Bibliotheca Polyglotta

418. And now the night was in a moment gone, and sight restored to all created things, (when the royal prince) looked thro’ the wood, and saw the abode of Po-ka, the Rishi; [the hermitage of the Bhârgavides, see Burnouf, Introduction to Ind. Bud. p. 385];
419. The purling streams so exquisitely pure and sparkling, and the wild beasts all unalarmed at man, caused the royal prince’s heart to exult.

1. Then when the sun, the eye of the world, was just risen, he, the noblest of men, beheld the hermitage of the son of Bhrigu,

suptaviśvastahariṇaṃ svasthasthitavihaṃgamam |
viśrānta iva yad dṛṣṭvā² kṛtārtha iva cābhavat || 6.2 ||

2. EBC: dṛṣṭā [sic]

(17)太子見心喜形勞自然息
(18)此則爲祥瑞必獲未曾利

Tired, the horse stopped of his own will, to breathe.
420. ’This, then,’ he thought, ’is a good sign and fortunate, and doubtless indicates divine approval.’

2. Its deer all asleep in quiet trust, its birds tranquilly resting,--seeing it he too became restful, and he felt as if his end was attained.

sa vismayanivṛttyarthaṃ tapaḥpūjārtham eva ca |
svāṃ cānuvartitāṃ rakṣaṇn aśvapṛṣṭhād avātarat || 6.3 ||

(19)又見彼仙人 ⁷ 是所應供養
(20)并自護⁸ 其儀滅除⁹ 高慢迹

7. 是所應供養＝所應供養者＜三＞ 8. 其＝威＜三＞ 9. 高＝憍＜三＞

And now he saw belonging to the Rishi, the various vessels used for (asking) charity;
421. And (other things) arranged by him in order, without the slightest trace of negligence.

3. For the sake of ending his wonder and to show reverence for the penances observed, and as expressing his own conformity therewith, he alighted from the back of his horse.

avatīrya ca pasparśa nistīrṇam iti vājinam |
chandakaṃ cābravīt prītaḥ snāpayann iva cakṣuṣā || 6.4 ||

(21)下馬手摩頭汝今已度我
(22)慈目視車匿猶清涼水¹⁰ 洗

10. 洗＝池＜明＞

Dismounting then he stroked his horse’s head, and cried, ’You now have borne me (well)!’
422. With loving eyes he looked at Kandaka, (eyes) like the pure cool surface of a placid lake (and said),

4. Having alighted, he stroked the horse, exclaiming, ‘All is saved,’ and he spoke well-pleased to Chandaka, bedewing him as it were with tears from his eyes :

imaṃ tārkṣyopamajavaṃ turaṃgam anugacchatā |
darśitā saumya madbhaktir vikramaś cāyam ātmanaḥ || 6.5 ||

(23)駿足¹¹ 馳若飛汝常係馬後
(24)感汝深敬勤 ¹² 精勤無懈惓

11. 馳若飛＝馬馳駛＋（猶若鳥迅飛）＜三＞ 12. 〔精勤無懈惓〕-＜三＞

’Swift-footed! like a horse in pace, yea! swift as any light-winged bird,
423. ’Ever have you followed after me when riding, and deeply have I felt my debt of thanks,

5. ‘Good friend, thy devotion to me and thy courage of soul have been proved by thy thus following this steed whose speed is like that of Târkshya.

sarvathāsmy anyakāryo ’pi gṛhīto bhavatā hṛdi |
bhartṛsnehaś ca yasyāyam īdṛśaḥ śaktir³ eva ca || 6.6 ||

3. EBC: śakta.

(25)餘事不足計 ¹³ 唯取汝眞心
(26)心敬形¹⁴ 堪勤此二今始見

13. 唯＝惟＜三＞ 14. 堪＝甚＜三＞

but not yet had you been tried in other ways; I only knew you as a man true-hearted,
424. ’My mind now wonders at your active powers of body;

6. ‘Bent even though I am on other business, I am wholly won in heart by thee,--one who has such a love for his master, and at the same time is able to carry out his wish.

asnigdho ’pi samartho ’sti niḥsāmarthyo ’pi bhaktimān |
bhaktimāṃs caiva śaktaś ca durlabhas tvadvidho bhuvi || 6.7 ||

(27)人有心至誠身力無所堪
(28)力堪心不至汝今二倶備

these two I now begin to see (are yours); a man may have a heart most true and faithful, but strength of body may not too be his;
425. ’Bodily strength and perfect honesty of heart, I now have proof enough are yours.

7. ‘One can be able without affection, and affectionate though unable; but one like thee, at once affectionate and able, is hard to find in the world.

tat prīto ’smi tavānena mahābhāgena karmaṇā |
yasya te⁴ mayi bhāvo ’yaṃ phalebhyo ’pi parāṅmukhaḥ⁵ || 6.8 ||

4. EBC: dṛśyate. 5. EBC: mukhe.

8. ‘I am pleased with this noble action of thine; this feeling is seen towards me, even though I am regardless of conferring rewards.

ko janasya phalasthasya na syād abhimukho janaḥ |
janībhavati bhūyiṣṭhaṃ svajano ’pi viparyaye || 6.9 ||

(29)捐棄世榮¹⁵ 利進歩隨我來
(11a1)何人不向利無利親戚離
(2)汝今空隨我不求現世報

15. 利＝禄＜三＞

(To be content) to leave the tinselled world, and with swift foot to follow me,
426. ’Who would do this but for some profit, if without profit to his kin, who would not shun it? but you, with no private aim, have followed me, not seeking any present recompense;

9. ‘Who would not be favourably disposed to one who stands to him as bringing him reward? but even one’s own people commonly become mere strangers in a reverse of fortune.

kulārthaṃ dhāryate putraḥ poṣārthaṃ sevyate pitā |
āśayāc chliṣyati⁶ jagan nāsti niṣkāraṇā svatā⁷ || 6.10 ||

6. EBC: āśayāśliṣyati. 7. EBC: kāraṇāsvatā.

(3)¹⁶ 夫人生育子爲¹⁷ 以紹宗嗣
(4)所以奉敬¹⁸ 王爲¹⁹ 以報恩養
(5)一切皆求利汝獨背利遊

16. 夫人生育子＝何以育養子＜三＞ 17. 以紹宗嗣＝紹嗣宗族＜三＞ 18. 王＝父＜三＞ 19. 以報恩養＝其育子故＜三＞

427. ’As we nourish and bring up a child, to bind together and bring honour to a family; so we also reverence and obey a father, to gain (obedience and attention) from a begotten son;
428. ’In this way all think of their own advantage; but you have come with me disdaining profit;

10. ‘The son is maintained for the sake of the family, the father is honoured for the sake of our own (future) support; the world shows kindness for the sake of hope; there is no such a thing as unselfishness without a motive.

kim uktvā bahu saṃkṣepāt kṛtaṃ me sumahat priyam |
nivartasvāśvam ādāya saṃprāpto ’smīpsitaṃ padam⁸ || 6.11 ||

8. EBC: vanam.

(6)²⁰ 至言不煩多今當略告汝
(7)汝事我已畢今且乘馬還
(8)自我長夜來所求處今得

20. 至言不煩多＝多言何所解＜三＞

with many words I cannot hold you here, so let me say in brief to you,
429. ’We have now ended our relationship; take, then, my horse and ride back again; for me, during the long night past, that place I sought to reach now I have obtained.’

