人天中

624. Durgati.

First he considered and distinguished evil-doers (works), that such must ever reap an evil birth;
1119. Then he considered those who practise righteous deeds, that these must gain a place with men or gods;

10. ‘These living beings, under the influence of evil actions, pass into wretched worlds,--these others, under the influence of good actions, go forward in heaven.

upapannāḥ pratibhaye narake bhṛśadāruṇe |
amī duḥkhair bahuvidhaiḥ pīḍyante kṛpaṇaṃ bata⁷⁴⁴ || 14.11 ||

744. EBC: vata.

(10)若生⁶²⁵ 地獄者受無量種苦

625. Naraka.

but those again born in the nether hells, (he saw) participating in every kind of misery;

11. ‘The one, being born in a dreadful hell full of terrors, are miserably tortured, alas! by many kinds of suffering;

pāyyante kvathitaṃ kecid agnivarṇam ayorasam |
āropyante ruvanto ’nye niṣṭaptastambham āyasam || 14.12 ||

(11)呑飮於洋銅鐵槍貫其體

1120. Swallowing (drinking) molten brass (metal), the iron skewers piercing their bodies,

12. ‘Some are made to drink molten iron of the colour of fire, others are lifted aloft screaming on a red-hot iron pillar;

pacyante piṣṭavat kecid ayaskumbhīṣv avāṅmukhāḥ |
dahyante karuṇaṃ kecid dīpteṣv aṅgārarāśiṣu || 14.13 ||

(12)投之沸湯驅入盛火聚

confined within the boiling caldron, driven and made to enter the fiery oven (dwelling),

13. ‘Others are baked like flour, thrown with their heads downwards into iron jars; others are miserably burned in heaps of heated charcoal;

kecit tīkṣṇair ayodaṃṣṭrair bhakṣyante dāruṇaiḥ śvabhiḥ |
kecid dhṛṣṭair ayastuṇḍair vāyasair āyasair iva || 14.14 ||

(13)長牙群犬食利嘴⁶²⁶ 鳥啄腦

626. 鳥＝烏＜三＞

1121. Food for hungry, long-toothed dogs, or preyed upon by brain-devouring birds;

14. ‘Some are devoured by fierce dreadful dogs with iron teeth, others by gloating crows with iron beaks and all made as it were of iron;

kecid dāhapariśrāntāḥ śītacchāyābhikāṅkṣiṇaḥ |
asipattravanaṃ⁷⁴⁵ nīlaṃ baddhā iva viśanty amī || 14.15 ||

745. EBC: patraṃ vanaṃ.

(14)畏火⁶²⁷ 赴叢林劍葉截其體

627. 赴＝起＜三＞

dismayed by fire, then (they wander through) thick woods, with leaves like razors gashing their limbs,

15. ‘Some, wearied of being burned, long for cold shade; these enter like bound captives into a dark blue wood with swords for leaves.

pāṭyante dāruvat kecit kuṭhārair baddha⁷⁴⁶ bāhavaḥ |
duḥkhe ’pi na vipacyante⁷⁴⁷ karmabhir dhāritāsavaḥ || 14.16 ||

746. EBC: bahu. 747. EBC: vipadyante

(15)利刀解其身或利斧斫剉

1122. While knives divide their (writhing) bodies, or hatchets lop their members, bit by bit;

16. ‘Others having many arms are split like timber with axes, but even in that agony they do not die, being supported in their vital powers by their previous actions.

sukhaṃ syād iti yat karma kṛtaṃ duḥkhanivṛttaye |
phalaṃ tasyedam avaśair duḥkham evopabhujyate || 14.17 ||

(16)受斯極苦毒業行不令死
(17)樂修不淨業極苦受其報

drinking the bitterest poisons, their fate yet holds them back from death.
1123. Thus those who found their joy in evil deeds, he saw receiving now their direst sorrow;

17. ‘Whatever deed was done only to hinder pain with the hope that it might bring pleasure, its result is now experienced by these helpless victims as simple pain.

sukhārtham aśubhaṃ kṛtvā ya ete bhṛśaduḥkhitāḥ |
āsvādaḥ sa kim eteṣāṃ karoti sukham aṇv api || 14.18 ||

(18)味著須臾頃苦報甚久長
(19)戲笑種⁶²⁸ 禍因號泣而受罪

628. 禍＝苦＜三＞

a momentary taste of pleasure here, a dreary length of suffering there;
1124. A laugh or joke because of others’ pain, a crying out and weeping now at punishment received.

18. These who did something evil for the sake of pleasure and are now grievously pained,--does that old taste produce even an atom of pleasure to them now?

hasadbhir yat kṛtaṃ karma kaluṣaṃ kaluṣātmabhiḥ |
etat pariṇate kāle krośadbhir anubhūyate || 14.19 ||

(20)惡業諸衆生若見自報者
(21)氣脈則應斷恐怖崩血死

Surely if living creatures saw the consequence of all their evils deeds, self-visited,
1125. With hatred would they turn and leave them, fearing the ruin following--the blood and death.

19. ‘The wicked deed which was done by the wicked-hearted in glee,--its consequences are reaped by them in the fulness of time with cries.

yady evaṃ⁷⁴⁸ pāpakarmāṇaḥ paśyeyuḥ karmaṇāṃ phalam |
vameyur uṣṇaṃ rudhiraṃ⁷⁴⁹ marmasv abhihatā iva || 14.20 ||

748. EBC: eva. 749. EBC: uṣṇarudhiraṃ.

(22)造諸畜生業業種種各異
(23)死墮⁶²⁹ 畜生道種種各異身

629. Tiryagyoni.

He saw, moreover, all the fruits of birth as beasts, each deed entailing its own return,
1126. (And) when death ensues born in some other form (beast shape), different in kind according to the deeds.

20. ‘If only evil doers could see the fruits of their actions, they would vomit hot blood as if they were smitten in a vital part.

[śārīrebhyo ’pi duḥkhebhyo nārakebhyo manasvinaḥ |
anāryaiḥ saha saṃvāso mama kṛcchramatamo mataḥ || 14.21 ||]⁷⁵⁰

750. This verse is found only in EBC; printed as spurious verse in a footnote in ed. EHJ.

21. ‘And worse still than all these bodily tortures in hell seems to me the association of an intelligent man with the base.

ime ’nye karmabhiś citraiś cittavispandasaṃbhavaiḥ |
tiryagyonau vicitrāyām upapannās tapasvinaḥ || 14.21 ||

(24)或爲皮肉死毛角骨尾羽
(25)更互相殘殺親戚還相噉

Some doomed to die for the sake of skin or flesh, some for their horns or hair or bones or wings,
1127. Others torn or killed in mutual conflict, friend or relative before, contending thus;

22. ‘Others also, through various actions arising from the spasmodic violence of their minds, are born miserable in the wombs of various beasts.

māṃsatvagbāladantārthaṃ vairād api madād api |
hanyante kṛpaṇaṃ⁷⁵¹ yatra bandhūnāṃ paśyatām api || 14.22 ||

751. EBC: kṛpaṇā.

23. ‘There the poor wretches are killed even in the sight of their kindred, for the sake of their flesh, their skin, their hair, or their teeth, or through hatred or for mere pleasure.

aśaknuvanto ’py avaśāḥ kṣuttarṣaśramapīḍitāḥ |
goaśvabhūtāś ca vāhyante pratodakṣatamūrtayaḥ || 14.23 ||

(26)負重而⁶³⁰ 抱軛鞭策鉤錐刺
(27)傷體膿血流飢渇莫能解

630. 抱＝挽＜三＞

(some) burthened with loads or dragging heavy weights, (others) pierced and urged on by pricking goads,
1128. Blood flowing down their tortured forms, parched and hungry--no relief afforded;

24. ‘Even though powerless and helpless, oppressed by hunger, thirst, and fatigue, they are driven along as oxen and horses, their bodies wounded with goads.

vāhyante gajabhūtāś ca balīyāṃso ’pi durbalaiḥ |
aṅkuśakliṣṭamūrdhānas tāḍitāḥ pādapārṣṇibhiḥ || 14.24 ||

25. ‘They are driven along, when born as elephants, by weaker creatures than themselves for all their strength,--their heads tormented by the hook and their bodies kicked by foot and heel.

satsv apy anyeṣu duḥkheṣu duḥkhaṃ yatra viśeṣataḥ |
parasparavirodhāc ca parādhīnatayaiva ca || 14.25 ||

26. ‘And with all these other miseries there is an especial misery arising from mutual enmity and from subjection to a master.

khasthāḥ khasthair hi bādhyante jalasthā jalacāribhiḥ |
sthalasthāḥ sthalasaṃsthaiś ca prāpya caivetaretaraiḥ⁷⁵² || 14.26 ||

752. EBC: tu prāpyante cetaretaraiḥ.

(28)展轉相殘殺無有自在力
(29)虚空水陸中逃死亦無處

then, turning round, (he saw) one with the other struggling, possessed of no independent strength;
1129. Flying through air or sunk in deep water, yet no place as a refuge left from death.

27. ‘Air-dwellers are oppressed by air-dwellers, the denizens of water by the denizens of water, those that dwell on dry land are made to suffer by the dwellers on dry land in mutual hostility.

upapannās tathā ceme mātsaryākrāntacetasaḥ |
pitṛloke nirāloke kṛpaṇaṃ bhuñjate phalam || 14.27 ||

(27b1)慳貪増上者生於餓鬼趣
(2)巨身如大山咽孔猶針⁶³¹ 鼻
(3)飢渇火毒然還自燒其身

631. 鼻＝筒＜宋＞, 筩＜元＞＜明＞

He saw, moreover, those, misers and covetous, born now as hungry ghosts,
1130. Vast bodies like the towering mountain, with mouths as small as any needle-tube, hungry and thirsty, nought but fire and poison’d flame to enwrap their burning forms within.

28. ‘And others there are who, when born again, with their minds filled with envy, reap the miserable fruit of their actions in a world of the Pitris destitute of all light;

sūcīchidropamamukhāḥ parvatopamakukṣayaḥ |
kṣuttarṣajanitair duḥkhaiḥ pīḍyante duḥkhabhāginaḥ || 14.28 ||

(4)求者慳不與或遮人惠施
(5)生彼餓鬼中求食不能得
(6)不淨人所棄欲食而變失

1131. Covetous, they would not give to those who sought, or duped the man who gave in charity, now born among the famished ghosts, they seek for food, but cannot find withal.
1132. The refuse of the unclean man they fain would eat,

29. ‘Having mouths as small as the eye of a needle and bellies as big as a mountain, these miserable wretches are tortured with the pains of hunger and thirst.
30. ‘If a man only knew that such was the consequence of selfishness, he would always give to others even pieces of his own body like Sibi.

āśayā samatikrāntā⁷⁵³ dhāryamāṇāḥ svakarmabhiḥ |
labhante na hy amī bhoktuṃ praviddhāny aśucīny api ⁷⁵⁴ || 14.29 ||

753. EBC: samabhikrāntā. 754. This verse is placed after 14.30 in EBC.

(7)若人聞慳貪苦報如是者
(8)割肉以施人如彼⁶³² 尸毘王

632. Śibi.

but this is changed and lost (before it can be eaten); oh! if a man believes that covetousness is thus repaid, as in their case,
1133. Would he not give his very flesh in charity even as Sivi râga did!

31. ‘Rushing up filled with hope but held back by their former deeds, they try in vain to eat anything large, however impure.

puruṣo yadi jānīta mātsaryasyedṛśaṃ phalam |
sarvathā śibivad⁷⁵⁵ dadyāc charīrāvayavān api || 14.30 ||

755. EBC: śivivad.

(9)或生人⁶³³ 道中身處於行厠
(10)動轉極大苦出胎生恐怖
(11)軟身觸外物猶如刀劍截

633. 道中＝中道＜三＞

Then, once more (he saw), those reborn as men, with bodies like some foul sewer,
1134. Ever moving ’midst the direst sufferings, born from the womb to fear and trembling, with body tender, touching anything its feelings painful, as if cut with knives;

²⁶

26. See verse 30.

ime ’nye narakaprakhye⁷⁵⁶ garbhasaṃjñe ’śucihrade |
upapannā manuṣyeṣu duḥkham archanti jantavaḥ || 14.31 ||

756. EBC: narakaṃ prāpya.

(12)⁶³⁴ 任彼宿業分無時不有死
(13)勤苦而求生得生長受苦

634. 任＝住＜三＞

1135. Whilst born in this condition, no moment free from chance of death, labour, and sorrow, yet seeking birth again, and being born again, enduring pain.

32. ‘Others, having found a hell in an impure lake called the womb, are born amongst men and there suffer anguish.

de nas ’di yi (3)blo gros ṅes par soṅ ba ni | | skye ba zad las ’chi daṅ rga ba ’gags pa ste | |
srid pa ñams pa las kyaṅ skye pa ñams pa ñid | | len pa ’gags pa las ni srid pa rnam ldog ciṅ | |

de nas srid ’gags pa las de ni ’gag pa ste | | tshor ba yod pa min na sred pa yod ma yin | |
(4)reg las chud zos gyur na tshor ba yod min źiṅ | | skye mched ’jug pa med las reg pa zad pa’o | |

de bźin miṅ daṅ gzugs ni yaṅ dag ’gags pa las | | skye mched drug po thams cad rnam par ñams par byed | |
rnam par śes pa ’gags las de dag ’gags (5)pa ste | | ’du byed ’gags pa las kyaṅ de ni ’gag pa’o | |

ma rig pa ni mza’ dag med las de bźin du | | ’du byed ’gag par draṅ sroṅ chen pos mkhyen pa ste | |
’di las mkhyen bya ’di ni yaṅ dag mkhyen mdzad nas | | saṅs rgyas źes ni ’jig rten na rab (6)gnas par gyur | |

yan lag brgyad daṅ ldan pa rab tu śar ba yi | | rtse mor myur ’gro dam pa’i lta ba’i lam gyis ni | |
srid rtse’i bar las mchog gyur bdag med rnam gzigs nas | | bud śiṅ tshig pa’i me bźin źi bar gśegs par gyur | |

de nas bdag ñid mdzad pa de yi (7)gyur pa ni | | mchog gi draṅ sroṅ mchog daṅ mchog min mkhyen pa’i tshogs | |
gna’ ma rnams kyis don dam rgyu las gśegs pa yi | | sñiṅ po’i lam ’di bdag gis lhag par thob par gyur | |

thun ni bźi pa’i skya reṅs śar ba’i yud tsam na | | rgyu daṅ mi rgyu’i ’byuṅ po rnams ni źi (54b1)ba na | |
draṅ sroṅ mchog gis ’gyur ba med pa’i go ’phaṅ daṅ | | kun gyi mgon gyis thams cad mkhyen pa ñid brñes so | |

de ñid ’di ni saṅs rgyas ñid kyis mkhyen pa na | | bud med chaṅ gis myos bźin sa ni g-yos gyur la | |
grub pa rnams kyis mṅon gaṅ phyogs ni rab (2)snaṅ ste | | mkha’ la rṅa bo che rnams rab tu grag par gyur | |

dge ba’i rluṅ rnams rab tu źi bar g-yos gyur źiṅ | | sprin med ’o ma rnams ni lha yis char phab ste | |
ljon śiṅ rnams la dus min me tog ’bras bu rnams | | mchod pa rab tu sbyor ba’i ched bźin brul bar (3)gyur | |

man d’a ra ba’i me tog rnams daṅ padma daṅ | | gser daṅ bee d’urya yi raṅ bźin padma ni | |
mkha’ las bab pa rnams kyis ś’akya thub pa’i sa | | de tshe mtho ris bźin du kun nas bkram par gyur | |

yud tsam de ni kha cig khro ba med gyur la | | nad med gyur źiṅ mi (4)dga’ bar yaṅ ma soṅ ste | |
sdig pa bsñen pa ma yin rgyags par ma byas śiṅ | | grub pa brñes pa bźin du ’jig rten źi bar gyur | |

thar pa ’dod pa’i lha yi tshogs rnams dga’ ba ste | | sems can ’og tu soṅ ba rnams kyaṅ dga’ bar gyur | |
yon tan phyogs kyis (5)’phel bas chos ni rgyas pa ste | | rdul daṅ mun pa dag las ’gro ba gyen du byuṅ | |

de yi las kyis ya mtshan dga’ bas gaṅ ba yi | | bu ram śiṅ pa’i rigs kyi mi skyoṅ draṅ sroṅ rnams | |
rgyal po’i draṅ sroṅ rnams daṅ draṅ sroṅ che rnams kyis | | yaṅ dag mchod rnams (6)mkha’ la gźal med rnams su gnas | |

mthoṅ min ’byuṅ po’i tshogs kyis draṅ sroṅ chen po yi | | ston pa rnams ni mthon por ’thon źiṅ sgrogs pa ste | |
gson pa’i ’jig rten ’phel ba bźin du dga’ gyur źiṅ | | ltuṅ ba mchog la bźin du bdud ni yi mug ciṅ | |

de nas (7)nad mi mṅa’ ba źag bdun bdag ñid kyis | | sems la gzigs śiṅ spyan mi ’dzums par bźugs pa ste | |
kho bos ’dir ni rnam par thar pa brñes so źes | | thub pas yid la re ba yoṅs su rdzogs par gyur | |

de nas rkyen ñid thob pa ’di ni thub pa ñid | | bdag med (55a1)cho gaṅ rnams par gźag pas gsan nas ni | |
źi phyir ’jig rten dag la mchog tu brtse bas so | | saṅs rgya spyan gyis rnam par gzigs par gyur pa’o | |

lta ba dan pas chud zos ’bad la ’khrugs pa yi | | ’gro ba rdul ni rgya chen daṅ ldan (2)gzigs nas daṅ | |
rnam thar chos ni mchog tu phra pa ñid gzigs nas | | g-yo ba med pa ñid phyir thugs ni mdzad par gyur | |

de nas sṅon gyi dam bca’ yaṅ dag mkhyen gyur nas | | źi ba’i gdams pa la ni so sor ṅes par gśegs | |
de nas chen po’i rdul daṅ (3)chuṅ du’i rdul ñid daṅ | | ldan pa’i skye bor yid ni rnam par dpyad pa’o | |

de nas źi ba’i don du gdams pa’i ched du ṅes par ni | | gzuṅ ba’i bde bar gśegs pa’i thugs ni śes gyur nas | |
mṅon par snaṅ źiṅ ’gro la phan par ’dod pa can | | mtho ris (4)gnas pa’i gtso bo ñid ni ñe bar ’oṅs | |

sdig pa spaṅs śiṅ don mdzad gdan la bźugs pa po | | mchog gi chos ni gzigs pa de la mchog gñis so | |
mchog tu źi bas rab tu bstod nas de gñis kyis | | ’jig rten phan pa’i don du tshig ’di gsol ba’o | |

ae (5)ma ’gro pa ’di gaṅ nor ’os ’di lta bu | | skye dgu rnams la rjes su brtse mdzad khyed kyi thugs | |
’jig rten na yod skye bo rnam par bsre ma’i rgyu | | chen po’i rdul daṅ ñuṅ du’i rdul ñid ldan pa’o | |

thub pa srid pa’i mtsho las raṅ ñid rab rgal nas | | ’gro ba sdug bsṅal (6)byid ba rab tu droṅs mdzod cig | |
legs pa’i dbaṅ phyug gis ni phun sum tshogs pa thob nas bźin | | gźan rnams la yaṅ raṅ gi yon tan gyis sbyor mdzod | |

don mkhyen ’di na’i don daṅ pha rol du ’am gaṅ | | skye bo kha cig ’di na bdag gi phan pa byed | |
gaṅ (7)źig ’jig rten dge ba’i ched du rab źugs de | | mi yi ’jig rten daṅ ni mtho ris su rñed dka’ | |

de ltar draṅ sroṅ che la tshig ’di gsol nas ni | | lha na gnas pa de gñis ji ltar ’oṅs par gśegs | |
thub pa yis kyaṅ de yi tshig de rab mnod nas | | ’gro ba rnam par thar (55b1)phyir ṅes par rgyas par mdzad | |

de nas bsod sñoms dus su phyogs bźir draṅ sroṅ la | | lha na gnas pas lhuṅ bzed rnams ni phul ba ste | |
goo ta mas bźi po de rnams rab bźes nas | | de yi chos kyi ched du gcig ñid mdzad pa’o | |

de nas de tshe don bcas rab soṅ (2)tshoṅ dpon gñis | | mdza’ bśes ñid kyis lha yis rab tu bskul ba dag | |
rgya chen thugs mṅa’ draṅ sroṅ che la thog ma ru | | dga’ ba daṅ ldan phyag byas nas ni bsod sñoms phul | |

rtsibs ’phur daṅ ni raṅs byed bu ste de gñis ni | | chos ’dzin nus pa’i blo gros (3)thub pas gzigs pa ste | |
de gñis lha na gśegs par thugs kyis mṅon gzigs nas | | dge sloṅ lṅa po rnams la thugs kyis gśegs pa’o | |

de nas źi ba’i gdams pa las ni goo ta mas | | ñi ma śar bas mun bźin mun pa rnam ’joms phyir | |
b’a r’a na s’is (4)brgyan pa’i sna tshogs nags tshal can | | ’jigs byed śiṅ rtas bsñen pa’i groṅ khyer dge bar gśegs | |

de nas khyu mchog ’dra ba’i spyan mṅa’ glaṅ chen myos pa’i ’gros ldan pa | | ’gro ba mṅon par rnam par ’dus phyir ka śis la gśegs bźed pa | |
glaṅ chen bźin du (5)raṅ gi sku lus ma lus phyir la rab log nas | | thub pas spyan mig mi ’dzums par ni byaṅ chub śiṅ gi rtsa bar gzigs | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅas chen po las | mṅon par rdzogs par byaṅ chub pa’i le’u ste bcu bźi pa’o ||

źi (6)źid mdaṅs ldan mdzad pa kun nas brñes pa de | | gcig pur rab gśegs maṅ po daṅ ni thabs cig bźin | | lam na dge sloṅ chos ldan kha cig gis mthoṅ nas | | ya mtshan daṅ bcas thal mor bcas pas ’di skad gsol | |

dbaṅ po’i rta ni g-yo bar dbaṅ po’i rta thul źiṅ | | (7)sems can chags rnams ji ltar chags ma gyur | |
śin tu ro ldan gsar pa’i śes rab ro yis ni | | ri boṅ gis mtshon daṅ mtshuṅs chim par gyur pa rnams | |

brtan pa khyod kyi źal ni ji ltar rab rgyas śiṅ | | ’dir ni dbaṅ po rnams kyi dbaṅ phyug mdzad pa ste | |
khyu mchog chen (56a1)po’i spyan mṅa’ ṅes par don mdzad ciṅ | | khyod kyi bla ma su lags gaṅ las grub ba gsuṅs | |

de rnams la des smras pa bdag la ston ba med | | bdag la mchod bya med ciṅ smad bya su yaṅ med | |
mya ṅan ’das pa thob ciṅ gźan rnams daṅ mi (2)mñam | | bdag ni chos la raṅ byuṅ du ni śes par mdzod | |

gaṅ phyir gźan rnams kyis ma rtogs pa’i rtogs bya ni | | bdag gis mtha’ dag rtogs pa de phyir saṅs rgyas te | |
gad phyir bdag gi ñon moṅs rnams ni dgra bźin ’pham | | de phyir źi ba dag ni kun nas (3)śes bar mdzod | |

sdug bsṅal rnams kyis ñam thag grogs la phan don du | | źi ba kho bo ’di yaṅ b’a r’a na s’ir ’gro | |
der ni ’chi med chos kyi rṅa dag rduṅ ba ste | | sñan grags bde ba’i phyir min ṅa rgyal phyir ma yin | |

rgal bas ’gro ba rnams ni rgal bar ’gyur bgyi źiṅ | | (4)grol bas sems can rnams ni yoṅs su thar bar bgyi | |
de ltar gson pa’i ’jig rten ñam thag par mthoṅ nas | | sṅon du bdag gi dam bca’ ’di ni gyur pa’o | |

