Bibliotheca Polyglotta

de nas bśes kyi sgo nas phan pa min pa’i don | | de ltar ma ga dh’a yi (7)bdag pos smas pa yis | | raṅ gnas rnam par ’gyur mi na rigs gtsaṅ gtsaṅ pa po | | zas gtsaṅ rgyal po’i sras kyis tshig ’di smras pa’o | |

827. Bimbasâra Râga having, in a decorous manner, and with soothing speech, made his request, the prince on his part respectfully replied, in the following words, deep and heart-stirring:

1. Being thus addressed by the monarch of the Magadhas, in a hostile speech with a friendly face, self-possessed, unchanged, pure by family and personal purity, the son of Suddhodana thus made answer:

nāścaryam etad bhavato vidhānaṃ¹ jātasya haryaṅkakule viśāle |
yan mitrapakṣe tava mitrakāma syād vṛttir eṣā pariśuddhavṛtteḥ || 11.2 ||

1. EBC: abhidhātuṃ

(5)善得世間宜所説不乖理
(6)訶¹ 梨名族胄爲人善知識
(7)義懷心虚盡法應如是説

1. 梨＝＜明＞; Haryaṃkakula.

seṅ ges mtshan pa’i yaṅs pa’i rigs su rab skyes pa | | khyed kyi chog de ni ṅo mtshar che ma yin | |
gaṅ phyir bśes gñen phyogs su (39a1)gśegs ’dod khyod kyi ni | | yoṅs su dag pa’i spyod pas spyod pa de yin no | |

828. ’Illustrious and world renowned! Your words are not opposed to reason, descendant of a distinguished family--an Aryan--amongst men a true friend indeed,
829. ’Righteous and sincere to the bottom of your heart, it is proper for religion’s sake to speak thus.

2. ‘This is not to be called a strange thing for thee, born as thou art in the great family whose ensign is the lion--that by thee of pure conduct, O lover of thy friends, this line of conduct should be adopted towards him who stands as one of thy friends.

asatsu maitrī svakulānuvṛttā² na tiṣṭhati śrir iva viklaveṣu |
pūrvaiḥ kṛtāṃ prītiparaṃparābhis tām eva santas tu vivardhayanti || 11.3 ||

2. EBC: ºkulānurūpā

(8)世間² 説凡品不能處仁義
(9)薄徳遇³ 近情豈達名勝事

2. 説＝諸＜三＞ 3. 遇＝愚＜三＞

raṅ rigs rjes su spyod pas dam pa min la byams | | dbaṅ po mtshaṅ ba la dpal bźin gnas min la | |
sṅa mas byas pa’i dga’ ba rim rnams kyis | | de ni dam pa rnams (2)kyis rnam par ’phel bar byed | |

In all the world, in its different sections, there is no chartered place for solid virtue (right principles),
830. ’For if virtue flags and folly rules, what reverence can there be,

3. ‘Amongst the bad a friendship, worthy of their family, ceases to continue (and fades) like prosperity among the faint-hearted; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts.

ye cārthakṛcchreṣu bhavanti loke samānakāryāḥ suhṛdāṃ manuṣyāḥ |
mitrāṇi tānīti paraimi buddhyā svasthasya vṛddhiṣv iha ko hi na syāt || 11.4 ||

(10)承習先勝宗崇禮修敬讓」
(11)能於苦難中周濟不相棄
(12)是則爲世間眞善知識相

don ni dka’ ba rnams su mi rnams gaṅ źig gis | | mdza’ bo rnams kyis mñam pa’i don gyur ’jig rten na | |
bśes gñen de rnams blo yis yoṅs su śes bgyi ste | | raṅ gnas dag ni ’phel bar gaṅ gi phyir ma yin | |

or honour paid, to a high name or boast of prowess, inherited from former generations!
831. ’And so there may be in the midst of great distress, large goodness, these are not mutually opposed. This then is so with the world in the connection of true worth and friendship.

