Bibliotheca Polyglotta

de nas ’dun pa du źiṅ gdoṅ ni mchi ma can | | bzlog nas nags su ’dun pa’i dka’ (4)thub chags med pa | | don kun grub pa’i lus kyis mṅon par zil mnan nas | | dka’ thub gnas de grub pa bźin du rab tu thob | |

495. The prince having dismissed Kandaka, as he entered the Rishis’ abode, his graceful body brightly shining, lit up on every side the forest ’place of suffering;’
496. Himself gifted with every excellence (Siddhârtha), according to his gifts, so were they reflected. As the lion, the king of beasts, when he enters among the herd of beasts,

1. Then having left the weeping tear-faced Chanda,--indifferent to all things in his longing for the forest, he by whom all objects are accomplished, overpowering the place by his beauty, entered that hermitage as if it were fully blessed.

sa rājasūnur mṛgarājagāmī mṛgājiraṃ tan mṛgavat praviṣṭaḥ |
lakṣmīviyukto ’pi śarīralakṣmyā cakṣūṃṣi sarvāśramiṇāṃ jahāra || 7.2 ||

(28)俗容悉已捨唯見道眞形
(29)彼諸學仙士忽³ 覩未曾見
(12c1)懍然心驚喜合掌端目矚

3. 覩未曾見＝見未曾有＜三＞

de nas ri dags rgyal po’i ’gros can rgyal po’i sras po de | | ri dags gnas der ri dags bźin du rab źugs pa | |
phun tshogs rnams daṅ bral yaṅ (5)lus kyi phun tshogs kyis | | dka’ thub gnas ldan kun gyi mig dag phrogs par gyur | |

497. Drives from their minds all thoughts of common things, as now they watch the true form of their kind, so those Rishi masters assembled there, suddenly perceiving the miraculous portent,
498. Were struck with awe and fearful gladness, as they gazed with earnest eyes and hands conjoined.

2. He the prince with a gait like the lion’s, having entered that arena of deer, himself like a deer,--by the beauty of his person, even though bereft of his magnificence, attracted the eyes of all the dwellers in the hermitage.

sthitā hi hastasthayugās tathaiva kautūhalāc cakradharāḥ sadārāḥ |
tam indrakalpaṃ dadṛśur na jagmur dhuryā ivārdhāvanataiḥ śirobhiḥ || 7.3 ||

(2)男女隨執事即視不改儀
(3)如天觀帝釋瞪視目不瞬
(4)諸仙不移足瞪視亦復然

khur ldan rnams bźin mgo bo rnams ni phyed dud pas | | lag na gña’ śiṅ bcas par ’gro gyur ya mtshan la | |
de bźin ’khor los sgyur ba chuṅ ma daṅ bcas pa | | dbaṅ po daṅ mtshuṅs de (6)mthoṅ soṅ bar ma gyur to | |

The men and women too, engaged in various occupations, beholding him, with unchanged attitudes,
499. Gazed as the gods look on king Sakra, with constant look and eyes unmoved; so the Rishis, with their feet fixed fast, looked at him even thus;

3. The drivers of wheeled carriages also, with their wives, stood still in curiosity, holding the yokes in their hands,--they gazed on him who was like Indra, and moved not, standing like their beasts of burden with their heads half bent down.

viprāś ca gatvā bahir idhmahetoḥ prāptāḥ samitpuṣpapavitrahastāḥ |
tapaḥpradhānāḥ kṛtabuddhayo ’pi taṃ draṣṭum īyur na maṭhān abhīyuḥ || 7.4 ||

(5)任重手執作 ⁴ 瞻敬不釋事
(6)如牛在轅軛形⁵ 來而心依
(7)倶學神仙者咸説未曾見

4. 瞻敬不釋事＝不釋事而看＜三＞ 5. 來＝束＜三＞

sbyin sreg bud śiṅ phyir ni bram ze rnams phyin nas | | me tog lo ’dab rgyas pa’i lag pa gtsaṅ ma rnams | |
dka’ thub gtso bo rnams ni blo rnams byas na yaṅ | | gśegs pa mthoṅ ste klog glar soṅ bar ma gyur to | |

500. Whatever in their hands they held, without releasing it, they stopped and looked; even as the ox when yoked to the wain, his body bound, his mind also restrained;
501. So also the followers of the holy Rishis, each called the other to behold the miracle.

4. And the Brâhmans who had gone outside for the sake of fuel, having come with their hands full of fuel, flowers, and kusa grass,--pre-eminent as they were in penances, and proficients in wisdom, went to see him, and went not to their cells.

hṛṣṭāś ca kekā mumucur mayūrā dṛṣṭvāmbudaṃ nīlam ivonnamantaḥ² |
śaṣpāṇi hitvābhimukhāś ca tasthur mṛgāś calākṣā mṛgacāriṇaś ca || 7.5 ||

2. EBC: ivonnamantaṃ.

(8)孔雀等衆鳥亂聲而翔鳴
(9)持鹿戒梵志隨鹿遊山林
(10)⁶ 麁性鹿睒見太子端視
(11)隨鹿諸梵志端視亦復然

6. 麁性鹿＝鹿性麁＜三＞

chu gter sṅon po bźin du mthoṅ nas rma bya (7)rnams | | dga’ źiṅ gyen du dud ciṅ skad dag ’don gyur la | |
rgya skyegs ri dags spyod ldan rnams daṅ ri dags rnams | | ’bru rnams bor nas mṅon par gdoṅ phyogs gnas par gyur | |

The peacocks and the other birds with cries commingled flapped their wings;
502. The Brahmakârins holding the rules of deer, following the deer wandering through mountain glades,
(as the) deer coarse of nature, with flashing eyes [shen shih], regard (or see) the prince with fixed gaze;
503. So following the deer, those Brahmakârins intently gaze likewise,

5. Delighted the peacocks uttered their cries, as if they had seen a dark-blue cloud rising up; and leaving the young grass and coming forward, the deer with restless eyes and the ascetics who grazed like deer stood still.

dṛṣṭvā tam ikṣvākukulapradīpaṃ jvalantam udyantam ivāṃśumantam |
kṛte ’pi dohe janitapramodāḥ prasusruvur homaduhaś ca gāvaḥ || 7.6 ||

(12)甘蔗燈重明猶如⁷ 初日光
(13)能感群乳牛増出甜香乳

7. 初日＝日初＜三＞

’od zer ldan pa śar ba lta bur ’bar ba yis | | bu ram śiṅ pa’i rigs kyi sgron ma de mthoṅ nas | |
(25a1)sbyin sreg ’jo rnams bźos pa yin na yaṅ | | rab tu dga’ ba skyes te rab tu ’jo gyur to | |

looking at the exceeding glory of the Ikshvâku. As the glory of the rising sun
504. Is able to affect the herds of milch kine, so as to increase the quantity of their sweet-scented milk,

6. Beholding him, the lamp of the race of Ikshvâku, shining like the rising sun,--even though their milking was over, being filled with joy, the oblation-giving cows poured forth their milk.

kaścid vasūnām ayam aṣṭamaḥ syāt syād aśvinor anyataraś cyuto vā³ |
uccerur uccair iti tatra vācas taddarśanād vismayajā munīnām || 7.7 ||

3. EBC: atra.

(14)彼諸梵志等驚喜傳相告
(15)爲八⁸ 婆藪天爲二⁹ 阿濕波
(16)爲第六魔王爲梵迦夷天
(17)爲日月天子而來下此耶

8. \Vasu. 9. Aśvin.

