Bibliotheca Polyglotta

919. The child of the glorious sun of the Ikshvâku race, going to that quiet peaceful grove, reverently stood before the Muni, the great Rishi Arâda Râma,

1. Then the moon of the Ikshvâku race turned towards the hermitage of the sage Arâḍa of tranquil life,--as it were, doing honour to it by his beauty.

sa kālāmasagotreṇa tenālokyaiva dūrataḥ |
uccaiḥ svāgatam ity uktaḥ samīpam upajagmivān || 12.2 ||

(16)⁴ 迦藍玄族子遠見菩薩來
(17)高聲遙讃歎安慰言善來

4. \Kālāmasagotra.

920. The dark-clad (?) followers of the Kalam (Saṅghârâma) seeing afar off Bodhisattva approaching, with loud voice raised a joyful chant, and with suppressed breath muttered ’Welcome,’

2. He drew near, on being addressed in a loud voice ‘Welcome’ by the kinsman of Kâlâma, as he saw him from afar.

tāv ubhau nyāyataḥ pṛṣṭvā dhātusāmyaṃ parasparam |
dāravyor medhyayor vṛṣyoḥ śucau deśe niṣedatuḥ¹ || 12.3 ||

1. EBC: niṣīdatuḥ.

(18)合掌交恭敬 ⁵ 相問安吉不
(19)相勞問畢已 ⁶ 庠序而就坐

5. 相問安吉不＝互相問安否＜三＞ 6. 庠＝詳＜明＞

921. As with clasped hands they reverenced him. Approaching one another, they made mutual enquiries; and this being done, with the usual apologies, according to their precedence (in age) they sat down;

3. They, having mutually asked after each other’s health as was fitting, sat down in a clean place on two pure wooden seats.

tam āsīnaṃ nṛpasutaṃ so ’bravīn munisattamaḥ |
bahumānaviśālābhyāṃ darśanābhyāṃ pibann iva || 12.4 ||

(20)梵志見太子容貎審諦儀
(21)沐浴伏其徳如渇飮甘露

922. The Brahmakârins observing the prince, (beheld) his personal beauty and carefully considered his appearance; respectfully they satisfied themselves of his high qualities, like those who, thirsty, drink the ’pure dew.’

4. The best of sages, having seen the prince seated, and as it were drinking in the sight of him with eyes opened wide in reverence, thus addressed him:

viditaṃ me yathā saumya niṣkrānto bhavanād asi |
chittvā snehamayaṃ pāśaṃ pāśaṃ dṛpta iva dvipaḥ || 12.5 ||

(22)擧手告太子 ⁷ 久知汝出家
(23)斷親愛纒鎖猶如象脱覊
(24)深智覺慧明能免斯毒果

7. 久知汝＝知汝久＜三＞

923. (Then) with raised hands they addressed the prince, ’Have you (or, may we know whether you have) been long an ascetic, divided from your family and broken from the bonds of love, like the elephant who has cast off restraint?
924. ’Full of wisdom (your appearance), completely enlightened, (you seem) well able to escape the poisonous fruit (of this world).

5. ‘I know, gentle youth, how thou hast come forth from thy home, having severed the bond of affection, as a wild elephant its cord.

sarvathā dhṛtimac caiva prājñaṃ caiva manas tava |
yas tvaṃ prāptaḥ śriyaṃ tyaktvā latāṃ viṣaphalām iva || 12.6 ||

6. ‘In every way thy mind is stedfast and wise, who hast come here after abandoning royal luxury like a creeper-plant with poisonous fruit.

nāścaryaṃ jīrṇavayaso yaj jagmuḥ pārthivā vanam |
apatyebhyaḥ śriyaṃ dattvā bhuktocchiṣṭām iva srajam || 12.7 ||

(25)古昔明勝王捨位付其子
(26)如人佩花鬘朽故而棄捨
(27)未若汝盛年不⁸ 受聖王位

8. 受＝愛＜三＞

In old time the monarch Ming Shing (brightly victorious) gave up his kingly estate to his son,
925. ’As a man who has carried a flowery wreath, when withered casts it away: but such is not your case, full of youthful vigour, and yet not enamoured with the condition of a holy king;

7. ‘It is no marvel that kings have retired to the forest who have grown old in years, having given up their glory to their children, like a garland left behind after being used.

idaṃ me matam āścaryaṃ nave vayasi yad bhavān |
abhuktvaiva śriyaṃ prāptaḥ sthito viṣayagocare || 12.8 ||

8. ‘But this is to me indeed a marvel that thou art come hither in life’s fresh prime, set in the open field of the world’s enjoyments, ere thou hast as yet tasted of their happiness.

tad vijñātum imaṃ dharmaṃ paramaṃ bhājanaṃ bhavān |
jñānaplavam² adhiṣṭhāya śīghraṃ duḥkhārṇavaṃ tara || 12.9 ||

2. EBC: pūrvam.

(28)觀汝深固志堪爲正法器
(29)當乘智慧舟超度生死海

926. ’We see that your will is strong and fixed, capable of becoming a vessel of the true law, able to embark in the boat of wisdom, and to cross over the sea of life and death:

9. ‘Verily thou art a worthy vessel to receive this highest religion; having mastered it with full knowledge, cross at once over the sea of misery.

śiṣye yady api vijñāte śāstraṃ kālena varṇyate³ |
gāmbhīryād vyavasāyāc ca na parīkṣyo⁴ bhavān mama || 12.10 ||

3. EBC: vartate. 4. EBC: suparīkṣyo.

(22c1)凡人誘來學審才而後教
(2)我今已知汝堅固決定志
(3)但當任意學終無隱⁹ 於子

9. 於＝于＜三＞

927. ’The common class, enticed to come to learn, their talents first are tested, then they are taught; but as I understand your case, your mind is already fixed and your will firm:
928. ’And now you have undertaken the purpose of learning, (I am persuaded) you will not in the end shrink from it.’

10. ‘Though the doctrine is generally efficient only after a time, when the student has been thoroughly tested, thou art easy for me to examine from thy depth of character and determination.’

iti vākyam arāḍasya vijñāya sa nararṣabhaḥ⁵ |
babhūva paramaprītaḥ provācottaram eva ca || 12.11 ||

5. EBC: narādhipaḥ.

(4)太子聞其教歡喜而報言
(5)汝以平等心善誨無愛憎
(6)但當虚心受所願便已獲

The prince hearing this exhortation, with gladness made reply:
929. ’You have with equal intention, illustrious! cautioned me with impartial mind; with humble heart I accept the advice, and pray that it may be so with me, (as you anticipate);

11. The prince, having heard these words of Arâḍa, was filled with great pleasure and thus made reply:

viraktasyāpi yad idaṃ saumukhyaṃ bhavataḥ param |
akṛtārtho ’py anenāsmi kṛtārtha iva saṃprati || 12.12 ||

(7)夜行得炬火迷方者蒙導
(8)度海得輕舟我今亦如是

930. ’That I may in my night journey obtain a torch, to guide me safely thro’ treacherous places; a handy boat to cross over the sea;--may it be so even now with me!

12. ‘This extreme kindliness which thou showest to me, calmly passionless as thou art, makes me, imperfect as I am, seem even already to have attained perfection.

didṛkṣur iva hi jyotir yiyāsur iva daiśikam |
tvaddarśanam⁶ ahaṃ manye titīrṣur iva ca plavam || 12.13 ||

6. EBC: darśanād.

(9)今已蒙哀許敢問心所疑
(10)生老病死患云何而可免」

931. ’But as I am somewhat in doubt and anxious to learn, I will venture to make known my doubts, and ask, with respect to old age, disease, and death, how are these things to be escaped?’

13. ‘I feel at the sight of thee like one longing to see who finds a light,--like one wishing to journey, a guide,--or like one wishing to cross, a boat.

tasmād arhasi tad vaktuṃ vaktavyaṃ yadi manyase |
jarāmaraṇarogebhyo yathāyaṃ parimucyate || 12.14 ||

(11)爾時阿羅藍聞太子所問
(12)自以諸經論略爲其解説

932. At this time O-lo-lam (Arâda Kâlâma) hearing the question asked by the prince, briefly from the various Sûtras and Sâstras, quoted passages in explanation of a way of deliverance.

14. ‘Wilt thou therefore deign to tell me that secret, if thou thinkest it should be told, whereby thy servant may be delivered from old age, death, and disease.’

ity arāḍaḥ kumārasya māhātmyād eva coditaḥ |
saṃkṣiptaṃ kathayāṃ cakre svasya śāstrasya niścayam || 12.15 ||

(13)汝是機悟士聰中之第一
(14)今當聽我説生死起滅義

933. ’But thou (he said) illustrious youth! so highly gifted, and eminent among the wise! hear what I have to say, as I discourse upon the mode of ending birth and death;

15. Arâḍa, thus impelled by the noble nature of the prince, declared in a concise form the tenets of his doctrine:

śrūyatām ayam asmākaṃ siddhāntaḥ śṛṇvatāṃ vara |
yathā bhavati saṃsāro yathā caiva nivartate⁷ || 12.16 ||

7. EBC: vai parivartate.

(15)¹⁰ 性變生老死此五爲衆生
(16)性者爲純淨轉變者¹¹ 五大
(17)我覺及與見隨境根名變

10. 性 \Prakṛti, 變 \Vikāra. 11. 五大 \Pañcabhūtāni, 我 Ahaṃkāra, 覺 \Buddhi, 見 Avyakta.

