Bibliotheca Polyglotta

de ltar yul rnams dam pa’i mchod pa rnams kyis ni | | sred du bcug kyaṅ ś’akya’i rgyal po’i sras po de | | dug (17b1)bsgos mda’ yis sñiṅ la pug pa’i seṅ ge bźin | | bde ba rñed pa ma yin brtan par gśegs ma gyur | |

323. And so the king increased the means for gratifying the appetite for pleasure; both night and day the joys of music wore out the prince, opposed to pleasure;
324. Disgusted with them, he desired their absence, his mind was weaned from all such thoughts, he only thought of age, disease, and death; as the lion wounded by an arrow.

1. He, the son of the Sâkya king, even though thus tempted by the objects of sense which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply pierced in his heart by a poisoned arrow.

atha mantrisutaiḥ kṣamaiḥ kadācit sakhibhiś citrakathaiḥ kṛtānuyātraḥ |
vanabhūmididṛkṣayā śamepsur naradevānumato bahiḥ³ pratasthe || 5.2 ||

3. EBC: vahiḥ.

(22)王使諸大臣貴族名子弟
(23)年少勝姿顏聰慧執禮儀
(24)晝夜同遊止以取太子心

de nas res ’ga’ źig na blon po’i bu mkhas śiṅ | | grogs gyur sna tshogs gtam gyis rjes su ’braṅs byas pa | |
nags kyi sa la ’gro ’dod lta bar ’dod pa yis | | mi yi (2)lha yis rjes gnaṅ phyi rol rab tu gśegs | |

325. The king then sent his chief ministers, and the most distinguished of his family, young in years and eminent for beauty, as well as for wisdom and dignity of manners,
326. To accompany, and rest with him, both night and day, in order to influence the prince’s mind.

2. Then one day accompanied by some worthy sons of his father’s ministers, friends full of varied converse,--with a desire to see the glades of the forest and longing for peace, he went out with the king’s permission.

navarukmakhalīnakiṅkiṇīkaṃ pracalaccāmaracāruhemabhāṇḍam |
abhiruhya sa kanthakaṃ⁴ sadaśvaṃ prayayau ketum iva drumābjaketuḥ || 5.3 ||

4. EBC: kaṇṭhakaṃ.

(25)如是未幾時啓王復出遊
(26)服乘駿足馬衆寶具莊嚴
(27)與諸貴族子圍遶倶出城

gsar pa’i gser gyi srab daṅ dril bu chuṅ ṅu daṅ | | rab tu g-yo ba’i rṅa yab mdzes pa’i gser sga daṅ | |
stan bcas dam pa’i rta la mṅon par źon nas ni | | tog la ljon daṅ chu skyes tog can bźin du gśegs | |

And now within a little interval, the prince again requested the king that he might go abroad.
327. Once more the chariot and the well-paced horses were prepared, adorned with precious substances and every gem; and then with all the nobles, his associates, surrounding him, he left the city gates:

3. Having mounted his good horse Kanthaka, decked with bells and bridle-bit of new gold, with beautiful golden harness and the chowrie waving, he went forth like the moon mounted on a comet.

sa vikṛṣṭatarāṃ⁵ vanāntabhūmiṃ vanalobhāc ca yayau mahīguṇāc ca⁶ |
salilourmivikārasīramārgāṃ vasudhāṃ caiva dadarśa kṛṣyamāṇām || 5.4 ||

5. EBC: nikṛṣṭatarāṃ. 6. EBC: guṇecchuḥ.

(28)譬如四種華日照悉開敷
(29)太子耀神景羽從悉蒙光

de ni mchog tu rnam par (3)rgyaṅ riṅ nags mtha’i sa | | nags tshal ’dod daṅ sa yi yon tan las gśegs te | |
chu gñer bźin du rnam par bkram pa’i gśol lam can | | nor ’dzin sa la źiṅ dag rmo ba gzigs par gyur | |

328. Just as the four kinds of flower, when the sun shines, open out their leaves, so was the prince in all his spiritual splendour; effulgent in the beauty of his youth time;

4. Lured by love of the wood and longing for the beauties of the ground, he went to a spot near at hand on the forest-outskirts; and there he saw a piece of land being ploughed, with the path of the plough broken like waves on the water.

halabhinnavikīrṇaśaṣpadarbhāṃ hatasūkṣmakrimikīṭa⁷ jantukīrṇām |
samavekṣya rasāṃ tathāvidhāṃ tāṃ svajanasyeva vadhe⁸ bhṛśaṃ śuśoca || 5.5 ||

7. EBC: kāṇḍa. 8. EBC: badhe.

(8c1)出城遊園林修路廣² 且平
(2)樹木花果茂心樂遂忘歸

2. 且＝而＜三＞

gśol gyi phya las rnam bkram rtswa myug ku śa daṅ | | śi gyur ’bu srin srog chags (4)phra mos khyab pa ste | |
rnam pa de ’dra’i sa de yaṅ dag mṅon gzigs nas | | raṅ gi skye bo bsad pa la bźin mya ṅan gyur | |

329. As he proceeded to the gardens from the city, the road was well prepared, smooth, and wide, the trees were bright with flowers and fruit, his heart was joyous, and forgetful of its care.

5. Having beheld the ground in this condition, with its young grass scattered and torn by the plough, and covered with the eggs and young of little insects which were killed, he was filled with deep sorrow as for the slaughter of his own kindred.

kṛṣataḥ puruṣāṃś ca vīkṣamāṇaḥ pavanārkāṃśurajovibhinnavarṇān |
vahanaklamaviklavāṃś ca dhuryān paramāryaḥ paramāṃ kṛpāṃ cakāra || 5.6 ||

(3)路傍見耕人墾壤殺諸虫
(4)其心生悲惻痛踰刺貫心
(5)又見彼農夫勤苦形枯悴
(6)蓬髮而流汗塵土坌其身
(7)耕牛亦疲困吐舌而急喘
(8)太子性慈悲極生憐愍心

źiṅ dag rmo ba’i skyes bu rnams ni rnam gzigs pa | | rluṅ gis gtor ba’i rdul gyis rnam ’gyur kha dog can | |
khur bas thaṅ chad rnam par ’khrugs pa’i glaṅ rnams (5)la | | ’phags pa mchog gis mchog tu brtse ba’i sñiṅ rje mdzad | |

330. Now by the roadside as he beheld the ploughmen, plodding along the furrows, and the writhing worms, his heart again was moved with piteous feeling, and anguish pierced his soul afresh;
331. To see those labourers at their toil, struggling with painful work, their bodies bent, their hair dishevelled, the dripping sweat upon their faces, their persons fouled with mud and dust;
332. The ploughing oxen, too, bent by the yokes, their lolling tongues and gaping mouths; the nature of the prince, loving, compassionate, his mind conceived most poignant sorrow,

6. And beholding the men as they were ploughing, their complexions spoiled by the dust, the sun’s rays, and the wind, and their cattle bewildered with the burden of drawing, the most noble one felt extreme compassion.

avatīrya tatas turaṃgapṛṣṭhāc chanakair gāṃ vyacarac chucā⁹ parītaḥ |
jagato jananavyayaṃ vicinvan kṛpaṇaṃ khalv idam ity uvāca cārtaḥ¹⁰ || 5.7 ||

9. EBC: vyacarat śucā. 10. EBC: cārttaḥ.

(9)慨然興長歎降身委地坐
(10)觀察此衆苦思惟生滅法
(11)嗚呼諸世間愚癡莫能覺
(12)安慰諸人衆各令隨處坐

de nas mgyogs ’gro’i rgyab nas dal bus babs nas ni | | sa la rnam par rgyu źiṅ mya ṅan daṅ ldan pa | |
skye bo dag gi skye daṅ ’god pa rnam sems źiṅ | | ṅes par bkren pa ’di źes smras śiṅ ñam thag gyur | |

333. And nobly moved to sympathy, he groaned with pain; then stooping down he sat upon the ground, and watched this painful scene of suffering; reflecting on the ways of birth and death!
334. ’Alas! he cried, for all the world! how dark and ignorant, void of understanding!’ And then to give his followers chance of rest, he bade them each repose where’er they list;

7. Having alighted from the back of his horse, he went over the ground slowly, overcome with sorrow,--pondering the birth and destruction of the world, he, grieved, exclaimed, ‘this is indeed pitiable.’

manasā ca viviktatām abhīpsuḥ suhṛdas tān anuyāyino nivārya |
abhitaś cala¹¹ cāruparṇavatyā vijane mūlam upeyivān sa jambvāḥ || 5.8 ||

11. EBC: abhitārala.

(13)自³ 蔭⁴ 閻浮樹端坐正思惟
(14)觀察諸生死起滅無常變

3. 蔭＝陰＜三＞ 4. Jambu.

bsam pa yis (6)kyaṅ rnam par dben pa mṅon bźed ciṅ | | rjes su ’oṅs pa’i mdza’ bśes de rnams phyir bzlog nas | |
kun nas mṅon par g-yo źiṅ mdzes pa’i lo ’dab can | | ’dzam bu’i rtsa ba skye bo med par de gśegs so | |

335. Whilst he beneath the shadow of a Gambu tree, gracefully seated, gave himself to thought. He pondered on the fact of life and death, inconstancy, and endless progress to decay.

8. Then desiring to become perfectly lonely in his thoughts, having stopped those friends who were following him, he went to the root of a rose-apple in a solitary spot, which had its beautiful leaves all tremulous (in the wind).

niṣasāda sa yatra śaucavatyāṃ¹² bhuvi vaiḍūrya¹³ nikāśaśādvalāyām |
jagataḥ prabhavavyayau vicinvan¹⁴ manasaś ca sthitimārgam ālalambe || 5.9 ||

12. EBC: ca patrakhoravatyāṃ. 13. EBC: vaidūrya. 14. EBC: vicintya

rin chen bee d’u rya daṅ mtshuṅs pa’i rtswa ’jam can | | gtsaṅ mar ldan pa’i sa gźi der ni (7)de źugs te | |
’gro ba’i skye ba daṅ ni ’god pa rnams sems śiṅ | | yid ni brtan pa’i lam la dmigs pa’o | |

9. There he sat down on the ground covered with leaves, and with its young grass bright like lapis lazuli; and, meditating on the origin and destruction of the world, he laid hold of the path that leads to firmness of mind.

samavāptamanaḥsthitiś ca sadyo viṣayecchādibhir ādhibhiś ca muktaḥ |
savitarkavicāram āpa śāntaṃ prathamaṃ dhyānam anāsrava¹⁵ prakāram || 5.10 ||

15. EBC: āśrava.

(15)心定安不動五欲廓雲消
(16)有覺亦有觀入⁵ 初無漏禪

5. \Prathamaṃ-dhyāna-anāśravaprakāra.

yul la ’dod sogs sems kyi nad las rnam grol ba’i | | sems gnas pa ni de ma thag tu thob gyur la | |
bsam gtan daṅ po zag pa med pa’i rab spyod pa | | rtog pa dpyod pa daṅ (18a1)bcas źi ba thob par gyur | |

336. His heart thus fixed without confusion, the five desires (senses) covered and clouded over, lost in possession of enlightenment and insight, he entered on the first pure state of ecstacy.