’di ni nor sbyin rnams kyi brgyad pa yin nam ci | | tha skar dag gi naṅ nas gcig ni ’phos sam źes | |
de mthoṅ ba la ya mtshan skyes par gyur pa yi | | thub pa rnams kyi (2)tshig der mthon por sgrogs bar gyur | |

so those Brahmakârins, with wondrous joy, thus spoke one to the other:
505. ’Surely this is one of the eight Vasu Devas;’
others, ’this is one of the two Asvins;’ others, ’this is Mâra;’ others, ’this is one of the Brahmakâyikas;’
506. Others, ’this is Sûryadeva or Kandradeva, coming down;

7. ‘It is one of the eight Vasus or one of the two Asvins, descended here,’--these words arose, uttered aloud by the sages in their astonishment at seeing him.

lekharṣabhasyeva vapur dvitīyaṃ dhāmeva lokasya carācarasya |
sa dyotayām āsa vanaṃ hi kṛtsnaṃ yadṛcchayā sūrya ivāvatīrṇaḥ || 7.8 ||

(18)要是所應敬奔競來供養
(19)太子亦謙下敬辭以問訊

lha yi khyu mchog gñis pa’i lus po lta bu daṅ | | ’jig rten rgyu daṅ mi rgyu’i sñiṅ po lta bu daṅ | |
gaṅ ’dod pa yis ñi ma mṅon par babs ’dra ba | | des ni nags tshal mtha’ dag rab tu snaṅ bar mdzod | |

are they not seeking here a sacrifice which is their due? Come let us haste to offer our religious services!’
507. The prince, on his part, with respectful mien addressed to them polite salutation.

8. Like a second form of the lord of the gods, like the personified glory of the universe, he lighted up the entire wood like the sun come down of his own accord.

tataḥ sa tair āśramibhir yathāvad abhyarcitaś copanimantritaś ca |
pratyarcayāṃ dharmabhṛto babhūva svareṇa sāmbhoambu⁴ dharopamena || 7.9 ||

4. EBC: bhādrāmbu.

(20)菩薩遍觀察林中諸梵志
(21)種種修福業悉求生天樂

de nas gduṅ gnas bde rnams kyi ji lta (3)bźin | | ñe bar sñan gsan phab ciṅ mṅon par mchod gyur la | |
de ni chu bcas chu ’dzin lta bu’i dbyaṅs kyis ni | | chos ’dzin rnams la slar yaṅ rab tu mchod par gyur | |

Then Bodhisattva, looking with care in every direction on the Brahmakârins occupying the wood,
508. Each engaged in his religious duties, all desirous of the delights of heaven,

9. Then he, being duly honoured and invited to enter by those dwellers in the hermitage, paid his homage to the saints, with a voice like a cloud in the rainy season.

kīrṇaṃ tathā⁵ puṇyakṛtā janena svargābhikāmena vimokṣakāmaḥ |
tam āśramaṃ so ’nucacāra dhīras tapāṃsi citrāṇi nirīkṣamāṇaḥ || 7.10 ||

5. EBC: tataḥ.

de nas rnam par thar bźed brtan pa de yis ni | | dka’ thub sna tshogs rnams la ṅes par rnam gzigs śiṅ | |
mtho (4)ris mṅon ’dod bsod nams byas pa’i skye bo yis | | khyab pa’i dka’ thub gnas der rjes su dpyad par gyur | |

10. He, the wise one, longing for liberation, traversed that hermitage filled with the holy company desirous of heaven,--gazing at their strange penances.

tapovikārāṃś ca nirīkṣya saumyas tapovane tatra tapodhanānām |
tapasvinaṃ kaṃcid anuvrajantaṃ tattvaṃ vijijñāsur idaṃ babhāṣe || 7.11 ||

dka’ thub nor can rnams kyi dka’ thub nags tshal der | | dka’ thub rnam par ’gyur ba rnams ni ṅes gnas nas | |
rjes su gśegs pa’i dka’ thub ldan pa kha cig la | | źi bas (5)de ñid rnam par śes bźed ’di gsuṅs so | |

11. He, the gentle one, having seen the different kinds of penance practised by the ascetics in that sacred grove,--desiring to know the truth, thus addressed one of the ascetics who was following him:

tatpūrvam adyāśramadarśanaṃ me yasmād imaṃ dharmavidhiṃ na jāne |
tasmād bhavān arhati bhāṣituṃ me yo niścayo yat⁶ prati vaḥ pravṛttaḥ || 7.12 ||

6. EBC: yaṃ.

(22)問長宿梵志所行眞實道
(23)今我初至此未知行何法
(24)隨事而請問願爲我解説

gaṅ phyir chos kyi cho ga ’di ni mi śes pa | | bdag gis dka’ thub gnas mthoṅ de riṅ sṅa ma’o | |
de phyir khyod kyis bdag la smra bar ’os min te | | ṅes pa gaṅ źig gaṅ la rab tu ’jug pa’o | |

addressed the senior Brahmakârin, and asked him as to the path of true religion.
509. ’Now having but just come here, I do not yet know the rules of your religious life. I ask you therefore for information, and I pray explain to me what I ask.’

12. ‘Since this to-day is my first sight of a hermitage I do not understand this rule of penance; therefore will your honour kindly explain to me what resolve possesses each one of you.’

tato dvijātiḥ sa tapovihāraḥ śākyarṣabhāyarṣabhavikramāya |
krameṇa tasmai kathayāṃ cakāra tapoviśeṣāṃs⁷ tapasaḥ phalaṃ ca || 7.13 ||

7. EBC: viśeṣaṃ.

(25)爾時彼二生 ¹⁰ 具以諸苦行
(26)¹¹ 及與苦行果次第隨事答

10. 具以諸＝以諸修＜三＞ 11. 及與苦行果＝及苦行果報＜三＞

de nas dka’ thub rnam par rgyu ba’i gñis (6)skyes des | | ś’akya’i khyu mchog khyu mchog rnam par gnon pa po | |
de la rim gyis dka’ thub khyad par rnams daṅ ni | | dka’ hub ’bras bu daṅ bcas gtam ṅag byas pa’o | |

510. On this that twice-born (Brahman) in reply explained in succession all the modes of painful discipline, and the fruits expected as their result.

13. Then the Brâhman well-versed in penance told in order to that bull of the Sâkyas, a very bull in prowess, all the various kinds of penance and the fruit thereof.

agrāmyam annaṃ salile prarūḍhaṃ parṇāni toyaṃ phalamūlam eva |
yathāgamaṃ vṛttir iyaṃ munīnāṃ bhinnās tu te te tapasāṃ vikalpāḥ || 7.14 ||

(27)非聚落所出清淨水生物
(28)或食根莖葉或復食華果
(29)種種各異道服食亦不同

groṅ byuṅ bza’ ba ma yin chu la rab skyes pa’i | | ’dab ma rnams daṅ chu daṅ ’bras bu rtsa ba ñid | |
(7)thub pa rnams kyi spyod pa ’di ni luṅ ji ltar | | dka’ thub rnams kyi rnam rtog tha dad de de’o | |

511. (How some ate) nothing brought from inhabited places (villages), (but) that produced from pure water, (others) edible roots and tender twigs, (others) fruits and flowers fit for food,
512. Each according to the rules of his sect, clothing and food in each case different,

14. ‘Uncultivated food, growing out of the water, leaves, water, and roots and fruits,--this is the fare of the saints according to the sacred texts; but the different alternatives of penance vary.

uñchena jīvanti khagā ivānye tṛṇāni kecin mṛgavac caranti |
kecid bhujaṃgaiḥ saha vartayanti valmīkabhūtā vanamārutena⁸ || 7.15 ||

8. EBC: iva mārutena.

(13a1)或習於鳥生兩足¹² 鉗取食
(2)有隨鹿食草吸風蟒陀仙

12. 鉗＝擒＜三＞

kha cig ri dags bźin du rtswa rnams la spyod la | | gźan rnams bor ba yis ni mkha’ la rgyu ba’i bya ltar ’tsho | |
kha cig lag ’gro rnams daṅ lhan cig ’tsho ba ste | | grog mkhar gyur ba (25b1)rnams ni nags na rluṅ gis so | |

some living amongst bird-kind, and like them capturing and eating food;
513. Others eating as the deer the grass (and herbs); others living like serpents, inhaling air;

15. ‘Some live like the birds on gleaned corn, others graze on grass like the deer, others live on air with the snakes, as if turned into ant-hills.