934. ’Nature, and change, birth, old age, and death, these five (attributes) belong to all; "nature" is (in itself) pure and without fault; the involution of this with the five elements,
935. ’Causes an awakening and power of perception, which, according to its exercise, is the cause of "change;"

16. ‘O best of hearers, hear this our firmly-settled theory, how our mortal existence arises and how it revolves.

prakṛtiś ca vikāraś ca janma mṛtyur jaraiva ca |
tat tāvat sattvam ity uktaṃ sthirasattva parehi tat⁸ || 12.17 ||

8. EBC: naḥ.

17. ‘"The evolvent" and "the evolute," birth, old age, and death,--know that this has been called the reality by us; do thou receive our words, O thou who art stedfast in thy nature.

tatra tu prakṛtiṃ⁹ nāma viddhi prakṛtikovida |
pañca bhūtāny ahaṃkāraṃ buddhim avyaktam eva ca || 12.18 ||

9. EBC: prakṛtir.

(18)色聲香味觸是等名境界
(19)手足語二道是¹² 五名業根

12. 五名＝名五＜三＞

form, sound, order, taste, touch, these are called the five objects of sense (dhâtu);
936. ’As the hand and foot are called the "two ways" (methods of moving?) so these are called "the roots" of action (the five skandhas);

18. ‘But know, O thou who art deep in the search into the nature of things, that the five elements, egoism, intellect, and "the unmanifested" are the "evolvents;"

vikāra iti budhyasva¹⁰ viṣayān indriyāṇi ca |
pāṇipādaṃ ca vādaṃ ca pāyūpasthaṃ tathā manaḥ || 12.19 ||

10. EBC: buddhiṃ tu

(20)眼耳鼻舌身是名爲覺根
(21)意根兼二義亦業亦名覺
(22)性轉變爲因 ¹³ 知因者爲我

13. \Kṣetrajña.

the eye, the ear, the nose, the tongue, the body, these are named the "roots" (instruments) of understanding.
937. ’The root of "mind" (manas) is twofold, being both material, and also intelligent; "nature" by its involutions is "the cause," the knower of the cause is "I" (the soul);

19. ‘But know that the "evolutes" consist of intellect, external objects, the senses, and the hands, feet, voice, anus, and generative organ, and also the mind.

asya kṣetrasya vijñānāt kṣetrajña iti saṃjñi ca |
kṣetrajña iti cātmānaṃ kathayanty ātmacintakāḥ || 12.20 ||

20. ‘There is also a something which bears the name kshetrajÿa, from its knowledge of this "field" (kshetra or the body); and those who investigate the soul call the soul kshetrajÿa.

saśiṣyaḥ kapilaś ceha pratibuddhir¹¹ iti smṛtiḥ |
saputro ’pratibuddhas tu¹² prajāpatir ihocyate || 12.21 ||

11. EBC: pratibuddha. 12. EBC: ºputraḥ pratibuddhaś ca

(23)¹⁴ 迦毘羅仙人及弟子眷屬
(24)於此我要義修學得解脱
(25)彼迦毘羅者今¹⁵ 波闍波提

14. \Kapila. 15. \Prajāpati.

938. ’Kapila the Rishi and his numerous followers, on this deep principle of "soul," practising wisdom (Buddhi), found deliverance.
939. ’Kapila and now Vâkaspati, by the power of "Buddhi" perceiving the character of birth, old age, and death,

21. ‘Kapila with his disciple became the illuminated,--such is the tradition; and he, as the illuminated, with his son is now called here Prajâpati.

jāyate jīryate caiva bādhyate¹³ mriyate ca yat |
tad vyaktam iti vijñeyam avyaktaṃ tu viparyayāt || 12.22 ||

13. EBC: budhyate.

(26)覺知生老死是説名爲¹⁶ 見
(27)與上相違者説名爲不見

16. 見 \Vyakta, 不見 Avyakta.

declare that on this is founded true philosophy;
940. ’Whilst all opposed to this, they say, is false.

22. ‘That which is born and grows old and is bound and dies,--is to be known as "the manifested," and "the unmanifested" is to be distinguished by its contrariety.

ajñānaṃ karma tṛṣṇā ca jñeyāḥ saṃsārahetavaḥ |
sthito ’smiṃs tritaye jantus¹⁴ tat sattvaṃ nātivartate¹⁵ || 12.23 ||

14. EBC: yas tu 15. EBC: nābhivartate.

(28)¹⁷ 愚癡業愛欲是説爲24
¹⁸ (29)若住此三種是衆生不離

17. Ajñāna, karma, Tuṣṇā. 18. 見 \Vyakta, 不見 Avyakta. 轉輪

"Ignorance" and "passion," causing constant "transmigration,"
941. ’Abiding in the midst of these (they say) is the lot of "all that lives."

23. ‘Ignorance, the merit or demerit of former actions, and desire are to be known as the causes of mundane existence; he who abides in the midst of this triad does not attain to the truth of things, Þ

vipratyayād ahaṃkārāt saṃdehād abhisaṃplavāt |
aviśeṣānupāyābhyāṃ saṅgād abhyavapātataḥ || 12.24 ||

(23a1)¹⁹ 不信･我･疑･濫不別･無方便
(2)境界深計著･纒綿於我所

19. 不信 \Vipratyaya, 我 Ahaṃkāra, 疑 Saṃdeha, 濫 Abhisaṃplava, 無方便 Anupāya, 境界深計着 Saṅga, 纒綿於我所 Abhiyavapāta

Doubting the truth of "soul" is called "excessive doubt," and without distinguishing aright, there can be no method of escape.
942. ’Deep speculation as to the limits of perception is but to involve the "soul;"

24. ‘From mistake, egoism, confusion, fluctuation, indiscrimination, false means, inordinate attachment, and gravitation.

tatra vipratyayo nāma viparītaṃ pravartate |
anyathā kurute kāryaṃ mantavyaṃ manyate ’nyathā || 12.25 ||

(3)不信顛倒轉異作亦異解
(4)我説我知覺我去來²⁰ 我住
(5)如是等計我是名我作轉

20. 我住＝住覺＜三＞

thus unbelief leads to confusion, and ends in differences of thought and conduct.
943. ’Again, the various speculations on "soul" (such as) "I say," "I know and perceive," "I come" and "I go" or "I remain fixed," these are called the intricacies (windings) of "soul"’

25. ‘Now "mistake" acts in a contrary manner, it does wrongly what it should do, and what it should think it thinks wrongly.

bravīmy aham ahaṃ vedmi gacchāmy aham ahaṃ sthitaḥ |
itīhaivam ahaṃkāras tv anahaṃkāra vartate || 12.26 ||

(6)於諸性猶豫是非不得實
(7)如是不決定是説名爲疑

944. ’And then the fancies raised in different natures, some saying "this is so," others denying it, and this condition of uncertainty is called the state of "darkness."

26. ‘"I say," "I know," "I go," "I am firmly fixed," it is thus that "egoism" shows itself here, O thou who art free from all egoism.

yas tu bhāvān asaṃdigdhān¹⁶ ekībhāvena paśyati |
mṛtpiṇḍavad asaṃdeha saṃdehaḥ sa ihocyate || 12.27 ||

16. EBC: bhāvena saṃdigdhān

(8)若説法是我説彼即是意
(9)亦説覺與業 ²¹ 諸數復説我

21. 諸＝説＜三＞

945. ’Then there are those who say that outward things (resembling forms) are one with "soul," who say that the "objective" is the same as "mind," who confuse "intelligence" with "instruments," who say that "number" is the "soul."

27. ‘That state of mind is called "confusion," O thou who art all unconfused, which views under one nature, massed like a lump of clay, objects that thus become confused in their nature.

ya evāhaṃ sa evedaṃ mano buddhiś ca karma ca |
yaś caivaiṣa¹⁷ gaṇaḥ so ’ham iti yaḥ so ’bhisaṃplavaḥ || 12.28 ||

17. EBC: caivaṃ sa.

28. ‘That state of mind which says that this mind, intellect, and these actions are the same as "I," and that which says that all this aggregate is the same as "I,"--is called "fluctuation."

aviśeṣaṃ viśeṣajña pratibuddhāprabuddhayoḥ |
prakṛtīnāṃ ca yo veda so ’viśeṣa iti smṛtaḥ || 12.29 ||

(10)如是不分別是説名總²² 攬
(11)愚黠性變等不了名不別

22. 攬＝濫＜三＞

946. ’Thus not distinguishing aright, these are called "excessive quibbles," "marks of folly," "nature changes," and so on.

29. ‘That state of mind is called "indiscrimination," O thou who art discriminating, which thinks there is no difference between the illuminated and the unwise, and between the different evolvents.

namaskāravaṣaṭkārau prokṣaṇābhyukṣaṇādayaḥ |
anupāya iti prājñair upāyajña praveditaḥ || 12.30 ||

(12)禮拜誦諸典殺生²³ 祀天祠
(13)水火等爲淨而作解脱想
(14)如是種種見是名無方便

23. 祀天祠＝祠天祀＜三＞

947. ’To worship and recite religious books, to slaughter living things in sacrifice, to render pure by fire and water, and thus awake the thought of final rescue,
948. ’All these ways of thinking are called "without right expedient,"

30. ‘Uttering "namas" and "vashañ," sprinkling water upon sacrifices, &c. with or without the recital of Vedic hymns, and such like rites,--these are declared by the wise to be "false means," O thou who art well skilled in true means.

sajjate yena durmedhā manovāgbuddhikarmabhiḥ¹⁸ |
viṣayeṣv anabhiṣvaṅga so ’bhiṣvaṅga iti smṛtaḥ || 12.31 ||

18. EBC: vākkarmabuddhibhiḥ.

(15)愚癡所計著意言語覺業
(16)及境界計²⁴ 着是説名爲著

24. 着＝者＜三＞

the result of ignorance and doubt, by means of word or thought or deed;
949. ’Involving outward relationships, this is called "depending on means;"

31. ‘That is called "inordinate attachment," by which the fool is entangled in external objects through his mind, speech, actions, and thoughts, O thou who hast shaken thyself free from all attachments.

mamedam aham asyeti yad duḥkham abhimanyate |
vijñeyo ’bhyavapātaḥ sa saṃsāre yena pātyate || 12.32 ||

(17)諸物悉我所是名爲攝受
(18)如此八種惑彌²⁵ 淪於生死

25. 淪＝綸＜元＞＜明＞

making the material world the ground of "soul," this is called "depending on the senses."
950. ’By these eight sorts of speculation are we involved in birth and death.

