Bibliotheca Polyglotta

grub ’gyur (40a1)’dod pa rnams su rgyags pa ñer ’thob phyir | | ’dod pa can la ’dod ’byor rgud pa śes bya ste | |
rgyags las bya ba min byed bya ba ma yin la | | gaṅ gis zad ciṅ ṅan ’gror ñe bar ’gro bar ’gyur | |

every sorrow is increased and cherished by the offices of lust.
854. ’If there is no lustful desire, the risings of sorrow are not produced, the wise man seeing the bitterness of sorrow, stamps out and destroys the risings of desire;

21. ‘Success in pleasure is to be considered a misery in the man of pleasure, for he becomes intoxicated when his desired pleasures are attained; through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end.

yatnena labdhāḥ parirakṣitāś ca ye vipralabhya pratiyānti bhūyaḥ |
teṣv ātmavān yācitakopam eṣu kāmeṣu vidvān iha ko rameta || 11.22 ||

(21a1)世間謂爲善即皆是惡法
(2)衆生所貪樂生諸放逸故
(3)放逸反自傷死當墮惡趣

gaṅ la ’bad pas thob ciṅ yoṅs su bskyaṅs pa rnams | | (2)rnam par bslus nas slar yaṅ so sor ’gro ba ste | |
bdag ñid ldan pas g-yar po daṅ mtshuṅs de rnams su | | ’dod pa rnams la ’di na mkhas pa su źig dga’ | |

855. ’That which the world calls virtue, is but another form of this baneful law; worldly men enjoying the pleasure of covetous desire then every form of careless conduct results;
856. ’These careless ways producing hurt, at death, the subject of them reaps perdition (falls into one of the evil ways).

22. ‘These pleasures which are gained and kept by toil,--which after deceiving leave you and return whence they came,--these pleasures which are but borrowed for a time, what man of self-control, if he is wise, would delight in them?

anviṣya cādāya ca jātatarṣā yān atyajantaḥ pariyānti duḥkham |
loke tṛṇolkāsadṛśeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.23 ||

(4)勤方便所得而方便¹ 所護
(5)不勤自² 亡失非方便能留
(6)猶若假借物智者不貪著

1. 所＝守＜三＞ 2. 亡＝忘＜三＞

btsal nas daṅ ni blaṅs nas skom pa skyes pa yin | | gaṅ rnams mi ’dod sdug bsṅal bar ni yoṅs ’gro la | |
’jig (3)rten dag na rtswa sgron daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su mi dga’ ba yin | |

But by the diligent use of means, and careful continuance therein,
857. The consequences of negligence are avoided, we should therefore dread the non-use of means; recollecting that all things are illusory, the wise man covets them not;

23. ‘What man of self-control could find satisfaction in these pleasures which are like a torch of hay,--which excite thirst when you seek them and when you grasp them, and which they who abandon not keep only as misery?

anātmavanto hṛdi yair vidaṣṭā vināśam archanti na yānti śarma |
kruddhograsarpapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.24 ||

(7)貪欲勤苦求得³ 以増愛著
(8)非常離散時益復増苦惱
(9)執炬還自燒智者所不著

3. 以＝已＜三＞

dga’ ldan min pa’i sñiṅ la gaṅ gis rnam rmugs te | | rnam par ñams par ’gro ’gyur bde bar ’gro min źiṅ | |
kun nas khros pa’i sbrul daṅ rab mtshuṅs de rnams su | | ’dod pa (4)rnams la sems ldan su yi dga’ ba yin | |

858. ’He who desires such things, desires sorrow, and then goes on again ensnared in love, with no certainty of ultimate freedom; he advances still and ever adds grief to grief,
859. Like one holding a lighted torch burns his hand, and therefore the wise man enters on no such things.

