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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Aśvaghoṣa: Buddhacarita
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter 1: Bhagavatprasūti
Click to Expand/Collapse OptionChapter 2: Antaḥpuravihāra
Click to Expand/Collapse OptionChapter 3: Saṃvegotpatti
Click to Expand/Collapse OptionChapter 4: Strīvighātana
Click to Expand/Collapse OptionChapter 5: Abhiniṣkramaṇa
Click to Expand/Collapse OptionChapter 6: Chandakanivartana
Click to Expand/Collapse OptionChapter 7: Tapovanapraveśa
Click to Expand/Collapse OptionChapter 8: Antaḥpuravilāpa
Click to Expand/Collapse OptionChapter 9: Kumārānveṣaṇa
Click to Expand/Collapse OptionChapter 10: Śreṇyābhigamana
Click to Expand/Collapse OptionChapter 11: Kāmavigarhaṇa
Click to Expand/Collapse OptionChapter 12: Arāḍadarśana
Click to Expand/Collapse OptionChapter 13: Māravijaya
Click to Expand/Collapse OptionChapter 14: Englightenment
Click to Expand/Collapse OptionChapter 15: Turning the Wheel of the Law
Click to Expand/Collapse OptionChapter 16: Many Conversions
Click to Expand/Collapse OptionChapter 17: Conversion (pravrajyā) of the Great Disciples
Click to Expand/Collapse OptionChapter 18: The Instruction of Anāthapiṇḍada
Click to Expand/Collapse OptionChapter 19: The Meeting of Father and Son
Click to Expand/Collapse OptionChapter 20: Acceptance of Jetavana
Click to Expand/Collapse OptionChapter 21: Progress (srotas) of the Mission
Click to Expand/Collapse OptionChapter 22: The Visit to Amrapāli's Grove
Click to Expand/Collapse OptionChapter 23: Fixing the Factors of Bodily Life
Click to Expand/Collapse OptionChapter 24: Compassion for the Licchavis
Click to Expand/Collapse OptionChapter 25: The Journey to Nirvāṇa
Click to Expand/Collapse OptionChapter 26: The Mahāparinirvāṇa
Click to Expand/Collapse OptionChapter 27: Eulogy of Nirvāṇa
Click to Expand/Collapse OptionChapter 28: The Division of the Relics
Click to Expand/Collapse OptionColophon
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(7)1 生品第一 
 
KIOUEN I.
VARGA 1. THE BIRTH. 
Book I. [The Birth of the Holy One] 
 
 
dpal ldan yon tan tshogs kyis gaṅ | | bdag ñid chen po sems can gyi | |
don mdzad yaṅ dag saṅs rgyas daṅ | | chos daṅ dge ’dun la phyag (3)’tshal | | 
 
 
 
(8)甘蔗之苗裔 釋迦無勝王
(9)淨財徳純備 2 故名曰3 淨飯 
bu ram śiṅ par mthu mñam bu ram śiṅ ba’i rgyud | | thub dka’ ś’akya rnams la spyod pa rnam dag pa | |
’phrog byed zla ba lta bur skye dgu rnams la sdug | | rgyal po zas gtsaṅ (4)źes bya’i miṅ can byuṅ bar gyur | | 
1. (There was) a descendant of the Ikshvâku (family), an invincible Sâkya monarch, pure in mind (mental gifts) and of unspotted virtue, called therefore ’Pure-rice’ (Suddhodana). 
1. There was a king of the unconquerable Śākyas, Śuddhodana by name, of the race of Ikṣvāku and the peer of Ikṣvāku in might. Pure he was in conduct and beloved of his people as the moon in autumn.1  
 
(10)群生樂瞻仰 猶如初生月
(11)王如天帝釋 夫人猶4 舍脂 
dbaṅ po daṅ mtshuṅs de yi bdag po ldan ma yin | | nus mthu rjes mtshuṅs gzi brjid lha mo bde sogs daṅ | |
padmo can ’dra phun sum tshogs pas (5)bźin brtan | | sgyu ma chen mo źes bya dpe med sgyu ’dra byuṅ | | 
2. Joyously reverenced by all men (or, ’beings’), as the new moon (is welcomed by the world), the king indeed (was) like the heaven-ruler Sakra, his queen like (the divine) Sakî. 
2. That counterpart of Indra had a queen, a very Śacī, whose splendour corresponded to his might. In beauty like Padmā, in steadfastness like the earth, she was called Mahāmāyā, from her resemblance to the incomparable Māyā. 
 
(12)執志安如地 心淨若蓮花
(13)假譬名5 摩耶 其實無倫比 
mi skyoṅ rgyal po ’di ni de daṅ thabs cig tu | | dga’ ba ñer ldan rnam thos sras kyi dpal bźin rol | |
de nas yaṅ dag tiṅ (2a1)’dzin ldan pa’i rig ma bźin | | sdig bral ma de mṅal ni rnam par gzuṅ bar gyur | | 
3. Strong and calm of purpose as the earth, pure in mind as the water-lily, her name, figuratively assumed, Mâyâ, she was in truth incapable of class-comparison. 
3. This ruler of men, dallying with his queen enjoyed, as it were, the sovereign glory of Vaiśravaṇa. Then without defilement she received the fruit of the womb, just as knowledge united with mental concentration bears fruit. 
 
(14)於彼6 象天后 降神而處胎
(15)母悉離憂患 不生幻僞心 
mṅal daṅ ñe bar ldan pa ñid kyi sṅon rol du | | de ni gñid soṅ glaṅ po’i dbaṅ po dkar po źig | |
raṅ ñid la (2)ni rab tu źugs sogs mthoṅ gyur la | | de yi mtshan ma ñam thag pa nas thob ma yin | | 
4. On her in likeness as the heavenly queen descended the spirit and entered her womb. A mother, but free from grief or pain, (she was) without any false or illusory mind. 
4.Before she conceived, she saw in her sleep a white lord of elephants entering her body, yet she felt thereby no pain. 
 
 
lha daṅ rab tu mtshuṅs pa de yi lha mo de | | mṅal gyis rigs kyi dpal ni rab tu ’dren byed ciṅ | |
sgyu ma ṅal ba daṅ ni mya ṅan (3)sgyu med par | | gtsaṅ la ñon moṅs med pa’i dgon par blo gros mdzad | | 
 
5. Māyā, the queen of that god-like king, bore in her womb the glory of her race and, being in her purity free from weariness, sorrow and illusion, she set her mind on the sin-free forest. 
 
(16)厭惡7 彼諠俗 樂處空閑林
(17)8 藍毘尼勝園 流泉花果茂 
de ni lum bi źes bya’i nags mthar gyur pa’i sa | | sna tshogs ljon śiṅ sna tshogs śiṅ rta mṅon dga’ bar | |
bsam gtan la bzod dben (4)pa’i nags kyi mtha’ bźed ma | | ’gro ba’i chad daṅ gnas phyir mi skyoṅ la źus so | | 
5. Disliking the clamorous ways of the world, (she remembered) the excellent garden of Lumbinî, a pleasant spot, a quiet forest retreat, (with its) trickling fountains, and blooming flowers and fruits. 
6. In her longing for the lonely forest as suited to trance. she asked the king to go and stay in the grove called Lumbinī, which was gay like the garde of Caitraratha with trees of every kind. 
 
(18)寂靜9 順禪思 啓王請遊彼
(19)王知其志願 而生奇特想 
de yi chos daṅ ldan la ’phags pa’i źes ’dod dag | | rnam par śes nas ya mtshan dga’ ba yis gaṅ ste | |
źi ba’i groṅ nas sa (5)yi bdag po gśegs gyur te | | de yi dga’ ba’i rgyu yin rnam par rgyu phyir min | | 
6. Quiet and peaceful, delighting in meditation, respectfully she asked the king for liberty to roam therein; the king, understanding her earnest desire, was seized with a seldom-felt anxiety (to grant her request). 
7. The lord of the earth, full of wonder and joy, recognised that her disposition was noble from her possession of piety, and left the fortunate city, in order to gratify her, not for a pleasure excursion. 
tasmin vane śrīmati rājapatnī prasūtikālaṃ samavekṣamāṇā |
śayyāṃ vitānopahitāṃ prapede nārīsahasrair abhinandyamānā || 1.8 || 
(20)勅内外眷屬 倶詣彼園林
(21)爾時摩耶后 自知産時至
(22)偃寢安勝床 百千婇女侍 
dpal daṅ ldan pa’i nags der rgyal po’i bdag ldan ma | | rab tu bltam pa’i dus ni yaṅ dag mṅon gzigs śiṅ | |
bla re ñe bar (2b1)phul ba’i gzims mal rab thob ste | | mi mo stoṅ phrag dag gis mṅon par dga’ bar byed | | 
7. He commanded his kinsfolk, within and without (the palace), to repair with her to that garden shade; and now the queen Mâyâ knew that her time for child-bearing was come.
8. She rested calmly on a beautiful couch, (surrounded by) a hundred thousand female attendants; 
8. In that glorious grove the queen perceived that the time of her delivery was at hand and, amidst the welcome of thousands of waiting-women, proceeded to a couch overspread with an awning. 
tataḥ prasannaś ca babhūva puṣyas tasyāś ca devyā vratasaṃskṛtāyāḥ |
pārśvāt suto lokahitāya jajñe nirvedanaṃ caiva nirāmayaṃ ca || 1.9 ||1  
(23)10 時四月八日 11 清和氣調適
(24)齋戒修淨徳 菩薩右脇生
(25)大悲救世間 不令母苦惱 
de nas skar ma rgyal rab ldan par gyur pa’i tshe | | brtul źugs legs par ’dus byas lha mo de yi ni | |
rtsib logs dag nas ’jig rten phan phyir sras bltams te | | tshor (2)ba daṅ ni bral źiṅ nad daṅ bral ba ñid | | 
(it was) the eighth day of the fourth moon, a season of serene and agreeable character.
9. Whilst she (thus) religiously observed the rules of a pure discipline, Bodhisattva was born from her right side, (come) to deliver the world, constrained by great pity, without causing his mother pain or anguish. 
25. At that time the constellation Pushya was auspicious, and from the side of the queen, who was purified by her vow, her son was born for the welfare of the world, without pain and without illness.2  
[prātaḥ payodād iva tigmabhānuḥ samudbhavan so ’pi ca matṛkukṣeḥ |
sphuran mayūkhair vihatāndhakāraiś cakāra lokaṃ kanakāvadātam || 1.26 ||]2  
 
 
 
26. Like the sun bursting from a cloud in the morning,--so he too, when he was born from his mother’s womb, made the world bright like gold, bursting forth with his rays which dispelled the darkness. 
[taṃ jātamātram atha kāñcanayūpagauraṃ prītaḥ sahasranayaṇaḥ śanakair gṛhṇāt |
mandārapuṣpanikaraiḥ saha tasya mūrdhni khān nirmale ca vinipetatur ambudhāre || 1.27 ||]3  
 
 
 
27. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently, bright like a golden pillar; and two pure streams of water fell down from heaven upon his head with piles of Mandâra flowers. 
[surapradhānaiḥ paridhāryamāṇo dehāṃśujālair anurañjayaṃs tān |
saṃdhyābhrajāloparisaṃniviṣṭaṃ navoḍurājaṃ vijigāya lakṣmyā || 1.28 ||]4  
 
 
 