32. ‘The misery which a man imagines by the ideas "This is mine," "I am connected with this," is to be recognised as "gravitation,"--by this a man is borne downwards into new births.

ity avidyāṃ¹⁹ hi vidvān sa²⁰ pañcaparvāṃ²¹ samīhate |
tamo mohaṃ mahāmohaṃ tāmisradvayam eva ca || 12.33 ||

19. EBC: vidyā. 20. EBC: vidvāṃsaḥ [??] 21. EBC: parvā.

(19)諸世間愚夫攝受於五節
(20)闇癡與大癡瞋恚與恐怖

The foolish masters of the world make their classifications in these five ways, (viz.)
951. ’Darkness, folly, and great folly, angry passion, with timid fear.

33. ‘Thus Ignorance, O ye wise, being fivefold in its character, energises towards torpor, delusion, the great delusion, and the two kinds of darkness.

tatrālasyaṃ tamo viddhi mohaṃ mṛtyuṃ ca janma ca |
mahāmohas tv asaṃmoha kāma ity eva gamyatām²² || 12.34 ||

22. EBC: avagamyatām.

(21)²⁶ 嬾惰名爲闇生死名爲癡
(22)愛欲名大癡大人生惑故
(23)懷恨名瞋恚心懼名恐怖

26. 嬾惰 Alasya, 闇 Tamas, （大）癡（Mahā）Moha.

Indolent coldness is called "darkness;" birth and death are called "folly;"
952. ’Lustful desire is "great folly;" because of great men subjected to error, cherishing angry feelings, "passion" results; trepidation of the heart is called "fear."

34. ‘Know, that among these indolence is "torpor," death and birth are "delusion," and be it clearly understood, O undeluded one, that desire is the "great delusion."

yasmād atra ca bhūtāni pramuhyanti mahānty api |
tasmād eṣa mahābāho mahāmoha iti smṛtaḥ || 12.35 ||

(24)此愚癡凡夫計著於五欲
(25)生死大苦本輪轉五道生

953. ’Thus these foolish men dilate upon the five desires; but the root of the great sorrow of birth and death, the life destined to be spent in the five ways,

35. ‘Since by it even the higher beings are deluded, therefore, O hero, is this called the "great delusion."

tāmisram iti cākrodha krodham evādhikurvate |
viṣādaṃ cāndhatāmisram aviṣāda pracakṣate || 12.36 ||

(26)轉生我見聞我知我所作
(27)縁斯計我故隨順生死流

954. ’The cause of the whirl of life, I clearly perceive, is to be placed in the existence of "I;" because of the influence of this cause, result the consequences of repeated birth and death;

36. ‘They define anger, O thou angerless one, as "darkness;" and despondency, O undesponding, they pronounce to be the "blind darkness."

anayāvidyayā bālaḥ saṃyuktaḥ pañcaparvayā |
saṃsāre duḥkhabhūyiṣṭhe janmasv abhiniṣicyate || 12.37 ||

(28)此因非性者果亦非有性
(29)謂彼正思惟四法向解脱
(23b1)²⁷ 黠慧與愚闇顯現不顯現

27. 黠慧 \Pratibuddha, 愚闇 Aparabuddha（sic）, 顯現（不） \Vyakta（a-）

955. ’This cause is without any nature of its own, and its fruits have no nature; rightly considering what has been said, there are four matters which have to do with escape,
956. ’Kindling wisdom--opposed to dark ignorance,--making manifest--opposed to concealment and obscurity,--

37. ‘The child, entangled in this fivefold ignorance, is effused in his different births in a world abounding with misery.

draṣṭā śrotā ca mantā ca kāryakaraṇam²³ eva ca |
aham ity evam āgamya saṃsāre parivartate || 12.38 ||

23. EBC: kāryaṃ karaṇam.

38. ‘He wanders about in the world of embodied existence, thinking that I am the seer, and the hearer, and the thinker,--the effect and the cause.

ihaibhir²⁴ hetubhir dhīman janma²⁵ srotaḥ pravartate |
hetvabhāvāt²⁶ phalābhāva iti vijñātum arhasi || 12.39 ||

24. EBC: ity ebhir. 25. EBC: tamaḥ. 26. EBC: bhāve.

39. ‘Through these causes, O wise prince, the stream of "torpor" is set in motion; be pleased to consider that in the absence of the cause there is the absence of the effect.

tatra samyaṅ²⁷ matir vidyān mokṣakāma catuṣṭayam |
pratibuddhāprabuddhau ca vyaktam avyaktam eva ca || 12.40 ||

27. EBC: samyag.

40. ‘Let the wise man who has right views know these four things, O thou who desirest liberation,--the illuminated and the unilluminated, the manifested and the unmanifested.

yathāvad etad vijñāya kṣetrajño hi catuṣṭayam |
ājavaṃjavatāṃ²⁸ hitvā prāpnoti padam akṣaram || 12.41 ||

28. EBC: ārjavaṃ javatāṃ.

(2)若知此四法能離生老死
(3)生老死既盡逮得無盡處

bźi po de dag ji lta bźin | | ’gyur med go ’phaṅ ’thob par byed | |

if these four matters be understood, then we may escape birth, old age, and death.
957. ’Birth, old age, and death being over, then we attain a final place;

41. ‘The soul, having once learned to distinguish these four properly, having abandoned all (ideas of) straightness or quickness, attains to the immortal sphere.

ity arthaṃ brāhmaṇā loke paramabrahmavādinaḥ |
brahmacaryaṃ carantīha brāhmaṇān vāsayanti ca || 12.42 ||

(4)世間婆羅門皆悉依此義
(5)修行於梵行亦爲人廣説

the Brahmans all depending on this principle,
958. ’Practising themselves in a pure life, have also largely dilated on it, for the good of the world.’

42. ‘For this reason the Brâhmans in the world, discoursing on the supreme Brahman, practise here a rigorous course of sacred study and let other Brâhmans live with them to follow it also.’

iti vākyam idaṃ śrutvā munes tasya nṛpātmajaḥ |
abhyupāyaṃ ca papraccha padam eva ca naiṣṭhikam || 12.43 ||

(6)太子聞斯説復問阿羅藍
(7)云何爲方便究竟至何所

The prince hearing these words again enquired of Ârâda:
959. ’Tell me what are the expedients you name, and what is the final place to which they lead,

43. The prince, having heard this discourse from the seer, asked concerning the means and the final state.

brahmacaryam idaṃ caryaṃ yathā yāvac ca yatra ca |
dharmasyāsya ca paryantaṃ bhavān vyākhyātum arhati || 12.44 ||

(8)行何等梵行復應齊幾時
(9)何故修梵行法應至何所
(10)如是諸要義爲我具足説」

and what is the character of that pure (Brahman) life; and again what are the stated periods
960. ’During which such life must be practised, and during which such life is lawful; all these are principles to be enquired into; and on them I pray you discourse for my sake.’

44. ‘Wilt thou please to explain to me how, how far, and where this life of sacred study is to be led, and the limit of this course of life?’

ity arāḍo yathāśāstraṃ vispaṣṭārthaṃ samāsataḥ |
tam evānyena kalpena dharmam asmai vyabhāṣata || 12.45 ||

(11)時彼阿羅藍如其經論説
(12)自以慧方便更爲略分別

961. Then that Ârâda, according to the Sûtras and Sâstras, spoke, ’Yourself using wisdom is the expedient; but I will further dilate on this a little;

45. Then Arâḍa, according to his doctrine, declared to him in another way that course of life clearly and succinctly.

ayam ādau gṛhān muktvā bhaikṣākaṃ liṅgam āśritaḥ |
samudācāravistīrṇaṃ śīlam ādāya vartate || 12.46 ||

(13)初離俗出家依倚於乞食
(14)廣集諸威儀奉持於正戒

962. ’First by removing from the crowd and leading a hermit’s life, depending entirely on alms for food, extensively practising rules of decorum, religiously adhering to right rules of conduct,

46. ‘The devotee, in the beginning, having left his house, and assumed the signs of the mendicant, goes on, following a rule of conduct which extends to the whole life.

saṃtoṣaṃ param āsthāya yena tena yatas tataḥ |
viviktaṃ sevate vāsaṃ nirdvaṃdvaḥ śāstravitkṛtī || 12.47 ||

(15)少欲知²⁸ 足止精麁任所得
(16)樂獨修閑居勤習諸經論

28. 足止＝止足＜三＞

963. ’Desiring little and knowing when to abstain, receiving whatever is given (in food), whether pleasant or otherwise, delighting to practise a quiet (ascetic) life, diligently studying all the Sûtras and Sâstras,

47. ‘Cultivating absolute content with any alms from any person, he carries out his lonely life, indifferent to all feelings, meditating on the holy books, and satisfied in himself.

tato rāgād bhayaṃ dṛṣṭvā vairāgyāc ca paraṃ śivam |
nigṛhṇann indriyagrāmaṃ yatate manasaḥ śame²⁹ || 12.48 ||

29. EBC: śrame.

(17)見貪欲怖畏及離欲清²⁹ 涼
(18)攝諸根聚落安心於³⁰ 寂默

29. 涼＝淨＜三＞ 30. 寂＝靜＜三＞

964. ’Observing the character of covetous longing and fear, without remnant of desire to live in purity, to govern well the organs of life, the mind quieted and silently at rest,

48. ‘Then having seen how fear arises from passion and the highest happiness from the absence of passion, he strives, by restraining all the senses, to attain to tranquillity of mind.

atho viviktaṃ kāmebhyo vyāpādādibhya eva ca |
vivekajam avāpnoti pūrvadhyānaṃ vitarkavat || 12.49 ||

(19)離欲惡不善欲界諸煩惱
(20)遠離生喜樂得³¹ 初覺觀禪

31. \Pūrvadhyāna vitarkavat.