4. ‘But those men who act unchangingly towards their friends in reverses of fortune, I esteem in my heart as true friends; who is not the friend of the prosperous man in his times of abundance?

evaṃ ca ye dravyam avāpya loke mitreṣu dharme ca niyojayanti |
avāptasārāṇi dhanāni teṣāṃ bhraṣṭāni nānte janayanti tāpam || 11.5 ||

(13)善友財通濟是名牢固藏
(14)守惜封己利是必速亡失

de ltar gaṅ gis rdzas dag thob nas (3)’jig rten na | | bśes rnams daṅ ni chos la ṅes par sbyor byed pa | |
de rnams kyis ni nor gyi sñiṅ po thob pa ste | | mthar ni ñams las gduṅ bskyed par byed ma yin | |

832. ’A true friend who makes good (free) use of wealth--is rightly called a fast and firm treasure, but he who guards and stints the profit he has made, his wealth will soon be spent and lost;

5. ‘So those who, having obtained riches in the world, employ them for the sake of their friends and religion,--their wealth has real solidity, and when it perishes it produces no pain at the end.

suhṛttayā cāryatayā ca rājan khalv eṣa yo māṃ prati niścayas³ te |
atrānuneṣyāmi suhṛttayaiva brūyām ahaṃ nottaram anyad atra || 11.6 ||

3. EBC: vibhāvya mām eva viniścayas.

(15)國財非常寶惠施爲福業
(16)兼施善知識雖散後無悔
(17)既知汝厚懷不爲違逆論
(18)且今以所見率心而相告

rgyal po mdza’ bo ñid daṅ ’phags pa ñid kyis kyaṅ | | khyod kyi ṅes pa gaṅ źig bdag la dmigs pa ’di | |
(4)mdza’ bo ñid kyis ’dir ni rjes su bsñad bgyi ste | | rgol ba gźan min ’dir ni bdag gis smra bar bgyi | |

833. ’The wealth of a country is no constant treasure, but that which is given in charity is rich in returns, therefore charity is a true friend, altho’ it scatters, yet it brings no repentance;
834. ’You indeed are known as liberal and kind, I make no reply in opposition to you, but simply as we meet, so with agreeable purpose we talk.

6. ‘This thy determination concerning me, O king, is prompted by pure generosity and friendship; I will meet thee courteously with simple friendship; I would not utter aught else in my reply.

ahaṃ jarāmṛtyubhayaṃ viditvā mumukṣayā dharmam imaṃ prapannaḥ |
bandhūn priyān aśrumukhān vihāya prāg eva kāmān aśubhasya hetūn || 11.7 ||

(19)畏生老病死欲求眞解脱
(20)捨親離恩愛豈還習五欲

bdag gis rga daṅ ’chi ba’i ’jigs pa rnam rig nas | | thar pa ’dod pas chos ’di rab tu thob pa ste | |
gñen ’dun dga’ pa mchi ma’i gdoṅ ldan rnams spaṅs nas | | mi dge’i rgyur (5)gyur ’dod pa rnams ni sṅon ñid do | |

835. ’I fear birth, old age, disease, and death, and so I seek to find a sure mode of deliverance; I have put away thought of relatives and family affection, how is it possible then for me to return to the world (five desires)

7. ‘I, having experienced the fear of old age and death, fly to this path of religion in my desire for liberation; leaving behind my dear kindred with tears in their faces,--still more then those pleasures which are the causes of evil.

nāśīviṣebhyo hi⁴ tathā bibhemi naivāśanibhyo gaganāc cyutebhyaḥ |
na pāvakebhyo ’nilasaṃhitebhyo yathā bhayaṃ me viṣayebhya eva⁵ || 11.8 ||

4. EBC: api. 5. EBC: ebhyaḥ.

(21)不畏盛毒蛇凍⁴ 電猛盛火
(22)⁵ 唯畏五欲境流轉勞我心

4. 電＝雹＜三＞ 5. 唯＝惟＜三＞

bdag ni yul rnams dag la ji ltar ’jigs pa ñid | | de ltar sgrul gyi dug rnams la ni mi ’jigs śiṅ | |
nam mkha’ dag las ’phos pa’i thog rnams las min la | | rluṅ daṅ bcas pa’i me rnams dag las ma yin no | |

836. ’And not to fear to revive the poisonous snake, (and after) the hail to be burned in the fierce fire; indeed I fear the objects of these several desires, this whirling in the stream (of life) troubles my heart,

8. ‘I am not so afraid even of serpents nor of thunderbolts falling from heaven, nor of flames blown together by the wind, as I am afraid of these worldly objects.

kāmā hy anityāḥ kuśalārthacaurā riktāś ca māyāsadṛśāś ca loke |
āśāsyamānā api mohayanti cittaṃ nṛṇāṃ kiṃ punar ātmasaṃsthāḥ || 11.9 ||