’di na kha cig nor ni thob nas bdag ñid ni | | gcig tu ñid kyaṅ ’dzin par byed pa ṅo mtshar ciṅ | |
skye po chen po ma (5)btsums mig la gaṅ gis kyaṅ | | khyad ’phags thob nas rnam par ’dzin pa de don yin | |

gaṅ źig skam la gnas pas mi ni chus khyer ba | | ’dren par ’dod min de ni legs pa’i gzugs ma yin | |
gaṅ źig gter ni thob nas skye bo dbul po la | | nor gyi sbyor (6)ba med pa de ni sbyaṅ po min | |

raṅ bźin gnas pas nad kyis mṅon par bcom pa la | | lag tu soṅ ba’i sman gyis gso bar rigs pa ste | |
de ltar lam ṅan soṅ ba’i ched du lam dag ni | | ṅes par byad ba’i lam gyis bśad par ’thad pa yin | |

ji ltar sgron ma rab tu gsal (7)bar byed pa ste | | de yi rgyu can dmar por ’gro ba ma yin ñid | |
de bźin saṅs rgyas ñid kyis ye śes rab gsal bar | | mdzad de de phyir chags par ’gro ba ma yin no | |

ji ltar śiṅ rnams la ni me dag ṅes pa daṅ | | mkha’ la rluṅ daṅ sa la chu ni ṅes pa ste | |
de bźin (56b1)gaṅ yaṅ rnams su thub pa rnams kyis ni | | byaṅ chub ṅes śiṅ k’a śi rnams daṅ chos smra des | |

de nas ñe bar ’oṅs nas aa la la źes pa | | rnam par brjod nas ji ltar ’dod bźin rab spaṅs nas | |
yaṅ daṅ yaṅ du ya mtshan mig ni g-yo ba yis | | re ’dod skyes śiṅ (2)saṅs rgyas la ni lta bźin soṅ | |

de nas thub pas rim gyis k’a si’i grod khyer ni | | nor gnas sñiṅ po daṅ ni rab mtshuṅs gzigs pa ste | |
grogs mo bźin du ’khyud nas yaṅ dag ’dus pa ni | | skal ldan śiṅ rta daṅ ni b’a r’a na s’i ñid | |

mthu daṅ gzi brjid dag gis mṅon par (3)mdzes pa des | | khu byug rnams kyis sgra sgrogs śiṅ gi tshogs ldan źiṅ | |
draṅ srod chen pos bsñen pa’i ri dags nags ñid du | | rnam par mdzes pas ñi ma bźin du rab ’thob po | |

koondi n+ya’i rigs daṅ de nas miṅ chen daṅ | | rlaṅs pa daṅ ni rta thul de bźin bzaṅ rgyal te | |
dge (4)sloṅ lṅa yis de ni rgyaṅ riṅ nas gzigs nas | | phan tshun du ni tshig ’di smras par gyur pa’o | |

bde ba’i bdag ñid dge sloṅ goo ta ma ’di | | dka’ thub de las phyir log mṅon par ’oṅs pa ste | |
mṅon du ’gro bya ma yin ṅes par phyag ’os min | | dam bca’ bcom pa mchod par (5)’os pa ma yin no | |

de ni brgya la gal te sṅod par ’dod gyur na | | de ñid la ni gtam ’di rab tu gsol mdzod da da | |
’gron po ñe bar ’oṅs pa gaṅ daṅ su la ni | | ’phags pa rnams kyis mi byed par ni ’os ma yin | |

de ltar bya ba byas nas dge sloṅ de rnams ni | | ñe bar (6)gnas pa’i ñe bar saṅs rgyas gśegs pa ste | |
ji lta ji ltar de rnams la ni ñe bar gśegs | | de lta de ltar de rnams dam bca’ ñams par gyur | |

de nas kha cig ’di yi na bza’ blaṅs pa ste | | de bźin gźan ni phyag ’tshal nas ni lhuṅ bzed bzuṅ | |
kha cig ’di la ’os (7)pa’i gdan ni phul ba ste | | de bźin gźan gñis źabs bsil ñe bar phul pa’o | |

de ltar rab byed mchod pa maṅ po ldan pa rnams | | ’di la thams cad kyis ni bla mar spyod pa byas | |
rigs su mṅon brjod de rnams kyis kyaṅ ma spaṅs śiṅ | | de rnams la rjes brtse bcas (57a1)bcom ldan gyis smras pa | |

mchod ’os dgra bcom la ni gus pa ma yin pas | | sṅar gyi spyod pas dge sloṅ rnams kye ma smra śig | |
bstod daṅ smad pa ṅes par bdag gis mñam pa ste | | khyed rnams bsod nams min las rnam par bzlog par bgyi | |

saṅs (2)rgyas ’jig rten phan pa’i ched du saṅs rgyas śiṅ | | ’byuṅ po kun la phan pas rab tu źugs pa la | |
bla ma ñe bar ’joms las miṅ gis gaṅ smras de | | ma ruṅs pa yi pha ma bźin du chos ’chad do | |

de ltar draṅ sroṅ chen po’i thugs rje’i bdag ñid can | | smra ba rnams kyi mchog gis (3)de skad gsuṅs pa ste | |
rmoṅs las sñiṅ po med pas chud zos de rnams kyis | | gdoṅ ni cuṅ zad bźad pa daṅ ldan rgol ba smras pa’o | |

goo ta me re źig dka’ thub mchog daṅ ni | | dam pa de yis de ñid rtogs pa ma yin te | |
don ni dga’ bas bsgrub bya bde bas gnas pa’o | | (4)khyed kyis mthoṅ źes bya ba ’dir ni gtan tshigs gaṅ | |

gaṅ tshe de ltar de bźin gśegs pa’i de ñid la | | de nas dge sloṅ de rnams daṅ par gyur min te | |
byaṅ chub pa yi lam ni de las gźan du śes | | de nas lam mkhyen pa yis lam ni bka’ stsal pa | |

byis pa’i skye bo (5)bdag ñid ṅal bar ldan pa daṅ | | dbaṅ po’i spyod yul rnams la de bźin chags pa ste | |
’chi ba med pa’i luṅ gis lam ma yin pa’i phyogs | | skyon daṅ ldan pa gñis po de la ltos mdzod cig | |

gduṅ bar mṅon par brjod pa’i lus kyi ṅal rnams kyis | | yoṅs su (6)’khrugs śiṅ rnam par gnod pa’i sems la ni | |
’jig rten tha sñad kyaṅ ni brgyal śes min na | | dbaṅ po las ’das de ñid lam ni kye ma ci | |

ji ltar sgron mas mtshan mo’i mun pa ñams pa ru | | ’dir ni mṅon par ñer ’gro chu rnams gtor bas min | |
de bźin ye (7)śes mi yis mi śes mun pa ni | | ñams par sṅon ’gro lus kyi ṅal ba rnams kyis min | |

ji ltar me ni ’dod pas śiṅ la ’bigs pa daṅ | | rnam par ’gems pas me ni thob pa ma yin la | |
de ñid mṅon pa’i thabs las bsrubs pas thob pa ste | | de bźin sbyor las ’chi (57b1)ba med thob ṅal bas min | |

de ltar don med ’dod pa rnams la chags pa ni | | rdul daṅ mun pa dag gis zil non sems ldan rnams | |
bstan bcos don la nus kyaṅ grub pa thob min na | | chags bral ’gog pa’i cho ga la ni sṅon ñid do | |

ji ltar nad kyis mṅon par bcom pa’i (2)srog chags kyis | | mi phan bza’ ba za ba’i gso ba ’dir yod min | |
de bźin mi śes nad kyis mṅon par bcom pa yi | | ’dod pa rnams la chags pa’i źi ba gaṅ las so | |

ji ltar skam pa’i rten la gnas pa’i rluṅ gis ni | | bus pa’i me yi źi ba yod pa ma yin no | |
(3)de bźin ’dod pa’i rten la gnas pa’i chags pa yis | | rjes su soṅ ba’i sems kyi źi ba yod ma yin | |

mtha’ ’di gñis po dag kyaṅ rnam par dor byas nas | | bdag gis lam gźan dbu mas lhag par rtogs pa ste | |
śin tu sdug bsṅal ñe bar źi ba’i ’dren pa po | | bde (4)ba daṅ ni dge ba ñid daṅ bral ba’o | |

yaṅ dag lta ba’i ñi mas rab tu gsal byas śiṅ | | rnam dag yaṅ dag rtogs pa’i śiṅ rtas draṅs pa ste | |
yaṅ dag brjod pa’i yaṅ dag dag ni gtsug lag khaṅ | | dge ba’i bya ba’i skyed tshal brgya phrag mṅon par dga’ | |

smad pa med pa’i (5)’tsho ba lo legs chen po ste | | yaṅ dag rtsol bas stobs rab rjes su ’gro ba can | |
kun du yaṅ dag dran pa’i sbas pas sbas pa ste | | tiṅ ’dzin gzims mal daṅ ni gdan daṅ khyab pa yis | |

de ltar mchog gi yan lag brgyad ’dir ’di lam ste | | ’chi daṅ rga daṅ na ba (6)rnams las ’dren pa po | |
gaṅ la draṅs nas bya ba thams cad byas pa ste | | ’di daṅ che ge mor ni slan chad ’gro ba med | |

’di ni sdug bsṅal mtha’ dag ’di ni mtshan ma ste | | ’di ni ’gog pa ’di yi lam ni ’di yin te | |
de ltar ma thos chos kyi cho ga sṅar med pa’i | | rnam par mthar phyin (7)bdag gi spyan mig skye ba’o | |

skye daṅ rga daṅ na daṅ de nas rgud pa daṅ | | sdug pa daṅ bral mi sdug pa la sbyor ba daṅ | |
’dod pa’i don ni rab tu ’thob pa med pa ste | | rnam pa sna tshogs sdug bsṅal ’di ni yoṅs su ’thob | |

’dod pa’i bdag can gyi ’am bdag rgyal can gyi ’am | | lus (58a1)can gyi ’am yaṅ na lus can ma yin pa’i | |
gaṅ źig yon tan med pa gaṅ la rab źugs kyaṅ | | mdor bsdus nas de sdug bsṅal du ni śes par mdzod | |

de ltar ’bar ba źi ba’i me ni chuṅ na yaṅ | | lhan cig skyes pa dro ba’i ṅo bo spoṅ min ñid | |
de bźin bdag tu (2)’du śes źi sogs kyis phra yaṅ | | sdug bsṅal bdag ñid can źes bdag gi śin tu ṅes | |

ji ltar sa chu sa bon dus rnams myu gu’i bźin | | ’dod chags la sogs rnam pa sna tshogs skyon rnams daṅ | |
skyon las rab tu skyes pa’i las rnams ñid dag ni | | sdug bsṅal dag gi rgyur ni (3)ṅes par śes par mdzod | |

mtho ris su ’am ’og tu srid pa’i rgyun las ni | | ’dod chags la sogs skyon gyi tshogs rnams rgyu yin źiṅ | |
dman daṅ ’briṅ daṅ mchog ste sna tshogs ñid kyi ni | | de daṅ der ni las rnams dag ni rtsa ba’o | |

ñes pa zad las ’khor ba’i rgyun ni yod min te | | las (4)zad pa las sdug bsṅal de ni yod ma yin | |
gaṅ phyir don gaṅ yoṅ pa las ni kun ’byuṅ ste | | de phyir med pa las te slar yaṅ ’byuṅ ba med | |

gaṅ du skye ba med ciṅ rga med ’chi ba med | | me med sa med chu med mkha’ med rluṅ med la | |
thog ma bar daṅ mtha’ med ’phags pa dbrog bya min | | (5)dge źiṅ ’gyur med ’gog pa de ni śes par mdzod | |

yan lag brgyad ldan gaṅ źig mṅon brjod de lam ste | | lhag par rtogs phyir ’di yi thabs de’i gźan ma yin | |
lam ’di yin na ma mthoṅ ba las ’jig rten rnams | | de ñid daṅ ni ñe du rnams ni yoṅs su ’khor | |

sdug bsṅal (6)yoṅs su śes par bya źiṅ rgyu ’di ni | | spad bya ’gog pa yaṅ ni dbaṅ du bya ba’o | |
de bźin lam ’di yaṅ ni bsgom par bya ba ste | | de ltar ’di ni bdag gi blo gros rab źugs so | |

sdug bsṅal ’di ni yoṅs śes rgyu ni spaṅs pa ste | | de bźin du ni ’gog pa mṅon du byas pa’o | |
de bźin du ni (7)’di yi lam ’di bsgoms pa ste | | de ltar ’dir ni bdag gi spyan mig rab źugs so | |

ji srid du ni yaṅ dag ’phags pa’i bden pa ni | | bźi ba’i rkaṅ pa ’di rnams mthoṅ ba ma yin pa | |
de srid bdag ’dir grol ba med pa źes brjod ciṅ | | bdag ñid la ni don byas ñid du yaṅ ma (58b1)mthoṅ | |

gaṅ tshe ’phags pa’i bden pa rnams ni rtogs pa ste | | rtogs byas kyaṅ ni dor byar ’os pa byas pa’o | |
de tshe bdag ’dir rnam par grol źes brjod pa ste | | bdag ñid la ni don byas ñid du yaṅ mthoṅ ṅo | |

de ltar draṅ sroṅ chen po thugs rje mṅa’ ba yis | | ’dir (2)ni chos dag de skad mṅon par gsuṅs pa na | |
koondi n+ya’i rigs daṅ lha ni brgya phrag rnams | | gtsaṅ źiṅ rdul daṅ bral ba’i mig ni thob par gyur | |

bya ba thams cad ṅes par byas śiṅ źi ba de la ni | | thams cad mkhyen pas khyu mchog bźin du mthoṅ po’i dbyaṅs kyis gsuṅs | |
(3)khyod kyis śes śes bdag ñid chen po des ni tshig gsol pa | | legs so khyod kyi blo gros mchog ni bdag gis śes pa’o | |

legs so bdag gis śes śes de nas des ni ’jig rten ni | | koondi n+yas de yi go ’phaṅ rigs ni bzuṅ ba ste | |
bla ma dam pa de bźin gśegs (4)pa’i slob ma rnams kyis ni | | gtso bo ñid du chos la yaṅ dag lhag par gśegs pa’o | |

sgra de sa la rgyu ba’i gnod sbyin rnams kyis thos nas ni | | rnam par rgyas pa’i dbyaṅs ’di rab tu gsol bar gyur pa ste | |
’byuṅ po rnams kyi ’chi med źi ba’i ched du ṅes par ni | | (5)dam pa gzigs pas chos kyi ’khor lo bskor ba de legs so | |

tshul khrims rtsibs daṅ źi daṅ dul ba’i mu khyud blo rnams yaṅs | | dran pas blo gros brtan pa brtson ’grus lta ba ṅo tsha’i gzer | |
zab pa’i phyir daṅ brdzun med phyir daṅ legs par bstan ñid phyir | | (6)’jig rten gsum na brtan źiṅ bstan bcos gźan rnams kyis mi ldog | |

sa ’dzin gnod sbyin rnams las sgra ni ñe bar thob byas nas | | mkha’ la lha yi tshogs rnams kyis ni dbyaṅs byas śiṅ | |
de ltar thos nas mtho ris rim daṅ rim rnams kyis mthon por | | tshaṅs (7)pa’i ’jig rten bar du sgra yis ñe bar ’dzegs pa’o | |

mtho ris dag na gnas pa’i bdag ñid ldan pa kha cig gis | | draṅ sroṅ che las ’jig rten gsum ni g-yo źes thos nas ni | |
sna tshogs yul rnams la ni chags par gśegs pa ma yin źiṅ | | yaṅ dag skyo las (59a1)srid pa gsum na źi ba ñid du gśegs | |

de ltar ’jig rten rnams kyi mchog tu źi ba’i ched du ni | | mtho ris daṅ ni sa na chos kyi ’khor lo bskor tsam na | |
sprin bral mkha’ las me tog daṅ bcas chu yi char bab ciṅ | | srid gsum gnas pa (2)rnams kyis rṅa po che rnams mṅon par brduṅs | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | chos kyi ’khor lo bskor ba’i le’u ste bco lṅa pa’o ||

+ + + + + + + + + + + + + + + +
+ + + + + + + + + + +[n]to nukampayā || 16.20 ||

aham apy eṣa gacchāmi rā[ja] + + + + + +
+ + + + + + + + + + + + + + + + || 16.21 ||

+ + + + + + + + +[mus] tatra diśo diśaḥ [m]aharṣir api nirdva+o + + + + + + + + || 16.22 ||

+ + + + + + + + + + + + + + + +
+ + + + + + tatra tapaḥ sākṣādiva sthita[m] || 16.2{3 ||

taṃ} + + + + + + + + + + + + + + +
+ + + + + + + + + + + + + + + + || 16.2[4] ||

athāsmai so ’gniśara{ṇe mah[o]raga} + + + +
+ + + + + + + + + + + + + + + + || 16.25 ||⁷⁵⁷

757. EHJ (1937: 38) proposes that two verses have been left out in the Tibetan at this point, and therefore enumerates this as verse 27.

+ + + + + + + + + + + + + + + [n]im
dṛṣṭvā dṛṣṭi{viṣo ruṣṭaḥ sa ni} + + + + + + || 16.26 ||

+ + + + + + + + + + + + + + + +
+ + + + + + + + + + + + [i]vānalaḥ || 16.2{7 ||

nirdagdhe cāgniśara[ṇ.]} + + + + + + + +
+ + + + + + + + + + + + + + + + || 16.28 ||

+ + + + + + + + + + cāla na vivya{the
vismitaḥ sa tadā [n]{ + + + + + + + + + + || 16.29 ||

+ + + + + + + + + + + + + + + +
+ + + + + + + + + + ity anvakampata{ || 16.30 ||

atha rātrau vya[tī]} + + + + + + + + + +
+ + + + + + + + + + + + + + + + || 16.31 ||

+ + + + sya māhāttmyaṃ niśāmya [sa] [v{i}siṣmi} +
+ + + + + + + + + + + + + + + + || 16 32 ||

+ + + + + + + + + + + + + ṛddhibhiḥ
cittajñānāc ca tat tasya [k]ṣ(e)tr[i] + + + + + + || 16 33 ||

+ + + + + + + + + + + + + + + +
+ + + + + + + + + + + + + + ttaye || 16 34 ||

dṛṣṭvā kāśyapam āvṛttam uru + + + + + +
+ + + + + + + + + + + + + + + + || 16.35 ||

+ + + + + + + + + + [ṣ]y. tyaktavarkkale
bhejāte tadgate mārgaṅgayā + + + + + + || 16.36 ||

byed pa po med ’dir ni rig pa po yaṅ med | | bdag po med pa’i lus po ’di ni ’dren par byed | |
ji ltar ’khor ba’i chu (5)bo rab tu bskor ba ste | | smra ba de ni ñon mdzod ñan pa rnams kyi mchog | |

dbaṅ po drug daṅ dbaṅ po’i spyod yul drug rnams la | | brten nas rnam par śes pa rnam drug ’char ba ste | |
gsum po so sor rig pa’i cho ga rab bskor źiṅ | | gaṅ las dran daṅ blo daṅ las kyi ’jug par yin | |

nor bu bud (6)śiṅ ñi ma yaṅ dag phrad pa las | | ji ltar me ni sbyar ba’i dbaṅ gis skye ba ste | |
de bźin blo daṅ dbaṅ don dbaṅ po la brten nas | | skyes bu la brten bya ba rnams ni thams cad ’gyur | |

de ltar thub pa mchog gi gsuṅ ni mchog tu dge | dam pa’i don du bsṅags pa yaṅ dag thos nas ni | | dri ma med pa’i rdul med gźal du med pa’o | | ma ga dh’a yi bdag po chos mig skyes par gyur | |

’khor der ma ga dh’a yi groṅ na (62b1)gnas pa yi | | mi ni du ma rnams daṅ lha na gnas pa rnams | |
thub pa’i gsuṅ thob pa las rnam dag bsam ldan rnams | | ’gyur med ’chi ba med pa’i go ’phaṅ thob par gyur | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | slob ma maṅ po daṅ ldan pa’i le’u ste (2)bcu drug pa’o ||

de nas rgyal po des ni thub la rnam gnas phyir | | dpal ldan nags tshal ’od ma’i tshal ni rab phul nas | | de ñid khoṅ du chud phyir kun nas dmigs pa ni | | mṅon par rjes gnaṅ byas pa groṅ khyer la źugs so | |

de nas gtsug lag khaṅ der (3)’gro la phan pa’i phyir | | ye śes las gyur dge ba’i sgron ma bsnams pa ste | |
tshaṅs daṅ lha daṅ de bźin ’phags pa rnams kyi ni | | gnas pa de daṅ de yis saṅs rgyas rnam par gnas | |

de nas rta thul dbaṅ po’i rta ni kun bsdams śiṅ | | bsod sñoms ’dod pas rgyal po’i khab (4)ni rab thob ste | |
gzugs kyis daṅ ni źi ba yis daṅ rnam ’gyur gyis | | skye bo chen po rnams kyi mig rnams phrogs par gyur | |

ser skya’i rigs kyi dge sloṅ slob ma du ma can | | śa ra dwa ti’i bu źes rab tu grags pa yis | |
dbaṅ po źi bar ’oṅs pa de ni mthoṅ ba ste | | lam na rjes su gnas (5)nas tshig ni mṅon par smras | |

khyod kyi gsar pa’i rtags mtshan daṅ ni źi ba ñid | | mthoṅ nas kho bo’i blo gros ya mtshan mchog gyur te | |
de phyir re źig gal te de ñid rig pa daṅ | | khyod kyi ston pa’i mtshan ci smra ba gaṅ yin smros | |

de ltar mchod maṅ sṅon ’gro bram ze de yis ni | | de skad (6)brjod ciṅ rta thul gyis kyaṅ smras pa ste | |
bu ram śiṅ pa’i rigs su rab ’khruṅs thams cad mkhyen | | bdag gi ston pa bla na med pa śes par mdzod | |

byis pa gsar bu chos las skyes par gyur pa yis | | khyod la ston pa brjod par nus pa ma yin te | |
smras pa mkhyen pa’i mchog gyur thub pa (7)chen po’i gsuṅ | | ñuṅ du cuṅ zad tsam źig ṅes par rtogs par mdzod | |

gaṅ źig chos rnams mtshan ma las ni byuṅ ba ste | | de dag rnams kyi mtshan ma bcom ldan gyis gsuṅs śiṅ | |
gaṅ źig de dag rnams kyis ṅes par ’gog pa daṅ | | yaṅ dag ’gog pa de yi thabs gaṅ gsuṅs (63a1)ba’o | |

de ltar rta thul gyi ni tshig ’di thos nas ni | | gñis skyes ñer rgyal źes bya’i miṅ can de yi ni | |
skyen par chos la mig ni rdul daṅ bral ba ni | | dge źiṅ rnam par dag par ṅes par gyur pa’o | |

rgyu med pa daṅ bya ba med daṅ dbaṅ phyug ste | | źiṅ śes pa ni (2)ṅes par de yis sṅon rig ciṅ | |
rgyu las ’di rnams rab tu ’jug par thos nas ni | | bdag med gyur pa mthoṅ nas dam pa’i bden pa gzigs | |

sbom po’i ñon moṅs tshogs kyis rnam par ñams pa ni | | graṅs can lus las cha śas daṅ bcas mthoṅ ba ste | |
sbom po daṅ ni phra mo de yis ñams (3)pa ni | | saṅs rgyas pa yi bstan las ’gyur źes sñam par gyur | |

bdag tu ’du śes skyes pa ñe bar mkhyud nas ni | | dar ’dzin spoṅ ba ma yin de nas ṅa yi ñid | |
sgron ma daṅ ni ñin mor byed pa yod pa na | | ’od kyi rnam par ñams par gtan tshigs śes bya ci | |

ji ltar padma’i chu ba che bar gyur pa (4)yi | | snal ma phra mo ñid ni bźin daṅ ’brel pa ste | |
thar pa’i cho ga mthar thug min par de sñam źiṅ | | saṅs rgyas pa yis rdo ba phye daṅ mñam par rtogs | |

de nas bram zes rta thul de la mṅon mchod nas | | tshim źiṅ raṅ ñid kyi ni khaṅ par rnam soṅ źiṅ | |

bsod sñoms rim bźin rta thul gyis kyaṅ (5)rab thob nas | | raṅ bźin gnas śiṅ mkhas pa ’od ma’i tshal du soṅ | |

de bźin rab tu daṅ bas mchog daṅ ldan pa yi | | ñe rgyal kyaṅ ni mṅon du źugs pa mthoṅ nas ni | |
thos pa daṅ ni bsam pas bya ba mñam pa yi | | mood gal rigs su rab tu skyes pas smras pa’o | |

dge sloṅ de ñid gaṅ (6)gis gźan bźin gyur pa ste | | brtan pa yin yaṅ yaṅ dag dga’ bźin ñe bar soṅ | |
khyed kyis ’chi med ci źig de riṅ thob pa ste | | bźin ni rab tu daṅ ’di gtan tshigs med ma yin | |

de nas ’di ltar bgyi źes ’di la ṅes bden smras | | de nas des ni bdag la smos pa śes des smras | |
de (7)nas tshig de ñid ni de yis smras pa ste | | thos nas ñid kyi yaṅ dag mig ni skyes par gyur | |

las daṅ bsam pa rnam dag blo ldan de gñis ni | | lag nas sgron ma bźin du de ñid mthoṅ ba ste | |
śes pas ston la rnam par g-yo min bsam ldan dag | | de ni lta ba’i don du da lta ñid du gśegs | |

slob (63b1)ma’i sder bcas de gñis rgyaṅ ma nas gzigs nas | | bcom ldan draṅ sroṅ chen pos dge sloṅ rnams la gsuṅs | |
śes rab can daṅ rdzu ’phrul ldan ba rnams kyi gtso | | kho bo’i mchog gi slob ma ’di gñis ’dir ’oṅs so | |

de nas zab daṅ brtan pa’i gsuṅ ni źi ba yis | | thub bas de (2)gñis la ni gtam dag mdzad pa ste | |
dge sloṅ ’dir ni mṅon par ñer ’oṅs rab źi’i phyir | | chos ’di ji lta ba bźin yaṅ dag thob par gyis | |

dbyu gu gsum lag gtsug phud daṅ ldan gñis skyes te | | gñis la de bźin gśegs pas ’di skad ces gsuṅs te | |
saṅs rgyas mthu (3)yis dur smrig gos daṅ ldan pa yi | | dge sloṅ ñid du skad cig gis ni gyur pa’o | |

slob ma’i sder bcas cha lugs de yis de gñis kyis | | mgo bo dag gis thams cad mkhyen la mchod pa ste | |
de nas saṅs rgyas kyis chos de gñis la gsuṅs śiṅ | | dus kyis de gñis kyis ni ṅes (4)legs thob par gyur | |

de nas ’od sruṅs rigs kyi sgron ma gñis skyes kyis | | kha dog daṅ ni gzugs daṅ nor daṅ ñer ldan las | |
rdzu ’phrul daṅ ni bdag ldan bzaṅ mo rnams spaṅs nas | | thar pa’i ched du ṅur smrig bzuṅ źiṅ gśegs pa’o | |

mdog bzaṅs gser gyi mchod sdoṅ daṅ (5)mtshuṅs ’bar ba ni | | bu maṅs miṅ bcas mchod rten du ni ṅes mthoṅ nas | |
dṅos po thams cad spaṅs śiṅ ya mtshan daṅ bcas pas | | thams cad mkhyen la thal mo rab sbyar mṅon par soṅ | |

thub pa la ni rgyaṅ nas mgo bos phyag ’tshal źiṅ | | phyag ’tshal nas ni ji lta ba bźin mthon (6)por gsol | |
bdag ni slob ma bcom ldan bdag gi ston pa lags | | mun pa rnams su bstan pa bdag gi sgron mar gyur | |

gñis skyes skom pa skyes śiṅ ñe bar ’oṅs par ni | | mkhyen nas bsam pa rnam dag thar ’dod de la ni | |
sems la gsuṅ gi chab kyis rab tu tshim mdzad pa | | de bźin (7)gśegs pas legs bar ’oṅs źes bka’ stsal to | |

gsuṅ ’di yis ni ṅal ba rnam par sos bźin te | | ṅes par legs par rtogs pa’i ched du gnas pa ste | |
de nas dag ba’i bdag ñid ’di la thugs rje can | | thub pas chos ni mdor bsdus pa yis gsuṅs pa’o | |

gaṅ phyir thub (64a1)pas chos ni phra mor gsuṅs tsam na | | de yis don ni mtha’ dag yaṅ dag thob gyur te | |
de phyir yaṅ dag rig daṅ na tshod che gñis las | | dgra bcom ’od sruṅs chen po ñid du mtshan gyur to | |

gaṅ gis lus las gźan daṅ yaṅ na lus su ni | | bdag daṅ bdag gi (2)ba źes bdag tu rtogs pa ste | |
de yis bdag tu lta ba de ni ṅes spaṅs śiṅ | | ñi tshe ba min sdug bsṅal ’di ni mthoṅ bar gyur | |

tshul khrims brtul źugs dag gis dag par byed ces gaṅ | | rgyu med pa daṅ rgyu las de yis rtogs pa ste | |
sdug bsṅal ñid daṅ lam ni yaṅ dag thob nas te | | tshul (3)khrims daṅ ni brtul źugs mchog tu ma bzuṅ ṅo | |

phyin ci log tu gyur par soṅ ba gaṅ gis ni | | mṅon du bskor źiṅ mchog ni rab tu thob ma yin | |
bden pa bźi po’i go ’phaṅ rnams ni mthod gyur nas | | the tshom som ñir gyur te yaṅ dag mchod par gyur | |

