Bibliotheca Polyglotta

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² 伎姿態供侍隨所宜
(27)或有執手足或遍摩其身

2. 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 gūḍhāṃśuś¹ candramā iti² || 4.5 ||

1. EBC: sudhāṃśuś. 2. 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 nigṛhītaṃ³ jajṛmbhire |
anyo’nyaṃ dṛṣṭibhir hatvā⁴ śanaiś ca viniśaśvasuḥ || 4.6 ||

3. EBC: nirgrahītuṃ. 4. EBC: gatvā.

(5)更互相顧視抱愧寂無言」
(6)有婆羅門子名曰³ 優陀夷

3. 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⁴ 技術色力亦不常

4. 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⁵ 祕隨欲方
(10)容色世希有状如⁶ 王女形

5. 祕＝密＜三＞ 6. 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.

śobhayeta⁵ guṇair ebhir api tān uttarān kurūn |
kuberasyāpi cākrīḍaṃ⁶ prāg eva vasudhām imām || 4.10 ||

5. EBC: śobhayeta. 6. 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 rūpacāturya⁷ saṃpadā |
strīṇām eva ca śaktāḥ stha saṃrāge kiṃ punar nṛṇām || 4.12 ||

7. 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 viyuktānāṃ⁸ svagocare |
iyam evaṃvidhā ceṣṭā na tuṣṭo ’smy ārjavena vaḥ || 4.13 ||

8. 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.

yad⁹ api syād ayaṃ dhīraḥ¹⁰ śrīprabhāvān mahān iti |
strīṇām api mahat teja itaḥ kāryo ’tra niścayaḥ || 4.15 ||

9. EBC: yady. 10. 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 vyāso¹¹ durdharṣo devatair¹² api || 4.16 ||

11. EBC: padanyāsād. 12. EBC: daivatair.

(15)古昔⁷ 孫陀利能壞大仙人
(16)令習於愛欲以足蹈其頂
(17)長苦行⁸ 瞿曇亦爲天后壞

7. Sundarī. 8. 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 vāra¹³ mukhyayā |
piprīṣuś ca tadarthārthaṃ vyasūn niraharat purā || 4.17 ||

13. 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)⁹ 勝渠仙人子習欲隨沿流
(19)¹⁰ 毘尸婆梵仙修道十千歳
(20)深著於天后一日頓破壞

9. Ṛṣyaṣṛṅga-munisuta. 10. \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 tapaḥ¹⁴ |
daśa varṣāṇy ahar mene¹⁵ ghṛtācyāpsarasā hṛtaḥ || 4.20 ||

14. EBC: mahattapāḥ. 15. 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¹¹ 技術不能感王子
(23)當更勤方便勿令絶王嗣

11. 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¹² 天
(25)何不盡其術令彼生染心」

12. 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 hāvair¹⁶ hasitair laḍitair¹⁷ gataiḥ |
cakrur ākṣepikāś ceṣṭā bhītabhītā ivāṅganāḥ || 4.25 ||

16. EBC: bhāvair 17. EBC: lalitair.

(29)歌舞或言笑揚眉露白齒
(7b1)美目相眄睞輕衣¹³ 現素身
(2)妖搖而徐歩詐親漸習近

13. 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 |
jahuḥ¹⁸ kṣipram aviśrambhaṃ madena madanena ca || 4.26 ||

18. EBC: jahruḥ.

(3)情欲實其心兼奉大王¹⁴ 旨
(4)¹⁵ 慢形¹⁶ 媟隱陋忘其慚愧情

14. 旨＝言＜三＞ 15. 慢＝漫＜三＞ 16. 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 vibhrāje¹⁹ vivasvān apsarovṛtaḥ || 4.28 ||

19. 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 saṃhatair²⁰ valgubhiḥ stanaiḥ || 4.29 ||

20. 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 hastasaṃśleṣalipsayā²¹ || 4.32 ||

21. 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 dhīra²² līlayā || 4.38 ||

22. 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 dhāsāghūrṇita²³ kuṇḍalā |
uccair avajahāsainaṃ samāpnotu bhavān iti || 4.39 ||

23. 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 kurubakaṃ²⁴ paśya nirbhuktālaktaka²⁵ prabham |
yo nakhaprabhayā strīṇāṃ nirbhartsita ivānataḥ || 4.47 ||

24. EBC: kuruvakaṃ. 25. 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 pratiśrutkeva²⁶ kūjati || 4.51 ||

26. 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 vasantenāhṛto²⁷ madaḥ |
na tu cintayato ’cintyaṃ²⁸ janasya prājñamāninaḥ || 4.52 ||

27. EBC: vasantenāhito. 28. 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 vivyathe²⁹ || 4.54 ||

29. 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 ’navasthānaṃ³⁰ dṛṣṭvā sa puruṣottamaḥ |
samaṃ vignena³¹ dhīreṇa cintayām āsa cetasā || 4.55 ||

30. EBC: tattvena vasthānaṃ. 31. 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 imā³² nāvagacchanti capalaṃ yauvanaṃ striyaḥ |
yato rūpeṇa saṃmattaṃ jarā yan³³ nāśayiṣyati || 4.56 ||