965. ’Removing desire, and hating vice, all the sorrows of life (the world of desire) put away, then there is happiness; and we obtain the enjoyment of the first dhyâna.

49. ‘Then he reaches the first stage of contemplation, which is separated from desires, evil intentions and the like, and arises from discrimination and which involves reasoning.

tac ca dhyānasukhaṃ³⁰ prāpya tat tad eva vitarkayan |
apūrvasukhalābhena hriyate bāliśo janaḥ || 12.50 ||

30. EBC: dhyānaṃ sukhaṃ.

(21)既得初禪樂及與覺觀心
(22)而生奇特想愚癡心樂著
(23)心依遠離樂命終生³² 梵天

32. \Brahma-loka.

966. ’Having obtained this first dhyâna, then with the illumination thus obtained, by inward meditation is born reliance on thought alone, and the entanglements of folly are put away;
967. ’The mind depending on this, then after death, born in the Brahma heavens,

50. ‘And having obtained this ecstatic contemplation, and reasoning on various objects, the childish mind is carried away by the possession of the new unknown ecstasy.

śamenaivaṃvidhenāyaṃ kāmadveṣavigarhiṇā |
brahmalokam avāpnoti paritoṣeṇa vañcitaḥ || 12.51 ||

51. ‘With a tranquillity of this kind, which disdains desire or dislike, he reaches the world of Brahman, deceived by the delight.

jñātvā vidvān vitarkāṃs tu manaḥsaṃkṣobhakārakān |
tadviyuktam avāpnoti dhyānaṃ prītisukhānvitam || 12.52 ||

(24)慧者能自知方便³³ 止覺觀
(25)精勤求上進第二禪相應
(26)味著彼喜樂得生³⁴ 光音天

33. 止＝出＜三＞ 34. Abhāsuradeva.

the enlightened are able to know themselves; by the use of means is produced further inward illumination;
968. ’Diligently persevering, seeking higher advance, accomplishing the second dhyâna, tasting of that great joy, we are born in the Kwong-yin heaven (Abhâsvara);

52. ‘But the wise man, knowing that these reasonings bewilder the mind, reaches a (second) stage of contemplation separate from this, which has its own pleasure and ecstasy.

hriyamāṇas tayā prītyā yo viśeṣaṃ na paśyati |
sthānaṃ bhāsvaram āpnoti deveṣv ābhāsvareṣu saḥ³¹ || 12.53 ||

31. EBC: ābhāsureṣv api.

(27)方便離喜樂増修第三禪
(28)安樂不求勝生於³⁵ 遍淨天

35. Śubhakṛtsna.

969. ’Then by the use of means putting away this delight, practising the third dhyâna, resting in such delight and wishing no further excellence, there is a birth in the Subhakritsna (hin-tsing) heaven;

53. ‘And he who, carried away by this pleasure, sees no further distinction, obtains a dwelling full of light, even amongst the âbhâsura deities.

yas tu prītisukhāt tasmād vivecayati mānasam |
tṛtīyaṃ labhate dhyānaṃ sukhaṃ prītivivarjitam [Ed. C reads 12.57 after 12.54.] || 12.54 ||

(29)捨彼意樂者逮得第四禪
(23c1)苦樂已倶息或生解脱想

970. ’Leaving the thought of such delight, straightway we reach the fourth dhyâna, all joys and sorrows done away, the thought of escape produced,

54. ‘But he who separates his mind from this pleasure and ecstasy, reaches the third stage of contemplation ecstatic but without pleasure.

yas tu tasmin sukhe magno na viśeṣāya yatnavān |
śubhakṛtsnaiḥ sa sāmānyaṃ sukhaṃ prāpnoti daivataiḥ || 12.55 ||

(2)³⁶ 任彼四禪報得生³⁷ 廣果天
(3)以彼久壽故名之爲廣果

36. 任＝住＜明＞ 37. Devabṛhatphala.

971. ’We dwell in this fourth dhyâna, and are born in the Vrihat-phala heaven; because of its long enduring years, it is thus called Vrihat-phala (extensive-fruit);

55. ‘Upon this stage some teachers make their stand, thinking that it is indeed liberation, since pleasure and pain have been left behind and there is no exercise of the intellect.

tādṛśaṃ sukham āsādya yo na rajyaty upekṣakaḥ³² |
caturthaṃ dhyānam āpnoti sukhaduḥkhavivarjitam || 12.56 ||

32. EBC: rajyann upekṣate.

(4)於彼禪定起見有身爲過
(5)増進修智慧厭離第四禪
(6)決定増進求方便除色欲

972. ’Whilst in that state of abstraction rising (higher), perceiving there is a place beyond any bodily condition, adding still and persevering further in practising wisdom, rejecting this fourth dhyâna,
973. ’Firmly resolved to persevere in the search, still contriving to put away every desire after form,

56. ‘But he who, immersed in this ecstasy, strives not for a further distinction, obtains an ecstasy in common with the Subhakritsna deities.

tatra kecid vyavasyanti mokṣa ity abhimāninaḥ³³ |
sukhaduḥkhaparityāgād avyāpārāc ca cetasaḥ || 12.57 ||

33. EBC: api māninaḥ.

(7)始自身諸竅漸次修虚解
(8)終則堅固分悉成於空觀

gradually from every pore of the body there is perceived a feeling of empty release,
974. ’And in the end this extends to every solid part, so that the whole is perfected in an apprehension of emptiness.

57. ‘But he who, having attained such a bliss desires it not but despises it, obtains the fourth stage of contemplation which is separate from all pleasure or pain.

asya dhyānasya tu phalaṃ samaṃ devair bṛhatphalaiḥ |
kathayanti bṛhatkālaṃ bṛhat³⁴ prajñāparīkṣakāḥ || 12.58 ||

34. EBC: vṛhatphalaṃ vṛhat.

58. ‘The fruit of this contemplation which is on an equality with the Vrihatphala deities, those who investigate the great wisdom call the Vrihatphala.

samādher vyutthitas tasmād dṛṣṭvā doṣāṃś charīriṇām |
jñānam ārohati prājñaḥ śarīravinivṛttaye || 12.59 ||

59. ‘But rising beyond this contemplation, having seen the imperfections of all embodied souls, the wise man climbs to a yet higher wisdom in order to abolish all body.

tatas tad dhyānam utsṛjya viśeṣe kṛtaniścayaḥ |
kāmebhya iva sa prājño³⁵ rūpād api virajyate || 12.60 ||

35. EBC: satprājño

60. ‘Then, having abandoned this contemplation, being resolved to find a further distinction, he becomes as disgusted with form itself as he who knows the real is with pleasures.

śarīre khāni yāny asmin tāny ādau parikalpayan |
ghaneṣv api tato dravyeṣv ākāśam adhimucyate || 12.61 ||

61. ‘First he makes use of all the apertures of his body; and next he exerts his will to experience a feeling of void space even in the solid parts.

ākāśagatam³⁶ ātmānaṃ saṃkṣipya tv aparo budhaḥ |
tad evān³⁷ antataḥ paśyan viśeṣam adhigacchati || 12.62 ||

36. EBC: samam. 37. EBC: tadaivān.

62. ‘But another wise man, having contracted his soul which is by nature extended everywhere like the ether,--as he gazes ever further on, detects a yet higher distinction.

adhyātmakuśalas tv³⁸ anyo nivartyātmānam ātmanā |
kiṃcin nāstīti saṃpaśyann ākiṃcanya iti smṛtaḥ || 12.63 ||

38. EBC: kuśaleṣv.

(9)略空觀境界進觀無量識
(10)善於内寂靜離我及我所
(11)觀察無所有是無所有處

In brief, perceiving no limits to. this emptiness, there is opened to the view boundless knowledge.
975. ’Endowed with inward rest and peace, the idea of "I" departs, and the object of "I:" clearly discriminating the non-existence of matter (bhava), this is the condition of immaterial life.

63. ‘Another one of those who are profoundly versed in the supreme Self, having abolished himself by himself, sees that nothing exists and is called a Nihilist.

tato muñjād iṣīkeva śakuniḥ pañjarād iva |
kṣetrajño niḥsṛto dehān mukta ity abhidhīyate || 12.64 ||

(12)文³⁸ 闇皮骨離野鳥離樊籠
(13)遠離於境界解脱亦復然

38. 闇＝闍＜三＞; Muñja.

976. ’As the Muñga (grass) when freed from its horny case, or as the wild bird which escapes from its prison trap, so, getting away from all material limitations, we thus find perfect release.

64. ‘Then like the Muÿja-reed’s stalk from its sheath or the bird from its cage, the soul, escaped from the body, is declared to be "liberated."

etat tat paramaṃ brahma nirliṅgaṃ dhruvam akṣaram |
yan mokṣa iti tattvajñāḥ kathayanti manīṣiṇaḥ || 12.65 ||

(14)是上婆羅門離形常不盡
(15)慧者應當知是爲眞解脱

977. Thus ascending above the Brahmans (Brahmalokas?), deprived of every vestige of bodily existence, we still endure. Endued with wisdom! let it be known this is real and true deliverance.