11. ‘Why speak many words? in short, thou hast done me a very great kindness; take now my horse and return, I have attained the desired wood.’

ity uktvā sa mahābāhur anuśaṃsacikīrṣayā |
bhūṣaṇāny avamucyāsmai saṃtaptamanase dadau || 6.12 ||

(9)即脱寶瓔珞以授於車匿
(10)²¹ 具持是賜汝以慰汝憂悲

21. 具持是＝持是以＜三＞

430. Then taking off his precious neck-chain, he handed it to Kandaka, ’Take this,’ he said, ’I give it you, let it console you in your sorrow;’

12. Thus having spoken, the mighty hero in his desire to show perfect gentleness unloosed his ornaments and gave them to the other, who was deeply grieved.

mukuṭād dīpa⁹ karmāṇaṃ maṇim ādāya bhāsvaram |
bruvan vākyam idaṃ tasthau sāditya iva mandaraḥ || 6.13 ||

9. EBC: mukuṭoddīpta.

(11)寶冠頂摩尼光明照其身
(12)即脱置掌中如日曜須彌

431. The precious jewel in the tire (sic--JBH) that bound his head, bright-shining, lighting up his person, taking off and placing in his extended palm, like the sun which lights up Sumeru,

13. Having taken a brilliant jewel whose effect illumined his diadem, he stood, uttering these words, like the mountain Mandara with the sun resting on it:

anena maṇinā chanda praṇamya bahuśo nṛpaḥ |
vijñāpyo ’muktaviśrambhaṃ saṃtāpavinivṛttaye || 6.14 ||

(13)車匿持此珠還歸父王所
(14)持珠禮王足以表我虔心
(15)爲我啓請王願捨愛戀情

432. He said, ’O Kandaka! take this gem, and going back to where my father is, take the jewel and lay it reverently before him, to signify my heart’s relation to him;
433. ’And then, for me, request the king to stifle every fickle feeling of affection,

14. ‘By thee with this jewel, O Chanda, having offered him repeated obeisance, the king, with his loving confidence still unshaken, must be enjoined to stay his grief.

jarāmaraṇanāśārthaṃ praviṣṭo ’smi tapovanam |
na khalu svargatarṣeṇa nāsnehena na manyunā || 6.15 ||

(16)爲脱生老死故入²² 苦行林
(17)亦不求生天非無仰戀心
(18)亦不懷結恨唯欲捨憂悲

22. Tapovana.

and say that I, to escape from birth and age and death, have entered on the wild (forest) of painful discipline,
434. ’Not that I may get a heavenly birth, much less because I have no tenderness of heart, or that I cherish any cause of bitterness, but only that I may escape this weight of sorrow;

15. ‘"I have entered the ascetic-wood to destroy old age and death,--with no thirst for heaven, with no lack of love nor feeling of anger.

tad evam abhiniṣkrāntaṃ na māṃ śocitum arhasi |
bhūtvāpi hi ciraṃ śleṣaḥ kālena na bhaviṣyati || 6.16 ||

(19)長夜集恩愛要當有別離
(20)以有²³ 當離故故求解脱因
(21)若得解脱者永無離親期

23. 當＝常＜三＞

435. ’The accumulated long-night weight of covetous desire (love), I now desire to ease the load (cause a break), so that it may be overthrown for ever; therefore I seek the way (cause) of ultimate escape;
436. ’If I should obtain emancipation, then shall I never need to put away my kindred,

16. ‘"Do not think of mourning for me who am thus gone forth from my home; union, however long it may last, in time will come to an end.

dhruvo yasmāc ca viśleṣas tasmān mokṣāya me matiḥ |
viprayogaḥ kathaṃ na syād bhūyo ’pi svajanād iti¹⁰ || 6.17 ||

10. EBC: janādibhiḥ.

(22)爲斷²⁴ 憂出家勿爲子生憂
(23)五欲爲憂根應憂著欲者

24. 憂＝愛＜三＞

to leave my home, to sever ties of love. O! grieve not for your son!
437. ’The five desires of sense beget the sorrow; those held by lust themselves induce the sorrow;

17. ‘"Since separation is certain, therefore is my mind fixed on liberation; how shall there not be repeated severings from one’s kindred?

śokatyāgāya niṣkrāntaṃ na māṃ śocitum arhasi |
śokahetuṣu kāmeṣu saktāḥ śocyās tu rāgiṇaḥ || 6.18 ||

(24)乃祖諸勝王 ²⁵ 堅固志不移
(25)今我襲餘財唯法捨非宜

25. 堅固志＝志堅固＜三＞

my very ancestors, victorious kings, thinking (their throne) established and immovable,
438. ’Have handed down to me their kingly wealth;

18. ‘"Do not think of mourning for me who am gone forth to leave sorrow behind; it is the thralls of passion, who are attached to desires, the causes of sorrow, for whom thou shouldst mourn.

ayaṃ ca kila pūrveṣām asmākaṃ niścayaḥ sthiraḥ |
iti dāyādya¹¹ bhūtena na śocyo ’smi pathā vrajan || 6.19 ||

11. EBC: dāyāda.

19. ‘"This was the firm persuasion of our predecessors,--I as one departing by a common road am not to be mourned for by my heir.

bhavanti hy arthadāyādāḥ puruṣasya viparyaye |
pṛthivyāṃ dharmadāyādāḥ durlabhās tu na santi vā || 6.20 ||

(26)夫人命終時 ²⁶ 財産悉遺子
(27)子多貪俗利而我樂法財

26. 財産＝産財＜三＞

I, thinking only on religion, put it all away; the royal mothers at the end of life their cherished treasures leave for their sons,
439. ’Those sons who covet much such worldly profit;

