Bibliotheca Polyglotta

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 tanūjasya² nṛpaś cakampe |
sagadgadaṃ bāṣpakaṣāyakaṇṭhaḥ papraccha sa³ prāñjalir ānatāṅgaḥ || 1.62 ||

2. EBC: tu putrasya. 3. EBC: ca.

(4)不覺從¹ 坐起稽首仙人足
(5)而白仙人言此子生奇特

1. 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 surebhyo⁴ bahvadbhutaṃ yasya ca janma dīptam |
yasyottamaṃ bhāvinam āttha cārthaṃ taṃ prekṣya kasmāt tava dhīra bāṣpaḥ || 1.63 ||

4. EBC: muneḥ syād.

(6)容貎極端嚴天人殆不異
(7)² 汝言人中上何故生憂悲

2. 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 |
labdhā⁵ kathaṃcit salilāñjalir me na khalv imaṃ pātum upaiti kālaḥ || 1.64 ||

5. EBC: labdhaḥ.

(8)將非短壽子生我憂悲乎
(9)久渇得甘露 ³ 而反復失耶

3. 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 ’pi⁶ putre ’nimiṣaikacakṣuḥ || 1.65 ||

6. EBC: supte ’pi.

(10)將非失財寶喪家亡國⁴ 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

4. 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 kulapravālaṃ⁷ pariśoṣabhāgi |
kṣipraṃ vibho brūhi na me ’sti śāntiḥ snehaṃ sute vetsi hi bāndhavānām || 1.66 ||

7. 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 ⁵ 悲慨泣歎耳

5. 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⁶ 生
(23)爲盡生故生斯人難得遇

6. 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 ārtaṃ⁸ jagaj jñānamahāplavena || 1.70 ||

8. 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 ⁷ 渡此衆流難

7. 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)⁸ 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

8. 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⁹ 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¹⁰ 鑚」
(14)愚癡網自纒窮苦無所依
(15)法王出世間能解衆生縛

9. 扇＝扉＜三＞ 10. 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 ’sti⁹ manuṣyaloke |
mohena vā kāmasukhair madād vā yo naiṣṭhikaṃ śroṣyati nāsya dharmam || 1.76 ||

9. 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 sāravattām¹⁰ || 1.78 ||

10. EBC: sāramattām.

(22)王及諸眷屬聞彼仙人説
(23)知其自憂歎恐怖悉¹¹ 以除

11. 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.

ārṣeṇa¹¹ mārgeṇa tu yāsyatīti cintāvidheyaṃ hṛdayaṃ cakāra |
na khalv asau na priyadharmapakṣaḥ saṃtānanāśāt tu bhayaṃ dadarśa || 1.79 ||

11. 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)¹² 遂不紹國位復令我不悦

12. 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.

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