28. Carried about by the chief suras, and delighting them with the rays that streamed from his body, he surpassed in beauty the new moon as it rests on a mass of evening clouds. 
ūror yathaurvasya pṛthoś ca hastān māndhātur indrapratimasya mūrdhnaḥ |
kakṣīvataś caiva bhujāṃsadeśāt tathāvidhaṃ tasya babhūva janma || 1.10 || 
(26)12 優留王股生 13 畀偸王手生
(27)14 曼陀王頂生 15 伽叉王腋生
(28)菩薩亦如是 誕從右脇生
(29)漸漸從胎出 光明普照耀 
ji ltar brla skyes brla nas rgya chen lag pa nas | | dbaṅ po daṅ mtshuṅs ṅa la nu ni spyi bo nas | |
mtshan ldan ñid kyaṅ lag pa’i cha śas gsaṅ ba nas | | rnam pa de ltar de yi skye ba byuṅ bar gyur | | 
10. As king Yu-liu was born from the thigh, as king Pi-t’au was born from the hand, as king Man-to was born from the top of the head, as king Kia-k’ha was born from the arm-pit,
11. So also was Bodhisattva on the day of his birth produced from the right side; gradually emerging from the womb, he shed in every direction the rays of his glory. 
29. As was Aurva’s birth from the thigh, and Prithu’s from the hand, and Mândhâtri’s, who was like Indra himself, from the forehead, and Kakshîvat’s from the upper end of the arm,--thus too was his birth (miraculous). 
krameṇa garbhād abhiniḥsṛtaḥ san babhau cyutaḥ5 khād iva yonyajātaḥ |
kalpeṣv anekeṣu ca6 bhāvitātmā yaḥ saṃprajānan suṣuve na mūḍhaḥ || 1.11 || 
(1b1)如從虚空墮 不由於生門
(2)修徳無量劫 自知生不16 死 
mṅal nas mṅon par ṅes par byuṅ ba gzugs mdzes te | | nam (3)mkha’ dag las ’phros ’dre skye gnas las ma skyes | |
bskal ba gcig min rnams su bsgoms pa’i bdag ñid ni | | gaṅ źig yaṅ dag rab tu śes na skyes gyur blun po min | | 
12. As one (born) from recumbent space, and not through the gates of life, through countless kalpas, practising virtue, self-conscious he came forth to life, without confusion. 
30. Having thus in due time issued from the womb, he shone as if he had come down from heaven, he who had not been born in the natural way,--he who was born full of wisdom, not foolish, as if his mind had been purified by countless aeons of contemplation. 
dīptyā ca dhairyeṇa ca yo7 rarāja bālo ravir bhūmim ivāvatīrṇaḥ |
tathātidīpto ’pi nirīkṣyamāṇo jahāra cakṣūṃṣi yathā śaśāṅkaḥ || 1.12 || 
(3)安諦不傾動 明顯妙端嚴
(4)晃然17 後胎現 猶如日初昇
(5)觀察極明耀 而不害眼根
(6)縱視而不耀 如觀空中月 
ñi ma gźon nu sa lam mṅon par babs pa bźin | | gsal ba daṅ ni brtan pas gaṅ źig mdzes pa ste | |
de ltar (4)śin tu gsal yaṅ ṅes par rtog pa na | | ri boṅ gis mtshan ji ltar mig dag ’phrogs par gyur | | 
13. Calm and collected, not falling headlong (was he born), gloriously manifested, perfectly adorned, sparkling with light he came from the womb, as when the sun first rises (from the East).
14. (Men) indeed regarded his exceeding great glory, yet their sight remained uninjured: he allowed them to gaze, the brightness of his person concealed for the time, as when we look upon the moon in the heavens. 
31. With glory, fortitude, and beauty he shone like the young sun descended upon the earth; when he was gazed at, though of such surpassing brightness, he attracted all eyes like the moon. 
sa hi svagātraprabhayojjvalantyā dīpaprabhāṃ bhāskaravan mumoṣa |
mahārhajāmbūnadacāruvarṇo vidyotayām āsa diśaś ca sarvāḥ || 1.13 || 
(7)自身光照耀 如日奪燈明
(8)菩薩眞金身 普照亦如是 
de ni raṅ gi lus kyi ’od rab ’bar ba yis | | sgron ma’i ’od kyaṅ gsal bar byed pa ltar bcom ste | |
rin thaṅ chen po ’dzam bu chu gser mdzes pa’i mdog | | phyogs rnams thams cad rnam (5)par snaṅ źiṅ gsal bar mdzad | | 
15. His body, nevertheless, was effulgent with light, and like the sun which eclipses the shining of the lamp, so the true gold-like beauty of Bodhisattva shone forth and was diffused everywhere. 
32. With the radiant splendour of his limbs he extinguished like the sun the splendour of the lamps; with his beautiful hue as of precious gold he illuminated all the quarters of space. 
anākulāny ubja8 samudgatāni niṣpeṣavadvyāyata9 vikramāṇi |
tathaiva dhīrāṇi padāni sapta saptarṣitārāsadṛśo jagāma || 1.14 || 
(9)正18 眞心不亂 19 安庠行七歩
(10)足下安平趾 炳徹猶七星 
’khrugs pa ma yin yon po’i skyon dag rab bsal źiṅ | | śin tu brtan pa daṅ ldan rnam par yaṅs pa’i ’gros | |
de ltar mi g-yo rab tu brtan pa’i gom pa bdun | | draṅ sroṅ skar ma bdun daṅ rab mñam gśegs par gyur | | 
16. Upright and firm and unconfused in mind, he deliberately took seven steps, the soles of his feet resting evenly upon the ground as he went, his footmarks remained bright as seven stars. 
33. Unflurried, with the lotus-sign in high relief, far-striding, set down with a stamp,--seven such firm footsteps did he then take,--he who was like the constellation of the seven ṛshis. 
bodhāya jāto ’smi jagaddhitārtham antyā bhavotpattir10 iyaṃ mameti |
caturdiśaṃ siṃhagatir vilokya vāṇīṃ ca bhavyārthakarīm uvāca || 1.15 || 
(11)獸王師子歩 觀察於四方
(12)通達眞實義 堪能如是説
(13)此生爲佛生 則爲後邊生
(14)我唯此一生 當度於一切 
byaṅ chub phyir daṅ ’gro la phan (6)pa’i phyir skyes śiṅ | | ’di ni bdag gi srid pa’i skye ba tha ma źes | |
seṅ ge’i ’gros ’dra phyogs bźi dag tu rnam gzigs nas | | snod ldan rnams kyi don byed dag kyaṅ smras par gyur | | 
17. Moving like the lion, king of beasts, and looking earnestly towards; the four quarters, penetrating to the centre the principles of truth, he spake thus with the fullest assurance:
18. ’This birth is in the condition of a Buddha; after this I have done with renewed birth; now only am I born this once, for the purpose of saving all the world.’ 
34. ‘I am born for supreme knowledge, for the welfare of the world,--thus this is my last birth,’ thus did he of lion gait, gazing at the four quarters, utter a voice full of auspicious meaning. 
khāt prasrute candramarīciśubhre dve vāridhāre śiśiroṣṇavīrye |
śarīrasaṃsparśasukhāntarāya11 nipetatur mūrdhani tasya saumye || 1.16 || 
(15)應時虚空中 淨水雙流下
(16)一温一清涼 灌頂令身樂 
nam mkha’ dag las rab babs zla ba’i ’od zer dkar | | graṅ daṅ dro ba’i chu rgyun rnam pa gñis kyi (7)śugs | |
lus la yaṅ dag reg pas bde ba bskyed pa’i phyir | | mdzes śiṅ yid ’oṅ de yi spyi bor babs par gyur | | 
19. And now from the midst of heaven there descended two streams of pure water, one warm, the other cold, and baptized his head, causing refreshment to his body. 
35. Two streams of water bursting from heaven, bright as the moon’s rays, having the power of heat and cold, fell down upon that peerless one’s benign head to give refreshment to his body. 
śrīmadvitāne kanakojjvalāṅge vaiḍūryapāde śayane śayānam |
yadgauravāt kāñcanapadmahastā yakṣādhipāḥ saṃparivārya tasthuḥ || 1.17 || 
(17)安處寶宮殿 臥於琉璃床
(18)天王金華手 20 奉持床四足 
dpal ldan bla re bres par gser gyis ’bar źiṅ mtshan | | bee d’urya yi rkaṅ pa’i gzims mal la gzims pa | |
de la gus phyir gser gyi padma’i phyag mṅa’ ba’i | | (3a1)gnod sbyin bdag rnams kun nas yoṅs su bskor nas gnas | | 
20. And now he is placed in the precious palace hall, a jewelled couch for him to sleep upon, and the heavenly kings with their golden flowery hands hold fast the four feet of the bed. 
36. His body lay on a bed with a royal canopy and a frame shining with gold, and supported by feet of lapis lazuli, and in his honour the yaksha-lords stood round guarding him with golden lotuses in their hands. 
ca12 divaukasaḥ khe yasya prabhāvāt praṇataiḥ śirobhiḥ |
ādhārayan pāṇdaram ātapatraṃ bodhāya jepuḥ paramāśiṣaś ca || 1.18 || 
(19)諸天於空中 執持寶蓋侍
(20)承威神讃歎 勸發成佛道 
mi mṅon gyur pa’i lha rnams kyis kyaṅ nam mkha’ la | | gaṅ gi mthu las mgo bo yis ni rab ba tud ciṅ | |
kun nas gduṅ ba skyob ba’i gdugs dkar rnams bzuṅ ste | | byaṅ chub ched du mchog (2)gi bsṅags pa dag kyaṅ smras | | 
21. Meanwhile the Devas in space, seizing their jewelled canopies, attending, raise in responsive harmony their heavenly songs, to encourage him to accomplish his perfect purpose. 
37. The gods in homage to the son of Mâyâ, with their heads bowed at his majesty, held up a white umbrella in the sky and muttered the highest blessings on his supreme wisdom. 
mahoragā dharmaviśeṣatarṣād buddheṣv atīteṣu kṛtādhikārāḥ |
yam avyajan bhaktiviśiṣṭanetrā mandārapuṣpaiḥ samavākiraṃś ca || 1.19 || 
(21)諸龍王歡喜 渇仰殊勝法
(22)曾奉過去佛 今得値菩薩
(23)散21 曼陀羅花 專心樂供養
(24)如來出興世 22 淨居天歡喜 
’das pa’i saṅs rgyas rnams la lhag par mchod byas pa’i | | lto ’phye che rnams khyad ’phags chos la sred pa’i phyir | |
gaṅ la rluṅ g-yab kyis g-yab gus pa’i mig gzir ciṅ | | man d’a ra ba’i me tog rnams kyis yaṅ dag ’thor | | 
22. Then the Nâga-râgas filled with joy, earnestly desiring to show their reverence for the most excellent law, as they had paid honour to the former Buddhas, now went to meet Bodhisattva;
23. They scattered before him Mandâra flowers, rejoicing with heartfelt joy to pay such religious homage; (and so, again,) Tathâgata having appeared in the world, the Suddha angels rejoiced with gladness; 
38. The great dragons in their great thirst for the Law,--they who had had the privilege of waiting on the past Buddhas,--gazing with eyes of intent devotion, fanned him and strewed Mandâra flowers over him. 
tathāgatotpādaguṇena tuṣṭāḥ śuddhādhivāsāś ca viśuddhasattvāḥ |
devā nanandur vigate ’pi rāge magnasya duḥkhe jagato hitāya || 1.20 || 
(25)已除愛欲歡 爲法而欣悦
(26)衆生沒苦海 令得解脱故 
de bźin gśegs (3)pa bltams pa’i yon tan gyis tshim pa’i | | gtsaṅ mar lhag par gnas pa’i rnam dag sems can rnams | |
sdug bsṅal ñid du byiṅ ba’i ’gro la phan pa’i phyir | | lha rnams ’dod chags bral ba na yaṅ dga’ bar gyur | | 
24. With no selfish or partial joy, but for the sake of religion they rejoiced, because creation, engulfed in the ocean of pain, was now to obtain perfect release. 
39. Gladdened through the influence of the birth of the Tathâgata, the gods of pure natures and inhabiting pure abodes were filled with joy, though all passion was extinguished, for the sake of the world drowned in sorrow. 
yasya prasūtau13 girirājakīlā vātāhatā naur iva bhūś cacāla |
sacandanā cotpalapadmagarbhā papāta vṛṣṭir gaganād14 anabhrāt || 1.21 || 
(27)須彌寶山王 堅持此大地
(28)菩薩出興世 功徳風所飄
(29)普皆大震動 如風鼓浪舟 
gaṅ gis rab tu bltams tshe ri rgyal phur pu ñid | | rluṅ gis (4)bsnun pa’i gru ltar sa gźi g-yos gyur źiṅ | |
tsandan daṅ bcas autpal padma’i sñiṅ po yi | | char pa dag ni nam mkha’i sprin daṅ bral las babs | | 
25. Then the precious Mountain-râga, Sume(ru), firmly holding this great earth when Bodhisattva appeared in the world, was swayed by the wind of his perfected merit. 
40. When he was born, the earth, though fastened down by (Himâlaya) the monarch of mountains, shook like a ship tossed by the wind; and from a cloudless sky there fell a shower full of lotuses and water-lilies, and perfumed with sandalwood. 
vātā vavuḥ sparśasukhā manojñā divyāni vāsāṃsy avapātayantaḥ |
sūryaḥ sa evābhyadhikaṃ cakāśe jajvāla saumyārcir anīrito ’gniḥ || 1.22 || 
(1c1)23 栴檀細末香 衆寶蓮花藏
(2)風吹隨空流 繽紛而亂墜」 
yid ’oṅ reg na bde ba’i rluṅ dag byuṅ gyur te | | lha yin na bza’ dag ni mṅon par ’bebs byed ciṅ | |
ñi ma de ñid lhag par mṅon par (5)gsal ba ste | | źi ba’i ’od zer ’dus ma byas pa’i me ’bar ro | | 
26. On every hand the world was greatly shaken, as the wind drives the tossing boat; so also the minutest atoms of sandal perfume, and the hidden sweetness of precious lilies, 
41. Pleasant breezes blew soft to the touch, dropping down heavenly garments; the very sun, though still the same, shone with augmented light, and fire gleamed, unstirred, with a gentle lustre. 
prāguttare cāvasathapradeśe kūpaḥ svayaṃ prādur abhūt sitāmbuḥ |
antaḥpurāṇy āgatavismayāni yasmin kriyās tīrthae iva pracakruḥ || 1.23 || 
(3)天衣從空下 觸身生妙樂
(4)日月如常度 光耀倍増明 
śar daṅ byaṅ gi mtshams kyi khaṅ pa’i phyogs gcig na | | bsil ba’i chu yi khron ba raṅ byuṅ gyur pa ste | |
pho braṅ btsun mo’i ’khor rnams ya mtshan gyur rnams kyis | | gaṅ la bya ba rnams ni stegs bźin rab tu byas | | 
27. Floated on the air and rose through space and then commingling came back to earth; so again the garments of Devas descending from heaven touching the body, caused delightful thrills of joy; 
42. In the north-eastern part of the dwelling a well of pure water appeared of its own accord, wherein the inhabitants of the gynaeceum, filled with wonder, performed their rites as in a sacred bathing-place. 
dharmārthibhir bhūtagaṇaiś ca divyais taddarśanārthaṃ vanam āpupūre15 |
kautūhalenaiva ca pādapebhyaḥ16 puṣpāṇy akāle ’pi ...17 || 1.24 || 
(5)世界諸火光 無薪自炎熾
(6)淨水清涼井 前後自然生 
(6)chos daṅ ldan pa’i lha daṅ ’byuṅ po’i tshogs rnams kyis | | de ni lta ba’i don du nags tshal rab gaṅ ste | |
rmad byuṅ ṅo mtshar gyur pa ñid kyi śiṅ las kyaṅ | | me tog rnams ni dus ma yin par ṅes par brul | | 
28. The sun and moon with constant course redoubled the brilliancy of their light, whilst in the world the fire’s gleam of itself prevailed without the use of fuel. 
43. Through the troops of heavenly visitants, who came seeking religious merit, the pool itself received strength to behold Buddha, and by means of its trees bearing flowers and perfumes it eagerly offered him worship. 
[puṣpadrumāḥsvaṃ kusumaṃ puphulluḥ samīraṇodbhrāmitadiksugaṃdhi |
susaṃbhramadbhṛṃgavadhūpagītaṃ bhujaṃgavṛṃdāpihitāttavātaṃ || 1.44 ||]18  
(7)中宮婇女衆 怪歎未曾有
(8)競赴而飮浴 皆起安樂想 
 