20. ‘"At a man’s death there are doubtless heirs to his wealth; but heirs to his merit are hard to find on the earth or exist not at all.

yad api syād asamaye yāto vanam asāv iti |
akālo nāsti dharmasya jīvite cañcale sati || 6.21 ||

(28)若言年少壯非是遊學時
(29)當知求正法無時非爲時

but I rejoice to have acquired religious wealth; if you say that I am young and tender, and that the time for seeking wisdom is not come,
440. ’You ought to know that to seek true religion, there never is a time not fit;

21. ‘"Even though thou sayest, ‘He is gone at a wrong time to the wood,’--there is no wrong time for religious duty (dharma), life being fragile as it is.

tasmād adyaiva me śreyaś cetavyam iti niścayaḥ |
jīvite ko hi viśrambho mṛtyau pratyarthini sthite || 6.22 ||

(11b1)無常無定期死怨常隨²⁷ 伺
(2)是故我今日決定求法時

27. 伺＝逐＜三＞

impermanence and fickleness, the hate of death, these ever follow us,
441. ’And therefore I (embrace) the present day, convinced that now is time to seek religion.

22. ‘"Therefore my determination is, ‘I must seek my supreme good this very day;’ what confidence can there be in life, when death stands as our adversary?"

evamādi tvayā saumya vijñāpyo vasudhādhipaḥ |
prayatethās tathā caiva yathā māṃ na smared api || 6.23 ||

(3)如上諸所啓汝悉爲我宣
(4)唯願²⁸ 今父王不復²⁹ 我顧戀

28. 今＝令＜三＞ 29. 我顧戀＝顧戀我＜三＞

With such entreaties as the above, you must make matters plain on my behalf;
442. ’But, pray you cause my father not to think longingly after me;

23. ‘Do thou address the king, O friend, with these and such-like words; and do thou use thy efforts so that he may not even remember me.

api nairguṇyam asmākaṃ vācyaṃ narapatau tvayā |
nairguṇyāt tyajyate snehaḥ snehatyāgān na śocyate || 6.24 ||

(5)若以形毀我令王割愛³⁰ 者
(6)汝³¹ 愼勿惜言使王念不絶

30. 者＝心＜三＞ 31. 愼勿惜言＝莫惜其言＜三＞

let him destroy all recollection of me, and cut out from his soul the ties of love;
443. ’And you, grieve not because of what I say, but recollect to give the king my message.’

24. ‘Yea, do thou repeat to the king our utter unworthiness; through unworthiness affection is lost,--and where affection is lost, there is no sorrow.’

iti vākyam idaṃ śrutvā chandaḥ saṃtāpaviklavaḥ |
bāṣpa¹² grathitayā vācā pratyuvāca kṛtāñjaliḥ || 6.25 ||

12. EBC: vāṣpa.

(7)車匿奉教勅悲塞情惛迷
(8)合掌而胡跪還答太子言

Kandaka hearing respectfully the words of exhortation, blinded and confused through choking sorrow,
444. With hands outstretched did worship; and answering the prince, he spoke,

25. Having heard these words, Chanda, overwhelmed with grief, made reply with folded hands, his voice choked by tears :

anena tava bhāvena bāndhavāyāsadāyinā |
bhartaḥ sīdati me ceto nadīpaṅkae iva dvipaḥ || 6.26 ||

(9)如勅具宣³² 言恐更増憂悲
(10)憂悲増轉深如象溺深泥

32. 言＝者＜三＞

’The orders that you give me, will, I fear, add grief to grief;
445. ’And sorrow thus increased will deepen, as the elephant who struggles into deeper mire.

26. ‘At this state of mind of thine, causing affliction to thy kindred, my mind, O my lord, sinks down like an elephant in the mud of a river.

kasya notpādayed bāṣpaṃ¹³ niścayas te ’yam īdṛśaḥ |
ayomaye ’pi hṛdaye kiṃ punaḥ snehaviklave || 6.27 ||

13. EBC: vāṣpaṃ

(11)決定恩愛³³ 乖有心孰不哀
(12)金石尚摧³⁴ 碎何況溺哀情

33. 乖＝離＜三＞ 34. 碎＝破＜三＞

When the ties of love are rudely snapped, who, that has any heart, would not grieve!
446. ’The golden ore may still by stamping be broken up, how much more the feelings choked with sorrow!

27. ‘To whom would not such a determination as this of thine cause tears, even if his heart were of iron,--how much more if it were throbbing with love?

vimānaśayanārhaṃ hi saukumāryam idaṃ kva ca |
kharadarbhāṅkuravatī tapovanamahī kva ca || 6.28 ||

(13)太子長深宮少樂身細軟
(14)投身刺棘林苦行安可堪

the prince has grown up in a palace, with every care bestowed upon his tender person,
447. ’And now he gives his body to the rough and thorny forest; how will he be able to bear a life of privation?

28. ‘Where is this delicacy of limb, fit to lie only in a palace,--and where is the ground of the ascetic forest, covered with the shoots of rough kusa grass?

śrutvā tu vyavasāyaṃ te yad aśvo ’yaṃ mayāhṛtaḥ¹⁴ |
balātkāreṇa tan nātha daivenaivāsmi kāritaḥ || 6.29 ||

14. EBC: mayā hṛtaḥ.

(15)初命我索馬 ³⁵ 下情甚不安
(16)天神³⁶ 見驅逼命我速莊嚴

35. 下情甚＝我意已＜三＞ 36. 見驅逼＝驅逼我＜三＞

When first you ordered me to equip your steed, my mind was indeed sorely troubled,
448. ’But the heavenly powers urged me on, causing me to hasten the preparation (of the horse),

29. ‘When, on hearing thy resolve, I first brought thee this horse,--it was fate only, O my lord, which made me do it, mastering my will.

kathaṃ hy ātmavaśo jānan vyavasāyam imaṃ tava |
upānayeyaṃ turagaṃ śokaṃ kapilavāstunaḥ¹⁵ || 6.30 ||

15. EBC: vastunaḥ.

(17)何意令太子決定捨深宮
(18)迦毘羅衞³⁷ 國 ³⁸ 合境生悲痛

37. 國＝人＜三＞ 38. 合境＝擧國＜三＞

but what is the intention that urges the prince, to resolve thus to leave his secure palace?
449. ’The people of Kapilavastu, and all the country afflicted with grief;

30. ‘But how could I, O king, by mine own will, knowing this thy decision,--carry back the horse to the sorrow of Kapilavastu?

tan nārhasi mahābāho vihātuṃ putralālasam |
snigdhaṃ vṛddhaṃ ca rājānaṃ saddharmam iva nāstikaḥ || 6.31 ||

(19)父王年已老念子愛亦深
(20)決定捨出家此則非所應
(21)邪見無父母此則無復論

your father, now an old man, mindful of his son, loving him moreover tenderly;
450. ’Surely this determination to leave your home, this is not according to duty; it is wrong, surely, to disregard father and mother,--we cannot speak of such a thing with propriety!