aśmaprayatnārjitavṛttayo ’nye kecit svadantāpahatānnabhakṣāḥ |
kṛtvā parārthaṃ śrapaṇaṃ tathānye kurvanti kāryaṃ yadi śeṣam asti || 7.16 ||

(3)木石舂不食兩齒¹³ 嚙爲痕
(4)或乞食施人取殘而自食

13. 噛＝齧＜三＞

rdo yis rab ’bad bsgrub pa’i spyod pa gźan rnams te | | kha cig raṅ gi so yis ñe bar blaṅs śiṅ za | |
de bźin gźan ni gźan gyi don du bcos byas nas | | gal te lhag ma yod na bya ba byed pa’o | |

others eating nothing pounded in wood or stone; some eating with two teeth, till a wound be formed;
514. Others, again, begging their food and giving it in charity, taking only the remnants for themselves;

16. ‘Others win their nourishment with great effort from stones, others eat corn ground with their own teeth; some, having boiled for others, dress for themselves what may chance to be left.

kecij jalaklinnajaṭākalāpā dviḥ pāvakaṃ juhvati mantrapūrvam |
mīnaiḥ samaṃ kecid apo vigāhya vasanti kūrmollikhitaiḥ śarīraiḥ || 7.17 ||

(5)或常水沐頭 ¹⁴ 或復奉事火
(6)水居習魚仙如是等種種

14. 或復奉事火＝或奉事於火＜三＞

chu yis gśer ba’i ral pa’i tshogs can kha (2)cig ni | | gsaṅ sṅags sṅon ’gro lan gñis me la sbyin sreg ciṅ | |
kha cig ña daṅ mñam par chu la rnams źugs nas | | rus sbal bźin du lus rnams rab tu bskum pa’o | |

others, again, who let water continually drip on their heads and those who offer up with fire;
515. Others who practise water-dwelling like fish; thus there are (he said) Brahmakârins of every sort,

17. ‘Others, with their tufts of matted hair continually wet with water, twice offer oblations to Agni with hymns; others plunging like fishes into the water dwell there with their bodies scratched by tortoises.

evaṃvidhaiḥ kālacitais tapobhiḥ parair divaṃ yānty aparair nṛlokam |
duḥkhena mārgeṇa sukhaṃ hy upaiti⁹ sukhaṃ¹⁰ hi dharmasya vadanti mūlam || 7.18 ||

9. EBC: kṣiyanti 10. EBC: duḥkhaṃ.

(7)梵志修苦行壽終得生天
(8)以因苦行故當得安樂果

de ltar dus su bsags pa’i dka’ thub nags tshogs kyi | | mchog gis lhar ’gro gźan gyis mi yi ’jig (3)rten te | |
sdug bsṅal lam gyis bde ba ñe bar thob phyir daṅ | | chos kyi rtsa ba bde ba ñid du gsuṅs phyir ro | |

who practise austerities, that they may at the end of life obtain a birth in heaven,
516. And by their present sufferings afterwards obtain peaceable fruit.

18. ‘By such penances endured for a time,--by the higher they attain heaven, by the lower the world of men; by the path of pain they eventually dwell in happiness,--pain, they say, is the root of merit.’

ity evamādi dvipadendravatsaḥ śrutvā vacas tasya tapodhanasya |
adṛṣṭatattvo ’pi na saṃtutoṣa śanair idaṃ cātmagataṃ babhāṣe¹¹ || 7.19 ||

11. EBC: jagāda.

(9)兩足尊賢士聞此諸苦行
(10)不見眞實義内心不欣悦
(11)思惟哀念彼心口自相告

de skad ces sogs rkaṅ gñis dbaṅ po’i sras po yis | | dka’ thub nor daṅ ldan pa de yi tshig gsan nas | |
de ñid gzigs pa min yaṅ ṅoms par ma gyur la | | (4)bdag tu soṅ ba ’di ni dal bus gsuṅs par gyur | |

The lord of men, the excellent master, hearing all their modes of sorrow-producing penance,
517. Not perceiving any element of truth in them, experienced no joyful emotion in his heart; lost in thought, he regarded the men with pity, and with his heart in agreement his mouth thus spoke:

19. The king’s son, having heard this speech of the ascetic, even though he saw no lofty truth in it, was not content, but gently uttered these thoughts to himself:

duḥkhātmakaṃ naikavidhaṃ tapaś ca svargapradhānaṃ tapasaḥ phalaṃ ca |
lokāś ca sarve pariṇāmavantaḥ svalpe śramaḥ khalv ayam āśramāṇām || 7.20 ||

(12)哀哉大苦行唯求人天報
(13)輪迴向生死苦多而¹⁵ 果少

15. 果＝樂＜三＞

sdug bsṅal bdag ñid dka’ thub rnam pa du ma ste | | dka’ thub bdag gi ’bras bu mtho ris gtso bo’o | |
’jig rten thams cad yoṅs su ’gyur ba daṅ ldan la | | ñuṅ du la ṅal ’di ni gduṅ gnas rnams kyi’o | |

518. ’Pitiful indeed are such sufferings! and merely in quest of a human or heavenly reward, ever revolving in the cycle of birth or death, how great your sufferings, how small the recompence!

20. ‘The penance is full of pain and of many kinds, and the fruit of the penance is mainly heaven at its best, and all the worlds are subject to change; verily the labour of the hermitages is spent for but little gain.

priyāṃś¹² ca bandhūn viṣayāṃś ca hitvā ye svargahetor¹³ niyamaṃ caranti |
te viprayuktāḥ khalu gantukāmā mahattaraṃ bandhanam¹⁴ eva bhūyaḥ || 7.21 ||

12. EBC: śriyaṃ. 13. EBC: hetau. 14. EBC: svaṃ vanam.

(14)違親捨勝境決定求天樂
(15)雖免於小苦終爲大苦縛

phaṅs pa rnams (5)daṅ gñen daṅ yul rnams bor nas ni | | gaṅ źig mtho ris phyir ni rnam par spyod byed la | |
de rnams rnam par bral te ṅes par ’gro ’dod la | | slar yaṅ śin tu ’chiṅ ba chen po ñid yin no | |

519. ’Leaving your friends, giving up honourable position; with a firm purpose to obtain the joys of heaven, although you may escape little sorrows, yet in the end involved in great sorrow;

21. ‘Those who abandoning wealth, kindred, and worldly objects, undertake vows for the sake of heaven,--they, when parted, only wish to go to a still greater wood of their own again.

kāyaklamair yaś ca tapoabhidhānaiḥ pravṛttim ākāṅkṣati kāmahetoḥ |
saṃsāradoṣān aparīkṣamāṇo duḥkhena so ’nvicchati duḥkham eva || 7.22 ||

(16)自枯槁其形修行諸苦行
(17)而求於受生増長五欲因
(18)不觀生死故以苦而求苦

lus kyi ṅal du ba gduṅ ba’i bya ba rnams kyis ni | | ’dod pa’i rgyu las rab tu ’jug par ’dod (6)pa’o | |
’khor ba’i rgya mtsho’i skyon rnams yoṅs su mi rtog par | | sdug bsṅal gyis de sdug bsṅal kho na rjes su tshol | |

520. ’Promoting the destruction of your outward form, and undergoing every kind of painful penance, and yet seeking to obtain another birth; increasing and prolonging the causes of the five desires,
521. ’Not considering that herefrom (result repeated) birth and death, undergoing suffering and, by that, seeking further suffering;

22. ‘He who by all these bodily toils which are called penances, seeks a sphere of action for the sake of desire,--not examining the inherent evils of mundane existence, he only seeks pain by pain.

trāsaś ca nityaṃ maraṇāt prajānāṃ yatnena cecchanti punaḥprasūtim¹⁵ |
satyāṃ pravṛttau niyataś ca mṛtyus tatraiva magnā¹⁶ yata eva bhītāḥ¹⁷ || 7.23 ||

