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¹ 且平
(2)樹木花果茂心樂遂忘歸

1. 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² 蔭³ 閻浮樹端坐正思惟
(14)觀察諸生死起滅無常變

2. 蔭＝陰＜三＞ 3. 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⁴ 初無漏禪

4. \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.

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