29. Pure water, cool and refreshing from the springs, flowed here-and there, self-caused; in the palace all the waiting women were filled with joy at such an unprecedented event. 
44. The flowering trees at once produced their blossoms, while their fragrance was borne aloft in all directions by the wind, accompanied by the songs of bewildered female bees, while the air was inhaled and absorbed by the many snakes (gathering near). 
[kvacit kvaṇattūryamṛdaṃgagītair vīṇāmukuṃdāmurajādibhiś ca |
strīṇāṃ calatkuṃḍalabhūṣitānāṃ virājitaṃ cobhayapārśvitastat || 1.45 ||]19  
(9)24 無量部多天 樂法悉雲集
(10)於藍毘尼園 遍滿林樹間
(11)奇特衆妙花 非時而敷榮 
 
30. Proceeding all in company, they drink and bathe themselves; in all arose calm and delightful thoughts; countless inferior Devas (bhûtas), delighting in religion, like clouds assembled.
31. In the garden of Lumbinî, filling the spaces between the trees, 
45. Sometimes there resounded on both sides songs mingled with musical instruments and tabours, and lutes also, drums, tambourines, and the rest, from women adorned with dancing bracelets. 
 
(12)25 凶暴衆生類 一時生慈心
(13)世間諸疾病 不療自然除
(14)亂鳴諸禽獸 26 恬默寂無聲 
’tshe bar byed pa’i sems can rnams kyaṅ de yi tshe | | phan tshun dag tu phyin te gnod pa mi (7)byed la | |
’tsho ba’i ’jig rten dag na nad gaṅ ji sñed pa | | de dag rnams kyaṅ ’bad pa med par de tshe bcom | | 
rare and special flowers, in great abundance, bloomed out of season.
32. All cruel and malevolent kinds of beings, together conceived a loving heart;
all diseases and afflictions among men without a cure applied, of themselves were healed. 
25. At that time the noxious creatures consorted together and did each other no hurt. Whatever diseases there were among mankind were cured too without effort.3  
3. EHJ. 
 
(15)萬川皆停流 濁水悉澄清
(16)空中無雲翳 天鼓自然鳴
(17)一切諸世間 悉得安隱樂
(18)猶如荒難國 忽得賢明主 
mkha’ ’gro’i bya ni mtho min sgra sgrogs ri dag kyaṅ | | chu kluṅ dag ni chu yaṅ źi bar bab gyur la | |
phyogs rnams rab snaṅ dge ba’i nam mkha’ rab mdzes śiṅ | | lha yi rṅa rnams mkha’ (3b1)la rab tu grags par gyur | | 
33. The various cries and confused sounds of beasts were hushed and silence reigned; the stagnant water of the river-courses flowed apace, whilst the polluted streams became clear and pure.
34. No clouds gathered throughout the heavens, whilst angelic music, self-caused, was heard around; the whole world of sentient creatures enjoyed peace and universal tranquillity. 
26. The birds and deer did not call aloud and the rivers flowed with calm waters. The quarters became clear and the sky shone cloudless; the drums of the gods resounded in the air.4  
4. EHJ. 
 
(19)菩薩所以生 爲濟世衆苦
(20)唯彼27 魔天王 28 震動大憂惱 
rgud par gyur la mgon ni ñe bar thob nas bźin | | ’jig rten dag kyaṅ mchog tu rab źi thob gyur la | |
’jig rten rnams kyi thar pa’i bla ma rab bltams tshe | | ’dod pa’i lha ñid kho na dga’ ba med par gyur | | 
35. Just as when a country visited by desolation, suddenly obtains .an enlightened ruler, so when Bodhisattva was born, he came to remove the sorrows of all living things. 
27. When the Guru was born for the salvation of all creatures, the world became exceeding peaceful, as though, being in a state of disorder, it had obtained a ruler. Kāmadeva alone did not rejoice.5  
5. EHJ. 
 
(21)父王見生子 奇特未曾有
(22)素性雖安重 驚駭改常容
(23)29 二息交胸起 一喜復一懼 
śin tu ṅo mtshar sras kyi skye pa mthoṅ gyur nas | | mi bdag brtan pa (2)yin yaṅ rnam par ’gyur nas soṅ | |
rab dga’ skyes pa ñid daṅ yid mi bde skyes te | | brtse ba las ni mchi ma rnam pa gñis byuṅ ṅo | | 
36. Mâra, the heavenly monarch, alone was grieved and rejoiced not. The Royal Father (Suddhodana) beholding his son, strange and miraculous, as to his birth,
37. Though self-possessed and assured in his soul, was yet moved with astonishment and his countenance changed, 
28. On seeing the miraculous birth of his son, the king, steadfast though he was, was much disturbed, and from his affection a double stream of tears flowed, born of delight and apprehension.6  
6. EHJ. 
 
(24)夫人見其子 不由常道生
(25)女人性怯弱 㤹惕懷冰炭
(26)不別吉凶相 反更生憂怖 
mi ma yin pa’i sras po ñid kyi nus pa daṅ | | ma yi raṅ bźin kyaṅ ni stobs chuṅ ñid kyi phyir | |
graṅ daṅ dro ba’i chu dag ’dres pa’i chu kluṅ bźin | | lha mo ’jigs pa (3)daṅ ni dga’ bas gaṅ bar ’gyur | | 
whilst he alternately weighed with himself the meaning (of such an event), now rejoiced and now distressed.
38. The queen-mother beholding her child, born thus contrary to laws of nature, her timorous woman’s heart was doubtful; her mind through fear, swayed between extremes: 
29. The queen was filled with fear and joy, like a stream of hot and cold water mixed, because the power of her son was other than human on the one hand, and because she had a mother’s natural weakness on the other.7  
7. EHJ. 
 
(27)長宿諸母人 互亂祈神明
(28)各請常所事 願令太子安 
lhag ma spaṅs te ’jigs pa ñid ni śes byas nas | | yid ’oṅ ’dod pa’i ched du rtogs pa ma yin pa’i | |
bud med rgan mo rnams kyis bde legs gyur byas śiṅ | | gtsaṅ mar byas te lha rnams dag la phyag ’tshal lo | | 
39. Not distinguishing the happy from the sad portents, again and again she gave way to grief; and now the aged women of the world, (of the ’long night’) in a confused way supplicating heavenly guidance, 
30. The pious old women failed in penetration, seeing only the reasons for alarm; so, purifying themselves and performing luck-bringing rites, they prayed to the gods for good fortune.8  
8. EHJ. 
 
(29)時彼林中有 知相婆羅門
(2a1)威儀具多聞 才辯高名稱
(2)見相心歡喜 踊躍未曾有
(3)知王心驚怖 白王以眞實
(4)人生於世間 唯求殊勝子
(5)王今如滿月 應生大歡喜 
de yi mtshan ñid dag kyaṅ śes śiṅ (4)thos gyur nas | | spyod daṅ thos daṅ tshig la grags thob bram ze rnams | |
rnam rgyas źal ni ya mtshan dga’ ba yis gaṅ ste | | dga’ daṅ ’jigs par gyur pa’i mi yi lha la smras | | 
40. Implored the gods to whom their rites were paid, to bless the child; (cause peace to rest upon the royal child.) Now there was at this time in the grove, a certain soothsayer, a Brahman,
41. Of dignified mien and wide-spread renown, famed for his skill and scholarship: beholding the signs, his heart rejoiced, and he exulted at the miraculous event.
42. Knowing the king’s mind to be somewhat perplexed, he addressed him (thus) with truth and earnestness, ’Men born in the world, chiefly desire to have a son the most renowned; 
31. When the Brahmans, famed for conduct, learning and eloquence, had heard about these omens and considered them, then with beaming faces full of wonder and exultation they said to the king, who was both fearful and joyfull:–9  
9. EHJ. 
 
(6)今生奇特子 必光顯宗族
(7)安心自欣慶 莫生餘疑慮 
mi dag sa la bu ma gtogs pa’i khyad ’phags pa | | gźan gaṅ cuṅ zad ’dod min źi ba de yi phyir | |
khyod (5)kyi sgron ma ’di ni rigs kyi sgron ma ste | | khyod ñid dga’ bar mdzod cig dga’ ston da ltar bgyi | | 
43. ’But now the king, like the moon when full, should feel in himself a perfect joy, having begotten an unequalled son, (for by this the king) will become illustrious among his race; 
32. "On earth men desire for their peace no excellence at all other than a son. As this lamp of yours is the lamp of your race, rejoice and make a feast to-day.10  
10. EHJ. 
 
