Bibliotheca Polyglotta

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 punaḥprasūtim⁴ |
satyāṃ pravṛttau niyataś ca mṛtyus tatraiva magnā⁵ yata eva bhītāḥ⁶ || 7.23 ||

4. EBC: punaḥ prasūtim. 5. EBC: magno. 6. 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 cāpi⁷ nivartate ca⁸ |
yukto damaś cetasa eva tasmāc cittād ṛte kāṣṭhasamaṃ śarīram || 7.27 ||

7. EBC: vāpi. 8. 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 parāṅmukhārthāḥ⁹ || 7.28 ||

9. EBC: mukhatvāt.

(3)食淨爲福者禽獸貧窮子
(4)常食於果¹ 葉斯等應有福

1. 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² 能常淨

2. 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)³ 彼本功徳仙所⁴ 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

3. 彼＝善＜三＞ 4. 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⁵ 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

5. 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 ⁶ 則便欲捨去

6. 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 ⁷ 無不勤勸請

7. 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 anurudhyamānas¹⁰ tasthau śive śrīmati vṛkṣamūle¹¹ || 7.36 ||

10. EBC: anubudhyamānas. 11. 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⁸ 至此園林妙充滿
(28)而今棄捨去遂成丘曠野

8. 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⁹ 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

9. 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.

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