31. ‘Surely thou wilt not abandon, O hero, that fond old king, so devoted to his son, as a heretic might the true religion?

saṃvardhanapariśrāntāṃ dvitīyāṃ tāṃ ca mātaram |
devīṃ¹⁶ nārhasi vismartuṃ kṛtaghna iva satkriyām || 6.32 ||

16. EBC: deva.

(22)瞿曇彌長養乳哺形枯乾
(23)慈愛難可忘莫作背恩人

451. ’Gotamî, too, who has nourished you so long, fed you with milk when a helpless child, such love as hers cannot easily be forgotten; it is impossible surely to turn the back on a benefactor;

32. ‘And her, thy second mother, worn with the care of bringing thee up,--thou wilt not surely forget her, as an ingrate a benefit?

bālaputrāṃ guṇavatīṃ kulaślāghyāṃ pativratām |
devīm arhasi na tyaktuṃ klībaḥ¹⁷ prāptām iva śriyam || 6.33 ||

17. EBC: klīvaḥ.

(24)嬰兒功徳母勝族能奉事
(25)得勝而復棄此則非勝人」

452. ’The highly gifted (virtuous) mother of a child, is ever respected by the most distinguished families; to inherit distinction and then to turn round, is not the mark of a distinguished man:

33. ‘Thou wilt not surely abandon thy queen, endowed with all virtues, illustrious for her family, devoted to her husband and with a young son, as a coward the royal dignity within his reach?

putraṃ yāśodharaṃ ślāghyaṃ yaśodharmabhṛtāṃ varam¹⁸ |
bālam arhasi na tyaktuṃ vyasanīvottamaṃ yaśaḥ || 6.34 ||

18. EBC: varaḥ.

(26)耶輸陀勝子嗣國掌正法
(27)厥年尚幼³⁹ 少 ⁴⁰ 是亦不應⁴¹ 捨
(28)已違捨父王及宗親眷屬

39. 少＝小＜三＞ 40. 〔是〕-＜三＞ 41. （棄）＋捨＜三＞

453. The illustrious child of Yasodharâ, who has inherited a kingdom, rightly governed, his years now gradually ripening, should not thus go away from and forsake his home;
454. But though he has gone away from his royal father, and forsaken his family and his kin,

34. ‘Thou wilt not abandon the young son of Yasodharâ, worthy of all praise, thou the best of the cherishers of religion and fame, as a dissolute spendthrift his choicest glory?

atha bandhuṃ ca rājyaṃ ca tyaktum eva kṛtā matiḥ |
māṃ nārhasi vibho tyaktuṃ tvatpādau hi gatir mama || 6.35 ||

(29)勿復⁴² 遺棄我要不離尊足
(11c1)⁴³ 我心懷湯火不堪獨還國

42. 遺棄＝棄於＜三＞ 43. 我心懷＝心懷如＜三＞

forbid it he should still drive me away, let me not depart from the feet of my master;
455. ’My heart is bound to thee, as the heat is (bound up) in the boiling water;

35. ‘Or even if thy mind be resolved to abandon thy kindred and thy kingdom, thou wilt not, O master, abandon me,--thy feet are my only refuge.

nāsmi yātuṃ puraṃ śakto dahyamānena cetasā |
tvām araṇye parityajya sumantra¹⁹ iva rāghavam || 6.36 ||

19. EBC: mitra.

(2)今於空野中棄⁴⁴ 捐太子歸
(3)則同⁴⁵ 須曼提棄捨於羅摩

44. 捐太子＝太子而＜三＞ 45. Sumitra.

I cannot return without thee to my country; to return and leave the prince thus, in the midst of the solitude of the desert,
456. ’Then should I be like Sumantra (Sumantra), who left and forsook Râma;

36. ‘I cannot go to the city with my soul thus burning, leaving thee behind in the forest as Sumitra left the son of Raghu.

kiṃ hi vakṣyati māṃ rājā²⁰ tvadṛte nagaraṃ gatam |
vakṣyāmy ucitadarśitvāt kiṃ tavāntaḥpurāṇi vā || 6.37 ||

20. EBC: rājā māṃ

(4)今若獨還宮白王當何言
(5)合宮同見責復以何辭答

and now if I return alone to the palace, what words can I address to the king?
457. ’How can I reply to the reproaches of all the dwellers in the palace with suitable words?

37. ‘What will the king say to me, returning to the city without thee? or what shall I say to thy queens by way of telling them good news?

yad apy ātthāpi nairguṇyaṃ vācyaṃ narapatāv iti |
kiṃ tad vakṣyāmy abhūtaṃ te nirdoṣasya muner iva || 6.38 ||

(6)太子⁴⁶ 向告我隨方便形毀
(7)牟尼功徳所云何而虚説

46. 向＝而＜宋＞

Therefore let the prince rather tell me, how I may truly describe,
458. ’And with what device, the disfigured body, and the merit-seeking condition of the hermit!

38. ‘As for what thou saidst, "thou must repeat my unworthiness to the king"--how shall I speak what is false of thee as of a sage without a fault?

hṛdayena salajjena jihvayā sajjamānayā |
ahaṃ yady api vā brūyāṃ kas tac chraddhātum arhati || 6.39 ||

(8)我深慚愧故舌亦不能言
(9)設使有⁴⁷ 所説天下誰復信

47. 所説＝言者＜三＞

I am full of fear and alarm, my tongue can utter no words;
459. ’Tell me then what words to speak; but who is there in the empire will believe me?

