Bibliotheca Polyglotta

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 jitendriyāśvaḥ¹ pravivikṣuḥ puram aśvam² āruroha |
parivārajanaṃ³ tv avekṣamāṇas tata evābhimataṃ vanaṃ na bheje || 5.22 ||

1. EBC: jitendriyaś ca. 2. EBC: paramāśvam. 3. 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² 愍念方³ 欲超世表

2. 愍＝遐＜元＞＜明＞ 3. 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 bata⁴ nirvṛtā ca sā strī patir īdṛkṣa ihāyatākṣa⁵ yasyāḥ |
iti taṃ samudīkṣya rājakanyā praviśantaṃ pathi sāñjalir jagāda || 5.24 ||

4. EBC: vata. 5. 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 sa⁶ hi nirvṛteti śabdaṃ parinirvāṇavidhau matiṃ cakāra || 5.25 ||

6. 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⁴ 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

4. 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)⁵ 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

5. 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 bāṣpa⁷ kaṇṭhaḥ || 5.29 ||

7. EBC: vāṣpa.

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

6. 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 viveke⁸ || 5.31 ||

8. 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 lakṣma⁹ bhūte |
sthiravikrama vikrameṇa dharmas tava hitvā tu guruṃ bhaved adharmaḥ || 5.32 ||

9. 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 hared¹⁰ vipattiḥ || 5.35 ||

10. EBC: apāhared.

(21)保子命常存無病不⁷ 衰老
(22)衆具不損減奉命停出家

7. 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 ati¹¹ pravṛttām avahāsyo ’timanoratho ’¹² kramaś ca || 5.36 ||

11. EBC: imāṃ gati. 12. 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 nāsmi¹³ vāryaḥ |
śaraṇāj jvalanena dahyamānān na hi niścikramiṣuḥ¹⁴ kṣamaṃ grahītum || 5.37 ||

13. EBC: nāsti. 14. 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 yadā¹⁵ dhruvo viyogo nanu¹⁶ dharmāya varaṃ svayaṃviyogaḥ¹⁷ |
avaśaṃ nanu viprayojayen mām akṛtasvārtham atṛptam eva mṛtyuḥ || 5.38 ||

15. EBC: yathā. 16. EBC: na tu. 17. EBC: tv ayaṃ viyogaḥ.

(2)脱當自⁸ 磨滅不如以法離
(3)若不以法離死至孰能持

8. 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.

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