(8)靈祥集家國 從今轉30 休盛
(9)所生殊勝子 必爲世間救 
de phyir brtan par rnam dpyod med par dgar mdzod daṅ | | rigs ni ṅes pa ñid du mchog tu ’phel bar ’gyur | |
’di ni khyod kyi bu źes skyes par gyur ba ste | | ’jig rten sdug bsṅal dag (6)gis mṅon par bcom pa’i mgon | | 
44. ’Let then his heart be joyful and glad, banish all anxiety and doubt, the spiritual omens that are everywhere, manifested indicate for your house and dominion a course of continued prosperity. 
33. Therefore in all steadfastness renounce anxiety and be merry; for your race will certainly flourish. He who has been born here as your son is the leader for those who are overcome by the suffering of the world.11  
11. EHJ. 
 
(10)惟此上士身 金色妙光明
(11)如是殊勝相 必成等正覺
(12)31 若習樂世間 必作轉輪王 
mchog gyur ’di la mchog gyur gser gyi ’od mṅa’ źiṅ | | sgron ma’i ’od zer dag gis mtshan rnams gaṅ gyur pas | |
de ñid rtogs par gyur pa’i thub par ’gyur ba’am | | yaṅ na mi bdag sa steṅs ’khor los sgyur bar ’gyur | | 
45. ’The most excellently endowed child now born will bring deliverance to the entire world, none but a heavenly teacher has a body such as this, golden colour’d, gloriously resplendent.
46. ’One endowed with such transcendent marks, must reach the state of "Samyak-Sambodhi," 
34. According to the signs found on this excellent one, the brilliance of gold and the radiance of a lamp, he will certainly become either an enlightened seer of a Cakravartin monarch on earth among men.12  
12. EHJ. 
 
(13)普爲大地主 勇猛正法治
(14)王領四天下 統御一切王
(15)猶如世光明 日光爲最勝 
sa yi bdag po ñid la (7)gal te dga’ ’gyur na | | stobs daṅ chos dag gis ni de’i tshe sa steṅs su | |
rgyal po kun gyi thog tu ’di ni gnas ’gyur te | | skar ma’i ’od rnams la ni ñi ma’i ’od bźin no | | 
or if he be induced to engage in worldly delights, then he must become a universal monarch.
47. ’Everywhere recognised as the ruler of the great earth, mighty in his righteous government, as a monarch ruling the four empires, uniting under his sway all other rulers; 
35. Should he desire earthly sovereignty, then by his might and law he will stand on earth at the head of all kings, as the light of the sun at the head of all constellations.13  
13. EHJ. 
 
(16)若處於山林 專心求解脱
(17)成就實智慧 普照於世間 
de ni gal te thar bźed nags su gśegs gyur na | | mkhyen daṅ de ñid kyis ni de tshes steṅs su | |
lugs kun (4a1)zil gyis mnan nas ’di ni gnas ’gyur te | | mtho ba kun la ri rab ri yi rgyal po bźin | | 
48. ’As among all lesser lights, the sun’s brightness is by far the most excellent. But if he seek a dwelling among the mountain forests, with single heart searching for deliverance, 
36. Should he desire salvation and go to the forest, then by his knowledge and truth he will overcome all creeds and stand on the earth, like Meru king of mountains among all the heights.14  
14. EHJ. 
 
(18)譬32 如須彌山 33 普爲諸山王
(19)衆寶金爲最 衆流海爲最 
ji ltar lcags rnams la ni gser dag mchog yin la | | ri rnams la ni ri rab chu bo rnams la mtsho | |
gza’ rnams la ni zla ba gduṅ byed rnams la ñi | | de ltar khyod kyi (2)sras ni rkaṅ gñis rnams kyi mchog | | 
49. ’Having arrived at the perfection of true wisdom, he will become illustrious throughout the world; for as mount Sumeru is monarch among all mountains, 
37. As pure gold is the best of metals, Meru of mountains, the ocean of waters, the moon of planets and the sun of fires, so your son is the best of men.15  
15. EHJ. 
 
(20)諸34 宿月爲最 諸明日爲最
(21)如來處世間 兩足中爲35 最
(22)淨目脩且廣 上下瞬長睫
(23)瞪矚紺青色 36 明煥半月形
(24)此相云何非 平等殊勝37 目 
gaṅ gi spyan dag mi ’dzums mig gzir rnam par spaṅs pa ste | | brtan źiṅ śin tu riṅ la dkar min rdzi ma daṅ | |
gzi brjid ldan pa yin yaṅ ’on kyaṅ źi ba ñid | | ’di ni kun nas gzigs pa’i spyan mṅa’ ci la min | | 
50. ’Or, as gold is chief among all precious things, or, as the ocean is supreme among all streams, or, as the moon is first among the stars, or, as the sun is brightest of all luminaries,
51. ’So Tathâgata, born in the world, is the most eminent of men; his eyes clear and expanding, the lashes both above and below moving with the lid,
52. ’The iris of the eye of a clear blue colour. in shape like the moon when half full, 
38. His eyes gaze unwinkingly and are limpid and wide, blazing and yet mild, steady and with very long black eyelashes. How can he not have eyes that see everything?"16  
16. EHJ. 
 
(25)時王告二生 若如汝所説
(26)如此奇特相 以38 何因縁故
(27)不應於先王 乃現於我世
(28)婆羅門白王 不應如是説 
de nas gñis skyes (3)rnams la mi bdag gis smras pa | | bdag ñid chen po mi skyoṅ sṅa mas ma mthoṅ ba | |
mthoṅ źes khyad ’di gaṅ yin ’di la rgyu mtshan ci | | de nas bram ze rnams kyis de ñid la smras pa | | 
such characteristics as these, without contradiction, foreshadow the most excellent condition of perfect (wisdom).’
53. At this time the king addressed the twice-born, ’If it be as you say, with respect to these miraculous signs, that they indicate such consequences,
54. ’Then no such case has happened with former kings, nor down to our time has such a thing occurred.’ The Brahman addressed the king thus, 
39. Then the king said to the twice-born: "What is the cause that these excellent characteristics should be seen, as you say, in him, when they were not seen in previous great-souled kings?" Then the Brahmans said to him:–17  
17. EHJ. 
| ... nidarśanāny atra ca no nibodha || 1.40 || 
(29)多聞與智慧 名稱及事業
(2b1)如是四事者 不應顧先後
(2)物性之所生 各從因縁起
(3)今當説諸譬 王今且諦聽 
blo daṅ thos pa las daṅ grags pa rnams la ni | | mi skyoṅ sṅon daṅ phyi ma ñid ni tshad ma yin | |
dṅos po’i (4)lugs la ’dir ni bya ba rgyu yin la | | ’dir yaṅ bdag gi dper brjod dag ni mkhyen par mdzod | | 
’Say not so; for it is not right;
55. ’For with regard to renown and wisdom, personal celebrity, and worldly substance, these four things indeed are not to be considered according to precedent or subsequence;
56. ’But whatever is produced according to nature, such things are liable to the law of cause and effect: but now whilst I recount some parallels let the king attentively listen; 
40. "In respect of wisdom, renowned deeds and fame of kings there is no question of former and latter. And, since in nature of things there is a cause here for the effect, listen to your parallels thereto.18  
18. EHJ. 
yad rājaśāstraṃ bhṛgur aṅgirā vā na cakratur vaṃśakarāv ṛṣī tau |
tayoḥ sutau saumya sasarjatus tat kālena śukraś ca bṛhaspatiś ca || 1.41 || 
(4)39 毘求40 央耆羅 此二仙人族
(5)經歴久遠世 各生殊41 異子
(6)42 毘利訶鉢低 及與儵迦羅
(7)能造43 帝王論 不從先族來 
gaṅ źig rgyal po’i bstan bcos śes ldan ṅan spoṅ dag | | rig byed draṅ sroṅ de gñis kyis ni ma byas pa | |
de dag gi sras źi ba pa Wa saṅs daṅ ni | | phur bu yis ni dus kyis de ñid bskyed par (5)gyur | | 
57. ’Bhrigu, Aṅgira (Aṅgiras?), these two of Rishi family, having passed many years apart from men, each begat an excellently-endowed son,
58. ’Brihaspati with Sukra, skilful in making royal treatises, not derived from former families (or, tribes); 
46. ‘That royal law which neither Bhrigu nor Aṅgiras ever made, those two great seers the founders of families, their two sons Sukra and Vrihaspati left revealed at the end. 
sārasvataś cāpi jagāda naṣṭaṃ vedaṃ punar yaṃ dadṛśur na pūrve |
vyāsas tathainaṃ bahudhā cakāra na yaṃ vasiṣṭhaḥ kṛtavān aśaktiḥ || 1.42 || 
(8)44 薩羅薩仙人 經論久斷絶
(9)而生婆羅45 婆 續復明經論
(10)現在知見生 不必由先46 胄
(11)毘耶47 娑仙人 多造諸經論 
ñams gyur sṅa ma rnams kyis ma mthoṅ rig byed gaṅ | | dbyaṅs can ma yi bu yis kyaṅ ni slar smras pa | |
nus med gnas ’jog gis ni ma byas gyur pa gaṅ | | rgyas pa yis ni de ltar rnam pa maṅ po brjod | | 
59. ’Sârasvata, the Rishi, whose works have long disappeared, begat a son, Po-lo-sa, who compiled illustrious Sutras and Shâstras;
60. ’That which now we know and see, is not therefore dependent on previous connection;
Vyâsa, the Rishi, the author of numerous treatises, 
47. ‘Yea, the son of Sarasvatî I proclaimed that lost Veda which they had never seen in former ages,--Vyâsa rehearsed that in many forms, which Vasishtha helpless could not compile; 
vālmīkir ādau ca sasarja padyaṃ jagrantha yan na cyavano maharṣiḥ |
cikitsitaṃ yac ca cakāra nātriḥ paścāt tad ātreya ṛṣir jagāda || 1.43 || 
(12)末後胤跋彌 廣集偈章句
(13)48 阿低利仙人 不解醫方論 
48. Atri. 
’pho byed draṅ sroṅ chen pos ma bsdebs gyur pa gaṅ | | tshig gi rkaṅ pa (6)grog mkhar gyis ni daṅ por bskyed | |
gso ba gaṅ yaṅ rgyun śes kyis ni ma mthoṅ ba | | phyi nas de ni draṅ sroṅ rgyun śes bu yis byas | | 
61. ’After his death had among his descendants, Poh-mi (Vâlmîki), who extensively collected Gâthâ sections;
Atri, the Rishi, not understanding the sectional treatise on medicine, 
48. ‘The voice of Vâlmîki uttered its poetry which the great seer Kyavana could not compose; and that medicine which Atri never invented the wise son of Atri proclaimed after him; 
yac ca dvijatvaṃ kuśiko na lebhe tad gādhinaḥ sūnur avāpa rājan |
velāṃ samudre sagaraś ca dadhre nekṣvākavo yāṃ prathamaṃ babandhuḥ || 1.44 || 
(14)後生49 阿低離 善能治百病
(15)二生50 駒尸仙 不閑外道論 
49. Atreya.  50. \Kuśika. 
gaṅ yaṅ gñis skyes ñid ni kun śas ma rñed pa | | de ni gtiṅ dpogs bu yis rgyal po la thob bo | | bu ram śiṅ pas daṅ por ma bsdams gyur pa gaṅ | (7)rgya mtsho la ni dug bcas kyis kyaṅ mtshams bzuṅ ṅo | | 
62. ’Afterwards begat Âtreya, who was able to control diseases;
the twice-born Rishi Kusi (Kusika), not occupied with heretical treatises, 
49. ‘That Brahmanhood which Kusika never attained,--his son, O king, found out the means to gain it; (so) Sagara made a bound for the ocean, which even the Ikshvâkus had not fixed before him. 
ācāryakaṃ yogavidhau dvijānām aprāptam anyair janako jagāma |
khyātāni karmāṇi ca yāni śaureḥ śūrādayas teṣv abalā babhūvuḥ || 1.45 || 
(16)後伽提那王 悉解外道法
(17)甘蔗王始族 不能制海潮 
slob dpon ñid du bram ze’i rnal ’byor cho ga la | | gźan rnams kyis ma thob pa skyed byed gśegs par gyur | |
khyab ’jug gi ni grags pa’i las rnams gaṅ yin pa | | de rnams la ni dpa’ bo la sogs stebs med gyur | | 
63. ’Afterwards (begat) Kia-ti-na râga, who thoroughly understood heretical systems;
the sugar-cane monarch, who began his line, could not restrain the tide of the sea, 
50. ‘Ganaka attained a power of instructing the twice-born in the rules of Yoga which none other had ever reached; and the famed feats of the grandson of Sûra (Krishna) Sûra and his peers were powerless to accomplish. 
tasmāt pramāṇaṃ na vayo na vaṃśaḥ20 kaścit kvacic chraiṣṭhyam upaiti loke |
rājñām ṛṣīṇāṃ ca hi tāni21 tāni kṛtāni putrair akṛtāni pūrvaiḥ || 1.46 || 
(18)至51 娑伽羅王 生育千王子
(19)能制大海潮 使不越常限
(20)52 闍那駒仙人 無師得禪道
(21)凡得名稱者 皆生於自力
(22)或先勝後劣 或先劣後勝
(23)帝王諸神仙 不必承本族
(24)是故諸世間 不應顧先後
(25)大王今如是 應生歡喜心
(26)以心歡喜故 永離於疑惑 
51. Sagara.  52. Janaka. 
de phyir laṅ tsho daṅ ni (4b1)rigs dag tshad ma yin | | la la la lar mchog ñid ñer thob ’jig rten na | |
rgyal daṅ draṅ sroṅ rnams kyis sṅa mas ma byas pa | | de daṅ de dag rnams ni bu rnams dag gis byas | | 
64. ’But Sagara-râga, his descendant, who begat a thousand royal sons, he could control the tide of the great sea so that it should come no further.
65. ’Ganaka, the Rishi, without a teacher acquired power of abstraction. All these, who obtained such renown, acquired powers of themselves;
66. ’Those distinguished before, were afterwards forgotten; those before forgotten, became afterwards distinguished; kings like these and godlike Rishis have no need of family inheritance,
67. ’And therefore the world need not regard those going before or following.
So, mighty king! is it with you, you should experience true joy of heart,
68. ’And because of this joy should banish for ever doubt or anxiety.’ 
51. ‘Therefore it is not age nor years which are the criterion; different persons win pre-eminence in the world at different places; those mighty exploits worthy of kings and sages, when left undone by the ancestors, have been done by the sons.’ 
evaṃ nṛpaḥ pratyayitair dvijais tair āśvāsitaś cāpy abhinanditaś ca |
śaṅkām aniṣṭāṃ vijahau manastaḥ praharṣam evādhikam āruroha || 1.47 || 
(27)王聞仙人説 歡喜増供養
(28)我今生勝子 當紹轉輪位 
de ltar gñis skyes de rnams kyis ni yid ches te | | mi skyoṅ dbugs ’byin daṅ yan gmṅon par dga’ gyur la | |
(2)mi ’dod the tshom dag ni yid las rnam bstsal te | | rab tu dga’ ba ñid la lhag par ’dzegs par gyur | | 
The king hearing the words of the seer was glad, and offered him increased gifts.
69. ’Now have I begotten a valiant (excellent) son (he said), who will establish a wheel authority, 
52. The king, being thus consoled and congratulated by those well-trusted Brâhmans, dismissed from his mind all unwelcome suspicion and rose to a still higher degree of joy; 
prītaś ca tebhyo dvijasattamebhyaḥ satkārapūrvaṃ pradadau dhanāni |
bhūyād ayaṃ bhūmipatir yathokto yāyāj jarām etya vanāni ceti || 1.48 || 
(29)我年已朽邁 出家修梵行
(2c1)無令聖王子 捨世遊山林 
dga’ ba yis ni gñis skyes dam pa de rnams la | | bkur sti sṅon du ’gro ba’i nor rnams rab phul te | |
ji skad smras bźin ’di ni sa yi bdag por gyur | | rgas pa thos nas nags rnams (3)su ni ’gro bar śog | | 
whilst I, when old and grey-headed, will go forth to lead a hermit’s life,
70. ’So that my holy king-like son may not give up the world and wander through mountain forests.’ 
53. And well-pleased he gave to those most excellent of the twice-born rich treasures with all due honour,--‘May he become the ruler of the earth according to your words, and may he retire to the woods when he attains old age.’ 
atho nimittaiś ca tapobalāc ca taj janma janmāntakarasya buddhvā |
śākyeśvarasyālayam ājagāma saddharmatarṣād asito maharṣiḥ || 1.49 || 
(2)時近處園中 有苦行仙人
(3)名曰53 阿私陀 善解於相法 
53. Asita. 
de nas mtshan ma rnams daṅ dka’ thub stobs las ni | | skye ba mthar mdzad bltams pa de ni rtogs gyur nas | | dam pa’i chos la gus pa’i ś’akya’i dbaṅ phyug gi | gnas su dkar min draṅ sroṅ chen por gśegs par gyur | | 
And now near the spot within the garden, there was a Rishi, leading the life of an ascetic;
71. His name was Asita, wonderfully skilful in the interpretation of signs; 
54. Then having learned by signs and through the power of his penances this birth of him who was to destroy all birth, the great seer Asita in his thirst for the excellent Law came to the palace of the Sâkya king. 
taṃ brahmavidbrahmavidaṃ22 jvalantaṃ brāhmyā śriyā caiva tapaḥśriyā ca |
rājño gurur gauravasatkriyābhyāṃ praveśayām āsa narendrasadma || 1.50 || 
 
