Bibliotheca Polyglotta

gaṅ źig lag pa rkaṅ pa lto rgyab mgo rnams kyis | | mṅal du soṅ ba’i ṅo bo ṅes par sgrub byed la | |
(35b1)gaṅ tshe bdag ñid de yi de yis sbyor ba ste | | raṅ bźin las byuṅ de śes rnams kyis de smra’o | |

746. ’So man when first conceived within the womb, his hands, his feet, and all his separate members, his spirit and his understanding, of themselves are perfected; but who is he who does it?

51. ‘That the nature of the embryo in the womb is produced as composed of hands, feet, belly, back, and head, and that it is also united with the soul,--the wise declare that all this comes of itself spontaneously.

kaḥ kaṇṭakasya prakaroti taikṣṇyaṃ vicitrabhāvaṃ mṛgapakṣiṇāṃ vā |
svabhāvataḥ sarvam idaṃ pravṛttaṃ na kāmakāro ’sti kutaḥ prayatnaḥ || 9.62 ||

(6)蕀刺誰令利此則性自然
(7)及種種禽獸無欲使爾者

bya daṅ ri dags rnams kyi sna tshogs ṅo bo daṅ | | tsher ma’i rnon po ñid du rab tu byed pa su | |
rab tu ’jug pa ’di kun raṅ bźin las yin la | | ’dod pa byed pa yod min ’bad pa gaṅ las (2)so | |

747. ’Who is he that points the prickly thorn? This too is nature, self-controlling. And take again the different kinds of beasts, these are what they are, without desire (on their part);

52. ‘Who causes the sharpness of the thorn? or the various natures of beasts and birds? All this has arisen spontaneously; there is no acting from desire, how then can there be such a thing as will?

sargaṃ vadantīśvaratas tathānye tatra prayatne puruṣaṣya ko ’rthaḥ |
ya eva hetur jagataḥ pravṛttau hetur nivṛttau niyataḥ sa eva || 9.63 ||

(8)諸有生天者 ¹ 自在天所爲
(9)及² 餘造化者無自力方便
(10)若有所由生彼亦能令滅
(11)何須自方便而求於解脱

1. Iśvara（sic）. 2. 餘＝與＜三＞; \Puruṣa.

de bźin gźan rnams dbaṅ phyug las skyes smra ba ste | | der ni skyes bu’i rab tu ’jug pa la don ci | |
’gro ba’i rab tu ’jug la gaṅ ñid rgyu yin źiṅ | | ldog pa la ni ṅes par de ñid rgyu yin no | |

748. ’And so, again, the heaven-born beings, whom the self-existent (Isvara) rules, and all the world of his creation; these have no self-possessed power of expedients;
749. ’For if they had a means of causing birth, there would be also (means) for controlling death, and then what need of self-contrivance, or seeking for deliverance?

53. ‘Others say that creation comes from äsvara, what need then is there of the effort of the conscious soul? That which is the cause of the action of the world, is also determined as the cause of its ceasing to act.

kecid vadanty ātmanimittam eva prādurbhavaṃ caiva bhavakṣayaṃ ca |
prādurbhavaṃ tu pravadanty ayatnād yatnena mokṣādhigamaṃ bruvanti || 9.64 ||

(12)有言³ 我令生亦復我令滅
(13)有言無由生要方便而滅

3. Atman.

kha cig bdag gi mtshan ma ñid du smra ba ste | | rab tu skye ba ñid daṅ srid pa zaṅ (3)pa yaṅ | |
’bad pa med las rab tu skye bar smra ba ste | | ’bad pa yis ni thar pa ’thob par smra pa’o | |

750. ’There are those who say, "I" (the soul) is the cause of birth, and others who affirm, "I" (the soul) is the cause of death. There are some who say, "Birth comes from nothingness, and without any plan of ours we perish:"

54. ‘Some say that the coming into being and the destruction of being are alike caused by the soul, but they say that coming into being arises without effort, while the attainment of liberation is by effort.

naraḥ pitṝṇām anṛṇaḥ prajābhir vedair ṛṣīṇāṃ kratubhiḥ surāṇām |
utpadyate sārdham ṛṇais tribhis tair yasyāsti mokṣaḥ kila tasya mokṣaḥ || 9.65 ||

(14)如人生育子不負於祖宗
(15)學仙人遺典奉天大祠祀
(16)此三無所負則名爲解脱

lha yi mchod sbyin draṅ sroṅ rnams kyi rig byed daṅ | | pha yi bu lon med pa bu rnams kyis te mi | |
gaṅ gi grol ba yod pa de yi thar pa źes | | bu lon gsum po de daṅ lhan cig skyes (4)pa’o | |