10. Having attained to firmness of mind, and being forthwith set free from all sorrows such as the desire of worldly objects and the rest, he attained the first stage of contemplation, unaffected by sin, calm, and ‘argumentative.’

adhigamya tato vivekajaṃ tu paramaprītisukhaṃ manaḥsamādhim |
idam eva tataḥ paraṃ pradadhyau manasā lokagatiṃ niśāmya¹⁶ samyak || 5.11 ||

16. EBC: niśamya.

(17)離欲生喜樂正受三摩提
(18)世間甚辛苦老病死所壞

rnam par dben pa las skyes thob nas de nas ni | | mchog tu dga’ ba’i bde ba sems kyi tiṅ ṅe ’dzin | |
yid kyis ’jig rten ’gro ba yaṅ dag rab brtags nas | | ’di ñid de nas gźan ni rab tu rtogs par gyur | |

337. All low desire removed, most perfect peace ensued; and fully now in Samâdhi (he saw) the misery and utter sorrow of the world; the ruin wrought by age; disease, and death;

11. Having then obtained the highest happiness sprung from deliberation, he next pondered this meditation,--having thoroughly understood in his mind the course of the world:

kṛpaṇaṃ bata¹⁷ yaj janaḥ svayaṃ sann avaśo¹⁸ vyādhijarāvināśadharmā¹⁹ |
jarayārditam āturaṃ mṛtaṃ vā param ajño vijugupsate madāndhaḥ || 5.12 ||

17. EBC: vata. 18. EBC: raso. 19. EBC: dharmaḥ.

(19)終身受大苦而不自覺知
(20)厭他老病死此則爲大患

kye ma skye bo bkren pa (2)gaṅ źig raṅ dbaṅ ni | | yod min rga daṅ na daṅ rnam par ñams pa’i chos | |
nad pa daṅ ni śi daṅ rga bas ñam thag gam | | gźan la rgyags pas loṅ źiṅ śes pa med pas smod | |

338. The great misery following on the body’s death and yet men not awakened to the truth! oppressed with others’ suffering (age, disease, and death), this load of sorrow weigh’d his mind;

12. ‘It is a miserable thing that mankind, though themselves powerless and subject to sickness, old age, and death, yet, blinded by passion and ignorant, look with disgust on another who is afflicted by old age or diseased or dead.

iha ced aham īdṛśaḥ svayaṃ san vijugupseya paraṃ tathāsvabhāvam |
na bhavet sadṛśaṃ hi tat kṣamaṃ vā paramaṃ dharmam imaṃ vijānato me || 5.13 ||

(21)我今求勝法不應同世間
(22)自嬰老病死而反惡他人

’dir ni gal te bdag gis raṅ daṅ mtshuṅs gyur pa | | gźan gyi raṅ bźin dag la de ltar smod ba ni | |
mchog gi chos (3)’di rnam par rtog pa kho bo yi | | mtshuṅs par gyur pa ma yin nus pa’aṅ gźan med do | |

339. ’I now will seek (he said) a noble law, unlike the worldly methods known to men, I will oppose disease and age and death, and strive against the mischief wrought by these on men.’

13. ‘If I here, being such myself, should feel disgust for another who has such a nature, it would not be worthy or right in me who know this highest duty.’

iti tasya vipaśyato yathāvaj jagato vyādhijarāvipattidoṣān |
balayauvanajīvitapravṛtto²⁰ vijagāmātmagato madaḥ kṣaṇena || 5.14 ||

20. EBC: ºpravṛttau

(23)如是眞實觀少壯色力壽
(24)新新不暫停終歸磨滅法

’gro ba’i rga daṅ na daṅ rgud pa’i ñes pa rnams | | de ltar ji lta ba bźin rnam par gzigs de yi | |
stobs daṅ laṅ tsho daṅ ni srog la rab źugs pa’i | | bdag tu gyur pa’i rgyags pa skad cig gis med gyur | |

340. Thus lost in tranquil contemplation, (he considered that) youth, vigour, and strength of life, constantly renewing themselves, without long stay, in the end fulfil the rule of ultimate destruction;

14. As he thus considered thoroughly these faults of sickness, old age, and death which belong to all living beings, all the joy which he had felt in the activity of his vigour, his youth, and his life, vanished in a moment.

na jaharṣa na cāpi cānutepe vicikitsāṃ na yayau na tandrinidre |
na ca kāmaguṇeṣu saṃrarañje na vididveṣa²¹ paraṃ na cāvamene || 5.15 ||

21. EBC: ca didveṣa.

(25)不喜亦不憂不疑亦不亂
(26)不眠不著欲不壞不嫌彼
(27)寂靜離諸蓋慧光轉増明

(4)de ni dga’ ba med ciṅ rjes su gduṅ med la | | the tshom som ñir ma gyur gñid daṅ rmugs pa med | |
’dod pa’i yon tan rnams la yaṅ dag ma chags śiṅ | | gźan la rnam par sdaṅ bar ma gyur phyi śol med | |

341. (Thus he pondered) without excessive joy or grief, without hesitation or confusion of thought, without dreaminess or extreme longing, without aversion or discontent,
342. But perfectly at peace, with no hindrance, radiant with the beams of increased illumination.

15. He did not rejoice, he did not feel remorse; he suffered no hesitation, indolence, nor sleep; he felt no drawing towards the qualities of desire; he hated not nor scorned another.

iti buddhir iyaṃ ca nīrajaskā vavṛdhe tasya mahātmano viśuddhā |
puruṣair aparair adṛśyamānaḥ puruṣaś copasasarpa bhikṣuveṣaḥ²² || 5.16 ||

22. EBC: veśaḥ.

(28)爾時淨居天化爲比丘形
(29)來詣太子所太子敬起迎

de ltar bdag ñid chen po de yi rdul med ciṅ | | rnam par dag pa’i blo gros ’di ni ’phel (5)gyur la | |
skyes bu gźan dag rnams kyis mthoṅ bar ma gyur pa’i | | dge sloṅ cha lugs ldan pa’i skyes bu ñe bar ’oṅs | |

At this time a Deva of the Pure abode, transforming himself into the shape of a Bhikshu,
343. Came to the place where the prince was seated;

16. Thus did this pure passionless meditation grow within the great-souled one; and unobserved by the other men, there crept up a man in a beggar’s dress.

naradevasutas tam abhyapṛcchad vada ko ’sīti śaśaṃsa so ’tha tasmai |
narapuṃ²³ gava janmamṛtyubhītaḥ śramaṇaḥ pravrajito ’smi mokṣahetoḥ || 5.17 ||

23. EBC: sa ca puṃ.

(9a1)問言汝何人答言是沙門
(2)畏厭老病死出家求解脱

su źig yin pa smros źes mi yi lha sras kyis | | de la mṅon par dris gyur de la des smras pa | |
mi yi skyes mchog skye daṅ ’chi bas ’jigs pa yi | | thar pa’i phyir ni rab tu (6)źugs pa’i dge sbyoṅ yin | |

the prince with due consideration rose to meet him, and asked him who he was. In reply he said, ’I am a Shâman,
344. ’Depressed and sad at thought of age, disease, and death, I have left my home to seek some way of rescue,

17. The king’s son asked him a question,--he said to him, ‘Tell me, who art thou?’ and the other replied, ‘Oh bull of men, I, being terrified at birth and death, have become an ascetic for the sake of liberation.

jagati kṣayadharmake mumukṣur mṛgaye ’haṃ śivam akṣayaṃ padaṃ tat |
svajane ’nyajane ca tulya²⁴ buddhir viṣayebhyo vinivṛttarāgadoṣaḥ || 5.18 ||

24. EBC: jano ’nyajanair atulya.

(3)衆生老病死變壞無暫停
(4)故我求常樂無滅亦無生

bdag ni ’gro ba zad pa’i chos ni thar ’dod ciṅ | | dge źiṅ ’gyur ba med pa’i gnas de tshol ba ste | |
raṅ gi skye bo daṅ ni skye bor mñam pa’i blo | | yul rnams la ni chags pa’i ñes pa phyir log pa’o | |

but everywhere I find old age, disease, and death, all (things) hasten to decay and there is no permanency;
345. ’Therefore I search for the happiness of something that decays not, that never perishes, that never knows beginning,

18. ‘Desiring liberation in a world subject to destruction, I seek that happy indestructible abode, isolated from mankind, with my thoughts unlike those of others, and with my sinful passions turned away from all objects of sense.

nivasan kvacid eva vṛkṣamūle vijane vāyatane girau vane vā |
vicarāmy aparigraho nirāśaḥ paramārthāya yathopapannabhaikṣaḥ²⁵ || 5.19 ||

25. EBC: bhikṣuḥ.

(5)怨親平等心不務於財色
(6)所安唯山林空寂無所營

skye bo med pa’i gnas khaṅ daṅ ni ri ’am nags | | śiṅ gi rtsa (7)ba ’ga’ źig tu ni gnas pa yi | |
don dam phyir ni ji ltar ñer ldan sloṅ mo ba | | sred bral yoṅs su ’dzin pa med par rnam par rgyu | |

that looks with equal mind on enemy and friend, that heeds not wealth nor beauty,
346. ’The happiness of one who finds repose alone in solitude, in some unfrequented dell,

19. ‘Dwelling anywhere, at the root of a tree, or in an uninhabited house, a mountain or a forest,--I wander without a family and without hope, a beggar ready for any fare, seeking only the highest good.’

iti paśyata eva rājasūnor idam uktvā sa nabhaḥ samutpapāta |
sa hi tadvapur anyabuddha²⁶ darśī smṛtaye tasya sameyivān divaukāḥ || 5.20 ||

26. EBC: buddhi.

(7)塵想既已息蕭條倚空閑
(8)精麁無所擇乞求以支身
(9)即於太子前輕擧騰虚逝

de ltar gzigs pa’i rgyal po’i sras po de ñid la | | ’di skad smras nas nam mkha’ la ni gśegs par gyur | |
de ni de yi lus kyis saṅs rgyas gźan gzigs (18b1)śiṅ | | lha na gnas pa de yi dran pa’i ched du ’oṅs | |

free from molestation, all thoughts about the world destroyed, dwelling in some lonely hermitage,
347. ’Untouched by any worldly source of pollution, begging for food sufficient for the body.’ And forthwith as he stood before the prince, gradually rising up he disappeared in space.

20. When he had thus spoken, while the prince was looking on, he suddenly flew up to the sky; it was a heavenly inhabitant who, knowing that the prince’s thoughts were other than what his outward form promised, had come to him for the sake of rousing his recollection.

gaganaṃ khagavad gate ca tasmin nṛvaraḥ saṃjahṛṣe visismiye ca |
upalabhya tataś ca dharmasaṃjñām abhiniryāṇavidhau matiṃ cakāra || 5.21 ||

(10)太子心歡喜惟念過去佛
(11)建立此威儀遺像⁶ 見於今
(12)端坐正思惟即得正法念

6. 見＝現＜三＞

mkha’ la mkha’ ’gro bźin du gśegs pa de la ni | | mi mchog yaṅ dag dga’ bar gyur źiṅ ya mtshan gyur | |
de nas chos kyi ’du śes ñe bar thob gyur nas | | mṅon par ṅes ’byuṅ cho ga la ni blo gros mdzad | |

348. The prince with joyful mind, considering, recollected former Buddhas, established thus in perfect dignity of manner; with noble mien and presence, as this visitor.
349. Thus calling things to mind with perfect self-possession, he reached the thought of righteousness,

21. When the other was gone like a bird to heaven, the foremost of men was rejoiced and astonished; and having comprehended the meaning of the term dharma, he set his mind on the manner of the accomplishment of deliverance.

tata indrasamo jitendriyāśvaḥ²⁷ pravivikṣuḥ puram aśvam²⁸ āruroha |
parivārajanaṃ²⁹ tv avekṣamāṇas tata evābhimataṃ vanaṃ na bheje || 5.22 ||

27. EBC: jitendriyaś ca. 28. EBC: paramāśvam. 29. EBC: parivartya janaṃ.

(13)當作何方便遂心長出家
(14)歛情抑諸根徐起還入城

de nas dbaṅ po (2)daṅ mñam dbaṅ po’i rta thul ba | | groṅ la rab tu ’jug ’dod rta la rab ’dzegs śiṅ | |
’khor gyi skye bo dag kyaṅ mṅon par ’dod pa ste | | de ñid phyir na mṅon ’dod nags ni ma bsñen to | |

and by what means it can be gained. Indulging thus for length of time in thoughts of religious solitude,
350. He now suppressed his feelings and controlled his members, and rising turned again towards the city.