’dod pa gaṅ rnams su ni yaṅ dag (4)rgyar ñid daṅ | | brgyal bar gyur daṅ brgyal bar ’gyur ñid ’jig rten pa | |
mi gtsaṅ bden pa ma yin de rnams des śes nas | | ’dod chags śes bya’i yul de spaṅs par gyur pa’o | |

de bźin du ni byams par gyur ba’i sems kyis des | | bśes daṅ bśes min rnams su khyad par med pa ste | |
(5)’byuṅ po kun la rjes su brtse ba byas pa yis | | nad du soṅ ba’i gnod sems spaṅs par gyur pa’o | |

gzugs la brten pa rnams daṅ groṅ khyer brten pa rnams | | sna tshogs ñid daṅ ldan pa’i ’du śes rnams spaṅs nas | |
des ni gzugs kyis khams su chags pa rnam bcom ste | | gzugs la (6)’jug pa’i ñes pa rnams ni rtogs nas so | |

rmoṅs las sñoms ’jug rnams su thar pa’i ’du śes daṅ | | gzugs med lha rnams mdzad pa can du rtogs nas ni | |
źi źiṅ mtshan ma med pa’i sems ni gzuṅ nas su | | gzugs med sred pa las ni chags daṅ bral bar soṅ | |

chu bo sin dhu’i śugs (7)chen rab tu ’jug pa bźin | | sems kyis g-yo źiṅ skyod par byed pa śes nas ni | |
brtan pa’i brten las rgod pa rnam par spaṅs pa ste | | źi źiṅ rdziṅ bu gaṅ ba bźin du gnas par gyur | |

sñiṅ po med pa’i phyir daṅ ’god ba’i chos ñid phyir | | bdag med ñid phyir dṅos rnams yaṅ dag rab mthoṅ nas | |
(64b1)khyad ’phags ñid daṅ mñam daṅ mchog ñid mthoṅ ba ste | | ṅa rgyal rnam par spaṅs nas yod ma yin źes rtogs | |

ye śes me yis mi śes mun pa rnams bcom nas | | zad pa can daṅ zad pa med par sna tshogs mthoṅ | |
rnal ’byor gyis ni rig pa ñid ni yoṅs bsgoms nas | | ma rig pa ni (2)mtha’ dag ji lta ba bźin spaṅs | |

mthod daṅ bsgom pa dag gis kun du sbyor ba ni | | bcu po ’di dag mtha’ dag rnams kyis rnam par grol gyur ciṅ | |
thal mo sbyar byas saṅs rgyas ñid la lta bźin du | | bya ba kun byas raṅ bźin gnas te gnas par gyur | |

skar ma gsum gyis gnas skabs (3)gsum skyoṅ rjes skyes lha daṅ ni | | ldan pa’i lṅa gsum tshes kyi dus su skar ma’i rgyal po bźin | |
gsum ni chud zos gyur ciṅ gsum ni lhag par thob pa yi | | gsum rig slob ma gsum gyis bde bar gśegs pa rnam par mdzes | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | (4)ñan thos chen po rab tu gśegs par mdzad pa’i le’u ste bcu bdun pa’o ||

de nas ’ga’ źig tshe na nor ldan khyim bdag ni | | skal ba med pa rnams la nor ni rab sbyin pa | | bzaṅ sbyin źes ni rab tu grags pa’i miṅ ldan pa | | byaṅ phyogs yul ko sa la rnams nas der soṅ (5)gyur | |

de yis der ni thub pa bźugs pa thos pa ste | | thos nas blta bar ’dod pas mtshan mo rab tu soṅ | |
rnam dag sems pa des ni rab sleb rab mkhyen nas | | rab tu phyag byas pa la bde bar gśegs pas bstan | |

gaṅ phyir chos la bsgoms pas ñid ni rnam spaṅs nas | | blo ldan (6)mtshan mor bdag la lta ’dod rab sleb ste | |
da lta ñid du ’oṅs pa de yi de ma thag | | ṅes par legs pa’i mgron ’di rab tu loṅ mdzod cig | |

gaṅ źig khyod kyis lhag bsam gaṅ źig bstan pa daṅ | | bdag gis grags pa ñid las gaṅ źig daṅ pa daṅ | |
gaṅ źig sṅon gyi rgyu las blo gros rab (7)źugs te | | des ni yon tan chen po rnams kyi snod yin no | |

de phyir ’jig rten dag na grags daṅ gźan du ni | | ’bras bu sbyin pa mchog las byuṅ bar rig nas ni | |
bkur sti byas nas dus su sñoms pa’i bdag ñid kyis | | chos las thob pa’i nor ni sbyin par bya ba’o | |

tshul khrims yaṅ dag (65a1)blaṅs nas spyad par bya ba ste | | tshul khrims ñid ni bsruṅ ba daṅ ni rgyan yin źiṅ | |
’og tu soṅ ba rnams kyi rnam par ldog byed do | | nam mkha’i steṅ gi ṅes par rdzogs pa po ñid yin | |

’dod pa rnams su gcig min źes pas rjes bciṅs pa’i | | yoṅs su tshol ba la (2)sogs skyon rnams thos nas ni | |
ṅes par ’byuṅ ba’i cho gar yon tan rnam śes nas | | rnam dpen las skyes śi ba’i bden pa bsñen par mdzod | |

’chi bas ñe bar gzir źiṅ rga bas zil non pa’i | | ’jig rten rab tu bskor ba yaṅ dag yoṅs śes nas | |
źi ba skye ba med phyir ’bad pa mdzod cig daṅ | | (3)skye ba bden pa med na rga med ’chi ba med | |

ji ltar mi rnams la ni mi rtag bdag ñid kyis | | rab chags sdug bsṅal mṅon sum du ni rig mdzod la | |
de bźin lha rnams la yaṅ sdug bsṅal rig mdzod daṅ | | ’jug pa rtag pa ñid ni su yaṅ yod ma yin | |

gaṅ du mi rtag pa ñid der ni sdug bsṅal źiṅ | | (4)gaṅ du raṅ ñid med pa der yaṅ sdug bsṅal te | |
gaṅ du bdag ces pa daṅ bdag gi ba źes pa | | de tshe mi rtag sdug bsṅal bdag med gaṅ la yin | |

de phyir sdug bsṅal las ni sdug bsṅal ’di daṅ ni | | mtshan ma las ni ’di yi mtshan ma ltos mdzod la | |
rnam par ñe bar źi las sdug bsṅal źi ba (5)daṅ | | lam las khyod kyi lam ni dge ba śes par gyis | |

’gro ba g-yo ba sdug bsṅal ’di ni śes nas su | | me daṅ rab mtshuṅs ṅus kyi me yis ’jig rten ’di | |
mtha’ dag rab tu tshig par yoṅs su rtogs bźin du | | srid daṅ srid min rnams su smon pa med par gyis | |

stoṅ pa ñid daṅ bdag (6)med bdag gi ba med pa | | sgyu ma daṅ mtshaṅs ’jig rten ’di ni śes byas nas | |
’du byed tsam źig rab tu yoṅs su rtogs bźin du | | lus ’di la ni khams kyi ’du śes ñid du gyis | |

sems ni srid pa g-yos las yaṅ dag g-yos nas daṅ | | ’khor ba’i ’gro ba rnam pa sna tshogs mthoṅ nas (7)ni | |
rtog pa med ciṅ źi la bden źiṅ chags med par | | sems ni sñoms śiṅ mtshan ma med pa bsñen par gyis | |

de nas draṅ sroṅ chen po’i chos de thos pa las | | chos kyi cho ga’i sṅon gyi ’bras bu thob gyur źiṅ | |
gaṅ źig thob nas ’di yi sdug bsṅal las lhag ma | | rgya mtsho chen po las ni thigs pa (65b1)gcig bźin gyur | |

chags bral rnams kyi dgon par yaṅ dag gnas kyaṅ dam | | lus med rnams kyis srid rtser yaṅ dag gnas na yaṅ | |
nags sam lha na de ñid mthoṅ min ma yin la | | khyim na gnas pa yin yaṅ lta bas dge legs gyur | |

rnam pa sna tshogs lta ba’i dra ba rnams kyis (2)daṅ | | ’khor ba’i sdug bsṅal rnams kyis de rnams rnam mi ’grol | |
de phyir rab tu ñams śiṅ de ñid ma mthoṅ bar | | chags pa rnam par bsal nas khyad par ’phags par gśegs | |

lta ba legs skyes des ni lta ba ṅan de rnams | | ston ka’i sprin gyis rdo yi char bźin spaṅs pa ste | |
dbaṅ phyug la (3)sogs mi mthun rgyu las ma yin źiṅ | | des ni ’jig rten rgyu med par min źes rtogs so | |

de phyir mi mñam rgyur ni ’thad pa ma yin źiṅ | | rgyu med par ni ’gal ba chen po yod pa ñid | |
’dir yaṅ rigs pa śes pas so sor mthoṅ ba ste | | the tshom med pas de ñid mthoṅ ba kye ma ci | |

gal (4)te dbaṅ phyug gis ni ’gro ba skyed gyur na | | ’gro ba rim gyis rab tu ’jug pa ma yin la | |
skye dgu rnams kyi ’khor ba’i ’khor lo ma yin źiṅ | | gaṅ du gaṅ źig bskyed nas de daṅ de ñid ’gyur | |

lus can rnams kyis mi ’dod thob pa ma yin źiṅ | | de yi bdag ñid rnams kyis ’dod pa’i spyod pa (5)med | |
gaṅ źig lus can rnams kyi dge daṅ mi dger gyur | | de ni dbaṅ phyug ñid phyir dbaṅ phyug la yin no | |

de yi dbaṅ phyug ñid la the tshom ’gyur min źiṅ | | der ni mi rnams dag gis byams pa pha bźin ’gyur | |
de la ñam thag pas ni smod pa smra min źiṅ | | lha rnams de daṅ de la ’jig rten mchod ma yin | |

(6)gal te ’di mi bskyed la dgoṅs par gyur na ni | | bya ldan ñid phyir deṅ ’dir dbaṅ phyug ma yin źiṅ | |
gal te ’di yis ’jug la ’dod par gyur na ni | | de ñid dbaṅ phyug yod pa ñid la byed par ’gyur | |

ci ste ’di yi skye la nus pa cuṅ źig med | | byis pa bźin du ’di yis spyod rnams rgyu med do | |
gal (7)te dbaṅ phyug gi ni bdag la mṅa’ ñid med | | ’jig rten bskyed la ’di yi stobs de ci źig yod | |

ji ltar ’dod la gal te bde sdug la bsñen na | | ’byuṅ po rnams ni ’jig rten na des byas pa ñid | |
gaṅ phyir ’dod la chags pa khoṅ khro la ’jug ste | | de phyir de yi dbaṅ ñid yod pa ma yin no | |

(66a1)de’i rten ñid la sems med rnams kyis gnas bya ste | | skyes bu’i ’bad rtsol tshad mar gyur pa ñid yin no | las ’bras med par ’gyur źiṅ luṅ ni byas min la | | las kyi sbyor ba rnams ni de yi rten yin na | |

gal te dbaṅ phyug raṅ gi las kyis ’gyur na ni | | thun moṅ gyur pa’i las (2)la dbaṅ phyug gyur ma yin | |
ci ste de yi khyab bdag rgyu med gyur na ni | | ’gro ba kun gyi dbaṅ phyug ñid ni rab tu grub | |

ci ste de yi dbaṅ phyug ñid gźan las yin źiṅ | | de ñid kyi yaṅ byed po’i dbaṅ phyug gźan yin la | |
de yis gźan źes de ltar ’dir ni rnam gźag med | | de phyir ’gro ba skyeṅ pa yod (3)pa ma yin ñid | |

dbaṅ phyug skyed por gyur na rigs pas tha dad du | | rnam par ’gal ba rnam pa du ma mthoṅ ba ste | |
de yi phyir yaṅ raṅ bźin la ni ñes pa de | | slar yaṅ rab tu chags par ’gyur ba ñid yin no | |

rgyu śes rnams kyi rten ni cuṅ zad rnam log pa’o | | rgyu ni bya ba’i cho gar smra ba ma yin źiṅ | |
bya (4)ba’i cho gar sa bon la sogs de daṅ de | | ltos pa yin te de phyir raṅ bźin rgyu ma yin | |

’bras mi rdzogs par byed pa po ni gcig pa ñid | | ’ga’ źig gi yaṅ rgyu ni cuṅ zad yod ma yin | |
gcig gi bdag ñid can gyi raṅ bźin rab bstan te | | de phyir rab tu ’jug la raṅ bźin rgyu ma yin | |

gaṅ gi raṅ (5)bźin gyis ni khyab pa ñid ’dod pa | | de yi bya ba med pa ñid kyaṅ rab chags śiṅ | |
bya ba ma gtogs ’bras bu’i chog mthoṅ min te | | de yi phyir yaṅ bskyed la raṅ bźin rgyu ma yin | |

de yi khyab pa po ñid la ni rgyu ñid phyir | | thams cad las ni thams cad rgyun mi ’chad par ’gyur | |
’bras bu’i rab tu (6)’jug la ṅes pa mthoṅ ba ste | | de phyir skyed pa la ni raṅ bźin rgyu ma yin | |

ji ltar ’di yi yon tan med ñid grub pa ste | | de ltar ’bras bu la ni yon tan med ñid ’gyur | |
rnam ’gyur yon tan can rnams ’jig rten na mthoṅ ste | | de phyir rab tu ’jug la raṅ bźin rgyu ma yin | |

rtag pa’i rgyu las (7)khyad par ’gyur ba ma yin phyir | | rnam ’gyur la ni tha dad yon tan ñid ma yin | |
rnam ’gyur la ni tha dad yon tan źugs pa ste | | de phyir raṅ bźin las ni skyed pa rigs ma yin | |

raṅ bźin gyis ni bskyed pa’i bdag ñid can ñid la | | ’bras bu rnams su ñams pa’i rgyu ni grub ma yin | |
gaṅ (66b1)phyir rnam ’gyur gyi ni ñams pa mthoṅ ba ste | | de phyir rtogs par bya ba rgyu ni gźan ñid do | |

nus par gyur pa’i sbyor la śin tu mthar thug pa’i | | thar pa ’dod pa’i sdom brtson rnams kyi ma yin źiṅ | |
skye dgu rnams kyi raṅ bźin rab tu ’jug pa’i phyir | | gaṅ las thar pa’i ched daṅ pha rol gnon (2)par gyur | |

skyed pa’i bdag ñid raṅ bźin gyis ni ṅes ñid phyir | | de yi bdag ñid rnam ’gyur la ni ṅes ñid yin | |
’jig rten dag na rnam ’gyur la ni brtan ñid med | | de phyir raṅ bźin gyis ni skyed par rigs ma yin | |

sems kyi spyod pa mi gsal raṅ bźin źes bya źiṅ | | rnam ’gyur (3)gsal ba ’di ni de nas grags pa ste | |
de phyir rab tu ’jug la raṅ bźin rgyu min źiṅ | | gsal ba’i rgyu la ’dir ni ’bras bu grub pa ñid | |

sems med raṅ bźin las ni sems daṅ bcas pa yi | | rta glaṅ boṅ bu la sogs ’bras bu rigs pa ma yin źiṅ | |
sems daṅ rnam par bral ba’i rgyu (4)rnams dag las ni | | sems daṅ ldan pa cuṅ zad źig ni ’jug ma yin | |

gal te ’gro ba skyed phyir dus ni ṅes pa ste | | de phyir yoṅs su rtog byed rnams kyis thar pa med | |
gaṅ phyir skye dgu rnams kyi mtha’ ni byas min te | | de phyir ’jig rten rgyun chad med par skye bar ’gyur | |

gaṅ źig (5)yon tan rnams kyi gcig daṅ du mas byas | | rjes rnams su ni raṅ ñid ṅes pa mthoṅ ba ste | |
gal te rgyu gcig ñid du gnas par gyur pa na | | de yaṅ tha dad khyad par gyur pa ma yin no | |

gaṅ źig smin pa las skyes rdzags kyi cho gar sar | | yon tan śes pas yon tan tha daṅ ñid du mthoṅ | |
gaṅ (6)phyir rgyu ni khyad par min pa ’dod pa ste | | stoṅ pa’i rdzas rnams su yaṅ ṅes par gyur pa ñid | |

gaṅ gi mi gsal ba las rdzas ni ’char ba ste | | de yi rjes su dpag pa ṅes par grub ma yin | |
’bras bu gsal ba yi ni yaṅ dag rab ’jug pa | | mi gsal ba las gaṅ gis mṅon du mthoṅ ma (7)yin | |

gsal ba gñis pa dag las rab tu ’jug pa bźin | | mi gsal ba las gaṅ gi ’bras bu daṅ por gyur | |
de yi ’dod pa las ’dir mi ’dod chen po’o | | raṅ bźin ñid kyis ñes pa gñis ni rab tu chags | |

ji ltar gser gyi phreṅ ba khyad par ’phags pa ste | | de ltar raṅ bźin (67a1)gyi ni rnam ’gyur khyad par ’phags | |
’bras bu khyad par yin źiṅ rgyu yi ma yin te | | de phyir skyed la raṅ bźin rigs pa ma yin no | |

gal te bya bar skyes bu de ni rgyu yin na | | gaṅ gis ṅes par gaṅ ’dod des de ’thob par ’gyur | |
’dod kyaṅ kha cig don ni (2)’thob pa ma yin la | | mi ’dod na yaṅ dbaṅ med ’dir ni ’thob par ’gyur | |

gaṅ źig ba glaṅ rta boṅ rṅa mo’i skye gnas ’gro | | mṅa’ bdag ñid du gyur na de ni bsñen min źiṅ | | de ru ’gro ba’i sdig pa’i las ni byed pa daṅ | sdug bsṅal mi ’dod su yis sdug bsṅal byed par ’gyur | |

gal te ’jig rten (3)dgan skyes bu byed par gyur | | sdug bsṅal byed pa ma yin bde ba kho na byed | |
’dod pa byed par ’dod kyaṅ mi ’dod byed pa ste | | dbaṅ phyug chen por ’gyur na mi ’dod su yis spyod | |

gaṅ tshe mi ni chos min pa la rnam ’jigs śiṅ | | ’bad pas chos ni rab tu son par byed pa ñid | |
sna tshogs (4)ñon moṅs rnams kyis dbaṅ med ’phrog ba ste | | de phyir ’di na mi ni pha rol rgyud du gyur | |

graṅ daṅ dro daṅ char daṅ thog daṅ glog sogs kyi | | bya ba rnams ni mi la bzlog nas mthoṅ ba ste | |
gaṅ phyir raṅ dbaṅ ma yin mi ni gźan ldan te | | de phyir bya ba rnams su skyes bu dbaṅ phyug min | |

gaṅ tshe (5)sa pon las daṅ sa chu’i rten las ni | | dus sbyor rab tu ’jug la lo thog phun tshogs śiṅ | |
mar me dag las rab gsal śiṅ las me yin te | | rgyu med las yin źes pa rgyu med ma yin no | |

rgyu med pa las gal te ’gro ba’i rab ’jug na | | mi yi byed pa yis ni med par ’gyur pa ste | |
(6)thams cad kyis ni thams cad ṅes par ’thob byed ciṅ | | rtag na ’di ni thams cad du ni soṅ bar grub | |

bde daṅ sdug bsṅal gal te rgyu med las yin na | | gaṅ char kun gyi bde daṅ sdug bsṅal skal min źiṅ | |
rgyu med las kyaṅ bde daṅ sdug bsṅal rtogs min te | | de phyir rgyu med las (7)śes ’di ni rgyu ma yin | |

de skad ces pa la sogs mi mñan rgyu rnams des | | ’jig rten rab tu ’jug la rgyu rnams śes ma yin | |
rgyu med par ni ’jig rten mthoṅ ba ma yin źiṅ | | ñes pa ’di rnams rgyu med las ni yaṅ dag rtogs | |

brtan pa daṅ ni g-yo ba’i ’byuṅ bo rnams su yaṅ | | (67b1)de daṅ de la brten nas de daṅ de ’byuṅ ste | |
’jig rten dag na rgyu med ci yaṅ yod min źiṅ | | kun kyi rgyu ni ’jig rten pa yis śes ma yin | |

de nas sbyin pa bzaṅ por byin pa’i bzaṅ byin des | | rgya che’i chos kyis dam pa’i chos ni rnam śes nas | |
g-yo ba med pa’i blo gros des par rab (2)daṅ bas | | draṅ sroṅ chen po la ni tshig ’di gsal ba’o | |

mñan yoṅ rta ljaṅ rta rid kyis bsñen groṅ khyer ni | | bdag gi gnas kyi sa ni bsod nams grags pa can | |
der ni bdag gis khyed kyi gnas ni byed ’dod de | | sdig med gnas mchog dam pa de ni bsñen par mdzod | |

gaṅ ltan yaṅ (3)thub pa khyed kyi gnas su sñoms pa ni | | gźal yas khaṅ gi logs sam rnam dben nags su ste | |
bdag la rjes su brtse phyir gnas kyi ched du ni | | dgra bcom rab tu gźes par mdzad par ’os pa lags | |

de nas gtoṅ bar lhag par mos pa ’di yis ni | | rnam par grol ba’i sems ni (4)rnam par mkhyen nas ni | |
chags pa med pa’i blo mṅa’ blo gros mkhyen pa yis | | mchog tu źi bas blo gros yaṅ dag bka’ stsal to | |

sems dpa’ brtan kye gaṅ źig rdzas glog g-yo rnams su | | khyod kyi sems dpa’ gtoṅ la lhag par mos pa ste | |
raṅ bźin gyis ni spyin la dga’ źiṅ chos (5)la dgyes | | de ñid mthoṅ ba khyed la de ni ṅo mtshar min | |

gaṅ źig khyim ni tshig las phyi rol ’thon byed pa | | de yi don de ’tshig par byed pa ma yin te | |
de bźin dus kyi me yis ’gro ba tshig pa na | | gaṅ gis gaṅ źig sbyin pa de yis de ñer ’thob | |

de phyir rnam spaṅs sems dpa’ (6)rnams kyis sbyin par daṅ | | yul rnams yaṅ dag loṅs spyod par ni śes pa ñid | |
bkren pa ’jig rten dag na zad pa’i skyon mthoṅ bas | | ñe bar loṅs spyod ma yin ’jigs las sbyin ma yin | |

dus su smod la don ni rnam par gtoṅ ba daṅ | | dpal daṅ ṅa rgyal las ni de bźin g-yul (7)’gyed par | |
sems dpa’ lhag pa ñid kyis śes te gźan kyis min | | sems dpa’ yis ni sbyin pa ñid daṅ g-yul ’gyed do | |

spyin byed dga’ pa ñid du ’gro la ’gro ba ste | | sñan pa daṅ ni dam par grags pa rab tu ’thob | |
sbyin pa po yod gaṅ źes dam pa rnams sbyin nas | | yaṅ (68a1)dag bkur ba daṅ ni mṅon du ’gro bar byed | |

de bźin ’jig rten dag na blo gtad ñid ’gyur źiṅ | | mi bzad pa rnams las kyaṅ ñes pa ’thob ma yin | |
bsod nams rnams ni bdag gis byas źes tshim pa ste | | ’chi ba’i dus su skrag par mṅon par ’gro ma yin | |

(2)sbyin pa’i ’bras bu ’dir ni me tog tsam źig ste | | sbyin pa po yi ’bras bu gźan ñid rab tu ’thob | |
’khor ba’i ’khor lo la ni ’khor ba’i skye bo yi | | gtoṅ ba daṅ mñam gñen ni yod pa ma yin no | |

mi yi ’jig rten na daṅ lhan skyes pa rnams | | gtoṅ ba las daṅ mñam pa rnams las lhag (3)par ’gyur | |
rta daṅ glaṅ po’i skye gnas su yaṅ gnas pa rnams | | ’bras bu de ni gtso bo thob par ’gyur ba’o | |

sbyin pas loṅs spyod rnams kyis yoṅs su ’dzin pa ste | | tshul khrims kyis bsruṅs mtho ris su ni ’gro bar ’gyur | |
ye śes sṅon du ’gro ba can gyi źi ba yis kyaṅ ni | | (4)rten daṅ bral ba gaṅ na graṅs su ’gro ba ’gro ma yin | |

’chi med bdud rtsi de yis ’thob pa’i ched du yaṅ | | sṅom par gyur pa rab tu sbyin pa yin pa ñid | |
sbyin pa dran nas rab tu dga’ bar gyur pa ste | | yid ni rab tu dga’ las ṅes par tiṅ ’dzin yin | |

mñam par gźag na yaṅ (5)dag mtho ba ’di ru ni | | skye daṅ ’god pa śes par rim gyis ’gyur ba ste | |
gźan la sbyin pa sbyin pa’i sbyin pa po yis ni | | sñiṅ la gnas pa’i ñon moṅs rnams ni bsrabs par ’gyur | |

gaṅ źig sbyin pa byin byed de yi don rnams su | | chags par grags pa de ni daṅ por chod pa (6)ñid | |
gaṅ la rab tu byams pa’i sems kyis sbyin pa ste | | de phyir źes daṅ daṅ ni ṅa rgyal spaṅs par gyur | |

rab tu len pa po ni bde ldan rnams mthoṅ nas | | gaṅ źig ’ga’ ste des na ser sna yod ma yin | |
sbyin pa pos ni sbyin pa’i ’bras bu mṅon rtogs nas | | med pa ñid daṅ (7)mi śes mun pa ’joms pa po | |

de phyir źi ba’i ’phags min gyis bsñen ser sna daṅ | | sred pa gaṅ las sbyin pa byed pa bcom pa ste | |
de nas thar pa’i yan lag gyur pa sbyin pa ni | | yin źiṅ ñes pa rab tu thob phyir thar pa’o | |

ji ltar gźan rnams grib ma’i don du śiṅ ’dod (68b1)ciṅ | | kha cig ’bras bu’i don du gźan rnams me tog phyir | |
de ltar sbyin pa yoṅs su sbyin par byed pa ste | | kha cig źi ba’i don du gźan rnams nor gyi phyir | |

de phyir khyad par du ni khyim na gnas rnams kyis | | sbyin pa ji ltar nus pa mchog ni gter yin źiṅ | |
sbyin pa sñiṅ po med pa’i nor (2)gyi sñiṅ po ste | | dam pa rnams kyi rjes su soṅ ba lam ’di yin | |

bza’ ba rab tu sbyin par stobs ni rab ster źiṅ | | bgo ba sbyin byed la yaṅ lus ni ster ba’o | |
gaṅ gis dam pa rnams la gnas ni sbyin byed pa | | des kyaṅ ’jig rten dag na thams cad byin pa yin | |

theg pa sbyin byed (3)la yaṅ bde pa byin pa ste | | mar me sbyin byed la ni sbyan mig sbyin pa ñid | |
de nas dbrog bya ma yin ’chi med rab sbyin źiṅ | | gaṅ gis mthar thug gyur pa’i chos kyis ston pa ñid | |

kha cig ’dod pa’i ched du sbyin pa gtoṅ ba ste | | gźan ni don gyi don du gcig ni grags pa’i phyir | |
(4)kha cig mtho ris don du gźan ni brtse ba’i phyir | | khyod kyi sbyin pa ’di ni chags pa med pa yin | |

de phyir legs so khyod ni sred pa de ltar gyur | | gaṅ źig yaṅ dag bsgrubs mdzod ’dod pa tshim par śog | |
rdul bcas mun pa daṅ ldan gaṅ khyed ’oṅs nas ni | | ye śes rnam dag blo ni rab (5)tu ’gro bar ’gyur | |

de ñid de bźin gśegs pas lam gyi yaṅ dag par | | dga’ ba byas pa daṅ yaṅ gźug pa byas pa ni | |
gtsug lag khaṅ de sñiṅ la rnam par byas nas ni | | ñe rgyal daṅ ni lhan cig dus su soṅ bar gyur | |

soṅ nas de na koo ś’am rgyal po’i khab daṅ ni | | gtsug (6)lag khaṅ gi sa la so sor yaṅ dag rgyus | |
dpal ldan mñam źiṅ mdzes la yid ’oṅ śiṅ ldan pa | | der ni de yis rgyal byed kyi ni tshal mthoṅ ṅo | |

de nas de yi don du rgyal byed la źus te | | de yis chags pa las ni de la ma byin no | |
khyod kyis gal te don gyis kun nas bkram na yaṅ | | (7)sa ni bdag gis sbyin pa ma yin źes smras so | |

de nas der ni bzaṅ sbyin gyis de la smras pa | | tshal de la ni rin byas śes ni mṅon ’dod do | |
de nas des ni nor gyis sa ni yoṅs g-yogs nas | | chos kyi tha sñad mthoṅ źiṅ ños par gyur pa’o | |

de yi gtoṅ ba de ni mthoṅ nas rgyal byed kyis | | (69a1)saṅs rgyas la ni mchog tu rab tu daṅ ba byas | |
nags tshal de yi lhag ma dag ni kun nas ni | | de bźin gśegs pa la ni phul bar gyur pa’o | |

de nas mgon med zas sbyin gyis ni draṅ sroṅ chen po yis | | ñe rgyal gyis ni ṅes par gzigs par bya ba’i don (2)ldan par | |
myur ba’i blo gros daṅ ldan ma chags grol ba’i sems kyis ni | | mdzes śiṅ dge ba mchog gis gtsug lag khaṅ ni byed du bcug | |

nor gyi dbaṅ phyug ñid kyi gnas ni ’phos pa lta bu daṅ | | byaṅ phyogs ko śa la yi khaṅ pa’i bde ba lta bu daṅ | |
de bźin gśegs pa (3)ñid kyi gźi ni mtshuṅs pa lta bu daṅ | | raṅ gi nor daṅ stobs kyi daṅ ni lta ba yi yaṅ ṅo | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | mgon med zas sbyin la rjes su ston pa’i le’u ste bco brgyad pa’o ||

de nas thub pa sna tshogs tha dad blo can (4)gyi | | ston pas thams cad ye śes kyis ni zil mnan nas | | bcu phyed phrag ri nas daṅ groṅ khyer nas rim gyis | | rgyal po bum pas bsñen pa’i groṅ khyer du gśegs so | |

de nas slob ma stoṅ phrag tsam ni dul ba na | | gśegs so des ni yab kyi yul ni rab tu thob | |
de (5)nas de la rjes su ’dzin pa mdzad bźed pa | | raṅ gi groṅ gi gnas la mtha’ ru bsñen pa’o | |

de nas mdun na ’don daṅ blon po blo gros can | | dga’ ba’i gtam la dam pa rgyu ba de rnams kyis | |
yoṅs su rdzogs pa’i rab brñes ’phags pa ste | | sa skyoṅ rgyal po de la źus śiṅ (6)gsol ba’o | |

de nas de ni ’oṅs pa thos nas sa skyoṅ ni | | dga’ ba yoṅs ldan sems kyis blta bar ’dod pa yis | |
groṅ khyer ba ni kun gyis rjes su ’gro byas pa | | myur bas brtan pa spaṅs śiṅ bsu ba la gśegs so | |

draṅ sroṅ dbus su tshaṅs pa bźugs pa bźin du (7)ni | | slob mas bskor ba de ni rgyaṅ riṅ nas gzigs nas | |
draṅ sroṅ chen po’i chos la rjes su ’gro bas ni | | śiṅ rta spaṅs nas rkaṅ pa rnams kyis ñe bar gśegs | |

myur bar de yi ñe logs su ni yoṅs phyin nas | | thub pa mthoṅ ba ñid de des ni ma smras so | |
de la bu źes smra bar (69b1)nus pa ma yin źiṅ | | de bźin dge sloṅ źes ni nus pa ma yin no | |

de nas de yi dge sloṅ cha lugs de mthoṅ źiṅ | | bdag tu soṅ ba’i sna tshogs dpal la brtags nas ni | |
dbugs riṅ brgyus nas mchi ma rnam par bton pa de | | drag tu mun par gyur ciṅ rnam par zlos pa ñid | |