751. ’Thus one is born a fortunate child, removed from poverty, of noble family, or learned in testamentary lore of Rishis, or called to offer mighty sacrifices to the gods,
752. ’Born in either state, untouched by poverty, then their famous name becomes to them "escape,"

55. ‘A man discharges his debt to his ancestors by begetting offspring, to the saints by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,--whoever has liberation (from these,) he indeed has liberation.

ity evam etena vidhikrameṇa mokṣaṃ sayatnasya vadanti tajjñāḥ |
prayatnavanto ’pi hi vikrameṇa mumukṣavaḥ khedam avāpnuvanti || 9.66 ||

(17)古今之所傳此三求解脱
(18)若以餘方便徒勞而無實

de ltar cho ga’i bya ba’i rim pa ’di yis ni | | ’bad rtsol bcas pa’i thar pa de śes rnam smra la | |
’bad rtsol ldan pa yin yaṅ rnam par gnon pa yis | | thar pa ’dod pa rnams ni ṅal ba thob par byed | |

their virtues handed down by name to us; yet if these attained their happiness (found deliverance),
753. ’Without contrivance of their own, how vain and fruitless is the toil of those who seek "escape."

56. ‘Thus by this series of rules the wise promise liberation to him who uses effort; but however ready for effort with all their energy, those who seek liberation will find weariness.

tat saumya mokṣe yadi bhaktir asti nyāyena sevasva vidhiṃ yathoktam |
evaṃ bhaviṣyaty upapattir asya saṃtāpanāśaś ca narādhipasya || 9.67 ||

(19)汝欲求解脱唯習上方便
(20)父王憂悲息解脱道⁴ 得申

4. 得申＝須臾＜三＞

de phyir źi ba gal te thar gus yod na | | cho gar brjod pa ji ltar (5)rigs pas bsñen mdzod daṅ | |
’di yi ñe bar ’thad pa de ltar gyur pa ste | | mi yi bdag po’i kun nas gduṅ ba ñams par ’gyur | |

And you, desirous of deliverance, purpose to practise some high expedient,
754. ’Whilst your royal father frets and sighs; for a short while you have assayed the road,

57. ‘Therefore, gentle youth, if thou hast a love for liberation, follow rightly the prescribed rule; thus wilt thou thyself attain to it, and the king’s grief will come to an end.

yā ca pravṛttā tava doṣa² buddhis tapovanebhyo bhavanaṃ praveṣṭum |
tatrāpi cintā tava tāta mā bhūt pūrve ’pi jagmuḥ svagṛhān³ vanebhyaḥ || 9.68 ||

2. EBC: bhavadoṣa. 3. EBC: gṛhaṃ.

(21)捨家遊山林還歸亦非過
(22)昔奄婆⁵ 梨王久處苦行林
(23)捨徒衆眷屬還家居王位

5. 梨＝利＜三＞; Aṃbarīśa.

dka’ thub nags tshal dag nas khaṅ par ’jug pa la | | khyod kyi skyon gyi blo gros gaṅ źig rab źugs te | |
yab gcig der yaṅ khyod kyi bsam par ma gyur (6)daṅ | | sṅam rnams kyaṅ nags nas raṅ gi khaṅ par gśegs | |

and leaving home have wandered thro’ the wilds, to return then would not now be wrong;
755. ’Of old, king Ambarîsha for a long while dwelt in the grievous forest, leaving his retinue and all his kinsfolk, but afterwards returned and took the royal office;

58. ‘And as for thy meditations on the evils of life ending in thy return from the forest to thy home,--let not the thought of this trouble thee, my son,--those in old time also have returned from the forests to their houses.

tapovanastho ’pi vṛtaḥ prajābhir jagāma rājā puram ambarīṣaḥ |
tathā mahīṃ viprakṛtām anāryais tapovanād etya rarakṣa rāmaḥ || 9.69 ||

(24)國王子羅摩去國處山林
(25)聞國風俗離還歸維正化

dka’ thub nags na gnas pa bu rnams kyis bskor te | | rgyal po aa ma ri sha groṅ du źugs gyur la | |
de bźin ’phags min rnams kyis sa ni rnam bcom pa | | dka’ thub nags nas ’oṅs nas raṅs byed kyis gsuṅs (7)so | |

756. ’And so Râma, son of the king of the country, leaving his country occupied the mountains, but hearing he was acting contrary to usage, returned and governed righteously.