tshaṅs pa’i dpal ñid kyis kyaṅ dka’ thub dpal (4)gyis ni | | ’bar ba’i tshaṅ rig rnams kyi tshaṅ rig de la ni | |
rgyal po’i bla mas gus pa daṅ ni bkur sti’i phyir | | mi dbaṅ pho braṅ du ni rab tu spyan draṅs so | | 
No Chinese 
55. Him shining with the glory of sacred knowledge and ascetic observances, the king’s own priest,--himself a special student among the students of sacred knowledge,--introduced into the royal palace with all due reverence and respect. 
sa pārthivāntaḥpurasaṃnikarṣaṃ kumārajanmāgataharṣavegaḥ23 |
viveśa dhīro vanasaṃjñayeva24 tapaḥprakarṣāc ca jarāśrayāc ca || 1.51 || 
(4)來詣王宮門 王謂梵天應
(5)苦行樂正法 此二相倶現 
de ni sa bdag btsun mo’i ’khor gyi ñe logs su | | gźon nu bltams pa la ni dga’ ba’i śugs kyis ’oṅs | |
dka’ thub mchog las daṅ (5)ni rgas pa la brten nas | | brtan pa nags kyi ’du śes kyis ltar rnam par źugs | | 
he approached the gate of the palace; the king (beholding him) exclaimed, ’This is none other but Brahmadeva,
72. ’Himself enduring penance from love of true religion, these two characteristics so plainly visible as marks of his austerities.’ 
56. He entered into the precincts of the king’s gynaeceum, which was all astir with the joy arisen from the birth of the young prince,--grave from his consciousness of power, his pre-eminence in asceticism, and the weight of old age. 
tato nṛpas taṃ munim āsanasthaṃ pādyārghyapūrvaṃ pratipūjya samyak |
nimantrayām āsa yathopacāraṃ purā vasiṣṭhaṃ sa ivāntidevaḥ || 1.52 || 
(6)梵行相具足 時王大歡喜
(7)即請入宮内 恭敬設供養
(8)將入内宮中 唯樂見王子
(9)雖有婇女衆 如在空閑林
(10)安處正法座 加敬尊奉事
(11)如54 安低牒王 奉事55 波尸吒 
de nas thub pa gdan la gnas pa de la mi skyoṅ gis | | źabs bsil mchod yon sṅon ’gro yaṅ dag rab mchod nas | |
sṅon tshe gnas mchog la ni mtha’ can lhas bźin des | | ji ltar ñe bar spyod la sñan gsan (6)phab pa’o | | 
Then the king was much rejoiced;
73. And forthwith he invited him within the palace, and with reverence set before him entertainment,
whilst he, entering the inner palace, rejoiced only (in prospect of) seeing the royal child.
74. Although surrounded by the crowd of court-ladies, yet still he was as if in desert solitude;
and now they place a preaching throne and pay him increased honour and religious reverence,
75. As Antideva râga reverenced the priest Vasishtha. 
57. Then the king, having duly honoured the sage, who was seated in his seat, with water for the feet and an arghya offering, invited him (to speak) with all ceremonies of respect, as did Antideva in olden time to Vasishtha: 
dhanyo ’smy anugrāhyam idaṃ kulaṃ me yan māṃ didṛkṣur bhagavān upetaḥ |
ājñāpyatāṃ kiṃ karavāṇi saumya śiṣyo ’smi viśrambhitum arhasīti || 1.53 || 
(12)時王白仙人 我今得大利
(13)勞屈大仙人 辱來攝受我
(14)諸有所應爲 唯願56 時教勅 
bdag gi rigs ni rjes su bzuṅ phyir nor ldan des | | gaṅ źig bdag la gzigs phyir bcom ldan ñer gśegs la | |
bka’ drin gnaṅ bar mdzod cig źi ba ci bgyi bgyi | | kho bo slob ma lags so thugs rjes mdzad par rigs | | 
Then the king addressing the Rishi, said, ’Most fortunate am I,
76. ’Great Rishi! that you have condescended to come here to receive from me becoming gifts and reverence; I pray you therefore enter on your exhortation.’ 
58. ‘I am indeed fortunate, this my family is the object of high favour, that thou shouldst have come to visit me; be pleased to command what I should do, O benign one; I am thy disciple, be pleased to show thy confidence in me.’ 
evaṃ nṛpeṇopanimantritaḥ san sarveṇa bhāvena munir yathāvat |
sa vismayotphulla25 viśāladṛṣṭir gambhīradhīrāṇi vacāṃsy uvāca || 1.54 || 
(15)如是勸請已 仙人大歡喜
(16)善哉常勝王 衆徳悉皆備 
de ltar mi skyoṅ gis ni dṅos bo thams cad kyis | | (7)ñe bar gsol btab gyur pa’i thub pa ji lta bźin | |
rab rgyas yaṅs pa’i spyan ni ya mtshan daṅ bcas pas | | zab ba daṅ ni brtan pa’i chig rnams smras pa’o | | 
77. Thus requested and invited the Rishi felt unutterable joy, and said, ’All hail, ever victorious monarch! possessed of all noble (virtuous) qualities, 
59. The sage, being thus invited by the king, filled with intense feeling as was due, uttered his deep and solemn words, having his large eyes opened wide with wonder: 
mahātmani tvayy upapannam etat priyātithau tyāgini dharmakāme |
sattvānvayajñānavayo anurūpā snigdhā yad evaṃ mayi te matiḥ syāt || 1.55 || 
(17)愛樂來求者 惠施崇正法
(18)仁智殊勝族 謙恭善隨順」 
chos ’dod gtoṅ ba daṅ ldan ’gron la sdug ciṅ phaṅs | | bdag ñid chen po khyed la ’thad pa ’di yin la | |
sems (5a1)pa rjes ’gro ye śes laṅ tsho rjes mthun pa | | khyod kyi blo gros gñen gaṅ de ltar bdag la yin | | 
78. ’Loving to meet the desires of those who seek, nobly generous in honouring the true law, conspicuous as a race for wisdom and humanity, with humble mind you pay me homage, as you are bound. 
60. ‘This is indeed worthy of thee, great-souled as thou art, fond of guests, liberal and a lover of duty,--that thy mind should be thus kind towards me, in full accordance with thy nature, family, wisdom, and age. 
etac ca tad yena nṛparṣayas te dharmeṇa sūkṣmeṇa dhanāny avāpya26 |
nityaṃ tyajanto vidhivad babhūvus tapobhir āḍhyā vibhavair daridrāḥ || 1.56 || 
(19)宿57 殖衆妙因 勝果58 現於今
(20)汝當聽我説 今者59 來因縁 
de daṅ de ni gaṅ gis mi skyoṅ draṅ sroṅ des | | phra mo’i chos kyi nor rnams rab tu thob byas nas | |
rtag par cho ga bźin du mchod sbyin byas gyur pa | | dka’ thub rnams (2)kyis phyug ciṅ nor rnams dag gis dbul | | 
79. ’Because of your righteous deeds in former lives, now are manifested these excellent fruits; listen to me, then, whilst I declare the reason of the present meeting. 
61. ‘This is the true way in which those seer kings of old, rejecting through duty all trivial riches, have ever flung them away as was right,--being poor in outward substance but rich in ascetic endurance. 
prayojanaṃ yat tu mamopayāne tan me śṛṇu prītim upehi ca tvam |
divyā mayāditya27 pathe śrutā vāg bodhāya jātas tanayas taveti || 1.57 || 
(21)我從日道來 聞空中天説
(22)言王生太子 當成正覺道 
bdag gi ñe bar ’oṅs la dgos pa gaṅ yin pa | | bdag gi de ni gson mdzod dga’ bar ñer soṅ khyed | |
byaṅ chub rtogs pa’i ched du khyod kyi sras bltams źes | | lha yi ṅag dag bdag gi ñi ma’i lam du thos | | 
80. ’As I was coming on the sun’s way, I heard the Devas in space declare that the king had born to him (begotten) a royal son, who would arrive at perfect intelligence; 
62. ‘But hear now the motive for my coming and rejoice thereat; a heavenly voice has been heard by me in the heavenly path, that thy son has been born for the sake of supreme knowledge. 
śrutvā vacas tac ca manaś ca yuktvā jñātvā nimittaiś ca tato ’smy upetaḥ |
didṛkṣayā śākyakuladhvajasya śakradhvajasyeva samucchritasya || 1.58 || 
(23)并見先瑞相 今故來到此
(24)欲觀釋迦王 建立正法幢 
ṅag de thos nas daṅ ni (3)yid la bsgoms nas daṅ | | mtshan ma rnams kyis śes nas de nas ñe bar ’oṅs | |
brgya byin gyi ni rgyal mtshan yaṅ dag bsgreṅ ba bźin | | ś’akya’i rigs kyi rgyal mtshan blta bar ’dod pa yis | | 
81. ’Moreover I beheld such other portents, as have constrained me now to seek your presence; desiring to see the Sâkya monarch who will erect the standard of the true law.’ 
63. ‘Having heard that voice and applied my mind thereto, and having known its truth by signs, I am now come hither, with a longing to see the banner of the Sâkya race, as if it were Indra’s banner being set up.’ 
ity etad evaṃ vacanaṃ niśamya praharṣasaṃbhrāntagatir narendraḥ |
ādāya dhātryaṅkagataṃ kumāraṃ saṃdarśayām āsa tapodhanāya || 1.59 || 
(25)王聞仙人説 決定離疑網
(26)命持太子出 以示於仙人 
źes pa’i tshig ’di de ltar thos par gyur nas ni | | mi dbaṅ rab tu dga’ bas kun nas g-yos (4)gyur te | |
yum gyi paṅ du son las gźon nu blaṅs nas ni | | dka’ thub nor can la ni yaṅ dag bstan par gyur | | 
82. The king hearing the Rishi’s. words was fully assured; escaping from the net of doubt, he ordered an attendant to bring the prince, to exhibit him to the Rishi. 
64. Having heard this address of his, the king, with his steps bewildered with joy, took the prince, who lay on his nurse’s side, and showed him to the holy ascetic. 
cakrāṅkapādaṃ sa tato28 maharṣir jālāvanaddhāṅgulipāṇipādam |
sorṇabhruvaṃ vāraṇavastikośaṃ savismayaṃ rājasutaṃ dadarśa || 1.60 || 
(27)仙人觀太子 足下千輻輪
(28)手足網縵指 眉間白毫60 跱
(29)馬藏隱密相 容色炎光明
(3a1)見生未曾61 想 流涙長歎息 
de nas draṅ sroṅ che des źabs la ’khor los mtshan | | phyag daṅ źabs kyi sor mo dra bas ’brel pa daṅ | |
glaṅ po bźin du mdoms nub smin ma mdzod spur bcas | | (5)ya mtshan daṅ bcas rgyal po’i sras ni mthoṅ bar gyur | | 
83. The Rishi, beholding the prince, the thousand-rayed wheel on the soles of his feet, the web-like filament between his fingers, between his eyebrows the white wool-like prominence,
84. His privy parts hidden as those of the horse, his complexion bright and lustrous; seeing these wonderful birth-portents, the seer wept and sighed deeply. 