22. Then like Indra himself, and having tamed his senses,--desiring to return home he mounted his noble steed; and having made him turn back as he looked for his friends, from that moment he sought no more the desired forest.

sa jarāmaraṇakṣayaṃ cikīrṣur vanavāsāya matiṃ smṛtau nidhāya |
praviveśa punaḥ puraṃ na kāmād vanabhūmer iva maṇḍalaṃ dvipendraḥ || 5.23 ||

(15)眷屬悉隨從謂止不遠逝
(16)内密興⁷ 愍念方⁸ 欲超世表

7. 愍＝遐＜元＞＜明＞ 8. 欲＝便＜三＞

de ni rga daṅ ’chi ba zad par byed ’dod pa | | nags su gnas phyir blo gros dran pa la bzuṅ nas | (3)gñis ’thuṅ dbaṅ po nags kyi sa nas groṅ du ltar | | ’dod pa las min groṅ la slar yaṅ rab tu źugs | |

His followers all flocked after him, calling him to stop and not go far from them,
351. But in his mind these secret thoughts so held him, devising means by which to escape from the world,

23. Ever seeking to make an end of old age and death, fixing his thoughts in memory on dwelling in the woods, he entered the city again but with no feelings of longing, like an elephant entering an exercise-ground after roaming in a forest-land.

sukhitā bata³⁰ nirvṛtā ca sā strī patir īdṛkṣa ihāyatākṣa³¹ yasyāḥ |
iti taṃ samudīkṣya rājakanyā praviśantaṃ pathi sāñjalir jagāda || 5.24 ||

30. EBC: vata. 31. EBC: dṛk tvam ivāyatākṣa.

(17)形雖隨路歸心實留山林
(18)猶如繋狂象常念遊曠野

de ni yaṅ dag mthoṅ nas ś’akya’i bu mo źig | | rab źugs lam la thal mo sbyar ba daṅ bcas śiṅ | |
kye ma spyan dbaṅ gaṅ gi bdag po ’di ’dra ’dir | | mo de bde ma mya ṅan ’das ma źes (4)smras so | |

that tho’ his body moved along the road, his heart was far away among the mountains;
352. Even as the bound and captive elephant, ever thinks about his desert wilds.

24. ‘Happy truly and blessed is that woman whose husband is such as thou, O long-eyed prince!’ So, on seeing him, the princess exclaimed, folding her hands to welcome him, as he entered the road.

atha ghoṣam imaṃ mahābhraghoṣaḥ pariśuśrāva śamaṃ paraṃ ca lebhe |
śrutavān sa³² hi nirvṛteti śabdaṃ parinirvāṇavidhau matiṃ cakāra || 5.25 ||

32. EBC: śrutavāṃś ca.

de nas dbyaṅs ’di sbrin chen dbyaṅs daṅ ldan pa yis | | yoṅs su thos nas mchog tu źi ba rñed gyur la | |
mya ṅan ’das źes sgra skad thos pa daṅ ldan des | | yoṅs su mya ṅan ’da’ ba’i chos gar blo gros mdzad | |

25. He whose voice was deep-sounding like a cloud heard this address and was filled with profound calm; and as he heard the word ‘blessed’ he fixed his mind on the attainment of Nirvâna.

atha kāñcanaśailaśṛṅgavarṣmā gajamegharṣabhabāhunisvanākṣaḥ |
kṣayam akṣayadharmajātarāgaḥ śaśisiṃhānanavikramaḥ prapede || 5.26 ||

(19)太子時入城士女⁹ 挾路迎
(20)老者願爲子少願爲夫妻
(21)或願爲兄弟諸親内眷屬

9. 挾＝侠＜三＞

de nas gser gyi ri bo’i rtse mo’i sku mṅa’ źiṅ | | glaṅ chen phyag daṅ (5)’brug gi sgra dbyaṅs khyu mchog spyan | |
seṅ ge’i stobs daṅ ri boṅ can gyi źal mṅa’ bas | | mi zad chos la chags skyes po braṅ rab tu ’thob | |

The prince now entering the city, there met him men and women, earnest for their several ends;
353. The old besought him for their children, the young sought something for the wife, others sought something for their brethren; all those allied by kinship or by family,

26. Then the prince whose form was like the peak of a golden mountain,--whose eye, voice, and arm resembled a bull, a cloud, and an elephant,--whose countenance and prowess were like the moon and a lion,--having a longing aroused for something imperishable,--went into his palace.

mṛgarājagatis tato ’bhyagacchan nṛpatiṃ mantrigaṇair upāsyamānam |
samitau marutām iva jvalantaṃ maghavantaṃ tridive sanatkumāraḥ || 5.27 ||

(22)¹⁰ 若當從所願諸集悕望斷
(23)太子心歡喜忽聞斷集聲
(24)若當從所願斯願要當成
(25)深思斷集樂増長涅槃心
(26)身如金山峰傭臂如象手
(27)其音若春雷紺眼譬牛王
(28)無盡法爲心面如滿月光
(29)師子王遊歩徐入於本宮

10. 若當從所願＝此音我所樂＜三＞

de nas mtho ris dag na lha yi ’dun sa ru | | lha dbaṅ ’bar ba la ni bkug ’gyed gźon nu bźin | |
blon po’i tshogs kyis ñe bar bsñen pa’i mi (6)bdag la | | ri dags dbaṅ po’i ’gros daṅ ldan pa mṅon par gśegs | |

354. Aimed to obtain their several suits, all of them joined in relationship dreading the pain (expectation) of separation. And now the prince’s heart was filled with joy, as he suddenly heard those words ’separation and association.’
355. ’These are joyful sounds to me,’ he said, ’they assure me that my vow shall be accomplished.’ Then deeply pondering the joy of ’snapped relationship,’ the idea of Nirvâna, deepened and widened in him,
356. His body as a peak of the Golden Mount, his shoulder like the elephant’s, his voice like the spring-thunder, his deep-blue eye like that of the king of oxen,
357. His mind full of religious thoughts (aims), his face bright as the full moon, his step like that of the lion king, thus he entered his palace,

27. Then stepping like a lion he went towards the king who was attended by his numerous counsellors, like Sanatkumâra in heaven waiting on Indra resplendent in the assembly of the Maruts.

praṇipatya ca sāñjalir babhāṣe diśa mahyaṃ naradeva sādhv anujñām |
parivivrajiṣāmi mokṣahetor niyato hy asya janasya viprayogaḥ || 5.28 ||

(9b1)猶如帝釋子心敬形亦恭
(2)往詣父王所稽首問和安
(3)并啓生死畏哀請求出家
(4)一切諸世間合會要別離
(5)是故願出家欲求眞解脱

rab tu btud nas thal mo daṅ bcas smras gyur ba | | mi dbaṅ bdag la legs par rjes su gnaṅ ba byin | |
ṅes par skye bo ’di ni rnam par ’bral ba ste | | thar pa’i ched du yoṅs su rnam par gśegs par bgyi | |

358. Even as the son of Lord Sakra (or, Sakra-putra) his mind reverential, his person dignified, he went straight to his father’s presence, and with head inclined, enquired, ’Is the king well?’
359. Then he explained his dread of age, disease, and death, and sought respectfully permission to become a hermit.
’For all things in the world’ (he said), ’though now united, tend to separation;’
360. Therefore he prayed to leave the world; desiring to find ’true deliverance.’

28. Prostrating himself, with folded hands, he addressed him, ‘Grant me graciously thy permission, O lord of men,--I wish to become a wandering mendicant for the sake of liberation, since separation is appointed for me.’

iti tasya vaco niśamya rājā kariṇevābhihato drumaś cacāla |
kamalapratime ’ñjalau gṛhītvā vacanaṃ cedam uvāca bāṣpa³³ kaṇṭhaḥ || 5.29 ||

33. EBC: vāṣpa.

(6)父王聞出家心即大戰懼
(7)猶如大狂象動搖小樹¹¹ 枝
(8)前執太子手流涙而告言

11. 枝＝林＜宋＞

de ltar (7)de’i tshig ṅes par thob nas rgyal po ni | | lag ldan gyis ni mṅon snun ljon pa ltar g-yos śiṅ | |
ka ma la daṅ rab mtshuṅs thal mo dag bzuṅ nas | | mchi ma daṅ ni gre ba kha źiṅ tshig ’di smras | |

His royal father hearing the words ’leave the world,’ was forthwith seized with great heart-trembling,
361. Even as the strong wild elephant shakes with his weight the boughs of some young sapling; going forward, seizing the prince’s hands, with falling tears, he spake as follows:

29. Having heard his words, the king shook like a tree struck by an elephant, and having seized his folded hands which were like a lotus, he thus addressed him in a voice choked with tears:

pratisaṃhara tāta buddhim etāṃ na hi kālas tava dharmasaṃśrayasya |
vayasi prathame matau calāyāṃ bahudoṣāṃ hi vadanti dharmacaryām || 5.30 ||

(9)且止此所説未是依法時
(10)少壯心動搖行法多生過

brtse ba’i blo gros ’di ni rab tu thoṅ mdzod cig | | khyed kyi chos la bsñen pa’i dus ni ma yin te | |
na tshod daṅ (19a1)po daṅ ni blo gros g-yo ba na | | chos kyi spyod pa gsuṅs pa rnams ni skyon maṅ ṅo | |

362. ’Stop! nor speak such words, the time is not yet come for "a religious life," you are young and strong, your heart beats full, to lead a religious life frequently involves trouble,

30. ‘O my son, keep back this thought, it is not the time for thee to betake thyself to dharma; they say that the practice of religion is full of evils in the first period of life when the mind is still fickle.

viṣayeṣu kutūhalendriyasya vratakhedeṣv asamarthaniścayasya |
taruṇasya manaś calaty araṇyād anabhijñasya viśeṣato viveke³⁴ || 5.31 ||

34. EBC: avivekam.

(11)奇特五欲境心尚未厭離
(12)出家修苦行未能決定心

yul rnams su ni dbaṅ po ya mtshan glo bur źiṅ | | brtul źugs g-yo ba rnams su ṅes par nus med la | |
khyad par du ni dben par mṅon par mi śes pa | | dar la bab pa’i yid (2)ni dgon pa nas g-yo’o | |

363. ’It is rarely possible to hold the desires in check, the heart not yet estranged from their enjoyment; to leave your home and lead a painful ascetic life, your heart can hardly yet resolve on such a course;