65. ‘This is that supreme Brahman, constant, eternal, and without distinctive signs; which the wise who know reality declare to be liberation.

ity upāyaś ca mokṣaś ca mayā saṃdarśitas tava |
yadi jñātaṃ yadi rucir³⁹ yathāvat pratipadyatām || 12.66 ||

39. EBC: ruci

(16)汝所問方便及求解脱者
(17)如我上所説深信者當學

978. You ask what are the expedients for obtaining this escape; even as I have before detailed, those who have deep faith will learn.

66. ‘Thus have I shown to thee the means and liberation; if thou hast understood and approved it, then act accordingly.

jaigīṣavyo ’tha janako vṛddhaś caiva parāśaraḥ |
imaṃ panthānam āsādya muktā hy anye ca mokṣiṇaḥ || 12.67 ||

(18)³⁹ 林祇沙仙人及與闍那伽
(19)毘陀波羅沙及餘求道者
(20)悉從於此道而得眞解脱

39. 林＝持＜三＞; Jaigīsavya, Janaka, \Vrddha（sic）, \Parāśara.

979. ’The Rishis Gaigîshavya, Ganaka, Vriddha Parâsara, and other searchers after truth,
980. ’All by the way I have explained, have reached true deliverance.’

67. ‘Jaigîshavya and Ganaka, and the aged Parâsara, by following this path, were liberated, and so were others who sought liberation.’

iti tasya sa tad vākyaṃ gṛhītvā tu⁴⁰ vicārya ca |
pūrvahetubalaprāptaḥ pratyuttaram uvāca ha⁴¹ || 12.68 ||

40. EBC: na. 41. EBC: saḥ.

(21)太子聞彼説思惟其義趣
(22)發其先宿縁而復重請問

The prince hearing these words, deeply pondering on the outline of these principles,
981. And reaching back to the influences produced by our former lives, again asked with further words:

68. The prince having not accepted his words but having pondered them, filled with the force of his former arguments, thus made answer:

śrutaṃ jñānam idaṃ sūkṣmaṃ parataḥ parataḥ śivam |
kṣetrajñasyā⁴² parityāgād avaimy etad anaiṣṭhikam || 12.69 ||

42. EBC: kṣetreṣv asyā.

(23)聞汝勝智慧微妙深細義
(24)於知因不捨則非究竟道

’I have heard your very excellent system of wisdom, the principles very subtle and deep-reaching,
982. ’From which I learn that because of not "letting go" (by knowledge as a cause), we do not reach the end of the religious life;

69. ‘I have heard this thy doctrine, subtil and pre-eminently auspicious, but I hold that it cannot be final, because it does not teach us how to abandon this soul itself in the various bodies.

vikāraprakṛtibhyo hi kṣetrajñaṃ muktam apy aham |
manye prasavadharmāṇaṃ bīja⁴³ dharmāṇam eva ca || 12.70 ||

43. EBC: vīja.

(25)性轉變知因説言解脱者
(26)我觀是生法亦爲種子法

but by understanding nature in its involutions, then, you say, we obtain deliverance;
983. ’I perceive this law of birth has also concealed in it another law as a germ;

70. ‘For I consider that the embodied soul, though freed from the evolutes and the evolvents, is still subject to the condition of birth and has the condition of a seed.

viśuddho yady api hy ātmā nirmukta iti kalpyate |
bhūyaḥ pratyayasadbhāvād amuktaḥ sa bhaviṣyati || 12.71 ||⁴⁴

44. partly not in EBC.

(27)汝謂我清淨則是眞解脱
(28)若遇因縁會則應還復縛

you say that the "I" (i.e. "the soul," of Kapila) being rendered pure, forthwith there is true deliverance;
984. ’But if we encounter a union of cause and effect, then there is a return to the trammels of birth;

71. ‘Even though the pure soul is declared to be "liberated," ... [... it will again become bound from the continued existence of the causal conditions.]¹

1. EHJ

ṛtubhūmyambuvirahād yathā bījaṃ na rohati |
rohati pratyayais tais tais tadvat so ’pi mato mama || 12.72 ||⁴⁵

45. not in EBC.

(29)猶如彼種子時地水火風
(24a1)離散生理乖遇縁種復生

just as the germ in the seed, when earth, fire, water, and wind
985. ’Seem to have destroyed in it the principle of life, meeting with favourable concomitant circumstances will yet revive,

[72. Just as a seed does not grow for want of the proper season, soil or water, but does grow when these causal conditions are present, such I deem to be teh case of the soul.]²

2. EHJ.

yat karmājñānatṛṣṇānāṃ tyāgān mokṣaś ca kalpyate |
atyantas tatparityāgaḥ saty ātmani na vidyate || 12.73 ||⁴⁶

46. partly not in EBC.

(2)無知業因愛捨則名⁴⁰ 解者
(3)存我諸衆生無畢竟解脱

40. 解＝脱＜三＞

without any evident cause, but because of desire; so those who have gained this supposed release, (likewise)
986. ’Keeping the idea of "I" and "living things," have in fact gained no final deliverance;

[73. Ad as for the statement that liberation is deemed to come by severance fromt he power of the act, from ignorance and from desire ...]³ ...yet as long as the soul remains there can be no absolute abandonment of it.

3. EHJ

hitvā hitvā trayam idaṃ viśeṣas tūpalabhyate |
ātmanas tu sthitir yatra tatra sūkṣmam idaṃ trayam || 12.74 ||

(4)處處捨三種而復得三勝
(5)以我常有故彼則微細隨

in every condition, letting go the "three classes" and again reaching the three "excellent qualities,"
987. ’Because of the eternal existence of soul, by the subtle influences of that,

72. ‘If we abandon successively all this triad, yet "distinction" is still perceived; as long as the soul itself continues, there this triad continues in a subtil form.

sūkṣmatvāc caiva doṣāṇām avyāpārāc ca cetasaḥ |
dīrghatvād āyuṣaś caiva mokṣas tu parikalpyate || 12.75 ||

(6)微細過隨故心則離方便
(7)壽命得長久汝謂眞解脱

(influences resulting from the past,) the heart lets go the idea of expedients,
988. ’And obtains an almost endless duration of years. This, you say, is true release;

73. ‘It is held (by some) that this is liberation, because the "imperfections" are so attenuated, and the thinking power is inactive, and the term of existence is so prolonged;

ahaṃkāraparityāgo yaś caiṣa parikalpyate |
saty ātmani parityāgo nāhaṃkārasya vidyate || 12.76 ||

(8)汝言離我所離者則無有
(9)衆數既不離云何離⁴¹ 求那
(10)是故有求那當知非解脱

41. Guṇa.

you say "letting go the ground on which the idea of soul rests," that this frees us from "limited existence,"
989. ’And that the mass of people have not yet removed the idea of soul, (and are therefore still in bondage). But what is this letting go "gunas" (cords fettering the soul); if one is fettered by these "gunas," how can there be release?

74. ‘But as for this supposed abandonment of the principle of egoism,--as long as the soul continues, there is no real abandonment of egoism.

saṃkhyādibhir amuktaś ca nirguṇo na bhavaty ayam |
tasmād asati nairguṇye nāsya mokṣo ’bhidhīyate || 12.77 ||

(11)⁴² 求尼與求那義異而體一
(12)若言相離者終無有是處
(13)⁴³ 暖色離於火別火不可得

42. Guṇin. 43. 暖色＝色煖＜三＞

990. ’For gunî (the object) and "guna" (the quality) in idea are different, but in substance one; if you say that you can remove the properties of a thing (and leave the thing) by arguing it to the end, this is not so.
991. ’If you remove heat from fire, then there is no such thing as fire,

75. ‘The soul does not become free from qualities as long as it is not released from number and the rest; therefore, as long as there is no freedom from qualities, there is no liberation declared for it.

guṇino hi guṇānāṃ ca vyatireko na vidyate |
rūpoṣṇābhyāṃ virahito na hy agnir upalabhyate || 12.78 ||

76. ‘There is no real separation of the qualities and their subject; for fire cannot be conceived, apart from its form and heat.

prāg dehān na bhaved dehī prāg guṇebhyas tathā guṇī |
tasmād⁴⁷ ādau vimuktaḥ san⁴⁸ śarīrī badhyate punaḥ || 12.79 ||

47. EBC: kasmād. 48. EBC: sañ

(14)譬如身之前則無有身者
(15)如是求那前亦無有求尼
(16)是故先解脱然後爲身縛

or if you remove surface (front) from body, what body can remain?
992. ’Thus "guna" is as it were surface, remove this and there can be no "gunî." So that this deliverance, spoken of before, must leave a body yet in bonds.

77. ‘Before the body there will be nothing embodied, so before the qualities there will be no subject; how, if it was originally free, could the soul ever become bound?

kṣetrajño viśarīraś ca jño vā syād ajña eva vā |
yadi jño jñeyam asyāsti jñeye sati na mucyate || 12.80 ||

(17)又知因離身或知或無知
(18)若言有知者則應有所知
(19)若有所知者則非爲解脱

993. ’Again, you say that by "clear knowledge" you get rid of body; there is then such a thing as knowledge or the contrary; if you affirm the existence of clear knowledge, then there should be some one who possesses it (i.e. possesses this knowledge);
994. ’If there be a possessor, how can there be deliverance (from this personal "I")?