59. ‘The king Ambarîsha, though he had dwelt in the forest, went back to the city, surrounded by his children; so too Râma, seeing the earth oppressed by the base, came forth from his hermitage and ruled it again.

tathaiva śālvādhipatir drumākhyo⁴ vanāt sasūnur nagaraṃ viveśa⁵ |
brahmarṣibhūtaś ca muner vasiṣṭhād⁶ dadhre śriyaṃ sāṃkṛtir antidevaḥ || 9.70 ||

4. EBC: drumākṣo. 5. EBC: svapuraṃ praviśya. 6. EBC: vaśiṣṭhād

(26)⁶ 娑樓婆國王名曰⁷ 頭樓摩
(27)父子遊山林終亦倶還國

6. Sālva國. 7. Drumākṣa王

de bźin rdo ba daṅ bcas bdag po’i ljon śiṅ miṅ | | nags gnas bu daṅ bcas pa groṅ du bźugs pa ste | |
tshaṅs pa’i draṅ sroṅ gyur daṅ thub pa gnas ’jog las | | sbyin sreg daṅ bcas mtha’ can lha yis dpal bzuṅ ṅo | |

757. ’And so the king of Sha-lo-po, called To-lo-ma (Druma), father and son, both wandered forth as hermits, but in the end came back again together;

60. ‘So too Drumâksha, the king of the Sâlvas, came to his city from the forest with his son; and Sâükriti Antideva, after he had become a Brahmarshi, received his royal dignity from the saint Vasishtha.’

evaṃvidhā dharmayaśaḥpradīptā vanāni hitvā bhavanāny atīyuḥ⁷ |
tasmān na doṣo ’sti gṛhaṃ prayātuṃ⁸ tapovanād dharmanimittam eva || 9.71 ||

7. EBC: abhīyuḥ. 8. EBC: praveṣṭuṃ

(28)婆私⁸ 晝牟尼及與安低疊
(29)山林修梵行 ⁹ 父亦歸本國
(18c1)如是等先勝正法善名稱
(2)悉還王領國如燈照世間
(3)是故捨山林正法化非過

8. 晝＝皺＜三＞ 9. 父＝久＜三＞

rnam pa de ltar chos daṅ grags par rab bźugs pa | | (36a1)nags rnams bor nas khaṅ khyim rnams su soṅ ba ste | |
de phyir dka’ thub nags nas chos kyi ched du ñid | | khyim na rab tu ’gro ba skyon yod ma yin no | |

758. ’So Po-’sz-tsau Muni (Vasishtha?), with On-tai-tieh (Âtreya?), in the wild mountains practising as Brahmakârins, these too returned to their own country.
759. ’Thus all these worthies of a by-gone age, famous for their advance in true religion, came back home and royally governed, as lamps enlightening the world.
760. ’Wherefore for you to leave the mountain wilds, religiously to rule, is not a crime.’

61. ‘Such men as these, illustrious in glory and virtue, left the forests and came back to their houses; therefore it is no sin to return from a hermitage to one’s home, if it be only for the sake of duty.’

tato vacas tasya niśamya mantriṇaḥ priyaṃ hitaṃ caiva nṛpasya cakṣuṣaḥ |
anūnam avyastam asaktam adrutaṃ dhṛtau sthito rājasuto ’bravīd vacaḥ || 9.72 ||

(4)太子聞大臣愛語饒益説
(5)以常理不亂無礙而庠序
(6)固志安隱説而答於大臣

de nas mi skyoṅ rgyal po’i dga’ daṅ phan pa ñid | | byas pa’i blon po de yi tshig dag gsan (2)nas ni | |
dman min ma ’khrugs chags min brtan daṅ gnas pa la | | myur min tshig ni rgyal po sras kyis smras pa’o | |

The royal prince, listening to the great minister, loving words without excess of speaking,
761. Full of sound argument, clear and unconfused, with no desire to wrangle after the way of the schools, with fixed purpose, deliberately speaking, thus answered the great minister:

62. Then having heard the affectionate and loyal words of the minister, who was as the eye of the king,--firm in his resolve, the king’s son made his answer, with nothing omitted or displaced, neither tedious nor hasty:

ihāsti nāstīti ya eṣa saṃśayaḥ parasya vākyair na mamātra niścayaḥ |
avetya tattvaṃ tapasā śamena ca⁹ svayaṃ grahīṣyāmi yad atra niścitam || 9.73 ||

