Bibliotheca Polyglotta

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 dṛṣṭaḥ¹ || 2.42 ||

1. EBC: anapāyadṛṣṭaḥ.

求情得其罪 (2)應死垂仁恕
不加麁惡言 (3)軟¹ 語而教勅
² 務施以財物 (4)指授資生路

1. 語＝言＜三＞ 2. 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 ahārṣīn² malinīkarāṇi || 2.43 ||

2. EBC: ahāsīn.

受學神仙道 (5)滅除怨恚心
名徳普流聞 (6)世³ 間永消亡

3. 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 cāvivakṣīd³ dhṛdayena manyum || 2.44 ||

3. 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⁴ 羅睺羅

4. 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 sva⁴ yaśodharāyām |
śauddhodane rāhusapatnavaktro jajñe suto rāhula eva nāmnā || 2.46 ||

4. EBC: su.

(11)白淨王自念太子已生子
(12)⁵ 歴世相繼嗣正化無終極

5. 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⁶ 大安無異生天樂」

6. 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.

putrasya⁵ me putragato mameva⁶ snehaḥ kathaṃ syād iti jātaharṣaḥ |
kāle sa taṃ taṃ vidhim ālalambe putrapriyaḥ svargam ivārurukṣan || 2.48 ||

5. EBC: pautrasya. 6. EBC: mamaiva.

(16)猶若劫初時仙王所住道
(17)⁷ 愛行清淨業祠祀不害生

7. 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 yajñaiś⁷ ca hiṃsārahitair ayaṣṭa || 2.49 ||

7. EBC: yajñe.

(18)熾然修勝業王勝梵行勝
(19)宗族財寶勝勇健⁸ 伎藝勝

8. 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⁹ 王者 ¹⁰ 將爲顯其子

9. 王者＝人王＜三＞ 10. 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¹¹ 爲樂已

11. 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¹² 名聞所受行衆妙道

12. 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 ātmasaṃsthāṃ⁸ rakṣanti putrān bhuvi bhūmipālāḥ |
putraṃ narendraḥ sa tu dharmakāmo rarakṣa dharmād viṣayeṣu muñcan⁹ || 2.55 ||

8. EBC: saṃsthā. 9. 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 yāvat¹⁰ || 2.56 ||

10. 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 ¹¹ buddhacarite mahākāvye ’ntaḥpuravihāro nāma dvitīyaḥ sargaḥ ||2||

11. 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) ¹³ 佛所行讃厭患品第三

13. 〔佛所行讃〕-＜明＞; 3 Saṃvegotpattisarga.

VARGA 3. DISGUST AT SORROW.

Book III [The Prince’s Pertubation]

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