65. Thus the great seer beheld the king’s son with wonder,--his foot marked with a wheel, his fingers and toes webbed, with a circle of hair between his eyebrows, and signs of vigour like an elephant. 
dhātryaṅkasaṃviṣṭam avekṣya cainaṃ devyaṅkasaṃviṣṭam ivāgnisūnum |
babhūva pakṣmāntavicañcitāśrur29 niśvasya caiva tridivonmukho ’bhūt || 1.61 || 
(2)王見仙人泣 念子心戰慄
(3)氣結盈心胸 驚悸不自安 
lha mo’i paṅ na źugs pa me yi bu bźin du | | ma ma’i paṅ du bźugs pa mṅon par mthoṅ nas ni | |
byuṅ gyur rdzi ma’i mtha’ ru mchi ma rnams byuṅ ste | | dbugs med gyur nas gyen du lta la źal phyogs gyur | | 
85. The king beholding the tears of the Rishi, thinking of his son, his soul was overcome, and his breath fast held his swelling heart. Thus alarmed and ill at ease, 
66. Having beheld him seated on his nurse’s side, like the son of Agni (Skanda) seated on Devî’s side, he stood with the tears hanging on the ends of his eyelashes, and sighing he looked up towards heaven. 
dṛṣṭvāsitaṃ tv aśrupariplutākṣaṃ snehāt tanūjasya30 nṛpaś cakampe |
sagadgadaṃ bāṣpakaṣāyakaṇṭhaḥ papraccha sa31 prāñjalir ānatāṅgaḥ || 1.62 || 
(4)不覺從62 坐起 稽首仙人足
(5)而白仙人言 此子生奇特 
mig dag mchi (6)mas yoṅs gaṅ dkar min mthoṅ nas ni | | bu la brtse ba’i phyir ni mi skyoṅ ’dar gyur te | |
mchi ma daṅ ni gri ba kha źiṅ ldab ldib bcas | | thal mo sbyar źiṅ yan lag btud de dris par gyur | | 
86. Unconsciously he arose from his seat, and, bowing his head at the Rishi’s feet he addressed him in these words, ’This son of mine, born thus wonderfully, 
67. But seeing Asita with his eyes thus filled with tears, the king was agitated through his love for his son, and with his hands clasped and his body bowed he thus asked him in a broken voice choked with weeping, 
alpāntaraṃ yasya vapuḥ surebhyo32 bahvadbhutaṃ yasya ca janma dīptam |
yasyottamaṃ bhāvinam āttha cārthaṃ taṃ prekṣya kasmāt tava dhīra bāṣpaḥ || 1.63 || 
(6)容貎極端嚴 天人殆不異
(7)63 汝言人中上 何故生憂悲 
gaṅ gi lus ni lha las bar na cuṅ zad cig | | raṅ gi skye ba ṅo mtshar maṅ po’i sgron ma ste | |
gaṅ (7)gi don ni mchog tu ’gyur bar smra ba ste | | rab tu mthoṅ nas brtan pa gaṅ phyir mchim ’oṅ | | 
87. ’Beautiful in face, and surpassingly graceful, little different from the gods in form, giving promise of superiority in the world, ah! why has he caused thee grief and pain? 
68. ‘One whose beauty has little to distinguish it from that of a divine sage, and whose brilliant birth has been so wonderful, and for whom thou hast prophesied a transcendent future,--wherefore, on seeing him, do tears come to thee, O reverend one? 
api sthirāyur bhagavan kumāraḥ kaccin na śokāya mama prasūtaḥ |
labdhā33 kathaṃcit salilāñjalir me na khalv imaṃ pātum upaiti kālaḥ || 1.64 || 
(8)將非短壽子 生我憂悲乎
(9)久渇得甘露 64 而反復失耶 
bcom ldan gźon nu brtan pa’i tshe can yin sñam mam | | bdag gi mya ṅan ched du skyes pa min nam ci | |
bdag la chu yi sñim ba ci źig ltar rñed de | | ’di ni dus kyis ’thuṅ phyir ñe bar ’oṅs ma yin | | 
88. ’Forbid it, that my son should die! (should be short-lived!)--(the thought) creates in me grief and anxiety; that one athirst, within reach of the eternal draught, should after all reject and lose it! sad indeed! 
69. ‘Is the prince, O holy man, destined to a long life? Surely he cannot be born for my sorrow. I have with difficulty obtained a handful of water, surely it is not death which comes to drink it. 
apy akṣayaṃ me yaśaso nidhānaṃ kaccid dhruvo me kulahastasāraḥ |
api prayāsyāmi sukhaṃ paratra supto ’pi34 putre ’nimiṣaikacakṣuḥ || 1.65 || 
(10)將非失財寶 喪家亡國65 乎
(11)若有勝子存 國嗣有所寄
(12)我死時心悦 安樂生他世
(13)猶如人兩目 一眠而一覺 
(5b1)bdag gi sñan grags gter ni mi zad yin sñam mam | | ṅes par bdag gi rigs kyi lag nor yin sñam ci | |
bde bar pha rol du ni rab tu ’gro sñam mam | | gñid par gyur kyaṅ bu ni phye ba’i mig gcig yod | | 
89. ’Forbid it, he should lose his wealth and treasure! dead to his house! lost to his country! for he who has a prosperous son in life, gives pledge that his country’s weal is well secured;
90. ’And then, coming to die, my heart will rest content, rejoicing in the thought. of offspring surviving me; even as a man possessed of two eyes, one of which keeps watch, while the other sleeps; 
70. ‘Tell me, is the hoard of my fame free from destruction? Is this chief prize of my family secure ? Shall I ever depart happily to another life,--I who keep one eye ever awake, even when my son is asleep? 
kaccin na me jātam aphullam eva kulapravālaṃ35 pariśoṣabhāgi |
kṣipraṃ vibho brūhi na me ’sti śāntiḥ snehaṃ sute vetsi hi bāndhavānām || 1.66 || 
(14)莫如秋霜花 雖敷而無實
(15)人於親族中 愛深無過子
(16)宜時爲記説 令我得蘇息 
bdag gi rigs kyi myu gru skyes pa ma rgyas par | | yoṅs su skams pa’i skal ba (2)can źig min sñam mam | |
khyab bdag myur bar gsuṅs śig bdag la źi ba med | | gñen ’dun rnams kyis bu la brtse ba khyed kyis rig | | 
91. ’Not like the frost-flower of autumn, which though it seems to bloom, is not a reality. A man who, midst his tribe and kindred, deeply loves a spotless son,
92. ’At every proper time in recollection of it has joy; O! that you would cause me to revive!’ 
71. ‘Surely this young shoot of my family is not born barren, destined only to wither! Speak quickly, my lord, I cannot wait; thou well knowest the love of near kindred for a son.’ 
ity āgatāvegam aniṣṭabuddhyā buddhvā narendraṃ sa munir babhāṣe |
mā bhūn matis te nṛpa kācid anyā niḥsaṃśayaṃ tad yad avocam asmi || 1.67 || 
(17)仙人知父王 心懷大憂懼
(18)即告言大王 王今勿恐怖
(19)前已語大王 愼勿自生疑
(20)今相猶如前 不應懷異想
(21)自惟我年暮 66 悲慨泣歎耳 
de ltar mi ’dod blo yis ’khrul pa byuṅ gyur pa | | rig nas mi dbaṅ rgyal la thub pa des smras pa | |
bdag gis smras pa gaṅ de the tshom (3)med pa de | | mi skyoṅ khyed kyi blo gros gźan gaṅ ma gyur cig | | 
The Rishi, knowing the king-sire to be thus greatly afflicted at heart,
93. Immediately addressed the Maharâga: ’Let not the king be for a moment anxious! the words I have spoken to the king, let him ponder these, and not permit himself to doubt;
94. ’The portents now are as they were before, cherish then no other thoughts! But recollecting I myself am old, on that account I could not hold my tears; 
72. Knowing the king to be thus agitated through his fear of some impending evil, the sage thus addressed him: ‘Let not thy mind, O monarch, be disturbed,--all that I have said is certainly true. 
nāsyānyathātvaṃ prati vikriyā me svāṃ vañcanāṃ tu prati viklavo ’smi |
kālo hi me yātum ayaṃ ca jāto jātikṣayasyāsulabhasya boddhā || 1.68 || 
(22)今我臨終時 此子應世67 生
(23)爲盡生故生 斯人難得遇 
’di yi gźan gyur mtshon min bdag gi rnam ’gyur te | | ’on kyaṅ raṅ la slu bar rab mtshon rnam par ’khrugs | |
skye ba zad pa’i rñed par bla min rtogs pa po | | ’di skyes bdag gi ’gro ba la ni dus yin no | | 
95. ’For now my end is coming on. But this son of thine will rule the world, born for the sake of all that lives! this is indeed one difficult to meet with; 
73. ‘I have no feeling of fear as to his being subject to change, but I am distressed for mine own disappointment. It is my time to depart, and this child is now born,--he who knows that mystery hard to attain, the means of destroying birth. 
vihāya rājyaṃ viṣayeṣv anāsthas tīvraiḥ prayatnair adhigamya tattvam |
jagaty ayaṃ mohatamo nihantuṃ jvaliṣyati jñānamayo hi sūryaḥ || 1.69 || 
(24)當捨聖王位 不著五欲境
(25)精勤修苦行 開覺得眞實 
rgyal srid rnam (4)bar spaṅs nas yul rnams la mi gnas | | ’bad pa drag po rnams kyis de ñid thob byas nas | |
’di ni ’gro la gti mug mun pa rnam ’joms phyir | | ye śes raṅ bźin ñi ma rab tu ’bar bar ’gyur | | 
96. ’He shall give up his royal estate, escape from the domain of the five desires , with resolution and with diligence practise austerities, and then awakening, grasp the truth. 
74. Having forsaken his kingdom, indifferent to all worldly objects, and having attained the highest truth by strenuous efforts, he will shine forth as a sun of knowledge to destroy the darkness of illusion in the world. 
duḥkhārṇavād vyādhivikīrṇaphenāj jarātaraṅgān maraṇogravegāt |
uttārayiṣyaty ayam uhyamānam ārtaṃ36 jagaj jñānamahāplavena || 1.70 || 
(26)常爲諸群生 滅除癡冥障
(27)於世永熾燃 智慧日光明 
sdug bsṅal rgya mtsho nad rnams bkram pa’i dbu ba can | | rga ba’i dpa’ (5)rlabs ’chi ba’i śugs ni drag po las | |
’gro ba ñam thag byiṅ bar gyur rnams ’di yis ni | | ye śes gru bo chen po yis ni sgrol bar byed | | 
97. ’Then constantly, for the world’s sake (all living things), destroying the impediments of ignorance and darkness, he shall give to all enduring light, the brightness of the sun of perfect wisdom. 
75. ‘He will deliver by the boat of knowledge the distressed world, borne helplessly along, from the ocean of misery which throws up sickness as its foam, tossing with the waves of old age, and rushing with the dreadful onflow of death. 