39. ‘Or even if I ventured to speak it with a heart ashamed and a tongue cleaving to my mouth, who would think of believing it?

yo hi candramasas taikṣṇyaṃ²¹ kathayec chraddadhīta vā |
sa doṣāṃs tava doṣajña kathayec chraddadhīta vā || 6.40 ||

21. EBC: taikṣṇya [sic]

(10)若言月光熱世間有信者
(11)脱有信太子所行非法行

If I say that the moon’s rays are scorching, there are men, perhaps, who may believe me;
460. ’But they will not believe that the prince, in his conduct, will act without piety;

40. ‘He who would tell of or believe the fierceness of the moon, might tell of or believe thy faults, O physician of faults.

sānukrośasya satataṃ nityaṃ karuṇavedinaḥ |
snigdhatyāgo na sadṛśo nivartasva prasīda me || 6.41 ||

(12)太子心柔軟常慈悲一切
(13)深愛而棄捨此則違宿心
(14)願可思還宮以慰我愚誠

(for) the prince’s heart is sincere and refined, always actuated with pity and love to men.
461. ’To be deeply affected with love, and yet to forsake (the object of love), this surely is opposed to a constant mind. O then, for pity’s sake! return to your home, and thus appease my foolish longings.’

41. ‘Him who is always compassionate and who never fails to feel pity, it ill befits to abandon one who loves,--turn back and have mercy on me.’

iti śokābhibhūtasya śrutvā chandasya bhāṣitam |
svasthaḥ paramayā dhṛtyā jagāda vadatāṃ varaḥ || 6.42 ||

(15)太子聞車匿悲切苦諫言
(16)心安轉堅固而復告之曰

462. The prince having listened to Kandaka, pitying his grief expressed in so many words, with heart resolved and strong in its determination, spoke thus to him once more, and said:

42. Having heard these words of Chanda overcome with sorrow,--self-possessed with the utmost firmness the best of speakers answered:

madviyogaṃ prati cchanda saṃtāpas tyajyatām ayam |
nānābhāvo hi niyataṃ pṛthagjātiṣu dehiṣu || 6.43 ||

(17)汝今爲我故而生別離苦
(18)當捨此悲念且自慰其心

463. ’Why thus on my account do you feel the pain of separation? you should overcome this sorrowful mood, it is for you to comfort yourself;

43. ‘Abandon this distress, Chanda, regarding thy separation from me,--change is inevitable in corporeal beings who are subject to different births.

svajanaṃ yady api snehān na tyajeyam ahaṃ svayam²² |
mṛtyur anyo’nyam avaśān asmān saṃtyājayiṣyati || 6.44 ||

22. EBC: tyajeyaṃ mumukṣayā.

(19)衆生各異趣乖離理自常
(20)縱令我今日不捨⁴⁸ 諸親族
(21)死至形神乖當復云何留」

48. 諸親族＝親族者＜三＞

464. ’All creatures, each in its way, foolishly arguing that all things are constant, would influence me to-day not to forsake my kin and relatives;
465. ’But when dead and come to be a ghost, how then, let them say, can I be kept?

44. ‘Even if I through affection were not to abandon my kindred in my desire for liberation, death would still make us helplessly abandon one another.

mahatyā tṛṣṇayā duḥkhair garbheṇāsmi yayā dhṛtaḥ |
tasyā niṣphalayatnāyāḥ kvāhaṃ mātuḥ kva sā mama || 6.45 ||

(22)慈母懷妊我深愛⁴⁹ 常抱苦
(23)生已即命終竟不蒙子養
(24)存亡各異路今爲何處求

49. 常＝懷＜三＞

My loving mother when she bore me, with deep affection painfully carried me,
466. ’And then when born she died, not permitted to nourish me. One alive, the other dead, gone by different roads, where now shall she be found?

45. ‘She, my mother, by whom I was borne in the womb with great thirst and pains,--where am I now with regard to her, all her efforts fruitless, and where is she with regard to me?

vāsavṛkṣe samāgamya vigacchanti yathāṇḍajāḥ |
niyataṃ viprayogāntas tathā bhūtasamāgamaḥ || 6.46 ||

(25)曠野⁵⁰ 茂高樹衆鳥群聚⁵¹ 栖
(26)暮集晨⁵² 必散世間離亦然

50. 茂高＝高顯＜三＞ 51. 栖＝樓＜明＞ 52. 必＝離＜三＞

467. ’Like as in a wilderness on some high tree all the birds living with their mates assemble in the evening and at dawn disperse, so are the separations of the world;

46. ‘As birds go to their roosting-tree and then depart, so the meeting of beings inevitably ends in separation.

sametya ca yathā bhūyo vyapayānti balāhakāḥ²³ |
saṃyogo viprayogaś ca tathā me prāṇināṃ mataḥ || 6.47 ||

23. EBC: valāhakāḥ.

(27)浮雲⁵³ 興高山四集⁵⁴ 盈虚空
(28)俄⁵⁵ 而復消散人理亦復然

53. 興＝起＜三＞ 54. 盈虚空＝於空中＜三＞ 55. 而復消＝爾復離＜三＞

468. ’The floating clouds rise (like) a high mountain, from the four quarters they fill the void, in a moment again they are separated and disappear; so is it with the habitations of men;

47. ‘As clouds, having come together, depart asunder again, such I consider the meeting and parting of living things.

yasmād yāti ca loko ’yaṃ vipralabhya paraṃparam |
mamatvaṃ na kṣamaṃ tasmāt svapnabhūte samāgame || 6.48 ||

(29)世間本自乖暫會恩愛纒
(12a1)如夢中聚散不應計我親

469. ’People from the beginning have erred thus, binding themselves in society and by the ties of love, and then, as after a dream, all is dispersed; do not then recount the names of my relatives;

48. ‘And since this world goes away, each one of us deceiving the other,--it is not right to think anything thine own in a time of union which is a dream.

sahajena viyujyante parṇarāgeṇa pādapāḥ |
anyenānyasya viśleṣaḥ kiṃ punar na bhaviṣyati || 6.49 ||

(2)譬如春生⁵⁶ 樹漸長柯葉⁵⁷ 茂
(3)秋霜遂零落同體尚分離
(4)況人暫合會親戚豈常倶

56. 樹＝木＜三＞ 57. 茂＝成＜三＞

470. ’For like the wood which is produced in spring, gradually grows and brings forth its leaves, which again fall in the autumn-chilly-dews--if the different parts of the same body are thus divided--
471. ’How much more men who are united in society! and how shall the ties of relationship escape rending?

49. ‘Since the trees are parted from the innate colour of their leaves, why should there not still more be the parting of two things which are alien to each other?

tad evaṃ sati saṃtāpaṃ mā kārṣīḥ saumya gamyatām |
lambate yadi tu sneho gatvāpi punar āvraja || 6.50 ||

(5)汝且息憂苦順我教而歸
(6)歸意猶存我且歸後更還

Cease therefore your grief and expostulation, obey my commands and return home;
472. ’The thought of your return alone will save me, and perhaps after your return I also may come back.