78. ‘The body-knower (the soul) which is unembodied, must be either knowing or unknowing; if it is knowing, there must be some object to be known, and if there is this object, it is not liberated.

athājña iti siddho vaḥ kalpitena kim ātmanā |
vināpi hy ātmanājñānaṃ prasiddhaṃ kāṣṭhakuḍyavat || 12.81 ||

(20)若言無知者我則無所用
(21)離我而有知我即同木石

If you say there is no "knower," then who is it that is spoken of as "knowing?"
995. ’If there is knowledge and no person, then the subject of knowledge may be a stone or a log;

79. ‘Or if the soul is declared to be unknowing, then of what use to you is this imagined soul? Even without such a soul, the existence of the absence of knowledge is notorious as, for instance, in a log of wood or a wall.

parataḥ paratas tyāgo yasmāt tu guṇavān smṛtaḥ |
tasmāt sarvaparityāgān manye kṛtsnāṃ kṛtārthatām || 12.82 ||

(22)⁴⁴ 具知其精麁背麁而崇微
(23)若能一切捨所作則畢竟

44. 具＝且　（sic）

moreover, to have clear knowledge of these minute causes of contamination and reject them thoroughly,
996. ’These being so rejected, there must be an end, then, of the "doer."

80. ‘And since each successive abandonment is held to be still accompanied by qualities, I maintain that the absolute attainment of our end can only be found in the abandonment of everything.’

iti dharmam arāḍasya viditvā na tutoṣa saḥ |
akṛtsnam iti vijñāya tataḥ pratijagāma ha || 12.83 ||

(24)於阿羅藍説不能悦其心
(25)知非一切智應行更求勝
(26)往詣⁴⁵ 鬱陀仙彼亦計有我」

45. Uddraka.

What Arâda has declared cannot satisfy my heart.
997. ’This clear knowledge is not "universal wisdom," I must go on and seek a better explanation.’ Going on then to the place of Udra Rishi, he also expatiated on this question of ’I.’

81. Thus did he remain unsatisfied after he had heard the doctrine of Arâḍa; then having decided it to be incomplete, he turned away.

viśeṣam atha śuśrūṣur udrakasyāśramaṃ yayau |
ātmagrāhāc ca tasyāpi jagṛhe na sa darśanam || 12.84 ||

(27)雖觀細微境見想不想過
(28)離想非想住更無有出塗

998. (But) although he refined the matter to the utmost, laying down a term of ’thought’ and ’no thought’ taking the position of removing ’thought’ and ’no thought,’ yet even so he came not out of the mire;

82. Seeking to know the true distinction, he went to the hermitage of Udraka, but he gained no clear understanding from his treatment of the soul.

saṃjñāsaṃjñitvayor doṣaṃ jñātvā hi munir udrakaḥ |
ākiṃcinyāt paraṃ lebhe asaṃjñāsaṃjñātmikāṃ⁴⁹ gatim || 12.85 ||

49. EBC: saṃjñāsaṃjñātmikāṃ.

(29)以衆生至彼必當還退轉
(24b1)菩薩求出故復捨鬱陀仙

999. For supposing creatures attained that state, still (he said) there is a possibility of returning to the coil, whilst Bodhisattva sought a method of getting out of it. So once more leaving Udra Rishi,

83. For the sage Udraka, having learned the inherent imperfections of the name and the thing named, took refuge in a theory beyond Nihilism, which maintained a name and a non-name.

yasmāc cālambane sūkṣme saṃjñāsaṃjñe tataḥ param |
nāsaṃjñī naiva saṃjñīti tasmāt tatragata⁵⁰ spṛhaḥ || 12.86 ||

50. EBC: tatra gata.

(2)更求勝妙道進登⁴⁶ 伽闍山
(3)城名苦行林五比丘先住

46. Gaya.

1000. He went on in search of a better system, and came at last to Mount Kia-ke [the forest of mortification], where was a town called Pain-suffering forest (Uravilva?). Here the five Bhikshus had gone before.

84. And since even a name and a non-name were substrata, however subtil, he went even further still and found his restlessness set at rest in the idea that there is no named and no un-named;

yataś ca buddhis tatraiva sthitānyatrāpracāriṇī |
sūkṣmāpaṭvī⁵¹ tatas tatra nāsaṃjñitvaṃ na saṃjñitā || 12.87 ||

51. EBC: sūkṣmāpādi.

(4)見彼五比丘善攝諸情根
(5)持戒修苦行居彼苦行林

1001. When then he beheld these five, virtuously keeping in check their senses (passion-members), holding to the rules of moral conduct, practising mortification, dwelling in that grove of mortification;

85. And because the intellect rested there, not proceeding any further,--it became very subtil, and there was no such thing as un-named nor as named.

yasmāc ca tad⁵² api prāpya punar āvartate jagat |
bodhisattvaḥ paraṃ prepsus tasmād udrakam atyajat || 12.88 ||

52. EBC: tam.

86. But because, even when it has reached this goal it yet returns again to the world, therefore the Bodhisattva, seeking something beyond, left Udraka.

tato hitvāśramaṃ tasya śreyoarthī kṛtaniścayaḥ |
bheje gayasya rājarṣer nagarīsaṃjñam āśramam || 12.89 ||

87. Having quitted his hermitage, fully resolved in his purpose, and seeking final bliss, he next visited the hermitage, called a city, of the royal sage Gaya.

atha nairañjanātīre śucau śuciparākramaḥ |
cakāra vāsam ekānta vihārābhiratir ⁵³ muniḥ || 12.90 ||

53. EBC: (vihārābhivratī.

(6)⁴⁷ 尼連禪河側寂靜甚可樂
(7)菩薩即於彼一處靜思惟

47. 尼＝居＜明＞, Nairañjanā.

1002. Occupying a spot beside the Nairañgana river, perfectly composed and filled with contentment, Bodhisattva forthwith by them (selecting) one spot, quietly gave himself to thought.

88. Then on the pure bank of the Nairaÿjanâ the saint whose every effort was pure fixed his dwelling, bent as he was on a lonely habitation.

tatpūrvaṃ pañcendriyavaśoddhatān |
tapaḥ vratino bhikṣūn ... pañca niraikṣata || 12.91 ||⁵⁴

54. not in EBC.

91. Then he saw five mendicants who had come there before him; they had taken vows on themselves and practised austerities, vaunting themselves of control of the five senses.⁴

4. Missing in EBC; translation taken from EHJ.

te copatasthur⁵⁵ dṛṣṭvātra bhikṣavas taṃ mumukṣavaḥ |
puṇyārjitadhanārogyam indriyārthā iveśvaram || 12.92 ||

55. EBC: pañcopatasthur.

(8)五比丘知彼精心求解脱
(9)盡心加供養如敬自在天

1003. The five Bhikshus knowing him with earnest heart to be seeking escape, offered him their services with devotion, as if reverencing Îsvara Deva.

89. Five mendicants, desiring liberation, came up to him when they beheld him there, just as the objects of the senses come up to a percipient who has gained wealth and health by his previous merit.

saṃpūjyamānas taiḥ prahvair vinayād anuvartibhiḥ⁵⁶ |
tadvaśasthāyibhiḥ śiṣyair lolair mana ivendriyaiḥ || 12.93 ||

56. EBC: vinayānatamūrtibhiḥ.

(10)謙卑而師事進止常不離
(11)猶如修行者諸根隨心轉

1004. Having finished their attentions and dutiful services, then going on he took his seat not far off, as one about to enter on a course of religious practice, composing all his members as he desired.

90. Being honoured by these disciples who were dwelling in that family, as they bowed reverently with their bodies bent low in humility, as the mind is honoured by the restless senses,

mṛtyujanmāntakaraṇe syād upāyo ’yam ity atha |
duṣkarāṇi samārebhe tapāṃsy anaśanena saḥ || 12.94 ||

(12)菩薩勤方便當度老病死
(13)專心修苦行節身而忘餐

1005. Bodhisattva diligently applied himself to ’means,’ as one about to cross over old age, disease, and death. With full purpose of heart (he set himself) to endure mortification, to restrain every bodily passion, and give up thought about sustenance,

91. And thinking, ‘this may be the means of abolishing birth and death,’ he at once commenced a series of difficult austerities by fasting.

upavāsavidhīn naikān kurvan naradurācarān |
varṣāṇi ṣaṭ śama⁵⁷ prepsur akarot kārśyam ātmanaḥ || 12.95 ||

57. EBC: karma.

(14)淨心守齋戒行人所不堪
(15)寂默而禪思遂經歴六年

1006. With purity of heart to observe the fast-rules, which no worldly man (active man) can bear; silent and still, lost in thoughtful meditation; and so for six years he continued,

92. For six years, vainly trying to attain merit, he practised self-mortification, performing many rules of abstinence, hard for a man to carry out.

annakāleṣu caikaikaiḥ sa kola⁵⁸ tilataṇḍulaiḥ |
apārapārasaṃsāra pāraṃ prepsur apārayat || 12.96 ||

58. EBC: sakola.

(16)日食一麻米形體極⁴⁸ 消羸
(17)欲求度⁴⁹ 未度重惑⁵⁰ 逾更沈

48. 消＝鎖＜三＞ 49. 未度＝生死＜三＞ 50. 逾＝愈＜三＞

1007. Each day eating one hemp grain, his bodily form shrunken and attenuated, seeking how to cross (the sea) of birth and death, exercising himself still deeper and advancing further;

93. At the hours for eating, he, longing to cross the world whose farther shore is so difficult to reach, broke his vow with single jujube fruits, sesame seeds, and rice.

dehād apacayas tena tapasā tasya yaḥ kṛtaḥ |
sa evopacayo bhūyas tejasāsya kṛto ’bhavat || 12.97 ||

(18)道由慧解成不食非其因
(19)四體雖微劣慧心轉増明

1008. Making his way perfect by the disentanglements of true wisdom, not eating, and yet not (looking to that as) a cause (of emancipation), his four members although exceedingly weak, his heart of wisdom increasing yet more and more in light;

94. But the emaciation which was produced in his body by that asceticism, became positive fatness through the splendour which invested him.

kṛśo ’py akṛśakīrtiśrīr hlādaṃ cakre ’nyacakṣuṣām⁵⁹ |
kumudānām iva śarac chuklapakṣādicandramāḥ || 12.98 ||

59. EBC: cakṣuṣam.

(20)神虚體輕微名徳普流聞
(21)猶如月初生鳩⁵¹ 牟頭華敷
(22)溢國勝名流士女競來觀

51. 牟＝摩＜明＞, \Kumudānā.