15. EBC: punaḥ prasūtim. 16. EBC: magno. 17. EBC: bhītaḥ.

(19)一切衆生類心常畏於死
(20)精勤求受生生已會當死
(21)雖復畏於苦而長沒苦海

’chi bas skye dgu rnams kyis rtag par ’jigs pa ste | | ’bad pa yis ni slar yaṅ rab tu ’jug par ’dod | |
rab tu źugs par gyur na ṅes par ’chi ba ste | | ’di ñid du ni (7)gaṅ las ’jigs pa rnams lhuṅ ṅo | |

thus it is that the world of men, though dreading the approach of death,
522. ’Yet strive after renewed birth; and being thus born, they must die again. Altho’ still dreading (the power of) suffering, yet prolonging their stay in the sea of pain:

23. ‘There is ever to living creatures fear from death, and they with all their efforts seek to be born again; where there is action, there must inevitably be death,--he is always drowned therein, just because he is afraid.

ihārtham eke praviśanti khedaṃ svargārtham anye śramam āpnuvanti |
sukhārtham āśākṛpaṇo ’kṛtārthaḥ pataty anarthe khalu jīvalokaḥ || 7.24 ||

(22)此生極疲勞將生復不息
(23)任苦求現樂求生天亦勞
(24)求樂心下劣倶墮於非義

’di yi don du gcig rnams ṅal bar rab ’jug ciṅ | | gźan rnams mtho ris don du ṅal ba ’thob pa ste | |
bde ba’i don du sred pa’i bkren pa don ma byas | | gson pa’i ’jig rten ṅes par don med ñid du lhuṅ | |

523. ’Disliking from their heart their present kind of life, yet still striving incessantly after other life; enduring affliction that they may partake of joy; seeking a birth in heaven, to suffer further trouble;
524. ’Seeking joys, whilst the heart sinks with feebleness. For this is so with those who oppose right reason;

24. ‘Some undergo misery for the sake of this world, others meet toil for the sake of heaven; all living beings, wretched through hope and always missing their aim, fall certainly for the sake of happiness into misery.

na khalv ayaṃ garhita eva yatno yo hīnam utsṛjya viśeṣagāmī |
prājñaiḥ samānena pariśrameṇa kāryaṃ tu tad yatra punar na kāryam || 7.25 ||

(25)方於極鄙劣精勤則爲勝
(26)未若修智慧兩捨永無爲

gaṅ źig dman pa dor nas khyad ’phags (26a1)’gro ba can | | ’bad pa ’di ni ṅes par smad pa ma yin la | |
śes ldan rnams daṅ mñam pa’i yoṅs su gduṅ ba yis | | bya ba ma yin de ’dir slar yaṅ byed pa’o | |

they cannot but be cramped and poor at heart. But by earnestness and diligence, then we conquer.
525. ’Walking in the path of true wisdom, letting go both extremes, we then reach ultimate perfection;

25. ‘It is not the effort itself which I blame,--which flinging aside the base pursues a high path of its own; but the wise, by all this common toil, ought to attain that state in which nothing needs ever to be done again.

śarīrapīḍā tu yadīha dharmaḥ sukhaṃ śarīrasya bhavaty adharmaḥ |
dharmeṇa cāpnoti sukhaṃ paratra tasmād adharmaṃ phalatīha dharmaḥ || 7.26 ||

(27)苦身是法者安樂爲非法
(28)行法而後樂因法果非法

lus kyi gtser bas gal te ’dir ni chos yin na | | lus kyi bde ba chos ma yin par ’gyur ba ste | |
pha rol (2)du ni bde ba chos kyis kyaṅ ’thob la | | de phyir ’di yis chos kyi chos min ’bras bu’o | |

to mortify the body, (if) this is religion, then to enjoy rest, is something not resulting from religion.
526. ’To walk religiously and afterwards to receive happiness, this is to make the fruit of religion something different from religion;

26. ‘If the mortification of the body here is religion, then the body’s happiness is only irreligion; but by religion a man obtains happiness in the next world, therefore religion here bears irreligion as its fruit.

yataḥ śarīraṃ manaso vaśena pravartate cāpi¹⁸ nivartate ca¹⁹ |
yukto damaś cetasa eva tasmāc cittād ṛte kāṣṭhasamaṃ śarīram || 7.27 ||

18. EBC: vāpi. 19. EBC: vā.

(29)身所行起滅皆由心意力
(13b1)若離心意者此身如枯木
(2)是故當調心心調形自正

gaṅ gi phyir na bsams pa’i dbaṅ gis lus yin la | | rab tu ’jug pa daṅ ni zlog pa dag kyaṅ ṅo | |
de phyir sems kyi dul ba ñid ni rig pa ste | | sems las gźan ba’i lus ni śiṅ daṅ mñas ba’o | |

but bodily exercise is but the cause of death, strength results alone from the mind’s intention;
527. ’If you remove (from conduct) the purpose of the mind, the bodily act is but as rotten wood; wherefore, regulate the mind, and then the body will spontaneously go right.

27. ‘Since it is only by the mind’s authority that the body either acts or ceases to act, therefore to control the thought is alone befitting,--without the thought the body is like a log.

āhāraśuddhyā yadi puṇyam iṣṭaṃ tasmān mṛgāṇām api puṇyam asti |
ye cāpi bāhyāḥ puruṣāḥ phalebhyo bhāgyāparādhena parāṅmukhārthāḥ²⁰ || 7.28 ||

20. EBC: mukhatvāt.

(3)食淨爲福者禽獸貧窮子
(4)常食於果¹⁶ 葉斯等應有福

16. 葉＝藥＜三＞

bza’ ba gtsaṅ (3)bas gal te bsod nams ’dod na ni | | de phyir ri dags rnams kyaṅ bsod nams yod pa ste | |
phyi rol skyes bu gaṅ dag rnams kyaṅ ’bras bu las | | bskal pa’i ñes pas don rnams gźan du kha bltas so | |

528. ’(You say that) to eat pure things is a cause of religious merit, but the wild beasts and the children of poverty ever feed on these fruits and medicinal herbs; these then ought to gain much religious merit.

28. ‘If merit is gained by purity of food, then there is merit also in the deer; and in those men also who live as outcasts from all enjoyments, through being estranged from them by the fault of their destiny.

duḥkhe ’bhisaṃdhis tv atha puṇyahetuḥ sukhe ’pi kāryo nanu so ’bhisaṃdhiḥ |
atha pramāṇaṃ na sukhe ’bhisaṃdhir duḥkhe pramāṇaṃ nanu nābhisaṃdhiḥ || 7.29 ||

(5)若言善心起苦行爲福因
(6)彼諸安樂行何不善心起
(7)樂非善心起善亦非苦因

bsod nams phyir ni sdug bsṅal mṅon par mtshams sbyor na | | ’on sdug bsṅal mṅon par (4)mtshams sbyor tshad ma min | |
de ltar gaṅ dag las ni rnam par dag pa’i phyir | | stegs źes rab tu źugs te chu la reg par byed | |

529. ’But if you say that the heart being good then bodily suffering is the cause of further merit, (then I ask) why may not those who walk (live) in ease, also possess a virtuous heart?
530. ’If joys are opposed to a virtuous heart, a virtuous heart may also be opposed to bodily suffering;

29. ‘If the deliberate choice of pain is a cause of merit, why should not that same choice be directed to pleasure? If you say that the choice of pleasure carries no authority, is not the choice of pain equally without authority?

tathaiva ye karmaviśuddhihetoḥ spṛśanty apas tīrtham iti pravṛttāḥ |
tatrāpi toṣo hṛdi kevalo ’yaṃ na pāvayiṣyanti hi pāpam āpaḥ || 7.30 ||

(8)若彼諸外道以水爲淨者
(9)樂水居衆生惡業¹⁷ 能常淨

17. 能＝應＜三＞

de yaṅ de yi sñiṅ la tshim pa tsam yin te | | chu yis sdig pa dag par byed pa ma yin phyir | |

if, for instance, all those heretics profess purity because they use water (in various ways),
531. ’Then those who thus use water among men, even with a wicked mind (karma), yet ought ever to be pure.