31. ‘The mind of the thoughtless ignorant young man whose senses are eager for worldly objects, and who has no power of settled resolution for the hardships of vows of penance, shrinks back from the forest, for it is especially destitute of discrimination.

mama tu priyadharma dharmakālas tvayi lakṣmīm avasṛjya lakṣma³⁵ bhūte |
sthiravikrama vikrameṇa dharmas tava hitvā tu guruṃ bhaved adharmaḥ || 5.32 ||

35. EBC: lakṣya.

(13)空閑曠野中其心未寂滅
(14)汝心雖樂法未若我是時
(15)汝應領國事令我先出家
(16)棄父絶宗嗣此則爲非法

mtshon gyur khyod la phun sum tshogs pa gtad nas ni | | kho bo yi yaṅ chos dga’ chos kyi dus yin te | |
rnam par gnon pa bstan pa rnam par gnon pa yis | | bla ma spaṅs nas khyod kyi chos kyis chos ma yin | |

364. ’To dwell amidst the desert wilds or lonely dells, this heart of yours would not be perfectly at rest, for though you love religious matters, you are not yet like me in years;
365. ’You should undertake the kingdom’s government, and let me first adopt ascetic life; but to give up your father and your sacred duties, this is not to act religiously;

32. ‘It is high time for me to practise religion, O my child of loved qualities, leaving my royal glory to thee who art well worthy to be distinguished by it; but thy religion, O firm-striding hero, is to be accomplished by heroism; it would be irreligion if thou wert to leave thine own father.

tad imaṃ vyavasāyam utsṛja tvaṃ bhava tāvan nirato gṛhasthadharme |
puruṣasya vayaḥsukhāni bhuktvā ramaṇīyo hi tapovanapraveśaḥ || 5.33 ||

(17)當息出家心受習世間法
(18)安樂善名聞然後可出家

de phyir khyod kyis nan tan ṅes pa ’di dor la | | (3)khyod ni re źig khyim gnas chos la dga’ bar gyis | |
dar la bab bas bde ba rnams ni loṅs spyad nas | | skyes bu’i dka’ thub nags su ’jug pa ñams dga’o | |

366. ’You should suppress this thought of "leaving home," and undertake your worldly duties, find your delight in getting an illustrious name, and after this give up your home and family.’

33. ‘Do thou therefore abandon this thy resolution; devote thyself for the present to the duties of a householder; to a man who has enjoyed the pleasures of his prime, it is delightful to enter the penance-forest.’

iti vākyam idaṃ niśamya rājñaḥ kalaviṅkasvara uttaraṃ babhāṣe |
yadi me pratibhūś caturṣu rājan bhavasi tvaṃ na tapovanaṃ śrayiṣye || 5.34 ||

(19)太子恭遜辭復啓於父王
(20)惟爲保四事當息出家心

de ltar rgyal po’i tshig ’di rnam par gsan nas ni | | ka la piṅ ka’i dbyaṅs kyis lan ni smras pa ste | |
rgyal po gal te bdag (4)gi khas len bźi rnams su | | khyed kyis ’gyur na dka’ thub nags ni mi bsñen to | |

367. The prince, with proper reverence and respectful feelings, again besought his royal father; but promised if he could be saved from four calamities, that he would give up the thought of ’leaving home;’

34. Having heard these words of the king, he made his reply in a voice soft like a sparrow’s: ‘If thou wilt be my surety, O king, against four contingencies, I will not betake myself to the forest.

na bhaven maraṇāya jīvitaṃ me viharet svāsthyam idam ca me na rogaḥ |
na ca yauvanam ākṣipej jarā me na ca saṃpattim imāṃ hared³⁶ vipattiḥ || 5.35 ||

36. EBC: apāhared.

(21)保子命常存無病不¹² 衰老
(22)衆具不損減奉命停出家

12. 衰＝厭＜三＞

bdag gi srog ni ’chi ba ñid du mi ’gyur źiṅ | | bdag gi raṅ gnas gyur ’di nad kyis mi ’phrogs la | |
bdag gi laṅ tsho rgas pa yis ni mi g-yeṅ źiṅ | | phun sum tshogs pa ’di ni rgud pas (5)ma gtor na’o | |

368. If he would grant him life without end, no disease, nor undesirable old age, and no decay of earthly possessions; then he would obey and give up the thought of ’leaving home.’

35. ‘Let not my life be subject to death, and let not disease impair this health of mine; let not old age attack my youth, and let not misfortune destroy my weal.’

iti durlabham artham ūcivāṃsaṃ tanayaṃ vākyam uvāca śākyarājaḥ |
tyaja buddhim imām ati³⁷ pravṛttām avahāsyo ’timanoratho ’³⁸ kramaś ca || 5.36 ||

37. EBC: imāṃ gati. 38. EBC: ratha.

(23)父王告太子汝勿説此言
(24)如此四事者誰能保令無
(25)汝求此四願正爲人所笑
(26)且停出家心服習於五欲
(27)太子復啓王四願不可保
(28)應聽子出家願不爲留難

de ltar rñed par dka’ ba’i don smras gyur pa yi | | sras po la ni ś’akya’i rgyal pos tshig smras pa | |
śin tu rab tu źugs pa’i blo ’di thoṅ mdzod cig | | śin tu yid la re ba ’phya źiṅ śa thaṅ ’chad | |

369. The royal father then addressed the prince, ’Speak not such words as these, for with respect to these four things, who is there able to prevent them, or say nay to their approach;
370. ’Asking such things as these (four things), you would provoke men’s laughter! But put away this thought of "leaving home," and once more take yourself to pleasure.’
371. The prince again besought his father, ’If you may not grant me these four prayers, then let me go I pray, and leave my home. O! place no difficulties in my path;

36. When his son uttered a speech so hard to be understood, the king of the Sâkyas thus replied: ‘Abandon this idea bent upon departure; extravagant desires are only ridiculous.’

atha merugurur guruṃ babhāṣe yadi nāsti krama eṣa nāsmi³⁹ vāryaḥ |
śaraṇāj jvalanena dahyamānān na hi niścikramiṣuḥ⁴⁰ kṣamaṃ grahītum || 5.37 ||

39. EBC: nāsti. 40. EBC: niścikramiṣuṃ.

(29)子在被燒舍如何不聽出
(9c1)分析爲常理孰能不聽求

de nas lhun po ltar lcis bla ma la smras pa | | gal te rim pa de dag med (6)de śol mi thebs | |
’bar ba’i me yis tshig pa’i khaṅ pa nas | | phyi rol ’byuṅ bar ’dod pa ’dzin par nus ma yin | |

372. ’Your son is dwelling in a burning house, would you indeed prevent his leaving it! To solve a doubt is only reasonable, who could forbid a man to seek its explanation?

37. Then he who was firm as Mount Meru addressed his father: ‘If this is impossible, then this course of mine is not to be hindered; it is not right to lay hold of one who would escape from a house that is on fire.

jagataś ca yadā⁴¹ dhruvo viyogo nanu⁴² dharmāya varaṃ svayaṃviyogaḥ⁴³ |
avaśaṃ nanu viprayojayen mām akṛtasvārtham atṛptam eva mṛtyuḥ || 5.38 ||

41. EBC: yathā. 42. EBC: na tu. 43. EBC: tv ayaṃ viyogaḥ.

(2)脱當自¹³ 磨滅不如以法離
(3)若不以法離死至孰能持

13. 磨＝摩＜明＞

gaṅ gi tshe na ’gro ba ṅes par ’bral ba ste | | chos phyir ma yin ’di ni rnam par ’bral ba mchog | |
’o na bdag la ’chi bas dbaṅ med ’bral byed ciṅ | | raṅ gi don (7)ma byas śiṅ tshim pa ma yin ñid | |

373. ’Or if he were forbidden, then by self-destruction he might solve the difficulty, in an unrighteous way: and if he were to do so, who could restrain him after death?’

38. ‘As separation is inevitable to the world, but not for Dharma, this separation is preferable; will not death sever me helplessly, my objects unattained and myself unsatisfied?’

iti bhūmipatir niśamya tasya vyavasāyaṃ tanayasya nirmumukṣoḥ |
abhidhāya na yāsyatīti bhūyo vidadhe rakṣaṇam uttamāṃś ca kāmān || 5.39 ||

(4)父王知子心決定不可轉
(5)但當盡力留何須復多言

de ltar mthar bźed sras po de yis ṅes pa ni | | sa yi bdag po yis ni ṅes par thos nas ni | |
’gro bar mi bya źes ni mṅon par brjod nas su | | slar yaṅ bsruṅ ba dag ni ’dod pa mchog rnams mdzad | |

374. The royal father, seeing his son’s mind so firmly fixed that it could not be turned, and that it would be waste of strength to bandy further words or arguments,

39. The monarch, having heard this resolve of his son longing for liberation, and having again exclaimed, ‘He shall not go,’ set guards round him and the highest pleasures.

sacivais tu nidarśito yathāvad bahumānāt praṇayāc ca śāstrapūrvam |
guruṇā ca nivārito ’śrupātaiḥ praviveśāvasathaṃ tataḥ sa śocan || 5.40 ||

(6)更増諸婇女上妙五欲樂
(7)晝夜苦防衞要不令出家
(8)國中諸群臣來詣太子所
(9)廣引諸禮律勸令順王命

dga’ źi źi ba sṅon ’gro bskur sti maṅ po las | | (19b1)blon po rnams kyis ji lta ba bźin dpe bstan źiṅ | |
bla mas mchi ma lhuṅ ba rnams kyis śol btab ste | | de nas de ni mya ṅan bźin du khyim la źugs | |

375. Forthwith commanded more attendant women, to provoke still more his mind to pleasure; day and night (he ordered them) to keep the roads and ways, to the end that he might not leave his palace;
376. (He moreover ordered) all the ministers of the country to come to the place where dwelt the prince, to quote and illustrate the rules of filial piety, hoping to cause him to obey the wishes of the king.