(2)lam ’gro sgrom par gyur pa mṅon par soṅ ba yis | | rgyaṅ riṅ dag nas rdziṅ bu skam po mthoṅ nas ltar | |
raṅ gnas rnam par daṅ bral ñe bar ñer bźugs pa | | mthoṅ nas bdag gi ñam thag stobs ldan mchog tu gyur | |

’jig rten mtha’ ru gnas pa’i sems gyur thim pa na | | sdug pa’i (3)rnam ’gyur ri mor soṅ ba ji lta bar | |
gzugs de ñid ni mthoṅ ba na ni bdag la ni | | dga’ ba yod pa ma yin ’di la dga’ ba thal | |

gaṅ gis mtha’ dag ri yis zlums pas sa gźi ni | | daṅ po’i dus su ṅa las nu ni gnas pa bźin | |
gaṅ źig dbaṅ po la yaṅ sloṅ bar ’os min pa | | (4)bdag gi de ni pha rol rnams la sloṅ mos ’tsho | |

gaṅs ’di sñiṅ po lhun po las ni khyad ’phags śiṅ | | gsal bas ñi ma la daṅ mdzes pas zla pa la | |
’gros kyis glaṅ po che la dbyaṅs kyis khyu mchog la | | des ni sloṅ mo za źiṅs ni rdzogs la min | |

de nas bu yi ’du śes kyis ni ’byo (5)ba ñid | | rgyal po’i bsam pa ’di ni rnam par mkhyen nas daṅ | |
’jig rten lhag ma la yaṅ rjas su brtse ba ste | | de yi don du saṅs rgyas mkha’ la ’phur bar gyur | |

ñi ma’i śiṅ rta phyag gis reg par mdzad nas ni | | rluṅ gis bsñen pa’i lam la źabs dag gis gśegs śiṅ | |
sku la (6)gcig tu gyur źiṅ du mar gyur pa daṅ | | maṅ po ñid du gyur nas gcig tu gyur pa’o | |

sa la chu bźin du yaṅ źugs śiṅ thogs med la | | chu yi logs las la bźin du spyod pa daṅ | |
ra ba daṅ ni ri la thad kar mdzad pa daṅ | | thogs pa med ciṅ mkha’ la bźin du rab tu źugs | |

lus kyi (7)byed kyis chu yi char pa ’bebs pa daṅ | | phyed kyis me bźin du ni ’bar bar gyur pa ste | |
ri bos ’bar ba’i slan daṅ rab tu ’bar ba bźin | | mkha’ la gaṅ źig ’bar daṅ ’bar bas mdzes par gyur | |

dbaṅ phyug mṅon par ’dod pa’i skye bo de yi ni | | sems kyi rab tu dga’ bde ltar skyed (70a1)nas ni | |
ñi ma gñis pa bźin du mkha’ la bźugs nas su | | mi skyoṅ la ni chos dag bgro bar mdzad pa’o | |

mi skyoṅ khyed kyis bdag la gaṅ źig ltos pa daṅ | | mya ṅan rjes su źugs pa sñiṅ rje’i bdag ñid śes | |
bu la dga’ ba de ni chod mdzod źi bar gśegs | | (2)bdag las bu yi ’bras bu gsar pa snoms mdzod cig | |

gaṅ źig sṅon chad bu yis pha la ma byin źiṅ | | sṅon ni pha yis bu las rab tu ma thob pa | |
rgyal srid las khyad ’phags śiṅ mtho ris las khyad ’phags | | rgyal po mchog gi bdud rtsi de ni bźes mdzod cig | |

sa skyoṅ las kyis bdag ñid las (3)kyi skye gnas daṅ | | las kyi rten daṅ las kyi rnam smin skal ba daṅ | |
las kyi dbaṅ gis gnas par ’gro ba śes nas ni | | phan pa’i ched du las gaṅ gyur pa de bsñen mdzod | |

’jig rten de ñid rtogs nas daṅ ni btsal nas su | | dam pa’i las ni mi yi bśes min gźan ma yin | |
(4)thams cad bor nas las daṅ lhan cig khyod kyi ni | | rten daṅ bral źiṅ gcig pur ’gro bar bya ba’o | |

lha ’am dmyal ba dud ’gro mi yi ’jig rten du | | las kyi rten las son pa’i ’jig rten ’gro ba ste | |
srid pa’i rgyu ni rnam pa gsum daṅ skye gnas gsum | | sna tshogs las ni ’jig rten pa (5)yis rab tu byed | |

de phyir sde tshan gñis ni yaṅ dag ’jug par yaṅ | | lus daṅ ṅag gi las ’di rnam par dag pa daṅ | |
yid kyis rab tu źi la ’bad par bya ba ste | | de ni bdag gi don yin gźan don ma yin no | |

’gro ba chu yi dba’ rlabs g-yo bar śes nas ni | | brtags nas khyod kyis (6)srid pa rnams su dga’ mi bya | |
las ni yoṅs su zad phyir dam pa’i las gaṅ de | | mchog tu bde ba’i don du gaṅ gyur bsñen par bya | |

rgyu skar ’khor lo mkha’ la bźin du rtag par ni | | ’jigs rten yoṅs su ’khor bar śes par byas nas ni | |
rtse mo ’das nas lha nas lha yaṅ lhuṅ ba (7)ste | | kye ma mir gyur smos ci blo gtad byed pa su | |

bde ba rnams las mchog tu thar pa’i bde ba daṅ | | dga’ ba rnams las bdag tu dga’ ba gtsor śes nas | |
lag ’gro rnams kyis braṅ la bźin du bdag ldan ni | | su źig ’jigs pa du ma’i dpal gyis bde la dga’ | |

de phyir (70b1)brten pa khyim la med bźin ’jig rten ni | | ’jigs pa chen po daṅ ni yoṅs ldan mthoṅ nas ni | |
gaṅ źig skye ’chi ṅal ba mya ṅan daṅ bral ba | | źi źiṅ brtan pa’i go ’phaṅ de ni sloṅs mdzod cig | |

don gyis ma yin g-yul gyis ma yin mtshon gyis min | | gaṅ la rta daṅ glaṅ pos don ni yod (2)ma yin | |
skyon ni dgra bo rnams kyi sde de choms mdzod daṅ | | de las rgyal na rnam par rgyal ba gźal du med | |

sdug bsṅal daṅ ni sdug bsṅal gyi rgyu źi ba daṅ | | źi ba yi yaṅ mṅon pa’i thabs ni śes par mdzod | |
bźi po ’di yi kun nas khoṅ du chud pa las | | ’jigs pa chen po daṅ (3)ni ṅan ’gro rnams ’gog go | |

de nas bde bar gśegs pas rdzu ’phrul gyi sṅon du | | źiṅ du byas pa’i sems la dga’ pa skyes pa ste | |
thos nas mi skyoṅ de yis chos ni rab thob ciṅ | | dga’ bźin thal mo sbyar nas ’di skad ces gsol to | |

blo ldan daṅ bcas ’bras bu daṅ bcas khyed (4)dgyes śiṅ | | sdug bsṅal chen po las ni rnam grol khyed dgyes so | |
mya ṅan ched du don med sa sbyin bdag dga’ la | | bu yi ’bras bu daṅ ldan bdag ni dga’ par gyur | |

phun tshogs spaṅs nas gśegs pa khyed ni gnas su gyur | | ṅal ba chen pos dub las khyed ni gnas su gyur | |
(5)dga’ ba’i gñen ’dun dga’ ba khyod kyis bor ba rnams | | bdag cag rnams ni sñiṅ rje bar du gnas su gyur | |

lha yi draṅ sroṅ rnams sam rgyal po’i draṅ sroṅ rnams | | de rnams sṅon dus na yaṅ gaṅ la ma gśegs pa | |
ñam thag ’jig rten dag gi dge ba’i ched du lam | | ṅes bar (6)legs pa ’di daṅ khyed kyis lhag par thob | |

khyod ni ’khor los sgyur bar gal te gyur na ni | | bdag gi dga’ pa de ltar ’gyur ba ma yin źiṅ | |
rnam pa de ltar rdzu ’phrul ’di daṅ khyod kyi chos | | mthoṅ nas ji ltar bdag gi bstan pa dga’ par ’gyur | |

’dir ni yaṅ srid ñid du sbyor (7)ba’i chos la ni | | ’khor los sgyur bas skyed gu rnams ni skyoṅ ba ste | |
’khor ba’i sdug bsṅal chen po rnams ni ’joms pa la | | ’jig rten chen du chos kyaṅ thub pa khyod kyis gsuṅs | |

gaṅ gi rdzu ’phrul ’di daṅ rnam rgyas blo gros daṅ | | ’khor ba’i ’jigs pa mtha’ dag ṅes bar (71a1)log pa ni | |
dpal daṅ bral yaṅ ’jig rten na khyod dbaṅ phyug ste | | dpal ni ’phel yaṅ dbaṅ med sred bcas ma yin no | |

brtse ba’i chos kyis bstan pa’i ’os gyur pa | | ś’akya’i rgyal pos maṅ po de dag smras nas ni | |
rgyal po ñid daṅ yab ñid du ni gnas na yab | | (2)sras la de ñid khoṅ du chud phyir phyag byas so | |

thub pa’i mthu ni lhag par thob pa mthoṅ nas daṅ | | de ñid rab tu ’bigs pa’i bstan bcos mthoṅ nas daṅ | |
bla ma rgyal pos sbyar ba’i mchod pa mthoṅ nas ni | | du ma rnams kyis rab tu ’byuṅ phyir re ’dod byas | |

de nas gźon nu maṅ po ’bras bu la gnas rnams | | chos kyi (3)cho ga de ñid rab tu thob gyur te | |
sṅags daṅ ’dod pa chen po rnams la ltos med nas | | byams pa’i gñen ’dun du ba rnams ni spaṅs nas so | |

kun dga’ mdzes dga’ kra mi la daṅ ma ’gags pa | | dga’ bo ñe dga’ dag daṅ de nas ’khyil pa ’dzin | |
slob ma’i lkog tu ston pa yis ni lha sbyin te | | thub pas rjes su (4)bslabs pa de rnams byuṅ bar gyur | |

de nas mdun na ’don gyi bu ni bdag ñid che | | ’char kas lam de ñid la rab tu soṅ ba ste | |
de yis ṅes pa rab tu mthoṅ nas de bźin du | | ñe ba ’khor daṅ rgyun śes bu yi blo byas so | |

rgyal po yis kyaṅ sras kyi mthu ni mthoṅ nas daṅ | | mchog gi bdud rtsi rgyun ni (5)rab tu thob byas nas | |
chags pa med par rgyal srid spun zla la byin źiṅ | | rgyal po’i draṅ sroṅ spyod pas khyim rnams la bsñen to | |

de skad ces pa la sogs legs pa’i gñen rnams daṅ | | ’khor daṅ gñen rnams rjes su brtul nas saṅs rgyas ni | |
mchi ma daṅ bcas groṅ khyer pa yis mṅon (6)dga’ ba | | raṅ gnas groṅ khyer la ni dus su rab źugs pa | |

don kun grub pa źes pa rgyal po’i sras po ni | | don mdzad grub pa groṅ khyer du ni rab źugs pa | |
źes ni don thos khaṅ pa rnams su mi mo rnams | | sgo rnams daṅ ni skar khuṅ rnams la mñam par brten | |

mtshams kyi sprin gyis phyed (7)bkag ’od zer ldan pa bźin | | ṅur smrig bsnams śiṅ mdzes pa de ni rab mthoṅ nas | |
bud med de rnams mig nas mchi ma phyuṅ ba ste | | padma daṅ mtshuṅs thal mo rnams kyis phyag ’tshal lo | |

chos kyis daṅ ni gzugs kyis gsal bar gyur pa ni | | ’og tu źal gzigs gśegs pa (71b1)de ni mthoṅ gyur nas | |
brtse ba daṅ ni gus pa rnam par ston pa ste | | mchi mas rñogs pa’i mig can rab myos ma rnams zlos | |

legs skyes dbu ni bźar bar rnam par mdzad nas daṅ | | na bza’ rñiṅ pa yoṅs su gsol nas daṅ | |
sku la gser gyi kha dog rab tu g-yogs nas (2)daṅ | | des ni spyan mig rab tu bkod nas gśegs | |

gaṅ źig gduṅ ba skyob pa’i gdugs dkar bsñen phyir daṅ | | sras po rnam par dul ba blta ba’i phyir ’oṅs śiṅ | |
kun nas gnas phyir ’os śiṅ rgyal ba’i phyir ’os pa | | des ni lhuṅ bzed yaṅ dag yoṅs su bzuṅ nas gśegs | |

(3)’gram par ta ma la yi lo ma rnam bkod pa’i | | mdzes ma’i gdoṅ daṅ gduṅ ba skyob pa’i gdugs dkar ni | |
gaṅ gis bsñen par ’os śiṅ mgyogs ’gro ’os pa ste | | des ni lhuṅ bzed yoṅs su bzuṅ nas rkaṅ pas gśegs | |

sa skyoṅ bdag skyes rnams kyi dgra rnams zad par daṅ | | dga’ (4)ba rnams kyi chags daṅ ’gro ba’i rjes chags par | |
blta bar ’os śiṅ sna tshogs dbu rgyan bsnams pa gaṅ | | des ni sa yi gña’ śiṅ gaṅ tsam gzigs śiṅ gśegs | |

’di yi blta ba ci źig mtshan ñid de ni ci | | don gñer ci źig rol pas dgra bor gyur pa ci | |
gaṅ ’di brtul źugs (5)daṅ ni lhan cig rol ba ste | | bu byis rnams daṅ mo btsun mdzaṅs ma rnams daṅ ni | |

rgyal po’i mna’ ma ṅes par mya ṅan ’dzin ma’o | | grags ’dzin ma de śin tu dka’ thub byed pa ste | |
gaṅ gis jo bo’i rab tu spyod pa ’di thos śiṅ | | thos nas kyaṅ ni gnas śiṅ ñams par ’gro ba med | |

’di (6)yi gzugs ni ṅes par rjes su mthun pa daṅ | | kha dog ṅan pa’i gzugs ’di snaṅ ba mthoṅ nas ni | |
sras ’dod mi dbaṅ rgyal po ji lta bur gyur źiṅ | | ’tshe ba’i dgra bo la yaṅ ji lta bur byed dam | |

mchi mas gaṅ ba’i sras po sgra gcan ’dzin mthoṅ nas | | gal te de lta ñid du ’di ni (7)chags ma yin | |
byams pa’i gñen rnams las kyaṅ gźan du kha bltas pa | | ’di ’dra ṅes pa’i brtul źugs la ni dge legs śog | |

gzi mdoṅs daṅ ni lus kyi dbyibs daṅ ’gros sam ste | | bde ba’i rab tu ’jug la ṅes par tshad ma yin | |
yon tan de rnams dag gis (72a1)’di ni mdzes pa ste | | źi bas ldan źiṅ yul rnams kyis ni rnam par bral | |

sna tshogs ston ni raṅ mtshuṅs bsam pa yaṅ dag yoṅs bzuṅ nas | | de skad ces sogs rab myos ma rnams maṅ po rnam par labs | |
saṅs rgyas ma chags thugs kyaṅ raṅ gi groṅ khyer (2)la gśegs nas | | bsod sñoms brñes śiṅ n+ya gro dha yi mtshan ma’i nags su gśegs | |

ñuṅ ṅu ñuṅ ṅu’i bsod sñoms sbyin pa rnams kyis nor rdzas phra źiṅ dge ba ma byas skye bo sgrol bar mdzad bźed pa | | spyod pa ’di yis yaṅ dag tshim pa ma yin dge sbyoṅ skye bo bsam pa ma thul ba la (3)brten par mdzad bźed la | |
’jig rten dag na skyid de ba źes rgol ba nub par mdzad bźed de bźin yoṅs su bris ñid ston par mdzad bźed pa | | brtag par sñam la bsod sñoms phyir ni yab kyi groṅ khyer la ni sred med thugs mṅa’ de bźin gśegs pa źugs par gyur | |

saṅs rgyas kyi (4)spyod pa źes bya ba’i sñan dṅags chen po las | yab daṅ sras mjal ba’i le’u ste bcu dgu pa’o ||

1. The verses of this chapter have been misplaced (see Johnston 1937: 92). This is verse 20, and verses 1-19 follow verse 38.

mtshar la ma ’gro mi dge’i lam la ma gnas śig | | rgyags par ma ’gro dga’ min mi bzod ma ñan cig | |
sñan grags mi bzad brdzun la blo gros ma ’dzin cig | | bstan bcos mthoṅ las lhag par gtor ma ma ’phrog cig | |

blo ni mñam (6)par źog ciṅ chos ni gyis mdzod cig | | dam pa rnams daṅ sbrel mdzod ri mo khod mdzod cig | |
ji ltar phul byuṅ ’di ni thob nas slar yaṅ ni | | rgya cher mṅon par ’gro ba de ltar gyis mdzod cig | |

brtson ’grus brtsams nas daṅ ni bstan pa yoṅs bzuṅ nas | | rigs pa rnams ni bskyed (7)nas skyon rnams zil mnan nas | |
’chi ba yaṅ dag dran nas ’phags pa’i bya ba gyis | | che ba’i bdag ñid thob nas źi lam thob par gyis | |

gaṅ gi ’bras bu ’di ni źi ba skyoṅ ba ni | | las de ñid ni slar yaṅ byed par ’os pa ste | |
yid gźuṅs ldan pa ’di daṅ byed pa byas pa ñid | | ’bras bu (72b1)gaṅ źig mthoṅ bas sa bon bskrun par byed | |

’di na mchog gyur gaṅ źig sdig pa byed pa ste | | snaṅ ba de ni mun par gnas pa bdag gi lugs | |
chos ni gtso bo skyes bu gtso bo ma yin pa | | mun pa snaṅ ba la ni gnas pa bdag gi lugs | |

khyad ’phags gaṅ źig chos kyi cho gar ’jug pa ste | | (2)dkar po dkar por mchog tu ’gro ba bdag gi lugs | |
dman pa gaṅ źig sdig pa’i las ni byed pa ste | | de yaṅ mun pa mun pa’i mtha’ ru ’gro ba lugs | |

de phyir phuṅ po bźi po de rnams śes byas nas | | rgyal po ’bad pa gyis śig de ltar ji ltar ’dir | |
bde nas bde bar gal te ’gro bar (3)’dod na ni | | phyogs ni gsum pa bsñen źiṅ sṅa ma ma yin no | |

gźan gyis gźan la dge ba byed pa ma yin źiṅ | | ci ste byed na de la rjes su ’gro ma yin | |
byis pa’i ñams pa yod min raṅ la ’thob pa ste | | ma byas pa yi ’oṅ ba ’grub pa yod ma yin | |

ma byas pa yaṅ brgya (4)la byed pa ma yin źiṅ | | ma byas pa ni gźan du dge legs ’gyur ma yin | |
der ni ’gro ba la yaṅ nor ni yod min te | | de phyir dge ba’i las kyi cho gar ’bad pa bgyis | |

gaṅ źig sdig pa lhag par spyod pa legs min źiṅ | | gson pa’i ’jig rten na de’i bdag la dga’ ma yin | |
bdag (5)gi ched du bdag gis sdig pa byas nas ni | | gźan bu ’bras bu bdag ñid kho nas loṅs spyod do | |

rgyal po chen po ri bo chen po bźi rnams ni | | ’oṅs pa rnams su ’gro ba kun nas srub pa ste | |
chos kyi bya ba rnam pa sna tshogs bsten las ni | | ji ltar ’thad pas gźan na bya ba ci źig (6)yod | |

rga daṅ rgud pa nad daṅ de nas ’chi ba ste | | bźi po ’di rnams de bźin du ni ’oṅs pa ste | |
ri bo rnams kyis kun nas bskor ba bźin du ni | | ’jig rten mtha’ dag dbaṅ med ’khol bar byed pa’o | |

de nas ’oṅs pa rnams su dbaṅ med sdug bsṅal te | | rten ni yod min mṅon du (7)’thab min sruṅ ba med | |
der ni byed pa’i ched du nor med chad pa med | | chos las ma gtogs sman gźan yod min na | |

de ltar mi rtag gyur na gson pa’i ’jig rten na | | glog ni g-yo ba’i yul la rab tu źugs pa na | |
’chi ba’i lag pa’i rtse la yoṅs su gnas pa ste | | chos ma yin pas (73a1)’bras bu loṅs spyod par ’os min | |

dbaṅ chen daṅ mtshuṅs mi dbaṅ de daṅ de rnams ni | | g-yul du lha yi mṅon par ’thab la phyin nas kyaṅ | |
rab tu rgyas pa rnams daṅ ṅes par zum pa rnams | | dus kyi dus su bde daṅ sdug bsṅal skal ba’o | |

’byuṅ po ’dzin (2)pa’i sa yaṅ zad par ’gro ba ste | | ’jig pa’i mes ni lhun po de bźin sreg par byed | |
rgya mtsho chen po yoṅs su bskams par ’gro ba ste | | dbu ba daṅ mtshuṅs mi yi ’jig rten kye ma ci | |

śugs byas nas kyaṅ rluṅ ni źi bar ’gro ba ste | | ’jig rten gduṅs nas kyaṅ ni ñi ma (3)nub par ’gro | |
bsregs nas kyaṅ ni me ñid ’da’ bar ñer ’gro ste | | gaṅ de ltar gnas par ’gyur ba yin sñam mam | |

2. =20.38; one line missing.

3. one line missing; The nineteen verses, starting with this one, have been misplaced, perhaps due to confusion of front and back of a folio. They correspond to verses 1-19 of this chapter.

me tog rab rgyas mya ṅan med pas gsal byas śiṅ | | yan lag dmar por gyur ciṅ khu byug skad sgrogs (5)pa | |
ti se’i gaṅs ltar mtho ba’i ldiṅ khaṅ phreṅ ba can | | dpal ldan rgyal byed tshal ni de nas rab tu thob | |

des ni gtsaṅ ma’i chus gaṅ phreṅ ba dkar po can | | gser gyi bum pa daṅ bcas bum pa blaṅs nas ni | |
de nas dus su rgyal byed tshal ni bzaṅ sbyin gyis | | de bźin gśegs pa la (6)ni rab tu phul bar gyur | |

de nas ś’akya thub pa lta ’dod rgyal po ni | | sde rab ’pham byed rgyal byed tshal du soṅ ba ste | |
soṅ nas de nas bkur sti byas te thub pa la | | rab tu btud ciṅ gdan byas tshig ’di gsol ba’o | |

thub pa groṅ khyer ’dir ni khyed kyi gnas bźed pa | | ṅes par raṅ ni ko (7)sa la rnams kyi dge ba’o | |
de ñid gzigs pa ’di ’dra brten pa med pa ni | | ñe bar ’tshe byas yul ni skal ba med pa’am | |

khyed mthoṅ ba ’am yaṅ na mṅon par phyag ’tshal ba | | yaṅ dag thob po bdag cag rnams kyi rjes bzuṅ phyir | |
dam pa rnams kyi ’dus pa thob nas ’jig rten na | | tshim (73b1)pa med kyaṅ ji ltar tshim pa ñid yin no | |

gaṅ gis rten can rluṅ ni rab tu g-yos pa ste | | de yi bdag ñid las ni ñe ba las ’gro ste | |
mkha’ ’gro’i bya rnams lhun po’i ’dus pa ñer thob nas | | raṅ bźin rnam par spaṅs nas gser du ’gyur ba’o | |

de phyir ’di daṅ che ge mor ni mgon gyur (2)źiṅ | | skye bo legs pa’i rten las gźan min bdag gi nags | |
ga ṅha’i sras po thub pa chen po rab thob nas | | phur bu gsum pa’i khyim ltar lta na mdzes par gyur | |

’jig rten dag na rñed pa rab rñed sna tshogs pa | | tshad daṅ ldan pa dag ni mdzad pa can yin la | |
khyod kyi ñe ba las ni don gaṅ (3)yin pa rnams | | de dag rnams kyi graṅs med ñams pa yod ma yin | |

legs pa khyod kyi ṅes pa’i lta ba’i lta ba las | | ’di las gźan du rñed pa śes pa ma yin źiṅ | |
khyab bdag bdag ni gnod pa rñed bla sdug bsṅal ba | | chags pa daṅ ldan rgyal po’i chos la spyod par ’gyur | |

de ltar dbaṅ (4)po daṅ mtshuṅs rgyal po de yis ni | | rnam pa de ltar mṅon du gyur te gsan nas ni | |
don daṅ ’dod pa dag gi chags pa mkhyen nas su | | de yi bsam pa yaṅ dag bskul ba thub pas gsuṅs | |

mi dbaṅ khyod kyi tshig ’di ṅo mtshar che ma yin | |
khyod kyi spyod pa ’di ni legs pa rnams la min | |

’og (5)nas ’phos pa ’gro bar ’dod pa rnams kyis ni | |
phan pa ’dod pa’i dam pa’i skyes bu rnams la sdaṅ | |

gaṅ phyir sa skyoṅ khyed kyi dgoṅs ba de ñid ni | | des na khyod la ’dir ni cuṅ zad smra ’dod de | |
de ni śes par gyis śig bdag gi lta ba ni | | ’bras bcas ji ltar gyur pa khyed kyi de ltar gyis | |

mi skyoṅ (6)rgyal bo’i dus kyis bciṅs nas bkug pa na | | mdza’ bśes ma yin gñen min phun tshogs rjes ’gro min | |
thams cad kyis ni dman źiṅ dbaṅ med ’gro ba ni | | grib ma bźin du las gcig rjes su ’gro ba ñid | |

de phyir mtho ris daṅ ni grags pa dam pa ni | | mṅon par ’dod bźin chos kyi rgyal (7)srid rjes su skyoṅs | |
rmoṅs pa las ni chos la ’khrul pa’i rgyal po yi | | rgyal srid de ñid mtho ris na yaṅ ma yin no | |

’dir ni rgyal srid yaṅ dag yoṅs su bskyaṅs nas ni | | chos las riṅ min rta rid mtho ris rab ’thob nas | |
’dir ni rmoṅs las mi yi bdag po ni kumbha | | chos las (74a1)’phos śiṅ ka śi rnams su sa la źugs | |

’phags pa yi daṅ sdig pa yi ni las kyi ni | | khyod la dper bstan źi ba bdag gis de smras te | |
raṅ gi skye dgu rnams ni rtag tu legs bsruṅs śiṅ | | dpyad nas de phyir brtan pa dge la ’bad pa gyis | |

4. =20.19.