24. ‘Those men of no self-control who are bitten by them in their hearts, fall into ruin and attain not bliss,--what man of self-control could find satisfaction in these pleasures, which are like an angry, cruel serpent?

asthi kṣudhārtā¹ iva sārameyā bhuktvāpi yān naiva bhavanti tṛptāḥ |
jīrṇāsthikaṅkālasameṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.25 ||

1. EBC: kṣudhārttā.

(10)愚癡卑賤人慳貪毒燒心
(11)終身長受苦未曾得安樂
(12)貪恚如蛇毒智者何由近

ltogs pas ñam thag khyi bźin rus pa zos nas kyaṅ | | gaṅ rnams la ni ṅoms par ’gyur pa ma yin ñid | |
’khogs pa’i nus pa’i keṅ rus daṅ mñam de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

The foolish man and the one who doubts, still encouraging the covetous and burning heart,
860. ’In the end receives accumulated sorrow, not to be remedied by any prospect of rest; covetousness and anger are as the serpent’s poison; the wise man casts away

25. ‘Even if they enjoy them men are not satisfied, like dogs famishing with hunger over a bone,--what man of self-control could find satisfaction in these pleasures, which are like a skeleton composed of dry bones?

ye rājacaurodakapāvakebhyaḥ sādhāraṇatvāj janayanti duḥkham |
teṣu praviddhāmiṣasaṃnibheṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.26 ||

(13)勤苦⁴ 嚙枯骨無味不充飽
(14)徒自困牙齒智者所不嘗

4. 噛＝齧＜三＞

(5)gaṅ gi rgyal po rkun po chu daṅ me rnams las | | thun moṅ gyur pa ñid phyir sdug bsṅal sred byed de | |
rab tu gtor ba’i śa daṅ mtshuṅs bde rnam su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

861. ’The approach of sorrow as a rotten bone; he tastes it not nor touches it, lest it should corrupt his teeth, that which the wise man will not take,

26. ‘What man of self-control could find satisfaction in these pleasures which are like flesh that has been flung away, and which produce misery by their being held only in common with kings, thieves, water, and fire?

yatra sthitānām abhito vipattiḥ śatroḥ sakāśād api bāndhavebhyaḥ |
hiṃsreṣu teṣv āyatanopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.27 ||

(15)王賊水火分惡子等共財
(16)亦如臭叚肉一聚群鳥爭
(17)貪財亦如是智者所不欣

dgra bo daṅ ni gñen ’dun ’brel pa rnams las kyaṅ | | gaṅ la (6)gnas pa rnams ni skyen par rgud pa ste | |
skye mched daṅ mtshuṅs ñe bar ’tshe ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

862. ’The king will go through fire and water to obtain, the wicked sons labour for wealth as for a piece of putrid flesh, o’er which the hungry flocks of birds contend.
863. ’So should we regard riches; the wise man is ill pleased at having wealth stored up,

27. ‘What man of self-control could find satisfaction in these pleasures, which, like the senses, are destructive, and which bring calamity on every hand to those who abide in them, from the side of friends even more than from open enemies?

girau vane cāpsu ca sāgare ca yān² bhraṃśam archanti vilaṅghamānāḥ³ |
teṣu drumaprāgraphalopameṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.28 ||

2. EBC: yad. 3. EBC: archanty abhilaṅghamānāḥ.

(18)有財所集處多起於怨憎
(19)晝夜自守⁵ 衞如人畏重怨

5. 衞＝護＜三＞

ri daṅ nags daṅ chu daṅ rgya mtsho rnams su yaṅ | | gaṅ la rnam par ’phyo ba rnams ni lhuṅ ’gyur te | |
ljon śiṅ rtse mo’i ’bras bu daṅ (7)mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

the mind wild with anxious thoughts,
864. ’Guarding himself by night and day, as .a man who fears some powerful enemy,

28. ‘What man of self-control could find satisfaction in those pleasures, which are like the fruit that grows on the top of a tree,--which those who would leap up to reach fall down upon a mountain or into a forest, waters, or the ocean?

tīvraiḥ⁴ prayatnair vividhair avāptāḥ kṣaṇena ye nāśam iha prayānti |
svapnopabhogapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt [Verses 11.29 and 11.30 are exchanged in ed. C.] || 11.29 ||

4. EBC: tīrthaiḥ.

(20)東市殺標下人情所憎惡
(21)貪恚癡長標智者常遠離

| rnam pa sna tshogs ’bad pa drag po ’thob pa rnams | | gaṅ gis skad cig gis ’dir ñams par ’gyur ba ste | | rmi lam ñe bar loṅs spyod daṅ mtshuṅs de rnams su | | ’dod pa rnams la sems (40b1)ldan su yi dga’ ba yin | |

like as a man’s feelings revolt with disgust at the (sights seen) beneath the slaughter post of the East Market,
865. ’So the high post which marks the presence of lust, and anger, and ignorance, the wise man always avoids;

29. ‘What man of self-control could find satisfaction in those pleasures, which are like snatching up a hot coal,--men never attain happiness, however they pursue them, increase them, or guard them?¹
30. ‘What man of self-control could find satisfaction in those pleasures, which are like the enjoyments in a dream,--which are gained by their recipients after manifold pilgrimages and labours, and then perish in a moment?