50. ‘Therefore, since it is so, grieve not, my good friend, but go; or if thy love lingers, then go and afterwards return.

brūyāś cāsmatkṛtāpekṣaṃ²⁴ janaṃ kapilavāstuni²⁵ |
tyajyatāṃ tadgataḥ snehaḥ śrūyatāṃ cāsya niścayaḥ || 6.51 ||

24. EBC: cāsmāsv anākṣepaṃ. 25. EBC: vastuni.

(7)迦毘羅衞人聞我心決定
(8)顧遺念我者汝當宣我言

The men of Kapilavastu, hearing that my heart is fixed,
473. ’Will dismiss from their minds all thought of me, but you may make known my words,

51. ‘Say, without reproaching us, to the people in Kapilavastu, ‘"Let your love for him be given up, and hear his resolve.

kṣipram eṣyati vā kṛtvā janmamṛtyukṣayaṃ kila |
akṛtārtho nirārambho²⁶ nidhanaṃ yāsyatīti vā || 6.52 ||

26. EBC: ºālambo

(9)⁵⁸ 越度生死海然後當來還
(10)情願若不⁵⁹ 果身滅山林間

58. 越度生死海＝度生死苦海＜三＞ 59. 果＝遂＜三＞

"when I have escaped from the sad ocean of birth and death, then afterwards I will come back again;
474. ’"But I am resolved, if I obtain not my quest, my body shall perish in the mountain wilds."’

52. ‘"Either he will quickly come back, having destroyed old age and death; or else he will himself perish, having failed in his purpose and lost hold of every support."’

iti tasya vacaḥ śrutvā kanthakas turagottamaḥ |
jihvayā lilihe pādau bāṣpam²⁷ uṣṇaṃ mumoca ca || 6.53 ||

27. EBC: vāṣpam.

(11)白馬聞太子發斯眞實言
(12)屈膝而舐足長息涙流連
(13)輪掌網鞔⁶⁰ 手順摩白馬頂

60. 鞔＝縵＜三＞

The white horse hearing the prince, as he uttered these true and earnest words,
475. ’Bent his knee and licked his foot, whilst he sighed deeply and wept. Then the prince with his soft and glossy palm, (fondly) stroking the head of the white, horse,

53. Having heard his words, Kanthaka, the noblest of steeds, licked his feet with his tongue and dropped hot tears.

jālinā svastikāṅkena cakra²⁸ madhyena pāṇinā |
āmamarśa kumāras taṃ babhāṣe ca vayasyavat || 6.54 ||

28. EBC: vakra.

54. With his hand whose fingers were united with a membrane and which was marked with the auspicious svastika, and with its middle part curved, the prince stroked him and addressed him like a friend:

muñca kanthaka mā bāṣpaṃ²⁹ darśiteyaṃ sadaśvatā |
mṛṣyatāṃ saphalaḥ śīghraṃ śramas te ’yaṃ bhaviṣyati || 6.55 ||

29. EBC: vāṣpaṃ

(14)汝莫生憂悲我今懺謝汝
(15)良馬之勤勞其功今已畢
(16)惡道苦長息妙果現於今

476. (Said), ’Do not let sorrow rise (within), I grieve indeed at losing you, my gallant steed--so strong and active, your merit now has gained its end;
477. ’You shall enjoy for long a respite from an evil birth,

55. ‘Shed not tears, Kanthaka, this thy perfect equine nature has been proved,--bear with it, this thy labour will soon have its fruit.’

maṇitsaruṃ chandakahastasaṃsthaṃ tataḥ sa dhīro niśitaṃ gṛhītvā |
kośād asiṃ kāñcanabhakticitraṃ bilād³⁰ ivāśīviṣam udbabarha || 6.56 ||

30. EBC: vilād.

(17)衆寶莊嚴劍車匿常執隨
(18)太子拔利劍如龍曜光明

de nas ral gri rnon po nor bu’i yu ba can | | gser gyi phra ni sna tshogs daṅ ldan ’dun pa yi | |
lag na yaṅ dag gnas pa brtan pa des bsnams (24a1)nas | | khuṅ bu dag nas sbrul bźin źugs nas rab tu druṅs | |

but for the present take as your reward these precious jewels and this glittering sword, and with them follow closely after Kandaka.’
478. The prince then drawing forth his sword, glancing in the light as the dragon’s eye,

56. Then seizing the sharp jewelled sword which was in Chandaka’s hand, he resolutely drew out from the sheath the blade decked with golden ornaments, like a serpent from its hole.

niṣkāsya taṃ ca d utpalapattranīlaṃ ciccheda citraṃ mukuṭaṃ sakeśam |
vikīryamāṇāṃśukam antarīkṣe cikṣepa cainaṃ sarasīva haṃsam || 6.57 ||

(19)寶冠籠玄髮合剃置空中
(20)上昇凝虚境飄若鸞⁶¹ 鳥翔

61. 鳥＝凰＜三＞

autpa la yi ’dab ma sṅon po de draṅs nas | | sna tshogs dbu rgyan dbu skrar bcas pa rab bcad ciṅ | |
rdziṅ bu dag na ṅaṅ pa bźin du rnam bkram pa | | ’od zer daṅ ldan bar snaṅ dag la de gtor ro | |

(cut off) the knot of hair with its jewelled stud, and forthwith cast it into space;
479. Ascending upwards to the firmament, it floated there as the wings of the phoenix

57. Having drawn it forth, dark blue like a blue lotus petal, he cut his decorated tiara and his hair, and he tossed it with its scattered muslin into the air as a grey goose into a lake.

pūjābhilāṣeṇa ca bāhumānyād divaukasas taṃ jagṛhuḥ praviddham |
yathāvad enaṃ divi devasaṅghā divyair viśeṣair mahayāṃ ca cakruḥ || 6.58 ||

(21)忉利諸天⁶² 下執髮還天宮
(22)常欲奉事足況今得頂髮
(23)盡心加供養至⁶³ 於正法盡

62. 下＝子＜三＞ 63. 於＝于＜三＞

(2)mchod pa mṅon par ’dod phyir rnam maṅ bkur sti’i phyir | | lha ni gnas pas rab tu bkram pa de bzuṅ ste | |
ji lta ba bźin de ni lha ni lha tshogs rnams | | lha yi khyad par ’phags pa rnams kyis mchod pa byas | |

then all the Devas of the Trayastrimsa heavens seizing the hair, returned with it to their heavenly abodes;
480. Desiring always to adore the feet (offer religious service), how much rather now possessed of the crowning locks, with unfeigned piety do they increase their adoration, and shall do till the true law has died away.