40. Then having been duly instructed by the counsellors, with all respect and affection, according to the sâstras, and being thus forbidden with tears by his father, the prince, sorrowing, entered into his palace.

calakuṇdalacumbitānanābhir ghananiśvāsavikampitastanībhiḥ |
vanitābhir adhīralocanābhir mṛgaśāvābhir ivābhyudīkṣyamāṇaḥ || 5.41 ||

(10)太子見父王悲感泣流涙
(11)且還本宮中端坐默思惟

rna luṅ ’khyil pa g-yo bas ’o byas gdoṅ ldan ma | | dbugs rluṅ stug pos rnam par bskyod pa’i nu ma can | |
bstan pa min pa’i mig ldan (2)bud med rnams kyis ni | | ri dags mo rnams kyis bźin mṅon par gyen du lta | |

377. The prince, beholding his royal father bathed with tears and o’erwhelmed with grief, forthwith returned to his abode, and sat himself in silence to consider;

41. There he was gazed at by his wives with restless eyes, whose faces were kissed by their dangling earrings, and whose bosoms were shaken with their thick-coming sighs,--as by so many young fawns.

sa hi kāñcanaparvatāvadāto hṛdayonmādakaro varāṅganānām |
śravanāṅgavilocanātmabhāvān vacanasparśavapurguṇair jahāra || 5.42 ||

(12)宮中諸婇女親近圍遶侍
(13)伺候瞻顏色矚目不暫瞬
(14)猶若秋林鹿端視彼獵師
(15)太子正容貎猶若眞金山
(16)¹⁴ 伎女共瞻察聽教候音顏
(17)敬畏察其心猶彼林中鹿

14. 伎＝妓＜三＞

gser gyi ri bo daṅ ’dra dkar ser mdog de ni | | yan lag mchog ma rnams kyi sñiṅ ni myos mdzad ciṅ | |
ṅag daṅ reg bya daṅ ni lus daṅ yon tan gyis | | thos byed lus daṅ lta byed bdag gi dṅos rnams (3)phrogs | |

378. All the women of the palace, coming towards him, waited as they circled him, and gazed in silence on his beauteous form. They gazed upon him not with furtive glance,
379. But like the deer in autumn brake looks wistfully at the hunter;
around the prince’s straight and handsome form, (bright) as the mountain of true gold (Sumeru),
380. The dancing women gathered doubtingly, waiting to hear him bid them sound their music; repressing every feeling of the heart through fear, even as the deer within the brake;

42. Bright like a golden mountain, and bewitching the hearts of the noble women, he enraptured their ears, limbs, eyes, and souls by his speech, touch, form, and qualities.

vigate divase tato vimānaṃ vapuṣā sūrya iva pradīpyamānaḥ |
timiraṃ vijighāṃsur ātmabhāsā ravir udyann iva merum āruroha || 5.43 ||

(18)漸已至日暮 (19)太子處幽夜
光明甚輝耀 (20)如日照須彌

ñin mo rnam par thal tshe de nas khaṅ bzaṅs la | | lus kyis ñi ma bźin du mṅon par gsal ba ni | |
rab rib rnam par ’joms ’dod bdag ñid snaṅ ba yis | | ñi ma śar ba lhun po la bźin kun nas ’dzegs | |

381. Now gradually the day began to wane, the prince still sitting in the evening light, his glory streaming forth in splendour, as the sun lights up Mount Sumeru;

43. When the day was gone, then, shining with his form like the sun, he ascended the palace, as the rising sun ascends Mount Meru, desiring to dispel the darkness by his own splendour.

kanakojjvaladīptadīpavṛkṣaṃ varakālāgurudhūpapūrṇagarbham |
adhiruhya sa vajrabhakticitraṃ pravaraṃ kāñcanam āsanaṃ siṣeve || 5.44 ||

坐於七寶座 (21)薫以妙栴檀
婇女衆圍遶 (22)奏犍撻婆音
如毘沙門子 (23)衆妙天樂聲

gser gyis ’bar źiṅ gsal ba’i sgron ma’i śiṅ daṅ ni | | aa ga ru (4)mchog nag po’i bdug pas gaṅ ba’i ltor | |
mṅon par ’dzegs nas rdo rjes spras śiṅ sna tshogs pa | | rab mchog gser gyi bźugs gdan la ni bsñen pa’o | |

382. Thus seated on his jewelled couch, surrounded by the fumes of sandal-wood, the dancing women took their places round; then sounded forth their heavenly (Gandharva) music,
383. Even as Vaisaman (Vaisravana) produces every kind of rare and heavenly sounds.

44. Having ascended, he repaired to a special golden seat decorated with embellishments of diamond, with tall lighted candlesticks ablaze with gold, and its interior filled with the incense of black aloe-wood.

tata uttamam uttamāṅganās taṃ⁴⁴ niśi tūryair upatasthur indrakalpam |
himavacchirasīva candragaure draviṇendrātmajam apsarogaṇaughāḥ || 5.45 ||

44. EBC: uttamāś ca nāryo

zla ba ltar dkar gaṅs daṅ ldan pa’i rtse mo na | | nor dbaṅ bdag ñid skyes la lha mo’i tshogs ’dus bźin | |
de nas lus mchog ma (5)rnams dbaṅ po daṅ mtshuṅs mchog | | de la mtshan mor sil sñan rnams kyis ñe bar gnas | |

45. Then the noblest of women waited during the night on the noblest of men who was like Indra himself, with a concert of musical instruments, as the crowds of heavenly nymphs wait on the son of the Lord of wealth upon the summit of Himavat, white like the moon.

paramair api divyatūryakalpaiḥ sa tu tair naiva ratiṃ yayau na harṣam |
paramārthasukhāya tasya sādhor abhiniścikramiṣā yato na reme || 5.46 ||

太子心所念 (24)第一遠離樂
雖作衆妙音 (25)亦不在其懷

mchog rab lha yi sil sñan ’dra ba rnams kyis kyaṅ | | de yaṅ de yis bskyed par ma gyur dga’ ba med | |
dam pa’i don gyi bden phyir legs pa de yi ni | | mṅon par ṅes par ’byuṅ ’dod gaṅ la dga’ (6)ma gyur | |

The thoughts which dwelt within the prince’s mind entirely drove from him desire for music,
384. And tho’ the sounds filled all the place, they fell upon his ear unnoticed.

46. But even by those beautiful instruments like heavenly music he was not moved to pleasure or delight; since his desire to go forth from his home to seek the bliss of the highest end was never lulled.

atha tatra surais tapovariṣṭhair akaniṣṭhair vyavasāyam asya buddhvā |
yugapat pramadājanasya nidrā vihitāsīd vikṛtāś ca gātraceṣṭāḥ || 5.47 ||

時淨居天子 (26)知太子時至
決定應出家 (27)忽然化來下
厭諸伎女衆 (28)悉皆令睡眠

de nas der ni brtul źugs mchog gyur ’og min gyi | | lha rnams kyis ni ’di yi ṅes pa rtogs nas ni | |
lus kyi rnam ’gyur rnam par ’gyur byas dus gcig la | | myos ma’i skye bo rnams ni gñid du ’gro bar byas | |

At this time the Deva of the Pure abode, knowing the prince’s time was come,
385. The destined time for quitting home, suddenly assumed a form and came to earth, to make the shapes of all the women unattractive, so that they might create disgust,

47. Then by the power of the heavenly beings most excellent in self-mortification, the Akanishthas, who knew the purpose of his heart, deep sleep was suddenly thrown on that company of women and their limbs and gestures became distorted.

abhavac chayitā hi tatra kācid viniveśya pracale kare kapolam |
dayitām api rukmapattracitrāṃ kupitevāṅkagatāṃ vihāya vīṇām || 5.48 ||

容儀不歛攝 (29)委縱露醜形
惛睡互低仰 (10a1)樂器亂縱横
傍倚或反¹⁵ 側 (2)或復似投¹⁶ 深

15. 側＝倒＜三＞ 16. 深＝淵＜三＞

de la kha cig dga’ ba yin yaṅ khros pa bźin | | paṅ du son pa’i (7)gser gyi snod ni sna tshogs pa’i | |
pi Waṅ rnam par spaṅs nas lag pa g-yob la | | ’gram pa rnam par bkod nas ñal bar gyur pa’o | |

386. And no desire arise from thought of beauty. Their half-clad forms bent in ungainly attitudes, forgetful in their sleep, their bodies crooked or supine, the instruments of music lying scattered in disorder;
387. Leaning and facing one another, or with back to back, or like those beings thrown into the abyss,

48. One was lying there, resting her cheek on her trembling arm; leaving as in anger her lute, though dearly loved, which lay on her side, decorated with gold-leaf.

vibabhau karalagnaveṇur anyā stanavisrastasitāṃśukā śayānā |
ṛjuṣaṭpadapaṅktijuṣṭapadmā jalaphenaprahasattaṭā nadīva || 5.49 ||

’khyog min buṅ ba’i phreṅ ba sgra sgrogs padma daṅ | | chu bo’i ṅogs na chu sbur rab tu rgod pa bźin | |
gźan rnams nu mar rnam ñil dkar po’i dar gon źiṅ | | (20a1)gliṅ bu lag par sbyar źiṅ gñid log rnam par mdzes | |

49. Another shone with her flute clinging to her hand, lying with her white garments fallen from her bosom,--like a river whose banks are smiling with the foam of the water and whose lotuses are covered with a straight line of bees.

navapuṣkaragarbhakomalābhyāṃ tapanīyojjvalasaṃgatāṅgadābhyām |
svapiti sma tathāparā⁴⁵ bhujābhyāṃ parirabhya priyavan mṛdaṅgam eva || 5.50 ||

45. EBC: tathā purā.

de bźin gźan rnams padma gsar pa’i sñiṅ po ltar | | ’jam źiṅ gduṅ bya gser gyis ’bar ba’i dbu brgyan ni | |
’dus pa’i lag pa dag gis dga’ ba bźin du ni | | rdza rṅa ñid ni yoṅs su ’khyud (2)nas gñid log gyur | |

50. Another was sleeping, embracing her drum as a lover, with her two arms tender like the shoot of young lotus and bearing their bracelets closely linked, blazing with gold.

navahāṭakabhūṣaṇās tathānyā vasanaṃ pītam anuttamaṃ vasānāḥ |
avaśā ghananidrayā⁴⁶ nipetur gajabhagnā iva karṇikāraśākhāḥ || 5.51 ||

46. EBC: vata nidrayā.

纓絡如曳鎖 (3)衣裳絞縛身
抱琴而偃地 (4)猶若受苦人
黄緑衣流散 (5)如摧迦尼華

de bźin gźan ni gsar ba’i gser gyis rnam brgyan źiṅ | | bgo ba’i gos ni ser po mchog dag gon pa ste | |
kar ni ka ra’i yal ga glaṅ pos bsgyel ba bźin | | dbaṅ med par ni sdug ma gñid kyis ’gyel bar gyur | |

their jewelled necklets bound about like chains, their clothes and undergarments swathed around their persons;
388. Grasping their instruments, stretched along the earth, even as those undergoing punishment at the hands of keepers (eunuchs), their garments in confusion, or like the broken kani flower (poppy?);

51. Others, decked with new golden ornaments and wearing peerless yellow garments, fell down alas! helpless with sleep, like the boughs of the Karnikâra broken by an elephant.

avalambya gavākṣapārśvam anyā śayitā cāpavibhugnagātrayaṣṭiḥ |
virarāja vilambicāruhārā racitā toraṇaśālabhañjikeva || 5.52 ||

縱體倚壁眠 (6)状若懸角弓
或手攀窓牖 (7)如似絞死尸
頻呻長欠呿 (8)¹⁷ 魘呼涕流涎

17. 魘呼＝厭汚＜三＞

de bźin gźan ni skar khuṅ (3)logs la sṅas nas ni | | ñal bar gyur pa’i lus kyi mchod sdoṅ rnams ’khyog pa | |
rta babs la ni śa la bhañdza ka bźin du | | mdzes pa’i do śal rnam par ’phyaṅ ba rnam par mdzes | |

389. Or some with bodies leaning in sleep against the wall, in fashion like a hanging bow or horn, or with their hands holding to the window-frames, and looking like an outstretched corpse;
390. Their mouths half opened or else gaping wide, the loathsome dribble trickling forth,

52. Another, leaning on the side of a window, with her willow-form bent like a bow, shone as she lay with her beautiful necklace hanging down, like a statue in an archway made by art.

maṇikuṇḍaladaṣṭapattralekhaṃ mukhapadmaṃ vinataṃ tathāparasyāḥ |
śatapattram ivārdhavakra⁴⁷ nāḍaṃ sthitakāraṇḍavaghaṭṭitaṃ cakāśe || 5.53 ||

47. EBC: cakra.

de bźin gźan gyi źal gyi padma rnam rgyas śiṅ | | ’gram pa’i logs la nor bu’i rna luṅ gis (4)dmugs pa | |
’dab ma brgya pa’i sdoṅ bu’i phyed ni ’khyog pa la | | gnas pa’i kar ni da bas bskyod bźin g-yos par gyur | |