1. =11.30

yān arcayitvāpi na yānti śarma vivardhayitvā paripālayitvā |
aṅgārakarṣū⁵ pratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.30 ||

5. EBC: karṣa.

(22)入山林河海多敗而少安
(23)如樹高條果貪取多⁶ 墮死
(24)貪欲境如是雖見難可取
(25)苦方便求財難集而易散
(26)猶如夢所得智者豈保持
(27)如僞覆火坑蹈者必燒死
(28)貪欲火如是智者所不遊

6. 墮＝仆＜三＞

gaṅ rnams bsgrubs nas daṅ ni rnam par spel nas daṅ | | yoṅs su bskyaṅs nas daṅ ni bde bar ’gro min la | |
lci ba’i me ma mur daṅ rab mtshuṅs de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

as those who enter the mountains or the seas have much to contend with and little rest,
866. ’As the fruit which grows on a high tree, and is grasped at by the covetous at the risk of life, so is the region (matter) of covetous desire, tho’ they see the difficulty of getting it,
867. ’Yet how painfully do men scheme after wealth, difficult to acquire, easy to dissipate, as that which is got in a dream, how can the wise man hoard up (such trash)!
868. ’Like covering over with a false surface a hole full of fire, slipping thro’ which the body is burnt, so is the fire of covetous desire. The wise man meddles not with it.

2. See verse 29.

vināśam īyuḥ kuravo yadarthaṃ vṛṣṇyandhakā mekhala⁶ daṇḍakāś ca |
sūnāsi⁷ kāṣṭhapratimeṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.31 ||

6. EBC: maithila. 7. EBC: śūlāsi.

(29)如彼⁷ 鳩羅歩弼瑟膩難陀
(21b1)彌郗⁸ 利檀茶如屠家刀机
(2)愛欲形亦然智者所不爲
(3)束身投水火或投於高巖
(4)而求於天樂徒苦不獲利

7. \Kuru, \Vṛṣṇi Andaka Maithila, Daṇḍaka. 8. 利＝梨＜宋＞＜元＞; ＜明＞

gtum po loṅ byed (2)bcom brlag pa daṅ dna da ka | gaṅ gi don du sgra ṅan rnams ni ñams gyur la | | ro bsregs śiṅ daṅ rab tu mchuṅs bde rnams su | | ’dod pa rnams la bdag ldan su yi dga’ ba yin | |

869. ’Like that Kaurava [Kau-to-po], or Pih-se-ni Nanda, or Ni-k’he-lai Danta, as some kandala’s (butcher’s) appearance,
870. ’Such also is the appearance of lustful desire; the wise man will have nothing to do with it,
he would rather throw his body into the water or fire, or cast himself down over a steep precipice.
871. ’Seeking to obtain heavenly pleasures, what is this but to remove the place of sorrow, without profit.

31. ‘What man of self-control could find satisfaction in those pleasures which are like a spear, sword, or club,--for the sake of which the Kurus, the Vrishnis and the Andhakas, the Maithilas and the Danḍakas suffered destruction?

sundopasundāv asurau yadartham anyo’nyavairaprasṛtau vinaṣṭau |
sauhārdaviśleṣakareṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.32 ||

(5)⁹ 孫陶鉢孫陶阿¹⁰ 修輪兄弟
(6)同生相愛念爲欲相殘¹¹ 殺
(7)身死名倶滅皆由貪欲故

9. Sunda, Upasunda, Aśura 10. 須輪＝須倫＜三＞ 11. 殺＝害＜三＞

lha min mdzes sbyin daṅ ni ñe pa’i mdzes sbyin bdag | | gaṅ gi don du phan tshun dgrar (3)soṅ ñams gyur la | |
mdza’ bśes gyur ciṅ rnam par ’bral ba de rnams su | | ’dod pa rnams la sems ldan su yi dga’ ba yin | |

Sün-tau, Po-sun-tau (Sundara and Vasundara), brothers of Asura,
872. ’Lived together in great affection, but on account of lustful desire slew one another, and their name perished; all this then comes from lust;