prajñāmbuvegāṃ sthiraśīlavaprāṃ samādhiśītāṃ vratacakravākām |
asyottamāṃ dharmanadīṃ pravṛttāṃ tṛṣṇārditaḥ pāsyati jīvalokaḥ || 1.71 || 
(28)衆生沒苦海 衆病爲聚沫
(29)衰老爲巨浪 死爲海洪濤
(3b1)乘輕智慧舟 68 渡此衆流難 
śes rab chu yi śugs la brten pa’i tshul khrims dogs | | tiṅ ṅe ’dzin ni bsil ba’i brtul źugs ṅaṅ pa ’phyo | |
’di yi mchog gi chos (6)kyi chu bos rab bskor la | | sred pas ñam thag gson pa’i ’jig rten ’thuṅ bar byed | | 
98. ’All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean;
99. ’Embarking lightly in the boat of wisdom he will save the world from all these perils, 
76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese. 
duḥkhārditebhyo viṣayāvṛtebhyaḥ saṃsārakāntārapathasthitebhyaḥ |
ākhyāsyati hy eṣa vimokṣamārgaṃ mārgapranaṣṭebhya ivādhvagebhyaḥ || 1.72 || 
(2)智慧泝流水 淨戒爲傍岸
(3)三昧清涼池 正受衆奇鳥 
sdug bsṅal gyis ñam thag daṅ yul gyis bsgribs rnams daṅ | | ’khor ba’i ’brog dgon ’jigs par gnas pa rnams la ni | |
lam rab chud zos rnams la lam ’gro rnams bźin du | | (7)’dis ni rnam par dag pa’i lam dag ’chad par ’gyur | | 
by wisdom stemming back the flood. His, pure teaching like to the neighbouring shore,
100. ’The power of meditation, like a cool lake, will be enough for all the unexpected birds; 
77. ‘He will proclaim the way of deliverance to those afflicted with sorrow, entangled in objects of sense, and lost in the forest-paths of worldly existence, as to travellers who have lost their way. 
vidahyamānāya janāya loke rāgāgnināyaṃ viṣayendhanena |
prahlādam ādhāsyati dharmavṛṣṭyā vṛṣṭyā mahāmegha ivātapānte || 1.73 || 
(4)如此甚深廣 正法之大河
(5)渇愛諸群生 飮之以蘇息 
yul gyi bud śiṅ can gyi ’dod chags me yis ni | | ’jig rten skye bo rnam par bsregs par gyur pa la | |
sos ka’i tha mar sprin chen gyis ni char bźin du | | ’di yi chos kyi char gyis rab tu sim byed ’gyur | | 
thus deep and full and wide is the great river of the true law;
101. ’All creatures parched by the drought of lust may freely drink thereof, without stint; 
78. ‘By the rain of the Law he will give gladness to the multitude who are consumed in this world with that fire of desire whose fuel is worldly objects, as a great cloud does with its showers at the end of the hot season. 
tṛṣṇārgalaṃ mohatamaḥkapāṭaṃ dvāraṃ prajānām apayānahetoḥ |
vipāṭayiṣyaty ayam uttamena saddharmatāḍena durāsadena || 1.74 || 
(6)69 染著五欲境 衆苦所驅迫
(7)迷生死曠野 莫知所歸趣
(8)菩薩出世間 爲通解脱道 
sred pa’i sgo (6a1)gtan ma rig mun pa’i sgo glegs can | | sgo la skye dgu rnams kyi ’thon pa’i rgyu las ni | |
’di yis mchog rab kun nas rñed par dka’ ba yi | | dam pa’i chos kyi sgras ni rnam par ’byed bar ’gyur | | 
those enchained in the domain of the five desires, those driven along by many sorrows,
102. ’And deceived amid the wilderness of birth and death, in ignorance of the way of escape, for these Bodhisattva has been born in the world, to open out a way of salvation. 
79. ‘He will break open for the escape of living beings that door whose bolt is desire and whose two leaves are ignorance and delusion,--with that excellent blow of the good Law which is so hard to find. 
svair mohapāśaiḥ pariveṣṭitasya duḥkhābhibhūtasya nirāśrayasya |
lokasya saṃbudhya ca dharmarājaḥ kariṣyate bandhanamokṣam eṣaḥ || 1.75 || 
(9)世間貪欲火 境界薪熾然
(10)興發大悲雲 法雨雨令滅
(11)癡闇門重70 扇 貪欲爲關鑰
(12)閉塞諸群生 出要解脱門
(13)金剛智慧鑷 拔恩愛逆71 鑚」
(14)愚癡網自纒 窮苦無所依
(15)法王出世間 能解衆生縛 
raṅ gi las kyi źags pa rnams kyis yoṅs dkris śiṅ | | (2)sdug bsṅal dag gis mṅon par zil non rten med pa’i | |
’jig rten rnams kyi rdzogs pa’i byaṅ chub brñes nas kyaṅ | | chos kyi rgyal po ’dis ni ’chiṅ ba mthar mdzad ’gyur | | 
103. ’The fire of lust and covetousness, burning with the fuel of the objects of sense, (on the flames) he has caused the cloud of his mercy to rise, so that the rain of the law may extinguish them.
104. ’The heavy gates of gloomy unbelief, fast kept by covetousness and lust, within which are confined all living things, he opens and gives free deliverance.
105. ’With the tweezers of his diamond wisdom he plucks out the opposing principles of lustful desire.
In the self-twined meshes of folly and ignorance all flesh poor and in misery, helplessly (lying),
106. ’The king of the law has come forth, to rescue these from bondage. 
80. ‘He, the king of the Law, when he has attained to supreme knowledge, will achieve the deliverance from its bonds of the world now overcome by misery, destitute of every refuge, and enveloped in its own chains of delusion. 
tan mā kṛthāḥ śokam imaṃ prati tvam asmin sa śocyo ’sti37 manuṣyaloke |
mohena vā kāmasukhair madād vā yo naiṣṭhikaṃ śroṣyati nāsya dharmam || 1.76 || 
(16)王莫以此子 自生憂悲患
(17)當憂彼衆生 著欲違正法 
rmoṅs sam ’dod pa’i bde ba yis sam rgyags las ruṅ | | ’di yi mthar thug chos gaṅ thos par mi (3)byed pa | |
mi yi ’jig rten ’dir de mya ṅan bya ba’i gnas | | de phyir khyed ñid ’di la mya ṅan ma byed cig | | 
Let not the king in respect of this his son encourage in himself one thought of doubt or pain;
107. ’But rather let him grieve on account of the world, led captive by desire, opposed to truth; 
81. ‘Therefore make no sorrow for him,--that belongs rather, kind sire, to the pitiable world of human beings, who through illusion or the pleasures of desire or intoxication refuse to hear his perfect Law. 
bhraṣṭasya tasmāc ca guṇād ato me dhyānāni labdhvāpy akṛtārthataiva |
dharmasya tasyā śravaṇād ahaṃ hi manye vipattiṃ tridive ’pi vāsam || 1.77 || 
(18)我今老死壞 遠離聖功徳
(19)雖得諸禪定 而不獲其利
(20)於此菩薩所 竟不聞正法
(21)身壞命終後 必生三難天 
yon tan rgya mtsho ’di las ’khrul gyur bdag gi ni | | bsam gtan rnams ni thob kyaṅ don byas med ñid de | |
de yi dam chos ma thos pa la kho bo ni | | mtho ris dag na (4)gnas kyaṅ phun tshogs med pa sñam | | 
but I, indeed, amid the ruins of old age and death, am far removed from the meritorious condition of the holy one,
108. ’Possessed indeed of powers of abstraction, yet not within reach of the gain he will give,
to be derived from his teaching as the Bodhisattva; not permitted to hear his righteous law,
109. ’My body worn out, after death, alas! (destined) to be born as a Deva still liable to the three calamities (old age, decay, and death), (therefore I weep).’ 
82. ‘Therefore since I have fallen short of that excellence, though I have accomplished all the stages of contemplation, my life is only a failure; since I have not heard his Law, I count even dwelling in the highest heaven a misfortune.’ 
iti śrutārthaḥ sasuhṛt sadāras tyaktvā viṣādaṃ mumude narendraḥ |
evaṃvidho ’yaṃ tanayo mameti mene sa hi svām api sāravattām38 || 1.78 || 
(22)王及諸眷屬 聞彼仙人説
(23)知其自憂歎 恐怖悉72 以除 
de ltar don thos bśes daṅ bcas śiṅ btsun mor bcas | | yid mi bde ba dor nas mi dbaṅ dgar gyur la | |
rnam pa de ltar bdag gi bu ni ’di’o źes | | des ni bdag ñid la ni sñiṅ po ldan par bsams | | 
The king and all his household attendants, hearing the words of the Rishi,
110. Knowing the cause of his regretful sorrow, banished from their minds all further anxiety: 
83. Having heard these words, the king with his queen and his friends abandoned sorrow and rejoiced; thinking, ‘such is this son of mine,’ he considered that his excellence was his own. 
ārṣeṇa39 mārgeṇa tu yāsyatīti cintāvidheyaṃ hṛdayaṃ cakāra |
na khalv asau na priyadharmapakṣaḥ saṃtānanāśāt tu bhayaṃ dadarśa || 1.79 || 
(24)生此奇特子 我心得大安」
(25)出家捨世榮 修習仙人道
(26)73 遂不紹國位 復令我不悦 
’phags pa’i chos rnams kyis (5)kyaṅ ’gro bar ’gyur ro źes | | bsam pa’i rnam par gzuṅ bya sñiṅ la byas gyur te | |
ṅes par ’di ni mi sdug chos kyi phyogs min la | | rigs rgyud ñams pa las ni ’on kyaṅ ’jigs pa mthoṅ | | 
’And now (the king. said) to have begotten this excellent son, gives me rest at heart;
111. ’But that he should leave his kingdom and home, and practise the life of an ascetic, not anxious to ensure the stability of the kingdom, the thought of this still brings with it pain.’ 
84. But he let his heart be influenced by the thought, ‘he will travel by the noble path,’--he was not in truth averse to religion, yet still he saw alarm at the prospect of losing his child. 
atha munir asito nivedya tattvaṃ sutaniyataṃ sutaviklavāya rājñe |
sabahumatam udīkṣyamāṇarūpaḥ pavanapathena yathāgataṃ jagāma || 1.80 || 
(27)爾時彼仙人 向王眞實説
(28)必如王所慮 當成正覺道 
de nas bu la rnam par ’khrugs pa’i rgyal po la | | bu yi ṅes pa’i de ñid rig par byas (6)nas su | |
gus bcas gyen du gzugs mthoṅ dkar min thub pa ni | | rluṅ gi lam gyis ji ltar ’oṅs par gśegs par gyur | | 
112. At this time the Rishi, turning to the king with true words, said, ’It must be even as the king anticipates, he will surely arrive at perfect enlightenment.’ 