53. The lotus-face of another, bowed down, with the pinguent-lines on her person rubbed by the jewelled earrings, appeared to be a lotus with its stalk bent into a half-circle, and shaken by a duck standing on it.

aparāḥ śayitā yathopaviṣṭāḥ stanabhārair avanamyamānagātrāḥ |
upaguhya parasparaṃ virejur bhujapāśais tapanīyapārihāryaiḥ || 5.54 ||

蓬頭露醜形 (9)見若顛狂人
華鬘垂覆面 (10)或以面掩地
或擧身戰掉 (11)猶若獨搖鳥

gźan ni ji ltar rnam par źugs bźin gñid log ciṅ | | nu ma’i khur gyis mṅon par duṅ pa’i lus po rnams | |
lag pa’i źags pa gser gyi gdu bu can rnams kyis | | (5)phun tshun ñe bar ’khyud nas rnam par gnas te mdzes pa’o | |

their heads uncovered and in wild disorder, like some unreasoning madman’s;
391. The flower wreaths torn and hanging across their face, or slipping off the face upon the ground; others with body raised as if in fearful dread, just like the lonely desert(?) bird;

54. Others, lying as they sat, with their limbs oppressed by the weight of their bosoms, shone in their beauty, mutually clasping one another with their twining arms decorated with golden bracelets.

mahatīṃ parivādinīṃ ca kācid vanitāliṅgya sakhīm iva prasuptā |
vijughūrṇa calatsuvarṇasūtrā⁴⁸ vadanenākulayoktrakeṇa⁴⁹ || 5.55 ||

48. EBC: sūtrāṃ. 49. EBC: karṇikojjvalena.

rnam par g-yo źiṅ bskyod pa’i gser gyi skud pa can | | rna ba’i śog dril kun nas ’khrugs pa’i gdoṅ gis ni | |
yoṅs su smra ldan pi Waṅ chen po ’khyud nas ni | | bud med kha cig grogs mo bźin du gñid log go | |

55. And another damsel lay sound asleep, embracing her big lute as if it were a female friend, and rolled it about, while its golden strings trembled, with her own face bright with her shaken earrings.

paṇavaṃ yuvatir bhujāṃsadeśād avavisraṃsitacārupāśam anyā |
savilāsaratāntatāntam ūrvor vivare kāntam ivābhinīya śiśye || 5.56 ||

laṅ tsho ma (6)gźan lag pa’i dpuṅ pa’i yul las ni | | kun nas rnam ’phyaṅ mdzes pa’i logs can pa na Wa | |
sgyeg bcas dga’ ba’i mthar ni thaṅ chad sdug pa bźin | | brla gñis dag ni dbus su blaṅs nas ñal ba’o | |

56. Another lay, with her tabour,

aparā babhur nimīlitākṣyo vipulākṣyo ’pi śubhabhruvo ’pi satyaḥ |
pratisaṃkucitāravindakośāḥ savitary astam ite yathā nalinyaḥ || 5.57 ||

rab tu yaṅ dag ’khums gyur padma dmar po’i mdzod | | ñi ma nub par (7)gyur tshe rdziṅ bu rnams ji ltar | |
rnam rgyas mig daṅ mdzes pa’i smin ma yod na yaṅ | | gźan rnams mig rnams btsums śiṅ mdzes par ma gyur to | |

57. Others showed no lustre with their eyes shut, although they were really full-eyed and fair-browed,--like the lotus-beds with their buds closed at the setting of the sun.

śithilākulamūrdhajā tathānyā jaghanasrastavibhūṣaṇāṃśukāntā |
aśayiṣṭavikīrṇakaṇṭhasūtrā gajabhagnā pratiyātanāṅganeva⁵⁰ || 5.58 ||

50. EBC: pratipātitāṅganeva.

de bźin gźan ni mgo skyes lhod pa las ’khrugs śiṅ | | rgyan daṅ dar rnams dpyi la rnam ñil de rnams ni | |
yan lag ma yi gzugs (20b1)brñan glaṅ pos bcom pa bźin | | mgrin pa’i skud pa’i do śal rnam par bkram źiṅ ñal | |

58. Another, with her hair loose and dishevelled, and her skirts and ornaments fallen from her loins, lay with her necklace in confusion, like a woman crushed by an elephant and then dropped.

aparās tv avaśā hriyā viyuktā dhṛtimatyo ’pi vapurguṇair upetāḥ |
viniśaśvasur ulbaṇaṃ⁵¹ śayānā vikṛtāḥ kṣipta⁵² bhujā jajṛmbhire ca || 5.59 ||

51. EBC: ulvaṇaṃ. 52. EBC: vikṛtākṣipta.

brtan ldan lus ni yon tan rnams daṅ ldan na yaṅ | | gźan rnams kyaṅ ni dbaṅ med ṅo tshad rnam spaṅs śiṅ | |
rnam par ’gyur źiṅ bskyod pa’i yan lag gya gyu daṅ | | dbugs ni rnam par rgyu (2)źiṅ lus po gsal bar gñid | |

59. Others, helpless and lost to shame, though naturally self-possessed and endued with all graces of person, breathed violently as they lay and yawned with their arms distorted and tossed about.

vyapaviddhavibhūṣaṇasrajo ’nyā visṛtāgranthana⁵³ vāsaso visaṃjñāḥ |
animīlitaśuklaniścalākṣyo na virejuḥ śayitā gatāsukalpāḥ || 5.60 ||

53. EBC: visṛtāgranthana.

委身更相枕 (12)手足互相加
或顰蹙皺眉 (13)或¹⁸ 合眼開口
種種身散亂 (14)狼籍猶横屍

18. 合＝闔＜三＞

gźan gyi rgyan daṅ me tog phreṅ ba rnam brul źiṅ | | mdud pa’i gos rnams rnam par ñil gyur ’du śes med | |
btsums pa ma yin dkar po g-yo ba daṅ bral mig | | srog soṅ ro ltar ñal ba rnam par mdzes ma gyur | |

392. Or others pillowed on their neighbour’s lap, their hands and feet entwined together, whilst others smiled or knit their brows in turn, some with eyes closed and open mouth,
393. Their bodies lying in wild disorder, stretched here and there, like corpses thrown together.

60. Others, with their ornaments and garlands thrown off,--unconscious, with their garments spread out unfastened,--their bright eyes wide open and motionless,--lay without any beauty as if they were dead.

vivṛtāsyapuṭā vivṛddhagātrī⁵⁴ prapatadvaktrajalā prakāśaguhyā |
aparā madaghūrṇiteva śiśye na babhāse⁵⁵ vikṛtaṃ vapuḥ pupoṣa || 5.61 ||

54. EBC: gātrā. 55. EBC: babhāṣe.

kha sbyar rnam par gdaṅs te (3)lus po rab brgyaṅ źiṅ | | kha yi chu ni rab ’dzags gsaṅ ba rnam rab gsal | |
gźan ma dag ni chaṅ gis ’khrul par gyur pa ñid | | lus rgyas rnam par ’gyur bar gñid log mdzes ma gyur | |

61. Another, with fully-developed limbs, her mouth wide open, her saliva dropping, and her person exposed, lay as though sprawling in intoxication,--she spoke not, but bore every limb distorted.

iti sattvakulānvayānurūpaṃ⁵⁶ vividhaṃ sa pramadājanaḥ śayānaḥ |
sarasaḥ sadṛśaṃ babhāra rūpaṃ pavanāvarjitarugna⁵⁷ puṣkarasya || 5.62 ||

56. EBC: kulānurūparūpaṃ. 57. EBC: rugṇa.

de ltar sems pa daṅ ni rigs kyi rjes ’gro’i gzugs | | rnam pa sna tshogs rab myos skye bo de (4)ñal ba | |
rluṅ gis kun nas bskyod gyur gser gyi padma yi | | rdziṅ bu daṅ ni mtshuṅs pa’i gzugs ni mdzes par gyur | |

62. Thus that company of women, lying in different attitudes, according to their disposition and family, bore the aspect of a lake whose lotuses were bent down and broken by the wind.

samavekṣya tathā tathā⁵⁸ śayānā vikṛtās tā yuvatīr adhīraceṣṭāḥ |
guṇavadvapuṣo ’pi valgubhāṣā⁵⁹ nṛpasūnuḥ sa vigarhayāṃ babhūva || 5.63 ||

58. EBC: tataś ca tāḥ. 59. EBC: ºbhāso

時太子端坐 (15)觀察諸婇女
先皆極端嚴 (16)言笑心諂黠
妖豔巧姿媚 (17)而今悉醜穢

de ltar rnam par ’gyur la brtan min spyod pa can | | de ltar ñal ba’i laṅ tsho ldan ma de mthoṅ nas | |
lus kyi yon tan ldan źiṅ smra ba’i yid ’oṅ yaṅ | | mi skyoṅ sras po des ni rnam (5)par smad par gyur | |

And now the prince seated, in his beauty, looked with thought on all the waiting women;
394. Before, they had appeared exceeding lovely, their laughing words, their hearts so light and gay, their forms so plump and young, their looks so bright; but now, how changed! so uninviting and repulsive.

63. Then having seen these young women thus lying distorted and with uncontrolled gestures, however excellent their forms and graceful their appearance,--the king’s son felt moved with scorn.

aśucir vikṛtaś ca jīvaloke vanitānām ayam īdṛśaḥ svabhāvaḥ |
vasanābharaṇais tu vañcyamānaḥ puruṣaḥ strīviṣayeṣu rāgam eti || 5.64 ||

女人性如是 (18)云何可親近
沐浴假¹⁹ 縁飾 (19)誑惑男子心
我今已覺了 (20)決定出無疑
(21)爾時淨居天來下爲開門
(22)太子時徐起出諸婇女間
(23)踟躕於内²⁰ 閣而告車匿言

19. 縁＝莊＜三＞ 20. 閣＝閤＜三＞

mi gtsaṅ rnam par ’gyur ba gson pa’i ’jig rten te | | bud med rnams kyi raṅ gi ṅo bo ’di ’dra ba | |
bgo ba rnams daṅ rgyan rnams kyis kyaṅ slu ba ste | | bud med rnams kyi yul la skyes pa chags par ’gro | |

395. And such is woman’s disposition! how can they, then, be ever dear, or closely trusted; such false appearances! and unreal pretences; they only madden and delude the minds of men.
396. And now (he said), ’I have awakened to the truth! Resolved am I to leave such false society.’
At this time the Deva of the Pure abode descended and approached, unfastening the doors.
397. The prince, too, at this time rose and walked along, amid the prostrate forms of all the women; with difficulty reaching to the inner hall, he called to Kandaka, in these words,

64. ‘Such is the nature of women, impure and monstrous in the world of living beings; but deceived by dress and ornaments a man becomes infatuated by a woman’s attractions.

vimṛśed yadi yoṣitāṃ manuṣyaḥ prakṛtiṃ svapnavikāram īdṛśaṃ ca |
dhruvam atra na vardhayet pramādaṃ guṇasaṃkalpahatas tu rāgam eti || 5.65 ||

(24)吾今心渇仰欲飮甘露泉
(25)²¹ 被馬速牽來欲至不死郷
(26)自知心決定堅固誓莊嚴

21. 被＝鞁＜明＞

gal te skyes pas bud med rnams kyi raṅ bźin ni | | rmi lam rnam (6)par ’gyur ba bźin du rnam dpyad na | |
ṅes par ’dir ni bag med ’phel ba ma yin la | | ’on kyaṅ yon tan rtog pa bcom ste chags par ’gro | |

398. ’My mind is now athirst and longing for the draught of the fountain of sweet dew, saddle then my horse, and quickly bring it here. I wish to reach the deathless city;
399. ’My heart is fixed beyond all change, resolved I am and bound by sacred oath;

65. ‘If a man would but consider the natural state of women and this change produced in them by sleep, assuredly he would not cherish his folly; but he is smitten from a right will and so succumbs to passion.’

iti tasya tadantaraṃ viditvā niśi niścikramiṣā samudbabhūva |
avagamya manas tato ’sya devair bhavanadvāram apāvṛtaṃ babhūva || 5.66 ||

(27)婇女本端正今悉見醜形
(28)門戸先關閉今已悉自開
(29)觀此諸瑞相第一義之筌

de ltar de yi go skabs rnam par rig nas ni | | mtshan mor phyi ru ’gro ’dod yaṅ dag skyes par gyur | |
’di yi sems ni kun nas rtog nas de nas ni | | (7)lha rnams dag gis khaṅ pa’i sgo ni phye bar gyur | |

these women, once so charming and enticing, now behold I altogether loathsome;
400. ’The gates, which were before fast-barred and locked, now stand free and open! these evidences of something supernatural, point to a climax of my life.’