58. And the heavenly beings, with a longing to worship it, seized it respectfully as it was thrown up; and the divine hosts paid it due adoration in heaven with celestial honours.

muktvā tv alaṃkārakalatravattāṃ śrīvipravāsaṃ śirasaś ca kṛtvā |
dṛṣṭvāṃśukaṃ kāñcanahaṃsacihnaṃ³¹ vanyaṃ sa dhīro ’bhicakāṅkṣa vāsaḥ || 6.59 ||

31. EBC: ºcitram

(24)太子時自念莊嚴具悉除
(25)唯有素繒衣猶非出家儀

rgyan ni bud med ldan pa rnam par spaṅs nas kyaṅ | | dbu las dpal ni rnam par rgyaṅ riṅ (3)byas nas ni | |
nags su gser gyi ṅaṅ pa’i mtshan ma gos gzigs nas | | brtan pa des ni gos dag mṅon par ’dod par gyur | |

481. Then the royal prince thought thus, ’My adornments now are gone for ever, there only now remain these silken garments, which are not in keeping with a hermit’s life.’

59. Having thus divorced his ornaments and banished all royal magnificence from his head, and seeing his muslin floating away like a golden goose, the stedfast prince desired a sylvan dress.

tato mṛgavyādhavapur divaukā bhāvaṃ viditvāsya viśuddhabhāvaḥ |
kāṣāyavastro ’bhiyayau samīpaṃ taṃ śākyarājaprabhavo ’bhyuvāca || 6.60 ||

(26)時淨居天子知太子心念
(27)化爲獵師像持弓佩利箭
(28)身被⁶⁴ 袈裟衣徑至太子前

64. \Kāṣāya.

de nas lha ni gnas par ri dags sṅon po’i lus | | dgoṅs pa rnam dag ’di yi dgoṅs pa rnams rig nas | |
kha bsgyur dur smrig gos can ñe logs mṅon par (4)’oṅs | | de la ś’akya’i rgyal po skyes kyis mṅon par smras | |

482. Then the Deva of the Pure abode, knowing the heart-ponderings of the prince, transformed himself into a hunter’s likeness, holding his bow, his arrows in his girdle,
483. His body girded with a Kashâya-colour’d robe, thus he advanced in front of the prince.

60. Then a celestial being, wearing the form of a hunter, pure in heart, knowing his thoughts, approached near him in dark-red garments; and the son of the Sâkya king thus addressed him:

śivaṃ ca kāṣāyam ṛṣidhvajas te na yujyate hiṃsram idaṃ dhanuś ca |
tat saumya yady asti na saktir atra mahyaṃ prayacchedam idaṃ gṛhāṇa || 6.61 ||

(29)太子念此衣染色清淨服
(12b1)仙人上⁶⁵ 標飾 ⁶⁶ 獵者非所應
(2)即呼獵師前軟語而告曰
(3)汝於此衣服貪愛似不⁶⁷ 深
(4)以我身上服與汝相貿易

65. 標＝妙＜三＞ 66. 獵者非＝非獵者＜三＞ 67. 深＝染＜三＞

khyod kyi dge yi ṅur smrig draṅ sroṅ rgyal mtshan daṅ | | ’tshe ba byed pa’i gźu ’di rigs pa ma yin te | |
de phyir źi ba gal te ’dir ni chags med na | | bdag la rab tu byin la ’di daṅ ’di snoms mdzod | |

The prince considering this garment of his, the colour of the ground, a fitting pure attire,
484. Becoming to the utmost the person of a Rishi, not fit for a hunter’s dress, forthwith called to the hunter, as he stood before him, in accents soft, and thus addressed him:
485. ’That dress of thine belikes me much, as if it were not foul, and this my dress I’ll give thee in exchange, so please thee.’

61. ‘Thy red garments are auspicious, the sign of a saint; but this destructive bow is not befitting; therefore, my good friend, if there is no strong preference in the matter, do thou give me that dress and take this of mine.’

vyādho ’bravīt kāmada kāmam ārād anena viśvāsya mṛgān nihanmi³² |
arthas tu śakropama yady anena hanta pratīcchānaya śuklam etat || 6.62 ||

32. EBC: nihatya.

(5)獵師白太子非不惜此衣
(6)用⁶⁸ 謀諸群鹿誘⁶⁹ 之令見趣
(7)苟是汝所須今當與交易

68. 謀諸＝媒於＜三＞ 69. 之令見趣＝引而殺之＜三＞

rṅon pas smras pa ’dod sbyin (5)’dod pa sñiṅ po las | | ’di yis blo ni phab nas ri dags rnams gsod do | |
brgya byin mtshuṅs pa gaṅ de ’dis ni don ’gyur na | | ae ma rab tu bźes la dkar po de gsol mdzod | |

486. The hunter then addressed the prince, Although I ill can spare (am not unattached to) this garment, which I use as a disguise among the deer, that alluring them within reach I may kill them,
487. ’Notwithstanding, as it so pleases you, I am now willing to bestow it in exchange for yours.’

62. The hunter replied, ‘It has given me my desire, O giver of desires, as by this I have inspired animals with confidence and then killed them; but if thou hast need of it, O thou who art like Indra, accept it at once and give me the white dress.’

pareṇa harṣeṇa tataḥ sa vanyaṃ jagrāha vāso ’ṃśukam utsasarja |
vyādhas tu divyaṃ vapur eva bibhrat tac chuklam ādāya divaṃ jagāma || 6.63 ||

(8)獵者⁷⁰ 既貿衣還⁷¹ 自復天身
(9)太子及車匿見生奇特想

70. 既貿＝受妙＜三＞ 71. 自復＝復於＜三＞

de nas de ni mchog tu rab tu dga’ ba yis | | nags su byuṅ ba’i na bza’ blaṅs śiṅ gos dor la | |
(6)rdon pa ñid kyaṅ lha yi lus ñid rnam bzuṅ ste | | dkar po de ñid blaṅs nas lha ni gśegs par gyur | |

The hunter having received the sumptuous dress, took again his heavenly body.
488. The prince and Kandaka, the coachman, seeing this, thought deeply thus,