9. EBC: vā

(7)有無等猶豫二心疑惑増
(8)而作有無説我不決定取
(9)淨智修苦行決定我自知

’dir ni yod daṅ med ces the tshom gaṅ de ni | | gźan gyi tshig gis bdag la ’di na ṅes pa med | |
dka’ thub daṅ ni źi bas de ñid rtogs gyur nas | | (3)gaṅ ’dir ṅes par bdag ñid kyis ni gzuṅ bar bgyi | |

762. ’The question of being and not-being is an idle one, only adding to the uncertainty of an unstable mind, and to talk of such matters I have no strong (fixed) inclination;
763. ’Purity of life, wisdom, the practice of asceticism, these are matters to which I earnestly apply myself,

63. ‘This doubt whether anything exists or not, is not to be solved for me by another’s words; having determined the truth by asceticism or quietism, I will myself grasp whatever is ascertained concerning it.

na me kṣamaṃ saṃśayajaṃ¹⁰ hi darśanaṃ grahītum avyaktaparasparāhatam¹¹ |
budhaḥ¹² parapratyayato hi ko vrajej jano ’ndhakāre ’ndha ivāndhadeśikaḥ¹³ || 9.74 ||

10. EBC: saṅgaśataṃ. 11. EBC: paraṃ parāhatam. 12. EBC: buddhaḥ. 13. EBC: deśitaḥ.

(10)世間猶豫論展轉相傳習
(11)無有眞實義此則我不安

phan tshun gnod ciṅ mi gsal the tshom skye ba yi | | lta ba dag ni len par bdag gis nus ma yin | |
mun par loṅ bas loṅ ba’i lam mkhan byed pa bźin | | mkhas pa’i skye bo su źig gźan gyi rkyen gyis ’gro | |

the world is full of empty studies (discoveries) which our teachers in their office skilfully involve;
764. ’But they are without any true principle, and I will none of them!

64. ‘It is not for me to accept a theory which depends on the unknown and is all controverted, and which involves a hundred prepossessions; what wise man would go by another’s belief? Mankind are like the blind directed in the darkness by the blind.

adṛṣṭatattvasya sato ’pi kiṃ tu me śubhāśubhe saṃśayite śubhe matiḥ |
vṛthāpi khedo hi¹⁴ varaṃ śubhātmanaḥ sukhaṃ na tattve ’pi vigarhitātmanaḥ || 9.75 ||

14. EBC: api.

(12)明人別眞僞信豈由他生
(13)猶如生盲人以盲人爲導
(14)於夜大闇中當復何所¹⁰ 從

10. 從＝之＜三＞

de ñid (4)ma mthoṅ gyur kyaṅ ’on kyaṅ kho bo yi | | dge daṅ mi dger the tshom na dge blo gros gyur | |
’bras bu med phyir la yaṅ dge ba’i bdag ñid mchog | | smod pa’i bdag ñid de ñid la yaṅ bde ba med | |

The enlightened man distinguishes truth from falsehood; but how can truth (faith) be born from such as those?
765. ’For they are like the man born blind, leading the blind man as a guide; as in the night, as in thick darkness [both wander on], what recovery is there for them?

65. ‘But even though I cannot discern the truth, yet still, if good and evil are doubted, let one’s mind be set on the good; even a toil in vain is to be chosen by him whose soul is good, while the man of base soul has no joy even in the truth.

imaṃ tu dṛṣṭvāgamam avyavasthitaṃ yad uktam āptais tad avehi sādhv iti |
prahīṇadoṣatvam avehi cāptatāṃ prahīṇadoṣo hy anṛtaṃ na vakṣyati || 9.76 ||

(15)於淨不淨法世間生疑惑
(16)設不見眞實應行清淨道
(17)寧苦行淨法非樂行不淨

rnam gźag med pa’i luṅ ’di yaṅ ni mthoṅ gyur (5)nas | | tshad ldan rnams kyis gaṅ smras de ni legs rtogs mdzod | |
ñes la rab dman tshad ldan ñid ni rtogs mdzod daṅ | | ñes pa rab tu dman pas bden min smra ba yin | |

766. Regarding the question of the pure and impure, the world involved in self-engendered doubt cannot perceive the truth; better to walk along the way of purity,
767. Or rather follow the pure law of self-denial, hate the practice of impurity,

66. ‘But having seen that this "sacred tradition" is uncertain, know that that only is right which has been uttered by the trustworthy; and know that trustworthiness means the absence of faults; he who is without faults will not utter an untruth.

gṛhapraveśaṃ prati yac ca me bhavān uvāca rāmaprabhṛtīn nidarśanam |
na te pramāṇaṃ na hi dharmaniścayeṣv alaṃ pramāṇāya parikṣatavratāḥ || 9.77 ||