30. ‘So too those who for the sake of purifying their actions, earnestly sprinkle water on themselves, saying, "this is a sacred spot,"--even there this satisfaction resides only in the heart,--for waters will not cleanse away sin.

spṛṣṭaṃ hi yad yad guṇavadbhir ambhas tat tat pṛthivyāṃ yadi tīrtham iṣṭam |
tasmād guṇān eva paraimi tīrtham āpas tu niḥsaṃśayam āpa eva || 7.31 ||

(10)¹⁸ 彼本功徳仙所¹⁹ 可住止處
(11)功徳仙住故普世之所重
(12)應尊彼功徳不應重其處

18. 彼＝善＜三＞ 19. 可住止＝住止之＜三＞

yon tan ldan bas rig pa’i chu ni gaṅ daṅ gaṅ | | de daṅ de ni sa la gal (5)te stegs ’dod na | |
chu yaṅ the tshom med par chu ñid kho na ste | | de phyir yon tan ldan rnams kho na stegs su go | |

But if righteousness is the groundwork of a Rishi’s purity, then the idea of a sacred spot as his dwelling,
532. ’Being the cause of his righteousness (is wrong). What is reverenced, should be known and seen. Reverence indeed is due to righteous conduct, but let it not redound to the place (or, mode of life).’

31. ‘The water which has been touched by the virtuous,--that is the spot, if you wish for a sacred spot on the earth; therefore I count as a place of pilgrimage only the virtues of a virtuous man’,--water without doubt is only water.’

iti sma tat tad bahuyuktiyuktaṃ jagāda cāstaṃ ca yayau vivasvān |
tato havirdhūmavivarṇavṛkṣaṃ tapaḥpraśāntaṃ sa vanaṃ viveśa || 7.32 ||

(13)如是廣説法遂至²⁰ 日云暮
(14)見有事火者或鑚或吹然
(15)或有酥油灑或擧聲咒願

20. 云＝於日＜三＞

de ltar rigs pa maṅ po ldan pa de daṅ de | | smras te rnam par mdzes pa’i ñi ma nub bar gyur | |
de nas sbyin sreg du bas kha dog ’gyur ba’i śiṅ | | dka’ thub rab tu źi ba’i khrus sar (6)rnam par źugs | |

533. Thus speaking at large on religious questions, they went on till the setting sun. He then beheld their rites in connection with sacrifice to fire, the drilling (for sparks) and the fanning into flame,
534. Also the sprinkling of the butter libations, also the chanting of the mystic prayers, till the sun went down.

32. Thus he uttered his discourse full of various arguments, and the sun went down into the west; then he entered the grove where penances had now ceased and whose trees were gray with the smoke of the (evening) oblations;

abhyuddhṛtaprajvalitāgnihotraṃ kṛtābhiṣekarṣijanāvakīrṇam |
jāpyasvanākūjitadevakoṣṭhaṃ dharmasya karmāntam iva pravṛttam || 7.33 ||

(16)如是竟日夜觀察彼所行
(17)不見眞實義 ²¹ 則便欲捨去

21. 則＝而＜三＞

mṅon par bton pa’i rab tu ’bar ba’i me yis thal ba ni | | dbaṅ bskur byas pa’i draṅ sroṅ skye bos khyab pa ste | |
bzlas bya’i dbyaṅs kyis kun nas skad sgrogs lha yi tshogs | | chos kyi lam gyi las kyi mtha’ bźin rab tu źugs pa’o | |

The prince considering these acts,
535. Could not perceive the right reason of them, and was now desirous to turn and go.

33. Where the sacred fires had been duly transferred when kindled to other spots,--all crowded with the holy hermits who had performed their ablutions, and with the shrines of the gods murmuring with the muttered prayers,--it seemed all alive like the full service of religion in exercise.

kāścin niśās tatra niśākarābhaḥ parīkṣamāṇaś ca tapāṃsy uvāsa |
sarvaṃ parikṣepya tapaś ca matvā tasmāt tapaḥkṣetratalāj jagāma || 7.34 ||

(18)時彼諸梵志悉來請留住
(19)眷仰菩薩徳 ²² 無不勤勸請

22. 無不＝忨忨＜三＞

de ni mtshan mo thaṅ ’ga’ mtshan mor (7)byed ’od kyis | | dka’ thub rnams la yoṅs su rtog ciṅ źugs gyur la | |
dka’ thub thams cad yoṅs su brtags śiṅ mkhyen gyur na | | dka’ thub źiṅ gi thaṅ de las ni gśegs par gyur | |

Then all those Brahmakârins came together to him to request him to stay;
536. Regarding with reverence the dignity of Bodhisattva, very desirous, they earnestly besought him:

34. He spent several nights there, himself like the moon, examining their penances; and he departed from that penance-field, feeling that he had comprehended the whole nature of penance.

anvavrajann āśramiṇas tatas taṃ tadrūpamāhātmyagatair manobhiḥ |
deśād anāryair abhibhūyamānān maharṣayo dharmam ivāpayāntam || 7.35 ||

(20)汝從非法處來至正法林
(21)而復欲棄捨是故勸請留

de’i gzugs bdag ñid chen por sod ba’i yid rnams kyis | | dka’ thub gnas ldan rnams ni de nas de (26b1)rjes gśegs | |
’phags min sdig pa rnams kyis zil non yul las ni | | draṅ sroṅ chen po rnams ni chos bźin pha rol gśegs | |

’You have come from an irreligious place, to this wood where true religion flourishes,
537. ’And yet, now, you wish to go away; we beg you, then, on this account, to stay.’

35. The dwellers of the hermitage followed him with their minds fixed on the greatness of soul visible in his person, as if they were great seers beholding Religion herself, withdrawn from a land invaded by the base.

tato jaṭāvalkalacīrakhelāṃs tapodhanāṃś caiva sa tān dadarśa |
tapāṃsi caiṣām anurudhyamānas²¹ tasthau śive śrīmati vṛkṣamūle²² || 7.36 ||

21. EBC: anubudhyamānas. 22. EBC: mārgavṛkṣe.

(22)諸長宿梵志蓬髮服草衣
(23)追隨菩薩後願請小留神

de nas ral pa śiṅ śun zur phud kyis rol ba’i | | dka’ thub nor daṅ ldan ba de rnams des gzigs śiṅ | |
de dag rnams kyis dka’ thub rnams (2)la rjes brten te | | dpal daṅ ldan la dge ba’i śiṅ gi rtsa bar gnas | |

All the old Brahmakârins, with their twisted hair and bark clothes,
538. Came following after Bodhisattva, asking him as a god to stay a little while.

36. Then he looked on all those ascetics with their matted hair, bark garments, and rag-strips waving, and he stood considering their penances under an auspicious and noble tree by the way-side.

athopasṛtyāśramavāsinas taṃ manuṣyavaryaṃ parivārya tasthuḥ |
vṛddhaś ca teṣāṃ bahumānapūrvaṃ kalena sāmnā giram ity uvāca || 7.37 ||

(24)菩薩見諸老隨逐身疲勞
(25)止住一樹下安慰遣令還
(26)梵志諸長幼圍繞合掌請

de nas dka’ thub gnas ldan rnams ni ñer ’oṅs nas | | mi mchog de la yoṅs su bskor nas gnas gyur la | |
de dag rnams kyi rgyan pos mchod ma sṅon btaṅ ste | | dus kyi źi bas tshig ’di rab tu ’di smras so | |

Bodhisattva seeing these aged ones following him, their bodies worn with macerations,
539. Stood still and rested beneath a tree; and soothing them, urged them to return. Then all the Brahmakârins, young and old, surrounding him, made their request with joined hands:

37. Then the hermits having approached stood surrounding the best of men; and an old man from among them thus addressed him respectfully in a gentle voice:

tvayy āgate pūrṇa ivāśramo ’bhūt saṃpadyate śūnya iva prayāte |
tasmād imaṃ nārhasi tāta hātuṃ jijīviṣor deham iveṣṭam āyuḥ || 7.38 ||

(27)汝忽來²³ 至此園林妙充滿
(28)而今棄捨去遂成丘曠野

23. 至＝到＜三＞

khyod (3)kyis byon tshe gduṅ gnas gaṅ ba bźin gyur la | | rab tu gśegs tshe stoṅ pa bźin du rab tu thob | |
de phyir brtse ba ’di ni ’bor bar ’os men te | | ’tsho bar ’dod pa’i phaṅs pa’i tshe yis lus bźin no | |

540. ’You who have so unexpectedly arrived here, amid these garden glades so full of attraction, why now are you leaving them and going away, to seek perfection in the wilderness?