66. Thus to him having recognised that difference there arose a desire to escape in the night; and then the gods, knowing his purpose, caused the door of the palace to fly open.

atha so ’vatatāra harmyapṛṣṭhād yuvatīs tāḥ śayitā vigarhamāṇaḥ |
avatīrya tataś ca nirviśaṅko gṛhakakṣyāṃ prathamāṃ⁶⁰ vinirjagāma || 5.67 ||

60. EBC: prathamaṃ.

de nas laṅ tsho ldan ma ñal ba de rnams ni | | smad ciṅ de ni ldiṅ khaṅ logs nas babs pa ste | |
mṅon par babs nas de nas som ñi rnam bral bar | | khaṅ pa’i rim pa daṅ por phyi ru rnam par gśegs | |

67. Then he went down from the roof of the palace, scorning those women who lay thus distorted; and having descended, undauntedly he went out first into the courtyard.

turagāvacaraṃ sa bodhayitvā javinaṃ chandakam ittham ity uvāca |
hayam ānaya kanthakaṃ tvarāvān amṛtaṃ prāptum ito ’dya ma yiyāsā || 5.68 ||

de ni mgyogs ’gro bsruṅs la go bar (21a1)byas nas ni | | skyen par ’dun pa la ni ’di skad ces smras so | |
bsṅags ldan rta ni khyer śog myur ba daṅ ldan pas | | bdud rtsi thob phyir ’di las di riṅ bdag skom mo | |

68. Having awakened his horse’s attendant, the swift Chandaka, he thus addressed him: ‘Bring me quickly my horse Kanthaka, I wish to-day to go hence to attain immortality.

hṛdi yā mama tuṣṭir adya jātā vyavasāyaś ca yathā matau⁶¹ niviṣṭaḥ |
vijane ’pi ca nāthavān ivāsmi dhruvam artho ’bhimukhaḥ sameta⁶² iṣṭaḥ || 5.69 ||

61. EBC: dhṛtau. 62. EBC: sa me ya.

bdag gi sñiṅ la de riṅ tshim pa skyes gyur źiṅ | | ṅes pa (2)yaṅ ste ji ltar blo gros la źugs pa | |
skye bo med pa la yaṅ mgon daṅ ldan pa ste | | ṅes par ’dod pa’i don ni mṅon du phyogs par ’du | |

69. ‘Since such is the firm content which to-day is produced in my heart, and since my determination is settled in calm resolve, and since even in loneliness I seem to possess a guide,--verily the end which I desire is now before me.

hriyam eva ca saṃnatiṃ ca hitvā śayitā matpramukhe yathā yuvatyaḥ |
vivṛte ca yathā svayaṃ kapāṭe niyataṃ yātum ato mamādya⁶³ kālaḥ || 5.70 ||

63. EBC: anāmayāya.

ṅo tsha ñid daṅ yaṅ dag ’dud pa spaṅs nas ni | | loṅ tsho ma rnams bdag gi gdoṅ du ji bźin ñal | |
sgo ni raṅ bźin ji ltar rnam par dbye ba la | | ṅes (3)par bdag ni ’di nas di riṅ ’gro ba’i dus | |

70. ‘Since abandoning all shame and modesty these women lay before me as they did, and the two doors opened of their own accord, verily the time is come to depart for my true health.’

pratigṛhya tataḥ sa bhartur ājñāṃ viditārtho ’pi narendraśāsanasya |
manasīva pareṇa codyamānas turagasyānayane matiṃ cakāra || 5.71 ||

(10b1)車匿内思惟應奉太子教
(2)脱令父王知復應深罪責

mi dbaṅ brtan pa’i don ni rnam par rig na yaṅ | | jo bo bka’ luṅ des ni de nas rab bzuṅ nas | |
yid la pha rol po yis yaṅ dag bskul ba bźin | | mgyogs ’gro khyer te ’oṅ ba la ni blo gros byas | |

401. Then Kandaka stood reflecting inwardly, whether to obey or not the prince’s order, without informing his royal father of it, and so incur the heaviest punishment.

71. Then, accepting his lord’s command, though he knew the purport of the king’s injunctions, as being urged by a higher power in his mind, he set himself to bring the horse.

atha hemakhalīnapūrṇavaktraṃ laghuśayyāstaraṇopagūḍhapṛṣṭham |
balasattvajavānvayopapannaṃ⁶⁴ sa varāśvaṃ tam upānināya bhartre || 5.72 ||

64. EBC: ºjavatvaropapannaṃ

(3)諸天加神力不覺牽馬來
(4)平乘駿良馬衆寶鏤乘具

de nas gdoṅ gi gser gyi srab kyis gaṅ ba ste | | (4)rgyab na yaṅ ba’i stan g-yogs dag gis ñe bar g-yogs | |
stobs daṅ sems pa mgyogs daṅ rjes ’gro ñer ldan pa | | de yis rta mchog de la der ni ñe bar ’oṅs | |

402. The Devas then gave spiritual strength; and unperceived the horse equipped came round, with even pace; a gallant steed, with all his jewelled trappings for a rider;

72. Then he brought out for his master that noble steed, his mouth furnished with a golden bit, his back lightly touched by the bed on which he had been lying, and endued with strength, vigour, speed, and swiftness;

pratatatrikapucchamūlapārṣṇiṃ nibhṛtahrasva⁶⁵ tanūjapuccha⁶⁶ karṇam |
vinatonnatapṛṣṭhakukṣipārśvaṃ vipulaprothalalāṭakaṭhyuraskam || 5.73 ||

65. EBC: nibhṛtaṃ hrasva. 66. EBC: pṛṣṭha.

(5)高翠長髦尾局背短毛耳
(6)鹿腹鵝王²² 頸額廣圓²³ 瓠鼻

22. 頸＝頭＜三＞ 23. 瓠＝爪＜明＞

sṅa ma’i rtsa ba rtsib logs gsum ga rab rgyas śiṅ | | rgyab daṅ rna ba lus skyes spu ni thuṅ źiṅ dul | |
rgyab kyi rtsib ma dag ni dud ciṅ (5)rnam rgyal la | | mchu daṅ dpral ba braṅ daṅ dpyi ni rab rgyas pa’o | |

403. High-maned, with flowing tail, broad-backed, short-haired and ear’d, with belly like the deer’s, head like the king of parrots, wide forehead, round and claw-shaped nostrils,

73. With a long chine, and root of the tail and heel,--gentle, with short hair, back, and ears,--with his back, belly, and sides depressed and elevated, with broad nostrils, forehead, hips, and breast.

upaguhya sa taṃ viśālavakṣāḥ kamalābhena ca sāntvayan kareṇa |
madhurākṣarayā girā śaśāsa dhvajinīmadhyam iva praveṣṭukāmaḥ || 5.74 ||

(7)龍咽²⁴ 臗臆方具足²⁵ 驎驥相
(8)太子撫馬頸摩身而告言

24. 臆＝臆＜明＞ 25. 驎＝騏＜明＞

źi źiṅ ka ma la daṅ mtshuṅs pa’i phyag gis kyaṅ | | sku stoṅ rnam par spaṅs des de la ñer ’khyud nas | |
rgyal mtshan sde la dmag dpon rab tu ’jug pa bźin | | mṅar mo’i yi ge’i tshig gis źal ta mdzad pa’o | |

404. Breath like the dragon’s, with breast and shoulders square, true and sufficient marks of his high breed. The royal prince, stroking the horse’s neck, and rubbing down his body, said,

74. The broad-chested hero, having embraced him, and caressing him with his lotus-like hand, ordered him with a gentle-toned voice, as if he were desirous to plunge into the middle of an army:

bahuśaḥ kila śatravo⁶⁷ nirastāḥ samare tvām adhiruhya pārthivena |
aham apy amṛtaṃ padaṃ⁶⁸ yathāvat turagaśreṣṭha labheya tat kuruṣva || 5.75 ||

67. EBC: kaliśatravo. 68. EBC: paraṃ.

(9)父王常乘汝臨敵輒勝怨
(10)吾今欲相依遠渉甘露津

g-yul du khyod la (6)mṅon par źon nas sa skyoṅ gis | | dgra bo rnams ni lan graṅs maṅ por ṅes par gtor | |
bdag kyaṅ ’chi med go ’phaṅ ji lta ba bźin du | | mgyogs ’gro’i gtso bo ñe bar thob pa de ltar mdzod | |

405. ’My royal father ever rode on thee, and found thee brave in fight slid fearless of the foe; now I desire to rely on thee alike! to carry me far off to the stream (ford) of endless life,

75. ‘Oftentimes have evil enemies been overthrown by the king when mounted on thee; do thou, O best of steeds, so exert thyself that I too may obtain the highest immortality.

sulabhāḥ khalu saṃyuge sahāyā viṣayāvāptasukhe dhanārjane vā |
puruṣasya tu durlabhāḥ sahāyāḥ patitasyāpadi dharmasaṃśraye vā || 5.76 ||

(11)戰鬥多衆旅榮樂多伴遊
(12)商人求珍寶樂從者亦衆

yul thob bde ba la daṅ nor bsgrub pa la ruṅ | | g-yul ’gyed pa na ’khor ni ṅes par rñed bla ste | |
brgyud par (7)lhuṅ ba la ṅaṅ chos la brten par ruṅ | | skyes bu yi yaṅ ’khor ni rñed par dka’ ba’o | |

406. ’To fight against and overcome the opposing force of men, the men who associate in search of pleasure, the men who engage in the search after wealth, the crowds who follow and flatter such persons;

76. ‘Companions are easy to be found in battle or in the happiness obtained by winning worldly objects or in attaining wealth; but companions are hard for a man to find who has fallen into misfortune or when he flies for refuge to Dharma.

iha caiva bhavanti ye sahāyāḥ kaluṣe karmaṇi⁶⁹ dharmasaṃśraye vā |
avagacchati me yathāntarātmā niyataṃ te ’pi janās tadaṃśabhājaḥ || 5.77 ||

69. EBC: dharmaṇi.

(13)遭苦良友難求法必寡朋
(14)堪此二友者終獲於吉安

’di ñid du yaṅ gaṅ źig ’khor du gyur pa ni | | sdig pa’i las la daṅ ni chos daṅ ldan la ruṅ | |
ji ltar bdag gi naṅ gi bdag ñid kyis rtogs pa | | mi de rnams kyaṅ de yi cha śas skal ba yi | |

407. ’In opposing sorrow, friendly help is difficult (to find), in seeking religious truth there must be rare enlightenment, let us then be knit together thus as friends; then, at last, there will be rest from sorrow.