(23)五欲非常賊劫人善珍寶
(24)詐僞虚非實猶若幻化人
(25)暫思令人惑況常處其中

mi rtag ’dod pa rnams kyis (6)dge ba’i nor rku źiṅ | | stoṅ pa rmi lam sgyu ma daṅ mtshuṅs ’jig rten na | |
yid la smos pa yis kyaṅ rmoṅs par byed pa ste | | mi yi sems ni bdag ñid gnas pa smos ci ’tshal | |

837. ’These five desires, the inconstant thieves--stealing from men their choicest treasures, making them unreal, false, and fickle--are like the man called up as an apparition;
838. ’For a time the beholders are affected (by it), but it has no lasting hold upon the mind;

9. ‘These transient pleasures,--the robbers of our happiness and our wealth, and which float empty and like illusions through the world,--infatuate men’s minds even when they are only hoped for,--still more when they take up their abode in the soul.

kāmābhibhūtā hi na yānti śarma tripiṣṭape kiṃ bata⁶ martyaloke |
kāmaiḥ satṛṣṇasya hi nāsti tṛptir yathendhanair vātasakhasya vahneḥ || 11.10 ||

6. EBC: vata.

(26)五欲爲大礙永障寂滅法
(27)天樂尚不可況處人間欲

kye ma ’dod pas zil gyis non na mtho ris su | | bde ba thob min ’chi ba’i ’jig rten na smos ci | |
rluṅ grogs (7)ldan pa’i me yis bud śiṅ gis ji ltar | | sred daṅ bcas pa’i ’dod pa rnams kyis chim pa med | |

so these five desires are the great obstacles, for ever disarranging the way of peace;
839. ’If the joys of heaven are not worth having,

10. ‘The victims of pleasure attain not to happiness even in the heaven of the gods, still less in the world of mortals; he who is athirst is never satisfied with pleasures, as the fire, the friend of the wind, with fuel.

jagaty anartho na samo ’sti kāmair mohāc ca teṣv eva janaḥ prasaktaḥ |
tattvaṃ viditvaivam anarthabhīruḥ prājñaḥ svayaṃ ko ’bhilaṣed anartham || 11.11 ||

(28)五欲生渇愛終無滿足時
(29)猶盛風猛火投薪亦無足
(20c1)世間諸非義莫過五欲境
(2)衆生愚貪故樂著而不覺
(3)智者畏五欲不墮於非義

’gro na ’dod pa rnams daṅ mñam pa’i don med med | | rmoṅs las de rnams kho nar skye bo rab tu chags | |
de ñid śes nas de ltar don med ’jigs pa ste | | śes ldan su źig raṅ gis don (39b1)med mṅon par ’dod | |

how much less the desires common to men, begetting the thirst of wild love, and then lost in the enjoyment,
840. ’As the fierce wind fans the fire, till the fuel be spent and the fire expires;
of all unrighteous things in the world, there is nothing worse than the domain of the five desires;
841. ’For all men maddened by the power of lust, giving themselves to pleasure, are dead to reason. The wise man fears these desires, he fears to fall. into the way of unrighteousness;

11. ‘There is no calamity in the world like pleasures,--people are devoted to them through delusion; when he once knows the truth and so fears evil, what wise man would of his own choice desire evil?

samudravastrām api gām avāpya pāraṃ jigīṣanti mahārṇavasya |
lokasya kāmair na vitṛptir asti patadbhir ambhobhir ivārṇavasya || 11.12 ||

(4)王領四海内猶外更希求
(5)愛欲如大海終無止足時

rgya mtsho’i gos can sa ni kun nas thob nas kyaṅ | | rgya mtsho chen po’i pha rol rgal bar ’dod pa ste | |
rgya mtsho’i chu bo rnams daṅ chu bran rnams kyis ltar | | ’jig rten pa yi ’dod pa rnams kyis ṅoms pa med | |

842. ’For like a king who rules all within the four seas, yet still seeks beyond for something more, (so is lust); like the unbounded ocean, it knows not when and where to stop.

12. ‘When they have obtained all the earth girdled by the sea, kings wish to conquer the other side of the great ocean: mankind are never satiated with pleasures, as the ocean with the waters that fall into it.

devena vṛṣṭe ’pi hiraṇyavarṣe dvīpān samagrāṃś⁷ caturo ’pi jitvā |
śakrasya cārdhāsanam apy avāpya māndhātur āsīd viṣayeṣv atṛptiḥ || 11.13 ||

7. EBC: samudrāṃś.

(6)曼陀轉輪王普天雨黄金
(7)王領四天下復希忉利天
(8)帝釋分半座欲圖致命終

lha yis gser gyi char pa dag kyaṅ phab gyur la | | (2)gliṅ rnams bźi po mtha’ dag la yaṅ loṅs spyad de | |
brgya byin gyi yaṅ gdan phyed dag kyaṅ rab thob nas | | da las nu ni yul rnams dag la ṅoms pa med | |