38. ‘At thy coming the hermitage seems to have become full, it becomes as it were empty when thou art gone,--therefore, my son, thou wilt not surely desert it, as the loved life the body of one who wishes to live.

brahmarṣirājarṣisurarṣijuṣṭaḥ puṇyaḥ samīpe himavān hi śailaḥ |
tapāṃsi tāny eva tapodhanānāṃ yatsaṃnikarṣād bahulībhavanti || 7.39 ||

(29)如人愛壽命不欲捨其身
(13c1)我等亦如是唯願小留住

lha yi draṅ sroṅ tshaṅs pa’i draṅ sroṅ rgyal po yis | | draṅ sroṅ gis bsñen bsod nams ñe bar gaṅ (4)ldan ri | |
dka’ thub nor ldan rnams kyi dka’ thub de rnams ni | | gaṅ gi ñe logs dag nas maṅ por ’gyur ba’o | |

541. ’As a man loving (long) life, is unwilling to let go his body, so we are even thus; would that you would stop awhile.

39. ‘In front stands the holy mountain Himavat, inhabited by Brahmarshis, râjarshis, and surarshis; by whose mere presence the merit of these penances becomes multiplied to the ascetics.

tīrthāni puṇyāny abhitas tathaiva sopānabhūtāni nabhastalasya |
juṣṭāni dharmātmabhir ātmavadbhir devarṣibhiś caiva maharṣibhiś ca || 7.40 ||

(2)此處諸梵²⁴ 志王仙及天仙
(3)皆依於此處又隣雪山側
(4)増長人苦行其處莫過此

24. 志＝仙＜三＞

de bźin kun nas bsod nams dag gi stegs gyur la | | nam mkha’i ’og gi them skas dag tu gyur pa ste | |
lha yi draṅ sroṅ rnams daṅ draṅ sroṅ chen po ni | | chos kyi bdag ñid bdag ñid (5)chen po rnams kyis bsñen | |

542. ’This is a spot where Brahmans and Rishis have ever dwelt, royal Rishis and heavenly Rishis, these all have dwelt within these woods. The places on the borders of the snowy mountains,
543. ’Where men of high birth undergo their penance, those places are not to be compared to this.

40. ‘Near us also are holy spots of pilgrimage, which become ladders to heaven; loved by divine sages and saints whose souls are intent on devotion and who keep their souls in perfect control.

itaś ca bhūyaḥ kṣamam uttaraiva dik sevituṃ dharmaviśeṣahetoḥ |
na tu²³ kṣamaṃ dakṣiṇato budhena padaṃ bhaved ekam api prayātum || 7.41 ||

23. EBC: hi.

(5)衆多諸學士由此路生天
(6)求福學仙者皆從此已北
(7)攝受於正法慧者不遊南

’di nas slar yaṅ khyad ’phags chos kyi ched las ni | | byaṅ gi phyogs ñid kho nar bsñen par nus pa ste | |
blo daṅ ldan pas gom pa gcig tu gyur pa yaṅ | | lho yi phyogs su ’gro bar nus pa ma yin no | |

All the body of learned masters from this place have reached heaven;
544. ’All the learned Rishis who have sought religious merit, have from this place and northwards (found it), those who have attained a knowledge of the true law, and gained divine wisdom come not from southwards;

41. ‘From hence, again, the Northern quarter is especially to be fitly followed for the sake of preeminent merit; even one who was wise starting towards the south could not advance one single step.

tapovane ’sminn atha niṣkriyo vā saṃkīrṇadharmāpatito²⁴ aśucir vā |
dṛṣṭas tvayā yena na te vivatsā tad brūhi yāvad rucito ’stu vāsaḥ || 7.42 ||

24. EBC: dharmā patito.

(8)若汝見我等懈怠不精進
(9)行諸不淨法而不樂住者
(10)我等悉應去汝可留止此

dka’ thub nags ’dir ji ste bya ba ṅan pa ’am | | bsre ma’i (6)chos sam ltuṅ ba min nam mi gtsaṅ bar | |
khyed kyis mthoṅ ste gaṅ gis khyed ’di bźugs ’dod min | | de ni gsuṅ la re źig sred par bźugs mdzod cig | |

545. ’If you indeed see us remiss and not earnest enough, practising rules not pure, and on that account are not pleased to stay,
546. ’Then we are the ones that ought to go; you can still remain and dwell here,

42. ‘Hast thou seen in this sacred grove one who neglects all ceremonies or who follows confused ceremonies or an outcast or one impure, that thou dost not desire to dwell here? Speak it out, and let the abode be welcomed.

ime hi vāñchanti tapaḥsahāyaṃ taponidhānapratimaṃ bhavantam |
vāsas tvayā hīndrasamena sārdhaṃ bṛhaspater abhyudayāvahaḥ syāt || 7.43 ||

(11)此諸梵志等常求苦行伴
(12)汝爲苦行長云何相棄捨
(13)若能止住此奉事如帝釋
(14)亦如天奉事毘²⁵ 梨訶鉢低

25. 梨＝黎＜明＞; \Vṛhaspati.

dka’ thub gter daṅ rab tu mtshuṅs par gyur pa la | | ’di rnams kyis ni dka’ thub grogs su ’dod pa ste | |
dbaṅ po daṅ mñam khyed daṅ (7)lhan cig gnas pa ni | | phur bu yi yaṅ mṅon par mtho ba ’dren pa yin | |

all these different Brahmakârins ever desire to find companions in their penances.
547. ’And you, because you are conspicuous for your religious earnestness, should not so quickly cast away their society:
if you can remain here, they will honour you as god Sakra,
548. ’Yea! as the Devas pay worship to Brihaspati (or, Virudhakapati).’

43. ‘These hermits here desire thee as their companion in penance, thee who art like a storehouse of penance,--to dwell with thee who art like Indra would bring prosperity even to Vrihaspati.’

ity evam ukte sa tapasvimadhye tapasvimukhyena manīṣimukhyaḥ |
bhavapraṇāśāya kṛtapratijñaḥ svaṃ bhāvam antargatam ācacakṣe || 7.44 ||

(15)菩薩向梵志説己心所²⁶ 期
(16)我修正方便唯欲滅諸有

26. 期＝願＜三＞

dka’ thub ldan pa’i gtso bos de skad ces smras te | | srid pa rab tu ñams phyir dam bca’ byas pa yis | |
mkhas pa’i gtso bo des ni dka’ thub ldan dbus su | | naṅ du soṅ ba’i raṅ bźin smras par gyur pa’o | |

Then Bodhisattva answered the Brahmakârins and told them what his desires were:
549. ’I am seeking for a true method of escape, I desire solely to destroy all mundane influences;

44. He, the chief of the wise, when thus addressed in the midst of the ascetics by their chiefÞhaving resolved in his mind to put an end to all existence--thus uttered his inward thought:

ṛjvātmanāṃ dharmabhṛtāṃ munīnām iṣṭātithitvāt svajanopamānām |
evaṃvidhair māṃ prati bhāvajātaiḥ prītiḥ parā me²⁵ janitaś ca mānaḥ²⁶ || 7.45 ||