5. =20.39.

’khor ba’i phyogs ni g-yo bar ’dzegs nas su | | ṅes par ltuṅ nas gźi bag med ’gyur ba’o |⁶

6. Two lines missing.

gaṅ źig bde ba ’brel min de ni bsñen bya min | | gaṅ gis ’bras bu legs min gaṅ de bya (4)ba min | |
gaṅ źig dge la sbyor min de ni bśes ma yin | | sdug bsṅal rnam par ’joms min gaṅ de ye śes min | |

gal te ye śes min na yaṅ srid ma yin źiṅ | | srid par gyur na lus med ñid la yin pa ste | |
lus su gyur na yul las thar pa ma yin źiṅ | | ñi tshe ma yin ’dod (5)pa’i srid pa don med do | |

gaṅ phyir lha na gnas rnams dus kyi dbaṅ gis ni | | gzugs med rnams kyaṅ mdzad pa can phyir mi rtag ste | |
de bźin ’jug pa min la blo gros źugs bya źiṅ | | gal te ’jug pa med na sdug bsṅal yod ma yin | |

gaṅ phyir lus ni ’gro daṅ gnas pa la sogs pa’i | | (6)sna tshogs rten gyi sdug bsṅal dag gi rtsa ba ste | |
de phyir lus med du ni ye śes nus pa gaṅ | | de yod lus kyi bu lon yod pa ma yin no | |

gaṅ las ’gro bas ’dod pa’i ched du bskyed pa yis | | sdug bsṅal chen po du ma rnams la ñer ’gro ste | |
’di las ’dod pa’i srid las rnam par (7)dben nus śiṅ | | sdug bsṅal rnams las chags med ñam thag yod ma yin | |

de phyir gzugs daṅ bral ba’i lha rnams na yaṅ ṅam | | ’dod pa rnams daṅ ldan pa’i gzugs ldan rnams na yaṅ | |
skor ba ñid phyir ’jug pa źi ba ma yin na | | ’dod pa spyod pa drug po rnams su sṅon ñid do | |

(74b1)rnam pa de ltar mi rtag sdug bsṅal de med ciṅ | | rtag par ’bar ba’i ’jig rten gsum po ñid mthoṅ nas | |
bya tshaṅ śiṅ la sgoṅ skyes rnams kyis gduṅ ba ltar | | gaṅ du ’jug la smon lam rigs pa ma yin no | |

7. One line missing.

chos ’di khyim daṅ ldan pa’i skye bo rnams kyis te | | yod pa min źes de ltar ṅes par rig bya min | |
nags sam khyim na gnas pa dag gi źi ba ni | | gaṅ gis sgrub pa yod pa de yis (3)yod pa’o | |

tshad pas mṅon par gduṅs pa chu la rnam źugs te | | spyi las thams cad tshim pa ñe bar ’gro ba ñid | |
sgron ma daṅ ldan mun pa ru ni mthoṅ ba ste | | rnal ’byor tshad ma’o na tshod ma yin rigs ma yin | |

kha cig nags na gnas kyaṅ na tshod la mi sbyor | | brtul źugs zad (4)ciṅ ṅan ’gro la ni bsñen pa ñid | |
kha cig khyim na gnas kyaṅ rnam dag las can ni | | bag daṅ ldan ba ṅes legs la ni bsñen pa’o | |

mun pa’i rgya mtsho la ni lta ṅan dpa’ rlabs can | | sred pa’i chu la srog chags rnam par ’phyo rnams su | |
śes rab gru bo dran daṅ brtson ’grus skya ba (5)ni | | gaṅ gis yod pa de ni de la sgrol ba yod | |

de ltar yul la mchog tu soṅ ba’i rgyal po de yis ni | | thams cad mkhyen las chos kyi de ñid ’di ni ñer thob nas | |
rgyal srid ṅan pa mi rtag g-yo źes ñer skyes blo can ni | | myos pa daṅ bral gñis ’thuṅ bźin du mñan yod ñid du źugs | |

(6)sa dbaṅ btud pa de ni śes nas mu stegs can gźan rnams | | der ni stobs bcu pa la rdzu ’phrul gyis ni ’gran btsugs gyur | |
sa skyoṅ las ni rnam par gsol nas de nas bdag ’pham pa’i | | draṅ sroṅ gis ni rdzu ’phrul ched du sdug pas gnas pa byas | |

de nas gsal źiṅ ’od zer ’phro (7)ba daṅ bcas dkyil ’khor can | | skar ma rnams ni ’bar bar gyur pa’i ñi ma śar ba bźin | |
yaṅ dag dga’ źiṅ rnam pa sna tshogs blo can ston pa rnams | | der ni thub pas rdzu ’phrul rnam pa maṅ pos pham par mdzad | |

de nas mñan yod kyi ni de las skyes pa’i grags pa daṅ | | bkur (75a1)sti ṅes pa mchog gi dpal gyis yoṅs su spaṅs par gyur | |
de ñid kyis ni srid ba gsum las gyen du ’dzegs pa ste | | de’i phyir chos dag gsuṅ bar bźed ciṅ yul la phan phyir ro | |

de nas thub pa mtho ris gnas pa’i yul ni ye śes kyis | | rnam par btul nas (2)mtho ris gśegs pa lo ni rnam phul des | |
mkha’ la lha yi rgyal po’i bsod sñoms cho ga bźin bźes nas | | lha yi ’jig rten dag nas s’a ma ka par ni yaṅ dag babs | |

de la gźal med gnam sa’i logs la babs pa yi | | źi ba thob ciṅ ltos pa daṅ bcas lha rnams rjes su ’oṅs | |
sar gnas nam (3)mkha’i logs la gyen du gdoṅ phyogs rgyal po ni | | de daṅ de rnams mgo bo rnams kyis btud ciṅ rab tu bzuṅ | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | rgyal byed kyi tshal rab tu bźes pa’i le’u ste ñi śu pa’o ||

8. One line missing.

’jig rten dus su chu ’dzin sṅon po sgra sgrogs pa | | zla ba ’gog pa la ni mkha’ la rluṅ bźin du | |
de bźin gśegs pa la ni mṅon du gdoṅ phyogs par | | glaṅ po’i dbaṅ po rgyal po’i lam la gtad pa’o | |

lus kyis snun (3)pas yan lag mchog ni ñer blaṅs śiṅ | | mche bas phug pas rgyu ma’i dra ba rab bkram pa’i | |
lus po rnams kyis rgyal po’i khab kyi lam rnams ni | | rgyu bar dka’ bar byed la mṅon par rab tu źugs | |

śa ni ’dod pas mi yi brla la rmugs pa ste | | mche ba’i rtse mos reg ciṅ g-yo (4)ba’i rgyu ma’i phreṅ | |
khrag gis gśer ba’i mgo bo sna ljags drag po yis | | ’phen pa’i don du rdo rnams bźin du gyen du ’phen | |

gsum du rab dga’i chaṅ gis ’thor ma’i dri ldan źiṅ | | rul pa’i khrag daṅ źag gi dri yis bsgos rnams kyis | |
de tshe bskor źiṅ mtha’ med khro (5)ba daṅ ldan pa | | groṅ khyer skye bo de la skyo bas ’jigs par byed | |

gñis ’thuṅ myos pa dus kyi dbyug pa ’jigs ’dra ba | | kheṅs las gdoṅ ni bcos śiṅ sgra skad ’thon pa ste | |
khros pas rnam par log pa’i mig can de mthoṅ nas | | h’a h’a byed pa rgyal po’i khab nas byuṅ bar (6)gyur | |

kha cig yid mi bde bas phyogs su bros pa ste | | gźan ni mtho ba min pa’i yul rnams la thim źiṅ | |
de bźin ’jigs pa las gźan ’jigs pa ma bzuṅ nas | | gźan rnams gźan rnams dag gi khyim rnams la źugs so | |

kha cig rnam par ’dug pa’i seṅ ge’i (7)sgra rnams ni | | raṅ gi srog la the tshom yaṅ dag ma bsams śiṅ | |
saṅs rgyas la ni mṅon par ’tshe ba ma byed ces | | rab tu bzuṅ nas gñis ’thuṅ de la rgyab nas ’bod | |

de bźin gźan rnams glaṅ po skyoṅ la ’bod pa ste | | gźan rnams ’di la thal mo dag gis phyag ’tshal lo | |
de nas (77a1)de la gźan rnams bsdigs par byed pa ste | | kha cig nor gyis sred ciṅ ’dod par byed pa’o | |

rluṅ ’gro skar khuṅ dag nas rnam par lta bźin du | | laṅ tsho ma rnams lag pa g-yo źiṅ du ba ste | |
’jigs ma gźan rnams gser gyi gdu bu dag daṅ ldan pa yis | | (2)zaṅs mdog lag pa rnams kyis mig rnams ’gebs pa’o | |

yoṅs su ro myaṅ glaṅ pos ’joms par ’dod pa na | | gyen du lag bteg skye bo du bar gyur na yaṅ | |
gśegs pa ’byed pa med ciṅ gnod pa mi mṅa’ bar | | bde bar gśegs pa raṅ gnas rnam ’gyur med par gśegs | |

(3)byams pas ’byuṅ po rnams la rjes su brtse ba ni | | gus pas lha rnams kyis ni rjes su ’gro ba ste | |
de la dbaṅ po’i glaṅ po ches kyaṅ reg pa ru | | nus pa ma yin gaṅ phyir thub pa brtan par gśegs | |

gaṅ phyir saṅs rgyas la ni rjes ’gro dge sloṅ ste | | des ni rgyaṅ nas glaṅ chen mthoṅ nas (4)bros pa ste | |
sna tshogs bdag ñid ’jig rten raṅ bźin gyis bźin du | | kun dga’ bo gcig saṅs rgyas la ni rjes su soṅ | |

de nas glaṅ chen khros pa de ni ñer ’oṅs nas | | thub pa’i mthu las ’du śes ñe bar thob pa ste | |
mig sman ri bo rdo rjes phye mar bcom pa bźin | | lus po (5)rab tu zegs śiṅ spyi bos ’gyel bar gyur | |

de la śin tu mdzes śiṅ ’dam skyes ’jam po yis | | legs skyes sor mo’i dra ba’i phyag gis mgo bo la | |
zla ba chu ’dzin la ni ’od zer gyis bźin du | | gñis ’thuṅ dbaṅ po la ni thub pas reg par gyur | |

chu yi śin tu khur las (6)dus kyi sprin bźin du | | źabs kyi rtsa bar gñis ’thuṅ de ni bsdad pa ste | |
thub pas rna ba’i ta la g-yo med la gzigs śiṅ | | de la sems can ma ’os źi bas bstan pa’o | |

sdig med daṅ bcas rnam par ’joms pa sdug bsṅal te | | sdig med ñid la glaṅ chen gnod pa (7)ma byed cig | |
srid pa srid par sdig med bcom pa’i srog chags kyis | | bde ’gro brgyad la glaṅ chen ’gyur ba ma yin no | |

’dod chags daṅ ni źe sdaṅ de bźin gti mug ste | | glaṅ chen gsum bo bzod par dka’ ba’i chaṅ yin la | |
chaṅ gsum rnams daṅ thub pa rnams ni bral ba ste | | (77b1)rims nad med ciṅ mya ṅan ’das pa mṅon bar brñes | |

de phyir mun par ’dod pa ’di ni spoṅs ’dod pa | | chaṅ ni spaṅs la raṅ bźan ’du śes thob par gyis | |
’khor ba’i rgya mtsho’i ’dam ni rgyas par chags pa ste | | slar yaṅ de ltar gñis ’thuṅ dbaṅ po ma ltuṅ cig | |

de nas (2)glaṅ po des ni gsuṅ ’di thos nas su | | chaṅ ni spaṅs śiṅ yaṅ dag rig par soṅ ba ste | |
bdud rtsi ’thuṅs nas nad rnams dag las grol ba bźin | | naṅ du soṅ ba’i bde ba dam pa thob par gyur | |

slob ma bźin du thub la rab btud de ma thag | | chaṅ ni yoṅs (3)spaṅs glaṅ po’i dbaṅ po de mthoṅ nas | |
kha cig chos rnams bskor źiṅ g-yug par gyur pa ste | | gźan rnams lag pa rnams ni rdebs śiṅ skad ’don to | |

gźan rnams kyis ni mgo bos thub la phyag ’tshal źiṅ | | de nas de la gźan rnams bskor ba byas pa ste | |
gźan (4)rnams ’phags pa ñid las glaṅ chen la bstod ciṅ | | ya mtshan daṅ bcas gźan rnams reg par gyur pa’o | |

ldiṅ khaṅ la gnas bud med gźan rnams de la ni | | gtsaṅ źiṅ rin thaṅ chen po’i gos rnams kyis mchod ciṅ | |
gźan rnams gsar ba’i phreṅ ba (5)yon tan yid ’oṅ daṅ | | rgyan ni de daṅ de dag rnams kyis mṅon par ’thor | |

dus daṅ mtshuṅs pa’i glaṅ po dul bar gnas pa na | | skye bo dad pa med pa dbus nas soṅ ba ste | |
dbus gnas khyad par las ni daṅ bar rab soṅ źiṅ | | dad pa rnams kyaṅ gaṅ de bstan par ñe bar (6)soṅ | |

dad pa la gnas ma skyes dgra ni thub pa yis | | glaṅ chen dbaṅ po de ni brtul ba mthoṅ nas ni | |
ya mtshan gyur źiṅ de nas dga’ ba skyes pa ste | | saṅs rgyas la ni mchog tu dad pa byas pa’o | |

ñon moṅs rtsod ldan dus ni ṅes par log pa na | | rdzogs ldan (7)dus ni ’oṅs nas slar yaṅ chos don bźin | |
de ltar rdzu ’phrul daṅ ldan sñan grags mchog rnams kyis | | rab tu gnas pa’i dka’ ldan thub pa mchog ’phel to | |

mi dge ba daṅ yoṅs su ldan pa’i lha sbyin no | | ñon moṅs sdig pa’i las ni maṅ po byas nas ni | |
mi skyoṅ (78a1)ste na rgu ba gñis skyes draṅ sroṅ gi | | dmod pa las bźin sa yi ’og tu byiṅ bar gyur | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | las kyi rgyun gyi le’u ste ñi śu rtsa gcig pa’o ||

de bźin gśegs pa’i chos kyi smra ba yis | | ’dod pa’i bdag ñid can gyis sems la brabs pa ni | |
bud med ñid ni smad (7)ciṅ yul las log pa ste | | gaṅ gi skye bo’i rten la btsog par byas pa’o | |

de nas me tog khur las tsu ta’i mchod sdoṅ bźin | | yaṅ dag kun nas dud pa’i lus kyi mchod sdoṅ can | |
thub pa chen po la ni gus pas mig źugs śiṅ | | yaṅ yaṅ chos ni rnam par dag pa’i lta bas (80a1)gnas | |

raṅ bźin gyis ni ṅo tsha daṅ ldan bud med de | | chos ni mṅon par ’dod pas yaṅ yaṅ bskul ba ni | |
’dam skyes mdzod daṅ ’dra bas thal mo sbyar nas ni | | dal bus smra ba’i skad kyi gdaṅs kyis gsol ba’o | |

bcom ldan don mdzad bdag la (2)gsuṅ don du | | naṅ par bsod sñoms dus su dge sloṅ sder bcas pa | |
sdug bsṅal ñe bar źi ba’i mdzad po ’jig rten na | | ’bras bur gyur pa’i bdag la ’bras bur mdzad du gsol | |

de nas de yi gus pa de ltar gzigs nas daṅ | | sems can rnams ni bza’ ba’i dbaṅ (3)ñid mkhyen nas ni | |
gsuṅ ma phye nas bde bar gśegs pas de ltar źes | | de la ṅes par rnam ’gyur brda yis mdzad pa’o | |

skad cig mdzad pa daṅ ldan spyan yaṅs mchog gi chos mṅa’ źiṅ | | chos kyi snod la des ni dga’ źiṅ mgu la ruṅs pa ste |
...⁹ | gus pas rñed pa (4)mchog ni rnam par ṅes śiṅ bstod par gyur | |

9. One line missing.

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | aa mra skyoṅ ma’i nags gzigs pa’i le’u ste ñi śu rtsa gñis pa’o ||

chags pa źes bya’i (5)nad chen po | | de ni byis pas rtogs ma yin | |

de nas draṅ sroṅ chen po’i thugs kyi tiṅ ṅe ’dzin | | rnam pa de ltar rnal ’byor stobs las mdzad pa ñid | |
sku tshe ji ltar gyur pa sṅon du btaṅ ba ste | | rdzu ’phrul mthu las mtshuṅs pa med pa ’tsho bar gyur | |

(6)des ni sku tshe btaṅ ba’i yud tsam de la ni | | bud med myos ma bźin du sa ni g-yos gyur la | |
ma yis tshos pa’i lhun po’i rdo ba rim bźin du | | phyogs rnams dag las sgron ma chen po rnams lhu daṅ | |

de bźin kun nas dbaṅ po’i rdo rje mi bzad rnams | | glog daṅ bcas śiṅ me yi sñiṅ po (7)can g-yos śiṅ | |
bskal pa ’jig che ’jig rten bsreg par ’dod pa bźin | | phyogs rnams thams cad rnams su me dag ’bar bar gyur | |

śiṅ rnams kyis ni phuṅ po ’khogs pa rnams bor źiṅ | | ri rnams kyis ni rtse mo rnams ni dor ba ste | |
rluṅ gis mṅon par gaṅ ba’i rdo ba’i phug (83a1)bźin du | | mkha’ la rṅa rnams kyi ni ma ruṅs sgra rnams bsgrags | |

de nas de ltar kun du bskyod tshe yud tsam la | | mi yi ’jig rten na daṅ lha daṅ nam mkha’ la | |
tiṅ ’dzin chen po de las rnam par bźeṅs mdzad nas | | thub pa chen pos gsuṅ ni ’di ñid (2)gsuṅs pa’o | |

śiṅ rta srog śiṅ rnam par ñams pa daṅ ’dra ba’i | | tshe btaṅ lus po naṅ gi stobs las ’dren bgyi źiṅ | |
sgo ṅa’i skye gnas pa rnams sgo ṅa phye nas bźin | | srid pa’i ’chid las tshe daṅ lhan cig ’grol bar bgyi | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags (3)chen po las | sku tshe’i ’du byed byin gyis brlabs pa’i le’u ste ñi śu rtsa gsum pa’o ||

rnam par ma ’khrugs mṅa’ gźu rnams kyi sgra rnams zil mnan nas | | de rnams ṅa rgyal ldan yaṅ stobs daṅ ldan yaṅ ’gugs ldan yaṅ | |
’gro na dpal ’dod li tstsha b’i ni ’dod pa chen po rnams | | mya ṅan (2)gyis ’khrugs gdoṅ rnams raṅ gi khaṅ pa rnams su ’oṅs | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | litstsha b’i rnams la thugs brtse ba’i le’u ste ñi śu rtsa bźi pa’o ||

de nas de’i tshe kun (88a1)dga’ bo yi tshig thos nas | | mig nas chu yi char ldan de rnams du bźin du | |
seṅ ge’i ’jigs las sa ’dzin dag nas khyu mchog ltar | | brtan min rnam par gnon rnams groṅ khyer nas ’thon to | |

źen pa med pas gos rnams g-yeṅs śiṅ rnam bkram (2)ste | | ’gros kyis kun nas bskyod pas cod pan g-yo ba rnams | |
lha na gnas rnams bsod nams yoṅs su zad las bźin | | de na ñam thag ’oṅs pa rnams ni nags der soṅ | |

de ltar ’oṅs pa rnams kyis thub pa mthoṅ ba ste | | mthoṅ nas mchi ma’i gdod ldan rnams (3)kyis phyag ’tshal źiṅ | |
phyag ’tshal nas ni yoṅs gduṅ sems rnams gnas pa ste | | gnas pa de rnams la ni thub pas bka’ stsal to | |

dga’ ba’i dus su mya ṅan byed par rigs min źiṅ | | yid mi bde bas ṅon med bstan pa bsñen par gyis | |
bskal pa du ma rnams su (4)bdag gi ’dod pa gaṅ | | śin tu rñed dka’i don de bdag la ñe bar gnas | |

sa daṅ chu daṅ me daṅ rluṅ daṅ mkha’ med pa’i | | dge źiṅ ’gyur med dbaṅ po’i dbaṅ don las ’das pa | |
źi źiṅ dbrog bya ma yin mchog de gaṅ thob nas | | skye ba med ciṅ ’pho ba med la mya ṅan med | |

(5)g-ya rnams su byaṅ chub tshe na bdag gis sṅon | | dge min srid pa’i rgyu rnams sbrul bźin dor ba ste | |
sṅon tshe bsags pa’i lus kyis rnam par gnas pa ’di | | lus ’di ñid ni de riṅ ñe bar ’gro bar ’gyur | |

sdug bsṅal gyi ni gter chen phuṅ po soṅ ba na | | ’jigs pa chen po (6)yaṅ srid ñe bar źi ba na | |
gaṅ tshe sdug bsṅal chen po las ni byuṅ ba ste | | gaṅ gis du ba bdag la mya ṅan ’os ci yod | |

rab tu źi ba’i dus yin na yaṅ ’brug gi dbyaṅs | | ś’akya thub pa’i gsuṅ ni de rnams kyis thos nas | |
de nas kha rnams bye źiṅ smra ’dod gyur pa ste | | de dag (7)rnams kyi tshig de gnas brtan gyis gsol to | |

gaṅ gis du ba khyod kyi mya ṅan ’os ci yod | | me ni khaṅ pa ’bar las rnam par ’thon pa ltar | |
de ltar thub pa de ni lha gtso rnams kyis kyaṅ | | ṅes par bsñen bya yin na mi rnams kyis smros ci | |

khyab bdag skye bo gaṅ ’di de bźin (88b1)gśegs pa ni | | mya ṅan ’das ’di mthon min des na mya ṅan byed | |
’brog dgon dag na soṅ ba’i lam mkhan bzaṅ po ni | | rnam par ñams tshe kun nas ’khrul bar cis ma ’gyur | |

bla ma draṅ sroṅ chen po thams cad gzigs pa ni | | dṅos su mthoṅ nas gal te khyad par ma thob na | |
(2)gser gyi ’byuṅ gnas dag nas dbul po soṅ rnams bźin | | de tshe ’di na bźad gad ñid du ’gro ba ñid | |

de ltar don ldan maṅ po de de smra ba rnams | | bu rnams la bźin gus ldan thal mo sbyar ba rnams | |
dge źiṅ źi la dam pa’i don ni bsṅags pa yis | | gyad rnams dag la (3)mchog bdag rnams kyi mchog gis gsuṅs | |

de ltar ṅes pa de ni kho bo mthoṅ ba las | | rnal ’byor cho gar ’bad rtsol med par grol min te | |
bdag gi chos ’di gaṅ źig rjes su rtog byed pa | | sdug bsṅal dra ba las de ma mthoṅ na yaṅ grol | |

ji ltar sman ni bsñen par mi byed (4)skyes bu yis | | sman pa mthoṅ ba las kyaṅ nad ni ’joms min te | |
de bźin bdag gis ye śes ’di ni ma bsgoms na | | bdag ni mthoṅ ba las kyaṅ sdug bsṅal ’joms ma yin | |