77. ‘And yet all those who in this world are companions, whether in sinful custom or in seeking for Dharma,--as my inner soul now recognises,--they too are verily sharers in the common aim.

tad idaṃ parigamya dharmayuktaṃ mama niryāṇam ito⁷⁰ jagaddhitāya |
turagottama vegavikramābhyāṃ prayatasvātmahite jagaddhite ca || 5.78 ||

70. EBC: ato.

(15)吾今欲出遊爲度苦衆生
(16)汝今欲自利兼濟諸群萌
(17)宜當竭其力長驅勿疲²⁶ 惓

26. 惓＝倦＜三＞

de phyir chos daṅ ldan pa (21b1)’di ni yoṅs śes nas | | bdag ni ’di las ṅes ’byuṅ ’gro la phan pa’i phyir | |
mgyogs ’gro mchog skye śugs daṅ rnam par gnon pa yis | | bdag phan la daṅ ’gro phan la ni ’bad par gyis | |

408. ’But now I wish to go abroad, to give deliverance from pain; now then, for your own sake it is, and for the sake of all your kind,
409. ’That you should exert your strength, with noble pace, without lagging or weariness.’

78. ‘Since then, when I attain this righteous end, my escape from hence will be for the good of the world,--O best of steeds, by thy speed and energy, strive for thine own good and the good of the world.’

iti suhṛdam ivānuśiṣya kṛtye turagavaraṃ nṛvaro vanaṃ yiyāsuḥ |
sitam asitagatidyutir vapuṣmān ravir iva śāradam abhram āruroha || 5.79 ||

(18)勸已徐跨馬理轡倏晨征
(19)人状日殿流馬如白雲浮

de ltar mdza’ bśes bźin du rjes su bslabs nas ni | | mgyogs ’gro mchog la mi mchog (2)’gro ’dod de | |
dkar la dkar min ’gros kyi ’od zer luṅ ldan pa | | ñi ma ston ka’i sprin la bźin du yaṅ dag ’jigs | |

Having thus exhorted him, he bestrode his horse, and grasping the reins, proceeded forth;
410. The man like the sun shining forth from his tabernacle (sun-palace streams), the horse like the white floating cloud (the white cloud-pile),

79. Thus having exhorted the best of steeds like a friend to his duty, he, the best of men, longing to go to the forest, wearing a noble form, in brightness like fire, mounted the white horse as the sun an autumnal cloud.

atha sa pariharan niśīthacaṇḍaṃ parijanabodhakaraṃ dhvaniṃ sadaśvaḥ |
vigatahanuravaḥ praśāntaheṣaś cakitavimuktapadakramo⁷¹ jagāma || 5.80 ||

71. EBC: kramā.

de nas ’khor gyi skye bos go bar byed pa’i skad | | mtshan mor gtum pa dam pa’i rta des yoṅs bkag ciṅ | |
’gram pa’i sgra med ’tsher ba’i skad ni rab źi bar | | (3)’jigs pa’i sgra ni dor ba’i gom pa’i ’gros kyis gśegs | |

80. Then that good steed, avoiding all noises which would sound startling in the dead of night and awaken the household,--all sound of his jaws hushed and his neighing silenced,--went forth, planting his hurrying steps at full speed.

kanakavalayabhūṣitaprakoṣṭhaiḥ kamalanibhaiḥ kamalān iva⁷² pravidhya |
avanatatanavas tato ’sya yakṣāś cakitagatair⁷³ dadhire khurān karāgraiḥ || 5.81 ||

72. EBC: kamalāni ca. 73. EBC: gater.

(20)束身不奮迅屏氣不噴鳴
(21)四神來捧足潜密寂無聲
(22)重門固關鑰天神²⁷ 令自開

27. 令自＝自令＜三＞

gser gyi gdu bu’i rgyan ni lag pa’i mkhrig ma la | | ka ma la ’dras ka ma la rnams rnam byas nas | |
lus ’dud gnod sbyin rnams ni de nas ’di yis ni | | tshim gyur lag pa’i rtse mos rmig pa rnams bzuṅ ṅo | |

exerting himself but without exciting haste, his breath concealed and without snorting;
411. Four spirits (Devas) accompanying him, held up his feet, heedfully concealing (his advance), silently and without noise; the heavy gates fastened and barred (locked), the heavenly spirits of themselves caused to open;

81. With their lotus-like hands, whose fore-arms were adorned with golden bracelets, the Yakshas, with their bodies bent down, threw lotuses and bore up his hoofs as he rushed in startled haste.

guruparighakapāṭasaṃvṛtā yā na sukham api dviradair apāvriyante |
vrajati nṛpasute gatasvanās tāḥ svayam abhavan vivṛtāḥ puraḥ pratolyaḥ || 5.82 ||

lci mo’i sgo (4)gtan sgo glegs yaṅ dag bcad pa gaṅ | | bde bar gñis ’thuṅ gis kyaṅ phyed pa ma yin pa | |
mi skyoṅ sras po gśegs tshe skad med groṅ khyer daṅ | | sgo khaṅ de rnams raṅ ñid rnam par bye bar gyur | |

82. The city-roads which were closed with heavy gates and bars, and which could be with difficulty opened even by elephants, flew open of their own accord without noise, as the prince went through.

pitaram abhimukhaṃ sutaṃ ca bālaṃ janam anuraktam anuttamāṃ ca lakṣmīm |
kṛtamatir apahāya nirvyapekṣaḥ pitṛnagarāt sa tato vinirjagāma || 5.83 ||

(23)敬重無過父愛深莫踰子
(24)内外諸眷屬恩愛亦纒綿
(25)遣情無遺念飄然超出城

mṅon par gdoṅ phyogs yab daṅ sras po byis pa daṅ | | skye bo rjes su chags daṅ phun (5)tshogs mchog dag ni | |
blo gros byas śiṅ ltos pa med par dor nas ni | | yab kyi groṅ nas de ni de nas rnam par gśegs | |

412. Reverencing deeply the virtuous (sinless) father, loving deeply the unequalled son, equally affected with love towards all the members of his family (these. Devas took their place).
413. Suppressing his feelings, but not extinguishing his memory,

83. Firm in his resolve and leaving behind without hesitation his father who turned ever towards him, and his young son, his affectionate people and his unparalleled magnificence, he then went forth out of his father’s city.

atha sa vimala⁷⁴ paṅkajāyatākṣaḥ puram avalokya nanāda siṃhanādam |
jananamaraṇayor adṛṣṭapāro na puram⁷⁵ ahaṃ kapilāhvayaṃ praveṣṭā⁷⁶ || 5.84 ||

74. EBC: vikaca. 75. EBC: punar. 76. EBC: praviṣṭā.

(26)清淨蓮花目從淤泥²⁸ 中生
(27)顧瞻父王宮而説告離篇
(28)不度生老死永無遊此縁

28. 中＝出＜三＞

de nas de ni rnam rgyal ’dam skyes yaṅs pa’i spyan | | groṅ khyer kun nas gzigs nas seṅ ge’i sgra bsgrags pa | |
skye daṅ ’chi ba dag gi pha rol ma mthoṅ bar | | (6)groṅ khyer ser skya źes byar rab tu mi ’jug go | |

lightly he advanced and proceeded beyond the city, pure and spotless as the lily flowers which spring from the mud;
414. Looking up with earnestness at his father’s palace, he announced his purpose--unwitnessed and unwritten--’If I escape not birth, old age, and death, for evermore I pass not thus along;’

84. Then he with his eyes long and like a full-blown lotus, looking back on the city, uttered a sound like a lion, ‘Till I have seen the further shore of birth and death I will never again enter the city called after Kapila.’

iti vacanam idaṃ niśamya tasya draviṇapateḥ pariṣadgaṇā nananduḥ |
pramuditamanasaś ca devasaṅghā vyavasitapāraṇam āśaśaṃsire ’smai || 5.85 ||

(29)一切諸天衆虚空龍鬼神
(10c1)隨喜稱善哉唯此眞諦言

de ltar de yi gsuṅ ni ṅes par thos nas ni | | nor gyi bdag po’i ’khor rnams dag ni dga’ bar gyur | |
rab tu dga’ ba’i yid can lha yi tshogs rnams ni | | nan tan pha rol soṅ ba de la bsṅags pa byas | |

415. All the concourse of Devas, the space-filling Nâgas and spirits followed joyfully and exclaimed Well! well! (sâdhu), in confirmation of the true words (he spoke);

85. Having heard this his utterance, the troops of the court of the Lord of wealth rejoiced; and the hosts of the gods, triumphing, wished him a successful accomplishment of his purpose.

hutavahavapuṣo divaukaso ’nye vyavasitam asya suduṣ⁷⁷ karaṃ viditvā |
akṛṣata⁷⁸ tuhine pathi prakāśaṃ ghanavivarapraṣrtā ivendupādāḥ || 5.86 ||

77. EBC: ca duṣ. 78. EBC: akuruta.

(2)諸天龍神衆慶得難得心
(3)各以自力光引導助其明

me yi lus can mtho ris gnas pa (7)gźan rnams ni | | ’di yis ṅes pa śin tu dka’ ba rnams rig nas | |
sprin stug gseb nas zla ba’i ’od zer ’thon pa bźin | | mtshan mo’i mun pa’i lam ni rab tu gsal bar byas | |

416. The Nâgas and the company of Devas acquired a condition of heart difficult to obtain, and each with his own inherent light led on the way shedding forth their brightness.

86. Other heavenly beings with forms bright like fire, knowing that his purpose was hard to fulfil, produced a light on his dewy path like the rays of the moon issuing from the rift of a cloud.

aruṇaparuṣatāram antarikṣaṃ⁷⁹ sa ca subahūni⁸⁰ jagāma yojanāni || 5.87 ||

79. EBC: bhāram antarīkṣaṃ. 80. EBC: sarasabahūni.

(4)人馬心倶鋭奔逝若流星
(5)東方猶未曉已進三由旬

ñi ma’i mgyogs ’gro lta bu’i mgyogs ’gro de | | yid kyis sprul pa bźin du rnam par rgyu bźin du | |
śiṅ (22a1)rta ’dren pas gzi ñams skar ldan bar snaṅ la | | de ni śin tu maṅ po’i dpag tshad rnams su gśegs | |

417. Thus man and horse both strong of heart went onwards, lost to sight, like streaming stars, but ere the eastern quarter flashed with light, they had advanced three yoganas.

87. But he with his horse like the horse of Indra, the lord of bay horses, hurrying on as if spurred in his mind, went over the leagues full of many conflicting emotions,--the sky all the while with its cloud-masses checkered with the light of the dawn.

iti ⁸¹ buddhacarite mahākāvye ’bhiniṣkramaṇo nāma pañcamaḥ sargaḥ ||5||

81. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | phyi rol du mṅon par byuṅ ba’i le’u ste lṅa pa’o ||

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