25. EBC: parātmā. 26. EBC: mārgaḥ.

(17)汝等心質直行法亦寂默
(18)親念於來賓我心實愛樂

’gron (27a1)la sdug ciṅ raṅ gi skye bo daṅ mtshuṅs pa’i | | draṅ po’i bdag ñid chos ’dzin thub pa rnams kyis ni | |
bdag la rnam pa de ltar bsam pa skyes pa yis | | bdag gi dga’ ba mchog daṅ bkur sti skyes par gyur | |

but you, with strong hearts, practise your rules as ascetics,
550. ’And pay respectful attention to such visitors as may come. My heart indeed is moved with affection towards you,

45. ‘The upright-souled saints, the upholders of religion, become the very ideal of our own kindred through their delight in showing hospitality; by all these kind feelings of thine towards me affection is produced in me and the path which regards the self as supreme is revealed.

snigdhābhir ābhir hṛdayaṃ gamābhiḥ samāsataḥ snāta ivāsmi vāgbhiḥ |
ratiś ca me dharmanavagrahasya vispanditā saṃprati bhūya eva || 7.46 ||

(19)美説感人懷聞者皆沐浴
(20)聞汝等所説増我樂法情

mdor bsdus gyur na brtse źiṅ bsñen pa ’di rnams dag | | sñiṅ la (2)soṅ ba’i ṅag rnams dag gis khrus byas bźin | |
kun nas ’dzin med chos can bdag gi dga’ ba ni | | de riṅ slar yaṅ cuṅ źig g-yos par gyur pa ñid | |

for pleasant conversation is agreeable to all, those who listen are affected thereby;
551. ’And so hearing your words, my mind is strengthened in religious feeling;

46. ‘I seem to be all at once bathed by these gentle heart-touching words of thine, and the joy now throbs in me once more which I felt when I first grasped the idea of dharma.

evaṃ pravṛttān bhavataḥ śaraṇyān atīva saṃdarśitapakṣapātān |
yāsyāmi hitveti mamāpi duḥkhaṃ yathaiva bandhūṃs tyajatas tathaiva || 7.47 ||

(21)汝等悉歸我以爲法良朋
(22)而今棄捨汝其心甚悵然

de ltar rab tu źugs pa’i khyed cag skyabs ’os rnams | | śin tu phyogs su lhuṅ ba yaṅ dag bstan pa rnams | |
bor nas ’gro źes kho (3)bo yi yaṅ sdug bsṅal te | | ji ltar gñen ’dun rnams ni spaṅs pa de ltar ro | |

you indeed have all paid me much respect, in agreement with the courtesy of your religious profession;
552. ’But now I am constrained to depart, my heart grieves thereat exceedingly,

47. ‘There is sorrow to me when I reflect that I shall have to depart, leaving you who are thus engaged, you who are such a refuge and who have shown such excessive kindness to me,--just as there was when I had to leave my kindred behind.

svargāya yuṣmākam ayaṃ tu dharmo mamābhilāṣas tv apunarbhavāya |
asmin vane yena na me vivatsā bhinnaḥ pravṛttyā hi nivṛttidharmaḥ || 7.48 ||

(23)先違本親屬今與汝等乖
(24)合會別離苦其苦等無異
(25)非我心不樂亦不見他過

khyed cag rnams kyi chos ’di mtho ris ched du ste | | bdag gi mṅon par mtho bar yaṅ srid ma yin phyir | |
nags der gaṅ gi bdag ni sdod ’dod ma yin te | | chos las ldog pa rab tu ’jug pa tha dad phyir | |

first of all, having left my own kindred, and now about to be separated from you.
553. ’The pain of separation from associates, this pain is as great as the other, it is impossible for my mind not to grieve, as it is not to see others’ faults.

48. ‘But this devotion of yours is for the sake of heaven,--while my desire is that there may be no fresh birth; therefore I wish not to dwell in this wood; the nature of cessation is different from that of activity.

tan nāratir me na parāpacāro vanād ito yena parivrajāmi |
dharme sthitāḥ pūrvayugānurūpe sarve bhavanto hi maharṣikalpāḥ || 7.49 ||

(26)但汝等苦行悉求生天樂
(27)我求滅三有形背而心乖
(28)汝等所行法自習先師業
(29)我爲滅諸集以求無集法
(14a1)是故於此林永無久停理

(4)de phyir nags ’di dag na gaṅ gis yoṅs ’gro ba | | bdag gi ma dga’ ma yin pha rol spyod log min | |
sṅon gyi dus na rjes mthun chos la gnas pa yi | | draṅ sroṅ chen po thams cad rnams daṅ mtshuṅs par gyur | |

554. ’But you, by suffering pain, desire earnestly to obtain the joys of birth in heaven; whilst I desire to escape from the three worlds, and therefore I give up what my reason (mind) tells me must be ejected.
555. ’The law which you practise, you inherit from the deeds of former teachers, but I, desiring to destroy all combination (accumulation), seek a law which admits of no such accident.
556. ’And therefore I cannot in this grove delay for a longer while in fruitless discussions.’

49. ‘It is not therefore any dislike on my part or the wrong conduct of another, which makes me go away from this wood; for ye are all like great sages, standing fast in the religious duties which are in accordance with former ages.

tato vacaḥ sūnṛtam arthavac ca suślakṣṇam ojasvi ca garvitaṃ ca |
śrutvā kumārasya tapasvinas te viśeṣayuktaṃ bahumānam īyuḥ || 7.50 ||

(2)爾時諸梵志聞菩薩所説
(3)眞實有義言辭辯理高勝
(4)其心大歡喜 ²⁷ 倍深加宗敬

27. 倍深加宗敬＝深加崇敬情＜三＞

de nas don daṅ ldan la bde źiṅ yid du ’oṅ | | legs mthun mdaṅs daṅ ldan (5)la sñiṅ po daṅ ldan pa | |
gźon nu’i tshig ni dka’ thub ldan pa de rnams kyis | | thos nas khyad ’phags daṅ ldan bkur sti maṅ pos gśegs | |

At this time all the Brahmakârins, hearing the words spoken by Bodhisattva,
557. Words full of right reason and truth, very excellent in the distinction of principles, their hearts rejoiced and exulted greatly, and deep feelings of reverence were excited within them.

50. Then having heard the prince’s discourse, gracious and of deep meaning, gentle, strong, and full of dignity, the ascetics paid him especial honour.

kaścid dvijas tatra tu bhasmaśāyī prāṃśuḥ śikhī dāravacīravāsāḥ |
āpiṅgalākṣas tanudīrghaghoṇaḥ kuṇḍaika²⁷ hasto giram ity uvāca || 7.51 ||

27. EBC: kuṇḍoda.

(5)時有一梵志常臥塵土中
(6)縈髮衣樹皮黄眼脩高鼻

de nas gñis skyes thal ba la ñal kha cig ni | | lus riṅ gtsug tor daṅ ldan śiṅ śun gos gyon źiṅ | |
mig ni cuṅ zad dmar ser sna ni phra la (6)riṅs | | lag gcig spyi blugs ldan pas tshig ’di smras pa’o | |

558. At this time there was one Brahmakârin, who always slept in the dust, with tangled hair and raiment of the bark of trees, his eyes bleared (yellow), preparing himself in an ascetic practice (called) ’high-nose.’