85. Then the sage Asita, having made known the real fate which awaited the prince to the king who was thus disturbed about his son, departed by the way of the wind as he had come, his figure watched reverentially in his flight. 
kṛtamitir40 anujāsutaṃ ca dṛṣṭvā munivacanaśravaṇe ca tanmatau ca |
bahuvidham anukampayā sa sādhuḥ priyasutavad viniyojayāṃ cakāra || 1.81 || 
(29)於王眷屬中 安慰衆心已
(3c1)自以己神力 騰74 虚而遠逝 
blo gros byas pa’i sriṅ mo’i bu yaṅ mthoṅ nas ni | | thub pa’i gsuṅ mñan pa daṅ de yi lugs la ni | | rnam maṅ rjes su brtse ba yis ni legs pa des | (7)sdug pa’i bu bźin du ni sbyor ba byed du bcug | | 
113. Thus having appeased every anxious heart among the king’s household, (the Rishi) by his own inherent spiritual power ascended into space and disappeared. 
86. Having taken his resolution and having seen the son of his younger sister, the saint, filled with compassion, enjoined him earnestly in all kinds of ways, as if he were his son, to listen to the sage’s words and ponder over them. 
narapatir api putrajanmatuṣṭo viṣayagatāni41 vimucya bandhanāni |
kulasadṛśam acīkarad yathāvat priyatanayas42 tanayasya jātakarma || 1.82 || 
(2)爾時白淨王 見子奇特相
(3)又聞阿私陀 決定眞實説
(4)於子心敬重 75 珍護兼常念
(5)大赦於天下 牢獄悉解脱
(6)世人生子法 隨宜取捨事
(7)依諸經方論 一切悉皆爲 
sras po skyes pas tshim pa’i mi yi bdag po yaṅ | | yul la soṅ ba’i ’chiṅ ba rnams ni rnam spaṅs te | |
sras kyi yid ’oṅ sras po bltams pa’i las dag ni | | rigs daṅ ’dra bar ji lta ba bźin byed du bcug | | 
114. At this time Suddhodana râga, seeing the excellent marks (predictive signs) of his son, and, moreover, hearing the words of Asita, certifying that which would surely happen,
115. Was greatly affected with reverence to the child, he redoubled measures for its protection,
and (was filled) with constant thought; (moreover) he issued decrees through the empire, to liberate all captives in prison.
116. According to the custom when a (royal) son was born, giving the usual largess, in agreement with the directions of the Sacred Books, and extending his gifts to all; (or, all these things he did completely). 
87. The monarch also, being well-pleased at the birth of a son, having thrown off all those bonds called worldly objects, caused his son to go through the usual birth-ceremonies in a manner worthy of the family. 
daśasu pariṇateṣv ahaḥsu caiva43 prayatamanāḥ parayā mudā parītaḥ |
akuruta japahomamaṅgalādyāḥ paramabhavāya44 sutasya devatejyāḥ || 1.83 || 
(8)生子滿十日 安隱心已泰
(9)普祠諸天神 廣施於有道 
źag bcu yoṅs su ’das par (6b1)gyur ba ñid kyi tshe | | mchog gi dga’ ba rab ldan sñoms par gyur pa’i yid | |
sras las mchog tu ’gyur phyir lha yi mchod pa ni | | bzlas brjod daṅ ni sbyin sreg bkra śis la sogs byas | | 
117. The child when ten days old, (his father’s) mind being now quite tranquil, he announced a sacrifice to all the gods, and prepared to give liberal offerings to all the religious bodies; 
88. When ten days were fulfilled after his son’s birth, with his thoughts kept under restraint, and filled with excessive joy, he offered for his son most elaborate sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious ceremonies. 
api ca śatasahasrapūṛnasaṃkhyāḥ sthirabalavattanayāḥ sahemaśṛṅgīḥ |
anupagatajarāḥ payasvinīr gāḥ svayam adadāt sutavṛddhaye dvijebhyaḥ || 1.84 || 
(10)沙門婆羅門 呪願祈76 吉福
(11)77 嚫施諸群臣 及國中貧乏
(12)村城婇女衆 牛馬象78 財錢
(13)各隨彼所須 一切皆給與 
gźan yaṅ brgya daṅ stoṅ phrag yoṅs su gaṅ ba’i graṅs | | brtan daṅ stobs ldan bu rnams (2)gser gyi rwar bcas śiṅ | |
rgas pa ñe bar ’oṅs min swa ma ldan pa’i ba | | raṅ gi sras ’phel phyir na gñis skyes rnams la byin | | 
118. Srâmanas and Brâhmanas invoked by their prayers a blessing from the gods, whilst he bestowed gifts on the royal kinspeople and the ministers and the poor within the country;
119. The women who dwelt in the city or the villages, (all those who needed) cattle or horses or elephants or money, each, according to his necessities, was liberally supplied; 
89. And he himself gave to the Brâhmans for his son’s welfare cows full of milk, with no traces of infirmity, golden-horned and with strong healthy calves, to the full number of a hundred thousand. 
bahuvidhaviṣayās tato yatātmā svahṛdayatoṣakarīḥ kriyā vidhāya |
guṇavati niyate45 śive muhūrte matim akaron muditaḥ purapraveśe || 1.85 || 
(14)卜擇選良時 遷子還本宮
(15)二飯白淨牙 七寶莊嚴輿
(16)雜色79 珠絞絡 明80 焔極光澤 
de nas sñoms pa’i bdag ñid kyis ni rnam maṅ yul | | raṅ sems tshim bar byed pa’i bya ba rnams byas nas | |
yon tan ldan źiṅ dge ba’i yud tsam ṅes pa na | | (3)groṅ khyer rab tu ’jug la dga’ bas blo gros mdzad | | 
120. Then selecting by divination a lucky time, they took the child back to his own palace; with a double-feeding white-pure-tooth, carried in a richly-adorned chariot (cradle),
121. With ornaments of every kind and colour round his neck; shining with beauty, exceedingly resplendent with unguents. 
90. Then he, with his soul under strict restraint, having performed all kinds of ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment, gladly determined to enter his city. 
dviradaradamayīm atho mahārhāṃ sitasitapuṣpabhṛtāṃ maṇipradīpām |
abhajata śivikāṃ śivāya devī tanayavatī praṇipatya devatābhyaḥ || 1.86 || 
(17)夫人抱太子 周匝禮天神
(18)然後昇寶輿 婇女衆隨侍 
de nas mche gñis mche ba las byuṅ rin thaṅ che | | dkar po’i me tog gis spras nor bu’i sgron | |
khri la dge ba’i phyir ni lha mo sras ldan ma | | lha rnams la ni rab tu btud nas bsñen par gyur | | 
The queen embracing him in her arms, going around, worshipped the heavenly spirits.
122. Afterwards she remounted her precious chariot, surrounded by her waiting women; 
91. Then the queen with her babe having worshipped the gods for good fortune, occupied a costly palanquin made of elephants’ tusks, filled with all kinds of white flowers, and blazing with gems. 
puram atha purataḥ praveśya patnīṃ sthavirajanānugatām apatyanāthām |
nṛpatir api jagāma paurasaṃghair divam amarair maghavān ivārcyamānaḥ || 1.87 || 
(19)王與諸臣民 81 一切倶導從
(20)猶如天帝釋 諸天衆圍遶 
de nas gnas brtan skye mo (4)rjes ’braṅ sras mgon ma | | bdag po ldan ma groṅ la mdun du rab źugs nas | |
mchod ldan lha na lha rnams kyis ni brgya byin bźin | | mi bdag ñid kyaṅ groṅ ba’i tshogs kyis gśegs par gyur | | 
the king, with his ministers and people, and all the crowd of attendants, leading the way and following,
123. Even as the ruler of heaven, Sakra, is surrounded by crowds of Devas; 
92. Having made his wife with her child enter first into the city, accompanied by the aged attendants, the king himself also advanced, saluted by the hosts of the citizens, as Indra entering heaven, saluted by the immortals. 
bhavanam atha vigāhya śākyarājo bhava iva ṣaṇmukhajanmanā pratītaḥ |
idam idam iti harṣapūrṇavaktro bahuvidhapuṣṭiyaśaskaraṃ vyadhatta || 1.88 || 
(21)如摩醯首羅 忽生82 六面子
(22)設種種衆具 供給及請福
(23)今王生太子 設衆具亦然 
de nas gdoṅ drug skyes pas yid ches dbaṅ phyug bźin | | ś’akya’i rgyal pos groṅ (5)khyer rnam par khyab mdzad de | |
źal ni dga’ bas rab gaṅ ’di daṅ ’di źes pa’i | | srid ’phel rgyas pa daṅ ni grags daṅ sñan pa mdzad | | 
as Mahesvara, when suddenly his six-faced child was born,
124. Arranging every kind of present, gave gifts, and asked for blessings; so now the king, when his royal son was born, made all his arrangements in like manner; 
93. The Sâkya king, having entered his palace, like Bhava well-pleased at the birth of Kârttikeya, with his face full of joy, gave orders for lavish expenditure, showing all kinds of honour and liberality. 
iti narapatiputrajanmavṛddhyā sajanapadaṃ kapilāhvayaṃ puraṃ tat |
dhanadapuram ivāpsaro ’vakīrṇaṃ muditam abhūn nalakūbara46 prasūtau || 1.89 || 
(24)毘沙門天王 生83 那羅鳩婆
(25)一切諸天衆 皆悉大歡喜
(26)王今生太子 84 迦毘羅衞國
(27)一切諸人民 歡喜亦如是 
de nas mi yi bdag po’i sras bltams cher skyes pas | | ser skya źes pa’i groṅ khyer ljoṅs daṅ bcas pa de | |
gnod sbyin groṅ na phun tshogs ’dod (6)ba skyes pa na | | lha yi bu mo rnams kyis bkram bźin dga’ bar gyur | | 
125. So Vaisravana, the heavenly king, when Nalakûvara was born, surrounded by a concourse of Devas, was filled with joy and much gladness;
126. So the king, now the royal prince was born, in the kingdom of Kapila, his people and all his subjects were likewise filled with joy. 
94. Thus at the good fortune of the birth of the king’s son, that city surnamed after Kapila, with all the surrounding inhabitants, was full of gladness like the city of the lord of wealth, crowded with heavenly nymphs, at the birth of his son Nalakûvara. 
iti 47 buddhacarite mahākāvye bhagavatprasūtir nāma prathamaḥ sargaḥ ||1|| 
 
saṅs rgyas kyi spyod pa źes bya ba’i sñan dṅags chen po las | | gźon nu sku bltams pa’i le’u ste daṅ po’o || 
 
 
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