1009. His spirit free, his body light and refined, his name spreading far and wide, as ’highly gifted,’ even as the moon when first produced, or as the Kumuda flower spreading out its sweetness;
1010. Everywhere thro’ the country his excellent fame extended; the daughters of the lord of the place both coming to see him,

95. Though thin, yet with his glory and his beauty unimpaired, he caused gladness to other eyes, as the autumnal moon in the beginning of her bright fortnight gladdens the lotuses.

tvagasthiśeṣo niḥśeṣair medaḥpiśitaśoṇitaiḥ |
kṣīṇo ’py akṣīṇagāmbhīryaḥ samudra iva sa vyabhāt || 12.99 ||

(23)苦形如枯木垂滿於六年
(24)怖畏生死苦專求正覺因

his mortified body like a withered branch, just completing the period of six years,
1011. Fearing the sorrow of birth and death, seeking earnestly the method (cause) of true wisdom,

96. Having only skin and bone remaining, with his fat, flesh and blood entirely wasted, yet, though diminished, he still shone with undiminished grandeur like the ocean.

atha kaṣṭatapaḥspaṣṭa vyarthakliṣṭatanur muniḥ |
bhavabhīrur imāṃ cakre buddhim buddhatvakāṅkṣayā || 12.100 ||

(25)自惟非由此離欲寂觀生
(26)未若我先時於⁵² 閻浮樹下
(27)所得未曾有當知彼是道

52. Jambumūla.

he came to the conviction that these were not the means to extinguish desire and produce ecstatic contemplation;
1012. Nor yet (the means by which) in former time, seated underneath the Gambu tree, he arrived at that miraculous condition, that surely was the proper way, (he thought),

97. Then the seer, having his body evidently emaciated to no purpose in a cruel self-mortification;--dreading continued existence, thus reflected in his longing to become a Buddha:

nāyaṃ dharmo virāgāya na bodhāya na muktaye |
jambumūle mayā prāpto yas tadā sa vidhir dhruvaḥ || 12.101 ||

(28)道非⁵³ 羸身得要須身力求
(29)飮食充諸根根悦令心安

53. 羸＝疲＜三＞

1013. The way opposed to this of ’withered body.’ I should therefore rather seek strength of body, by drink and food refresh my members, and with contentment cause my mind to rest.

98. ‘This is not the way to passionlessness, nor to perfect knowledge, nor to liberation; that was certainly the true way which I found at the root of the Jambu tree.

na cāsau durbalenāptuṃ śakyam ity āgatādaraḥ |
śarīrabalavṛddhyartham idaṃ bhūyo ’nvacintayat || 12.102 ||

(24c1)心安順寂靜靜爲禪定筌
(2)由禪知⁵⁴ 聖法法力得難得

54. 聖＝正＜三＞

1014. My mind at rest, I shall enjoy silent composure; composure is the trap for getting ecstasy (dhyâna); whilst in ecstasy perceiving the true law (right law, i.e. truth), then the force of truth (the law) obtained, disentanglement will follow.

99. ‘But that cannot be attained by one who has lost his strength’,--so resuming his care for his body, he next pondered thus, how best to increase his bodily vigour:

kṣutpipāsāśramaklāntaḥ śramād asvasthamānasaḥ |
prāpnuyān manasāvāpyaṃ phalaṃ katham anirvṛtaḥ || 12.103 ||

(3)寂靜離老死第一離諸垢
(4)如是等妙法悉⁵⁵ 由飮食生

55. 由＝從＜三＞

1015. And thus composed, enjoying perfect quiet, old age and death are put away; and then defilement is escaped by this first means; thus then by equal steps the excellent law results from life restored by food and drink.

100. ‘Wearied with hunger, thirst, and fatigue, with his mind no longer self-possessed through fatigue, how should one who is not absolutely calm reach the end which is to be attained by his mind?

nirvṛtiḥ prāpyate samyak satatendriyatarpaṇāt |
saṃtarpitendriyatayā manaḥsvāsthyam avāpyate || 12.104 ||

101. ‘True calm is properly obtained by the constant satisfaction of the senses; the mind’s self-possession is only obtained by the senses being perfectly satisfied.

svasthaprasannamanasaḥ samādhir upapadyate |
samādhiyuktacittasya dhyānayogaḥ pravartate || 12.105 ||

102. ‘True meditation is produced in him whose mind is self-possessed and at rest,--to him whose thoughts are engaged in meditation the exercise of perfect contemplation begins at once.

dhyānapravartanād dharmāḥ prāpyante yair avāpyate |
durlabhaṃ śāntam ajaraṃ paraṃ tad amṛtaṃ padam || 12.106 ||

103. ‘By contemplation are obtained those conditions through which is eventually gained that supreme calm, undecaying, immortal state, which is so hard to be reached.’

tasmād āhāramūlo ’yam upāya itiniścayaḥ |
āhāra⁶⁰ karaṇe dhīraḥ kṛtvāmitamatir matim || 12.107 ||

60. EBC: asūri.

104. Having thus resolved, ‘this means is based upon eating food,’ the wise seer of unbounded wisdom, having made up his mind to accept the continuance of life,

snāto nairañjanātīrād uttatāra śanaiḥ kṛśaḥ |
bhaktyāvanataśākhāgrair dattahastas taṭadrumaiḥ || 12.108 ||

(5)思惟斯義已澡浴尼連濱
(6)浴已欲出池羸劣莫能起
(7)天神按樹枝擧手攀而出

1016. Having carefully considered this principle, bathing in the Nairañgana river, he desired afterwards to leave the water (pool), but owing to extreme exhaustion was unable to rise;
1017. Then a heavenly spirit holding out (pressing down) a branch, taking this in his hand he (raised himself and) came forth.

105. And having bathed, thin as he was, slowly came up the bank of the Nairaÿjanâ, supported as by a hand by the trees on the shore, which bent down the ends of their branches in adoration.

atha gopādhipasutā daivatair abhicoditā |
udbhūtahṛdayānandā tatra nandabalāgamat || 12.109 ||

(8)時彼⁵⁶ 山林側有一牧牛長
(9)長女名難陀淨居天來告
(10)菩薩在林中汝應往供養

56. 山＝出＜三＞

At this time on the opposite side of the grove there was a certain chief herdsman,
1018. Whose eldest daughter was called Nandâ. One of the Suddhavâsa Devas addressing her said, ’Bodhisattva dwells in the grove, go you then, and present to him a religious offering.’

106. Now at that time Nandabalâ, the daughter of the leader of the herdsmen, impelled by the gods, with a sudden joy risen in her heart, had just come near,

sitaśaṅkhojjvalabhujā nīlakambalavāsinī |
saphena mālānīlāmbur yamuneva saridvarā || 12.110 ||

(11)⁵⁷ 難陀婆羅闍歡喜到其所
(12)手貫白珂釧身服青染衣
(13)青白相映發如水淨⁵⁸ 沈漫

57. Nandabalā. 58. 沈漫＝沈鬘＜宋＞, 泡鬘＜元＞＜明＞

1019. Nandâ Balada (or Balaga or Baladhya) with joy came to the spot, above her hands (i.e. on her wrists) white chalcedony bracelets, her clothing of a grey (bluish) colour (dye);
1020. The grey and the white together contrasted in the light, as the colours of the rounded river bubble;

107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the river Yamunâ, with its dark blue water and its wreath of foam.

sā śraddhāvardhitaprītir vikasallocanotpalā |
śirasā praṇipatyainaṃ grāhayām āsa pāyasam || 12.111 ||

(14)信心増踴躍稽首菩薩足
(15)敬奉香乳糜惟垂哀愍受

with simple heart and quicken’d step she came, and, bowing down at Bodhisattva’s feet,
1021. She reverently offered him perfumed rice milk, begging him of his condescension to accept it.

108. She, having her joy increased by her faith, with her lotus-like eyes opened wide, bowed down before him and persuaded him to take some milk.

kṛtvā tadupabhogena prāptajanmaphalāṃ sa tām |
bodhiprāptau samartho ’bhūt saṃtarpitaṣaḍindriyaḥ || 12.112 ||

(16)菩薩受而食彼得現法果
(17)食已諸根悦堪受於菩提

Bodhisattva taking it, partook of it (at once), whilst she received, even then, the fruits of her religious act.
1022. Having eaten it, all his members refreshed, he became capable of receiving Bodhi;

109. By partaking that food having made her obtain the full reward of her birth, he himself became capable of gaining the highest knowledge, all his six senses being now satisfied,

paryāptāpyānamūrtiś⁶¹ ca sārthaṃ sva⁶² yaśasā muniḥ |
kāntidhairye babhāraikaḥ śaśāṅkārṇavayor dvayoḥ⁶³ || 12.113 ||

61. EBC: mūrtaś. 62. EBC: sārdhaṃ su. 63. EBC: dhairyaikabhāraikaḥ śaśāṅkārṇavaval babhau.

(18)身體蒙光澤徳問轉崇高
(19)如百川増海初月日増明

his body and limbs glistening with (renewed strength), and his energies swelling higher still,
1023. As the hundred streams swell the sea, or the first quarter’d moon daily increases in brightness.