32. ‘What man of self-control could find satisfaction in those pleasures which dissolve friendships and for the sake of which the two Asuras Sunda and Upasunda perished, victims engaged in mutual enmity?

yeṣāṃ kṛte vāriṇi pāvake⁸ ca kravyātsu cātmānam⁹ ihotsṛjanti |
sapatnabhūteṣv aśiveṣu teṣu kāmeṣu kasyātmavato ratiḥ syāt || 11.33 ||

8. EBC: kāmāndhasaṃjñāḥ kṛpayā va ke [sic] 9. EBC: nātmānam.

gaṅ dag rnams kyi don du chu daṅ me la daṅ | | śa za rnams la bdag ñid ’dir ni ’dor ba ste | |
dge ba ma yin dgra bor gyur pa de rnams su | | (4)’dod pa rnams la sems ldan su yi dga’ ba yin | |

33. ‘None, however their intellect is blinded with pleasure, give themselves up, as in compassion, to ravenous beasts; so what man of self-control could find satisfaction in those pleasures which are disastrous and constant enemies?

kāmārtham ajñaḥ¹⁰ kṛpaṇaṃ karoti prāpnoti duḥkhaṃ vadhabandhanādi |
kāmārtham āśākṛpaṇas tapasvī mṛtyuṃ śramaṃ cārchati¹¹ jīvalokaḥ¹² || 11.34 ||

10. EBC: kāmāndhasaṃjñaḥ. 11. EBC: mṛtyuśramaṃ cārhati. 12. EBC: loke.

(8)貪¹² 愛令人賤鞭杖驅策苦
(9)愛欲卑希望長夜形神疲

12. 愛＝欲＜三＞

bśes med ’dod pa’i don du bkren por byed pa ste | | gsod daṅ ’chiṅ ba la sogs sdug bsṅal rab thob la | |
’dod pa’i don du sems ni bkren pa’i dka’ thub can | | gson pa’i ’jig rten ’chiṅ ba daṅ ni ṅal bar ’gro | |

873. ’It is this which makes a man vile, and lashes and goads him with piercing sorrow; lust debases a man, robs him of all hope, whilst through the long night his body and soul are worn out;

34. ‘He whose intellect is blinded with pleasure does pitiable things; he incurs calamities, such as death, bonds, and the like; the wretch, who is the miserable slave of hope for the sake of pleasure, well deserves the pain of death even in the world of the living.

gītair hriyante hi mṛgā vadhāya rūpārtham agnau śalabhāḥ patanti |
matsyo giraty āyasam āmiṣārthī tasmād anarthaṃ viṣayāḥ phalanti || 11.35 ||

(10)麋鹿貪聲死飛鳥隨色貪
(11)淵魚貪鉤餌悉爲欲所困

ri dags rnams (5)ni gsod phyir glu yis ’phrog byed la | | gzugs kyi don du phye ma le ba rnams mer mchod źiṅ | |
śa dag don gñer ña yis lcags ni za ba ste | | de phyir yul rnams don med ñid du ’bras bu smin | |

874. ’Like the stag that covets the power of speech and dies, or the winged bird that covets sensual pleasure (the net), or the fish that covets the baited hook, such are the calamities that lust brings;

35. ‘Deer are lured to their destruction by songs, insects for the sake of the brightness fly into the fire, the fish greedy for the flesh swallows the iron hook,--therefore worldly objects produce misery as their end.

kāmās tu bhogā iti yan matiḥ¹³ syād bhogā¹⁴ na kecit parigaṇyamānāḥ |
vastrādayo dravyaguṇā hi loke duḥkhapratīkāra iti pradhāryāḥ || 11.36 ||

13. EBC: yan mataṃ. 14. EBC: bhogyā.

(12)觀察資生具非爲自在法
(13)食以療飢患除渇故飮水

’dod pa’i loṅs spyod yin źes gaṅ gi blo yin la | | kha cig loṅs spyod rnams ni (6)yoṅs su spyod pa ste | |
gos sogs rdzas kyi yon tan yin phyir ’jig rten na | | sdug bsṅal źi bar byed ces rab tu gzuṅ bar bya | |

875. ’Considering what are the requirements of life, none of these possess permanency; we eat to appease the pain of hunger, to do away with thirst we drink,

36. ‘As for the common opinion, "pleasures are enjoyments," none of them when examined are worthy of being enjoyed; fine garments and the rest are only the accessories of things,--they are to be regarded as merely the remedies for pain.