32. EBC: vinā. 33. 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¹⁷ 刃臨其頸如何猶嬉笑

17. 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 |
tataḥ³⁴ svasthā nirudvignāḥ³⁵ krīḍanti ca hasanti ca || 4.58 ||

34. EBC: tathā. 35. 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 mṛtyuṃ³⁶ ca ko hi jānan sacetanaḥ |
svasthas tiṣṭhen niṣīded vā śayed³⁷ vā kiṃ punar haset || 4.59 ||

36. EBC: mṛtyuṃ ca vyādhiṃ. 37. 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 hi³⁸ tarau puṣpair api phalair api |
patati cchidyamāne vā tarur anyo na śocate || 4.61 ||

38. 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 parāṅmukhaḥ³⁹ |
yadi tvā samupekṣeya⁴⁰ na bhaven mitratā mayi || 4.65 ||

39. EBC: mukham. 40. EBC: tvāṃ samupekṣeyaṃ

(6)我既名善友棄捨丈夫¹⁸ 義
(7)言不盡所懷何名爲三益
(8)今故説眞言以表我丹誠

18. 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 tatsadṛśīṃ⁴¹ lebhe lopāmudrām iti śrutiḥ || 4.73 ||

41. EBC: dṛśaṃ.

(21)¹⁹ 阿伽陀仙人長夜脩苦行
(22)爲以求天后而遂願不果

19. 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.

utathyasya⁴² ca bhāryāyāṃ mamatāyāṃ mahātapaḥ⁴³ |
mārutyāṃ janayām āsa bharadvājaṃ bṛhas⁴⁴ patiḥ || 4.74 ||

42. EBC: autathyasya. 43. EBC: tapāḥ. 44. EBC: vṛhas.

74. ‘The great ascetic Vrihaspati begot Bharadvâja on Mamatâ the daughter of the Maruts, the wife of Autathya.

bṛhas⁴⁵ pater mahiṣyāṃ ca juhvatyāṃ juhvatāṃ varaḥ |
budhaṃ vibudhakarmāṇaṃ⁴⁶ janayām āsa candramāḥ || 4.75 ||

45. EBC: vṛhas. 46. 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)²⁰ 婆羅墮仙人及與月天子
(24)²¹ 婆羅舍仙人與²² 迦賓闍羅
(25)如是比衆多悉爲女人壞

20. \Bharadvāja. 21. \Parāśara. 22. \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 evaṃ⁴⁷ na tu seje na⁴⁸ manmatham || 4.80 ||

47. EBC: eva. 48. 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 viṣayān⁴⁹ jāne lokaṃ tadātmakam |
anityaṃ tu jagan matvā nātra me ramate manaḥ || 4.85 ||

49. 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²³ 受樂終無厭離心

23. 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 api⁵⁰ kāmeṣu kāmaṃ rajyeta me manaḥ⁵¹ || 4.87 ||

50. EBC: sasaṃvitkasya. 51. 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 jarayāpītaṃ⁵² rūpam āsāṃ bhaviṣyati |
ātmano ’py anabhipretaṃ mohāt tatra ratir bhavet || 4.88 ||

52. 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.

mṛtyuvyādhijarādharmā⁵³ mṛtyuvyādhijarātmabhiḥ |
ramamāṇo hy⁵⁴ asaṃvignaḥ samāno mṛgapakṣibhiḥ || 4.89 ||

53. EBC: dharmo. 54. 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 atraiva⁵⁵ kartavyo yadā teṣām api kṣayaḥ || 4.90 ||

55. 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²⁴ 士樂著五欲境
(17)亦復同磨滅當知彼非勝

24. 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)²⁵ 若言假方便隨順習近者
(19)習則眞染著何名爲方便

25. 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²⁶ 僞隨順是事我不爲
(21)眞實隨順者是則爲非法

26. 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.

adhrṭeḥ⁵⁶ śraddadhānasya saktasyādoṣadarśinaḥ |
kiṃ hi vañcayitavyaṃ syāj jātarāgasya cetasaḥ || 4.94 ||

56. 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 evaṃ⁵⁷ jātarāgāḥ parasparam |
nanu naiva kṣamaṃ draṣṭuṃ narāḥ strīṇāṃ nṛṇām striyaḥ || 4.95 ||

57. EBC: eva

(24)²⁷ 處順而心乖此理我不見
(25)²⁸ 如是老病死大苦之積聚

27. 處＝虚＜三＞ 28. 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 jarāmaraṇabhāginam⁵⁸ |
na māṃ kāmeṣv anāryeṣu pratārayitum arhasi || 4.96 ||

58. 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 atitīvre⁵⁹ viṣayeṣu sajjase nirīkṣamāṇo maraṇādhvani prajāḥ || 4.97 ||

59. 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 rajyati⁶⁰ yo na roditi || 4.99 ||

60. 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 ²⁹ 伎樂莊嚴具
(9)一切悉無用慚愧還入城

29. 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)³⁰ 伎女盡還歸其處盡虚寂
(12)倍増非常想俛仰還本宮

30. 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³¹ 何方
(16)咸言非五欲所能留其心

31. 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 ⁶¹ buddhacarite mahākāvye strīvighātano nāma caturthaḥ sargaḥ ||4||

61. 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 ||

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