110. The seer, having his body now fully robust, together with his glorious fame, one beauty and one majesty being equally spread in both, shone like the ocean and the moon.

āvṛtta iti vijñāya taṃ jahuḥ pañca bhikṣavaḥ⁶⁴ |
manīṣiṇam ivātmānaṃ nirmuktaṃ pañca dhātavaḥ⁶⁵ || 12.114 ||

64. EBC: pañcabhikṣavaḥ. 65. EBC: pañcadhātavaḥ.

(20)五比丘見已驚起嫌怪想
(21)謂其道心退捨而擇善居
(22)如人得解脱五大悉遠離

The five Bhikshus having witnessed this, perturbed, were filled with suspicious reflection;
1024. They supposed (said) that his religious zeal (heart) was flagging, and that he was leaving and looking for a better abode, as though he had obtained deliverance, the five elements entirely removed.

111. Thinking that he had returned to the world the five mendicants left him, as the five elements leave the wise soul when it is liberated.

vyavasāyadvitīyo ’tha śādvalās tīrṇabhūtalam |
so ’śvatthamūlaṃ prayayau bodhāya kṛtaniścayaḥ || 12.115 ||

(23)菩薩獨遊行詣彼⁵⁹ 吉祥樹
(24)當於彼樹下成等正覺道
(25)其地廣平正柔澤軟草生

59. Aśvattha.

1025. Bodhisattva wandered on alone, directing his course to that ’fortunate’ tree, beneath whose shade he might accomplish his search after complete enlightenment.
1026. (Over) the ground wide and level, producing soft and pliant grass,

112. Accompanied only by his own resolve, having fixed his mind on the attainment of perfect knowledge, he went to the root of an Asvattha tree, where the surface of the ground was covered with young grass.

tatas tadānīṃ gajarājavikramaḥ padasvanenānupamena bodhitaḥ |
mahāmuner āgatabodhiniścayo jagāda kālo bhujagottamaḥ stutim || 12.116 ||

(26)安⁶⁰ 祥師子歩歩歩地震動
(27)地動感⁶¹ 盲龍歡喜目開明

60. 祥＝詳＜三＞ 61. 盲＝黒＜三＞

de tshe glaṅ po’i ’gros mṅa’ ba’i | | dbe med źabs kyi sgra yis sad par byas pa ni | |
thub pa chen po’i byaṅ chub des par rtogs pa yi | | grub mchog nag po źes (7)byas bstod pa smras par gyur | |

easily he advanced with lion step, pace by pace, (whilst) the earth shook withal;
1027. And as it shook, Kâla nâga aroused, was filled with joy, as his eyes were opened to the light.

113. Then Kâla, the best of serpents, whose majesty was like the lord of elephants, having been awakened by the unparalleled sound of his feet, uttered this praise of the great sage, being sure that he was on the point of attaining perfect knowledge:

yathā mune tvaccaraṇāvapīḍitā muhur muhur niṣṭanatīva medinī |
yathā ca te rājati sūryavat prabhā dhruvaṃ tvam iṣṭaṃ phalam adya bhokṣyase || 12.117 ||

(28)言曾見先佛地動相如今
(29)牟尼徳尊長大地所不勝
(25a1)歩歩足履地轟轟震動聲
(2)妙光照天下猶若朝日明

ji ltar thub pa khyod kyis źabs kyis brdzis pa ni | | yaṅ nas yaṅ du sa ni sgra skad sgrogs pa ’dra | |
ji ltar khyod kyi ’od ni ñi mar snaṅ ba ste | | khyod kyis ṅes par ’dod pa’i go ’phaṅ mkhyen pa ñid | |

Forthwith he exclaimed: ’When formerly I saw the Buddhas of old, there was the sign of an earthquake as now;
1028. ’The virtues of a Muni are so great in majesty, that the great earth cannot endure them;
as step by step his foot treads upon the ground, so is there heard the sound of the rumbling earth-shaking;
1029. ’A brilliant light now illumes the world, as the shining of the rising sun;

114. ‘Inasmuch as the earth, pressed down by thy feet, O sage, resounds repeatedly, and inasmuch as thy splendour shines forth like the sun, thou shalt assuredly to-day enjoy the desired fruit.

yathā bhramantyo divi cāṣa⁶⁶ paṅktayaḥ pradakṣiṇaṃ tvāṃ kamalākṣa kurvate |
yathā ca saumyā divi vānti vāyavas tvam adya buddho niyataṃ bhaviṣyasi || 12.118 ||

66. EBC: vāya.

(3)五百群青雀右遶空中旋
(4)柔軟清涼風隨順而迴轉

ji ltar mkha’ la khug rta’i phreṅ ba rnams bskor źiṅ | | padma’i (47a1)spyan mṅa’ khyed la skor ba byed pa ñid | |
ji ltar mkha’ la rluṅ rnams źi bar ’gro ba ste | | khyod kyis ṅes par de riṅ saṅs rgyas ’gyur ba ñid | |

five hundred bluish tinted birds (I see), wheeling round to the right, flying through space;
1030. ’A gentle, soft, and cooling breeze blows around in an agreeable way;

115. ‘Inasmuch as lines of birds fluttering in the sky offer thee reverential salutation, O lotus-eyed one, and inasmuch as gentle breezes blow in the sky, thou shalt certainly to-day become the Buddha.’

tato bhujaṃgapravareṇa saṃstutas tṛṇāny upādāya śucīni lāvakāt |
kṛtapratijño niṣasāda bodhaye mahātaror mūlam upāśritaḥ śuceḥ || 12.119 ||

(5)如斯諸瑞相悉同過去佛
(6)以是知菩薩當成正覺道
(7)從彼穫草人得淨柔軟草
(8)布⁶² 施於樹下正身而安坐
(9)⁶³ 加趺不傾動如龍絞縛身

62. 施＝草＜三＞ 63. 加＝跏＜三＞

de nas glu mchog gis ni yaṅ dag bstod pa ni | | lco ga las ni gtsaṅ ma’i rtswa rnams ñer blaṅs nas | |
byaṅ chub śiṅ (2)chen rtsa ba dge la rab brtan ciṅ | | byaṅ chub ched du dam bca’ mdzad ciṅ bźugs pa’o | |

all these auspicious (miraculous) signs are the same as those of former Buddhas;
1031. ’Wherefore I know that this Bodhisattva will certainly arrive at perfect wisdom.
And now, behold! from yonder man, a grass cutter, he obtains some pure and pliant grass,
1032. ’Which spreading out beneath the tree, with upright body, there he takes his seat; his feet placed under him, not carelessly arranged (moving to and fro), but like the firmly fixed and compact body of a Nâga;

116. Being thus praised by the best of serpents, and having taken some pure grass from a grasscutter, he, having made his resolution, sat down to obtain perfect knowledge at the foot of the great holy tree.

tataḥ sa paryaṅkam akampyam uttamaṃ babandha suptoragabhogapiṇḍitam |
bhinadmi tāvad bhuvi naitad āsanaṃ na yāmi yāvat kṛtakṛtyatām iti || 12.120 ||

(10)要不起斯⁶⁴ 坐究竟其所作
(11)發斯眞誓言天龍悉歡喜

64. 坐＝座＜三＞

de nas gñid log lto ’phye’i gdeṅs kas bsdus pa la | | des ni rdo rje’i skyil kruṅ g-yo med mchog bciṅs te | |
ji srid bya ba byas pa ñid ni ma thob par | | de srid sa las gdan de ’byed par mi (3)bgyi’o | |

1033. ’Nor shall he rise again from off his seat till he has completed his undertaking.’ And so he (the Nâga) uttered these words by way of confirmation. The heavenly Nâgas, filled with joy,

117. Then he sat down on his hams in a posture, immovably firm and with his limbs gathered into a mass like a sleeping serpent’s hood, exclaiming, ‘I will not rise from this position on the earth until I have obtained my utmost aim.’

tato yayur mudam atulāṃ divaukaso vavāśire⁶⁷ na mṛgagaṇāḥ⁶⁸ na pakṣiṇaḥ |
na sasvanur vanataravo ’nilāhatāḥ kṛtāsane bhagavati niścitātmani⁶⁹ || 12.121 ||

67. EBC: vavāsire. 68. EBC: gaṇā [Wrong sandhi in ed. EJH.] 69. EBC: niścalātmani.

(12)清涼微風起草木不鳴條
(13)一切諸禽獸寂靜悉無聲
(14)斯皆是菩薩必成覺道相

de nas ṅes pa’i bdag ñid bcom ldan gdan mdzad tshe | | lha na gnas rnams mñam med dga’ ba thob gyur la | |
ri dags tshogs rnams gnas par ma gyur bya rnams daṅ | | rluṅ gis bsnun pa’i nags kyi ljon śiṅ sgra med gyur | |

1034. (Caused a) cool refreshing breeze to rise; the trees and grass were yet unmoved by it, and all the beasts, quiet and silent, (looked on in wonderment.)
1035. These are the signs that Bodhisattva will certainly attain enlightenment.

118. Then the dwellers in heaven burst into unequalled joy; the herds of beasts and the birds uttered no cry; the trees moved by the wind made no sound, when the holy one took his seat firm in his resolve.

iti ⁷⁰ buddhacarite mahākāvye ⁷¹ arāḍadarśano nāma dvādaśaḥ sargaḥ ||12||

70. EBC adds śrī. 71. EBC adds aśvaghoṣakṛte .

saṅs rgyas kyi spyod pa źes bya ba’i (4)sñan dṅags chen po las | riṅ ’phur daṅ lhag spyod kyi druṅ du gśegs pa’i le’u ste bcu gñis pa’o ||

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