51. But a certain Brâhman who was lying there in the ashes, tall and wearing his hair in a tuft, and clothed in the bark of trees, with reddish eyes and a thin long nose, and carrying a pot with water in his hand, thus lifted his voice:

dhīmann udāraḥ khalu niścayas te yas tvaṃ yuvā janmani dṛṣṭadoṣaḥ |
svargāpavargau hi vicārya samyag yasyāpavarge matir asti so ’sti || 7.52 ||

(7)而白菩薩言志固智慧明
(8)決定了生過 ²⁸ 善知離生安
(9)祠祀祈天神及種種苦行
(10)悉求生天樂未離貪欲境
(11)能與貪欲爭志求眞解脱
(12)此則爲丈夫決定正覺士

28. 善知離生安＝知離生則安＋（不著生天福志求滅身是則未曾有惟見此一人）四句二十字＜三＞

khyod kyis ṅes pa ñid du rgya chen blo ldan źiṅ | | gźon nu khyed kyi skye ba la ni ñes pa gzigs | |
mtho ris daṅ ni ñes pa yaṅ dag rnam spyod phyir | | thar pa gaṅ gi blo gros yod pa de yin no | |

559. This one addressed Bodhisattva in the following words: ’Strong in will! bright in wisdom! firmly fixed in resolve to escape (pass beyond) the limits of birth, knowing that in escape from birth there alone is rest,
560. ’Not affected by any desire after heavenly blessedness, the mind set upon, the eternal destruction of the body (bodily form), you are indeed miraculous in appearance, (as you are) alone in the possession of such a mind.
561. ’To sacrifice to the gods, and to practise every kind of austerity, all this is designed to secure a birth in heaven, but here there is no mortification of selfish desire,
562. ’There is still a selfish personal aim; but to bend the will to seek final escape, this is indeed the work of a true teacher, this is the aim of an enlightened master;

52. ‘O sage, brave indeed is thy purpose, who, young as thou art, hast seen the evils of birth; he who, having pondered thoroughly heaven and liberation, makes up his mind for liberation,--he is indeed brave!

yajñais tapobhir niyamaiś ca tais taiḥ svargaṃ yiyāsanti hi rāgavantaḥ |
rāgeṇa sārdhaṃ ripuṇeva yuddhvā mokṣaṃ parīpsanti tu sattvavantaḥ || 7.53 ||

(13)斯處不足留當至²⁹ 頻陀山
(14)彼有大牟尼名曰³⁰ 阿羅藍

29. \Viṃdhya-koṣṭha. 30. Arāḍa.

mchod sbyin dka’ thub des ba de daṅ de (7)rnams kyis | | chags pa daṅ ldan mtho ris la ni ’gro bar ’dod | |
dgra bo bźin du chags daṅ lhan cig g-yul sprad nas | | sems pa raṅ ldan thar pa ru ni ’gro bar ’dod | |

563. ’This place is no right halting-place for you, you ought to proceed to Mount Pinda (Pândava), there dwells a great Muni, whose name is A-lo-lam (Arâda Râma).

53. ‘By all those various sacrifices, penances and vows the slaves of passion desire to go to heaven; but the strong, having battled with passion as with an enemy, desire to obtain liberation.

tadbuddhir eṣā yadi niścitā te tūrṇaṃ bhavān gacchatu vindhyākoṣṭham |
asau munis tatra vasaty arāḍo yo naiṣṭhike śreyasi labdhacakṣuḥ || 7.54 ||

(15)³¹ 唯彼得究竟第一増勝眼
(16)汝當往詣彼得聞眞實道

31. yo naiṣṭhike zreyasi labdhacakṣuḥ.

de phyir gal te byod kyi blo gros ’di ṅes na | | skyen par khyed ñid ’bigs byed phug par gśegs mdzod (27b1)cig | |
gaṅ źig mthar thug ṅes par legs pa thob ba’i mig | | thub pa ’di ni de ru mtshan mo min par gnas | |

564. ’He only has reached the end (of religious aims), the most excellent eye (of the law). Go therefore to the place where he dwells, and listen there to the true exposition of the law.

54. ‘If this is thy settled purpose, go quickly to Viüdhyakoshtha; the Muni Arâḍa lives there who has gained an insight into absolute bliss.

tasmād bhavāñ chroṣyati tattvamārgaṃ satyāṃ rucau saṃpratipatsyate ca |
yathā tu paśyāmi matis tathaiṣā²⁸ tasyāpi yāsyaty avadhūya buddhim || 7.55 ||

28. EBC: tavaiṣā

(17)能使心悦者必當行其法
(18)我觀汝志樂恐亦非所安
(19)當復捨彼遊更求餘多聞

de phyir khyod kyis de ñid lam ni thob ’gyur la | | sred par gyur na yaṅ dag rab tu thob par ’gyur | |
bdag gi mthoṅ ba ji ltar blo gros de de ltar | | de ñid kyi yaṅ blo gros bor (2)nas ’gro bar ’gyur | |

565. ’This will make your heart rejoice, as you learn to follow the precepts of his system. As for me, beholding the joy of your resolve, and fearing that I shall not obtain rest,

566. ’I must once more let go (dismiss) those following me, and seek other disciples;

55. ‘From him thou wilt hear the path to truth, and if thou hast a desire for it, thou wilt embrace it; but as I foresee, this purpose of thine will go on further, after having rejected his theory.

spaṣṭocca²⁹ ghoṇaṃ vipulāyatākṣaṃ tāmrādharauṣṭhaṃ sitatīkṣṇadaṃṣṭram |
idaṃ hi vaktraṃ tanuraktajihvaṃ jñeyārṇavaṃ pāsyati kṛtsnam eva || 7.56 ||

29. EBC: puṣṭāśva.

(20)隆鼻廣長目丹脣素利齒
(21)薄膚面光澤朱舌長軟薄
(22)如是衆妙相悉飮爾炎水

gsal źiṅ mtho ba’i śaṅs daṅ rnam rgyas yaṅs pa’i spyan | | zaṅs mdog ya mchu ma mchu rno dkar mche ba can | |
ljags ni dmar źiṅ phra ba’i źal daṅ ldan pa ’di | | śes bya’i rgya mtsho mtha’ dag la ni ’gro ba ñid | |

straighten my head (nose) and gaze with my full eyes; anoint my lips and cleanse my teeth,
567. ’Cover my shoulders and make bright my face, smooth my tongue and make it pliable. Thus, O excellently marked, sir! fully drinking (at the fountain of) the water you give (glorious water),

56. ‘With the nose of a well-fed horse, large long eyes, a red lower lip, white sharp teeth, and a thin red tongue,--this face of thine will drink up the entire ocean of what is to be known.

gambhīratā yā bhavatas tv agādhā yā dīptatā yāni ca lakṣaṇāni |
ācāryakaṃ prāpsyasi tat prṭhivyāṃ yan narṣibhiḥ pūrvayuge ’py avāptam || 7.57 ||

(23)當度不測深世間無有比
(24)耆舊諸仙人不得者當得

khyod kyi zab pa daṅ ni gtiṅ dpag dka’ gaṅ (3)daṅ | | gaṅ źig sgron ma ñid daṅ mtshan rnams gaṅ yin pas | |
sṅon gyi bskal par drad sroṅ gis kyaṅ ma mthoṅ ba’i | | slob dpon ñid des la mṅon par dga’ nas gśegs | |

568. ’I shall escape from the unfathomable depths. In the world nought is comparable to this, that which old men and Rishis have not known, that shall (I) know and obtain:

57. ‘That unfathomed depth which characterises thee, that majesty and all those signs of thine,--they shall win a teacher’s chair in the earth which was never won by sages even in a former age.’

paramam iti tato nṛpātmajas tam ṛṣijanaṃ pratinandya niryayau |
vidhivad anuvidhāya te ’pi taṃ praviviśur āśramiṇas tapovanam || 7.58 ||

(25)菩薩領其言與諸仙人別
(26)彼諸仙人衆右繞各辭還

dka’ thub ldan pa de rnams kyis kyaṅ de la yaṅ | | cho ga bźin rjes byas nas dka’ thub nags der (4)gśegs | |

569. Bodhisattva having listened to these words, left the company of the Rishis, whilst they all, turning round him to the right, returned to their place.

58. The prince replied, ‘Very well,’ and having saluted the company of sages he departed; the hermits also having duly performed to him all the rites of courtesy entered again into the ascetic grove.

iti ³⁰ buddhacarite mahākāvye tapovanapraveśo nāma saptamaḥ sargaḥ ||7||

30. EBC adds śrī.

saṅs rgyas kyi spyod pa źes bya ba’i sñan daṅ gas chen po las | | dka’ thub kyi nags su źugs pa’i le’u ste bdun pa’o ||

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