Bibliotheca Polyglotta

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)¹ 栴檀細末香衆寶蓮花藏
(2)風吹隨空流繽紛而亂墜」

1. \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 āpupūre³ |
kautūhalenaiva ca pādapebhyaḥ⁴ puṣpāṇy akāle ’pi ...⁵ || 1.24 ||

3. EBC: balam āpa pūraḥ. 4. EBC: paiś ca. 5. 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 ||]⁶

6. 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 ||]⁷

7. This verse is found only in EBC.

(9)² 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

2. \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)³ 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 ⁴ 恬默寂無聲

3. 凶＝兇＜三＞ 4. 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.¹

1. 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.²

2. EHJ.

(19)菩薩所以生爲濟世衆苦
(20)唯彼⁵ 魔天王 ⁶ 震動大憂惱

5. Mārasvatas. 6. 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.³

3. EHJ.

(21)父王見生子奇特未曾有
(22)素性雖安重驚駭改常容
(23)⁷ 二息交胸起一喜復一懼

7. 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.⁴

4. 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.⁵

5. 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.⁶

6. 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:–⁷

7. 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.⁸

8. EHJ.

(8)靈祥集家國從今轉⁸ 休盛
(9)所生殊勝子必爲世間救

8. 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.⁹

9. EHJ.

(10)惟此上士身金色妙光明
(11)如是殊勝相必成等正覺
(12)⁹ 若習樂世間必作轉輪王

9. 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.¹⁰

10. 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.¹¹

11. 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.¹²

12. EHJ.

(18)譬¹⁰ 如須彌山 ¹¹ 普爲諸山王
(19)衆寶金爲最衆流海爲最

10. 如＝若＜三＞ 11. 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.¹³

13. EHJ.

(20)諸¹² 宿月爲最諸明日爲最
(21)如來處世間兩足中爲¹³ 最
(22)淨目脩且廣上下瞬長睫
(23)瞪矚紺青色 ¹⁴ 明煥半月形
(24)此相云何非平等殊勝¹⁵ 目

12. 宿＝星＜三＞ 13. 最＝尊＜三＞ 14. 明煥＝猶如＜三＞ 15. 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?"¹⁴

14. EHJ.

(25)時王告二生若如汝所説
(26)如此奇特相以¹⁶ 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

16. 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:–¹⁵

15. 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.¹⁶

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