iṣṭaṃ hi tarṣapraśamāya toyaṃ kṣunnāśahetor aśanaṃ tathaiva |
vātātapāmbvāvaraṇāya veśma kaupīnaśītāvaraṇāya vāsaḥ || 11.37 ||

(14)衣被¹³ 却風寒臥以治睡眠
(15)行疲故求乘立¹⁴ 惓求床座
(16)除垢故沐浴皆爲息苦故

13. 却＝御＜三＞ 14. 惓＝倦＜三＞

skom pa rab tu źi phyir chu dag ’dod pa ste | | bkres pa rnam par ñams phyir bza’ ba de bźin du | |
rluṅ daṅ gdud ba sgrib pa’i ched du khaṅ pa ste | | (7)mdoms daṅ graṅ bsgrib pa’i phyir ni bgo ba’o | |

876. ’We clothe ourselves to keep out the cold and wind, we lie down to rest to get sleep, to procure locomotion we seek a carriage, when we would halt we seek a seat,
877. ’We wash to cleanse ourselves from dirt, all these things are done to avoid inconvenience;

37. ‘Water is desired for allaying thirst; food in the same way for removing hunger; a house for keeping off the wind, the heat of the sun, and the rain; and dress for keeping off the cold and to cover one’s nakedness.

nidrāvighātāya tathaiva śayyā yānaṃ tathādhvaśramanāśanāya |
tathāsanaṃ sthānavinodanāya snānaṃ mṛjārogyabalāśrayāya || 11.38 ||

de bźin ñid ni rnam par ’joms phyir gnas yin la | | de bźin lam la ṅal ba ñams phyir theg pa ste | |
de bźin gnas ni rnam par sbyoṅ phyir stan yin la | | gtsad daṅ nad med stobs la brten phyir khrus yin no | |

we may gather therefore that these five desires have no permanent character;
878. ’For as a man suffering from fever seeks and asks for some cooling medicine, so covetousness seeks for something to satisfy its longings;

38. ‘So too a bed is for removing drowsiness; a carriage for remedying the fatigue of a journey; a seat for alleviating the pain of standing; so bathing as a means for washing, health, and strength.

duḥkhapratīkāranimittabhūtās tasmāt prajānāṃ viṣayā na bhogāḥ¹⁵ |
aśnāmi bhogān iti ko ’bhyupeyāt prājñaḥ pratīkāravidhau pravṛttaḥ¹⁶ || 11.39 ||

15. EBC: bhogyāḥ. 16. EBC: pravṛttān.

(17)是故應當知五欲非自在
(18)如人得熱病求¹⁵ 諸冷治藥

15. 諸＝請＜三＞

sdug bsṅal rab tu źi (41a1)pa’i che du gyur pa ste | | de bźin skye dgu rnams kyi yul nas loṅs spyod min | |
rab tu źi ba’i cho gar rab źugs śes rab can | | loṅs spyod rnams ni bza’ źes su yis khas len byed | |

foolish men regard these things as permanent,
879. ’And as the necessary requirements of life, but, in sooth, there is no permanent cessation of sorrow; for by coveting to appease these desires we really increase them, there is no character of permanency therefore about them.

39. ‘External objects therefore are to human beings means for remedying pain, not in themselves sources of enjoyment; what wise man would allow that he enjoys those delights which are only used as remedial?

yaḥ pittadāhena vidahyamānaḥ śītakriyāṃ bhoga iti vyavasyet |
duḥkhapratīkāravidhau pravṛttaḥ kāmeṣu kuryāt sa hi bhogasaṃjñām || 11.40 ||

(19)貪求止苦患愚夫謂自在
(20)而彼資生具亦非定止苦
(21)又令苦法増故非自在法

gaṅ źig ’gro ba’i gduṅ bas rnam par gduṅs pa ni | | (2)loṅs spyod yin źes graṅ ba’i bya bar nan tan byed | |
sdug bsṅal źi ba’i bdag ñid la ni rab ’jug ciṅ | | des ni ’dod pa rnams la loṅs spyod ’du śes byed | |

880. ’To be filled and clothed are no lasting pleasures, time passes, and the sorrow recurs; summer is cool during the moon-tide shining; winter comes and cold increases;

40. ‘He who, when burned with the heat of bilious fever, maintains that cold appliances are an enjoyment, when he is only engaged in alleviating pain,--he indeed might give the name of enjoyment to pleasures.

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