843. ’Mandha, the Kakravartin, when the heavens rained yellow gold, and he ruled all within the seas, yet sighed after the domain of the thirty-three heavens;
844. ’Dividing with Sakra his seat, and so thro’ the power of this lust he died;

13. ‘When it had rained a golden shower from heaven, and when he had conquered the continents and the four oceans, and had even obtained the half of Sakra’s throne, Mândhâtri was still unsatisfied with worldly objects.

bhuktvāpi rājyaṃ divi devatānāṃ śatakratau vṛtrabhayāt pranaṣṭe |
darpān maharṣīn api vāhayitvā kāmeṣv atṛpto nahuṣaḥ papāta || 11.14 ||

(9)⁶ 農沙修苦行王三十三天
(10)縱欲心高慢仙人挽歩車
(11)縁斯放逸行即墮蟒蛇中

6. Nahuṣa.

lhan lha rnams kyi yaṅ rgyal srid loṅs spyad nas | | mchod sbyin brgya pa lha min ’jigs las rab ñams tshe | |
rgyags (3)las draṅ sroṅ chen po rnams la’aṅ khur bcom nas | | ’dod pa rnams la ṅoms med sgra med lhuṅ bar ’gyur | |

Nung-Sha (Nyâsa?), whilst practising austerities, got power to rule the thirty-three heavenly abodes,
845. ’But from lust he became proud and supercilious, the Rishi whilst stepping into his chariot, through carelessness in his gait, fell down into the midst of the serpent pit.

14. ‘Though he had enjoyed the kingdom of the gods in heaven, when Indra had concealed himself through fear of Vritra, and though in his pride he had made the great sishis bear his litter, Nahusha fell, unsatisfied with pleasures.

aiḍaś ca rājā tridivaṃ vigāhya nītvāpi devīṃ vaśam urvaśīṃ tām |
lobhād ṛṣibhyaḥ kanakaṃ jihīrṣur jagāma nāśaṃ viṣayeṣv atṛptaḥ || 11.15 ||

(12)⁷ 罣羅轉輪王遊於⁸ 忉利天
(13)取天女爲后 ⁹ 賦歛仙人金
(14)仙人忿如咒國滅而命終

7. 罣＝湮＜三＞; \Purūrava. 8. Tridiva. 9. 賦＝税＜三＞

ae la’i rgyal pos mtho ris rnams ni rnam dkrugs te | | bral mdzes lha mo de ñid dbaṅ du blaṅs nas kyaṅ | |
sred phyir draṅ sroṅ rnams las gser dag phrogs pa ste | | yul (4)rnams la ni ṅoms med ñams par soṅ bar gyur | |

846. ’Yen-lo (Yama?) the universal monarch (Kakravartin) wandering abroad thro’ the Trayastrimsas heaven, took a heavenly woman (Apsara) for a queen, and unjustly extorted the gold of a Rishi;
847. ’The Rishi, in anger, added a charm, by which the country was ruined, and his life ended.

15. ‘King (Purûravas) the son of Iḍâ, having penetrated into the furthest heaven, and brought the goddess Urvasî into his power,--when he wished in his greed to take away gold from the ṛshis--being unsatisfied with pleasures, fell into destruction.

baler mahendraṃ nahuṣaṃ mahendrād indraṃ punar ye nahuṣād upeyuḥ |
svarge kṣitau vā viṣayeṣu teṣu ko viśvased bhāgyakulākuleṣu || 11.16 ||

(15)¹⁰ 波羅¹¹ 大帝釋大帝釋農沙
(16)農沙歸帝釋天主豈有常
(17)國土非堅固唯大力所居

10. \Bali. 11. 大＝天＜明＞

Po-lo, and Sakra king of Devas, Sakra king of Devas, and Nung-sha (Nyâsa),
848. ’Nung-sha returning (or, restoring) to Sakra; what certainty (constancy) is there, even for the lord of heaven? Neither is any country safe, though kept by the mighty strength of those dwelling in it.