’di ni bdag ldan gaṅ źig bdag gi chos mthoṅ ba | | rgyaṅ riṅ dag na gnas kyaṅ des ni bdag (5)mthoṅ ste | |
gaṅ źig dge legs la ni gźol źiṅ mi ’jug pa | | bdag gi ñe bar gnas kyaṅ de ni rgyaṅ riṅ ñid | |

de phyir brtson ’grus ma spaṅs bsdams pa’i sems rnams kyis | | dge ba’i las rnams la ni bag daṅ ldan par gyis | |
sdug bsṅal du ma ñe bar ’dus śiṅ g-yo ba (6)ste | | srog ni tho raṅs mar me daṅ ni mtshuṅs pa ñid | |

de ltar thub pa’i skyes mchog gis bstan de rnams ni | | mig nas chu ni rnam byuṅ ñam thag yid rnams kyis | |
chu bo’i gźuṅ ni so sor sgrol bar byed pa bźin | | ku śa źes bya’i groṅ la dal bus dbaṅ med źugs | |

saṅs rgyas (7)kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | mya ṅan las ’da’ bar gśegs pa’i le’u ste ñi śu rtsa lṅa pa’o ||

de nas bzaṅ pos yaṅ dag ñer ldan legs bzaṅ ni | | dbyu gu gsum ’dzin ’byuṅ po’i tshogs su mi mchod pa | | bde bar gśegs pa lta ’dod (89a1)dge sloṅ thar ’dod pas | | kun dga’ byed pa’i kun dga’ bo la smras pa’o | |

thub pa mya ṅan ’da’ ba’i dus ni bdag gis thos | | gaṅ gi ched du bdag gis lta ’dod skyes pa ste | |
’jig rten dag na mchog gi chos kyi rtogs pa po | | zla ba gnam stoṅ la bźin mthoṅ (2)bar zla ba min | |

sdug bsṅal mtha’ dag rnams kyi tha mar gśegs bźed pa | | khyod kyi ’dren pa de ni lta bar ’dod pa ste | |
sprin gyis mṅon par bkag pa’i mkha’ la ñi ma bźin | | bdag gis ma mthoṅ bar de nub par ’gro ma yin | |

de nas yoṅs su ’gro ba po ni ’oṅs pa ste | | smra (3)bar ’dod ciṅ chos ’dod pa ni des śes nas | |
ṅal ba daṅ ni ldan pa’i sems ldan kun dga’ bos | | dus ma yin źes mchi ma’i gdoṅ gis smras pa’o | |

de ni zla ba’i ’od mṅa’ bsam pa mkhyen pa po | | ’dab ma rgyas ba’i spyan yaṅs rnam par mkhyen nas su | |
gaṅ phyir kho bo ’jig (4)rten phan phyir skyes pa ste | | kun dga’ bo kye gñis skyes ma ’gogs źes gsuṅs so | |

de las legs bzaṅ mchog tu dga’ źiṅ yid ches śiṅ | | dpal stug dge legs mdzod la mṅon du soṅ ba ste | |
de nas dus kyi rjes su mthun pas źi ba yi | | gsuṅ ni mṅon par gsuṅs (5)nas slar yaṅ de gsol to | |

kho bo lta ba’i yoṅs su rtog pa po rnams las | | thar pa’i lam gźan lhag par khyed kyis lhag par thob ces grag | |
de phyir bdag la gsuṅ mdzod bdag la ’dzin ’dod yod | | bdag gis lta ’dod rtse bar ’dod pa’i phyir ma yin | |

de nas gñis (6)skyes mṅon par ’oṅs pa de la ni | | yan lag brgyad kyi lam ni saṅs rgyas kyis gsuṅs śiṅ | |
rab tu chud zos lam ni yaṅ dag dran pa bźin | | thos nas gaṅ ni gaṅ gis yaṅ dag rtogs | |

des ni sṅon du mthoṅ bar gyur pa’i lam gźan la | | des ni mthar thug dam pa ñe bar ma thob (7)ste | |
sṅon du ma mthoṅ lam ni lhag par thob nas su | | sñiṅ la mun pa daṅ bcas lam de dor bar gyur | |

rdul daṅ lhan cig mun pa rab tu ’phel ba ste | | de dag rnams kyi mi dge’i las ni sogs źes grags | |
sñiṅ stobs daṅ bcas rdul ni rab tu ’phel ba ste | | de dag rnams (89b1)kyi dge ba’i las ni rgyas źes grags | |

thos daṅ blo daṅ ’bad pas sñiṅ stobs ’phel ba na | | rdul daṅ mun pa nag ni rnam pa med pa’i phyir | |
las ñams pa las las ni zad par ’gro ba ste | | de dag rnams kyi las de ’thad pa yin źes grags | |

yid ni rmoṅs par byed (2)pa rdul daṅ mun pa dag | | raṅ bźin par ni ’jig rten dag na smra ba ste | |
de phyir de gñis zad pa yod min brtan ñid phyir | | raṅ bźin par ni brtan pa ñid du rab tu grub | |

sñiṅ stobs sbyor las de dag bde bar gyur na yaṅ | | dus kyi dbaṅ gis slar yaṅ ’byuṅ bar ’gyur ba (3)ste | |
bsil ba’i chu ni tshan mo bźin du rim gyis ni | | dus kyi rim las raṅ bźin du ni ’gro bar ’gyur | |

rtag pa’i bdag ñid sñiṅ stobs de ltar ’phel ba ru | | thos pa blo daṅ ’bad pa rnams kyis mi nus te | |
de ma ’phel na de dag ñams pa yod min źiṅ | | de dag ma (4)ñams pa las źi ba yod ma yin | |

sṅon du des ni raṅ bźin las ni skyes sñam ste | | des kyaṅ der ni thar pa mthoṅ ba ma yin źiṅ | |
me yi ’bar ba’i ’od kyi ñams pa ji lta bar | | raṅ bźin la ni gnas na mthar thug gaṅ las yin | |

saṅs rgyas pa yi lam gyis de ñid mthoṅ ba (5)ste | | srid pa la ni brten nas ’jig rten des rtogs śiṅ | |
de yi rnam par ñams pas źi ba rigs pa ste | | rgyu ni rab tu ñams phyir ’bras bu ñams pa’o | |

gsal ba ’di yin rnam par ’gyur ba med pa’i bdag | | lus las gźan ni de yis sṅon du rtogs pa ste | |
thub pa’i (6)gsuṅ ni yoṅs su thob nas ’jig rten ni | | bdag med pa daṅ bdag tu bya ba med par śes | |

chos ni du ma so sor brten nas skyes pa ste | | raṅ ñid dbaṅ med yoṅs su śes nas ni | |
des ni rab tu ’jug pa sdug bsṅal ñid du daṅ | | ṅes par ldog ste sdug bsṅal ñid du kye ma mthoṅ | |

(7)ji ltar ’jig rten dag ni skye ba rtogs nas su | | des ni chad pa’i lta ba rnam par spaṅs pa ste | |
’jig rten dag gi nub par ’gro ba śes nas su | | rtag pa’i lta ba brtan po skyen par spaṅs pa’o | |

draṅ sroṅ chen po’i gsuṅ ni thos nas bzuṅ ba ste | | de ltar ’di na des ni sṅon gyi lta ba daṅ | (90a1)de yis sṅon du yoṅs su las ni byas pas te | | gaṅ gis skyen par dam pa’i chos la rjes su soṅ | |

yid ni rab tu daṅ bas mchog daṅ ldan pa des | | źi źiṅ ’gyur med go ’phaṅ de ni rab thob nas | |
thub pa gzims pa la ni bsṅags pa byas pa ste | | lta bźin ’di (2)las blo ’di rnams ni byas pa’o | |

mchod ’os dam pa mya ṅan ’da’ bar ’os pa yi | | mgon po mthoṅ nas bdag ni gnas par ’os ma yin | |
ston pa thugs rje ldan pa mya ṅan ’da’ ba yi | | sṅon du re źig bdag ni mthar thug la ’gro’o | |

de nas des ni thub pa la ni phyag ’tshal nas | | (3)sbrul bźin g-yo ba med pa’i gdan ni bciṅs nas su | |
sprin rluṅ gis ni phra mo’i phra mor byed pa bźin | | de ma thag tu źi ba mya ṅan ’da’ bar gśegs | |

de nas de phyir gduṅ gi ’du byed cho ga ni | | cho ga mkhyen pa’i thub pas rnam par bka’ stsal pa | |
mthar gyur de ni skye (4)ba mthar mdzad draṅ sroṅ che | | rgya chen slob ma mṅa’ ba’i slob mar gyur pa’o | |

de nas nam gyi thun ni ’das pa na | | zla bas skar ma rnams kyi ’od ni phrogs pa na | |
nags rnams ñal ba bźin du sgra med gyur pa na | | dge sloṅ rnams la thugs rje chen po mṅa’ bas bstan | |

slob dpon (5)bźin du sgron ma bźin du don bźin du | | bdag ’das tshe na so sor thar pa bstan bya ste | |
khyed kyi ston pa de yin de’i dbaṅ gis ’gyur bya | | kho bo gnas pa na yaṅ de tsam ñid smra’o | |

lus daṅ ṅag gi las ni rnam par dag ’dod pas | | de bźin ’jig rten tha sñad thams cad ’dor (6)ba daṅ | |
sa daṅ srog chags sa bon rdzas la sogs rnams kyis | | rab tu ’dzin pa las ni me bźin ldog pa’o | |

sa la skye ba gcod daṅ ’byed pa dag las daṅ | | sa yi logs la rko daṅ rmo ba dag las daṅ | |
gso ba daṅ ni skar rtsis mtshan ñid rnams las ni | | des par (7)ldog pa bza’ ba’i cho ga dus yin no | |

pho ña’i rigs pa sman daṅ sṅags ni bsñen rnams la | | sbyor min ñid daṅ ’chab pa ñid ni med pa ñid | |
chos las ma bkag pa yi sgrub pa rnams la ni | | tshod śes ñid daṅ tshim daṅ sogs pa ma yin no | |

rnam pa de ltar tshul khrims (90b1)yaṅ dag bsdus pa ’di | | thar pa’i rtsa ba źes pa so sor thar pa ste | |
’di las tiṅ ṅe ’dzin rnams rab tu skye ba ste | | ye śes thams cad rnams daṅ mthar thug rnam ’da’o | |

de phyir ma ral ma ñams dbrog bya ma yin pa’i | | gaṅ gis tshul khrims gtsaṅ ma yoṅ pa de yi (2)chos | |
de med gal te ’di yi thams cad med pa ste | | tshul khrims yon tan dam pa rnams kyi rten yin no | |

tshul khrims ma ñams rnam par dag pa gnas pa na | | dbaṅ po spyod yul rnams la ’jug pa ma yin źiṅ | |
dbyug pas ba laṅ tshogs rnams lo thog la (3)bźin du | | brtan las dbaṅ po drug rnams bsgrib par bya ba’o | |

dbaṅ po’i rta rnams yul rnams la grol gaṅ źig gźan | | len źiṅ de rnams las ni de tsam ñid ma yin | |
g-yo ba’i rta rnams kyis phrogs lam ṅan la bźin du | | des ni de yi ched du don med thob par (4)’gyur | |

dgra bo chen po rnams kyi dbaṅ du soṅ ba rnams | | ’di na kha cig sdug bsṅal ’thob par ’gyur ba ste | |
rmoṅs pas yul rnams dag gi dbaṅ du soṅ nas ni | | soṅ nas deṅ ’dir dbaṅ med rnams ni sdug bsṅal ’os | |

de phyir dgra bo ma ruṅs dbaṅ po rnams kyi (5)bźin | | dbaṅ po rnams kyi ’gro ba ’gro bya ma yin źiṅ | |
dbaṅ po rnams kyi dga’ bo ’jig rten na byas nas | | dbaṅ po rnams kyi gśed ma ’jig rten na mthoṅ ṅo | |

raṅ gi g-yo ba’i sems las ’jigs pa ji lta bar | | stag rnams las daṅ sbrul daṅ ’bar ba’i me (6)las daṅ | |
dgra bo las ni de ltar ’jigs par mi bya ste | | gaṅ gis sbraṅ rtsi daṅ ni yaṅ dag rtog pa med | |

lcags kyu med pa’i gñis ’thuṅ myos pa lta bu daṅ | | yal ga’i ri dags śiṅ la rab tu ma źi ltar | |
sems ni ji ltar ’dod bźin phyogs su skor ba ste | | g-yo źiṅ (7)bskyod pa de la go skabs sbyin mi bya | |

de ni raṅ dbaṅ yin na źi ba yod min źiṅ | | de yi gnas pa yin na byed pa byas pa ñid | |
de phyir sems ’di ji ltar rnam par mi g-yo ba | | de ltar rab tu ’bad pa yis ni gyis mdzod cig | |

bza’ ba tsam ni sman bźin ṅes par bsten (91a1)bya ste | | ’dir ni khoṅ khro bya ba ma yin chags pa min | |
ji srid bkres pa ñid ni ldog pa’i ched du daṅ | | lus kyi ’khrul ’khor gyis ’dzin pa yi ched du’o | |

ji ltar nags su buṅ ba rnams kyis me tog ro | | ’thuṅ ste me tog rnams ni ñams par byed (2)ma yin | |
de bźin dus kyi dbaṅ las bsod sñoms rgyu ba ste | | pha rol dad pa rnams ni ñams par byed ma yin | |

drad pos rtag par khur bar byed ces khur bya daṅ | | skye bo sbyin pa po yaṅ yod pa ma yin te | |
’di na sbyor ba min las khur ba ltuṅ ba ste | | ji ltar khur bu de (3)ltar sbyin pa po yin no | |

rnal ’byor rim las ñin mo mtha’ dag phul nas daṅ | | mtshan mo’i daṅ po’i thun daṅ cig śos dag kyaṅ ste | |
dran pa daṅ bcas sṅa ma’i cig śos la ñol la | | gñid kyi tshe ni don med byed pa ma yin no | |

dus kyi me yis ’di na ’gro ba sreg pa na | | (4)mtshan mo mtha’ dag la ni gñid par ’os pa su | |
ñon moṅs dgra po daṅ mtshuṅs ’joms pa po rnams ni | | sñiṅ la gnas pa yin na su yi gñid log ’gyur | |

de phyir khyim na nag po’i sbrul rnams ñal ba ltar | | yid la ñes skyon sbrul rnams rab tu ñal ba rnams | |
rigs pa daṅ ni (5)rkaṅ pa sman gyis ston nas su | | gñid log par ’os ’di las gźan du ṅo tsha’o | |

ṅo tsha rgyan ñid daṅ ni mchog gi gos yin źiṅ | | ṅo tsha lam las ’khyog pa rnams kyi lcags kyus te | |
ṅo tsha ldan pas de ltar gyur na ’jug bya źiṅ | | ṅo tshas rnam par spaṅs ba’i yon tan (6)rnams kyis spaṅs | |

ji srid pa la skyes bu ṅo tsha daṅ bcas pa | | de srid de yi mi yi ṅo tsha ñid yin te | |
don daṅ don min rnams la rnam dbyod med pa ni | | ṅo tshas rnam par dman pa phyugs daṅ mñam pa’o | |

gaṅ yaṅ yan lag ñid lag rnams ni ral gris gcod | | der yaṅ (7)yid kyis ñes pa bya ba ma yin źiṅ | |
źi ba ma yin dag ni brjod par mi bya ste | | bdag gi de yis khyed cag rnams kyi bar chod yin | |

bzod pa daṅ mñam dka’ thub yod pa ma yin źiṅ | | gaṅ gi bzod pa de yis stobs daṅ brtan pa ste | |
gaṅ rnams pha rol rnams las (91b1)rtsub mo mi bzod pa | | de rnams chos byed rnams kyi lugs min grol ba min | |

chos kyi ’byed pa po daṅ grags pa’i ’joms pa po | | gzugs kyi dgra bo daṅ ni sñiṅ gi me yin te | |
khro ba de yis go skabs rab ’byam mi sbyin źiṅ | | yon tan rnams kyi dgra bo de ’dra gźan ma yin | |

(2)yoṅs su bsil ba’i chu las glog gi me bźin du | | ji ltar rab byuṅ las ni khro ba ’gal ba ste | |
de ltar khyim pa rnams kyi skyes pa mi ’gal te | | chags ldan de rnams de la dam bca’ ma yin no | |

mdzes pa’i skra ni rgyaṅ riṅ mgo la reg nas daṅ | | rnam par ’gyur ba’i gos daṅ (3)lhuṅ bzed mthoṅ nas daṅ | |
gźan las mthar gyur spyod pa rnam par bsams nas su | | sñiṅ la skyes pa’i ṅa rgyal rab tu spaṅ bar bya | |

khyim la brten pa kheṅs pa ldan pa rnams kyi yaṅ | | ṅa rgyal rnam par ’phel ba ’joms pa’i phyir yin na | |
sloṅ mo za bas bdag ñid (4)yoṅs su rtog pa po | | thar pa la dmigs skra bźar rnams kyi sṅon ñid do | |

ṅan g-yo daṅ ni chos kyi mtshams sbyor yod min te | | gaṅ phyir ’di las ’khyog po ñid ni bsñen mi bya | |
ṅan g-yo ñid daṅ sgyu ni slu ba’i don du ste | | chos kyi bdag ñid rnams kyi ba slu bya yod ma yin | |

(5)gaṅ źig rgya chen rnams las sdug bsṅal ’oṅs pa ste | | ñuṅ du ’dod la ’oṅ ba ma yin de daṅ bral | |
de yi phyir yaṅ ñuṅ du ’dod ñid bsñen bya ste | | gaṅ źig yon tan rnams kyis rdzogs byed kye ma ci | |

de ni bkren pa’i lta ba rnams la mi ’jigs śiṅ | | dbaṅ po (6)rnams las gaṅ źig cuṅ zad ’jigs min la | |
gaṅ źig thos nas med ces mya ṅan med pa ste | | gaṅ gis ñuṅ ṅu ’dod de de yi thar pa min | |

gal te grol bar ’dod na tshim pa bsñen mdzod daṅ | | tshim pa na ni ’dir bde de ’di chos yin źiṅ | |
tshim pa rnams ni sar yaṅ bde bar (7)gñid log ste | | chim med rnams ni mtho ris na yaṅ rnam par sreg | |

phyug kyaṅ chim pa med pa rtag tu dbul po ste | | dbul yaṅ tshim pa daṅ ldan rtag tu phyug po ñid | |
tshim pa med pa sdug pa’i yul rnams daṅ ’bye źiṅ | | tshim pas ’gro ba ṅal ba ldan la mya ṅan byed | |

źi (92a1)ba’i bde ba dam pa thob par ’dod rnams kyis | | de ltar tshogs la dga’ ba rnams su ’gyur mi bya | |
źi ba’i bdag ñid gcig tu rgyu phyir ’jig rten na | | brgya byin la sogs lha rnams kyis kyaṅ re ’dod byed | |

chags po sdug bsṅal gyi ni gnas pa’i śiṅ yin (2)te | | raṅ gi skye bo la ’am skye la chags pa spaṅs | |
chags pa rnam rgyas sdug bsṅal la ni ’jig rten na | | gñis ’thuṅ ’khogs pa ’dam la bźin du chags par ’gyur | |

rtag par rab źugs chu yi rgyun ni mñen na yaṅ | | rdo yi logs la dus su rnam par ’bigs pa ste | |
brtson (3)’grus kyis ni rñed par dka’ ba ci yaṅ med | | de phyir khur rnams mi ’bor bar ni bzod bgyis daṅ | |

gaṅ źig yaṅ yaṅ ṅal bso nas ni srub byed pa | | de yi śiṅ la me ni rñed par sla min źiṅ | |
brtson ’grus brtsams pas rñed par sla bar ’gyur ba ste | | de phyir sbyor ba yod na bya ba (4)’grub pa ñid | |

dran pa yod na skyon rnams ’jug pa ma yin te | | dran pa daṅ mñam mdza’ bo med ciṅ bsruṅ ba med | |
dran pa ñams las des par thams cad ñams pa ste | | de phyir lus la soṅ ba’i dran pa spaṅ mi bya | |

ji ltar dpa’ bo rnams ni go cha bzuṅ nas su | | dgra bo’i (5)sde la ’jigs pa med rnams ’jug pa ste | |
de bźin lus la dran pa’i go cha bgos nas su | | brtan pa rnams ni yul gyi g-yul rnams la spyod do | |

mñam par gźag pa’i blo daṅ sems ni yoṅs bsdams śiṅ | | ’jig rten dag gi skye daṅ ’god pa śes pa ste | |
de phyir tiṅ ṅe (6)’dzin la yoṅs su ’jug bya ste | | tiṅ ’dzin rab tu thob pa’i sems nad yod ma yin | |

rnam par ’thor ba’i chu ni rnam par ’dzin don du | | ji ltar ’bad pas doṅ daṅ ’bos ni byed pa ste | |
ye śes chu ni gnas pa’i don du tiṅ ṅe ’dzin | | de ltar doṅ dad ’obs daṅ mtshuṅs par rab (7)tu bstan | |

śes rab ldan pa yoṅs su ’dzin pa btaṅ ba yi | | chos ’di naṅ la mchog tu gźol ba dag gis te | |
de ltar gnas pa’i grol ba yod ciṅ ’di yi ni | | phyin ci log ni khyim pa ma yin dge sloṅ min | |

śes rab dga’ daṅ ’chi ba’i mtsho chen dag la gru | | rmoṅs (92b1)pa’i mun pa rnams la ji ltar sgron ma ste | |
naṅ rnams thams cad ’joms pa dag gi sman yin źiṅ | | ñon moṅs ljon śiṅ ’joms byed mtshon cha rnon po yin | |

de phyir thos pa bsam pa bsgom pa rnams kyi ni | | śes rab rnam par ’phel la rab tu ’jug par bya | |
gaṅ gi śes (2)rab raṅ bźin lta byed mig yod pa | | de ni mig daṅ bral yaṅ mig daṅ ldan pa ñid | |

sems la rgyu ba’i spros pa de daṅ de rnams kyis | | khyim na gnas pa spaṅs nas kyaṅ ni grol min ñid | |
mchog tu źi ba thob par ’dod pa rnams kyis ’di | | śes nas spros pa med pa rnams su (3)’gyur bar bya | |

de phyir bag yod bla ma bźin du bsñen mdzod la | | bag med dgra bo bźin du rnam par spoṅs mdzod daṅ | |
bag yod pa las brgya byin gyi na dpal thob ciṅ | | bag med pa las lha min kheṅs rnams rnam par ñams | |

phan pa daṅ ldan rjes su brtse ba mṅa’ ba yi | | (4)sten pa thugs rje mṅa’ bas mdzad bya gaṅ yin pa | |
de ni bdag gis byas śiṅ daṅ ni rab bsdams pa | | khyed cag rnams kyi sems ni źi bas byas pa’o | |

ci ste ri rnams daṅ ni khaṅ pa stoṅ pa daṅ | | dgon pa de rnams gaṅ daṅ der ni yod pa na | |
rab tu sbyor la rtag tu ’bad pa bya ba ste | | (5)phyi nas yoṅs su gduṅ ba ldan par ma gyur cig | |

sman pa raṅ bźin yaṅ dag legs par śes nas ni | | nad pa rnams la dam pa’i sman ni brjod bya ste | |
de yi dus kyis sbyar bar ṅes par bsten pa la | | nad pa gaṅ de bdag po yin te sman pa min | |

dpal ldan draṅ źiṅ mñam la ’jigs (6)pa med pa yi | | lam ni lam mkhan gyis ni rnam par bstan pa na | |
thos nas gaṅ źig mi ’gro de yi ñams pa ste | | bstan pas ’dren pa po ni bu lon yod ma yin | |

sdug bsṅal la sogs bden pa bźi po kho bo yis | | bstan pa rnams la ’di ni gaṅ gi ’dod pa yod | |
de ni myur źiṅ (7)spobs par pa dag la smros śig daṅ | | the tshom śin tu rnam par dpyad bya bcad par bgyi | |

de ltar mthon por gsuṅs pa’i draṅ sroṅ chen po la | | the tshom med pa de rnams ci yaṅ ma gsol to | |
sems kyis de dag rnams kyi sems kyi gtiṅ dpags nas | | byed ldan ma ’gags pas (93a1)kyaṅ tshig ’di smras pa’o | |

rluṅ ni g-yo ba ma yin ñi ma bsil ba daṅ | | ri boṅ mtshan ma can ni dro ba ñid na yaṅ | |
’jig rten dag na rkaṅ pa bźi po de rnams ni | | bden pa min par byed par nus pa ma yin no | |

gaṅ źig sdug bsṅal brjod pa de ni bde ba min | | (2)’di yi rgyu gaṅ rab tu skye bo de gźan min | |
rgyu ni ’gags pa las ni ṅes par thar pa ste | | gaṅ źig ’di yi lam ni thabs ma yin pa min | |

de phyir bdag ñid chen po bden pa bźi rnams la | | dge sloṅ skye bo ṅes ’di gtam ci yod ma yin | |
ston pa mya ṅan ’da’ ba rñed par ’gyur (3)źes te | | gaṅ źig don ni rdzogs pa ma yin sdug bsṅal te | |

gaṅ źig tshogs pa ’di ni brtul źugs gźon ñid las | | sṅon du don ni mthoṅ bar gyur pa ma yin pa | |
de yaṅ khyed kyi gsuṅ ’dis da ni de ma thag | | glog gi ’od kyis lam bźin yaṅ dag mthoṅ bar gyur | |

gaṅ (4)gi don gyi lhag ma yod pa ma yin źiṅ | | gaṅ yaṅ srid pa’i mtsho yi pha rol phyin pa ste | |
mgon po śin tu skyen par ṅes par gśegs thos te | | de dag gi yaṅ sñiṅ la bsams par gyur pa ñid | |

de ltar ’phags pa ma ’gags pa yi tshig de yis | | don ni rnam par śes kyaṅ (5)śes nas slar yaṅ ni | |
gus ldan rnams kyi blo gros brtan po mdzad bźed pa | | byams pas slar yaṅ saṅs rgyas kyis ni bka’ stsal to | |

gaṅ phyir skal bar gnas kyaṅ de ni ñams pa ste | | phan tshun du ni ’du ba ṅes par yod ma yin | |
bdag ñid kyi daṅ gźan gyi don ni byas nas (6)ni | | kho bo gnas pa la ni dgos pa yod ma yin | |

gaṅ rnams mkhar daṅ sa na bdag gi gdul bya rnams | | de rnams thar par byas śiṅ rgyun la bcug pa ste | |
’di las gźan du slob ma rim daṅ rim rnams kyis | | ṅa yi chos ’di skye dgu rnams la gnas par ’gyur | |

de (7)phyir ’gro ba’i raṅ bźin rnam par śes byas nas | | bsam mno ma byed ṅes par rnam par ’bral ba ste | |
rnam pa de ltar ’gro ba śes nas su | | ji ltar ’di ltar ma yin de ltar gyis mdzod cig | |

ye śes sgron mas mun pa rnam par bsal byas nas | | srid pa rnams la sñiṅ po (93b1)med par mthoṅ nas su | |
ji ltar nad ni ñe bar źi ba de ltar ni | | tshe ni rnam par ’gags na tshim pa ñid yin no | |

dor bar bya źiṅ rtsod ldan lus źes bya ba ni | | srid pa’i mtsho yi rgyun ni rnam par ’gags pa na | |
don med byed pa’i dgra bo’i rnam par ñams las bźin | | tshe ni ñe bar (2)źi bas tshim pa ma yin su | |

rgyu daṅ mi rgyu thams cad rnam par ’god pa ste | | de phyir khyed cag rnams ni legs par bag yod gyis | |
mya ṅan ’da’ ba’i dus ni yoṅs su gyur pa ste | | khyed cag ma smra ’di ni bdag gi phyi ma’i chig | |

da nas bsam gtan rig pa rnams kyi mchog (3)gis ni | | yud tsam de la bsam gtan daṅ po thob mdzad nas | |
de las rnam par bźeṅs nas gñis par gśegs pa ste | | rim gyis ma tshaṅ med par thams cad la gśegs so | |

de nas rjes su rim pas rab tu byed pa dgu | | sñoms par ’jug pa’i tshogs ni mtha’ dag (4)bsam gtan mdzad | |
de nas draṅ sroṅ chen pos slar yaṅ rim gyis ni | | bsam gtan daṅ po de ñid la ni bab pa’o | |

de las rnam par bźeṅs nas kyaṅ ni rim gyis ni | | bsam gtan bźi pa la ni slar yaṅ ’dzegs pa ste | |
bsam gtan bźi pa’i cho ga las de rnams (5)bźeṅs śiṅ | | mṅon sum ñid du ñe bar źi ba la gśegs so | |

de nas thub pa mya ṅan ’da’ bar gśegs pa na | | char gyis snun pa’i ba laṅ bźin du sa g-yos śiṅ | |
phyogs kyi glaṅ po rnams kyis sbyaṅs pa bźin du ni | | nam mkha’ las kyaṅ sgron ma rnams ni lhuṅ bar gyur | |

(6)lha yi nags tshal sna tshogs śiṅ rta sreg ’dod pa’i | | nags kyi me ni bar snaṅ dag la byuṅ ba bźin | |
bud śiṅ med ciṅ rluṅ med du ba med pa’i me | | phyogs ni sreg par byed pa byuṅ bar gyur pa ñid | |

lha min ’joms par ’dod pa g-yul du ’jug pa na | | khro ba brgya bas khro ba (7)rnam par gtoṅ ba bźin | |
de bźin me stag brgya pa’i me ni skyug pa yi | | dbaṅ po’i rdo rje mi bzad pa rnams lhuṅ bar gyur | |