63. With extreme joy he then took that sylvan dress and gave away the linen one; and the hunter, assuming his heavenly form, having taken the white garment, went to heaven.

tataḥ kumāraś ca sa cāśvagopas tasmiṃs tathā yāti visismiyāte |
āraṇyake vāsasi caiva bhūyas tasminn akārṣṭāṃ bahumānam āśu || 6.64 ||

(10)此必無事衣定非世人服
(11)内心大歡喜於衣倍増敬

de nas gźon nu daṅ ni rta mchog skyoṅ ba des | | de ltar gśegs pa de la ya mtshan skyes gyur te | |
nags nas byuṅ ba’i na bza’ ñid daṅ de la ni | | slar yaṅ ri mor bya ba maṅ (7)po skyen par mdzad | |

’This garment is of no common character, it is not what a worldly man has worn;’
489. And in (the prince’s) heart great joy arose, as he regarded the coat with double reverence,

64. Then the prince and the attendant of the horse were filled with wonder as he was thus going, and forthwith they paid great honour anew to that sylvan dress.

chandaṃ tataḥ sāśrumukhaṃ visṛjya kāṣāyasaṃbhṛd dhṛti³³ kīrtibhṛt saḥ |
yenāśramas tena yayau mahātmā saṃdhyābhrasaṃvīta ivoḍu³⁴ rājaḥ || 6.65 ||

33. EBC: saṃvid vṛta. 34. EBC: ivādri.

(12)即與車匿別 ⁷² 被著袈裟衣
(13)猶若青絳雲圍繞日月輪

72. 被＝披＜三＞

gdoṅ ni mchi ma daṅ bcas ’dun pa rnams bzlog nas | | bdag ñid chen po brtan daṅ grags pa ’chaṅ ba ste | |
mtshams kyi sprin gyis g-yogs pa’i skar ma’i rgyal po bźin | | dur smrig gyon źiṅ gduṅ sems gaṅ yin de nas gśegs | |

and forthwith giving all the other things to Kandaka, he himself was clad in it, of Kashâya colour;
490. Then like the dark and lowering cloud, that surrounds the disc of the sun or moon,

65. Then the great-souled one, having dismissed the weeping Chanda, and wearing his fame veiled by the sign of the red garment, went towards the hermitage, like the king of mountains wrapped in an evening cloud.

tatas tathā bhartari rājyaniḥspṛhe tapovanaṃ yāti vivarṇavāsasi |
bhujau samutkṣipya tataḥ sa vājibhṛd bhṛśaṃ vicukrośa papāta ca kṣitau || 6.66 ||

(14)安⁷³ 詳而諦歩入於仙人窟
(15)車匿⁷⁴ 自隨矚 ⁷⁵ 漸隱不復見

73. 詳＝庠＜三＞ 74. 自＝目＜三＞ 75. 漸隱＝身沒＜三＞

de nas de ltar jo bo (24b1)rgyal srid mi bźed par | | dka’ thub nags su gśegs pa mdog ñams snaṅ ba na | |
mgyogs ’gro ’chaṅ de phyag rgyas gyen du bskyod byas nas | | śin tu rnam par du źiṅ sa la ’gyel gyur to | |

he for a moment gazed, scanning his steps (way), then entered on the hermit’s grot;
491. Kandaka following him with (wistful) eyes, his body disappeared, nor was it seen again.

66. While his master, thus regardless of his kingdom, was going to the ascetic-wood in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the ground.

vilokya bhūyaś ca ruroda sasvaraṃ hayaṃ bhujābhyām upaguhya kanthakam |
tato nirāśo vilapan muhur muhur yayau śarīreṇa puraṃ na cetasā || 6.67 ||

(16)⁷⁶ 太子捨父王眷屬⁷⁷ 及我身
(17)⁷⁸ 愛著袈裟衣入於苦行林
(18)擧⁷⁹ 首仰呼天 ⁸⁰ 迷悶而躃地
(19)起抱白馬頸望絶隨路歸

76. 太子＝大家＜三＞ 77. 及我身＝并及我＜三＞ 78. 愛＝受＜三＞ 79. 首＝手＜三＞ 80. 迷悶＝悶絶＜三＞

rnam par bltas nas slar yaṅ sgra bcas par du źiṅ | | bsṅags ldan rta la lag (2)pa dag gis ñer ’khyud nas | |
de nas kho chad yaṅ daṅ yaṅ du zlos bźin du | | lus kyis soṅ bar gyur kyaṅ sems kyis ma yin no | |

’My lord and master now has left his father’s house, his kinsfolk and myself (he cried),
492. ’He now has clothed himself in hermit’s garb, and entered the painful forest;’
raising his hands he called on Heaven, o’erpowered with grief he could not move;
493. Till holding by the white steed’s neck, he tottered forward on the homeward road,

67. Having looked again he wept aloud, and embraced the horse Kanthaka with his arms; and then, hopeless and repeatedly lamenting, he went in body to the city, not in soul.

kvacit pradadhyau vilalāpa ca kvacit kvacit pracaskhāla papāta ca kvacit |
ato vrajan bhaktivaśena duḥkhitaś cacāra bahvīr avasaḥ³⁵ pathi kriyāḥ || 6.68 ||

35. EBC: avaśaḥ.

(20)徘徊⁸¹ 屡反顧形往心反馳
(21)或沈思失魂或俯仰垂身
(22)或倒而復起悲泣隨路還

81. 屢＝數＜三＞

la lar rab tu sems źiṅ la lar rnam par du | | la lar sa rab tu ’brad ciṅ la lar ’gyel | |
de nas ’gro bźin gus pa’i dbaṅ gis sdug bsṅal (3)źiṅ | | dbaṅ med lam na bya ba maṅ po byas pa’o | |

turning again and often looking back, his steps (body) going on, his heart back-hastening,
494. Now lost in thought and self-forgetful, now looking down to earth, then raising up his drooping (eye) to heaven, falling at times and then rising again, thus weeping as he went, he pursued his way homewards.

68. Sometimes he pondered, sometimes he lamented, sometimes he stumbled, and sometimes he fell; and so going along, wretched through his devoted attachment, he performed all kinds of actions in the road without conscious will.

iti ³⁶ buddhacarite mahākāvye chandakanivartano³⁷ nāma ṣaṣṭhaḥ sargaḥ ||6||

36. EBC adds śrī. 37. EBC: nivartanaṃ.

saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | bsṅags ldan phyir la bzlog pa’i le’u ste drug pa’o ||

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