16. ‘Who would put his trust in these worldly objects, whether in heaven or in earth, unsettled as to lot or family,--which passed from Bali to Indra, and from Indra to Nahusha, and then again from Nahusha back to Indra?

cīrāmbarā mūlaphalāmbubhakṣā jaṭā vahanto ’pi bhujaṃgadīrghāḥ |
yair nānya⁸ kāryā munayo ’pi bhagnāḥ kaḥ kāmasaṃjñān mṛgayeta śatrūn || 11.17 ||

8. EBC: anya.

(18)被服於草衣食果飮流¹² 泉
(19)長髮如垂地寂默無所求

12. 泉＝水＜三＞

śiṅ śun gos can (5)rtsa ba ’bras bu chu za źiṅ | | lag ’gro’i sbrul ltar riṅ ba’i ral ba’i khur rnams kyaṅ | |
gaṅ gis don gźan ma yin thub pa yaṅ ñams te | | ’dod pa źes bya’i dgra bo rnams ni su yis tshol | |

849. ’But when one’s clothing consists of grass, the berries one’s food, the rivulets one’s drink, with long hair flowing to the ground, silent as a Muni, seeking nothing,

17. ‘Who would seek these enemies bearing the name of pleasures, by whom even those sages have been overcome, who were devoted to other pursuits, whose only clothes were rags, whose food was roots, fruits, and water, and who wore their twisted locks as long as snakes?

ugrāyudhaś cogradhṛtāyudho ’pi yeṣāṃ kṛte mṛtyum avāpa bhīṣmāt |
cintāpi teṣām aśivā vadhāya sad⁹ vṛttināṃ kiṃ punar avratānām || 11.18 ||

9. EBC: tad.

(20)如是修苦行終爲欲所壞
(21)當知五欲境行道者怨家

rno ba’i mtshon cha daṅ ni rno ’dzin mtshon cha yaṅ | | gaṅ gi don du ’jigs sde las ni ’chi thob la | |
(6)de dag rnams kyi dge min sems kyaṅ spyod rnams kyis | | ’joms phyir de phyir brtul źugs rnams kyis smos ci dgos | |

850. ’In this way practising austerities, in the end lust shall be destroyed. Know then, that the province (indulgence) of the five desires is avowedly an enemy of the religious man.

18. ‘Those pleasures for whose sake even Ugrâyudha, armed terribly as he was with his weapon, found death at Bhishma’s hands,--is not the mere thought of them unlucky and fatal,--still more the thought of the irreligious whose lives are spent in their service?

āsvādam alpaṃ viṣayeṣu matvā saṃyojanotkarṣam atṛptim eva |
sadbhyaś ca garhāṃ niyataṃ ca pāpaṃ kaḥ kāmasaṃjñaṃ viṣam ādadīta¹⁰ || 11.19 ||

10. EBC: āsasāda.

(22)¹³ 千臂大力王勇健難爲敵
(23)羅摩仙人殺亦由貪欲故

13. Ugrāyudhda.

yul rnams su ni mya ṅan ñud dur śes gyur nas | | kun nas sbyor źiṅ mchog tu ṅoms pa med pa ñid | |
dam pa rnams kyis smod ciṅ ṅes par sdig pa ste | | ’dod (7)pa’i mig can dug ni su yis len par byed | |

851. ’Even the one-thousand-armed invincible king, strong in his might, finds it hard to conquer this. The Rishi Râma perished because of lust,

19. ‘Who that considers the paltry flavour of worldly objects,--the very height of union being only insatiety,--the blame of the virtuous, and the certain sin,--has ever drawn near this poison which is called pleasure?

kṛṣyādibhiḥ karmabhir arditānāṃ¹¹ kāmātmakānāṃ ca niśamya duḥkham |
svāsthyaṃ ca kāmeṣv akutūhalānāṃ kāmān vihātuṃ kṣamam ātmavadbhiḥ || 11.20 ||

11. EBC: dharmabhir anvitānāṃ

(24)況我刹利種不爲欲所牽
(25)少味境界欲子息長彌増
(26)慧者之所惡欲毒誰服食

źiṅ gi las la sogs pa rnams kyis ñam thag ciṅ | | ’dod pa rnams la mi tshar rnams kyi raṅ gnas daṅ | |
’dod pa’i bdag ñid rnams kyi raṅ gnas thob nas ni | | ’dod pa rnams ni spoṅ bar sems ldan rnams kyis nus | |

852. ’How much more ought I, the son of a Kshatriya, to restrain lustful desire; but indulge in lust a little, and like the child it grows apace,
853. ’The wise man hates it therefore; who would take poison for food?

20. ‘When they hear of the miseries of those who are intent on pleasure and are devoted to worldly pursuits, such as agriculture and the rest, and the self-content of those who are careless of pleasure,--it well befits the self-controlled to fling it away.

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