(18)觀彼相承説無一決定相
(19)眞言虚心受永離諸過患
(20)語過虚僞説智者所不言

khyim la ’jug par dmigs gaṅ bdag la khyod kyis ni | | smras śiṅ raṅs byed la sogs rnams ni dpe (6)bstan te | |
de rnams tshad min chos des rnams su nus med ciṅ | | tshad ma’i ched du brtul źugs rnams ni yoṅs su zad | |

reflect on what was said of old, not obstinate in one belief or one tradition,
768. ’With sincere (empty) mind, accepting all true words, and ever banishing sinful sorrow (i.e. sin, the cause of grief). Words which exceed sincerity (simplicity of purpose) are vainly (falsely) spoken; the wise man uses not such words.

67. ‘And as for what thou saidst to me in regard to my returning to my home, by alleging Râma and others as examples, they are no authority,--for in determining duty, how canst thou quote as authorities those who have broken their vows?

tad evam apy eva ravir mahīṃ pated api sthiratvaṃ himavān giris tyajet |
adṛṣṭatattvo viṣayonmukhendriyaḥ śrayeya na tv eva gṛhān pṛthagjanaḥ || 9.78 ||

(21)如説羅摩等捨家修梵行
(22)終歸還本國服習五欲者
(23)此等爲陋行智者所不依

de lta na yaṅ ñi ma sa la lhuṅ gyur la | | gaṅs daṅ ldan pa’i ri bos brtan ñid ’dor na yaṅ | |
de ñid ma mthoṅ yul la kha bltas dbaṅ po ni | | khyim rnams (7)dag la so so skye bo mi bsñen to | |

769. As to what you say of Râma and the rest, leaving their home, practising a pure life, and then returning to their country, and once more mixing themselves in sensual pleasures,
770. ’Such men as these walk vainly; those who are wise place no dependence on them.

68. ‘Even the sun, therefore, may fall to the earth, even the mountain Himavat may lose its firmness; but never would I return to my home as a man of the world, with no knowledge of the truth and my senses only alert for external objects.

ahaṃ viśeyaṃ jvalitaṃ hutāśanaṃ na cākṛtārthaḥ praviśeyam ālayam |
iti pratijñāṃ sa cakāra garvito yatheṣṭam utthāya ca nirmamo yayau || 9.79 ||

(24)我今當爲汝略説其要義
(25)日月墜於地須彌雪山轉
(26)我身終不易退入於非處
(27)寧¹¹ 身投盛火不以義不畢
(28)還歸於本國入於五欲火

11. 身投＝投身＜三＞

bdag ni ’bar bar gyur pa’i me la ’jug pa ste | | don ma byas par khyim gyi gźi la rab mi ’jug | |
de ltar thugs rgyal ldan des dam bca’ mdzad gyur ciṅ | | ji ltar ’dod bźin bźeṅs nas ṅar ’dzin med par gśegs | |

Now, for your sakes, permit me, briefly, to recount this one true principle (i.e. purpose) (of action):
771. "The sun, the moon may fall to earth, Sumeru and all the snowy mountains overturn, but I will never change my purpose; rather than enter a forbidden place,
772. ’"Let me be cast into the fierce fire; not to accomplish rightly (what I have entered on),
and to return once more to my own land, there to enter the fire of the five desires,
773. ’"Let it befall me as my own oath records:"--so spake the prince, his arguments as pointed as the brightness of the perfect sun;

69. ‘I would enter the blazing fire, but not my house with my purpose unfulfilled.’ Thus he proudly made his resolve, and rising up in accordance with it, full of disinterestedness, went his way.

tataḥ sabāṣpau¹⁵ sacivadvijāv ubhau niśamya tasya sthiram eva niścayam |
viṣaṇṇavaktrāv anugamya duḥkhitau śanair agatyā puram eva jagmatuḥ || 9.80 ||

15. EBC: vāṣpau.

(29)表斯要誓¹² 已除起而長辭
(19a1)太子辯鋒炎猶如盛日光

12. 已＝言＜三＞

de nas mchi ma daṅ bcas blon (36b1)daṅ gñis skyes gñis | | de yi bstan pa ñid daṅ ṅes pa thos gyur nas | | gti mug bźin ldan rjes su soṅ nas sdug bsṅal ga | dal bus soṅ nas groṅ khyer ñid du sod par gyur | |

then rising up he passed some distance off.’
774. The Purohita and the minister, their words and discourse prevailing nothing,

70. Then the minister and the Brâhman, both full of tears, having heard his firm determination, and having followed him awhile with despondent looks, and overcome with sorrow, slowly returned of necessity to the city.

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