’jig pa’i rluṅ rnams dag gis btags pa rnams kyi bźin | | ’dzin pa ’dzin pa rnams kyi rtse mo rnams lhuṅ źiṅ | |
’khri śiṅ śiṅ rnams dag ni (94a1)zug rdu byed pa yi | | phyag dar khur ba’i rluṅ ni drag tu g-yos par gyur | |

’dam gyi chus bsgos sdoṅ du gźon nu rnams kyis ni | | lus ni yoṅs su dkris pa’i ṅaṅ pa’i rgyal po bźin | |
cuṅ źig ’od zer kha dog ṅan pa de rnams kyis | | ’od ni bcom ste zla (2)ba mṅon par gsal bar gyur | |

sprin daṅ bral yaṅ mkha’ la zla ba gnas na yaṅ | | mun pa mi bzad rnams kyis phyogs rnams rgyas pa ste | |
yud tsam de la mya ṅan gyis ni zil non bźin | | chu bo rnams ni de ma thag tu chu dron ’bab | |

de nas ñe sar skyes pa’i śa la’i śiṅ dag gis | | (3)raṅ gis me tog mdzes pa ’jug pa dus min la | |
rnam par btud nas draṅ sroṅ chen po’i sku lus ni | | gser gyi stegs bu’i gzugs brñan la ni yaṅ dag gtor | |

mkha’ la mgo bo lda rnams mi g-yo’i klu rnams ni | | mya ṅan gyis slar so sor dmar ba’i mig can rnams | |
rab (4)tu gñid log gdeṅs ka stod pa’i lus rnams kyis | | thub pa la ni gus pas lta bźin gnas par gyur | |

naṅ du soṅ ba’i kun nas gduṅ ba rnams | | de rnams śin tu dron po’i dbugs ni brgyus pa ste | |
’gro ba’i raṅ bźi mi rtag pa ni rtogs nas su | | mya ṅan ’oṅs pa min rnams (5)mya ṅan smod par gyur | |

ṅes par legs pa’i chos kyis cho gar rab źugs pa | | rgyal po rnam thos sras kyi ’dus pa dam pa de | |
chos la mṅon par chags pas mya ṅan ma byas śiṅ | | lha yi rten la mchi ma phyuṅ bar ma gyur to | |

gtsaṅ mar lhag par gnas pa’i byed ldan lha rnams (6)kyaṅ | | draṅ sroṅ chen po’i yaṅ dag śin tu gus ldan rnams | |
raṅ gnas gyur źiṅ rnam par ’gyur ba ma soṅ ste | | ’jig rten dag ni raṅ bźin rnam par smad pa’o | |

dri za’i rgyal po rnams daṅ de nas klu yi rgyal po rnams | | gnod sbyin rnams daṅ dam chos la dga’ lha rnams ni | |
mya (7)ṅan byed ciṅ mya ṅan mchog la gźol rnams kyis | | rigs chen po yi ñam thag bźin du kha la gyur | |

yid la re ba thob pa’i bdud kyi sde rnams ni | | rab tu dga’ bas skad ni ’thon źiṅ dgod pa ste | |
’phyo źiṅ glu dbyaṅs gar byas dga’ bar gyur pa rnams | | rṅa bo che daṅ rdza rṅa pa ta (94b1)ha rnams brduṅs | |

de nas rdo rje rtse mo bcom pa’i ri bo bźin | | chaṅ daṅ bral ba’i gñis ’thuṅ dga’ ba med pa bźin | |
nog gis rnam par dman pa’i dbyibs can khyu mchog bźin | | thub pa’i khyu mchog nub ba na ni ’jig rten gyur | |

ñin mor byed pas rab tu dman pa’i nam mkha’ (2)bźin | | ba mos bsregs pa’i padma daṅ ldan rdziṅ bu bźin | |
nor daṅ bral źiṅ bya ba med pa’i rigs bźin du | | srid pa ñams mdzad rab tu ñams las ’gro bar gyur | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | yoṅs su mya ṅan las ’da’ ba chen po’i le’u ste ñi (3)śu rtsa drug pa’o ||

de nas ṅaṅ pa stoṅ daṅ ldan pa’i lha yi ni | | gźal med khaṅ nas gdoṅ ni cuṅ źig rab btud nas | | yud tsam thams cad mkhyen pa la ni bltas nas su | | lha na gnas pa chen po gźan źig gis smras pa’o | |

kye ma ’gro na dṅos po thams cad (4)mi rtag ciṅ | | skye ba’i chos can daṅ ni ’dzad pa’i chos can la | |
skye ba rnams ni sdug bsṅal skyed par byed pa ste | | de dag rnams ni lhag med źi bas źi ba ñid | |

skye ba’i bud śiṅ tshad ma min pa bsregs mdzad nas | | ye śes me lce grags pas rnam khyab du ba can | |
chu yis (5)mi bźin du ni dus kyi chu yis ni | | de bźin gśegs pa’i me de mya ṅan ’da’ par bya | |

de nas mchog gi draṅ sroṅ daṅ mtshuṅs draṅ sroṅ gźan | | mtho ris gnas kyaṅ ’bras bu rnams la ma chags pas | |
rab tu źi ba’i dgra bcom draṅ sroṅ mthoṅ nas su | | ri dbaṅ brtan pas tshig (6)ni rnam par smras pa’o | |

’jig rten dag na ’ga’ źig ñams par mi ’gro med | | de ltar ’gor ba med ciṅ soṅ ba med pa ste | |
mchog daṅ mchog min mkhyen pa mchog gi don rig pa | | ston pa mtshuṅs med gaṅ du rab tu źi bar gyur | |

śes rab rnam par dag ciṅ mchog gi spyan mṅa’ (7)ba | | yoṅs su ’den pa po ñid ’di yis dman pa ni | |
rmoṅs pa ṅes par mig loṅ gson pa’i ’jig rten ni | | ’du śes ñams śiṅ lam ṅan la ni gnas par ’gyur | |

de nas ’gro ba’i ’gal ba ma yin ma ’gags pa | | rjes su chags pa ñams śiṅ skye ba ’gags byas (95a1)pas | |
’jig rten snaṅ bas dman pa mthoṅ nas su | | thub ba źi ba na ni źi ba’i yid kyis smras | |

śes rab ldan pa ’du byed cho ga la gnas pa | | dus ’dir ṅes par blo gtad bya ba ma yin źiṅ | |
mi rtag ñid kyi rdo rje ṅes par btuṅ ba yis | | gaṅ du thub (2)ba ri bo chen po bcom par ’gyur | |

sñiṅ po med ciṅ ṅa med rnam par ñams pa’i chos | | ’jig rten gson pa’i ’jig rten kye ma smod par śog | |
gaṅ du thub dka’ draṅ sroṅ chen po seṅ ge yaṅ | | ñes pa’i gñis ’thuṅ rnams ni ñams par mdzad nas ñams | |

’dod chags bral ba (3)min pa’i ’gro ba ’jug pa la | | da ni ’jigs pa chen po ma yin su yi lags | |
thun moṅ las ni gaṅ du de bźin gśegs pa yaṅ | | gser gyi ka ba lta bu kun nas chags par gyur | |

sa bon drug daṅ myu gu gcig daṅ lo ma gcig | | rtsa ba drug daṅ ’bras bu lṅa daṅ yal ga gñis | |
(4)phuṅ po gsum daṅ bdag ñid gcig la ñon moṅs kyi | | sdoṅ po ’di ni bcag nas thub pa gñis ’thuṅ gzims | |

’gro rgyal mda’ bźin dgra bo rnams ni bcom nas su | | chu med pa na rma bya bźin du chags bral źiṅ | |
mgyogs ’gro rta bźin du ni rnam rgyal lam soṅ ba | | me bźin (5)thub pa skye ba med ciṅ źi bar gyur | |

mtho ris dbaṅ phyug rdo rje ’dzin pa mig ’phel na | | rab tu tshim byed rgyun bźin gsuṅ rnams btaṅ nas su | |
’od kyis ñam thag ba laṅ bźin sar rnam brgyus nas | | grags pas phyogs ni mṅon par bkaṅ nas blam gzims | |

sñan grags (6)ldan pa ñid daṅ ’od zer ldan pa ste | | chu bo sin dhu bźin du gser skyug śugs ldan pa | |
rnam thos bu yi rdzu ’phrul mi skyoṅ sder bcas pa | | lam la bcug nas mi yi ñi ma nub par gyur | |

rmug pa’i do śal gyi ni phyogs rnams dkris pa bźin | | rgya chen sprin rnams kyis dkris ñi ma’i ’od rnams (7)bźin | |
mchod sbyin rdzogs tshe mar gyis sman pa’i me bźin du | | thub pa źi tshe de riṅ ’jig rten gsal ma gyur | |

mdud pa med pa bden pa’i lam ni bsñen nas su | | mdud pa med pa źi ba’i chos ’di brñes nas ni | |
rdzu ’phrul gyis ni sku lus ’dren par nus na yaṅ | | sdug bsṅal (95b1)dag gi gter ni lus yin źes spaṅs so | |

mun pa mun pa ñi mas bźin du zil mnan nas | | rdul ni rdul ni char pa bźin du mṅon bcom nas | |
slar yaṅ slar yaṅ sdug bsṅal ’khrul ’khor mi len te | | thub pa thub pa skar rgyal bźin du mṅon par gśegs | |

gaṅ źig skye ba’i (2)sdug bsṅal ’joms phyir skyes pa ste | | gaṅ la ’jig rten pas ni źi ba’i ched du bsñen | |
gaṅ źig ’od zer mchog gis rnam par gsal ba daṅ | | khyad par ’phags pa’i blo yis rnam par gsal bar gyur | |

gaṅ gis skye dgu rnams ni dge legs la bcug ste | | yon tan rgya chen rnams kyis sa (3)la rgyas pa ñid | |
’dod pa’i sñan grags gsal ba rnams kyis ’phel ba ste | | khyim na gnas pa yin kyaṅ grags pas ’phel ba ñid | |

gaṅ gis mkhyen źiṅ smod pas ’o dod ma bos śiṅ | | mi ni ñam thag rnams la brtse bas bos pa ste | |
bza’ ba ṅan pa rab tu ’joms śiṅ ma gsol la | | bza’ (4)ba legs pa rjes su ’gro źiṅ ma gsol to | |

mi gnas dbaṅ po źi ba gaṅ źig yul rnams la | | stobs rab dbaṅ po ñid las yaṅ dag me gnas śiṅ | |
gźan rnams kyis ma thob pa’i lam bzaṅs thob pa ste | | ro mkhyen pas ni ṅes par ’byuṅ ba’i ro gsol to | |

(5)gaṅ gis sṅar ma byin pa’i sbyin pa byin pa ste | | ’bras bu ’dod pas cuṅ zad źig ni mi byin la | |
mñam ñid rjes mthun phun sum tshogs pa dor ba ste | | dam pa rnams kyi yid rnams yon tan rnams kyis phrogs | |

brtan pas mi dge ba las mi dge rnam spaṅs nas | | dge legs kyi ni dgra bo skyon rnams spaṅs pa (7)ste | |
gaṅ źig blo yis ñes pa rnams ni kun spaṅs la | | de ni ’phags min mi rtag ñid kyis nub par gyur | |

gaṅ la chos ni ’dod pa yaṅ dag rjes soṅ źiṅ | | dga’ bas mchog tu ṅes pa rnam par bzuṅ ba ste | |
me yis nor ni zos pa ji lta ba bźin du | | khyab bdag ye (96a1)śes nor can de yaṅ srog soṅ ṅo | |

brgyad po rnams la mchog tu sde tshen lṅa thul źiṅ | | gsum gzigs spyod pa gsum ni zad byed spyan gsum pa | |
gcig ni bsruṅs nas gcig ni thob nas gcig rtogs nas | | lci ba bdun rnams spaṅs nas (2)bla ma gzims par gyur | |

gaṅ gi źi ba’i ched du lam ni gsal mdzad de | | legs pa’i skye bo źi bas rab tu daṅ mdzad ciṅ | |
ñon moṅs ljon śiṅ rab tu chags pa bcad pa ste | | srid pa rnams las gus pa ldan pa rnams bsgral to | |

gsuṅ gi bdud rtsis ’jig rten śin tu tshim (3)mdzad ciṅ | | bzod pa yis ni khro ba yoṅs su bzuṅ ba ste | |
slob ma’i sde ni dge legs la ni rol mdzad la | | dge legs don du gñer rnams phra mo rtogs su bcug | |

legs pa rnams la chos kyi sa bon skyed mdzad ciṅ | | rgyu yi bdag ñid ’phags pa’i lam ni thob mdzad la | |
(4)’jig rten ’das pas ’phags pa min pa ma brten źiṅ | | chos las ma gtogs gźan la sbyar ba ma yin no | |

k’a śi gnas su chos kyi ’khor lo bskor ba ste | | blo daṅ ldan pa ñid kyis ’jig rten tshim mdzad ciṅ | |
gdul bya rnams ni chos kyi cho gar spyad mdzad la | | bdag cag (5)rnams la phan pa’i ched du dge bar mdzad | |

gźan rnams kyis ma mthoṅ ba’i de ñid mthoṅ mdzad ciṅ | | yon tan rnams kyis chos byed rnams la sbyar ba ste | |
gźan gyi lugs rnams tshar bcad nas ni skul gyur la | | rtogs par dka’ ba’i don ni rnam par śes par mdzad | |

(6)thams cad mi rtag pa daṅ bdag med par gsuṅs śiṅ | | srid pa rnams su bde ba cuṅ zad ma bsruṅs la | |
sñan pa’i ba dan gyen du rnam par bsgreṅs pa ste | | ṅa rgyal ka ba mthon po rnam par bskyel ba mdzad | |

smad kyaṅ raṅ gi thugs ni bskyod pa ma yin źiṅ | | thams cad (7)la ni ’jug pa rnams la sred ma mdzad | |

raṅ ñid rgal źiṅ byiṅ ba bsgral bar mdzad pa ste | | źi źiṅ pha rol ’khrul pa źi bar mdzad gyur la | |
grol źiṅ pha rol bciṅs pa grol bar mdzad pa ste | | rtogs śiṅ pha rol rmoṅs pas rtogs pas mdzad pa’o | |

thub pa thub pas tshul daṅ (96b1)tshul min mkhyen ’di des | | sems can rnams ni yaṅ dag gtam gyis rjes bzuṅ nas | |
tshul min la dga’ tshul min ’byuṅ po rnams la ni | | bskal pa ’jig pa’i tshe na chos bźin rab tu gzims | |

chu ldan sbrin bźin sa ’dzin ri bo nags tshal bźin | | ’od ldan rgan po (2)bźin du ’od ldan gźon nu bźin | |
’jig rten dag gi lta byed bcom nas ’jig rten gyi | | lta byed ñe bar phrogs nas ’gros su ’di gśegs so | |

dbaṅ phyug dam pa gaṅ la ltuṅ bas me reg ciṅ | | gaṅ gis mchog tu źi ba’i lam ni brñes pa ste | |
źi ba brñes pa de ni gus (3)pas mthoṅ nas su | | de riṅ ’jig rten gñen ’dun med ciṅ rgud pa ’dra | |

’joms par ’dod ciṅ stobs ni rab źugs bdud kyaṅ ni | | sde daṅ bcas pas gaṅ ni thub par ma nus pa | |
’joms par ’dod ciṅ stobs źugs bdud kyis de riṅ ni | | de ni dus kyi sbyor las ’joms (4)par nus par gyur | |

’byuṅ po rnams ni thams cad rnams ni ’dus pa rnams | | sdug bsṅal rnams kyis zil non lha daṅ bcas pa rnams | |
’khor ba’i ’jigs pa gaṅ rnams zad pa ma yin źiṅ | | de ltar mchog tu mya ṅan ’das pa thob ma yin | |

skye dgu rnams kyi snaṅ mdzad (5)gaṅ gis ’jig rten ni | | ñe bar skye ba me loṅ bźin du gzigs pa ste | |
rgyaṅ riṅ du’am ñe bar mtho ris su’am mthar | | lha yi rna bas sgra ni rnam par thos pa’o | |

bar snaṅ dag la skar ma’i khaṅ par ’dzegs pa ste | | sa la rab tu źugs kyaṅ theg pa ma yin źiṅ | |
chu la rab (6)tu gśegs kyaṅ nub pa ma yin la | | sku yis rnam par ’gyur ba maṅ po rnams mdzad do | |

de rnams de rnams gnas rnams lam ’gros lam na bźin | | gaṅ gis skye ba du ma rnams kyaṅ dran pa ste | |
yid kyis pha rol rnams kyi yid kyi spyod pa rnams | | dbaṅ po las ’das sna (7)tshogs rnams kyaṅ mkhyen ba’o | |

thams cad mñam par rab źugs thams cad mkhyen pa des | | zag pa thams cad bcad ciṅ bya ba thams cad mdzad | |
ye śes kyis ni ñon moṅs thams cad rnam spaṅs nas | | ye śes de ñid kun nas brñes nas gzims par gyur | |

skyes bu (97a1)rnams kyi rno ba’i sems rnams btul ba ste | | rno ba ma yin blo rnams rim gyis drag par mdzad | |
rigs las chos kyi ñes pa spaṅ bar mdzad pa ste | | ’chi med ched du chos ni su yis ston par ’gyur | |

rten daṅ bral ba’i ’jig rten ñam thag pa la (2)ni | | źi ba’i ched du chos kyi ’thor ma su yis ster | |
thugs rje’i bdag ñid ldan la raṅ gi don mdzad nas | | gźan gyi ñon moṅs dra ba su yis ’byed par ’gyur | |

’khor ba’i rgya mtshor gźol ba’i ’jig rten dag gi ni | | źi ba’i ched du ye śes dam pa su yis smra | |
śes (3)pa med par gźol ba’i ’jig rten dag gi ni | | dge ba’i ched du ye śes dam pa su yis smra | |

ji ltar ñin mor byed pa ’od zer med pa daṅ | | ji ltar chu bo sin dhu ’bab pa med pa daṅ | |
sa bdag rgyal srid daṅ ni rnam par bral ba’am | | de phyir ’jig rten ’jig rten mkhyen (4)pas rnam par dman | |

blo yis rig pa bźin du bde bas dbyaṅ bźin du | | dpal gyis mi skyoṅ bźin du bzod pas chos bźin du | |
de bźin skyes bu mchog gis rnam par dman pa ni | | ’gro ba de ni yod pa daṅ ni med pa ñid | |

ji ltar kha lo sgyur bas śiṅ rta dor ba (5)daṅ | | skya ba ’dzin pas gru daṅ tshul gyis sde daṅ ni | |
tshoṅ dpon gyis ni tshoṅ pa sman pas nad pa ste | | de bźin ’jig rten bde bar gśegs pas rnam par sman | |

dbyar tha daṅ ni ston rar mkha’ la sprin med na | | rluṅ gis kyaṅ ni mkha’ la bsñen pa med pa na | |
’tsho bar (6)’dod pa rnams kyi sdug bsṅal ji lta ba | | de ltar thar ’dod rnams kyi ṅa ni ñam thag ’di | |

de ltar dam pa’i don mdzad dgra bcom yin na yaṅ | | byed pa śes pa ñid kyis bla ma la źugs pa | |
de ni chags bral yin kyaṅ srid pa’i skyon rnams daṅ | | ston pa’i yon tan rnams (7)ni maṅ po rnams smras so | |

de nas chags bral min rnams mchi ma ’thon pa ste | | brtan pa btaṅ nas dge sloṅ tshogs ni mya ṅan daṅ | |
’jig rten ’god pa’i bdag ñid can źes byar bzuṅ nas | | bya ba’i ’khor lo rnams ni brtan las ma g-yos so | |

de nas dus kyi dbaṅ gis (97b1)gyad rnams kyis thos nas | | gus pa’i dbaṅ gis skyen par ’thon źiṅ soṅ ba ste | |
khra yi stobs kyis zil mnan khruṅ khruṅ rnams bźin du | | kyi hud ’o brgyal źes ni ñam thag ’thon pa’o | |

mun pa rab tu rgyas phyir thub pa rab gzims pa | | ñi ma ’od med bźin du de (2)rnams kyis mthoṅ nas | |
seṅ ges khyu mchog rmugs tsha ba laṅ rnams bźin du | | gus pas drag tu cho ṅes btab ciṅ dus pa’o | |

chos dga’ chos kyi bla ma rab tu źi ba na | | gus pas ji lta ba daṅ bsam pa ji lta bar | |
’o dod ’bod ciṅ mchi mas mig bcom de (3)rnams kyi | | dpal ldan dam pa ’ga’ źig ’di ni smras pa’o | |

gaṅ źig gson pa’i ’jig rten gñid tshe rab sad pa | | ’di de mthar thug gzims mal la ni gzims pa ste | |
chos ni rnam par ’dzin pa’i rgyal mtshan ’di de ni | | mchod sbyin mtha’ na dbaṅ po’i rgyal (4)mtshan bźin du btul | |

de bźin gśegs pa’i ñi ma ṅes par blo gsal źiṅ | | brtson ’grus tshad gduṅ ye śes ’od zer stoṅ ldan pa | |
nub par gyur tshe mi śes mun pa rnams bcom nas | | ’jig rten dag na slar yaṅ mun pa ’di mdzad do | |

’das daṅ ma ’oṅs (5)pa daṅ da ltar gzigs nas su | | da ni ṅes par ’jig rten mig ni sgrib pa ste | |
sdug bsṅal rgya mtsho chen po rgod pa’i dba’ rlabs las | | ’dren mdzad zam pa ’di ni ṅes par de ni rgud | |

de ltar ’di na kha cig sñiṅ rje bar zlos śiṅ | | gźan rnams śiṅ rta’i rta rnams dud (6)pa bźin du sems | |
gźan rnams skad bton gźan rnams sa la ’gyel ba ste | | bya ba de rnams sems can dbaṅ gis byas | |

de nas dus su gser gyis spras śiṅ sna tshogs pa | | mche ba rin thaṅ chen po loṅs ma spyad pa’i khyogs | |
gyad rnams du bźin (7)draṅ sroṅ la ni glaṅ chen gyi | | lag pa daṅ mtshuṅs lag pa rnams ni btsugs pa’o | |

de nas dus daṅ mthun pa’i cho ga byas nas su | | de la phreṅ ba yid ’oṅ rnam pa sna tshogs daṅ | |
dri mchog dam pa rnams kyis de rnams kyis mchod ciṅ | | de nas dga’ daṅ gus pas (98a1)mtha’ dag bzuṅ ba’o | |

de nas śiṅ gźon lus can gźon nu ma rnams kyis | | gdu bu rab ’khrol zaṅs mdog lag pa rnams kyis ni | |
glog gi ’phan rnams dag gis sprin ni dkar po bźin | | ’di la rin thaṅ mchog gi bla re bzuṅ ba’o | |

de bźin (2)mi rnams kha cig dag gis gdugs rnams ni | | phreṅ ba dkar po ldan rnams kun nas bzuṅ ba ste | |
kha cig dag gis gser gyi yo byad daṅ ldan pa’i | | rṅa yab dkar po rnams ni rnam par g-yabs pa’o | |

de nas khyu mchog rnams kyis bźin du ṅal ba yis | | mig (3)dmar gyad rnams dag gis khyogs ni bzuṅ ba ste | |
sil sñan rnams ni rna ba’i yid du ’oṅ ba rnams | | dbyar dus chu gter bźin du mkha’ la rab tu grags | |

phyogs kyi glaṅ po’i dbaṅ po rnams kyi bskul ba yis | | mdzes pa daṅ ni rtsub ’gyur śiṅ rnams las bźin du | |
me tog (4)padma la sogs de rnams de rnams ni | | lha yi me tog rnams ni lha nas lhuṅ bar gyur | |

dbaṅ po’i glaṅ po las skyes glaṅ po che rnams kyis | | nor gnas sñiṅ po’i chu skyes padma rnams daṅ ni | |
man d’a ra yi me tog ’dab bcas chags pa rnams | | chu thigs zer mas ’thor (5)ba rnams kyis mṅon bar ’thor | |

de nas dga’ ba’i tshal skyes lus mchog ldan pa yi | | tsandan dmar bo’i ro ni rnam par dul ba daṅ | |
’bad pas ma bsgrubs bgo ba rnams ni dkar po rnams | | dri za’i bu mo rnams kyis yaṅ dag ’thor ba’o | |

rab tu g-yo ba’i ba dan rnams ni (6)bzuṅ ba ste | | phreṅ ba rnam pa sna tshogs rnams kyis bkram pa ste | |
sil sñan rgya chen rnams kyis rjes su ’gro ba ste | | źi ba’i ched du źi ba’i lam las khyogs te draṅs | |

gus pa daṅ ldan gyad rnams kyis de yoṅs bzuṅ nas | | thub pa’i mthu las lan brgyar mṅon (7)par phyag ’tshal źiṅ | |
de yi rnam par ñams las kun nas du ba ste | | groṅ khyer gyi ni dbus nas yoṅs su draṅs pa’o | |

klu yi sgo nas źugs te phyi rol byuṅ nas ni | | chu bo gser ldan źes pa yaṅ dag rgal nas su | |
cod pan źes bya’i mchod rten gyi ni rtsa ba ru | | grags (98b1)pas bsags phyir bsags pa de rnams kyis byas so | |

de nas śun pa ’dab ma dri bzaṅs aa ka ru | | tsandan ae la klu rnams kyis bsags bsags pa ru | |
mya ṅan las ni sbrul bźin dbugs rgyu de rnams ni | | brtan min mig can rnams kyis thub pa’i sku bźus so | |

(2)de nas lan gsum bkod kyaṅ me yi sgron ma yis | | de tshe draṅ sroṅ chen po’i bsags pa ma ’bar te | |
bag med ldan pa gźu ni rnam par ’khrugs pa yis | | mda’ ni raṅ bźin sa yi bdag po’i dpal bźin no | |

lam dag tu ni rnam par ’oṅ ba’i ’od sruṅs ni | | rnam (3)par dag pa’i sems kyis sems ni gyur pa ste | |
bcom ldan ’das kyi sku gduṅ tshaṅ ba lta ’dod de | | gaṅ gi mthu las me yi ’bar ba ma yin no | |

de nas de tshe bla ma blta ba’i don du ni | | der ni dge sloṅ skyen par ñe bar soṅ ba na | |
thub pa mchog la rab tu btud pa byas pa na | | (4)de ma thag tu me ni raṅ ñid ’bar bar gyur | |

ñon moṅs rnams kyis ma tshig thub pa’i sku gduṅ la | | pags pa śa daṅ spu daṅ cha śas rnams tshig nas | | mar daṅ rluṅ daṅ bud śiṅ yoṅ su rgyas na yaṅ | me yis rus pa tshig par nus pa ma yin no | |

de nas bdag ñid chen (5)po ’das pa’i de rnams ni | | chu mchog gis ni daṅ bar byas nas dus su ni | |
mṅon par bstod ciṅ gyad rnams dag gis groṅ khyer du | | gser gyi bum pa rnams kyis rab tu spyan draṅs so | |

’di ni ri bo chen po’i rin chen khams bźin no | | dge legs gaṅ ba chen po rnams ni (6)’dzin pa ste | |
mtho ris dag na lha yi gtso bo’i khams bźin du | | khams ni me yis log par sbyor ba ma yin ñid | |

byams pas yoṅ su rnam par bsgoms pa ’di rnams ni | | ’dod chags me yis tshig pas rnam par spaṅs pa ste | |
de yi gus pa’i dbaṅ gis gzuṅ (7)ba’i gduṅ rus rnams | | bsil ba yin kyaṅ bdag cag rnams kyi yid rnams bsregs | |

sred pa ’joms mdzad gaṅ gi mthu las khyab ba ’jug gi | mkha’ ldiṅ gis kyaṅ khur bar nus pa ma yin pa | | ’jig rten dag na mtshuṅs med de yi rus pa rnams | | mi rus gyur (99a1)pa kho bo cag gis khur bar gyis | |

ae ma ’jig rten chos ni ṅes par stobs ldan te | | chos la nus kyaṅ nus pas gaṅ gis ma bzlog ciṅ | |
gaṅ źig sñan pas ’gro ba mtha’ dag khyab pa ste | | de yi sku yi cha śas ’di ni bum par gnas | |

gaṅ źig bdag gi snaṅ bas ñi ma gźan snaṅ źiṅ | | de yi (2)sa ni snaṅ bas rnam par mdzad pa ste | |
gser gyi mdog daṅ ldan pa de yi sku lus ni | | me rnams kyis ni rus pa lhag mar byas pa’o | |

gaṅ gis ñon moṅs ri bo rgyas pa rnams phye sta | | sdug bsṅal thob pa na yaṅ bstan pa ma phye źiṅ | |
sdug bsṅal mtha’ dag rnams ni bkag par gyur pa ste | | draṅ sroṅ de yi sku lus (3)me yis bsregs pa’o | |

g-yul du dgra bo rnams kyis mchi ma phyuṅ nas su | | skyabs ’oṅs rnams kyi mchi ma rnam par btul nas su | |
sdug pa na yaṅ mchi ma bstan pas ma bton pa | | lam du mchi ma ’thon źiṅ de rnams rnam par zlos | |

de rnams ṅa rgyal ldan źiṅ lag pa stobs daṅ ldan na yaṅ | | de ltar (4)mya ṅan byed ciṅ nags bźin groṅ khyer der źugs śiṅ | |
lam rnams su ni gduṅ de rnams ni skye bos mchod pa ste | | mchod pa’i don du gźal yas khaṅ par mdzes par byas pa’o | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | | mya ṅan las ’da’ ba bsṅags pa’i le’u ste ñi śu rtsa bdun pa’o ||

(5)ji lta ba bźin ñin źag ’ga’ źig de rnams kyis | | de rnams mchod pa dam pa rnams kyis mchod pa ste | | chab ’og rgyal phran pho ña bdun rnams rim gyis ni | | de yi ched du groṅ khyer der ni ñe bar ’oṅs | |

de nas de’i tshe gaṅ rnams thos nas dus su ni | | ṅa rgyal las daṅ de yi gus pa’i dbaṅ las ni | |
(6)gyad rnams ’thab mo la yaṅ ṅes par soṅ ba ste | | sbyin pa la ni yid rnams byas pa ma yin no | |

de nas de dag rnams kyis rnam gźag ’di rtogs nas | | rluṅ bdun bźin du mi dbaṅ bdun po de rnams ni | |
gyen du źugs pa’i gaṅ g’a’i śugs ’dra stobs tshogs ni | | śin tu drag po rnams kyis ku śa (7)źes byar ’oṅs | |

de nas groṅ ba’i skye bo nags mtha’ nas skyen par | | mi skyoṅ de dag rnams kyi mgyogs ’gro’i sgra yis ni | |
khros pa las ni mgo bo rnams la bzuṅ ba bźin | | ’jigs pas rgyas pa’i gdoṅ rnams groṅ khyer la źugs so | |

de nas mi skyoṅ de rnams groṅ khyer de bkag nas | | glaṅ (99b1)po’i dbaṅ po rnams bciṅs rtsed mo’i nags rnams su | |
gyad mchog rnams kyis mi mthun spyad du gyur pa rnams | | rigs kyi rjes mthun cha lugs ldan rnams la gsos so | |

de nas mda’ yab mdzes śiṅ riṅ pa’i smin ma de | | sgo yi mig ni rnam par btsums śiṅ groṅ khyer de | |
mi dga’ ba daṅ ’dus pa’i yan (2)la ma bźin du | | dpuṅ pa’i khyogs ni bteg pa ñam thag par gyur to | |

rgyal po bdun po rnams ni bya ba gcig pa ste | | dpal gyis ’bar źiṅ śugs kyis ’phro ba rnams kyis ni | |
mñam du dus gcig la ni gza’ bdun rnams kyi ni | | ’jigs pa daṅ bcas nam mkha’ bźin dus gyur to | |

(3)sna rnams gñis ’thuṅ myos pa’i chaṅ dri rnams kyis daṅ | | mig rnams dpuṅ gis bsnun pa’i rdul rnams dag gis daṅ | |
rna pa rnams ni rta glaṅ rṅa yi dbyaṅs rnams kyis | | mi mo’i skye bo yi yaṅ der ni bcom par gyur | |

de nas skyogs rnams naṅ du khu ba ’bab pa ni | | mdun du bdar rnams bsdogs byas (4)rta pa’i tshogs rnams daṅ | |
glaṅ po rnams kyis yoṅs bskor sgo ni phyed bkag ste | | ’gegs śiṅ g-yul la phyogs rnams kyis byas so | |

de nas śag ti ral gri mda’ lag groṅ khyer pa | | skrag pas da ni dpa’ bas ṅo tsha btaṅ ba rnams | |
khra rnams bźin du dgra bo rnams la lta bźin du | | ñe ba’i ’thab ra rnams su kun (5)nas gnas pa’o | |

brtan min ldan pa kha cig ’o dod ’boṅ pa ste | | de bźin gźan rnams tshogs nas duṅ ni rab tu sgrogs | |
drag tu dregs rnams kha cig rab tu ’phen pa ste | | de bźin gźan rnams ral gri sṅon po rnams ’debs so | |

de nas rgyal ba’i ched du gyad rnams ’thab ’dod ciṅ | | gyad rnams bźin du mtshan rnams sgrogs (6)pa mthoṅ nas ni | |
g-yul ’gyed yan lag ma rnams dag gi sems rnams daṅ | | sman rnams daṅ mñam mchod yon rnams ni g-yos par gyur | |

g-yul der thog mar ’gro bar ’dod pa’i bul ni | | yul ’gyed yan lag ma rnams der ni yoṅs ’dar źiṅ | |
go cha bciṅs nas źi ba’i śes pa byed pa ste | | sems khral gdoṅ (7)rnams mchi ma bton pa ma yin no | |

sems khral gdoṅ las gźan rnams ri dags mo bźin du | | khyim thab ’gro bar ’dod pa’i gźu la ’phyaṅs pa ste | |
gaṅ gi gdoṅ ni ’thab la dpa’ ba de mthoṅ nas | | bciṅs pa’i ’phro spoṅ soṅ ba ma yin gnas ma yin | |

bum pa’i naṅ du yaṅ dag bkag pa’i sbrul rnams bźin | | stobs (100a1)kyis de ltar rab tu ’phro ba de rnams ni | |
de ltar rnam par gźag pa’i gyad rnams mthoṅ nas ni | | mi dbaṅ rnams kyis g-yul gyi ched du blo bsams so | |

śiṅ rta glaṅ po rta daṅ rkaṅ thaṅ dregs pa ni | | g-yul la kun nas ñe bar gźol ba mthoṅ nas ni | |
(2)mkhas pa ñid kyis daṅ ni mdza’ bo ñid kyis ni | | gñis skyes bre bos tshig ni ’di skad ces smras so | |

g-yul du dgra bo rnams kyi srog daṅ dregs pa ni | | khyed cag rnams kyi mda’ yis ’joms par nus pa ste | |
rdzod pa tha dad gnas rnams bde bar (3)mi nus na | | pha rol bya ba gcig pa rnams ni smos ci dgos | |

ci ste kun nas bkag pas pha rol ’joms pa la | | blo ni byas rnams de ni rnam par zlog mdzod daṅ | |
ñes pa med pa’i groṅ pa’i skye bo ’gegs pa yi | | gtse bar byed pa de ni chos ni ci źig yin | |

doṅ du źugs (4)pa’i nag po’i sbrul rnams bgrod pa ni | | gcig la gnas pa rnams kyis dus su rmugs pa bźin | |
bkag nas rgyal ba mtha’ gcig yod pa ma yin źiṅ | | brgya la bkag pa rnams kyis rgyal ba ’thob par ’gyur | |

groṅ gi naṅ du bkag pa’i gtad rnams (5)źugs pa rnams | | yid daṅ ldan pa ñid las mi rnams kyis thos nas | |
bsreg bya rnams kyis ’thor ba’i chuṅ du’i me bźin du | | gzi brjid dman kyaṅ legs pa chen por ’gro bar ’gyur | |

chos kyi bdag ñid can rnams groṅ du bkag na yaṅ | | ’joms ’dod (6)thob pa rnams ni dka’ thub gyis gtor te | |
dpuṅ ni zad par gyur kyaṅ k’a śa’i groṅ khyer du | | lag pa sgra byed chos kyi stobs las rnam par rgyal | |

sñan grags ched dam yul ni ’thob pa’i ched du sa | | mtha’ dag gaṅ rnams kyis kyaṅ mṅon par thob pa ste | |
ba laṅ (7)rnams kyis chu gnas nas chu ’thuṅs nas bźin | | bor nas nor ’dzin bdag po de rnams sa la soṅ | |

de phyir chos daṅ don ni yaṅ dag mthoṅ nas su | | khyed cag rnams kyis źi bas ’bad pa mdzod cig daṅ | | mda’ yis ’pham pa rnams ni slar yaṅ ’bar ba ste | źi bas (100b1)’pham pa rnams kyi rnam ’gyur yod ma yin | |

’di kun khyed cag rnams kyi tshad ma ma yin te | | khyed kyi stobs kyi dgra yi stobs las ’gro bar nus | |
ś’akya thub pa gaṅ la mchod par blo yod na | | de ñid kyi ni gsuṅ la bzod pas bsñen mdzod cig | |

de skad ces sogs ’dod pa (2)rnam par ṅes pa ni | | bram ze’i draṅ pos daṅ ni rab tu dga’ ba yis | |
rgyal po yin yaṅ rjes su bstan nas legs pa des | | dge legs smras śiṅ de nas de rnams kyis smras so | |

dus daṅ sbyar te mkhas śiṅ phan la bśes kyis ni | | tshig gaṅ ’di de kyed kyis rnam par smras pa ste | |
(3)chos la dga’ ba ñid daṅ stobs la brten pa las | | rgyal po rnams kyis bsam pa ṅes par śes par mdzod | |

’dod pa’i phyir daṅ khro phyir stobs phyir ’chi ba’i phyir | | phal che bar ni bya bar soṅ źiṅ ’gro ba ste | |
mṅon pa’i ṅa rgyal daṅ bcas kho bo cag rnams kyis | | saṅs rgyas ñid la (4)mchod pa la ni gźu rnams bzuṅ | |

ṅa rgyal don du mchod yon blaṅs la rtsod pa ni | | byis pa skyoṅ daṅ drag po dag gis khyab ’jug byuṅ | |
ṅa rgyal spaṅ phyir mchod pa’i don du ṅed rnams kyis | | tshe rnams dag kyaṅ ’dor bar mi bgyi gaṅ las yin | |

bu mo la ni sa skyoṅ dag gi rgyal (5)po rnams | | gtum po loṅ byed rnams ni rtsod par soṅ ba ste | |
’dod pa ’joms phyir mchod pa’i don du ṅed rnams kyis | | tshe rnams dag kyaṅ ’dor bar mi bgyid gaṅ las yin | |

rgyal rigs zad phyir draṅ sroṅ drag tu khros pa ni | | ṅan spoṅ bu yis g-yul du mtshon rnams bzuṅ (6)ba ste | |
khro ba ’joms phyir mchod pa’i don du ṅed rnams kyis | | tshe rnams dag kyaṅ ’dor bar mi bgyid gaṅ las yin | |

lha mo s’i tar mṅon brjod ’chi ba yoṅs bzuṅ nas | | srid po śin tu dregs pa yaṅ ni ñams pa ste | |
yoṅs ’dzin spoṅ phyir mchod pa don du ṅed rnams (7)kyis | | tshe rnams dag kyaṅ ’dor bar mi bgyid gaṅ las yin | |

ae di lam ni pa ka źes ni dgra ’phel źiṅ | | rgyal rigs bye ba rnams ni de ltar ñams pa ste | |
rmoṅs mun gtor phyir mchod pa’i don du ṅed rnams kyis | | tshe rnams dag kyaṅ ’dor bar mi bgyid gaṅ las yin | |

(101a1)de skad ces sogs ’jig rten dag na ’thab mo ni | | skyon las skyes pa maṅ po rnams ni byuṅ gyur te | |
ston pa bla na med pa’i gus pas mchi ba daṅ | | bcas pa yin kyaṅ ’thab mo mi bgyid gaṅ las yin | |

de lta na yaṅ bdag cag rnams kyi ṅes pa ’di | | (2)khyed kyi pho ñar gyur cig skyen par gśegs mdzod la | |
ji ltar don ni ’thab mo min pas ’grub pa cig | | de ltar bdag ñid kun gyis ’bad pa gyis mdzod cig | |

khyed kyis chos ldan tshig rnams kyis ni ṅed cag rnams | | ’thab par ’dod ciṅ mda’ yi mche ba rnon po can | |
(3)naṅ du rab tu ’phel ba’i dug ni ’thuṅs pa rnams | | sṅags rnams kyis ni sbrul rnams bźin du bkag pa’o | |

de ltar bgyi źes rgyal po rnams kyi tshig bzuṅ nas | | bram ze de ni groṅ khyer de la rab źugs śiṅ | |
ji ltar rim gyis gyad rnams dag ni mthoṅ ba ste | | mthoṅ nas (4)dus su tshig ni ’di skad ces smras so | |

gźu rnams lag na gnas pa’i mi dbaṅ ’di rnams ni | | ñi ltar byi dor go cha ’bar rnams kyis | |
khyed cag rnams kyis groṅ ’dir ṅes par ro myaṅ źiṅ | | seṅ ge bźin du rnam par ’gyiṅ źiṅ gnas pa’o | |

de rnams kyi ni śubs su bkod (5)pa’i ral gri daṅ | | gser gyi rgyab ldan gźu rnams ṅes par rtogs pa ste | |
grub ba’i chos dran nas ni chos min gyis ’jigs śiṅ | | źu ba gsol bar byed de g-yul la ’jigs rnams min | |

de rnams mṅon par ’oṅs rnams sa yi phyir min źiṅ | | nor phyir ma yin (6)rgyags phyir ma yin dgra phyir min | |
thub pa’i gus pas ṅed cag rnams kyi źe sa ’di | | de phyir khyed cag rnams kyi bya bas bkur sti mdzad | |

thub pa de la khyed cag gi daṅ ṅed cag gi | bla ma ñid du mñam ste ’di las ṅal ba ’di | | de phyir spun gyi tshogs ni ’dus nas (7)’oṅs pa ste | | bla ma’i gduṅ rnams mchod pa la ni bya ba gcig | |

ji ltar chos kyi cho ga la ni ser sna ñid | | nor rnams la ni ser sna de ltar skyon ma yin | |
ser sna smra ba ṅes pa ñid du skyon yin źiṅ | | skyon ni chos kyi dgra bor gyur pa ñid yin no | |

gal te mi sbyin par ni khyed (101b1)rnams kyis ṅas na | | rdzoṅ nas ’thon nas ’gron po rnams la bsñen par mdzod | |
gaṅ rnams kyis stobs mṅa’ rnams ma yin sgo glegs rnams | | de rnams rigs su skyes pa’i rgyal rigs ma yin no | |

byams pa daṅ ni gzi brjid ston par byed bźin du | | mi dbaṅ rnams (2)kyis khyed cag rnams la de skad smras | |
bdag gi smra ’dod gaṅ yaṅ raṅ gis rtogs nas su | | dga’ las bdag gi de ni khyed cag rnams kyis ñon | |

’ga’ źig rtsod pa dge ba ma yin chos min te | | rnam par ’gras par ma ’gro źi ba bsñen par mdzod | |
thub pa des ni bzod (3)pa rab tu bsṅags pa ste | | gaṅ gis gus pas me ni kun nas ’phel bar ’gyur | |

nor daṅ ’dod pa dag gi gcig gi ched du ni | | rnam par rtsod pa tshul ni ñe bar ’gyur ba ste | |
chos kyi ched du slar yaṅ ’phags par gyur pa ni | | źi ba daṅ ni dgra bo rnam par rtsod par smra | |

gaṅ źig ñe (4)ṅar źi źiṅ byams pa’i thugs kyis ni | | sems can thams cad rnams la brtse ba gsuṅs pa ste | |
thugs rje chen po mṅa’ ba de la mchod pa ni | | ’tshe ba byas nas bdag gi lugs daṅ mtshuṅs ma yin | |

de phyir gduṅ ni rab tu sbyin las ’di rnams la | | grags pa daṅ ni chos kyis (5)yaṅ dag bgo ba mdzod | |
de ltar gyur na khyed kyis rtsod min de dag daṅ | | de dag gis kyaṅ chos daṅ grags pa ’thob par ’gyur | |

chos ldan skyes bu rnams kyis chos las g-yos pa ni | | chos la ’bad pa las kyaṅ ṅed rnams kyis sbyor na | |
gaṅ bdag rnams kyis gźan dag chos la sbyor (6)byed pa | | de dag rnams kyis chos ni gnas pa’i ched du ’jug | |

draṅ sroṅ dam pa mchog gis chos kyi sbyin pa ni | | sbyin pa thams cad kyi ni khyad par ’phags par gsuṅs | |
gaṅ źig la las nor la sbyor bar byed pa ste | | chos kyi sbyin pa po ni rnam par bsags pa yin | |

de nas (7)sñan grags daṅ ni bde ba ’dren pa daṅ | | chos kyi tshig ni de las ñe bar thob nas ni | |
ṅo tsha daṅ bcas phan tshun lta ba de rnams kyis | | bre bo’i rigs mñam bram ze la ni smras pa’o | |

ae ma mdza’ bo’i dge la khyod kyis ṅes pa ste | | yon tan rnams la bram ze’i rjes su mthun pas (102a1)chags | |
lam gźan gyis ni ’khrul ba’i rta ṅan rnams bźin du | | gaṅ gis legs par bsñen pa’i lam la bkod par ’gyur | |

ji ltar smras pa de ltar de ni ldan ’gyur źiṅ | | brtse źiṅ mñen pa’i tshig ’di ’dzin par rigs pa ste | |
mdza’ bo’i skye bo’i tshig la (2)śin tu ’das nas su | | phyi nas sdug bsṅal ñid du lhuṅ rnams mya ṅan ’gyur | |

de nas ’gro ba’i khams rig gduṅ ni gyad rnams kyis | | de rnams brgyad du gus pas yon tan las bgos so | |
de nas raṅ ñid kyis ni cha śas bzuṅ nas ni | | bdun po so so so sor gźan rnams la byin to | |

(3)gyad rnams dag gis mṅon mchod sa skyoṅ de rnams kyaṅ | | dga’ źiṅ don byas rnams ni raṅ yul rnams su gśegs | |
de nas draṅ sroṅ gis gduṅ de rnams cho ga bźin | | raṅ groṅ rnams su mchod rten rab gnas rnams de byas | |

de nas raṅ gi yul du thub pa’i mchod rten ni | | byed ’dod (4)bre bos so sor bgos pa’i bum pa blaṅs | |
sol ba lhag ma rnams kyaṅ pi sa la źes pa’i | | gus pas rjes su rab ldan rnams kyis bslaṅs par gyur | |

de nas gduṅ gi sñiṅ po can gyi sṅon du brgyad | | brag ri dkar po daṅ mtshuṅs mchod rten rnams gyur źiṅ | |
de yi bum pas (5)bsñen pa bram ze’i dgu pa ste | | sol ba’i sñiṅ po daṅ ldan bcu pa byuṅ bar gyur | |

thub pa’i mchod rten sna tshogs ba dan g-yo ba rnams | | ti se’i gaṅs ri’i rtse mo daṅ mtshuṅs de rnams la | |
raṅ gi skye bo daṅ bcas mi skyoṅ de rnams daṅ | | skye dgu daṅ bcas bram ze rnams kyis (6)sa na mchod | |

phreṅ ba mṅon sbyar rnams daṅ dri bzaṅs mchog rnams daṅ | | phreṅ ba dge ba rnams daṅ sil sñan dbyaṅs rnams kyis | |
mchod pa dam pa mi skyoṅ de rnams de rnams kyis | | rgyal ba’i gduṅ ni ’dzin pa de rnams la byas so | |

de nas dus su dgra bcom rnams kyi lṅa brgya (7)rnams | | ri bo lṅas mtshan groṅ khyer du ni yoṅs ’dus nas | |
slar yaṅ ji lta ba bźin chos ni gnas pa’i phyir | | thub pa’i gsuṅ ni ri yi logs su yaṅ dag bsdus | |

gnas skabs kun du draṅ sroṅ che las thos pa ni | | kun dga’ bo ñid yin źes ṅes par gyur pa yi | |
dge (102b1)sloṅ de rnams kyis ni ’dus pa mthun pa ru | | gsuṅ bar źu źes lus ’phags thub pa la źus so | |

de nas de dag rnams kyi dbus su de bźugs nas | | smra ba rnams kyi mchog gis ji ltar gsuṅs pa’i tshig | |
gaṅ du gaṅ la gaṅ gi tshe na gaṅ źig daṅ | | ’di skad bdag (2)gis ’di ni thos źes gsuṅs par gyur | |

de phyir dgra bcom rnams kyis rjes su bciṅs pa des | | thub pa chen po’i chos kyi bstan bcos gnas pa ste | |
gaṅ źig ’bad pas yaṅ dag rab tu thob pa ni | | mya ṅan ’das śiṅ ’da’ la mya ṅan ’da’ bar ’gyur | |

dgra bo kheṅs (3)pa rnams kyi mya ṅan ster ba po | | skye dgu sdug bsṅal rnams kyi mya ṅan gcod pa po | |
me tog ’bras ldan mya ṅan med ltar blta na sdug | | dus su de gus sa bdag mya ṅan med pa byuṅ | |

’phags pa moo rgya’i dpal des skye dgur phan don du | | ’jig rten kun la mchod rten mtshan ma (4)byed du bcug | |
gtum po mya ṅan med ñid thob nas sa la ni | | chos rgyal mya ṅan med ñid las de thob par gyur | |

mṅon du byas pa’i mchod rten bdun po de rnams las | | draṅ sroṅ de yi gduṅ rnams moo rgya des blaṅs nas | |
dpal ldan mchod rten ston ka’i sprin gyi ’od rnams kyi | | (5)stoṅ phrag brgyad cur babs pa dus su źag gis byas | |

dga’ byed groṅ gnas mchod rten brgyad pa daṅ po ni | | de yi dus su gus ldan klu rnams kyis bsruṅs te | |
de phyir gduṅ rnams thob pa ma yin rgyal bo des | | der byas pa la ma dad rgya chen gyur pa’o | |

de’i phyir yid kyis (6)dgra bo ’bras bu rnams la ni | | kun nas gnas śiṅ g-yo ba’i dpal ni bsruṅs na yaṅ | |
mi skyoṅ des ni ṅur smrig gon pa las gźan du | | lta ba rnam par dag ciṅ ’bras bu daṅ po thob | |

de las gźan du gźan gyis thub pa’i mchod pa ni | | gaṅ gis byas śiṅ byed la byed (7)par ’gyur ba ste | |
dam pa’i skye bos bsñen pa’i ’bras bu bla na med | | de yis thob ciṅ ’thob la ’thob par ’gyur ba ñid | |

draṅ sroṅ bźugs pa la ni mchod pa sbyar nas sam | | yoṅs su mya ṅan ’das pa’i gduṅ la phyag byas nas | |
yid kyi daṅ ba mñam na ’bras bu mñam pa (103a1)ste | | saṅs rgyas yon tan rnams ni mkhas rnams śes par mdzod | |

de phyir rtag tu mchog gi chos ni mkhyen pa’o | | mchog tu mi ’gyur ’pho ba med pa brñes ldan pa | |
brtse ba daṅ bcas thub pa blo gros chen po ni | | mchod ’os mchog la mchod la dam (2)pa ’oṅs pa’o | |

mchog tu thugs rje daṅ ldan mchog gi thugs mkhyen pa | | gźan la phan phyir mchog tu ṅal bar byon pa de | |
mdzad pa mkhyen pa ñid kyis dam pa mkhas rnams kyi | | ’di na gtaṅ rag mchod pa gaṅ phyir ’os ma yin | |

sa na ’chi daṅ rga ba daṅ mñam (3)’jigs pa daṅ | | mtho ris dag na ’pho ba daṅ mñam yod min te | |
’gro ba’i de gñis mkhyen nas gaṅ źig gnas pa ste | | de phyir mchod par bya ba dam pa su ’dra yod | |

skye ba yod na bde ba min pa ’byuṅ ba ste | | yaṅ srid med las śin tu bde bas bde ba med | |
de (4)ni brñes śiṅ gaṅ gis ’gro la byin pa ste | | de’i phyir mchod par bya ba dam pa su ’dra yod | |

de ltar thub pa’i skyes mchog de yi gus pa yis | | mkhas ñid yon tan las min sñan dṅags nus pas min | |
thub pa’i luṅ gi rjes su ’braṅs nas ’di brtsams te | | skye dgu (5)rnams kyi phan daṅ bde ba’i phyir gyur cig | |

yul ś’a se ta ka’i gser mig ma’i bu dge sloṅ slob dpon sñan dṅags mkhan chen po | | smra ba daṅ ldan pa phyogs su rnam par grags pa | btsun pa rta dbyaṅs kyis mdzad pa’i | |

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po (6)las sku gduṅ rnam par bgo ba’i le’u ste ñi śu rtsa brgyad pa yoṅs su rdzogs so ||

sa steṅs rgya mtsho’i mthar thug bstan pa’i bdag po mchog | | yon tan mtshuṅs med phul byuṅ du ma’i gter chen po | | mkhas pa rnams kyi bla ma skye dgu rnams kyi dpal | | (7)bla ma dam pa chos kyi rgyal po’i bka’ luṅ gis | |

’jig rten kun na zla bral skyes mchog de ñid kyi | | phrin las sgrub pa sñe ba’i thugs dgoṅs rnam dag daṅ | |
mi rje lha sras guṅ thaṅ rgyal mo yum sras daṅ | | chos la gcig tu dkar ba’i lha gcig kun dga’ ’bum | |

maṅ yul (103b1)skyi roṅ bzaṅ mo yon tan skyid la sogs | | chos ldan dam pa rnams kyis sbyin bdag bgyis pa’i ṅor | |
’phags pa rta dbyaṅs kyis mdzad thub pa’i mdzad pa ’di | | sa dbaṅ bzaṅ po daṅ ni blo gros rgyal pos bsgyur | |

’di bsgyur bsod nams rgyal po gaṅ des pha ma daṅ | | ’gro (2)rnams lam gyi rgyal po dam pa ’dir źugs te | |
ñes tshogs tshaṅ tshiṅ kun daṅ bdud bźi’i rgyal po rnams | | bcom nas chos kyi rgyal po dam pa thob par śog || ||

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=86ca7504-e7a7-102d-829a-001cc4df1abe

Choose languages

Choose images, etc.

Choose languages

Choose display

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